Latest news with #AlBaqara
The National
28-03-2025
- General
- The National
'Kursee': The Arabic word for chair has a special place in the Quran
The 255th verse of the second chapter of the Quran, Al Baqara, is titled 'Ayat Al Kursee', or The Throne Verse. In it, God introduces himself to mankind and says nothing and nobody is comparable to God. Considered one of the best-known verses in the Quran, 'Ayat Al Kursee' is believed to shield the reciter from evil due to its association with protection. The throne in the verse refers to God's throne, but kursee in its simplest form means chair. The Arabic dictionary defines kursee as a seat made of wood or other materials. Kursee could also mean a bed, and kursee al mamlaka, which means 'the kingdom's chair', is used to refer to the capital city. At a university, kursee is used to refer to the dean of a college. For example, the dean of a college of literature is a kursee al adab. Chairs in Arab culture are associated with hospitality. Homes will have many chairs so they appear welcoming to guests. Most homes also have a dedicated room with many chairs, called a majlis. A kursee could also refer to a valuable, often gold, necklace. A kursee necklace could be emblazoned with materials such as pearls and emeralds but must be mostly made of gold. The plural for kursee is karasee. A popular children's party game in the Middle East is musical chairs or, as it is called in Arabic, karasee mutaharika – moving chairs. Participants must walk around chairs – there are always fewer than the amount of people – while music is played. When the music stops, the players must each find a kursee or they will be counted out. The seat of power is called kursee al hukum and could refer to the actual throne or the head of a nation. An empty chair could also indicate the absence of power or a person. In her 2024 song, Al Kursee, Assala Nasri sings about facing an empty chair, one that was once occupied by her lover.
Observer
27-02-2025
- Health
- Observer
Opinion- Closure of restaurants in Ramadhan
As the holy month of Ramadhan approaches, fasting becomes a fundamental practice for Muslims, as stated in the Holy Quran: 'And eat and drink until the white thread of dawn becomes distinct from the black thread. Then complete the fast until nightfall' (Al Baqara: 187). However, exceptions exist for specific individuals, such as the sick and travellers, who are permitted to break their fast under different interpretations. Others, including pregnant and nursing women as well as the elderly are also granted this exemption, based on the Quranic verse: 'But if any of you is ill or on a journey, the same number (should be made up) from other days' (Al Baqara: 187). The Quranic injunctions on fasting are primarily directed at believers as evident in the verse: 'O you who have believed, fasting has been prescribed upon you as it was prescribed upon those before you, that you may attain piety' (Al Baqara: 183). Yet, fasting practices differ across religions in terms of duration, conditions, and obligations. The Quran does not impose Ramadhan on non-Muslims nor assign them any specific ruling. Instead, it focuses on circumstances affecting those who observe it such as illness, travel, and physical hardship. In Muslim-majority societies, the concept of public eating during Ramadhan is often socially unacceptable, influencing legal and religious perspectives. However, in more diverse societies, the question of enforcing fasting-related restrictions takes on a different dimension. This has long been a subject of debate — should non-Muslims be required to observe Islamic laws? Such discussions are deeply tied to social contexts rather than absolute doctrinal rulings. Modern nation-states, especially in the Gulf region, have witnessed significant migration due to economic opportunities. Many expatriates, particularly from South Asia, follow other religions. Additionally, international tourism brings visitors who do not observe Ramadhan. Frequent travel further complicates the issue. Even local residents, including Muslims, may be exempt from fasting due to travel or physically demanding jobs, particularly during the scorching summer months. In contemporary societies, restaurants and cafés are integral to daily life, far more than in the past. Every street, town, or even small village has numerous dining establishments, reflecting the evolving social landscape. Imposing traditional religious rulings on such a transformed reality raises practical challenges. The expectation that restaurants remain closed for an entire month disregards the demands of modern economies, which are closely linked to tourism, investment, and global commerce. Some countries have addressed this by permitting licensed restaurants to operate discreetly for those allowed to break their fast, including non-Muslims and travellers. Iran, for example, designates 'travellers' restaurants' during Ramadhan, ensuring that tourists and exempt individuals can access food without violating social norms. These establishments are carefully designed to respect the fasting community's sensitivities. Allowing specific restaurants to operate during the day is not a violation of Ramadhan's sanctity, nor does it encourage breaking the fast. It is neither practical nor justifiable to compel large non-Muslim communities to observe fasting by restricting their access to food, just as it would be unreasonable to impose their religious practices on Muslims. The Holy Quran affirms this principle: 'Allah is our Lord and your Lord. For us are our deeds, and for you are your deeds. There is no need for argument between us and you. Allah will bring us together, and to Him is the final return' (Ash-Shura: 15). Moreover, the reality of frequent travel and global economy necessitates a more pragmatic approach. Ramadhan should not hinder business operations, tourism, or investment growth. Facilitating essential services, including food and beverage outlets, is crucial for maintaining financial activity. This does not conflict with existing legal frameworks that penalise individuals who 'publicly consume food or beverages in a manner that offends public decency during Ramadhan.' The solution lies in establishing designated dining areas tailored for those permitted to eat—whether due to travel, health conditions, or religious differences. Such spaces could be located in shopping malls, tourist areas, hotels catering to travellers, or roadside facilities designed for long-distance commuters. Ramadhan, a month of spirituality and devotion, need not obstruct economic progress. The debate over restaurant operations should not be confined to traditional legal arguments rooted in historical contexts but should instead align with the contemporary realities of diverse societies. A balanced approach ensures both the sanctity of Ramadhan and fairness for all members of society. Translated by Badr al Dhafri The original version of the article appeared in Oman Arabic newspaper on February 26, 2025.
