A Higher Purpose: reflections on Soorat al Balad, Friday Khutbah

[ Note: The following is an edited version the Friday Sermon or Khutbah at Toledo Masjid Al-Islam January 1, 2016.]

The Qur'an tells us that human life exists in toil and struggle. Rich or Poor, believer or atheist, all will have to face Kabad, and is something that all adults can understand. We have in the Qur'an a short chapter which gives us a concise and precise understanding of the main causes of Kabad. In order to find this and appreciate this, we have to examine very slowly the Quranic text.

"Nay! I swear by this Land, in which you are free, and by [the fact of] parent-child tie."[Q 90:1-3لَا أُقْسِمُ بِهَـٰذَا الْبَلَدِ ﴿١﴾ وَأَنتَ حِلٌّ بِهَـٰذَا الْبَلَدِ ﴿٢﴾ وَوَالِدٍ وَمَا وَلَدَ

Here, we have an oath, a declaration that this is the truth, being made by citing things very important. The text highlights [1] "Land" {Balad}, the land you own, your nation, city etc. [2] Your ability to move around freely. [3] Parent-Child relationship. These three can said to be the source of both happiness and stress.

Allah calls to us, suing these three main issues, to remind us " Indeed WE [Allah] have created humanity to experience travails." [ Q 90:4] لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ

Meaning, the previous verses show us the main avenues by which these travails are experienced. With regards to the first example, it is true that modern notions have created nation-state, making us citizens of one nation or another, or even having dual-citizenship and the like. Yet, all of us can be said to be citizens of the Planet Earth itself. In terms of the other examples, certainly we feel at ease when able to move about, to travel and stressed out when unable, such as when not having access to a vehicle. We can feel very happy for our children and our ties to our parents, or it can be the source of depression because of the weakness or tensions in that relationship.

The Soorah continues " Does that person reckon none can exercise any limits on him. [the one who] he who says 'I have destroyed vast wealth. Does [that person] reckon none see that?" [Q 90:5-7]

أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ

يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا

أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ

"I destroy" [Ahlaktu], to squander or waste the resources given to them by God. Speaking to the materialists, the people of consumption, to the wasteful.  God is not the only one who sees that, other people see this as well!

Our lives are to be more than about fun and games. It is also to be more than about attachment to property, land, title or family.

Islam is a call that gives meaning and purpose to life, a call that can be answered equally by the Imam or by the Janitor. All are called equally to operate from the perspective of a higher purpose.

That Higher Calling is to exist beyond our selfish interests and amusements.

Examples of that higher calling

This Soorah gives us four examples of that higher calling. [1] "Liberating one in bondage" {Q 90:13}.  We think of slavery when we read this passage and similar passages, however, slavery is an institution that has been eliminated by universal agreement. So how can we understand this passage today? Fak-ku Raqabatin, to liberate the one held down, to teach others, to use your own resources to provide education or debt relief, to remove innocents from the dangers of combat zones, etc... [2] "The feeding of people during a day of starvation" . {Q 90:14}. This is arguably the most concrete example,to share one's food during tough circumstances. Alhamdulillaah, in Toledo and other places we have community gardens, which allow anyone to pick up what they need. [3] "[the feeding of ] the lonely one who is close." {Q 90:15}.Yateeman dhaa Maqrabah. Two words need to be explained, 'Yateem' and 'Maqrabah'. We think of Yateem as simply an orphan. This is also the general meaning in Urdu and Malay languages [the word for orphanage in Urdu is 'Yateem Khana"]. An orphan is a child without parents. However, we have to extend the meaning of this term to the broader usage in the Qur'an. Essentially 'Yateem" refers to the one who is alone, without any support, financial, moral, emotional, physical. The Yateem is left fending for themselves. They can also belong to religious, ethnic or social minorities, outside the mainstream social order. We see this in our world today! 

