In the late 12th century, mercy was used in the approximation of “God’s forgiveness of his creatures’ offenses,” from the Old French “mercit/merci”, a “reward, gift, or kindness”, from Latin, mercedem (nominative merces) a “reward, wages, or hire” (in Vulgar Latin it was thought of as “a favor” or “pity”), continuing to merx (genitive mercis) meaning “wares” or “merchandise.” By the 6th century, in the Latin Church, it had come to be applied as a heavenly reward for those who showed kindness to the poor and misfortunate. The meaning “disposition to forgive or show compassion” is seen in use as early as the 13th century. It also had uses as an interjection, as is corroborated in its use during the mid-13th century. In French, it was largely succeeded by miséricorde, except as a word of thanks (this is still apparent in modern French when one says “thank you” once says, “merci”. The Seat of Mercy, also know as the “golden covering of the Ark of the Covenant” (circa 1530), hails from William Tyndale’s borrowed translation of Martin Luther’s Gnadenstuhl 1 (gnaden/grace + stuhl/stool), an approximation of the “kapporeth” (an object which rested upon the Ark of the Covenant, and was connected with the rituals of Yom Kippur), perhaps best rendered as “propitiatory.” Continue reading “Mercy – Is It The Same As Rahmah?”
Course Objective: to encourage the development of Muslim thought, action, and behavior, both individual and social, in such a way that our practice of Islam reflects a deeper and more personal understanding, ownership, and embodiment of the divine principles on our part, found in the Qur’an and the Sunnah of the Prophet Muhammad, peace and blessings upon him.
Here’s a short list of the things we’ll look at in this course: Who are we? Before we can understand Islam we must know ourselves. Prologue – Life in the Hijaz: to what extent does jahili life play in our understanding of Islam? Revelation – big “R” versus little “r”: Allah as the God of nature and human history. Topography: Getting a lay of the land: the Prophet’s heritage and the build up to the Revelation. Introduction to Qur’anic Language: re-textualization: how did Allah make use of preexisting terms and ascribe new meanings to them? How is this important for us to understand? Introduction of Muslim Morals and Ethics: themes from the early Revelation.
- Day One
- Day Two & Three
- Day Four
Here are some quick notes of the topics we talked about today
Taqwa: What’s In A Word?
We took a quick look at the word taqwa, from a few lines of Jāhiliyyah poetry, and examined what it meant. In the Mu’allaqah, Zuhayr said:
و قال سأقضي حاجتي ثم أتقي * عدوي بألف من روائى ملجم
“I will satisfy my vengeance [on my brother’s killer by taking his life!], then I will defend myself from their reprisal with a thousand horses, all bridled in support of my cause!”
“Wa qāla sa-aqdī hājatī thumma a’ttaqī ‘aduwwī bi alfin min rawā’ī muljami.“
The important thing to note here is the use of taqwa– it’s the word that Zuhayr uses to “defend himself”. To help define this, let’s look at what al-Tabrizi says, concerning taqwa:
الإتقاء أن تجعل بينك و بين ما تخافه حاجزا يحفظك
“Taqwā is the idea that you [A] place something — a barrier — [C] between yourself and that which you fear could destroy you [B].”
What al-Tabrizi is us is that taqwa is a type of self-defense or self-preservation system or technique to ward off destruction by placing something between yourself and that impending doom. For the Muslim, this is nothing other than protecting oneself against the Punishment of Allah on the Day of Judgment through the practice and accumulation of good deeds. Our example of this from the Qur’an was from suwrah al-Baqarah:
و اتقوا يوما لا تجزي نفس عن نفس شيئا و لا يقبل منها شفاعة و لا يوخذ منها عدل و لا هم ينصرون
“Defend yourself against a day that will come where no soul shall be of assistance to another whatsoever – nor shall it put forth an intercessor in its place – no compensation will be taken from it – nor shall there be anyone to come to its aid.” [Q: 2:47]
Here, Allah is commanding man to defend himself against His punishment on a day in which there will be no help, intercession, or aid from another person. In other words, protect yourself before it’s too late. For other similar uses of taqwa, see these verses: 2: 24, 2: 103, 2: 189, 2: 281, and 3: 131 for further examples.
