Blog Smith is inspired by the myth of Hephaestus in the creation of blacksmith-like, forged materials: ideas. This blog analyzes topics that interest me: IT, politics, technology, history, education, music, and the history of religions.
Surveys conducted by Pew Research have revealed a great deal about Muslim beliefs and practices across the globe. But they fall short of providing an overall picture of the Muslim world because they are divided by country or region.
The Muslim Global Demographic Project was established to answer this need by compiling Pew survey information in order to compute global percentagesand global population statistics on Islamic beliefs and practices as they relate to security, terrorism, and the potential threat to Western culture.[1]
Taken together, nearly 1.1 billion Muslims are represented in the 39 countries where Pew surveys were completed between 2008 and 2012.[2] This encompasses two-thirds of the world’s 1.6 billion Muslims (based on a 2010 estimate), though not every country was polled in all of the survey questions.[3] Since the surveys cover only countries with substantial Muslim populations, the United States and Western Europe were not included.
67% (736.3 million) of Muslims surveyed believe that there is only one true interpretation of Islam’s teachings. Disagreements over the interpretation of Islam have sometimes resulted in deadly violence, mostly between Sunnis and Shias. However, the acceptance of Shias by Sunni Muslims varies considerably between countries. Though most Muslims are certain about the true interpretation of Islam, they are divided over how far to stretch the boundaries of Islam.
Devout Muslims—those who say their lives reflect the hadith and the sunna to a considerable degree—comprise 41% (369.7 million) of the survey population. [4] Statistically, they are more likely to say that (1) sharia is the revealed word of Allah, (2) that Islam and sharia have only one interpretation, (3) that proselytizing is a religious duty, and (4) that sharia should be the official law of their country.[5]
Most Muslims Prefer to Live Under Sharia
Though Muslims are evenly divided over the belief that there is only one interpretation of sharia, 64% (581 million) believe it is the revealed word of Allah, rather than a form of law developed by men and based on Allah’s word. 69% of Muslims (741.8 million) in the countries surveyed favor making sharia the official law of their country. This was the highest number in the project’s survey questions.
About one-third (274.0 million) believe sharia should be applied to non-Muslims in some way, and about one-third to one-half of Muslims (352.2 million – 463.3 million) support extreme punishments such as whippings, amputations, stoning for adultery, and the death penalty for apostasy.
These punishments belong to a legal class of penalties known as Hudud. They are prescribed by the Quran, the sunna (the example and teachings of Muhammad), and traditional sharia (see table below). Hudud offenses are considered crimes against Allah.
Offense
Hudud Punishment
Reference
Adultery
Stoning
Bukhari 6814, 6827, 6828; Ibn Ishaq 267, 652; Reliance o12.2
Fornication (or Sodomy)
100 Lashes
Quran 24:2; Bukhari 6827, 6828, 6833; Reliance o12.2
False Accusation of Adultery
80 lashes
Quran 24:4; Reliance o13.3
Drinking Alcohol
Up to 80 lashes
Muslim 4452; Bukhari 6780; Reliance o16.3
Theft or Highway Robbery
Amputation of Hand and/or Foot
Quran 5:33, 38; Bukhari 6787, 6789; Ibn Ishaq 678; Reliance o14.1, o15.0
Highway Robbery
with Homicide
Crucifixion or Death by Sword
Quran 5:33 (see Bukhari 6802-6805); Ibn Ishaq 678; Reliance o15.2
Apostasy
Death
Bukhari 3017, 6922; Ibn Ishaq 550; Reliance o8.1
KEY: Bukhari—A Sunni, canonical, hadith collection (Darussalem version numbering)
Ibn Ishaq—Life of Muhammad, trans. by A. Guillaume (Oxford U. Press, 1955)
Reliance—Reliance of the Traveler: A Classic Manual of Islamic Sacred Law, trans. by Nuh Ha Mim Keller (Amana Publications, 1991)
A Large Minority of Muslims Support Forced Veiling & Honor Killing
About one-third of Muslims surveyed support the forced veiling of women (349.4 million) and say that honor killings are justified (361.8 million), in at least some circumstances, for women who commit pre or extra-marital sex. Muslims are less likely to justify honor killings for men who commit the same offences.
Honor killing is not taught in the Quran and it is condemned by many Muslim clerics. Nevertheless, a provision of traditional sharia law called Qisas, which is found in some countries, provides a legal loophole for honor killing by allowing blood relatives to forgive the perpetrator.[6]
Many Muslims Reject Basic Universal Rights and Freedoms
When taken together, about one-third to one-half of Muslims (274.0 million – 463.3 million) in the survey countries uphold beliefs and practices (in addition to support for sharia) that are contrary to many Western values and internationally recognized human rights, as shown in this table.
