Ramadan – Month of the Quran

The first verses of the Holy Quran were revealed in Ramadan, 1448 lunar years ago (610 AD).  During the course of 23 years, Prophet Muhammad received Quranic verses as spoken addresses from the Creator – the Quran is considered the speech of God in the Arabic language.  Prophet Muhammad then recited the verses so that they could be memorized verbatim, and they were also recorded in writing.  Before he died, Prophet Muhammad specified the order of verses and the division of chapters, according to divine instruction.  The original Quran is still preserved until today with precise pronunciation, with the Arabic language developing  to represent it phonetically.

The Quran is addressed to all mankind.  Sometimes Muhammad is specifically addressed with instructions such as “They ask you about… Say [to them]…”  Muhammad is also encouraged and sometimes gently reproached in the Quran.  Believers are addressed with specific instructions on how to achieve both temporal and eternal success.  And mankind in general is addressed with invitations to believe in God and mold life around that belief, and they are informed of the consequences of accepting or rejecting God’s invitation.

The Quran’s purpose is to inform people of a reality beyond their five senses and their perceptions of space and time, and to teach moral lessons and develop spirituality.  With the additional perspective it offers, the Quran also invites people to adopt a lifestyle that ensures ultimate happiness and success.   Finally, through stories and instruction, it describes the beliefs and practices that are essential to achieve that state.

The verses of the Quran were revealed to address particular situations, to relate historical information and to codify Islamic law.  Common subjects are descriptions of God, stories of prophets, descriptions of believers and disbelievers, promises of God’s rewards, especially Paradise, warnings about consequences for rebellion toward God, including Hellfire, instructions for personal conduct, guidelines for familial and social relations, and a framework for international relations.

Being an oral revelation first and foremost, devout Muslims learn how to recite the holy scripture as it was revealed.   Verbatim memorization is common and care is taken to reproduce the exact pronunciation and vocal duration of each letter.  Arabic is a rich language, and words of the Quran have great depth and breadth; therefore, they also study the meaning of the words, verses and chapters, and there are encyclopedic works of this nature.  In addition, Muslims study the occasions of revelation, the relation of the holy text to prophetic traditions, and the application of principles by renowned scholars and rulers.  The study of the Quran develops moral reasoning and spirituality first and foremost, as well as thought processes of logic, sequencing, deduction, intuition, assimilation and abstraction.  Reciting and memorizing it develops memory, enunciation and self-expression.

The printed Quran is revered as a holy book and is treated with respect.  It is not considered casual reading or handled like an ordinary book.  There is only one version of the Quran, and careful measures are taken that prints and reprints of the Quran in Arabic are authenticated by authoritative bodies for accuracy. Since the Quran is an Arabic-language literary masterpiece both technically and aesthetically, it is impossible to portray its rhythm, rhyme, depth of denotation and subtlety of connotation in another language.   There are many translations of the Quran, but we cannot call a translation “the Quran” but only an approximation of the meaning of the Quran.  The best English translations have the accompanying original text in Arabic so that it can be consulted.

Since Ramadan is the month of the Quran, everyone should have their copy handy and complete reading it in this holy month.

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My Horse, My Teacher

At the age of 50 I was introduced to horses.  I was certainly at a crossroads in my life in many ways and I was a bit unsure of myself as I adapted to both new and diminishing roles.  I was uncertain of what I wanted to do with my life and felt increasingly frustrated with feelings of aimlessness.  There is a saying, “When the student is ready, the teacher will appear.”  And so a horse appeared.

