In this episode of the Middle Ground Podcast, I discuss “what to do” with Muslims, especially family members, who “don’t do what they ought to do”. I also discusses the future of Muslim devotional education.
On dignity and religious freedom and the power of negative psychology:
The Power of Rejection & Religious Yearning
Instead of getting that religious freedom, we were fascinated so much, enchanted so much, enamored so much with the hope of being accepted by our rejectors.
Imam W. D. Muhammad once said,
“Pimps, playboys, and pretty boys — that make a business out of romancing women: they know the way to get a woman hooked is to reject her for no reason that she can find. And she will be tied up forever trying to find out, ‘how come I’m not wanted?!’. He’ll have her forever.”
Then the final step is the yearning to prove ourselves.
يا أَيُّهَا الَّذينَ آمَنوا لا تَتَّخِذُوا اليَهودَ وَالنَّصارىٰ أَولِياءَ ۘ بَعضُهُم أَولِياءُ بَعضٍ ۚ وَمَن يَتَوَلَّهُم مِنكُم فَإِنَّهُ مِنهُم ۗ إِنَّ اللَّهَ لا يَهدِي القَومَ الظّالِمينَ
“O’ faithful!, do not take the Jews and Christians as your protectors; they are simply friends of one another. Any of you who becomes infatuated by them is one of them. God does not guide wrongdoing people.” Qur’an, 5: 51
Carrying your religious freedom, your freedom urge, the yearning in your soul to its proper conclusion.
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :
“إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ يَوْمَ الْقِيَامَةِ: أَيْنَ الْمُتَحَابُّونَ بجَلَالِي؟ الْيَوْمَ أُظِلُّهُمْ فِي ظِلِّي يَوْمَ لَا ظِلَّ إِلَّا ظِلِّي”
رواه البخاري (وكذلك مالك)
Let us instead come together, with love for one another, for God’s sake:
“God will say on the Day of Resurrection, ‘Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade’.” Holy Narration (Hadith Qudsi), related by Imam Malik and al-Bukhari.
What will a avail us in the depths? As Imam al-Ghazali relates: “only knowledge and works devoted to God can avail us”.
وما سوى الخالص لوجه الله من العلم والعمل عند الناقد البصير
On a recent trip to Nashville where I was asked to speak on Muslims and social justice at Vanderbilt University, I had the opportunity to interact with some of the local Muslims in Nashville. The following is an informal conversation between myself and “brother Todd” on a variety of topics. This is part one of a two-part conversation.
“I’ve come upon something that disturbs me deeply. We have fought hard and long for integration, as I believe we should have, and I know that we will win. But I’ve come to believe we’re integrating into a burning house.” — Dr. Martin Luther King Jr.
*Warning: the material covered here is adult content. Young people should listen with their parents.
This post is part of the Keepin’ It One Hunned series.
Moses was the adopted son of Egypt and Pharaoh. Malcolm too was an adopted son of sorts. Both spoke truth to power. There are many figures of justice throughout the Qur’an and in Muslim history: Moses, Jesus, Abraham, Dhu’l Qarnayn, Muhammad صلى الله عليه وسلم, Umar bin al-Khattab, Nana Asmau, Muhammad ‘Ali, and El Hajj Malcolm Shabbaz, just to name a few.
One of the issues that challenge religious communities in America as it relates to relevance and speaking truth to power is the privatization of religion (secularity/post-secularity). In this process of privatization, I feel we have taken the story, life and today, anniversary of the death of Malcolm Shabbaz, from the perspective of privatized religion. So the question is:
Do we celebrate Malcolm’s “coolness” or do we actually intimately relate to the issues he sought to address?