Survey Question
Number Who Affirm
Conflict with Western
Principles & Values
Favor sharia in their country
69%
741.8 million
Separation of religion and state
Religious freedom
Apply sharia to non-Muslims
in their country
31%
274.0 million
Separation of religion and state
Religious freedom
Individual freedom
Freedom of speech
Equality of all persons under the law
Whippings and amputations for
crimes like theft and robbery
44%
456.7 million
Cruel and unusual punishment
Stoning for adultery
45%
463.3 million
Cruel and unusual punishment
Death penalty for apostasy
35%
352.2 million
Religious freedom
Freedom of speech
Cruel and unusual punishment
Forced veiling of women
32%
349.4 million
Individual rights
Gender equality
Justify honor killings for women who commit pre or extra-marital sex
40%
361.8 million
Religious freedom
Individual rights
Gender equality
Conspiracy to murder
Over 100 Million Muslims Can Justify Using Violence in Defense of Islam
Nearly 17% (which includes 114.7 million adults) of the survey population said that violence against civilians, is justified in order to “defend Islam from its enemies.” Though the percentage is small, the population number is significant and implies a substantial base of moral and, perhaps, material support for violence and terrorism.[7] If we assume that 17% is representative of the global Muslim population as a whole (i.e., 1.75 billion in 2015), then the number rises to approximately 191.5 million adults. Granting that only a small percentage of those who justify terrorism would actually commit a terrorist act, these numbers are still more than sufficient to sustain a significant global terrorist threat for the foreseeable future.
The defense of Islam can be broader than resistance to armed attacks. For many Muslims, insulting Islam or Muhammad is regarded as an attack on Islam. Historical support for this view comes from Islam’s traditional texts. Those who criticized or mocked Muhammad, including women, the elderly, and possibly children, were assassinated at his behest or with his approval according to both the hadith (Bukhari 1067, 4037, Abu Dawud 4361) and Muhammad’s biography, the sira (Ibn Ishaq, 551, 665, 675). Numerous terrorist threats and attacks on Western targets have been provoked by nothing more than words or pictures which some Muslims found offensive.
There are other important conclusions regarding the survey population which have major implications for immigration. These are discussed in the full, project report:
Devout Muslims are more likely to reject the legitimacy of Western laws and government.
Converting non-Muslims and promoting sharia are religious imperatives for many Muslims.
Intolerance of non-Muslims is widespread and continues to be taught.
A significant minority of Muslims are conflicted about modern society
A pre-scientific worldview continues to inhibit Islamic historical and scientific inquiry.
The report analyzes 16 survey questions in detail, providing the historical, theological, political, and social background of Muslim beliefs and practices. It also includes an assessment of security, terrorism, and areas of potential conflict with Western culture—information which is crucial for policymakers and analysts.
This course, part 2 of a 2-course sequence, examines the history of rock, primarily as it unfolded in the United States, from the early 1970s to the early 1990s. This course covers the music of Led Zeppelin, the Allman Brothers, Carole King, Bob Marley, the Sex Pistols, Donna Summer, Michael Jackson, Madonna, Prince, Metallica, Run-DMC, and Nirvana, and many more artists, with an emphasis both on cultural context and on the music itself. We will also explore how developments in the music business and in technology helped shape the ways in which styles developed.
Emerging out of the experimental and ambitious years of late-60s psychedelia, rock splintered into a variety of styles in the 1970s as the music business continued to expand. By the end of the decade, punk and disco had challenged the excesses of the hippie aesthetic, as rock became more commercially streamlined and radio friendly.
