Message of Hajj 15

If you search for the translation or the interpretation of the verse 15 from the chapter Al-Hajj, you will be perplexed upon reading. This verse has pronouns and outside references that have confused the scholars, and still there are discussions as to what means what. Personally, I think that the suggestions for the meanings don't make sense when thought critically. Let's read the verse itself, first:

"Whoever should think that Allah will not support [Prophet Muhammad] in this world and the Hereafter - let him extend a rope to the ceiling, then cut off [his breath], and let him see: will his effort remove that which enrages [him]?" (22/15)

The verse begins with mentioning God's support for someone, but that person is not revealed; rather, it is mentioned with a pronoun. Furthermore, the verses preceding or following this verse do not include an explicit name related to that pronoun. That is why there are variations in translations on this point, and that is why the prophet's name is put into parenthesis.

Second, the meaning of the word sabab and its suggested use have been a matter of discussion. Is it a means, a way or a rope? Why is it used? I am going to come back to this point later.

Then, the word samaa' has been scrutinized. Virtually everywhere in the Quran, this word is translated as the sky or heaven. However here, some scholars prefer to translate as rope in order to make it fit into the general picture they are forging. That forged meaning is suicide, but that doesn't make sense either, as I'll discuss later.

Fourth, the thing to be cut off is rather elusive. Some interpret it as cutting off the rope, whereas others refer to cutting off of the throat or detaching the feet from the ground. Both of these groups are picturing a suicide scene. Aside from these, there are those who mention the cutting of the means to the heavens, but what that means is a matter of discussion!

In the end, amidst these confusing interpretations, a verse that is basically intended to explain the uninterruptibility of God's help is hidden behind layers of uncertainties. There must be an easier way of understanding this verse!

Let's look at the occasion of revelation of this verse (see: a paper on this verse). There are two narrations, one focusing on the believers, the other on the disbelievers.

The narration looking at the believers say that this verse was revealed at a time when the believers, tired of the injustices committed by the disbelievers, were thinking that it was already the time God crushed them, considering all the threats He was making in the Quran. But seeing that such destruction was not coming, their anger of the situation was growing.

The second narration looking at the disbelievers says that two tribes were calculating their odds of future prosperity among Arabs considering the possibility of Muhammad pbuh not receiving any help from God.

The latter narration focusing on the disbelievers seem to support the interpretations that translate the verse as "whoever thinks that God will not help him (Muhammad)". However, this information doesn't really help to understand the suicidal comments! If a person kills themselves, can they check later on whether their anger has calmed or not? Furthermore, what does suicide have to do with calming the anger? Or let's go even further. If this anger is about God helping the prophet, enraging the disbelievers, does it make sense at all that they would imagine killing themselves to stop that help?

The above questioning is for the interpretations that use the unusual meanings for the words sabab (rope) and samaa' (ceiling). Things get even more complicated if you actually go with the regular meanings of the words sabab (cause, means) and samaa' (sky, heaven ). First of all, all of the questions above apply for this case, too. In addition, how can you associate the suicidal comments to tying a rope to the sky?

Leaving aside these interpretations that stem from the second narration, if we look at the more abstract interpretations that stem from the believers' anger, then we end up with a different set of questions. As before, how can we relate the suicidal comments and the mechanism thereof to the calming of the anger and the subsequent introspection? Second, if this anger is on the side of the believers, then the support that enrages them is coming from God to the disbelievers! So, we are saying that God is supporting the disbelievers against the believers! If this is really the case, we need to digest that carefully.

In order to solve this mystery, we can get help from the explicit parts of the verse, instead of getting stuck on the vague ones.

"Whoever should think that Allah will not support him in this world and the Hereafter - let him extend a means to the sky, then cut it off, and let him see: will his effort remove that which enrages?" (22/15)

We know that someone is hopeless of God's support, be it to themselves or to someone else.  We also know that this person is angry. Here, let's assume the person is not expecting of God's support on the other side, which means that it hasn't come so far, and it is not likely to come ever. But then, at an unexpected time, God's help arrives, enraging the person. This scenario supports the interpretation focusing on the disbelievers.

If we continue on the same avenue, than as a rational way, the disbelievers would do their best to stop what is going on. Then, the suggestion of Quran is similar to the invitation of Noah: do your best to stop God's help and see if it works (10/71). In the verse, we are also told the ultimate level of what they can do: establish a way to the heaven and interrupt God's support. Here, symbolicly, God's help is depicted as descending from heaven, hence the reason to build a way to it.

If we step back and assume that the angry person is a believer, then they are emotionally tired of the injustices committed by the disbelievers. Yet, God's promise to help is never fulfilled. Tortured, outcast, they are unable to host a hope emotionally. But they are mentally forcing themselves to keep their hopes as told by God, which strains the psyche of the believers. Still, the superiority of the disbelievers remains untouched, thanks to the mercy and generosity of God. The mercy shown to the disbelievers when the believers are suffering in all aspects of life enrages the believers. In this critical situation, God tells them that this rage will not change God's plan on the events (2/155, 57/22-23, 64/11, 76/30, 81/29), even if the believers were to build a means to the heavens and try to change things.

Before ending, I should remind you that among the scholars, all interpretations are treated as acceptable as long as they are in line with the basic tenets of the Quran and the teachings of the Prophet Muhammad pbuh. So, I am going to add my two interpretations above to that list. God knows best.

Looking at the interpretation for the disbelievers, we read that God is implicitly telling that He is going to enrage them by His eventual support to the believers. This is a glimpse of hope for the believers. But, taking the interpretation for the believers, we read an implicit invitation to patience. So, I would like to share a few more verses that are related:

"But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not." (2/216)

"Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. 'Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people.' " (2/286)

"Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower." (3/8)

Miracle Forecast

A miracle is an event that brings you face to face with God. It is so compulsive that it becomes a milestone in your journey of faith. Whenever you look back at that event, your relationship with your Lord comes to life anew, and you find energy to move on. A miracle, however, is at the same time a double-edged sword. If you do not treat with the due manners, it still becomes a defining moment in your life, not for the better but, for the worse.

"And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully. And We do not send the signs, except to frighten." (17/59)

Ask yourself, if you were given the choice to witness a miracle upon your request, would you really like to see it? You may say "yeah, why not? let's go for it", but as I said, despite the transformative power of miracle, if you don't rush towards God penetrating any intermediaries by reading and trying to understand His words (i.e. the revealed books), if you don't exercise your will to change yourself and your surroundings according to what is pleasing to God, then requesting and witnessing that miracle can be the worst thing you could possibly do in your life.