What did he stand for? Do we really love Malcolm, or have we used his story and history as a repository to write our own, for as God’s Messenger صلى الله عليه وسلم tells us, love has conditions:
قَالَ رَجُلٌ لِلنَّبِيِّ صلى الله عليه وسلم يَا رَسُولَ اللَّهِ وَاللَّهِ إِنِّي لأُحِبُّكَ . فَقَالَ ” انْظُرْ مَاذَا تَقُولُ ” . قَالَ وَاللَّهِ إِنِّي لأُحِبُّكَ . فَقَالَ ” انْظُرْ مَاذَا تَقُولُ ” . قَالَ وَاللَّهِ إِنِّي لأُحِبُّكَ . ثَلاَثَ مَرَّاتٍ فَقَالَ ” إِنْ كُنْتَ تُحِبُّنِي فَأَعِدَّ لِلْفَقْرِ تِجْفَافًا فَإِنَّ الْفَقْرَ أَسْرَعُ إِلَى مَنْ يُحِبُّنِي مِنَ السَّيْلِ إِلَى مُنْتَهَاهُ
A man said to the Prophet (s.a.w): “O’ Messenger of God, I swear to God that I truly love you!” So the Prophet said: “Consider what you’re saying.” To this the man replied, “I swear to God that I truly love you!” Three times this was repeated. He said, “If you do indeed love me, then prepare yourself for poverty, for indeed poverty comes faster upon whoever loves me than does the flood to its destination.” — Jami’ al-Tirmidhi, 2350.
While this hadith is rated as weak it does show that standing up for the truth, for la ilahi illa’Allah, will not come without its trials and tests. This was abundantly clear in the life of Malcolm, how ultimately paid for justice with his life, may God have mercy on him.
Another parallel between Malcolm’s life and the Qur’an is the story of Abraham and his people:
وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ
إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا هَٰذِهِ التَّمَاثِيلُ الَّتِي أَنْتُمْ لَهَا عَاكِفُونَ
قَالُوا وَجَدْنَا آبَاءَنَا لَهَا عَابِدِينَ
قَالَ لَقَدْ كُنْتُمْ أَنْتُمْ وَآبَاؤُكُمْ فِي ضَلَالٍ مُبِينٍ
قَالُوا أَجِئْتَنَا بِالْحَقِّ أَمْ أَنْتَ مِنَ اللَّاعِبِينَ
قَالَ بَلْ رَبُّكُمْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي فَطَرَهُنَّ وَأَنَا عَلَىٰ ذَٰلِكُمْ مِنَ الشَّاهِدِينَ
“We gave Ibrahim his right guidance early on, and We had complete knowledge of him. When he said to his father and his people, ‘What are these statues you are clinging to?’ they said, ‘We found our fathers worshipping them.’ He said, ‘You and your fathers are clearly misguided.’ They said, ‘Have you brought us the truth or are you playing games?’ He said, ‘Far from it! Your Lord is the Lord of the heavens and the earth, He who brought them into being. I am one of those who bear witness to that.” Qur’an, 21: 51-57.
It took a look of courage for Abraham to address his people on what they were wrongly “clutching on to”. Likewise, Malcolm addressed America, as one of its own, that they too were clutching on to the system of anti-black racism and violence, a system much akin to idolatry, for no other reason than they “found their forefathers doing so”.
This and more is addressed in the khutbah. I pray we can reflect, change and benefit from the examples of the Prophet صلى الله عليه وسلم, Moses, Jesus, Abraham and even the likes of our brother, Malcolm.
And with God is all success.
I want to keep it “one hunned”, as the young folks say today. Young Muslims — and here I mean The Next Wave (second generation immigrant, Blackamerican Muslims, converts), whine and moan and groan about the State of the Ummah, yet have not sacrificed even a modicum in comparison to their folk’s generation (or their grandparents in some cases). All the while, especially inner city Muslim communities, wallow in urban blight and decay. As a Blackamerican Muslim, I have been frustrated by my treatment in the broader (immigrant) Muslim community but that is only half the story. In truth I have also experienced incredible kindness and generosity often outstripping what I have experienced at the hands of my own Blackamerican Muslim counterparts. All too often now, we Blackamerican Muslims scoff at our immigrant brothers and sisters (I say “we” because I myself have been a part of this) about how they came here for “Dunya” (worldly means). In my opinion, this has been a very short-sited explanation of how Allah, the Majestic!, moves people around as well as some measure of hasad (envy) on our parts to be sure. As the Book says, “they have a plan, and I have a plan”. Indeed, some immigrant Muslims did come here for worldly gain (which is not in and of itself blameworthy) but they also helped to establish Muslim communities. Communities many of us have benefited from day one. I cringe to think of where we would even pray (in the streets?) if it were not for the establishment of many of these communities. Were they perfect? No. Should they have done things differently? Certainly. However, if we look at their histories, and had we lived those same histories, we might, (ironically) have done the same things they did!