Day Two & Three
The History of Modern American Thought — Deism and the Legacy of Enlightenment Thought in Europe and America
The European Enlightenment was an intellectual movement that sought to put the faculty of human reason at the forefront of interpreting and understanding reality. Through this process, reason and reliance on rationalism came to put Christianity and its religious thinking at something of a “disadvantage”. The disadvantage stemmed from Christendom’s inability to respond to the claims of Enlightenment thinkers.
For our purposes, Deism, from the Latin “deus“, meaning “god”, can be thought of thus: a belief system in which one recognizes the existence of a supreme being or creator without the need for any formal or “organized” religion. Deists [those who practice Deism] claim that belief in God can be achieve through the sensoria or the human senses [again, with an almost total reliance upon the faculty of observation] alone without out any external influence. Deism also rejects the notion of the supernatural: Revelation, revealed books, prophets, miracles, and the like. They draw no discerning line between the supernatural and the superstitious. For the Deists, to believe the Qur’an is the word of God would be just as superstitious as believing in “lucky stars or numbers”.
While the Enlightenment’s heyday was during the 1700’s, some scholars put its time line as from the middle 1600’s to the early 1800’s. It died out by the early 19th century but its descendants continued on to what came to be known as Deism. In fact, Deism, with its similar reliance on rational thought, had a tremendous influence on the Founding Fathers of the United States. Some, such as Benjamin Franklin, were essentially card carrying members, while others, such as Thomas Jefferson—more an admirer of Deism—actually belonged to one of its descendants: Unitarianism. It is Jefferson’s and his compatriots’ adherence to Unitarian thought—whose values are rooted in Deism—that played a role in how they defined the separation of Church and State. For in Unitarian/Deistic thinking, there is no revelation; no Divine Law. Thus, there could be no good reason to include religion in the decision making process of government. This, along with a desire for religious freedom [amongst other reasons], explains how they chose to exclude religion from government.
- rejects revelation, miracles, prophets, etc.
- puts complete reliance on human reason to be able to know the cosmos and God
- the Enlightenment lasted from the middle 1600’s to the early 1800’s
- while the Enlightenment declined in popularity, it was succeeded by Deism
- Deism went on to have tremendous influence: the Founding Fathers; 19th-century-thinker Charles Darwin [1809—1882], who was an English Naturalist [another descendant of Enlightenment/Deistic thought] who is responsible for the theory of evolution, eventually became an atheist. Darwin’s theory on evolution removed any potentiality for God remaining active in the cosmos [a remote or absent god]
- was a driving force behind the separation of Church and State
So why do we need to know all of this? The answer is that if we are to both understand ourselves better—to know the history of our own thought processes—as well as to give more effective da’wah, then we must know the method and history of how people think. In this case, American people.
Along with this greater understanding of America’s intellectual history is a need for understanding Islam [the Qur’an and the life/Sunnah of the Prophet] that also encompasses its themes and history. In today’s class we looked at the two major themes of Qur’anic revelation: the Makkan period, and the Madīnan period.
Makkah: the Revelation begins in Makkah, a small city located in a forgotten part of the world. At this time [7th century c.e.], Arabia and the Arabs were of little to no importance outside of the Hijaz. But as one of my teachers told me, there was a great wisdom in Allah choosing the Arabs as the people who would first receive His Message. It took a group of nobodies and made them somebodies. The Arabs of this early period were instilled with a sense of dignity [different than pride!]—a dignity that comes from making God central to one’s life—which is what carried them out of the Arabian peninsula and out to the known world. This God-centered dignity is quite different from nationalistic types of identity, where one’s sense of worth and pride are not necessarily rooted in a practice that seeks to please Allah.