And [remember] when I inspired to the disciples, "Believe in Me and in My messenger Jesus." They said, "We have believed, so bear witness that indeed we are Muslims [in submission to Allah ]." [And remember] when the disciples said, "O Jesus, Son of Mary, can your Lord send down to us a table [spread with food] from the heaven? [Jesus] said," Fear Allah, if you should be believers." They said, "We wish to eat from it and let our hearts be reassured and know that you have been truthful to us and be among its witnesses." Said Jesus, the son of Mary, "O Allah, our Lord, send down to us a table [spread with food] from the heaven to be for us a festival for the first of us and the last of us and a sign from You. And provide for us, and You are the best of providers." Allah said, "Indeed, I will sent it down to you, but whoever disbelieves afterwards from among you - then indeed will I punish him with a punishment by which I have not punished anyone among the worlds." (5/111-115)

Even then, in times of dire hardship, when there is no glimpse of hope anywhere, we want to see our Guardian with us. We want to feel our Beautiful Benefactor near us. In short, we crave miracles. And our desperate state blocks any rational thought about the consequences of witnessing miracles.

Is it just us, the normal people, who need miracles? No! Even the people chosen by God to proclaim the divine call craved for signs sometimes (first believers to the messengers). Having been shown the clearest signs, however, they were pushed by God into the severest challenges, and in return, they committed their will and lives to the mission given by their Gracious Owner.

Coming back to ourselves today, should we want miracles or should we force our hearts to suffice with what is within the limited sight of reason?

I think it is impossible to imprison human heart, although it is possible to teach a mind not to go too far (i.e. possible to imprison the mind). What is more, being a host for both the rational and the irrational is a state decreed for humans by God, Himself. This implies an invitation to make a call to the All Powerful One.

"And your Lord says, 'Call upon Me; I will respond to you.' " (40/60)

Then, how are we going to ask for a miracle, when we are desperately needing it?

First of all, a miracle is not sent to return you back to your old situation. A miracle is like Noah's Ark; it takes you to a completely new land where you can enjoy your Lord's blessings and explore new avenues. This means you must be ready to say goodbye to the conditions that led you into the misery. You may ask, "why wouldn't I abandon what led me into misery". Yes, it sounds counter-intuitive, but note that it was you, in the first place, who couldn't/didn't do this before. This means that you are either not aware of what really troubles you or not able to do without it. In either case, you slid into the state where you utterly need a miracle. So, now, you must go beyond yourself.

"Indeed, Allah will not change the condition of a people until they change what is in themselves." (13/11)

Along the same line, you must keep in mind that a miracle is not a gift of God so that you can feed your self and find shelter. Of course you would like your basic human needs to be met, but asking for that is not the same as asking for a miracle. A miracle is there in order for you to venture into the unimaginable so that both you and those looking at you can see the hand of God at work.

"And you did not kill them, but it was Allah who killed them. And you threw not, [O Muhammad], when you threw, but it was Allah who threw that He might test the believers with a good test. Indeed, Allah is Hearing and Knowing." (8/17)

Inferred from the verses in this article, it can be said that if you prepare yourself and your surroundings 1- for the taking root and flourishing of extraordinary things, 2- for being trustworthy protectors of signs of God, and 3- to spread the message of love and care that you will receive from your Lord, then you can be sure that you sent an invitation to the Creator of heavens and the earth. Just leave it to Him exactly when and how.

"and whoever is careful of (his duty to) Allah, He will make for him an outlet, and will provide for him from where he does not expect. And whoever relies upon Allah - then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent." (65/2-3)

Thirst for Success

Success is the realization of your dreams. A success is not a success without the difficulties on the road. A well-defined route with a full list of things to do degrades the taste of success. We humans need uncertainties and surprises, just like water and air, in order to stay alive in our souls.

"Indeed, We have given you, [O Muhammad], a clear conquest that Allah may forgive for you what preceded of your sin and what will follow, and complete His favor upon you and guide you to a straight path, and [that] Allah may aid you with a mighty victory." (48/1-3)

 The above verse was revealed to the Prophet Muhammad pbuh upon the Treaty of Hudaybiyah with the Meccan opponents. At the time, there was a growing feeling of competition between the believers and the disbelievers, and those around the prophet were not eager to give up any chance to take on the Meccan oppressors, given the years of material, physical and emotional sanctions by them and the wars they waged in order to kill the believers.

If you can imagine the intensity and heat of the situation, then you can appreciate the challenge the believers faced when the prophet signed the peace treaty, instead of initiating a counter move. Even the closest friends of Muhammad AS insisted on changing his mind. "Aren't we the truthful? Aren't they the enemies of God? Then why are we halting when we can crush the party of Satan?" After all, a close victory was already promised by God?

"We shall certainly make them suffer worldly torment before suffering the great torment so that perhaps they may return to Us." (32/21)

"And they say, 'When will be this conquest, if you should be truthful?' Say: 'On the Day of Victory their faith shall not profit the unbelievers, nor shall they be respited.' " (32/28-29)

My goal here is not to make an analysis of what happened then, but to take a photograph of human nature thirsty for success. The Quranic verse I quoted above, although revealed upon that occasion, does not explicitly mention the event, but tells some lessons without a confinement in time. Namely, the verse says that the success is given 1) in order for the sins to be forgiven, whether from the past or in future, 2) to pave the way for a greater and more satisfactory achievement, 3) as guidance, 4) to welcome and make clear a great help from God. Let's think about these points, now.

When God gives you at a slow pace precisely what you asked for, be it through your verbal prayers or through work, it is not easy to see God's help. The people and other natural events fill up the stage and we really need to work deliberately to see God's hand through the apparent causes. However, when He gives us not only what we asked for but also things that we even didn't imagine, then our minds take wings and easily come to the conclusion that it was our Lord who had guided us and everything else for the realization of the result.

"And God shall increase those who were guided in guidance" (19/76)

With this firm conviction, you can more decidedly and sincerely ask for forgiveness for your sins. What sins? We are all humans, and for one reason or another, we may commit actions unwanted by God. These actions can be at the personal or social level. For a person who is desperately and diligently working hard for the realization of a goal and going through nervous exhaustion, such incorrect actions may become inevitable. Such people may fail to think twice in some situations, and may react suddenly, breaking hearts. They may fail to control their individual behavior when alone. They may be deceived by other agents who deliberately invite them into illicit ways to achieve their desired goals, and they may partially go with those invitations. And God knows what... But the bottom line is, being a person dedicated to a good cause and who has committed their lives to it, but who has committed unintentional mistakes, they need amnesty from the ultimate Grantor (48/29)

Another meaning implied by the first verse I quoted from the chapter of Victory is that success is not an end on its own, but a station. It is given to you so that you can feel joy, come to a conviction of your faith, rest from the exhaustion of your past efforts, and gain energy. Also, it is given to you so that you analyze the past and make projections to future, and get back on the road for greater goals. Before the success came, your needs, your intellect and your emotions were the sign posts to guide you towards your goal. When the success comes, however, how are you going to define a new purpose? When your feelings are at rest, enjoying the success, what is going to show you the path to set foot on? Setting roots in the moments of joy and comfort may sound good, but it is the trigger for destruction. You must get going once again!