Syllabus
Week 1
Introduction
Introduction to History of Rock, Part 2
About the Course
Course Pages
Week 2
The Growing Rock Monster (1970-77)
Intro and Overview of the 70s
British and American Blues Rock, and Southern Rock
Progressive Rock and Jazz-Rock
Theatrical Rock and Singer-Songwriters
British and Canadian Singer-Songwriters and Country Rock
Week 3
Black Pop, Reggae, and the Rise of Disco (1970-79)
Black Pop and Motown in the 1970s
Philadelphia Sound, Blaxploitation Soundtracks, and James Brown George Clinton and Parliament Funkadelic
The Rise of Reggae and Disco
Review
Quiz: The Growing Rock Monster (1970-77) and Black Pop, Reggae, and the Rise of Disco (1970-79)
Week 4
Mainstream Rock, Punk, and New Wave (1975-79)
Mainstream Rock 1975–80
Continuities and Leaner Prog, Louder Singer-Songwriters
US Punk 1967-777
American and British New Wave 1977-80 and Summarizing the 1970s
Week 5
I Want My MTV (1980-89)
The Rise of MTV
Michael Jackson, Madonna, Prince and Janet Jackson
MTV Success Stories, New Traditionalists, and New Wave
New Acts Old Styles, Blue-Eyed Soul, and Dinosaurs Adapt and Thrive
Review
Quiz: Mainstream Rock, Punk, and New Wave (1975-79) and I Want My MTV (1980-89)
Week 6
Heavy Metal, Rap, and Indie Rock (1980-89)
Heavy Metal
Metal Ambition and the Roots of Rap
Rap Crosses Over and CNN for Black People
Punk Goes Hardcore and Indie Rock Underground
Week 7
Alternative Rock, Rock Alternatives, and Widening Gaps (the 1990s)
The Rise of Alternative
Indie Rock and Extensions of Metal and Alternative
Hip-Hop in the 1990s and Classic Rock
New Rock Traditions and Female Singer-Songwriters
Teen Idols and Electronic Dance Music
Review
Quiz: Heavy Metal, Rap, and the Rise of Alternative Rock (1980-89) and Widening Gaps (the 1990s)
How to Pass the Course
Pass all graded assignments to complete the course.
RESOURCES FOR FURTHER STUDY
Please find below additional readings that expand on the content of Day Three; note that much of the further reading list from Day Two also applies here.
Nasr, Nasr, Seyyed Hossein, Dagli, Caner K., Dakake, Maria Massi, Lumbard, Joseph E. B., and Rustom, Mohammed. The Study Quran : A New Translation and Commentary. First ed. 2015.
This is the newest translation to be published; it contains
translations and summaries of many and various commentaries from the
classical and post-classical Islamic tradition, in addition to
insightful essays regarding the Quran and the broader Islamic religious
tradition. See here for a video introducing The Study Quran.
Morris, James Winston. "Encountering the Qur’an: Contexts and Approaches," in Volume 1 (Voices of Tradition) of Cornell, Vincent J. Voices of Islam. Westport, Conn.: Praeger, 2007, pp. 66-96.
The story of Joseph, found in
Chapter/SÅ«ra 12 of the Quran, constitutes the longest continuous
narrative in the the Muslim scripture. Verse 4 of this chapter describes
the story as "the best of stories". Answer the following question on the discussion board. You may want to include quotations from the chapter in your answers.
What character
traits do you think the Quran wants to teach through the examples of
Joseph and Jacob? In what ways does Joseph exemplify a role model
muslim, i.e., submitter to God?
If you have
encountered another version of the Joseph story in scripture or popular
culture, what differences stand out to you in the Quranic account? If
this is the first time you are reading the Joseph story, what parts of
the story make the biggest impression on you and why?
If you prefer just to read a translation of the Quranic text alone, without a commentary, you can find it below.
As you read this chapter, pay particular attention to the
character traits of Joseph and Jacob that the Quranic narrative focuses
on. What parts of the story make the biggest impression on you? If you
are familiar with other versions of the story, are there any
similarities or differences that strike you?
You may also wish to listen to the recitation of Surat Yusuf by Abdul-Basit. The link here is to the first of eleven parts; the rest are on YouTube, as well.
The Story of Prophet Joseph, Surah Yusuf, Audio Video, Part 1 of 11
https://youtu.be/5VSmtE4jg7w
The Chapter of Joseph (12)
1. Alif-Lam-Ra. [These letters are one of the miracles of the Qur'an, and none but Allah (Alone) knows their meanings].
THESE ARE MESSAGES of a revelation clear in itself and clearly showing the truth:
2. behold, We have bestowed it
from on high as a discourse in the Arabic tongue, so that you might
encompass it with your reason.
3. In the measure that We
reveal this Qur'an unto thee, [O Prophet,] We explain it to thee in the
best possible way, seeing that ere this thou wert indeed among those who
are unaware [of what revelation is].
4. LO! Thus spoke Joseph unto
his father: "O my father! Behold, I saw [in a dream] eleven stars, as
well as the sun and the moon: I saw them prostrate themselves before
me!"
5. [Jacob] replied: "O my dear
son! Do not relate thy dream to thy brothers lest [out of envy] they
devise an evil scheme against thee; verily, Satan is man's open foe!
6. For, [as thou hast been
shown in thy dream,] even thus will thy Sustainer elect thee, and will
impart unto thee some understanding of the inner meaning of happenings,
and will bestow the full measure of His blessings upon thee and upon the
House of Jacob - even as, aforetime, He bestowed it in full measure
upon thy forefathers Abraham and Isaac. Verily, thy Sustainer is
all-knowing, wise!"
7. Indeed, in [the story of] Joseph and his brothers there are messages for all who search [after truth].
8. NOW [Joseph's brothers]
spoke [thus to one another:] "Truly, Joseph and his brother [Benjamin]
are dearer to our father than we, even though we are so many. Behold,
our father is surely suffering from an aberration!"
9. [Said one of them:] "Slay
Joseph, or else drive him away to some [faraway] land, so that your
father's regard may be for you alone: and after this is done, you will
be [free to repent and to live once again as] righteous people!"
10. Another of them said: "Do
not slay Joseph, but - rather - if you must do something - cast him into
the dark depths of this well, [whence] some caravan may pick him up."
11. [On this they agreed; and
thereupon] they spoke [thus to their father]: "O our father! Wherefore
wilt thou not trust us with Joseph, seeing that we are indeed his
well-wishers?
12. Let him go out with us tomorrow, that he may enjoy himself and play: and, verily, we shall guard him well!"
13. [Jacob] answered: "Behold,
it grieves me indeed [to think] that you might take him with you, for I
dread lest the wolf devour him at a moment when you are heedless of
him!"
14. Said they: "Surely, if the
wolf were to devour him notwithstanding that we are so many - then,
behold, we ought ourselves to perish!"
15. And so, when they went away with him, they decided to cast him into the dark depths of the well.
And We revealed [this] unto
him: "Thou wilt yet remind them of this their deed at a time when they
shall not perceive [who thou art]!"
16. And at nightfall they came to their father, weeping,
17. [and] said: "O our father!
Behold, we went off racing with one another, and left Joseph behind
with our things; and thereupon the wolf devoured him! But [we know that]
thou wouldst not believe us even though we speak the truth -
18. and they produced his tunic with false blood upon it.
[But Jacob] exclaimed: "Nay,
but it is your [own] minds that have made [so terrible] a happening seem
a matter of little account to you!" But [as for myself,] patience in
adversity is most goodly [in the sight of God]; and it is to God [alone]
that I pray to give me strength to bear the misfortune which you have
described to me."
19. AND THERE CAME a caravan;
and they sent forth their drawer of water, and he let down his bucket
into the well - [and when he saw Joseph] he exclaimed: "Oh, what a lucky
find, this boy!"
And they hid him with a view to selling him: but God had full knowledge of all that they were doing.
20. And they sold him for a paltry price - a mere few silver coins: thus low did they value him.
21. And the man from Egypt who
bought him said to his wife: "Make his stay [with us] honourable; he
may well be of use to us, or we may adopt him as a son.
And thus We gave unto Joseph a
firm place on earth; and [We did this] so that We might impart unto him
some understanding of the inner meaning of happenings. For, God always
prevails in whatever be His purpose: but most people know it not.
22. And when he reached full
manhood, We bestowed upon him the ability to judge [between right and
wrong], as well as [innate] knowledge: for thus do We reward the doers
of good.
23. And [it so happened that]
she in whose house he was living [conceived a passion for him and]
sought to make him yield himself unto her; and she bolted the doors and
said, "Come thou unto me!"
[But Joseph] answered: "May
God preserve me! Behold, goodly has my master made my stay [in this
house]! Verily, to no good end come they that do [such] wrong!"
24. And, indeed, she desired
him, and he desired her; [and he would have succumbed] had he not seen
[in this temptation] an evidence of his Sustainer's truth: thus [We
willed it to be] in order that We might avert from him all evil and all
deeds of abomination - for, behold, he was truly one of Our servants.
25. And they both rushed to
the door; and she [grasped and] rent his tunic from behind - and [lo!]
they met her lord at the door!
Said she: "What ought to be
the punishment of one who had evil designs on [the virtue of] thy wife -
[what] but imprisonment or a [yet more] grievous chastisement?"
26. [Joseph] exclaimed: "It was she who sought to make me yield myself unto her!"
Now one of those present, a
member of her own household, suggested this: "If his tunic has been torn
from the front, then she is telling the truth, and he is a liar;
27. but if his tunic has been torn from behind, then she is lying, and he is speaking the truth."
28. And when (her husband] saw
that his tunic was torn from behind, he said: "Behold, this is [an
instance] of your guile, O womankind! Verily, awesome is your guile!
29. [But,] Joseph, let this
pass! And thou, [O wife,] ask forgiveness for thy sin - for, verily,
thou hast been greatly at fault!"
30. NOW the women of the city
spoke [thus to one another]: "The wife of this nobleman is trying to
induce her slave-boy to yield himself unto her! Her love for him has
pierced her heart; verily, we see that she is undoubtedly suffering from
an aberration!"
31. Thereupon, when she heard
of their malicious talk, she sent for them, and prepared for them a
sumptuous repast, and handed each of them a knife and said [to Joseph]:
"Come out and show thyself to them!"