The early Makkan suwrahs are mainly concerned with trying to awaken the human being to the Ultimate Reality—there is no god but God and Muhammad is His Messenger—and bring his or her understanding of reality into conformity with that reality. The world has been created by a Creator, a God, and it was not done so without purpose:
والذين يذكرون الله قياما وقعودا وعلى جنوبهم ويتفكرون في خلق السماوات والأرض – ربنا ما خلقت هذا باطلا سبحانك فقنا عذاب النار
“And those who remember God, either standing, sitting, as well as sitting on their sides and is given to frequent contemplation about the creation of the heavens and the earth respond: ‘O our Lord! You have not created this without purpose. You are without peer or similitude so protect us from the punishment of the Fire.” [Q: 3: 191]
This process of “reorientation” by Allah seeks to take the mundane [normal] world of humans and transform it into one where everything is a sign that speaks to us of God’s existence:
تسبح له السماوات السبع والأرض ومن فيهن
“The seven heavens and the earth proclaim none other than lā ilāha illa Allah as well as whoever is in them.” [Q: 17: 44]
In fact, as we noted when looking at Muslim history, when Muslims veered too far off course and began to concentrate more on “conquering” than on empowering, things “fell apart”. The great empires of al-Andalus [Muslim Spain] and the Ottomans dissolved over internal strife.
Another theme to the early Revelation is to set free and empower the human being from slavehood to this life. One of Islam’s primary objectives is to open up and set free human beings:
إذا جاء نصر الله والفتح
“When comes the help of God and the Opening.” [Q: 110: 1]
In this verse, many English translators have translated the word “fat’h” as “conquering” or “victory”. But in fact, its root of f-t-h is more akin to “opening”. And in particular, the opening here is referring to the Opening of Makkah, upon the Prophet’s [s] final return to Makkah. This retaking of Makkah was a bloodless transference of power. The result was literally, the opening of the minds and hearts of the Makkan people to the message of Islam. When they saw that the Prophet [s] was not interested in subjugating them but rather delivering them into Islam, the numbers of Muslims grew tremendously.
This theme of opening has been repeated before. In fact, one of the early scholars of Islam, a companion of the Prophet [s], said that the “manifest victory [opening] was not the retaking of Makkah, but was in fact, the Treaty of Hudaybiyyah:
إن فتحنا لك فتحا مبينا
لّيغفرَ لك الله ما تقدم من ذنبك و ما تأخر و يتمَ نعمته عليك و يهديَك صراطا مستقيما
و ينصُرَك الله نصرا عزيزا
“Without a doubt, we have granted you [Muhammad] the clear, manifest victory. In order that Allah might forgive you for what you have done regarding your sin, as well as pardoning any later ones, and complete His favor upon you and guide you to a straight path. And so that Allah may help you with a great assistance.” [Q: 48: 1‐3]
The man who initially arbitrated for the Quraysh [against the Muslims] was Suhail Bin ‘Amr. In his initial meeting with the Prophet [s], he refused to acknowledge him as the Messenger of Allah, instead the Prophet had to settle for putting “in the name of your Lord” and “Muhammad Ibn ‘Abdullah” on the contract. While this enraged some of his companions, he saw it as achieving a “manifest victory”: giving the Muslim a legitimate seat at the Ka’abah. For without it, the Muslims would have always been seen as an “other” in Arabia. Now there were no psychological or cultural barriers between being an Arab, a Makkan, and being a Muslim.
In the years that followed the Prophet’s death [s], the Arabian peninsula threatened to revert back to its pre-Islamic ways. It was through the courageous efforts of some of the companions that kept Islam alive. One such companion was the aforementioned Suhail Bin ‘Amr. After seeing how the Prophet dealt with the Treaty of Hudaybiyyah and finally, with the Opening of Makkah and its people, Suhail became Muslim [his son, Abu Jandal, had converted some years before]. So when Suhail fought to keep Islam alive after the Prophet’s demise [s], he was struggling for his own deen, his own religion. If we want our youth and new shahadahs to strive for Islam, we must impart to them a sense of ownership of Islam.
ربنا زدنا في علمنا وانفعنا به
“O’ Our Lord!, increase us in knowledge and make us benefit from it!