"And expend in the way of God; and cast not yourselves by your own hands into destruction, but be good-doers; God loves the good-doers." (2/195)

At this conjunction, let's remember the prayer of prophet Joseph pbuh: "Make me die as one who has submitted to the Will of God and unite me with the righteous ones." (12/101). This prayer comes when he accomplishes all of the worldly steps in his mission, and when God fulfills His promise to Joseph. We are learning from this prayer that the worldly goals are not the ultimate goals. They are instruments or vehicles to move on the path to God. He is the eventual destination, His pleasure is the ultimate goal.

"Did We not expand for you, [O Muhammad], your breast? And We removed from you your burden which had weighed upon your back? And raised high for you your repute? For indeed, with hardship [will be] ease. Indeed, with hardship [will be] ease. So when you have finished [your duties], then stand up, and to your Lord direct [your] longing." (94/1-8)

With this lesson, an in the atmosphere of the success, you may choose to go for a bigger goal, or you may choose to once again start the road in a completely new area as an apprentice. Whatever you choose, make sure that it is something to keep you on the road.

A Brave and Daring Invitation to the Right Hand - 4

In this issue, we are going to look at the mechanism by which one becomes a home service provider. Is it that one has to be a war captive and thus become a war booty to a member of the victorious army so that she can enter this employment type, or are there other avenues that are possible and licit in terms of the Islamic foundations?

As I expressed in the previous episode, the way I reformulated this matter sounds more acceptable as a working problem; but let's remember the original question in order to keep in mind what we are about to do. Can a person serve "like" a slave without being a war captive?

Many people in the modern world would confess that they are already living a life of slavery, but that is not what a slave is in the historical sense. For example a slave has limited freedom, but an individual of our time is relatively more free, although there are major similarities between both cases. Let's dig deeper in those similarities and differences.

A slave in the historical sense is a war captive, but a modern person is not a war captive. Nevertheless, people of the modern societies, we are directly born into a medium where we are taught, or indoctrinated, through the various media outlets and by our community fellows to become and stay a member of the crowds. So, in theory we are free to draw our own paths, but in reality that is not likely to happen.

Second, a slave in the historical sense has no right to have property, but in modern life, the individuals have that right. However, when it comes to how to use that property, the possibilities are defined and limited by those holding the majority of the resources.

Third, the slaves in history are obliged to buy their freedom in order to have access to the rights and resources available to the regular individuals, whereas in our societies, we are born with those rights. Still, when we talk about really exercising those rights, depending on where we are, we face many hindrances at social, economical or political level.

You can extend this list, but in conclusion, in today's society, we are really living very similar to slaves, but under more comfortable and more technological conditions.  We do have the basic rights in theory, but in practice, we partially have them. More precisely, we are allowed to use those rights as long as our actions don't bother the masters, whoever they are.

At this conjunction, let me ask, did we lose a war, so that we are living in this kind of a situation? No! So, returning to the starting question in this article, we see that in terms of the real, ordinary people, slavery still has validity, without relating to a war. Yet, most of us seem to enjoy the ride, and as far as Muslims are concerned, we try our best to fit in the picture, and strive to be a good servant of our Lord in context of our societal and individual conditions.

Note that I am not writing these lines in order to trigger a revolt or to favor a form of x-ism! Rather, I am trying to give the reader's mind a key in order to open a gate that has been locked for centuries. Keep reading if you want to learn what that gate is and what is behind.

To see things from another angle, I am going to make a thought experiment using the mentality of the traditional interpretation of Islam in the case of slaves. For this experiment, let's remember a few things. In the previous two episodes, I mentioned that a licit form of sexual satisfaction is available for those who have slaves. This relationship between the master and the slave is not the same as between a husband and wife, and I highlighted the distinctions between a slave and a spouse. But most importantly, I underlined the fact that relationship with the slaves is an avenue that is available not just to the rich but to all those who have the quality of being the Right Hand, independent of their economical conditions.

Here comes the thought experiment. According to the traditional interpretations, if you need sexual satisfaction beyond your marriage, or if you don't have the economical means for a marriage, you are directed to your slave. But for that, you must wait for a war, in which the Muslim army would be victorious and would distribute the slaves among the soldiers. So, in this mentality, you have no choice but to wage war to live your individual life in the licit manner. But wait, isn't there a discrepancy here? Islam is said to be the religion of peace, not war. Islam is considered as the ultimate recipe for prosperity both in this and in the after life. Then, are we to conclude that this religion is telling us to keep making wars so that economically disadvantaged individuals can find sexual satisfaction?

Let's look at the Quran to see when God allows or orders waging wars: self-protection if you are under attack (2/190), saving people from violence (4/75), stop corruption and conflict among people (5/33), terminating the deliberate violation and manipulation of clear bans of God (9/29). We can summarize all of these as the protection of the basic human rights. So again, we don't see the wars as instruments to obtain slaves and thus satisfy your personal needs! Then, the classical interpretation fails to serve a general solution to the problem of limits of licit sex.

Let me paraphrase the above paragraph. If you are a poor person who needs to satisfy his sexual desires, and if you are living in a society where there are no wars, you are doomed according to the traditional thinking. Similarly, even if there are wars, but if there is no victory nor slaves, still you are doomed. In the traditional thinking, since your only solution is to have slaves, you must be part of a war where there will be victory and slaves. Good luck! Also, good luck in explaining your religion as the religion of peace! By the way, when fighting, don't forget to keep your intentions away from your desires!

After these two paragraphs of thought experiment, let's see an alternative way. If Islam is the religion of peace, which is its fundamental premise, it must consider wars as conditional facts of humanity, not as permanent realities. Accordingly, a guidance for the general public for all times cannot be built upon the results of wars. That is Islam cannot be both religion of peace and suggesting its adherents to rely upon wars at the same time. More explicitly, the suggestion or permission of God to men for having sexual relationship with "slaves" can not be limited to war results. The same permission must be available in general, of course with some surrounding conditions or prerequisites.

Yes, the mechanism of slave labor worked in context of wars during the life time of the Prophet Muhammad pbuh per the social security system prevailing then, but it need not be so throughout the history until the end of time. This is why I preferred and decided to use the expression "home service provider" instead of a "slave", which is what is implied by the Quran, too. This is why I preferred and decided to say "Right Hand" instead of a "master", which is what the Quran says, too.

Then, if we tentatively accept the idea that one can serve at a person's home, including sexually, how is this going to happen? What would be the mechanism? Clearly, we are not talking about prostitution; then, what are we talking about?

At the beginning of this article, I had given the analogy between our modern lives and those of the slaves in the past. Later, I explained that Islam's injunction that expands the range of sex life cannot depend exclusively on wars. Third, in the second episode of this series, I had mentioned the core position of the social security and a notion of continuity at the heart of the licit. Fourth, in the previous episode of this series, I had explored the concept of the Right Hand, and showed its essential role in the handling of the affairs related to the slaves. Based on these four premises, different thoughts can be produced and examined. Here, I am going to pursue one of those. God knows best, and I seek His guidance in this matter. If you are so willing, you can do your own pursuit, as long as you validate your steps with the Quran and the sunnah of the Prophet Muhammad pbuh.

