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Selection of Quranic Verses Referencing Time in Different Contexts on Duration of Creation Truly Your Lord Is God, Who Created T

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Art & Arc 100-Ten Questions Time in Islamic Thought and Culture Professor A. Sayeed Islamic Studies-NELC Selection of Quranic verses referencing Time in different contexts On duration of creation Truly your Lord is God, Who created the heavens and the earth in six days, then ascended the Throne. He causes the night to cover the day, which pursues it swiftly, and the sun, the moon, and the stars are made subservient by His Command. Do not creation and command belong to Him? Blessed is God, Lord of the Worlds. Quran, Chapter 7: Verse 54 On reckoning/accounting for time He it is Who made the sun a radiance and the moon a light, and determined for it stations, that you might know the number of years and the reckoning [of time]. God did not create these, save in truth. He expounds the signs for a people who know. Quran, Chapter 10: Verse 5 On pre-Islamic views of Time They say, “There is naught but our life in this world. We die and we live, and none destroys us save time (dahr) but they have not knowledge thereof. Quran, Chapter 45: Verse 24 Divine oath by Time; affirmation of values and actions leading to salvation By (the Token of) Time (Aṣr); truly mankind is in loss; save those who believe, perform righteous deeds, And exhort one another to truth, and exhort one another to patience. Quran, Chapter 103, Verses 1-3 Art & Arc 100-Ten Questions Time in Islamic Thought and Culture Professor A. Sayeed Islamic Studies-NELC Selection of sayings attributed to Prophet Muhammad and other revered early Muslims Prophet Muḥammad said, “God says ‘The son of Adam vexes Me when he curses Time, for I am Time (Dahr). In my Hands lies the affair, and it is I who alternate the day and the night.” Saḥīḥ al-Bukhārī (Chapter on Quranic Exegesis) The man who best knows Time is the one who is not astonished by its proceedings. Attributed to Ali ibn Abi Talib (son-in-law and cousin of Prophet Muhammad and first leader of Shi’a). From Ghurar al-Ḥikam (Beirut, 2002), 38. Whoever trusts Time is betrayed by it, whoever attaches great importance to it is abased by it, whoever is angry with Time, it spites him even more; and whoever takes refuge with Time is forsaken by it. Not everyone who throws hits his target. When the sultan changes, so does the time. Attributed to Ali b. Abi Talib. in compilation Biḥār al-Anwār. Arabic may be referenced at Shi’a online library (Biḥār al-Anwār, 74:213) اﻟﻤﺠﻠﺴﻲ-ج-۷٤/اﻟﺼﻔﺤﺔ_21-ﺑﺤﺎر-اﻷﻧﻮار-اﻟﻌﻼﻣﺔ_1505/اﻟﻜﺘﺐ/http://shiaonlinelibrary.com People all blame Time. But the only trouble with Time is ourselves. We rebuke Time when the fault lies within us. If Time could speak, it would certainly mock us. The wolf avoids the meat of his fellow wolf. But we devour each other in plain sight. We don, in deception, musks of perfume. But woe to the stranger when he approaches us. Attributed to ʿAli b. Musa (d. 819 CE) the eighth Shi’i Imam, who credited it to his forefather ʿAbd al-Muttalib. Arabic source may be referenced at ʿUyūn Akhbār Riḍā 1:190 at اﻟﻜﺘﺐ/1142_ﻋﯿﻮن-أﺧﺒﺎر-اﻟﺮﺿﺎ-ع-اﻟﺸﯿﺦ-اﻟﺼﺪوق-ج-۱/اﻟﺼﻔﺤﺔ_http://shiaonlinelibrary.com/189 The Concept of Time in Islam Author(s): Gerhard Böwering Reviewed work(s): Source: Proceedings of the American Philosophical Society, Vol. 141, No. 1 (Mar., 1997), pp. 55-66 Published by: American Philosophical Society Stable URL: http://www.jstor.org/stable/987249 . Accessed: 12/10/2012 01:10 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Note to readers The Concept of Time in Islam” is among the best overviews of approaches to the” concept of Time in the Quran and classical Muslim thought (with the caveat that the first few pages unfortunately recycle clichéd and inaccurate ideas about Islam and fundamentalism). Those pressed for time can focus on pp. 56-65. a American Philosophical Society is collaborating with JSTOR to digitize, preserve and extend access to Proceedings of the American Philosophical Society. http://www.jstor.org The Conceptof Time in Islam* GERHARD BOWERING Professorof IslamicStudies Yale University Today theworld of Islam is estimatedto countalmost one billion people,one fifthof humanity. Islam occupies the center of the globe. It stretcheslike a broad belt acrossthe map fromthe Atlanticto the Pacific,encircling both the "haves"of the consumerNorth and "have- nots" of the disadvantagedSouth. It sitsat the crossroadsof America, WesternEurope, and Russia on one sideand black Africa, India, and East Asia on the other.Islam is not containedin anynational culture; it is a universalforce. Stretching from Morocco to Mindanao,it is builtof five geographicalblocks, the Muslimsof blackAfrica, the Arab world,the Turco-Iranianlands, the Muslims of South Asia, and the inhabitants of the Indonesianarchipelago. Islam is also at a crossroadsin history,destined to play an inter- nationalrole