In our last class, we discussed the importance of making room for our brothers and sisters, even though they may not appear to be people of significance. We discussed the story of al-Arqam Ibn al-Arqam, the cousin of the Prophet’s [s] cousin, who, out of generosity, donated his house in Makkah, at the foot of Mount Safa, to the service of Islam. This house, named Dar al-Arqam, of “The House of Arqam”, was the first safe heaven for the Muslims to gather, pray, and spread their da’wah.
We also discussed the Treaty of Ḥudaybiyyah. This was a pact what was signed by the Muslims and by the Quraysh to allow the Muslims access to the Ka’abah. Quraysh had elected Suhail Ibn ‘Amr as their representative to barter and negotiate with the Muslims. Famously, this is where the Prophet [s] agreed to sign his name as Muhammad Ibn ‘Abdullah [s] instead of Muhammad, the Messenger of God. There was a number of concessions that the Prophet made that day but in the end, it achieved his goal of successfully delivering the message of Islam to the people of Makkah. In the end, Suhail himself became Muslim after he saw how the Prophet negotiated and how he dealt with the people of Makkah at the Fatḥ al-Makkah.
Some interesting facts about the Treaty of Ḥudaybiyyah:
- There was to be a truce of 10 years between the Muslims and Quraysh.
- Those who wished to leave Makkah and go to the Prophet [s] in Madinah but did not obtain permission from someone of authority in Makkah, the Muslims must send them back. If, however, someone from Madinah wishes to leave Muhammad [s] and the Muslims and return to Makkah, s/he may do so freely.
- Suhail Ibn ‘Amr, while making this treaty, held some animosity towards the Muslims because his own son, Abū Jandal, had become Muslim.
Moving on from above, we next discussed the more subtle nature of tawhid. Most of us are familiar with the notion that tawhid means “oneness”, or as it relates to Islam, the “Oneness of God”. Tawhīd, however, means more than simply stating one recognizes that God is one, but that one’s actions, one’s internal thoughts reflect this truth. For Muslims, tawhid points to Allah, the One God, and therefore, for Muslims, life takes on a special type of focus, where one is always aware of his or her Return to God.
ثم إلينا مرجعك فننبئكم بما كانوا تعملون
“Then you will be returned to Us and We shall inform you all of what you used to do.” [Q 10: 23]
On the other hand, we talked about the term, takthir [تكثير]. While shirk may be the theological opposite of tawhid, takthir is its linguistic opposite and can allow us to think a bit more clearly on the subtle dangers of shirk by talking about it through the lens of takthir.
In many ways, takthir denies any purpose to life by refusing to point back, from the many, to the One. Instead, it sees that there are many “gods” and from them, many more things abound. The Qur’an refutes this, by stating life most certainly does have a purpose as well as a Creator:
و يتفكرون في خلق السموت والأرض ربنا ما خلقت هذا باطلا
“And they reflect upon the creation of the heavens and the earth, saying: ‘O our Lord! You have not created this without purpose!'” [Q3: 191]
Islam should bring the many into focus, into a view that points to The One versus, as Muhammad Iqbal said:
“The various natural sciences are like so many vultures falling on the body of Nature, and each running away with a piece of its flesh.”
Finally, some words from our esteemed imam, Imam al-Ghazzali wrote, concerning this life:
“The should take care of the body, just as the pilgrim on his way to Makkah takes care of his camel; but if the pilgrim spends his whole time in feeding and adorning his camel, the caravan wil leave him behind, and he will perish in the desert.”
In a collected hadith, the Prophet [s] relates to us:
أثقل ما يوضع في الميزان يوم القيامة تقوى الله و حسن الخلق
“The heaviest thing to be weighed on the Scale on the Day of Judgment will be taqwā of God and goodness of character.”
من ظن أنه بدون الجهد يصل فهو متمن – و من ظن أنه ببذل الجهد يصل فهو مستغن
“For the one that thinks that he will achieve his goal without effort is a wishful thinker – and for the one that thinks that he shall, by the expending of effort, be successful, is presumptuous.”