In order to depict a possible avenue in this matter, I am going to compose a story. The main characters are Eve, a high school graduate, Craig, a  medical doctor who is a Muslim, and AcCompany, a company that is bringing the right hand and the needy.

Eve is a girl at the age of university. She completed her compulsory education, and has great ambitions for her future. She has a vision to realize for herself and for her family. Nevertheless, her family is extremely poor, and their only plan for her and for themselves is to marry her to a person who can stand on his own, and thus can support Eve as his wife, too. This is very likely to happen, actually, since her high school has finished two years ago, and her family is already looking out for candidates. Such abrupt and merciless destruction of her dreams is eroding Eve's soul, but she is not able to do anything, either. In their community, there is no help either, because they are all surrounded by people who are more or less at the same economical and cultural level. Their dreams find culmination in securing food and shelter.

Knowing what's coming upon her, Eve talks to her teachers at school, with no avail. She shares her troubles with her close friends, but they are all drowning in the same whirlpool. Stressed between her dreams and her surroundings, she starts building anger towards all those responsible: her parents, her relatives, her community, the selfish rich, the listless politicians, and the ultimate source of all, God. Why is He giving so much means to the individuals who just think of themselves, when people like her could do incomparably more, if she was given a fraction of what's been given to the rich?

Craig is a surgeon and is 35. He is married to another medical doctor. His wife is busy with her career and patients. Craig and his wife are trying to divide their times in order to take care of their one child, of course when he is not at the day care. Because their daily and weekly routines are not well synchronized, and because both have a career plan for their future, their relationship as a couple is not going as they would like. They love each other, but they cannot find a satisfactory solution for their situation, either.

On the other hand, unsatisfied with his relationship, Craig has been building a thirst for companionship, beauty and intimacy. However, his commitment to his religion brakes him from pursuing that thirst as countless men in similar situations do. As months and years pass, his thirst grows to such a level that satisfying it comes to the forefront of every interaction of his. This means he is constantly on brakes. Since he is unable to share his situation, and since he is not acting as his desires tell him, he gets wearied and crushed. Furthermore, his mind starts searching for the reasons and alternative solutions to his problem.

Although he is not accepting with his heart, his mind objectively tells him that it is his faith that is putting him into such torture. Otherwise, why would he be in such peril, when countless ways to satisfy his needs are available out there! When he thinks of the Prophet's life and how he endured troubles for the sake of his faith, his mind makes a comparison and expresses that the men of that time had access to multiple marriages and female slaves. So, they were not really undergoing the same pressures as did Craig. So, he finds himself alone in history, and feels cast away by God, all of which aches his heart, since this shouldn't be the case. And all along, whenever he goes outside or to work, whenever he gets on the computer, he is attracted by things that are not acceptable by his faith but much needed by his physiology...

AcCompany is a company that works, in a sense, like a matchmaker, and brings together the people who have the quality of being the Right Hand and the people lacking the proper means to flourish as a dignified creation of God. Accordingly, they assess the situation of the applicants, who want to become the Right Hand and those who want to become a service provider. They train both sides as needed by their personal conditions, circumstances and duties. Eventually, they offer the match to the two sides.

Upon acceptance, the Right Hand is responsible of ensuring a minimal, but acceptable, living and providing the conditions for the flourishing of the service provider as an independent individual. In return, they receive home services that include sexual intimacy. The service provider, on the other hand, performs the services needed by the Right Hand, and in return, they find the means for education or self-improvement on top of faring a decent life. Whenever the service provider thinks that they are ready to take off independently, they request the end of the relationship. Until then, both sides receive what they need, as their mutual rights and responsibilities are monitored by AcCompany.

Eve and Craig, independently hear of AcCompany, and the idea sounds strange at first. Craig's wife freaks out upon hearing the proposal of her husband. However, as they ponder over the idea more and as they get crushed further under their circumstances, they pay a visit to the company, just like Eve. The experts there make assessment of their needs and their conditions. They analyze different combinations for both. In the end, they figure out that Eve and Craig could be a nice match, since Eve can "function" like a wife at home, and like a sister and caregiver for his child. In return, she can find not only the economical means for her education but also cultural and social means to develop her vision and capabilities to realize her dreams for herself and for her community. Craig, on the other hand, reaches for his personal needs a satisfactory solution in line with his faith, thus saving not only his current life and marriage but also his after life. He finds a reliable person to trust his child. Craig's wife, although bothered by the idea of another women in her husband's life, finds peace in knowing that her marriage is not anymore under threat, and that she can comfortably focus on her career, since her child is also taken care of.

Eight years later, Eve not only finishes her university education but also assumes a reputable job, where she can help her former community members lead a more decent life by providing them employment and means of education. So, she feels ready to take off. She makes the request to Craig. At that point, Craig's son has already grown, so he can be on his own. Craig himself has reached a more manageable state physiologically. His wife has also reached some of her career goals, so she is not as much reactionary to the family affairs. Overall, if needed, both Craig and his wife know that they can go for another service provider. So, Craig happily accepts the request of Eve, and their relationship as the Right Hand and the Service Provider comes to an end, but they stay as friends.

A Brave and Daring Invitation to the Right Hand - 3

In this episode, I am going to delve into the meaning of the concept of the Right Hand, and explore a few related topics. Before starting, I would like to make an extended introduction to construct the big picture for the Right Hand.

Our motivation here is to explore the licit possibilities in the sexual realm according to Islam. By "licit possibilities", I am specifically talking about the relationship types between man and woman besides marriage. If you haven't done so, I strongly recommend you to read the two previous episodes, since without those, the comments here may lack the appropriate rationale.

In distinguishing marriage from prostitution, I had pointed at the presence of a definite time limit for the latter and its absence in the former. After this initial step, I had mentioned other social, economical and personal aspects that separate the two, and had presented them in a table. To make a better picture and to describe the problem more comprehensibly, I had included the mut'a and having a concubine to the list so that we could more easily differentiate between the licit and the illicit. Now, why are all these? Let me answer with a metaphor.

Wine is forbidden is Islam through clear, explicit verses of the Quran. In this context, if someone claims that "rum is not forbidden, because it is not mentioned in the Quran", we can easily disregard it by saying that it functions the same way, even if its name is different. On the other hand, if another person claims that all fruit juices are forbidden, because they are giving pleasure and are the source of wine, we know that this is going beyond the limits and that, in fact, such prohibition would certainly lead people to the illicit. So, coming back to the relationships between men and women involving sex, if we know what makes the licit licit and what makes the illicit illicit, we can then use this information to cope with the challenges of the modern life. And thus, we can live within the borders of the licit.

In this framework, my intention is to investigate the concept of slavery, which was not abolished but regulated by Islam, and extract from there criteria to formulate or verify new forms of relationships. If you are appalled by what has been described so far, I assure you that if you were in the shoes of someone who is in the sex work and unable to get out, you would be happy to see people out there who are trying to find out a way for people in situations like yours. Or, if you were a lady with children trying to withstand the challenges of life on your own but unable to find a stable path and peace of mind, you would be relieved to hear that a solution is possible. Or, if you were a male who is going through self-torture everyday in order to suppress his sexual desires and to avoid the forbidden, you could burst into tears of joy upon learning a relief in the Islamic sense. Or, if you were born into a family and community that doesn't promise much for your future and unable to secure your basic rights, you could find a glimpse of hope, if you could open a way for yourself in a licit manner. But, if you are someone who has no real problems in meeting your basic needs or in securing your basic rights, if you have a family or friends that provide a habitat for your flourishing, then you could think that the discussion here is outrageous and is perversion. In any event, I am going to pursue this study for the sake of God on behalf of all those in need of an Islamic solution to their conditions in this regard.

Now, let us put out the ultimate question we are trying to answer. Although prostitution is clearly forbidden by God, are there other possible licit avenues for sex work in context of Islam?

At this conjunction, let me remind that if something is present in the Quran, it has validity until the end of time. This premise is interpreted in two major different ways. For example, there are regulations for war in the Quran. If you happen to be in war, you apply those regulations, but it does not mean that Quran is ordering to wage war just for its own sake. Similarly, there are regulations regarding the slaves. For this, some scholars say that if you happen to have slaves, than those regulations apply. But, what is not mentioned in the Quran is how a person becomes a "slave"!  I emboldened this last word for a reason you'll see in a minute.

The second interpretation of things present in the Quran is that they are treated in terms of their functions. So, even if you are not in the exact same historical conditions, if you are surrounded by the same or similar functional context, then you can make use of the injunctions or guiding rules outlined in the Quran for the case similar to yours.

Historically, we know that if a tribe lost a war, their women and children became slaves in the hands of the victorious side. However, the structure built on top of "slaves" in the Quran is too big to be supported by "winning wars" only. That is, the picture drawn about and around slaves is bigger than that belongs to the case of war captives. Let me expound what I mean here.

First of all, there are different words in the Quran in context of slaves, but they don't necessarily mean "war captive" in the literal sense. This fact enables us to question whether it is the function that is regulated, and not the mechanism of becoming a "slave". More clearly, although in the past, people performed certain functions as slaves as a result of losing a war, humanity can device other mechanisms by which the same functions are fulfilled in different contexts. In this context remember that there are thinkers who treat the modern urban life as a modern form of slavery, and it is true in many ways, but we don't shun our way of life even if it functions the same way as that of the slaves. Rather, we try our best to function in the licit domain. I had discussed and used the same approach in previous blogs, that is focusing on the function and not on the title, for other issues (who is Muslim, who is friend, who is male/female). Similarly, in terms of sex work, there might be a licit framework, and we can search for regulations in the Quran for the working conditions that could involve sex work!

As I mentioned above and in the previous episode, the concept of having concubines and their living conditions can help us in this regard. Before proceeding further, I would like to reformulate our problem statement in a way that is more comely to the modern mind and is more suitable for a productive research: Is it possible to establish an Islamic "home services" concept where men and women establish companionship for mutual benefits in both the short and the long term? In the rest of this article and in the coming episodes, God willing, I am going to explore this avenue. For this, first, we can look at the home services applications during the life time of Prophet Muhammad pbuh and the relevant Quranic verses. All of the verses and hadiths used in the following discussion are either presented at the end of this article or are referenced where they are mentioned. Keep in mind that we are going to try to extract the functional relationships in context of a female service provider. The same logic and method can be used for male service providers as well.

When we look at the life of the concubines during the 7th century, we see that they provide labor to their masters outside their houses, however when intimate services are considered, those are exclusively at home. You may think that making this observation is silly, but it is important to distinguish a service provider from a wife. That is, thanks to this distinction, we can say that a male master cannot hang out with his concubine and pass romantic time on a beach! Or he cannot meet with friends with the company of his concubine as a companion; the privilege of standing in the society as a couple solely belongs to a husband and wife, not a master and concubine. If the person is so desirous and loving towards his concubine that he wants to venture into the life at large with her, then he should marry her.

Bottom line, in our context where we are interested in licit companionship besides marriage, we see that it has to be confined to home.

Second, the expression used in the Quran for this kind of companionship is "those your right hand possesses" or "those under your right hand". We need to look at what is meant by this expression. In the translations or exegeses, this expression is simply used as a synonym for "slave". This is not completely wrong, but when we consider the fact that there are other words, too, in the Quran in context of slaves, we can justifiably ask why specifically this one is chosen in reference to the intimate relationship between man and woman.

Right hand is used for the inheritors of the paradise who receive their book of deeds on the judgment day from their right side (e.g. 17/71, 66/8). It is also used for Prophet Moses pbuh (20/17,69) and Prophet Abraham pbuh (37/93), when they were conducting actions to establish justice and truth. God, Himself, is also using the same metaphor for securing truth (69/45). Aside from these, "right side of the mountain" is referred to in the story of the Israelites (19/52, 20/80). How do you define the right side of a mountain? Based on the previous occurrences of the same expression and on the fact that that location was preferred by both Moses and the Israelites on their journeys, I am going to hold the opinion that it refers to the "rather habitable and cultivatable side of the mountain".

Therefore, if a person is under your right hand, you must be a secure ground for that person, where she can grow to become an independent individual both socially and economically. If a person is under your right hand, you must be the one ensuring a fair treatment as a human and securing their basic rights and freedoms. Note that we made these conclusions by looking at the use of  "right hand" in the Quran. Now let's see if these conclusions find correspondence in the practice of Prophet Muhammad pbuh and his companions.

Studying the events of the past, one must consider them in their own contexts and interpret them that way. So, when analyzing the conditions of the concubines in the 7th century Muslim world, we must keep in mind two things. One, a person becomes a slave mostly through losing a war; therefore, they are part of the enemy through the eyes of the master. Two, the state of the women in general was not that good among the Arabs of the time. Coming of Islam in this sense was a revolution, but still, social constructs persisted in the day to day interactions. So, originally being part of the enemy and belonging to the less-fortunate gender, the concubines had a rather bad start in their career. Nevertheless, the regulations in Islam made it possible for them to develop a close relationship in the society they moved into, and either themselves or their children became successful business people or scholars. Both of these conditions meant an upgrade in their living conditions. Therefore, we can comfortably say that the concept of Right Hand was at work among the first Muslims.

Backed up by the Quranic verses and the practice of the Prophet Muhammad and His companions, we can confidently say that, if a similar home service concept is to be developed today, a person is not eligible to receive that service unless he is a verified Right Hand. Note that having that quality does not necessarily mean being rich, as the common prejudices say. In fact, in case of having concubines, being rich does not count that much, because relationship with them is the alternative available to those who cannot "afford" a marriage financially. Being the Right Hand rather means being a person who can provide stable and fertile grounds for the other person to flourish individually, socially, economically, intellectually, etc. All of these are related mostly to qualities in character and little to economical means.

