Notes on bayt and buyūt


… In houses which God permitted their raising, and therein His name is vivified…

(24/36)

A just society, one based on the guidance found in chapter 24, promotes good social organisation, interaction and laws.  In this pursuit the light mentioned in 24/35 – where God is the light of the heavens and the earth – is found in buyūt (houses) that bring to life [dhik’r] the attributes of God.  Raising these buyūt is essential to bring about the society envisioned by the Quran, as reflected in 2/189:

… it is not the righteousness that you bring the buyūt from their backs but the righteous is one who takes guard.  And bring forth the buyūt from their gates…

This bringing forth of God’s buyūt, (institutions and systems that vivify His names), is seen in the stories of several Prophets.  Musa rejected the nourishment of Firawn when he was young and was instead given wisdom and knowledge by the people of God’s bayt (28/12-14).  We then see him and his people, having escaped the Firawnic system later, focus [qib’lat] on their buyūt (10/87) in their efforts to create an islamic society.

There’s also an important contrast and relationship found in the stories of Lut and Ibrahim and their respective buyūt.  Lut’s society failed because there was uninhibited immorality and only a single bayt (51/36), and even then, it was weak (11/80).  Conversely, Ibrahim’s bayt was successful, where God’s bounty was to be witnessed (22/26-28).

There are several other verses we can draw on, but I think our ultimate goal is to raise our buyūt that vivify God’s names until our society as a whole becomes the bayt achieved by the people of Ibrahim.  A social system that is completely free from shirk, is rewarding and gives security to mankind.

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About joshim
| london ⦵ | bengali ব | muslim ☪ | anarchist ⚑ |

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