- The Book of Illumination by Ibn Ata’ Allah
- Muhammad – His Life & Times by Martin Lings – a good intro biography of the Prophet
- Forty Hadith Collection by Imam Nawawi
- Muslim Women: A Biographical Dictionary by Aisha Bewley
- Tafsir al-Jalalayn by Aisha Bewley
- The Noble Qur’an by Aisha Bewley
- Science of the Cosmos, Science of the Soul by William Chittick [you can skip his part on Ibn ‘Arabi but the first three chapters are quite excellent]
- Inner Dimensions of Islamic Worship by al-Ghazali
- The al-Ghazali Series from the Islamic Texts Society – these are some really first-rate books and I highly recommend them
- The Book of Assistance by Imam al-Haddad
- The Invocation [Dua’h] of God by Ibn Qayyim al-Jawziyyah
- Man and Nature: The Spiritual Crisis in Modern Man by Seyyed Hossein Nasr
- Knowledge and the Sacred by Seyyed Hossein Nasr
Finally, let me say it was my pleasure to teach this course on behalf of the Quba Institute. It was the first time I taught this course, and thus it was something of an “experiment”. Please feel free to leave me your feedback and comments and of course, if you have any questions about what was covered, please contact me.
First Khutbah – Main Points
Ramadan is a time of joy, happiness, reflection and purification for Muslims all around the world. But if we as Muslims are to truly benefit from this sacred time then we must extrapolate an Islam that is didactic, that is instruction in a complete and harmonious way, not simply a list of harām and halāl.
So I pose the question, what is it we should be reflecting on? The term itself suggests one is peering at or into something. For us, we must peer into our own souls, examining every deed, every strain of thought, every emotion. If we are to diagnose what maligns our souls, we must look at them in the mirror.
Yet, above and beyond the mundane prose lies a spiritual reality and awareness that demands more than just religiosity. Allah says in His Book:
شهر رمضان الذي أنزل قيه القرئان هدى للناس و نينات من الهدى و الفرقان فمن شهد منكم الشهر فليصمه و من كان مريضا أو سفر فعدة من أيام اخر يريد الله بكم اليسر و لا يريد بكم العسر و لتكملوا العدة و لتكبروا الله على ما هداكم و لعلكم تشكرون
“The month of Ramadan is that in which the Qur’an was sent down, a guidance for mankind as well as a explanation on that guidance and a criterion on which to judge. Let the one who has borne witness to this fast. For the one that is sick or traveling, then count your days therein, as Allah desires to make it easy for you, not difficult. Therefore complete your days when able and proclaim Allah’s Greatness for the guidance He has bestowed upon you all so that you may properly show gratitude.” [Q: 2:185]
Many of us today suffer from a false sense of piety, that piety is either some exceedingly difficult task or lifestyle, or a mode of dress, or something else conjured up from our own sense of piety. This is at the crux of a major spiritual crisis going on in the Muslim world today. Yet, Allah and His Messenger [s] have given us clear signs and examples of what constitutes piety. The Prophet [s] said:
الكيس من دان نفسه و عمل لما بعد الموت
و الأحمق من اتبع هواه و تمنى على الله تعالى الأماني
“The astute man passes judgment on himself and works for what comes after death –
The imbecile is the one who follows his passions yet expects God, the Exalted, to realize his wishes.” Continue reading “Bridging Our Gaps: Thoughts on Piety and Taqwa on the Cusp of Ramadan”
I keep wondering when Blackamerica is going to take stock. More and more, I see in my fellow young, black males, levels of aggression and intolerance that baffle my mind. Gun violence. Gang violence and even for those not associated with gang violence, the misplaced reverence that so much of pop-black-culture has on it. What, you may ask, is this reverence? In Philadelphia, one need not venture far to see the signs. Scarface T-shirts being sold on the corner or out of someone’s car in South Philadelphia. Grown men walking around in Biggie and Tupac T-shirts with fake bullet holes in them. And then of course, the glorifying of violence in the pop culture through acts of hyper-masculinity. How else could you explain Michael Vick’s behavior? In a discussion with a white associate, he expressed his dismay over Vick’s behavior [and rightly so] in his role in dog fighting. “He’s got it all, you know. Fame. Money. How could someone like that just f#ck that up?” I shook my head and replied, “manhood”. My associate looked quizzically back at me and said, “Manhood? What’s that got to do with it?” I chuckled, wryly, and continued, “it’s a black thing, man. You wouldn’t understand”.