Genelli was a 23-year old mare with a saintly personality.  Under the direction of her owner Noelle, she had been giving rides to autistic children for ten years, the training for which made her calm in sometimes stressful situations, focused in spite of conflicting messages (between rider and leader), safe in every situation and a delight for anyone who came in contact with her.  I began assisting Noelle with the rides and afterwards often had a chance to do some groundwork with Genelli.  I learned basic skills in handling a horse through Parelli’s Seven Games facilitated by  Noelle’s instruction and Genelli’s patient willingness.  But more importantly, Genelli allowed me to befriend her and she reassured me many times that I am an affectionate and loving person, something that, due to a difficult childhood, I always doubted.  The affection I felt towards her was mirrored back with the message, “You know well how to love.”  She made sure I understood that before, due to a tragic accident, my time with Genelli was cut short and she was put to rest.  I will always remember her as a mirror of love.

BusyBee replaced Genelli  for the autistic riding program.  This 23-year old mare lacked the self-mastery and finesse that Genelli had, instead displaying a somewhat stubborn, moody disposition.  Shortly after leasing her for more intensive work, I was introduced by my friend and partner Noelle to Carol Resnick’s  seven Waterhole Rituals, which are based on the daily ceremonies and rituals that wild horses display in their natural environment.  With them as our guide, Noelle and I planned interactions between horse and human to reinforce appropriate behavior in BusyBee and  develop the strong bond necessary for disciplined performance.  The seven Rituals not only enhanced our understanding of each other but also gave me insight into the natural disposition of a noble animal and an opportunity to correct and refine my own.

The first ritual communicates peace by sharing territory with a horse in a non-threatening way, which is the basis for a strong bond.  The horse starts to relax and will probably show some curiosity about the human in shared space.  The second ritual demonstrates respect by accommodating your horse’s response to your approach to greet him.  The ritual builds trust as you prove to him you have no hidden agenda;  you merely wish to say hello – if he is ready.  The third ritual develops a horse’s awareness of you in shared territory and establishes you as a potential leader.  By gently herding him away from a pile of food, you develop the horses’ connection between you and both his territory and food.  The fourth ritual increases the horse’s focus on you.  This is done by abruptly moving him away from his food whenever he stops paying attention to you.  As long as he shows awareness of your position in shared territory, he is left to graze in peace.  The fifth ritual enables you to lead your horse from behind, which results in him moving left, right or forward depending on your position and energy level behind him.  By the time your horse is ready for the next ritual, there will be a strong bond built on trust, focus and cooperation.  The sixth ritual asks for partnership as you invite your horse to walk alongside you at liberty.  If the connection is strong, your horse will companion walk; however, you must maintain a leadership position and not allow your horse to start leading you!  Finally, the seventh ritual culminates with your horse following your directives to move or stop at the speed you request and to come to you when asked, a without a halter, bridle or rope.  When this is accomplished, you and your horse are ready to work together in true harmony – this is called the dance.   The rituals are generally sequential but you should be ready to reinforce any of the responses by revisiting the appropriate ritual when necessary.

Helping me learn the rituals was Noelle, who is much more experienced and with a passion for horses like no other.  She would give me a summary of what to do, and then sit on the sidelines and watch.  When I made a mistake she would shout “No!” and immediately correct me or jump in the paddock to show me the right way.  Little by little, I began to see results with BusyBee.  Within a few sessions, she was more relaxed, compliant and engaged.  But each time I started a new ritual, she would get confused, worried and frustrated – or at least that’s what I sensed.  I could practically hear her shouting, “What do you WANT from me?”  and then I realized that the voice was my own.  A voice not to Noelle, my patient instructor, but to God.  Just like BusyBee, I saw myself amidst change, adopting new roles, losing old patterns, and establishing better ways to share space and communicate. I was trying hard and learning fast but, like BusyBee, I could not understand where all this was going.

It dawned on me that BusyBee was my teacher as much as I was hers.  She was trying to teach me how to be, and how to be with God.  I began to see how God works with us, leading us to greater awareness and willingness until we are in true harmony with Him.  First by showing us His territory – this beautiful planet that is His and that He allows us to inhabit.  Then by building trust in Him through His favors and by allowing us to approach Him or retreat.  He also periodically establishes His authority by taking some of “our” territory – making us realize that He is entitled our attention.  With time and experience, we learn to focus on Him, and when we forget, He reminds us that we must be alert and heedful.  That’s exactly where I was — aware of His presence in my life and willing to follow His lead.  But lately, I had been feeling imbalanced, lost, confused about which direction to go and bewildered about the whole process.