What we need now is not another documentary about the State of the Ummah, but a way forward that benefits the maximum amount of people. This will mean starting small, verses attempting to build mega-mosques. In fact, some of the most successful organizations we see in front us today, from AlMaghrib Institute, to Zaytuna, to Ta’leef, for example, all started as small organizations often held together by nothing other than the close bonds of Muslims who, in addition to believing in God, believed in one another. This is why I want to present the following rubric as a way, a suggestion, for small groups of disenfranchised believers to channel that frustration into action.
A Way Forward
I have laid out in the above image a rubric which demonstrates the amount of capital that can be raised by groups of various sizes and capacities to contribute to a central fund. As you can see, even a group as small as ten people — at four to five dollars a day — could rent a location allowing them create their own spaces (see Dr. Jackson’s definition of third spaces) for their own uses. The numbers obviously grow as does the number of participants. The reason I find this rubric informative is that it illustrates that great numbers of people are not needed to effect change, or at the very least, start. Instead, it is a matter of determination and trust that allows small but efficient groups to grow and be successful.
At first blush this may seem divisive: a call to split the community and fracture its unity. I would counter that there a number of Muslims who equally pollinate between AlMaghrib, Zaytuna, and Ta’leef, just to mention a few. But what is great about these institutions is that they all serve different demographics; no single one serves the entire community. Smaller local homegrown organizations are much more adaptable and scalable to meet the needs of local communities.
In summary, and to return to my initial critique, this generation of Muslims will need to rise up, not only to face the challenges that are in front of them, but rise up and give thanks for what came before them. In this I equally indict myself. We’ve all been the benefactors of communities and mosques built by those who came before us all the while contributing very little of nothing at all. And in particular, to my fellow Blackamerican Muslims, we truly have no excuse as to why we are not community builders. It is for no other reason than we have conflated cynicism and our protest spirit with pietistic indifference. Most of us have no qualms with giving Mr. Comcast and Mrs. Verizon $100 — $200 dollars a month, Mr. Dunkin Donuts $30 — $50 a month, all the while crying and complaining about materialistic immigrant Muslims and their racist communities, simultaneously refusing to donate to causes that have a black face on them. Our success (and Allah!) will demand a much higher level of engagement that we have thus far been willing to give.
The time is upon us to build. I continue to be astounded at the inability for Muslims in America and American Muslims (there’s a difference) to see providence in our being here. Nowhere else in Muslim history have we seen the meeting of two auspicious histories converging on the same spot: the emigration of large numbers of Muslims from the historic Muslim world to America at the same time the single largest mass-conversion to Islam in the western hemisphere (may God have mercy on Imam Warith Deen Mohammed!). Both of these events unfolding as America’s traditional religious and moral values begin to waver and crumble. For what else is it that the Qur’an says about our Book (and vise-a-vie, ourselves):
وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ
“And when ‘Isa son of Maryam said, ‘Tribe of Israel, I am the Messenger of God to you, confirming the Torah which came before me and giving you the good news of a Messenger after me whose name is Ahmad’.” — Qur’an 61: 6.
Like Jesus the son of Mary (peace and blessings upon them both), who was sent as a reformer to the Tribe of Israel, so too is Islam: that which confirms which is true that came before it. America, by the mid-60’s, had forgotten what was morally true from its own tradition: sexual immorality, usury, crime and violence, etc. We must come to see our being here greater than some materialistic drive, but rather, as one’s ‘aqidah should confirm, part of God’s Divine Plan to remind and revive, not destroy and ridicule. Our mission here, indeed our very lives, should not about grabbing and acquiring political power (though we should have a political voice, a conversation for another time) but rather about reminding America about what is ultimately good (God, first and foremost) and what is right. I see this whole scenario unfolding before our eyes as perfect timing, only as God could do it!, that the one community that is supposed to be witnesses over humanity (just as our Messenger is a witness over us!) would be brought, through fantastic historic forces, to America just at the moment when things look dark.
So take a moment and reflect on these words. Find, God willing, if you can, ten like-minded people in your community, and plant the seeds for something good and wholesome to grow. Gone is the time for being unmosqued. Now is the time for re-mosqued, for asserting oneself, with all proper etiquette, and with a willingness to get one’s hands dirty, all fi sabil’Allah (in the way of God).