Weekly reflections on sacred texts by three women: a Jew, a Christian and a Muslim.
Wednesday, July 10, 2013
God Consciousness, Part 2
Wednesday, July 3, 2013
Raising our "God Consciousness"
“Verily, God orders justice and kindness (Ihsan), and giving [help] to the relatives, and He forbids all shameful deeds, and evil and tyranny. He admonishes you, so that perhaps you may take heed.”
(al-Nahl 16:90)
Yasmina:
This Quranic verse is used to close the sermon each Friday in almost every Mosque around the world; it is a command that serves as guidance in daily affairs. Unfortunately, the words sometimes lose their meaning in translation, especially the word Ihsan, which is often translated as “kindness.” In a Hadith, the Prophet [Peace and Blessings be upon him] defines Ihsan as “to worship God as if you are seeing Him, and although you do not see Him, He sees you.”[1] Ihsan is the force that helps Muslims strive for excellence in character and moral values, and this verse is a reminder that God looks into our minds and hearts every second of the day. It leads to my “God consciousness” in thoughts, words and actions, and helps me remember that truthfulness in action is only achieved when an awareness of God permeates all of my senses.
[1] Riyad-us-Saliheen by Imam an-Nawawi, Hadith 60
This reflection was originally posted in September 2011. Please share your thoughts in the comments section.
Wednesday, June 19, 2013
Eternal Life (part 3)
Tziporah:
While it is true that many Jews believe that observance of mitzvot (commandments) and strict adherence to Jewish Law is the path to eternal life, there are varying opinions regarding the centrality of ritual laws. One stream of rabbinic thought emphasizes gemilut hesed (deeds of lovingkindness) as taking precedence over all else. These acts of kindness, such as visiting the sick, burying the dead and bringing peace between people who disagree, can never be repaid. Rabbi Elazar quotes the prophet Micah to define lovingkindness: “You have been told what is good and what God requires of you: ‘to act justly, love kindness, and walk humbly with your God.’ What does this verse imply? To act justly, this is the law. To love kindness, this is deeds of lovingkindness. To walk humbly with your God, this is to bury the dead and accompany the bride to her wedding canopy.”[1] Similarly, the Talmud lists examples of gemilut hesed, stating that the principal of the reward for these deeds—a richly fulfilling life— is earned in this world, and the interest is rewarded in the world to come.[2] Personally, I am striving to achieve a life of gemilut hesed, with the early rabbis—and Jesus and Muhammed—as my guides along the path.
[1] Sukkah 49b
[2] Shabbat 127a