Children who enter puberty, then 'adulthood' in the eyes of the law and of society, who are still in bondage. They don't have freedom of movement because they have never been taught how to function. They haven't been taught to cook or to balance a checkbook! Their mentalities still are driven by an immature mindset. They may be thrust out into society, with no guidance, and become easy prey to the predators. This can happen in many forms, and is especially a risk for young girls.

Maqrabah, the one close, either by blood, location, culture and the like. Those who are closest have priority. That's the way God made it. The Higher Purpose is shown by giving education, guidance, shelter, to those in trouble from amongst those who are close to you in any of these ways.


Marriage is an example of solving certain problems. Marriage would definitely rescue many widows and children from the wars we see in Syria and Yemen. That example is admittedly a longer issue to be discussed at another time, but think about it.

[4] Aw Miskeenan Dhaa Matrabah [giving that liberation] to those who are poor, stuck in the mud. The handicapped. who are unable for whatever reason to take care of themselves, are deserving of that liberation.

People of the Right Hand

The Soorah here describes the people who answer the Higher Calling as people of the right hand [As-haabul Maymanah]. We see this title throughout the Qur'an. In addition, those who are not even contemplating a Higher Calling are called "People of the Left Hand", people who reject God's guidance and are, as a consequence, locked up, surrounded by Fire.[Q 90:20].

They are stuck in a life of Baatil, false and ridiculous notions, fire both here and in the next life. So let us be inspired to be "People of the Right Hand".

Caliphate : the question of Muslim Leadership

In recent weeks we have seen the rise of an insurgency within Iraq, in particular a militia known as ISIS [The Islamic state of Iraq and the Levant ] { Ad Dawlah al Islamiyyah fil 'Iraaq wa Shaam}. ISIS has been able to capture large areas of Sunni Iraq. This group, deemed so radical that even Al-Qa'ida broke links with them{ http://www.washingtonpost.com/world/middle_east/al-qaeda-disavows-any-ties-with-radical-islamist-isis-group-in-syria-iraq/2014/02/03/2c9afc3a-8cef-11e3-98ab-fe5228217bd1_story.html], having had some military setbacks in Syria, have brought their attention to Iraq, taking advantage of the general discontent with Prime Minister Nuri Al-Maliki [a Shiite] and his government, and have felt so comfortable in their position that they have even proclaimed their leader, known as Abu Bakr Al-Baghdadi, as Caliph [Khalifah] of all Muslims, soliciting support. The brutality of their actions, as well as acts of other similar groups, such as Boko Haram in Nigeria, raises concerns as to what exactly is "Islamic state" or "Islamic leadership".

Caliphate in Islamic history

Upon the death of the Prophet Muhammad [Sall Allahu 'alayhi wa sallam], the political and administrative duties fell into the hands of successors. The successor is called Khalifah [Caliph] . The period of Khilafat [Caliphate] immediately following the Prophet's death [i.e. the first four Caliphs] is seen traditionally as setting the pace or standards of high conduct and wise rule that should be emulated by the Muslim political leadership.

Eventually, the Muslims expanded, and our history saw administrations such emerge such as the Ummayyads, Abbasids, and Ottoman empires. Despite the flaws and character defects of some rulers and policies, nonetheless Muslims worldwide saw the Khilafat as a symbol of unity. This state was finally abolished in March 1924, by the official founding of the Turkish Republic.

Is there wide appeal for a revival of Khilafat?

The emergence of the nation-states, as well as nationalism, Capitalism, Communism and the like, with its epic failures, has generated in the eyes of many Muslims a nostalgia for times gone by, where there was unity, strength, and a feeling of justice. Indeed, this reading is also true in light of the Zionist annexation and continued oppression of Palestine.

Some movements have emerged which called for the return of the Khilafat and a Khalifah to rule all the Muslims. Harakat-e-Khilafat rose in British India [led by Maulana Muhammad Ali Jauhar] not long after Khilafat was abolished, and of course there is the Hizbut Tahrir, a group with membership worldwide, which, despite the fact it does not advocate violence and believes education is a needed prerequisite before Khilafat can come, is banned and persecuted in many countries.