And when the women saw him,
they were greatly amazed at his beauty, and [so flustered were they
that] they cut their hands [with their knives], exclaiming, "God save
us! This is no mortal man! This is nought but a noble angel!"
32. Said she: "This, then, is
he about whom you have been blaming me! And, indeed, I did try to make
him yield himself unto me, but he remained chaste. Now, however, if he
does not do what I bid him, he shall most certainly be imprisoned, and
shall most certainly find himself among the despised!"
33. Said he: "O my Sustainer!
Prison is more desirable to me than [compliance with] what these women
invite me to: for, unless Thou turn away their guile from me, I might
yet yield to their allure and become one of those who are unaware [of
right and wrong]."
34. And his Sustainer
responded to his prayer, and freed him from the threat of their guile:
verily, He alone is all-hearing, all-knowing.
35. For, presently it occurred
to the nobleman and his household [even] after they had seen all the
signs [of Joseph's innocence] - that they might as well imprison him for
a time.
36. NOW two young men happened
to go to prison at the same time as Joseph. One of them said: "Behold, I
saw myself [in a dream] pressing wine."
And the other said: "Behold, I
saw myself [in a dream] carrying bread on my head, and birds were
eating thereof." [And both entreated Joseph:] "Let us know the real
meaning of this! Verily, we see that thou art one of those who know well
[how to interpret dreams]."
37. [Joseph] answered: "Ere
there comes unto you the meal which you are [daily] fed, I shall have
informed you of the real meaning of your dreams, [so that you might know
what is to come] before it comes unto you: for this is [part] of the
knowledge which my Sustainer has imparted to me.
"Behold, I have left behind me
the ways of people who do not believe in God, and who persistently
refuse to acknowledge the truth of the life to come;
38. and I follow the creed of
my forefathers Abraham, Isaac and Jacob. It is not conceivable that we
should [be allowed to] ascribe divinity to aught beside God: this is [an
outcome] of God's bounty unto us and unto all mankind - but most people
are ungrateful.
39. "O my companions in
imprisonment! Which is more reasonable:40 [belief in the existence of
numerous divine] lords, each of them different from the other41 - or
[in] the One God, who holds absolute sway over all that exists?
40. "All that you worship
instead of God is nothing but [empty] names which you have invented -
you and your forefathers - [and] for which God has bestowed no warrant
from on high. Judgment [as to what is right and what is wrong] rests
with God alone - [and] He has ordained that you should worship nought
but Him: this is the [one] ever-true faith; but most people know it not.
41. "[And now,] O my
companions in imprisonment, [I shall tell you the meaning of your
dreams:] as for one of you two, he will [again] give his lord [the King]
wine to drink; but as for the other, he will be crucified, and birds
will eat off his head. [But whatever be your future,] the matter on
which you have asked me to enlighten you has been decided [by God]."
42. And [thereupon Joseph]
said unto the one of the two whom he considered saved: "Mention me unto
thy lord [when thou art free]!" But Satan caused him to forget to
mention [Joseph] to his lord, and so he remained in prison a few [more]
years.
43. AND [one day] the King
said: "Behold, I saw [in a dream] seven fat cows being devoured by seven
emaciated ones, and seven green ears [of wheat] next to [seven] others
that were withered. O you nobles! Enlighten me about [the meaning of] my
dream, if you are able to interpret dreams!"
44. They answered: "[This is
one of] the most involved and confusing of dreams, and we have no deep
knowledge of the real meaning of dreams."
45. At that, the one of the
two [erstwhile prisoners] who had been saved, and [who suddenly]
remembered [Joseph] after all that time, spoke [thus]: "It is I who can
inform you of the real meaning of this [dream]; so let me go [in search
of it]."
46. [And he went to see Joseph
in the prison and said to him:] "Joseph, O thou truthful one! Enlighten
us about [the meaning of a dream in which] seven fat cows were being
devoured by seven emaciated ones, and seven green ears [of wheat
appeared] next to [seven] others that were withered - so that I may
return [with thy explanation] unto the people [of the court, and] that
they may come to know [what manner of man thou art]!"
47. [Joseph] replied: "You
shall sow for seven years as usual; but let all [the grain] that you
harvest remain [untouched] in its ear, excepting only a little, whereof
you may eat:
48. for, after that [period of
seven good years] there will come seven hard [years] which will devour
all that you shall have laid up for them, excepting only a little of
that which you shall have kept in store.
49. And after that there will
come a year in which the people will be delivered from all distress, and
in which they will press [oil and wine as before]."