At the risk of dabbling in pan-Islamic rhetoric, this, in my opinion, is one of the greatest things the Prophet brought with his Message. Beyond no god but God, the Prophet also brought about a new modality of manhood, one where you could fully be a proud, protective, strong character and yet it tamed the domineering, bombastic and even violent tendencies that were prevalent in the society he lived in during 7th Century Arabia. It is here that his Sunnah has so much potential for Blackamericans [though not exclusively] to address and resolve the pertinent issues of our time: Hyper Black Masculinity.
I cannot lay claim to the term, hyper masculinity, in reference to Blackamericans. As usual, it was a term I heard coined by Dr. Sherman Jackson. In a talk that Dr. Jackson gave last year at the University of Pennsylvania, Dr. Jackson urged Blackamerica to deal with three things: education, economics, and sex. And he tied all of these together in a talk that addressed the state of Islam in the Blackamerican community to the malfeasance on black males and their overt masculinity. Dr. Jackson drove home his points by illustrating that the Prophet, as our example, was a man who was never seen as a coward, though he was never full of bravado. He was never perceived to be a “punk” or a “chump”, even by his enemies. The Quraysh had many things to say about the son of Abdullah, but a coward or a chump was never one of them. I need not spend time here reiterating the blessed characteristics of the Messenger – he was kind, caring, compassionate, thoughtful and so on. Yes, we know them but we do not implement them. A recent case drove this home for me:
I was photographing a group of imams and when it came time for the group picture I placed the women in front, seated in chairs. This was done mainly out of photographic needs. But like clockwork, one of the imams boisterously raised his objections to have women siting in front of him.
“Akhiy, these are women and we are men! How can we be protectors and leaders of our community when we place our women in front of us? No, no! We have to have them get behind us.”
“If we have them ‘get behind us’ they won’t be in the picture. Can’t you be a man and stand in the back? No one here seems to be challenging your authority or place as a ‘man’. Need you be a tyrant to show it?”
Needless to say, I’ve had a few issues with this person before and I took this opportunity to stick it to him a bit but this is typical of the reaction of many Muslim men – and yes, the imam was Blackamerican. Instead of addressing real topics and real issues and standing up and dealing with those “like a man” we instead take our misplaced pride and break the proverbial stick over our leg so all can see how manly we are. So I make this plea, this cry to my fellow brothers [and sisters, as they will certainly be a part of this] regardless of religious affiliation, to look at, contemplate and rethink our approach to manhood and to be a man where it counts, to make the change.
I have had an interesting reaction to my previous post, A Religious World Divided?. I enjoy having this blog so that I can have a dialog with my fellow Muslims (non-Muslims are welcome to jump in, too!). It allows me, as a student of the social sciences, to examine the nature of some of our tendencies and reply with some of my examinations as well as your thoughts.
In response to the post, Tariq Nelson posted a piece on his blog concerning my post and in doing so, comments ensued. And while I greatly enjoyed the response, I feel compelled to single out one in particular and give it some additional thought and examination. The following thoughts and comments should be taken as constructive criticism.
Abu Noor al-Irlandee posted the following comment:
I love this cultural apostasy point but I know I have a different take on it than some.