Sensing the same in BusyBee, I wanted to reassure her that everything is going to be OK.  She needn’t worry about her role, the future, or what tasks lie ahead.  Her only job was to trust me, to focus on me and to show a willingness to be lead from behind.  And that’s what I must do too.  Once I consistently accept God’s leadership and walk every step with my focus and intention on Him, I will be living from a place of true harmony, as we were all meant to live.

I don’t need to know where I am going – I just need to be ready for the dance.

 

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Freedom

Freedom is such a powerful word.   But what does it imply?  Freedom from something or freedom to do something?    It could mean different things to different people, but the dictionary defines it as the power or right to act, speak, or think as one wants without hindrance or restraint.   So it means both freedom from hindrance and freedom to think, speak and act.

The fact is that everyone is free – that’s the way God made us.  We are free to think as we like.  We are free to speak as we like.  And we are free to act – within the limits of our human ability – as we like.  It’s the consequences of saying and doing what we want that worry us.  We think that if we face unpleasant consequences for saying or doing what we like, we are not free.  So what people really want when they long for freedom is freedom from consequences

Freedom to say and do everything you want without facing any unpleasant consequences is unrealistic because it disregards others’ rights and contradicts justice. The reality is that our actions bear consequences. Nevertheless, having freedom and avoiding unpleasant consequences IS possible. You just have to want pleasant consequences enough to freely choose the things that make them possible!  Actually, most of us practice this in our daily lives.  For example, we want to have good health and to avoid the possibility of certain diseases, so we freely adopt healthy eating habits to achieve that.  We are all free to eat junk food and smoke cigarettes but we choose not to do it because we are planning ahead for more comfortable outcomes.

God helps us to make good and wholesome choices, whether they are physical, social or spiritual. For example, when we do something healthy, we feel good – like taking a brisk walk in the morning.  When we do a good deed for another person, we feel happy even though we may have exerted effort or given up something we value.  Even when we do something personal and unnoticed by others – such as a prayer in the depths of the night – we feel good.  God has helped us by hardwiring us to feel happy when we freely make good choices.

Many times we make choices not knowing if the outcome is going to make us happy or not.  But to take some of the guesswork out of making lifestyle decisions, God has given us a lot of advice on what works and what doesn’t. For example, if we look in the Quran, we find a lot of prescriptions – for example, for prayer, charity and forbearance – as well as a lot of prohibitions – from intoxicants, gossip and indecency, to name a few.  God promises that “Whenever guidance from Me comes to you – then for those who follow My guidance, they shall not fear nor shall they grieve.” (3:38) This promise encourages us to follow a path which is perhaps less obvious and more difficult at times.  The devout Muslim does his best to follow God’s advice because he knows that it will bring him happiness – if not immediately, then eventually.

But sometimes, even though we make all the right choices, we face unpleasant, unhappy situations.  For example, we can get a disease even though we eat well, exercise and don’t smoke.  Is that fair?  And how can we feel free when something like that happens?  Actually, we are still free — free to choose our response.  We can freely choose not to be overwhelmed by emotional pain such as anger or despair. We can freely choose patience and trust in God, because we know that He is the one in charge of this universe, that He does things for our benefit, and that He doesn’t make mistakes.  We can look at God’s promise for the future also as instructions for the present:  “…those who follow My guidance, they shall not fear nor shall they grieve.” (3:38)  So not only does a free person make good choices that help him avoid unpleasant consequences, he also chooses to be happy, even when life is difficult. 

