Muhammad’s Just In Time Revelations
Does the Quran show that Muhammad made up revelations in order to benefit himself and to respond to situations in his life or do we see it being the ultimate work of a creator from above?
Does the Quran show that Muhammad made up revelations in order to benefit himself and to respond to situations in his life or do we see it being the ultimate work of a creator from above?
It wasn’t shoddy ‘scientific miracles’ like the moon splitting in half or jinng stories that made me finally throw in the towel when I was a teenager. It was the hypocrisy of people I was taught to look up to and being unable to reconcile my humanitarianism and my sense of justice with Islam.
Islam’s attitudes towards and stances on women’s rights, sexuality, LGBTQ, the individual, and life itself in almost every aspect do not mesh with how I understand the world today.
I learned many great values growing up Muslim. I developed a strong sense of empathy and charitableness. But I did not, and do not, need religion to be compassionate.
I hate the notion that anyone who isn’t a Muslim or a person ‘of the Book’ will be damned to a hell we don’t even know exists, or needs to go through Mario Kart-level jumps and loopholes to avoid it.
I mean, yeah, we’re encouraged to invite the non-Muslim neighbours over for dinner and sing kumbaya here on Earth together, but if everyone is going to be separated into a Hell and a Heaven in the Hereafter anyway, what’s the point? It’s an illusion.
I hate that as a young girl growing up, I had to stand behind the men and boys to pray with the women — if we weren’t already segregated— because we were taught our figures were objects of desire we had to fiercely guard (from the men supposed to protect us), even while we were meant to be prostrating in worship. I still find it difficult to deal with the shame that has cloaked my body for years — until this day.
I also hate that I was taught that my future husband had to be Muslim, whereas Muslim men are able to marry non-Muslim women. For years, I floundered, finally accepting Tribe ruled over Love, as it was Written.
I hate that in Islamic law, a woman’s inheritance from her father should be half the amount of her brother’s, and that her testimony in court is worth half a man’s, because women are unreliable witnesses.
I was told Islam viewed us all equally, but it did not seem or feel very equal.
I also stopped caring about rules that were made for the sake of rule-making, drawing lines in the sand, or guarding the male ego, because most of it was and is illogical to me.
I was over lengthy lectures discussing whether music is allowable or forbidden, and what instruments are allowed, and I was through with concepts of haram and halal dictating my life, and being told what I could or could not wear and that my afterlife depended on it.
And I wondered, every day, how god could be so hung-up over his creations not covering up their hair or missing prayers?
Everything is structured. Formulaic. Crafted. Admittedly, religion helps to give a person a sense of purpose, hopefulness, security and stability. But the promise of a higher purpose stopped being alluring when I began to question almost all of it. I started to feel like a child with very little freedom; following rules by the carrot and stick.
Times have changed. And some people are able to negotiate changing times with their faith, or overlook parts of the religion and pick and choose or gloss over the ugly stuff, but I can’t. I’d rather not stress myself out by stretching and reaching with wild mental gymnastics and rationalising and convincing myself that I can sincerely work around it.
I have treaded carefully for a long time, cautious not to ruin the visage of this liberal, cultural Muslim I harvested, but also careful not to invest too much of myself into all of it. I used to believe deeply, but when I stopped, I never pretended to pray or fast, like some people I know do.
I’ve been to the mosque a handful of times wilfully as an adult, simply to appreciate beautiful architecture. I’d go along to events, or fundraisers with my practicing Muslim friends out of some strange sense of obligation and duty I had manufactured, enjoying their company, yet still quietly feeling very out of place.
I’m fortunate to live in a secular society, where I have at least been able to perfect the liberal Muslim performance, and be silently dismissed as a lazy worshipper still finding her way.
I didn’t have to share any of this — I do not want to open myself up to any patronisation or pity prayers or hatred. I’m not interested in anybody making me his or her missionary project. But the reason I am writing this — saying this — is to shed this burden of representation that keeps smothering me.
When you identify as Muslim, you are expected to represent the global Muslim community. It’s your family, your brotherhood, your sisterhood, and you should not dishonour it. You should not step out of line. Particularly now, at a time when there is rampant, growing Islamophobia towards Muslims in response to terrorist acts carried out by other Muslims. Your words must uphold a particular social and political edge. Resisting Islamophobia becomes your edict, usually at the expense of addressing both internal and broader issues that you care just as or more strongly about.
Even among seemingly progressive Muslims, there are concerning apologist attitudes. For some, protecting the name of the Muslim community is paramount, even if it means paying a bit of lip service to issues surrounding women, homosexuality, or sectarianism. But that’s where it ends.
It’s not fair or logical for anyone to carry that kind of burden. When a Muslim commits a terrorist attack, they don’t represent all Muslims. By that token, no Muslim represents all Muslims. Faux, real, extreme, liberal, ex, or otherwise. But that’s not the reality. People are programmed to generalise and pigeonhole and we like figuring out who is with us and who is against us. And Islam dictates that Muslims are one unit.