My family accepted that me as a Muslim and we remain very close and I think that is beautiful and I would want that to be the case for everyone. At the same time, I hope there always remains as long as this country’s ruling structures are as oppressive as they are a sense that accepting Islam is an apostasy in the sense that one is rejecting the oppression and injustice of this society. I would want sometime to spell this out more at some point but just think about the converts to Islam in the Makkan period…there were some senses in which they were committing cultural apostasy and some senses in which they weren’t. I don’t long for a time when Islam is completely accepted in America because that would mean America has no fear that Muslims are going to threaten the structures of injustice that exist in America. Maybe that’s different for Blackamericans, because even if they are accepted as Americans, they are still usually seen as at least a possible threat, Condoleeza Rice and Clarence Thomas notwithstanding. Speaking as someone who would fit the definition of a white American I hope there never comes the time when I would be acceptable to the white establishment…yes to cultural apostasy! Umar and Abu Sinan are you with me?
I would like to make a clarification as well as respond to the brother’s comments. While I am happy for this brother’s experience with his family accepting him as a Muslim, that was off of the point that I was making in my post. Families in general have a way of reconciling issues that the greater society cannot. Whether that be a homosexual family member or someone who has converted to Islam, one’s family will have a way of dealing and normalizing that issue where society may not.
As for the early community in Makkah, they did indeed commit cultural apostasy and the Prophet was keenly aware of this. He knew the sacrifice he was asking of his fellow Muslims, hence many kept their Islam a secret until much later. And yet despite the hardships that the Prophet faced from the Quraysh, he never lost his love of his people. It is clear, if one studies the Prophet’s biography, that he dearly cared for his people. Pagan, Jew, Christian, and all.
It is commonplace for Muslims today to draw parallels between the early Muslims and what we may face in today’s world, wherever we may reside. But we must also not loose site that we are not living in Revelatory times. In this I mean that while the early Muslims faced persecution from the Quraysh, we are not those Muslims, in those times, and our oppressor cannot simply be replaced as a representative of Abu Lahab or the Quraysh (i.e., the American government or greater society). Instead, to draw from the brother’s quote on Hudaybiyyah and the opening of Makkah (Fath-ul-Makkah), these should be seen as exercises in restraint, compromise and the ability to coexist with those who may have different religious tenements that you do.
al-Irlandee further added:
I don’t long for a time when Islam is completely accepted in America because that would mean America has no fear that Muslims are going to threaten the structures of injustice that exist in America.
I find this statement particularly troubling and if I may say so, ignorant as well as arrogant. The idea that Islam is something that America should fear is absolutely stupid and reckless on his behalf. And above all, where is Islam, and more to the point, Muslims, under any obligation to challenge the status quo? If you see Islam as some sort of “magic pill” for America to swallow and all its problems and issues will magically disappear then you’re even more ignorant that you have made your statements out to be. This may seem harsh but I find this brand of designer revolutionary rhetoric damaging and ridiculous, as well as highly convenient as it easily allows for the justification of a whole array of notions, such as not participating in society, not taking care of one’s responsibilities and so forth. I find this propaganda reminiscent of the the talk I often here at a coffee house near my residence. It is usually filled with white hipsters, replete with their tattoos and piercing, who talk vaingloriously about, “sticking it to the man”, while their father most likely is the man. If I may be so bold, this is commonplace for many white Americans, who in surrendering their Ellis Island ethnicity for a brand-x whiteness, feel they must compensate by acting out as chic revolutionaries.
While I agree with al-Irlandee that in some respects, Blackamericans are still viewed as a threat (especially when affluent, suburban whites come in contact with inner-city blacks) but I find it curious that al-Irlandee chose to single out Condoleeza Rice and Thomas Thomas as his two examples of blacks who are non-threatening. Is it perhaps that these two people also happen to embrace an ideology that conflicts with Mr. al-Irlandee (I’m not objecting to his objection with them – just that he chose them), therefore “selling out”? I would counter that Bill Cosby or Sidney Poitier would be perceived as no less harmless than Ms. Rice or Mr. Thomas but perhaps that they don’t represent “The Man”, they would not make the cut.
From examining al-Irlandee’s statements, it would seem that Islam is more about Revolution than it is about morality. And while al-Irlandee does mention “justice” it seems that it is a specific brand of justice, one which can only be brought about by Islam and “true Muslims” who reject America and all of her wanton moral depravity. As I stated in my post, revolutions do not have long shelf lives. They are often used as tools to achieve other means, perhaps means that in the end, will no longer coincide with the objectives of the revolution itself (the Cuban Revolution comes to mind). Again, I would ask for some type of justification on this stance from the Sunnah of the Prophet.