Many people don’t understand that.  When they see a Muslim happily choosing a lifestyle that seems to them restrictive or uncomfortable, they think that he is ignorant, oppressed or forced to act that way. They forget that every person is free.  A Muslim will freely choose to follow God’s guidance and ignore the disapproval of others since he knows that God is the ultimate judge. The devout Muslim feels answerable, first and foremost, to God, which frees him from many things: from concern over the judgment of others, from bad choices that end in misery, and from distress over things beyond his control. 

Everybody wants the freedom to seek pleasure and happiness without facing unpleasant consequences, and the Muslim does too. But his approach to achieving that is different; he carefully and deliberately exercises his freedom by choosing good thoughts and doing good deeds, focusing on God as his judge.  This approach is a long term plan whose gradual implementation is satisfying and rewarding.  Each small achievement is gratifying in itself and is a step on the path toward the ultimate happiness. It is the path that bestows true freedom, cultivates deep contentment, and surprises you with an exhilarating sense of happiness.

Go ahead, be free!

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Maryam

Maryam, or Mary, Mother of Jesus, is the only woman mentioned by name in the Quran.  Her story is quite detailed, starting from when her mother dedicated the baby in her womb to the service of the temple (3:35).  It tells how Zachariah became her sponsor (3:44), how she grew in purity (3:37), and that she guarded her chastity (19:20).  It records the conversation between her and the angel who gave her the news of a child she would immaculately conceive (3:45), and how he would be a prophet of God sent to the Children of Israel (61:6).  It describes her in labor (19:23), and the reaction of her astonished community when she brought her baby Jesus to them (19:27).  The Quran says she was an upholder of truth (66:12)and chosen over all the women of the world (3:42).

The story of Maryam is truly inspiring, but there is one phrase spoken by her that, although sounding quite ordinary, has had a deep impression on me.  Chapter 3 describes a scene where Zachariah enters her prayer chamber and finds that she has “provision.”  Exegeses describe the provision as out-of-season fruits, which would have been near-miraculous in Jerusalem 2000 years ago.  So Zachariah asks her, “From where is this?”  And she replies (in verse 37), “It is from God.  He provides for whom He wills without account.”  These wise words inspired Zachariah to ask God for a son, who would also be “out of season” due to the fact that Zachariah and his barren wife were quite old.  Their son is John the Baptist, but that’s another story.

I find Maryam’s answer to the question, “From where is this?” quite interesting.  Most people probably would have said, “The neighbor sent it to me” or “A caravan has just arrived from Yemen” or “I bought it this morning from the farmers’ market.”  Although any answer would satisfy the most curious person, it didn’t satisfy her.  She was so devout and so wise that she could see beyond the obvious and the circumstantial – she could see the Truth.  So she answered, “It is from God.”  And it doesn’t really matter if the provision she referred to had a mysterious origin or not.  Even if Zachariah found her with her usual meal and asked, “From where is this?” I imagine she would have answered, “It is from God” because it is the truth.  The Quran says, “Whatever good has come to you, it is from God” (4:79).

We should respond as wisely as Maryam when asked about our blessings.  Imagine if someone asked you, I love your glasses!  Where did you get them? and you said, “They are from God!”  Or You look so young!  How do you do it?  And you replied, “It’s from God!”  Or  You have a lovely home.  “Thanks to God! It is from Him.”  Or  What’s for dinner?  “Steak and potatoes from God.”  That’s the outlook that Maryam had:  appreciative, humble, insightful.  Look around and start counting your blessings – from the cup of tea beside you, to the warm blanket on your bed, to the car in the driveway.   If it’s good, it’s from God.