A concubine who decides on her own that she has improved enough and is able stand alone in the society, can ask for terminating the relationship. Upon this request, the master has no choice but to accept the request in exchange of a financial sum or a fixed term of extra service. Once that amount is paid in full or that extra service is fulfilled, there are no more obligations towards each other on either side. This is similar to graduation from a school.

To provide a contrast, in case of prostitution, a woman enters this service and performs it with minimal or no social security. After years of such service, she gains nothing extra, and retires as an individual who is no more able to provide for herself and for her dependents. Therefore, prostitution separates from the case of concubines markedly, and is pure exploitation.

Returning to the concept of Right Hand, the qualifications for it automatically translate to the "fair treatment of the concubine". That is, although the concubine would provide home services, including sexual, as a job, the master is still responsible for providing fair employment conditions, including protecting the human honor.

In case of unfair treatment, e.g. beating, the master automatically loses his quality of being the Right Hand, and so becomes non-eligible to have a concubine. This means that the concubine is free of her master without any further obligations.

Our discussion and exploration of the concept of Right Hand is complete for the moment. After this, we need to look at the mechanism by which people can enter employment in the home services.

Some Quranic Verses on the Issue:

Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves (raqabah); [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous. (2/177)

O you who have believed, prescribed for you is legal retribution for those murdered - the free for the free, the slave for the slave (abd), and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment. (2/178)

And do not marry polytheistic women until they believe. And a believing slave woman (amat) is better than a polytheist, even though she might please you. And do not marry polytheistic men [to your women] until they believe. And a believing slave (abd) is better than a polytheist, even though he might please you. Those invite [you] to the Fire, but Allah invites to Paradise and to forgiveness, by His permission. And He makes clear His verses to the people that perhaps they may remember. (2/221)

And never is it for a believer to kill a believer except by mistake. And whoever kills a believer by mistake - then the freeing of a believing slave (raqabah) and a compensation payment presented to the deceased's family [is required] unless they give [up their right as] charity. But if the deceased was from a people at war with you and he was a believer - then [only] the freeing of a believing slave (raqabah) ; and if he was from a people with whom you have a treaty - then a compensation payment presented to his family and the freeing of a believing slave (raqabah) . And whoever does not find [one or cannot afford to buy one] - then [instead], a fast for two months consecutively, [seeking] acceptance of repentance from Allah . And Allah is ever Knowing and Wise. (4/92)

Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths. So its expiation is the feeding of ten needy people from the average of that which you feed your [own] families or clothing them or the freeing of a slave (raqabah). But whoever cannot find [or afford it] - then a fast of three days [is required]. That is the expiation for oaths when you have sworn. But guard your oaths. Thus does Allah make clear to you His verses that you may be grateful. (5/89)

Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] (raqabah) and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah . And Allah is Knowing and Wise. (9/60)

And marry the unmarried among you and the righteous among your male slaves (abd) and female slaves (amat). If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing. (24/32)

And is this a favor of which you remind me - that you have enslaved (abd) the Children of Israel?" (26/22)

And those who pronounce thihar from their wives and then [wish to] go back on what they said - then [there must be] the freeing of a slave (raqabah) before they touch one another. That is what you are admonished thereby; and Allah is Acquainted with what you do. (58/3)

It is the freeing of a slave (raqabah) (90/13)

O Prophet, say to whoever is in your hands (aydiqum) of the captives (asra), "If Allah knows [any] good in your hearts, He will give you [something] better than what was taken from you, and He will forgive you; and Allah is Forgiving and Merciful." (8/70)

And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand (aymanukum) possesses. That is more suitable that you may not incline [to injustice]. (4/3)

And [also prohibited to you are all] married women except those your right hands (aymanukum) possess. [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise. (4/24)

And whoever among you cannot [find] the means to marry free, believing women, then [he may marry] from those whom your right hands (aymanukum) possess of believing slave girls. And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears sin, but to be patient is better for you. And Allah is Forgiving and Merciful. (4/25)

Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands (aymanukum) possess. Indeed, Allah does not like those who are self-deluding and boastful. (4/36)

Except from their wives or those their right hands (aymanuhum) possess, for indeed, they will not be blamed (23/6)

And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands (aymanuhunne) possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed. (24/31)

But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty. And those who seek a contract [for eventual emancipation] from among whom your right hands (aymanukum) possess - then make a contract with them if you know there is within them goodness and give them from the wealth of Allah which He has given you. And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life. And if someone should compel them, then indeed, Allah is [to them], after their compulsion, Forgiving and Merciful. (24/33)

He presents to you an example from yourselves. Do you have among those whom your right hands (aymanukum) possess any partners in what We have provided for you so that you are equal therein [and] would fear them as your fear of one another [within a partnership]? Thus do We detail the verses for a people who use reason. (30/28)

O Prophet, indeed We have made lawful to you your wives to whom you have given their due compensation and those your right hand (yaminuke) possesses from what Allah has returned to you [of captives] and the daughters of your paternal uncles and the daughters of your paternal aunts and the daughters of your maternal uncles and the daughters of your maternal aunts who emigrated with you and a believing woman if she gives herself to the Prophet [and] if the Prophet wishes to marry her, [this is] only for you, excluding the [other] believers. We certainly know what We have made obligatory upon them concerning their wives and those their right hands possess, [but this is for you] in order that there will be upon you no discomfort. And ever is Allah Forgiving and Merciful. (33/50)

Except from their wives or those their right hands possess (aymanuhum), for indeed, they are not to be blamed (70/30)

Some Hadiths on the Issue:

"The one who treats his slaves badly will not enter paradise." (Tirmidhi, 1946, grade: weak)

"He who has a slave-girl (jariyah) and educates and treats her nicely and then manumits and marries her, will get a double reward." (Bukhari, 2544,grade:sahih)

"Feed them from what you eat and clothe them from what you wear. Do not punish what Allah has created." (Al-Mufrad, 188, grade:sahih)

"The expiation for beating or slapping a slave on the face for something he has not done is to set him free." (Riyad as-Salihin, 18/1605)

"The expiation for someone who slaps his slave or beats him more than he deserves is to set him free." (Al-Mufrad, 177, grade:sahih)

"Ali reported that the last words of the Prophet, may Allah bless him and grant him peace, were:
"The prayer! The prayer! Fear Allah concerning your slaves (ma malakat aymanukum)!"" (Al-Mufrad, 158, grade:sahih)

Zadhan reported that Ibn Umar called his slave and he found the marks (of beating) upon his back. He said to him: "I have caused you pain. He said: No. But he (Ibn Umar) said: You are free. He then took hold of something from the earth and said: There is no reward for me even to the weight equal to it. I heard Allah's Messenger (ﷺ) as saying: He who beats a slave without cognizable offence of his or slaps him (without any serious fault), then expiation for it is that he should set him free." (Muslim, 1657b, grade:sahih, similar content in the hadith at 1657a)

Quran's Scientific Content Under Question

It is curious that many atheists scrutinize their position whereas many believers are comfortable with not thinking!