50. And [as soon as Joseph's interpretation was conveyed to him,] the King said: "Bring him before me!"
But when the [King's]
messenger came unto him, [Joseph] said: "Go back to thy lord and ask him
[first to find out the truth] about those women who cut their hands -
for, behold, [until now it is] my Sustainer [alone who] has full
knowledge of their guile!"
51. [Thereupon the King sent
for those women; and when they came,] he asked: "What was it that you
hoped to achieve when you sought to make Joseph yield himself unto you?"
The women asnwered: "God save us! We did not perceive the least evil
[intention] on his part!" [And] the wife of Joseph's former master
exclaimed: "Now has the truth come to light! It was I who sought to make
him yield himself unto me - whereas he, behold, was indeed speaking the
truth!"
52. [When Joseph learned what
had happened, he said:' "I asked for] this, so that [my former master]
might know that I did not betray him behind his back,[ and that God does
not bless with His guidance the artful schemes of those who betray
their trust.
53. And yet, I am not trying
to absolve myself: for, verily, man's inner self does incite [him] to
evil, and saved are only they upon whom my Sustainer bestows His grace.
Behold, my Sustainer is much-forgiving, a dispenser of grace!"
54. And the King said: "Bring him unto me, so that I may attach him to my own person."
And when he had spoken with
him, [the King] said: "Behold, [from] this day thou shalt be of high
standing with us, invested with all trust!"
55. [Joseph] replied: "Place in my charge the store-houses of the land; behold, I shall be a good and knowing keeper.
56. And thus We established Joseph securely in the land [of Egypt]: he had full mastery over it, [doing] whatever he willed.
[Thus do] We cause Our grace to alight upon whomever We will; and We do not fail to requite the doers of good.
57. But in the eyes of those
who have attained to faith and have always been conscious of Us, a
reward in the life to come is a far greater good [than any reward in
this world].
58. AND [after some years,]
Joseph's brothers came [to Egypt] and presented themselves before him:
and he knew them [at once], whereas they did not recognize him.
59. And when he had provided
them with their provisions, he said: "[When you come here next,] bring
unto me that brother of yours from your father's side. Do you not see
that I have given [you] full measure and have been the best of hosts?
60. But if you do not bring
him unto me, you shall never again receive a single measure [of grain]
from me, nor shall you [be allowed to] come near me!"
61. They answered: "We shall try to persuade his father to part with him, and, verily, we shall do [our utmost]!"
62. And [Joseph] said to his
servants: "Place their merchandise in their camel-packs, so that they
may find it there when they come home, and hence be the more eager to
return.
63. And so, when they returned
to their father, [Joseph's brothers] said: "O our father! All grain is
[to be] withheld from us [in the future unless we bring Benjamin with
us]: send, therefore, our brother with us, so that we may obtain our
measure (of grain]; and, verily, we shall guard him well!"
64. [Jacob] replied: "Shall I
trust you with him in the same way as I trusted you with his brother
(Joseph] aforetime? [Nay,] but God's guardianship is better [than
yours], for He is the most merciful of the merciful!"
65. Thereupon, when they
opened their packs, they discovered that their merchandise had been
returned to them; [and] they said: "O our father! What more could we
desire? Here is our merchandise: it has been returned to us! [If thou
send Benjamin with us,] we shall (again] be able to bring food for our
family, and shall guard our brother [well], and receive in addition
another camel-load of grain. That [which we have brought the first time]
was but a scanty measure."
66. Said [Jacob]: "I will not
send him with you until you give me a solemn pledge, before God, that
you will indeed bring him back unto me, unless you yourselves be
encompassed [by death]!"
And when they had given him their solemn pledge, [Jacob] said: "God is witness to all that we say!"
67. And he added: "O my sons!
Do not enter [the city all] by one gate, but enter by different gates.
Yet [even so,] I can be of no avail whatever to you against [anything
that may be willed by] God: judgment [as to what is to happen] rests
with none but God. In Him have I placed my trust: for, all who have
trust [in His existence] must place their trust in Him alone."
68. But although they entered
[Joseph's city] in the way their father had bidden them, this proved of
no avail whatever to them against [the plan of] God. [His request] had
served only to satisfy Jacob's heartfelt desire [to protect them]: for,
behold, thanks to what We had imparted unto him, he was indeed endowed
with the knowledge [that God's will must always prevail]; but most
people know it not.
69. AND WHEN [the sons of
Jacob] presented themselves before Joseph, he drew his brother
[Benjamin] unto himself, saying [to him in secret]: "Behold, I am thy
brother! So grieve thou not over their past doings!"
70. And [later,] when he had
provided them with their provisions, he placed the [King's] drinking-cup
in his brother's camel-pack. And [as they were leaving the city,] a
herald called out: "O you people of the caravan! Verily, you are
thieves!"