Khilafat in the Qur'an

The word Khalifah itself is used twice. In one place when Adam is designated Khalifah [Q 2:30], the context suggests that humanity itself is being given the job of making decisions in this world. To help in this job, Allah taught 'Adam' the potential to understand all that man will encounter in the physical world [ Q 2:32, also see 55:3-4 and 96:4-5] . Dawud [David] is also called Khalifah, and is told to conduct his rule with justice and to avoid following whims in his administration [ 38:25].

Peoples who have succeeded previous societies are called Caliphs, or Khulafaa'. They succeed those who have died out either naturally or as a result of Divine punishment [Qur'an 7:69, 27:62, 35:39, also see 6:165, 10:14 and 10:73]

Islam does not mandate a particular system

Too many observers reduce Islam to "simply" things like hand-cutting, amputations and exemplary executions. This superficial reading does not give justice to a topic of this nature. In reality, Islam can work in any time or place, and should not be seen with limited eyes. The Qur'an does give some direct rulings on things, such as amputating the hand of a thief  [5:38], but this is simply the maximum allowance for a response to this crime. It does not require that this particular Hukm be followed every time this crime is prosecuted. Criminal and financial laws and their application has to be carried out in a just, fair and comprehensive manner, otherwise more injustices will follow, and not less. Thus, Taliban in Afghanistan may have cut off people's hands, but did little to address poverty.

What does Islam advocate

Muslims are not to impose their opinions and beliefs on others. What It does teach is universal justice [2:256, 4:135] and the removal of exploitation of all forms, including that of usury, prostitution, usurping of the rights, property and dignity of human beings. These broad principles can work anywhere.

We do not absolve the current system of government of its crimes and its flaws. Perhaps it should be replaced, but it can't be changed in exchange for a bigoted so called Khilafat. This is one of the pitfalls of ISIS. They vent their anger, mostly, at other Muslims. They are just like the Kharijites of the past, a brutal sect that also emerged in Iraq, who declared any Muslims who disagreed with them to be Kuffaar.

May Allah save us from these types of people and their thinking patterns. May Allah deliver us guidance based on a comprehensive understanding of the Qur'an and the Prophetic model. Ameen!

"News" as a tactic: lessons from "a gay girl in Damascus' blog

" O believers! When a "Faasiq" [an immoral person who breaks the normal rules of behavior] comes with any information, investigate it, lest you bring harm to a people unknowingly and become regretful afterwards." [Al-Qur'an 49:6]

By now, we have all heard the story of Aminah 'Abdullah 'Arraf. Publisher of the "a gay girl in Damascus' blog, which was said to have been run by a Syrian-American [Muslim] Lesbian living in the Syrian capital, recording "her" plight as a lesbian within a Muslim society going through its own political crisis, with condemnations of the Assad regime, even thoughts on Israel.

A sensational account published on the blog stated that the author was arrested by Syrian intelligence [Mukhabaraat], prompting an international campaign for the author's release. The story quickly unfolded when the pictures of the alleged author turned out to be someone else, but even in that, there was still, at least in the minds of Syrian opposition figures and their supporters worldwide, not enough evidence to dismiss the writer all together. See the following BBC link, which also has an interview with a Syrian opposition spokesman as well as with Jelena Lecic, whose pictures were co-opted unknowingly in this deception.

Later investigations revealed that- in fact- the author of the 'a gay girl in Damascus' blog was neither Syrian, Arab, Muslim, or even a Homosexual! Further details on this can be seen at NPR which also has a picture of the author with his wife.

The same source states the author defended his actions, claiming that his accounts reflect the realities on the ground in Syria.

False stories: oldest trick in the books

Using invented tales and false arguments to justify certain positions are noting new. Indeed, as a result of misleading tales out there, many people still believe that the late Iraqi leader Saddam Hussein had a hand in 9/11. To go back further, the Vietnam war was started after North Vietnam forces allegedly attacked US vessels in the Tonkin gulf region in August 1964, but as it turns out, this incident never even took place!