And if it’s not good, it’s from you.   The Quran says, “Whatever good has come to you, it is from God, and whatever harm has stricken you, it is from yourself” (4:79).  Sometimes God allows something seemingly bad to happen to alert us to mistakes we are making so that we correct our actions and reform (see 30:41).  Sometimes God allows bad things to happen so that we turn to Him sincerely and forsake other “gods” to whom we may have wrongly ascribed power.  Sometimes we need hard times to make us more humble and receptive to spiritual guidance.  God says, “And it may be that you dislike something while it is good for you, and it may be that you love something while it is bad for you.  And God knows while you do not know!” (2:216).  So even a calamity can be a blessing in disguise for he who benefits from it by turning to his Creator for solace and support.  Whatever happens, we should be receptive to the good in it and count it as a blessing.

If we perceive all events in our lives as good for us – either as a source of enjoyment from God or a means of improving ourselves and growing closer to our Creator – then we can never count our blessings because they are innumerable.  In fact, the Quran proclaims that if you attempt to count the blessings of God, you could never enumerate even a single one (16:18), reminding us of the multifaceted goodness in a single blessing.  (Most English translations don’t express the Arabic meaning correctly, perhaps due to the seeming incongruence between blessings and single one.)  Certainly we don’t deserve such continuous generosity, and we can never repay God for His care.  But we can acknowledge God as the source of all good, thank Him for His blessings, and uphold the truth when we understand it.  We can adopt the insight and wisdom of Maryam, chosen above all the women of the world, who said about a meal, “It is from God.”    God’s amazing response to our appreciation is this:  “If you give thanks, I will give you more” (14:7).  As Maryam rightfully concluded, “He provides for whom He wills without account.”

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When dependence is good

All my life I’ve tried to be independent – independent in the sense of relying on myself as much as possible to get things done.  As an American, I have been acculturated to value independence as a positive aspect of a strong character.  In addition, my early experiences through the filter of childhood and adolescence taught me to depend on no one, thereby avoiding the crushing realization that in a moment of need I would not find someone I could trust, someone dependable.

As a Muslim, however, I am taught to depend on God.  There are many verses in the Quran that urge the reader to trust and depend on God, such as, “To God belongs the unseen of the heavens and the earth  and every matter shall be returned to Him.  So worship Him and rely on Him.  Your Lord is not unaware of what you do” (11:123).  “If God helps you, no one can defeat you.  If He forsakes you, who can help you besides Him?  So upon God should the believers rely” (3:160).  “Say, ‘Sufficient for me is God.  There is no god but Him.  I have put my trust in Him.  He is the Lord of the Magnificent Throne” (9:129).   “And (He will) provide for him from where he has never conceived. Whoever relies on God – He will suffice him…. (65:3).

I have read the verses many times and, on an intellectual level, I understand them, agree with them, and try to apply them.  I have tried to trust God and depend on Him.  I thought I did.  But every now and then I find myself in a corner, or in grave need, and the verses come to mind.  I hear a gentle message:  “Trust Me.”  And I realize then that I haven’t really been trusting God at all, nor have I been depending on Him.  At least not enough.

Can we trust someone spontaneously?  Or is it something that develops over time?  How do we develop trust in someone?  How long should it take?

In my experience, it takes a long time to trust someone and depend on them – it may take years.  It seems to me that there are different variables in the formula of trust, and the variables should be tested under different conditions to determine their strength or value.  One of the variables is knowledge, and a second one is wisdom.  For example, I wonder if the doctor I confide in with my health concerns has enough knowledge to diagnose the problem and enough wisdom to prescribe the right treatment for me.  Another variable is ability – does the person I am attempting to depend on have the resources, whether tangible or intangible, to support me in my time of need?   The fourth and most important variable is compassion.  I must be convinced that the person I want to trust really cares about me and is intent on thoughtfully providing the exact kind and amount of support I need.  Considering these variables, it seems that depending on someone else can be risky.