Which is why I’m putting it on the record that I am formerly Muslim. Of the ex variety. Because it’s doubly harder as a journalist, and as someone engaging in public discourse, to keep pretending. Muslims may expect me to represent them, in all contexts and under all circumstances. But that’s not my burden.
Because I’m out.
I hear this all the time.. Without Islam or belief in God your life must be so miserable sad depressing. Turn back to Allah now before you end up a pitiful miserable wreck! Infact one of the comments on my blog said
Know that I once was an apostate too for a number of years. It brought me nothing but misery and suffering. I am glad I saw the error of my ways then. If you wish to repeat the experience for yourself, be my guest.
I asked him why this was, but did not receive any response.
I am happier now than I have been as a Muslim. Why?
Islam does not equal happiness in life.
Too many people have been brainwashed by Islam to think that all non-Muslims are depressed miserable sad souls, even if they look happy they are really not.
This is just not true. Happiness is more about finding your way in life, finding joy in the things you do, with your family, or with your friends, or with making the most of your life, with achieving your goals or getting where you want to be in life.
This excellent comic explains how to find meaning in life without believing in God:
Comic: Life and Donuts by Stanley
Well for one there isn’t the constant guilt of worrying “am I good enough for Allah?”. The fear of the day of judgement, the one that will turn a baby’s hair gray and will make you run away from your mother and father. The guilt when you slip up on one of your five daily prayers or commit some sin that Allah hates. This excessive fear that’s put into Muslims in order to scare them into being a good person has different effects on different people. For me, it was a constant worry and analysis about everything I ever did.
Some people think that a depressed Muslim is a Muslim that doesn’t pray enough, or is not religious enough. This is so wrong. Depression and unhappiness are challenges that certain people face from time to time. Not being happy does not mean you are missing God in your life. That’s just silly. Sheikh Yasir Farzaga has spoken about this – that depression is actually a sickness and not a lack of faith. Likewise I would argue believing in God or remembering him doesn’t bring happiness. A lot of ex-Muslims have contemplated suicide, and the reason for this is because of their families abusing them, kicking them out, harming them, telling them they are worthless and stupid, and so on. It didn’t come from not believing in God, it came from the harm of the Muslim community targetted towards that individual
If you are a Muslim, consider that Islam does not equal happiness. It can bring you some happiness, but that happiness can come from other means too.
First check out this post on Dhul Qarnayn though.
For the first video, here is a summary
These are some really outstanding points. Put together, they completely smash the idea that this Quranic story is the truth from God.
One interesting snippet I found was in the video on “does the Quran set into a muddy spring” below, The Masked Arab actually goes through all the early tafaseer and shows that even these early masters of the language and scholars of the religion took the setting of the sun literally.
When we look at Tabari (#11 on the list), His tafsir is considered foundational. Arguably the most credible tafsir in the Quran. All other major tafsirs like Qurtubi, Jalalayn and Ibn Kathir borrow heavily from Tabari’s tafsir. What he did is gather all the narrations he could find, and for 18:86 Tabari gathers a 15 narrations from early Islam to describe this single verse. All Muhammad’s companions took it literally that the sun set to the spring. The only difference was whether it was warm, muddy, or black. 14 tafaseer later (350 years after Prophet Muhammad’s death) in Tabarani that people started to suggest that it was actually just the perspective of Dhul Qarnayn and the sun didn’t literally set in the sea. The problem with this Tafsir al-Kabir Imam Tabarani is its controversial and considered a fabrication that was written 500-600 years later. So on we go, until the 18th tafsir written by at-Thalaby in 427H also has a very interesting point as to where Prophet Muhammad got this idea from! He cites a poem from an ancient Yemeni King Tubba who lived 700 years before Muhammad.
This pre-Islamic poem that Prophet Muhammad surely would have heard said that Dhul Qarnayn reached the west and east… He saw the sun as it was setting into a spring of black mud.
By the 20th tafsir, 440 years after Prophet Muhammad’s death the tafsir says the meaning of the verse is literal, but it gives a second opinion that says it may be not literal. 450 years later they realized the sun was too big to set in the muddy spring. Since this book is from God, it surely must contain many signs of it’s divine nature, like facts not known at the time. Rather what see is the opposite, ancient stories that are untrue containing many mistaken ideas written as if they are true stories revealed by God.
What is the point here? You have someone like Zakir Naik who comes and says we are not understanding the verse correctly, it really means that Dhul Qarnayn saw the sun setting in the sea, it didn’t actually go in there, but when you look and see that is not really what the Quran is saying, its an apologist re-interpretation due to modern scientific knowledge rendering the Quran inaccurate. So Zakir Naik must understand more Arabic than all these classical scholars combined.