Another part of al-Irlandee’s response was his justification for not identifying as American and yet claiming some notion of “Irishness”. I would ask al-Irlandee if he was born in Ireland and even if he was, does he reside there? My intuition tells me that al-Irlandee is an Irish-American, who at best, can claim his heritage as hailing from that fair, green land. In what way are you able to claim being Irish when in all likeliness, you’ve been raised here in America. The food you eat is American. The language you speak is American English (not Gaelic or the Queen’s English). This stance to me seems to be an illegitimate excuse to not embrace what you clearly are (an American!) and simply get on with it. And as for the reference to, “hyper-assimilated Irish Americans” (I don’t know what “hyper” here means), rebel or protest people, to me, is “same thing, different smell”.
al-Irlandee continues in his response by stating that,
“…you will never catch me waving an American flag.”
I would ask al-Irlandee how and what do you consider adherence to being American? Does it necessitate waving a flag? Does it take some formal, outward action in order to be included within the fold of America? I would certainly say no. I have not waved an flags and yet I have spoken at the National Constitution Center, having participated in an interfaith reading of the Constitution. Would that in your eyes compromise my Islam? Or even my Blackness? I would say that you have some serious contemplation to do regarding your stance on being American as well as being Muslim. My point about immigrant Muslims being accepted into America and how it revolved around the two main modes of Americaness, mainly white or black, had nothing to do with white Americans embracing Islam (which, of course, they are welcome to do so). Rather, it had precisely nothing to do with that. Such a move would again only validate the stance of majority-white America in that Islam is something “foreign” or something that isn’t “white”. So my point is not that Islam is waiting for white America to convert en masse, which I think we all know ain’t gon’ happen this decade. Instead, White America needs to be able to accept Islam as its own entity, not in how it lacks some Euro-centric/Western component.
From looking at what al-Irlandee wrote, it seems as if there is not room to consciously object while still maintaining allegiance to the greater society, in which ever form that might take. al-Irlandee is correct that many Muslims, black, immigrant or otherwise, may have conscientious objections to many aspects of governmental policies, foreign or domestic (odd how domestic policy gets so little scrutiny for the Muslims here even though there a a system of mass oppression going on – perhaps this fits into the other end of the “us and them” ideology). There is more than one way to be an American – many ways that do not involve flag waving, Constitution readings or otherwise. I find al-Irlandee’s definition to be close minded. Instead, it seems to be a justification to have a pouting party. Incidentally, this same form of rhetoric is used by the Salafi movement here on the East Coast (which is preached to predominantly black populations) which justifies lack of education, joblessness and overall lack of societal responsibility.
My advice to those who adhere to al-Irlandee’s viewpoint is to do some soul searching and reexamine the points on which you are trying to stand on. That reexamination may even require you to rethink why you’re Muslim (not to leave Islam, but “why” you’re Muslim) and the inertia behind it that keeps it moving (or is it stagnant instead?). Being American and Muslim are not two things that need to be reconciled. Instead, perhaps your political and worldly ideologies need reconciling. So I reject the notion that I am “Americanizing” myself. To examine that word, it would mean to make something American that was not so in its inception. Being that I was born in Detroit, and raised by Nancy and Pierre Manley, two proud American parents, I cannot be Americanized – I already am! Instead, as is the case with many peoples in America, we suffer from an identity crisis. Whether that be Blackamericans who struggle with stereotypical definitions of “blackness” to white kids who grew up in the suburbs, who feeling that they have no culture, attempt to latch on to other perceived cultures (hip-hop is one that I can easily conjure up).
And as I said earlier, it is not my intention to personally attack Mr. al-Irlandee. While I found some of his comments confusing or even offensive, I only intend to engage the ideology and in doing so, I used al-Irlandee as an example. You can see al-Irlandee’s comments here. The post on Tariq’s blog is here. And God knows best.