In conversations about Islamism which I define as a state system which also enforces moral laws derived from Islamic texts, its supporters bring up a common point about public drunkeness or what some consider public lewdness. Indeed, at least in the US there are laws against them, but not at the level that they say the Quran demands. However, I would say that the Quran seeks for people to want not to sin and it does not directly call for a state to enforce such laws. I would further argue that enforcing such laws on outward behavoir are 1) useless and 2) require a anti-Quranic dictatorship to enforce.

Surah Rahman (suurat ar-raHmaan, for you hyper-correct individuals out there). I started my annual (re)memorization of it yesterday since Sunday was my first day of fasting. Don't ask; this post isn't about the politics of starting Ramadan, but it is about Surah Rahman. My first Ramadan was a magnificant time of spiritual growth for me and most of it is due to this surah. I had converted during Ramadan, 1991 a couple of days before Eid. So, I consider the Ramadan after it to be my first real Ramadan. Back then Ramadan fell in March-April so it was cold but springy in my hometown in the North East. I was still pretty grateful that God had guided me. I know that may sound pompously fundamentalist, but that was how I felt and continue to feel about being introduced to the spirituality and theology of Islam and having the choice to take it or leave it (I'm not talking about the people, mind you!). God is just.

We know this much, the Quran was revealed in Arabia; in Arabic and its direct addressees were the people of Arabia present at that place and time. Yet, Muslims also believe that the guidance provided by the Quran is not limited to just those people. How do we determine which verses or ideas are time-specific and which are timeless? I wanted to share some thoughts which are a mixture of my opinion and The Renaissance School. Apparently the Quran addresses four classes of people: 1) the firm among the true believers, 2) the weak among the true believers, 3) the hypocrites, and 4) the rejecters (TRS divide this further into rejecters from among the polytheists and rejecters from among Jews/Christians). To these four groups the Quran has given two kind of messages: a) to them in their general capacity and b) to them in their particular capacity as people to whom a Rasul (messenger of God) was sent. The directives given under subheading 'a' apply to all mankind. The directives in subcategory 'b' are particular in nature and cannot be generalized to all mankind. Let's take examples: Verse 9 of Surah 49 reads: