It is 13 years since one of the iconic Imams of Cape Town passed away. Imam Bassier was an Imam in the Bo-Kaap who had touched the lives of many people in his mosque and neighorhood. Moreover, he was a frequent visitor to the Robben Island, and offered a word of solace to those incarcerated there for many years. He was designated as the Muslim chaplain, but did not limit his concern to his particular flock (or Mureeds as would be called in Cape Town).
When reminded about his death anniversary, I asked his son to share with me the chapters of the Qur'an to which he was attached. I have become aware of this personal feature of the Qur'an in the lives of Muslims. Recently, Ebrahim Rasool mentioned that he was fond of reading Surah Zumar when he was in prison during the 1980s. He said that he found all he needed to pull him through. I had also heard others who were attached to certain verses or chapters of the Qur'an - many also for listening to melodious recitations that they had heard for many years.
I have not yet asked Rasool exactly what attracted him to this chapter, and will never be able to ask the Imam. But I generally let my imagination lead me as I read and reflected on their favorite recitations.
This morning, I decided to share my thoughts on one of the chapters that meant so much to Imam Bassier. It was the the oft-repeated Surah al-A'la. And I focussed on some of its verses (87:6-9):
But working with the idea of a fixed and definite revelation, these commentators were baffled what to do with a revelation that God wills to be forgotten. I have not read any convincing answers.
In his commentary, Martin Lings has suggested that the verses refer not to the Prophet, but to us normal mortals. He takes the meaning to refer to the flow of knowledge, and how it changes with the advance of time. Knowledge, as we know from modern science, is open to revision and development. But still I was not convinced.
I prefer to stay with the notion of anxiety that the commentators read into these verses. I think that they were right. In relation to revelation, I can imagine that remembering and forgetting might cause a certain anxiety when it is connected to something as weighty as revelation.
Forgetting revelation can be unnerving - especially in Muslim culture which frowns and castigates those of us who have memorized and then forgotten. More generally, we feel threatened by its moral and ethical demands.
Revelation, when elevated to a high level, generates anxiety by its very nature.The Qur'an, as most of us relate to it, unnerves us.
But is this not a metaphor for something deeper on remembering and forgetting. I know from recent neuroscience that both are very important for living a sane life. But what does it mean with regard to revelation?
Perhaps the next verse provides a hint on how to think of revelation and knowledge remembering and forgetting:
Can we figure out everything, of the Qur'an and our relation to it - that which is hidden and open? Maybe we should let the flow of remembering and forgetting do its work. Do not try too hard to remember (put everything in the open), sometimes things are better forgotten (hidden). Only God knows both at the same time.
But what does this have to do with Imam Bassier? I remember him as a leader who seemed to have overcome the anxiety that comes with remembering or forgetting. Imam Bassier reminded me of someone who exuded confidence and composure. He let life flow, with him in it. There are people among us who exude this value - do not forget them and keep them hidden.
When reminded about his death anniversary, I asked his son to share with me the chapters of the Qur'an to which he was attached. I have become aware of this personal feature of the Qur'an in the lives of Muslims. Recently, Ebrahim Rasool mentioned that he was fond of reading Surah Zumar when he was in prison during the 1980s. He said that he found all he needed to pull him through. I had also heard others who were attached to certain verses or chapters of the Qur'an - many also for listening to melodious recitations that they had heard for many years.
I have not yet asked Rasool exactly what attracted him to this chapter, and will never be able to ask the Imam. But I generally let my imagination lead me as I read and reflected on their favorite recitations.
This morning, I decided to share my thoughts on one of the chapters that meant so much to Imam Bassier. It was the the oft-repeated Surah al-A'la. And I focussed on some of its verses (87:6-9):
Ostensibly addressed to the Prophet, the verses have perplexed commentators. They said that the Prophet used to be anxious to repeat quickly what Gabriel conveyed to him, lest he forget. This verse then provide support and confirmation that he would not forget.We shall make thee recite, to forget not save what God wills; surely He knows what is spoken aloud and what is hidden.We shall ease thee unto the Easing.Therefore remind, if the Reminder profits
But working with the idea of a fixed and definite revelation, these commentators were baffled what to do with a revelation that God wills to be forgotten. I have not read any convincing answers.
In his commentary, Martin Lings has suggested that the verses refer not to the Prophet, but to us normal mortals. He takes the meaning to refer to the flow of knowledge, and how it changes with the advance of time. Knowledge, as we know from modern science, is open to revision and development. But still I was not convinced.
I prefer to stay with the notion of anxiety that the commentators read into these verses. I think that they were right. In relation to revelation, I can imagine that remembering and forgetting might cause a certain anxiety when it is connected to something as weighty as revelation.
Forgetting revelation can be unnerving - especially in Muslim culture which frowns and castigates those of us who have memorized and then forgotten. More generally, we feel threatened by its moral and ethical demands.
Revelation, when elevated to a high level, generates anxiety by its very nature.The Qur'an, as most of us relate to it, unnerves us.
But is this not a metaphor for something deeper on remembering and forgetting. I know from recent neuroscience that both are very important for living a sane life. But what does it mean with regard to revelation?
Perhaps the next verse provides a hint on how to think of revelation and knowledge remembering and forgetting:
surely He knows what is spoken aloud and what is hidden.If "spoken aloud" stands for that which is remembered, and 'hidden" for that which is forgotten, then we might think differently about remembering and forgetting. We might then backtrack and apply this to remembering and forgetting revelation - whether the Prophet or ordinary people like us.
Can we figure out everything, of the Qur'an and our relation to it - that which is hidden and open? Maybe we should let the flow of remembering and forgetting do its work. Do not try too hard to remember (put everything in the open), sometimes things are better forgotten (hidden). Only God knows both at the same time.
But what does this have to do with Imam Bassier? I remember him as a leader who seemed to have overcome the anxiety that comes with remembering or forgetting. Imam Bassier reminded me of someone who exuded confidence and composure. He let life flow, with him in it. There are people among us who exude this value - do not forget them and keep them hidden.
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