71. Turning towards the herald and his companions, the brothers asked: "What is it that you miss?"
72. They answered: "We miss
the King's goblet; and he who produces it shall receive a camel-load [of
grain as reward]!" And [the herald added:] "I pledge myself to this
[promise]!"
73. Said [the brothers]: "By
God! Well do you know that we have not come to commit deeds of
corruption in this land, and that we have not been thieving!"
74. [The Egyptians] said: "But what shall be the requital of this [deed] if you are [proved to be] liars?"
75. [The brothers] replied:
"Its requital? He in whose camel-pack [the cup] is found - he shall be
[enslaved as] a requital thereof! Thus do we [ourselves] requite the
doers of [such] wrong.
76. Thereupon [they were
brought before Joseph to be searched; and] he began with the bags of his
half-brothers before the bag of his brother [Benjamin]: and in the end
he brought forth the drinking cup out of his brother's bag.
In this way did We contrive
for Joseph [the attainment of his heart's desire]: under the King's law,
he would [otherwise] not have been able to detain his brother, had not
God so willed. We do raise to [high] degrees [of knowledge] whomever We
will - but above everyone who is endowed with knowledge there is One who
knows all.
77. [As soon as the cup came
to light out of Benjamin's bag, the brothers] exclaimed: "If he has
stolen-well, a brother of his used to steal aforetime!"
Thereupon Joseph said to
himself, without revealing his thought to them: "You are far worse in
this respect, and God is fully aware of what you are saying."
78. They said: "O thou great
one! Behold, he has a father, a very old man: detain, therefore, one of
us in his stead. Verily, we see that thou art a doer of good!"
79. He answered: "May God
preserve us from [the sin of] detaining any other than him with whom we
have found our property - for then, behold, we would indeed be
evildoers!"
80. And so, when they lost all hope of [moving] him, they withdrew to take counsel [among themselves].
The eldest of them said: "Do
you not remember that your father has bound you by a solemn pledge
before God - and how, before that, you had failed with regard to Joseph?
Hence, I shall not depart from this land till my father gives me leave
or God passes judgment in my favour: for He is the best of all judges.
81. [And as for you others,]
return to your father and say: 'O our father! Behold, thy son has stolen
- but we [can] bear witness to no more than what has become known to
us; and [although we gave you our pledge,] we could not guard against
something that [lay hidden in the future and, hence,] was beyond the
reach of our perception.
82. And ask thou in the town
in which we were [at the time], and of the people of the caravan with
whom we travelled hither, and [thou wilt find that] we, are indeed
telling the truth!'"
83. [AND WHEN they returned to
their father and told him what had happened,] he exclaimed: "Nay, but
it is your [own] minds that have made [so terrible] a happening seem a
matter of little account to you! But [as for myself,] patience in
adversity is most goodly; God may well bring them all [back] unto me:
verily, He alone is all-knowing, truly wise!"
84. But he turned away from
them and said: "O woe is me for Joseph!" - and his eyes became dim from
the grief with which he was filled.
85. Said [his sons]: "By God! Thou wilt never cease to remember Joseph till thou art broken in body and spirit or art dead!"
86. He answered: "It is only
to God that I complain of my deep grief and my sorrow: for I know, from
God, something that you do not know.
87. [Hence,] O my sons, go
forth and try to obtain some tidings of Joseph and his brother; and do
not lose hope of God's life-giving mercy: verily, none but people who
deny the truth can ever lose hope of God's life-giving mercy."
88. [AND THE SONS of Jacob
went back to Egypt and to Joseph;] and when they presented themselves
before him, they said: "O thou great one! Hardship has visited us and
our folk, and so we have brought but scanty merchandise; but give us a
full measure [of grain], and be charitable to us: behold, God rewards
those who give in charity!"
89. Replied he: "Do you remember what you did to Joseph and his brother when you were still unaware [of right and wrong]?"
90. They exclaimed: "Why - is it indeed thou who art Joseph?"
He answered: "I am Joseph, and
this is my brother. God has indeed been gracious unto us. Verily, if
one is conscious of Him and patient in adversity - behold, God does not
fail to requite the doers of good!"
91. [The brothers] said: "By God! Most certainly has God raised thee high above us, and we were indeed but sinners!"
92. Said he: "No reproach
shall be uttered today against you. May God forgive you your sins: for
He is the most merciful of the merciful!
93. [And now] go and take this
tunic of mine and lay it over my father's face, and he will recover his
sight. And thereupon come [back] to me with all your family."
94. AND AS SOON as the caravan
[with which Jacob's sons were travelling] was on its way, their father
said [to the people around him]: "Behold, were it not that you might
consider me a dotard, [I would say that] I truly feel the breath of
Joseph [in the air]!"
95. They answered: "By God! Thou art indeed still lost in thy old aberration!"
96. But when the bearer of
good tidings came [with Joseph's tunic], he laid it over his face; and
he regained his sight, [and] exclaimed: "Did I not tell you, 'Verily, I
know, from God, something that you do not know'?"
97. [His sons] answered: "O our father! Ask God to forgive us our sins, for, verily, we were sinners."
98. He said: "I shall ask my Sustainer to forgive you: He alone is truly forgiving, a true dispenser of grace!"
99. AND WHEN they [all arrived
in Egypt and] presented themselves before Joseph, he drew his parents
unto himself, saying, "Enter Egypt! If God so wills, you shall be secure
[from all evil]!"
100. And he raised his parents
to the highest place of honour; and they [all] fell down before Him,
prostrating themselves in adoration.
Thereupon [Joseph] said: "O my
father! This is the real meaning of my dream of long ago, which my
Sustainer has made come true. And He was indeed good to me when He freed
me from the prison, and [when] He brought you [all unto me] from the
desert after Satan had sown discord between me and my brothers. Verily,
my Sustainer is unfathomable in [the way He brings about] whatever He
wills: verily, He alone is all-knowing, truly wise!
101. "O my Sustainer! Thou
hast indeed bestowed upon me something of power, and hast imparted unto
me some knowledge of the inner meaning of happenings. Originator of the
heavens and the earth! Thou art near unto me in this world and in the
life to come: let me die as one who has surrendered himself unto Thee,
and make me one with the righteous!"
102. THIS ACCOUNT of something
that was beyond the reach of thy perception We [now] reveal unto thee,
[O Prophet:] for thou wert not with Joseph's brothers when they resolved
upon what they were going to do and wove their schemes [against him].
103. Yet - however strongly thou mayest desire it - most people will not believe [in this revelation],
104. although thou dost not ask of them any reward for it: it is but [God's] reminder unto all mankind.
105. But [then] - how many a
sign is there in the heavens and on earth which they pass by
[unthinkingly], and on which they turn their backs!
106. And most of them do not even believe in God without [also] ascribing divine powers to other beings beside Him.
107. Do they, then, feel free
from the fear that there might fall upon them the overwhelming terror of
God's chastisement, or that the Last Hour might come upon them of a
sudden, without their being aware [of its approach]?
108. Say [O Prophet]: "This is
my way: Resting upon conscious insight accessible to reason, I am
calling [you all] unto God - and they who follow me."
And [say:] "Limitless is God in His glory; and I am not one of those who ascribe divinity to aught beside Him!"
109. And [even] before thy
time, We never sent [as Our apostles] any but [mortal] men, whom We
inspired, [and whom We always chose] from among the people of the [very]
communities [to whom the message was to be brought].
Have, then, they [who reject
this divine writ] never journeyed about the earth and beheld what
happened in the end to those [deniers of the truth] who lived before
them? - and [do they not know that] to those who are conscious of God
the life in the hereafter is indeed better [than this world]? Will they
not, then, use their reason?
110. [All the earlier apostles
had to suffer persecution for a long time;] but at last - when those
apostles had lost all hope and saw themselves branded as liars - Our
succour attained to them: whereupon everyone whom We willed [to be
saved] was saved [and the deniers of the truth were destroyed]: for,
never can Our punishment be averted from people who are lost in sin.
111. Indeed, in the stories of these men there is a lesson for those who are endowed with insight.
[As for this revelation,] it
could not possibly be a discourse invented [by man]: nay indeed, it is
[a divine writ] confirming the truth of whatever there still remains [of
earlier revelations], clearly spelling out everything, and [offering]
guidance and grace unto people who will believe.
DISCUSSION: APPROACHES TO THE QURAN
1. How does Esack’s own position shape his depictions of the six
approaches to the Quran that he lists? Can you think of any other
approaches that he has missed?
2. Do you fit into or nearly fit into one of this categories? Why and why not?
The introductory chapter of Farid Esack's The Quran: A User's Guide (pp
1-12) suggests that there are 6 different types of readers of the Quran
in today's world: ordinary Muslims, confessional Muslim scholars,
critical Muslim scholars, participant observers, revisionists, and
polemicists. He explains each of these using a metaphor of Lover and
Beloved. As you read this article, try to discern Esack's own approach
and how this influences his characterization. Are there any possible
approaches he has left out? Do you fit into one of these approaches?
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A tax on toilet paper; I kid you not. According to the sponsor, "the Water Protection and Reinvestment Act will be financed broadly by small fees on such things as . . . products disposed of in waste water." Congress wants to tax what you do in the privacy of your bathroom.
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