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Javed I. Chaudry |
Relevance of the Quran in the 21st
Century
The Holy
Quran was revealed to Prophet Mohammad over a period of 23 years. It
was compiled a few years after the Prophet had passed away. The
Quranic chapters are organized such that the shorter chapters follow
the longer ones. The chapter 1, the opening chapter, Fatah
is however an exception. There is a noteworthy reason for this
exception. The opening chapter represents a wish, a desire or a
request by man to God. The rest of the book, Chapters 2 to 114
represent God’s reply providing His guidance for the humanity.
In order to
establish whether or not the Quran is relevant in 21st
century, we must explore what does it encompass? Does it contain
time dependent information that is now obsolete and needs to be
superseded by some thing new?
The question
about who authored the book, the prophet or God and whether God
exists, would be however beyond the scope of the present discussion.
The Quran
consists of brief religious and human history, short narrations of
the earlier prophets and their times. Also there are some
allegorical stories and parables to illustrate God’s infinite wisdom
and powers. Most importantly, the Quran presents a code of ethics.
It is this aspect of the book that is of interest for the topic
under discussion.
The code of
ethics presented in Quran touches upon all facets of life providing
guidance and a system of values which are essential today, as they
were centuries ago. On the basis of justice, fairness, equality,
security and human dignity for all, the Quran provides guidance for
every day life regarding the state affairs, justice, human rights,
public security and security of property, food, dress code and
family law.
The code
serves as the foundation and a cradle for basic human rights to
create a just society. The followers can devise their own detailed
rules as required in the light of the guidance and limits set forth
by the Quran.
The Quranic
laws are broad and generic in nature, similar to a constitution of a
country, it mandates the basic ethical requirements which are
essential today as they were in the past. The Quranic injunctions
are mostly qualitative rather than quantitative so they remain
current in spite of constantly changing and evolving life. The basic
rules and guidelines revealed in the Quran make an essential
foundation on which to build further laws and regulations according
to the local social and economic needs for the society. The (man
made) detailed laws can be revised as required, as long as they are
in line with the spirit of the Quranic teachings.
The Quranic
doctrine represents basic human decency, civility and a fundamental
decorum to establish a civilized society. These virtues are required
today just as they were at any time in the past. It is therefore,
hard to visualize that these basic traits of decency can be
considered obsolete now or any time in the future. And if they are
to be replaced with another set of rules, what would that be and how
would the immutability of the laws be ensured? What will be a good
substitute for the basic justice, equality and fairness? Why would
the faithful swap the divine revelations with man made rules which
are always subject to change under political and social pressures?
Here is a
short list of the basic Quranic injunctions with (chapter.verse)
numbers:
The
virtues of individual’s behavior:
Truthfulness
(9.119), (4.85), (2.283)
Justice
(16.90), (38.26), (49.9), (7.158), (5.8)
Honor of Oath
(5.89) and promise (16.91), (70.32), (3.75)
Sincerity
without pretence (6.152)
Chastity,
(4.24)
Envy
discouraged (4.54)
Moderation in
arguments encouraged (31.19), (16.125), (7.179)
Defaming
others discouraged (49.11)
Undue
suspicion and mistrust discouraged (49.12)
Adultery and
fornication disallowed (4.15), (4.17), (24.2), (17.32), (25.68),
(60.12), (17.32)
Patience and
resolve encouraged (2.155-7)
Spirit of
humility encouraged (33.36)
Do what you
say- Duplicity discouraged (61.2-3)
Repentance
encouraged (5.39)
Obligations to others:
Obligations
to parents (4.36), (17.23)
Enmity
discouraged (5.3)
Orphans
rights and their property (59.17) , (17.34)
Fairness and
honesty when dealing with others (7.85), (16.90)
Social
mischief (7.56), disorder (8.25),
Prohibition
of taking life (6.151)
Other’s
rights and their property (4.29)
Inheritance
of the weak or orphans (89.19)
False
evidence prohibited (25.72)
Concealing
evidence prohibited (2.283), (16.25)
False
accusation prohibited (4.112)
Interest on
loan prohibited (2.275)
Divisions on
sectarian or ethnic grounds prohibited (6.159), (28.4)
Freedom of
religion as an individual choice (2.256)
Equal rights
for non Muslims (22.40), (6.108), (5.42)
Misappropriation of community trust (8.27), (2.283)
Some
Controversial Areas
Injunction
on Adultery:
Contrary to
the popular perception, the Quran does not have stoning as a
punishment for fornication or any other crime. The Quran however
strictly disallows adultery and the punishment was set at 100 lashes
according to verse (24.2); but according to verse (4.17), the
guilty can be set free if they repent.