"Had We sent down this Quran on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah, and We set forth these parables to men that they may reflect." (59/21)

During these questionings, one of the things the atheists do is question the content of the divine books. For instance, they check whether the scientific content of these books, which claim to be the word of the creator of the universe, is correct. This is a logical move, since the creator must know the inner workings of things, and this knowledge must reflect itself in the communication sent by Him.

Quran, the last revelation by God and the only divine book that still preserves its original version, is also on the target of such efforts. As a result, it is claimed that the function of the mountains given in the Quran is not accurate according to the findings of the modern science of geology. In this blog, first, I would like to reflect on the issues surrounding this topic, and then, I would like to talk about whether there is such an inaccuracy.

First Climb:

Every book has its own genre. Some are scientific, some are novels, some are poems, etc. If you take a history book, it doesn't make sense to complain, saying "its content is subjective." Similarly, Quran is the address of the Lord of the heavens and the earth, and its purpose is not to teach science to people but to teach them the way of God. Therefore, it is not the proper approach to evaluate the whole of Quran based on the minor science-related content.

Second, every book has its own audience, and it must be understood by them. Although Quran is the final message of God until the end of time, its initial audience is the Arabic people in the 7th century. So, historically speaking, as long as the content of the Quran is understood and verified by the people of that time, even if they did not accept the ultimate invitation thereof, the content is acceptable. And that was the case, since the disbelievers at the time never refuted the Quran on grounds of fallacy. Nevertheless, by virtue of Quran's claim to be the guide for all humanity until the end of time, it must be understandable and acceptable by all times. That is why the objection of the modern atheists is a legitimate one.

Third point is that Quran presents itself as an "easy to understand book" (54/17). So, its content must not be clear only to some trained scholars but to the general reader with basic intellectual abilities and education. Therefore, the claim of some believers that "we should not talk about the content of the Quran, since we are not scholars" is lacking ground. However, at several places, Quran also emphasizes its Arabic language (e.g. 20/113). So, it is imperative to evaluate its content through the knowledge of the Arabic language, and not through its translations.

Fourth, the fact that something is not readily understandable in its fullest extent or seemingly incorrect does not mean that it is ultimately incorrect. For example, the expansion of the heavens (51/47), the oval shape of the earth and the escape of the hydrogen gas from the polar regions of the atmosphere (13/41) have been mentioned in the Quran, and they became literally "correct" only in the twentieth century. So, until then, the disbelievers could claim that the space is stationary (which was the governing scientific view of those times!), and that the claim of the Quran, therefore, is wrong. So, the proper approach in such cases is to take time and search for the truth God is conveying us.

"Verily, Allah is not ashamed to set forth a parable even of a mosquito or whatever beyond it (greater or smaller). And as for those who believe, they know that it is the Truth from their Lord, but as for those who disbelieve, they say: "What did Allah intend by this parable?" By it He misleads many, and many He guides thereby. And He misleads thereby only the transgressors." (2/26)

Quran's scientific content has become a focus of the believers especially with the advent of science and technology in the last two centuries. Suffering a dramatic demise, the Muslims needed a source of power to keep their faiths and hopes, and they found it in the book of God. "Although we are not perfect, the book of God is perfect, and we are its adherents; even if we are losing here at the moment, we are going to prosper in the afterlife", they could say Accompanying this notion were the explicit or implicit scientific facts embedded in the verses of the Quran. These facts even helped some non-Muslims enter Islam. Nevertheless, it must be kept in mind that the believers have faith in the Quran, not because of its scientific content but, because it is the message and guidance from the Lord of the heavens and the earth and everything in between (3/138, 20/6). Even if there was no scientific content, this fact is the real basis for the believers' attachment to the Quran.

One can do a similar psychological scrutiny to the case of the atheists in this matter. Of course not all of them is the same, and there probably are those who are objective in their thinking and analysis. However, there are, at the same time, those who have given their decision about the Quran before giving it a fair read and analysis. That is, when they are reading or evaluating its content, their intention is to find mistakes and inaccuracies; and so, if they are deliberately trying not to understand or misunderstand, human brain is the ultimate tool for it, and they have it.

On the other hand, it must be discomforting for an atheist to "not be able to disprove a scientific allusion" that was made 14 centuries ago, when no such knowledge was available. Still, that scientific or scientific-looking content and its accuracy/inaccuracy is not what really drives the atheist mind. And atheism is not just about science anyway! For a longer and more balanced approach on this matter, I suggest that you read this blog series about atheism (part 1, part 2, part 3, part 4, part 5).

Second Climb:

Now let's go to the real matter, that is the apparent discrepancy between the Quranic description and the scientific findings. Before anything else, let's see the relevant verses.

And the earth - We have spread it and cast therein firmly set mountains (rawasiya) and caused to grow therein [something] of every well-balanced thing.(15/19)

And He has cast into the earth firmly set mountains (rawasiya), lest it shift with you, and [made] rivers and roads, that you may be guided,(16/15)

And We placed within the earth firmly set mountains (rawasiya), lest it should shift with them, and We made therein [mountain] passes [as] roads that they might be guided.(21/31)

He created the heavens without pillars that you see and has cast into the earth firmly set mountains (rawasiya), lest it should shift with you, and dispersed therein from every creature. And We sent down rain from the sky and made grow therein [plants] of every noble kind.(31/10)

Have We not made the earth a resting place (mihaada)?And the mountains (jibaal) as stakes (awtaada) ?(78/6-7)

He extracted from it its water and its pasture, And the mountains (jibaal) He set firmly (arsaaha) (79/31-32)

Here, I especially included the original Arabic of certain words, since they are going to be helpful in our analysis. As you see, except the last two, all verses above say rawasiya which literally means something firm. You can think that this could be a synonym for the mountains, but no, because there are many other verses where the word "mountain" is used explicitly (e.g. 2/260, 7/74, 7/143, 11/42-43, 15/82, 16/81, 17/37, 18/47). You have to keep in mind that any usage in the Quran is not mere accident or for the sake of art. Rather, every word is deliberate. So, regarding the verses with the word "rawasiya", it can be said that God has stabilized the earth's surface using firm things (not mountains!). Those firm things are studied by the scientists and are presented in the relevant literature for the interested. It is curious that in all of these verses, these firm things are said to be "in" the earth, not "on" the earth (fil ardi rawaasiya).

Looking at the last two where the word mountain (jibaal) is used literally, we are told that they have been made firm (arsaaha)! If something is made firm, that means that it was not firm in the beginning! Today, two major mechanisms by which mountains form are known as the motion of the tectonic plates along the fractures and the buckling of the plates. Both of these mechanisms use the weak spots to relieve the stress accumulated in the earth's crust, and those weak spots grow to become mountains over long periods of time. But the Quran implies that the weak spots were later made stronger; is that really the case? Yes, because as the mountain forms and grows above the surface, its increasing mass presses on the underlying layers, which makes them stronger in the face of internal forces pushing them. Furthermore, in case of an earthquake, change of direction of a vibration reduces its strength. So, as the mountains grow, the vibrations traveling in the crust must go through a bigger change direction, which again refers to "being made stronger" as the mountains grow.