However, depending on God should be different.  Although I realize that God is perfect and should not be rated against any manmade criteria, I have had to remind myself of how He deserves my immediate and absolute trust in and dependence on Him.  For one, His knowledge is incomparable.  He knows EVERYTHING!!  –about every cell in my body, about every thought that crosses my mind, about every force in the universe that impacts my life.  I don’t need to describe or explain anything to Him.  Secondly, His ability is absolute.  “He is, over all things, Able” (2:20).  “When He decrees a matter, He says, ‘Be’ and it is!” (3:47).  So I never need to worry that He can’t do something or that it would be hard for Him.  With this knowledge I shouldn’t be impatient or dissatisfied, because not only is God completely in charge of every situation, He is also perfectly wise.  I can rest assured that He knows what He’s doing and that He never makes mistakes.  In fact, being God makes him automatically very deliberate and precise with His acts. With this analysis, it gets easier and easier to trust God and depend on Him for every big and little thing.  And it should be enough.  But there’s more.  He cares about me.  He cares about us.  He describes Himself as “Lord of the Universe, the entirely Merciful, the especially Merciful.”  The word Lord (or rabb in Arabic) has the connotation of one who shelters, nourishes, protects, provides, educates, and shapes us.  God says that He is “closer to [each] one than his jugular vein” (50:16) and that His mercy encompasses all things (7:156).  Particularly for believers who do good, but not exclusively, He is Gentle, Loving, Forbearing, three of many qualities that He uses to describe Himself.  And especially for the believers He promises His help:  “For helping the believers is ever incumbent upon Us” (30:47).

So the variables in the trust formula are optimal for trusting God wholeheartedly and depending on Him utterly.  What stops us?  What stopped me?

For one, I was under the impression that I was knowledgeable and capable enough to be fairly independent and self-reliant.  (That’s not a bad thing if we express gratitude to God for the knowledge and ability whose wellspring is in Him.)  But suddenly I faced a situation that was absolutely out of my control, that I was unable to understand, and that exposed my extreme vulnerability.  I faced myself and all my limitations.  Emotionally, I was brought to my knees.  It is times like these, when we are desperate and frightened, that we call on God.   This time, I thought, I’m going to really trust God, really depend on Him.  And I did.  Whenever worries nagged me, I said, Trust.  When my strength waned, I said, Depend on Him.  As the situation got more complicated, I did not let worries take over.  Trust!!

He didn’t let me down.  For the first time in my life, I felt an amazing, loving, supportive Presence by my side.  Several small occurrences, although appearing ordinary and coincidental to an outsider, proved to me that He meant what He said: “And (He will) provide for him from where he has never conceived. Whoever relies on God – He will suffice him ….” (65:3).  I know He’s been there all the while, but I never leaned enough to feel His strong support.  Now I know that I won’t fall down when I lean toward Him.

Having experienced God’s promise of support – which has evoked a prolonged feeling that cannot be described in words – I have changed.  Never have dependence and neediness felt so good.  By relying on God, I have no doubt that my prayer will be heard, no fear that my need will go unmet, and no crushing feeling that the responsibility is mine and mine alone.   What took me so long to trust my Creator’s knowledge, ability and care, and to rely on Him absolutely?   Having turned a corner, my advice to you is to follow me.  You won’t regret it – trust me 🙂

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R-E-S-P-E-C-T

Do you remember a song performed by Aretha Franklin entitled “Respect”?  It begins with “What you want… baby, I got.  What you need, you know I’ve got it.  All I’m askin’ is for a little respect…R-E-S-P-E-C-T.  Find out what it means to me!”  The song is generally interpreted as a being about respect between genders and especially for women, but considering that it was written in the United States in 1965, composed by black artist Otis Redding, and sung by a black performer, the piece could be about race relations as well.  Whatever the case, the powerful song that asks for a little respect has become a classic.