in politicsand to becomethe most prominent world religion in thedecades to come.In theseventh century of the Common Era, Islam enteredthe global scene with Muhammad at a turningpoint in time.With spectacularconquest and organicgrowth, it expandedthrough the centuriesand became stretched taut in a bow oftension between striving forGod andstruggle for dominion. As we enterthe third millennium of the Common Era, Islamlooks back nostalgicallyat itsmedieval glory, when the Judaeo-ChristianWest studiedat its feet,and sees funda- mentalismas the fulcrumof its futurein the strugglefor preeminence withthe secular and technologicallysuperior West. How doesIslam understand the ideas of past and future, of time and temporality,in whichit strivesto realizeits eternaldestiny? Picture yourselfin a downtownMcDonald's takinga shortlunch break at the officeor grabbinga biteto eat betweenerrands. Now pictureyourself in an Arabcoffee house nursing an espressoafter your siesta. We all know fromlived experience that these two settingscarry with them quite dif- *Read3 November1995 PROCEEDINGSOF THEAMERICAN PHILOSOPHICAL SOCIETY, VOL. 141,No.1. 1997. 55 56 GERHARD BOWERING ferentsenses of time.In the firstscenario, time pushes relentlessly onward;in thesecond, it lazilywinds its way forward in the afternoon sun.Move from fast food to edificationof a moreintellectual sort and checkthe entry on the philosophy of time in a majorencyclopedia. What youwill find there is learned articles contrasting the linear progression of timepredominant in Westernculture with the cyclical concept of time prevalentin India.Both conceptions, we aretold, belong to thedefining characteristicsofthese two cultural worlds. With regard to Islamtheir geographicalneighbor, however, the same sources of reference identify no suchcharacteristic notion of time.1 Does theworld of Islam, occupying the center of the globe, possess a conceptof time characteristically itsown, or can the Islamic notion of timebe exhaustivelyexplained by a clusterof borrowingsfrom its neighborsand cultural ancestors? Is there a unityto the Islamic notion of time,or is Islama universalculture encompassing many languages and ethnicgroups, each with its own notion of time? Can oneonly speak of a spectrumof ideas on timein Islamor arethere constants that would provideparameters defining Islam authentically as a religionand culture? On theone hand, are there distinct and perduring elements in the Islamic notionof time that challenge the current clash-of-civilization theories to articulatea definition of Islamic civilization upon which to basetheir axioms?On theother hand, do developmentsin the Islamic concept of timereveal the monolithic claims of Muslim fundamentalism to rest upon an idealizedand homogenized vision of the past? Thesearch for defining characteristics ofIslamic culture and religion mightbegin with many notions, including monotheism, revelation, prophethood,orreligious law. I havechosen the concept of time for two reasons:first, time appears to provide a more neutral point of comparison thanother more religiously charged notions; second, time is notlimited to oneparticular field of Islam, but can be tracedin a broadcross-section of Islamicwritings.2 Time is pervasivein Islamichistory, central to 1. The abbreviationof journal titles follows J. D. Pearson,Index Islamicus, London 1958. EI (reprint1987) stands for The Encyclopaedia of Islam (ed. M. T. Houtsmaet al., Leiden 1913-38;repr. Leiden 1987),EI (newedition) for The Encyclopaedia of Islam (ed. H.A.R. Gibb et al., Leiden 1960-),Elr forEncyclopaedia Iranica (ed. E. Yarshater,New York 1982-),ER forThe Encyclopedia ofReligion (ed. M. Eliade,New York 1987)and ERE for TheEncyclopedia of Religion and Ethics(ed. J. Hastings, Edinburgh 1908-26; reprint New York 1980). 2. Thereis no scholarlymonograph on timein Islamor on timein Islamicmysticism. F. Rosenthal,Sweeter Than Hope, Leiden 1983,pp. 1-58,S. Pines,Beitrige zur islamischen (continued...) THE CONCEPT OF TIME IN ISLAM 57 languageand poetry,indispensable in Islamicastronomy and music, constitutivefor Islamic ritual and law, and crucial in Islamictheology, cosmology,and philosophy. From the great range of these fields I would liketo select four points for my reflections inthe present paper: the vision oftime in the Qur'dn and Muslim tradition, the atomism of time peculiar to Islamictheology, the paradigmof timeprevalent in the medieval mysticalphilosophy of Islam, and the rhythm of the Muslim calendar that providesthe basis for Islamic historiography. Inthe pre-Islamic era, Arab time was characterized byfatalism, dahr, whicherases human works without hope for life beyond death.3 Also calledthe "days" or the "nights," dahr is the cause of earthly happiness and misery;it is death'sdoom and the measure of destiny; it changes every- thing,and nothing resists it. While dahr held sway like fate, it could be transcendedby a momentmarked out in tribalmemory and often preservedinpoetry.
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