Keep in mind that there are other occasions throughout the Quran, where other words are translated as mountains, but actually have different meanings. One of such cases is discussed in a previous blog, revealing the tectonic plates.

In the end, I am going to reiterate and emphasize two things. One, in understanding the Quran, referring to the Arabic original words is crucial, especially in case of controversial issues. Two, the appropriate attitude for believers towards the Quran is submitting to it. In that submission, it is important to keep in mind that they are submitting to the Quran, not to humans who are claiming to explain or scrutinize it.

Prophet Cycle

People who have been in touch with God are honored with the title "best of the humankind". Their life stories, as much as available, are presented as examples to the attention of the new generations. If you look at those stories, you see some commonalities, which are also visible in the lives of other historical leaders. Loss of or being away from the father, longing for solitude in early life and looking after animals, not sufficing with what's readily available to the eye and an eagerness to discover a bigger picture are among these properties. The commonalities also extend to their social lives and to what befalls them after the beginning of their leadership or mission. Standing with the poor against the oppressing status quo is an indispensable one among those common social aspects. In this blog, in order to highlight one of the things that make a prophet, I would like to share a fictitious story.

Nicolas was an ordinary man among his people. He had a small and happy family with a son, a daughter and a dog. His wife, Bonnie, was a homemaker, and was an excellent cook. As Nicolas earned the daily food of the family, Bonnie made sure that their humble house would serve to them no less than a palace would for a royal family. The children attended their schools and helped their parents for the house chores. In the remaining time, they played with their friends, and climbed the trees or the mountains, or had fun at the seaside. But above all, cave exploration was an adventure they enjoyed regularly without telling their parents.

In fact, Gwen and Dan would hide their cave explorations from their friends, too. It was their secret hidden from everybody in the town, because the caves were considered holy, and were not to be entered by anyone other than the recluse erudite who would show up exclusively for the special days of the year. Every time they went to a cave, it was actually a meeting with the erudite. Together, the three explored the depths of the earth, and listened to the voice of the nature as it told the mysteries of existence and what this meant for the humans.

The erudite was once a sincere friend of Gwen and Dan's father, Nicolas. After he started calling people to good manners and truthfulness, things changed. Things changed, because Nicolas was a good friend of another man, too: the chief of the town, who was at the same time a significant business partner. "So what?" you may ask. Well, as it usually happens, the chief had some not-so-correct affairs, and they were known to Nicolas, but he would keep them secret. In return, the chief and Nicolas would conduct businesses, which provided a stable income and a descent life to their families.

The good manners were actually good, but not the ones proclaimed by the erudite. According to the prevailing custom, they meant that the poor or the socially less reputable people should serve and respect the rich and the elite of the town. The good manners meant that if the rich people committed an injustice, it was to be "understood and forgiven", but if a poor person committed a similar act, this was to be punished "for the sake of the integrity of the society". And the erudite had a problem with those "good manners". He spoke for the less fortunate, he raised his voice against the oppression of the poor by the rich. He emphasized the evilness of lying and the virtue of honesty. As would anyone would do, he first shared his opinions with his close friend Nicolas.

Nicolas saw the big picture described by his friend. Whenever they got together, he listened to him, and said "you are right, my friend; you truly are." For these words, the erudite thought that his friend was supporting him. Having close relationship with the chief of the town, Nicolas could help the erudite invite the chief to the right path. Upon hearing this idea, Nicolas suddenly became distanced and sensitive to anything about this "right path". Although he continued his friendship, he only passively shared the good things of the life and dreamed of the good of the future. The only things he would criticize would be the limitations of the reality.

Speaking of reality, Nicolas knew very well what it meant. Reality was that the society was corrupt. If he sided with the erudite openly, he would be outcast, and he would not be able to fare the good life of his anymore. He would lose his social contacts, his business would collapse. This was the truth. If there was another truth, it was that his and his family's survival demanded conformity to the interests of the rich, not opposing with them. Nicolas knew these truths, because he once had listened to the chief speak about the call of the erudite, and that was not a nice talk. The real truth was, in fact, the erudite had to shut his mouth to avoid a violent response, as required by the "good manners" of the town.

As the situation was aggravating, Nicolas wanted to warn his friend. After all, they were friends. During a visit, He told, "Look! Yes, the society is corrupt, but there are facts. You cannot ignore everything. Sure, the chief has immoral businesses. Yes, he is a liar sometimes. But the system is corrupt. What can you do just by yourself? What can I do other than being a good man at home and being the man wanted by the system outside? The best we can do is earn our living and let go of anything else."

To these, the erudite replied calmly, but resentfully: "You want me to shut down my heart? You want me to override my reason and fair judgment? I am inviting you to the path of the prophets, and you are inviting me to abandon the prophets."

After this talk, the corrupt system of the town did not tolerate the utterance of the real good manners for too long. Soon, the system asked people to stay away from the erudite, and people obeyed the system. Why wouldn't they? Anyone seen with him would have to suffer the same fate, too. So, although their hearts screamed of pain in doing so, the people of the town shunned the enemy of the system.

In the beginning, the erudite did not care about this situation much, but with time, compulsory solitude weighed heavy on him, and he cried to the faces of those who were once his acquaintances: "you are blaming the system for all this, but who or what is the system? The system is you. You are the instruments of evil. You are taking parts in this evil."

Upon hearing these words, people defended themselves, Nicolas included: "you are causing conflict in our town. You actually are hiding your real intention to become the leader. You are a hypocrite."

Heartbroken in the deepest sense, the erudite left the town to live in the rocky area overseeing the houses. With him gone, things settled down in the system. Everything went back to normal. That is the rich and the influential people oppressed the poor and the lay public, and the oppressed normalized the situation as a blessing, since they had their daily food taken care of, thanks to the auspices of the rulers.

Nevertheless, as months passed, the inhabitants of the town realized that they needed someone to conduct their affairs in religious celebrations. So, a group of envoys was sent to see the erudite. Upon consulting with the erudite, they agreed that he would descend to the town on the days of the celebrations, and otherwise would not interfere with what was going on. To the public, it was announced that the erudite had actually become ecstatic with his spiritual experiences, and so could be forgiven for what happened. So, he was going to take part in the celebrations much like a maestro, but still was to be avoided.

Thanks to these few brief visits, the youngsters of the town came to learn about the past; of course the version favored and promoted by the rulers of the town. Gwen and Dan were two individuals who were eager to explore the mysterious. So, they wanted to find and meet this outcast erudite. That's how their visits to the caves began. And it didn't take too long for them to learn the close friendship between their father and the mysterious man, along with the real version of the past. In one sense, it was relieving to discover that they were actually continuing a friendship that was already out there. In the other sense, however, they feared getting caught by their father or by someone else...