Respect as a concept is highly valued in today’s world.  It is comprised of both an attitude of appreciation toward another as well as specific conduct that honors the other.  Respect is politically correct, and anyone would agree that upright citizens respect each other.  Because some people need reminders and a little help, there is a group to advocate respect for just about every sector of society there is.  We are told to respect the opposite sex, the unborn child, the homosexual, the handicapped, the mentally ill.  We are reminded that everyone has rights, including children, the dying, people of every race and creed, and even animals.  We are expected to respect the environment, the dead, and the right of others to eat and shop in a smoke-free environment.  Respect is so important, that we have learned to respect the mere concept of respect.

We would be exemplary citizens if we respected all the things we are expected to respect.  And we would know what to do because we know the universal adage “do unto others as you would have them do unto you.”  But how would we express the ultimate respect – respect for God? Unfortunately, applying the “do unto others” rule doesn’t apply to our relationship with God because He is unlike us – He is God.

It is my guess that many people who practice respect for all others have overlooked God, perhaps because He doesn’t publicize others’ poor treatment of Him in the media or file lawsuits.   If there was a group that promoted and protected the rights of God for our respect, what would they teach us?   First, they would have to expose the reality of how we treat God in order to bring attention to the severity of the problem.  They would show us that we overlook, trivialize, marginalize, ignore and even deny the very existence of God.  They would probably bring to light some of God’s positive qualities so that we can appreciate Him more:  His omniscience, omnipotence, generosity, forbearance and forgiveness.  They would show proof of His goodness, such as the presence of so much beauty on earth, how He provides water and grows food for seven billion people and countless animals, and how He protects the inhabitants of this fragile planet in innumerable ways. And they would expose the fact that in spite of all that, many people mistrust Him, bad-mouth Him, and offend Him regularly, showing gross disrespect.

Perhaps after being educated by this group, we would be more inclined to respect God.  But if we really want to respect God we should try to know how He wants to be respected – which attitudes and conduct does he expect from us?  We can find many clues in the Quran.

Those who respect God show gratitude:   “God brought you out of your mothers’ wombs knowing nothing at all, and gave you hearing, sight and hearts so that perhaps you would show thanks.” (16:78)  “We have established you firmly on the earth and granted you your livelihood in it.  What little thanks you give!” (7:10) “Eat of the good things We have provided for you and give thanks to God…” (2:172)   “God shows favor to mankind but most of them are not thankful.” (10:60)  “Why should God punish you if you are thankful and believe?…” (4:147)

Those who respect God remember Him:  “Mankind!  Remember God’s blessing to you.  Is there any creator other than God providing for you from heaven and earth?…” (35:3).  “Remember your Lord in yourself humbly and fearfully… Do not be one of the unaware” (7:205). “(Believers are those) who remember God, standing, sitting and lying on their sides, and reflect on the creation of the heavens and the earth…” (3:191).  “Remember the Name of your Lord, and devote yourself to Him completely” (73:8). “O you who believe!  Remember God much!” (33:41).

Those who respect God pray to Him:  “Perform prayer and give alms and bow with those who bow.” (2:43)  “Seek help in steadfastness and prayer.  But that is a very hard thing, except for the humble.” (2:45)  “The prayer is prescribed for the believers at specific times.” (4:103)  “Believers are those who safeguard their prayers.” (23:9)

Those who respect God worship none but Him:  “Worship God and do not associate anything with Him…” (4:36).  “We sent no messenger before you without revealing to him: ‘There is no god but Me, so worship Me.’” (21:25)  “The Jews say, ‘Ezra is the son of God’ and the Christians say, ‘Jesus is the son of God’… they have taken their rabbis and priests as lords besides God, and also the Messiah, son of Mary.  Yet they were commanded to worship only one God. There is no god but Him! Glory be to Him above anything they associate with Him!” (9:30-31)

Why is it so easy for some people to respect every person, regardless of his worthiness of respect, yet it is so hard to respect their Creator who asks for so little in return for so much?.  Respect isn’t something we offer to God, but rather something that belongs to Him already.  So will we give Him what is rightfully His?  Or will we overlook, trivialize, marginalize, ignore and deny Him? What is the respect we owe God?  He told us: “I am Allah.  There is no god but Me, so worship Me and perform prayer to remember Me.” (20:14)

So sing along with me:  What you want… baby, He’s got.  What you need… you know He’s got it.  All He’s askin’ is for a little respect … R-E-S-P-E-C-T… Find out what it means to Him!