Cutting
Hand of a Thief:
There is a
disagreement among the scholars as to what is really meant in verse
(5.38) regarding the punishment of a thief. Some translate it to be
cutting the hand off and others claim that the cutting refers to
making a cut to make a permanent mark on the hand. They argue that
same Arabic word is used in other places in the Quran, such as verse
(12.31), where it means an injury to the hand with a knife. It has
been pointed out by some scholars that the Arabic word, ‘Qataa’,
when used with different nouns, it means different things. [Ref. Al-Quran,Translation
by Ahmed Ali].
It should be
noted however that the next verse (5.39) leaves the door open for
repentance and making amends. Many scholars (see Asad Translation,
for example) have commented that the harsh punishments are
prescribed as a deterrent. Furthermore, the a harsh punishment is
thought to be implemented in an environment where true social and
economic equality exists providing enough for every one.
Regarding the
translation of verse (5.38), there is a possibility that the earlier
translators and the interpreters may have been influenced by the
Bible’s punishment (Matt 18.8) for similar crime. As Yusaf Ali has
noted (Matt 27.38), in the age of Jesus, thieves were crucified.
Polygamy:
The polygamy
was allowed for special situations. Originally the verse (4.3) was
revealed just after the battle of Uhud that had created many widows,
many of them with children. There are two conditions in this verse,
one is to be able to treat each wife equally, which is normally
impossible, second to be a guardian of the orphans.
Beating of
Wife:
Many scholars
have pointed out that in the verse (4.34), the Arabic word ‘daraba’
can have several meanings including, as has been translated by many
to be ‘beat’. Yousaf Ali translation has a discussion note on this
word and he thinks that the most appropriate translation should be
“to stay away”. In her translation, Laleh Bukhtiar has translated
the word as “go away”. [Ref: The Sublime Quran, Translation by
Laleh Bakhtiar]
Closing
Remarks:
During the
last few years, there has been a political motivation to turn Islam
into a boogieman to replace communism. This may have given rise to
some curiosity to inquire about the relevance of Quran especially
when so many Islamophobes are busy maligning Islam, Muslims and the
Quran. The notorious Dutch parliamentarian Geert Wilders’ certainly
comes to mind who argues that the Quran is fascist and must be
banned from Holland.
Additional
questions are raised about the significance of any scripture in an
environments where there are dedicated atheists like Richard
Dawkins, the Oxford biologists who denies the existence of God let
alone the acceptance of the book the author of which has been
claimed to be God.
The Islamic
priesthood, although not supported by the Quran, has undoubtedly
added another dimension to the disorder and confusion with the dogma
of their own design through various sectarian ideologies which have
nothing or very little to do with the Quranic teachings.
With the
current meltdown of the economic system around the globe where both
the socialist economic system as well as the capitalistic extremism
have failed, its about time that an interest free economic system
based on Quranic teachings be tried rather than having doubts about
the relevance of Quran.
While the
natural selection or the fittest to survive is a predominant trait
in the animal world, the concept of altruism is an important
principle of the Quranic teachings which sets the humans apart from
all other living beings. In view of that, the Quran very correctly
emphasizes on the superiority of the humans over all other living
beings.
The Quran
provides a basic and unalterable reference encouraging to strive for
an active struggle for spiritual and moral perfection. As indicated
earlier, the basic message of the Quran is justice, peace and
equality for all. What part of it can possibly be considered
irrelevant now? In case it needs to be replaced with some thing
else, what exactly would that be and how its continuity and
impartiality be assured? The Quran is the only constitution or the
charter of rights that has been around for a long time and it is as
relevant today as it ever was.
Javed I.
Chaudry
May 31, 2009