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A Short History of Religion

Following is a sequence of events that seem to logically explain the diversity in religions today and the differences in religious scriptures.    With this model, we can see that the diversity and differences are to be expected, and we can more easily guess which of the religions and scriptures are erroneous.  Most importantly, this logical sequence of events points us in the right direction if we are interested to follow God’s true religion.

1. First, God, who created us, must have introduced Himself to us. Otherwise we wouldn’t know that He created us, and we wouldn’t know about Him.  Feeling the existence of God could occur through natural inclination, but a more explicit introduction is likely to clear all doubts.  God would most likely tell us about Himself, and we should assume that He is perfect in every way (by definition of a god).

2. After introducing Himself to us, God probably shared His purpose in creating us, since naturally he did not create us without purpose (otherwise he would not be perfect).  This purpose should be related in a clear and decisive message.  If God sent a message like, “I created you for a specific purpose…” then it is logical that we are expected to fulfill the will of God by doing what he expects of us.

3.  The message would be most reliable if it came in the words of God.  We would appreciate to hear it directly from Him, not paraphrased from a secondary source.  These words should be preserved so they can be shared. It makes sense that they would be recorded in a way so that people can access it, i.e. in writing or sound recording.  A book is most likely.

4.  The one who heard or received the words of God must have been selected by God because of his reliability to relay the message accurately.  He would probably also be charged with interpreting the message for those who may not understand, and demonstrating it practically if needed.  Ideally, he should be named by God as His messenger in His words.

5.  The message should be for all people.  It is not only universal but also practicable for people of different abilities, education, and environments.  It should not contradict scientifically advanced people/societies nor be too complicated for primitive people/societies.

6.  The message should be meaningful and useful both on the personal and communal levels.  It should guide the individual and society in life, in order to fulfill the stated purpose.  The guidance would most likely be in the form of directives, prohibitions and laws, and together they would describe an interrelated, harmonious system of life that meets the needs of all sectors of society.

7.  The message should explain the consequences of implementing or neglecting it (otherwise, what is the point in sending a message?).  It should present clear and meaningful warnings and promises, and explain the mechanism for judging one’s success or failure. The rewards should naturally be attractive incentives and the warnings strong deterrents, otherwise there would be no reason to fulfill the purpose of life (doing God’s will) and follow the guidance offered, which would belittle God and His wisdom, authority and power.

8.  With the part of God and the messenger complete, it is up to the people to apply the message.  Over time, the message would likely have been misunderstood, neglected, lost or even intentionally altered to suit certain individuals.  And so it is conceivable that God communicated with many messengers throughout time out of necessity to remind us of His message to us.  However, all true messages from God would necessarily be compatible in describing God and stating the purpose of our creation, even though the context or cultural and environmental interpretation could vary.

9.  This leads us to the conclusion that the most ancient messages are likely to have been the most corrupted through time.   Therefore, it is logical that the most recent message is also the closest to the truth, as it would have been sent to replace the previously corrupted messages.  The most recent message may even have descriptions of the previous, now corrupted, messages, and would both correct misinformation and alert the reader not to be misled by them.

This, to me, is really simple and logical.  It answers so  many questions and points the direction for discovering the truth.   If you want a head start in your search, consider these verses from the Quran.  “You receive the Quran directly from the One (God) who is All-Wise, All-Knowing” (27:6); “And We (God) have not sent down the Book to you (Muhammad) except that you may explain clearly to them those things about which they differ, and a guidance and mercy to people who believe” (16:64);  and “We have given all kinds of examples to people in this Quran so that hopefully they will pay heed” (39:27).

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