Perhaps it's a bit unfair to cite these above examples as comparisons to what Tom MacMaster [author of the blog in question] did. Yet, the point seems valid nonetheless, that such a course of action is nothing new, and represents a tactic to put pressure on the Assad regime, not in the name of democratic rights, but because- in their view- Muslims and Muslim lands are fair game for anything that outsiders may want to impose.

Media is indeed a powerful weapon, and with the advent of the internet, where there does exist almost completely equal access to abilities to publish one's news/views, it can be an even heavier sword in the hands of writers. Indeed, the Qur'anic verse cited at the beginning of this post becomes even more relevant.


Islam and critical thinking

As Muslims, we have to take the commands of the Qur'an and Prophetic model seriously. The Qur'an demands investigation in any claim, especially when such claims can affect the safety and dignity of people.

Within Muslim history, the verse in question has served as a basis upon which the Muhadditheen [scholars, compilers of Prophetic Sunnah] looked at the narrators of reports they [i.e. the Muhadditheen] collected concerning the Prophet. One famous story which is attributed to Imam Al-Bukhari{ft.1} states that he did not even bother meeting with a man who was to share some Prophetic narrations when he saw the man treating a horse in a cruel manner.

We can agree that such character-based judgement of narrators [be it hadeeth narrators or those telling us any story] is imperfect. After all, our judgement may be wrong, based on incomplete information, and even if our decision is correct, there does exist a chance that the narrator may be telling the truth, and it's also possible that those we deem trustworthy have narrated an incomplete, biased, or even false account.

One account which the scholars have generally rejected is the "satanic verses" story. This account alleged that the Prophet received "satanic inspiration" to actually order his followers to prostrate before the pagan deities [al lat, Manat and Al'Uzza] (ft.2}. Such a claim insults the Prophet, the Qur'an, and contradicts known history and common sense. The Prophet, upon whom be peace and blessings, sacrificed much in his mission. Battles, death, enmity of tribes, and yet he never deviated from his mission. to assert that he would- in a moment of weakness or in the name of political expediency- allow his principles to be violated by such an order to his followers is ridiculous!

Fortunately, the Muslims have, in terms of both theological ['Aqeedah] issues and Prophetic history, a source that is reliable and free from error, and that source is the Glorious Qur'an!

A lay man unaware of the complexities of recorded histories, unable to determine on their own what is authentic and what is spurious, can look at the Qur'anic contents and understand what the Prophet was really about. He or she can get a clear picture of the Prophet's actions, intentions, inspiration, and motivation by having a look at the Qur'an. Critics say he was a man obsessed with sex.But how can this be, when the Qur'an tells us that he would spend his nights, half or even a third of it, dedicated to prayer and contemplation? [see Qur'an 73:20].

He was a man who had very little concern for material things, he was a statesman, a religious teacher, when would he have the time for the sort of accusations made against him?

This is just one example, but our over-riding point is that we must be careful. Claims are circulating that both Syrian and Libyan soldiers are using rape against their opponents. Maybe this is true, but we must investigate first. Wecan't assume and then act upon assumptions. This religion has been sent forth for spiritual guidance, and that guidance is to translate practically in daily, political, business and social life!

It should be noted that this post does not seek to defend the governments in Libya, Syria or anywhere else. Nor are we blind to the realities of troubles in Muslim lands. But those problems should be resolved internally, and not made worse by lies and propaganda. The ends do not justify the means!

Here, we only appeal to the use of critical thinking, of investigation and of caution. These appeals are useful in any place or time in life, but are especially important in issues that affect the safety of peoples and societies.


May Allah guide us, forgive us, and allow us to see truth, whereever it is. As his Prophet, Sall Allahu 'alayhi wa sallam, used to pray, we pray that Allah's light illuminate us, in front and back of us, to our right as well as our left. Ameen![Ft.3]

Footnotes

[1] Imam Al-Bukhari's collection, known as Saheeh Al-Bukhari, is the most popular and trustworthy of sources of information about the Prophet. Indeed, one expression that describes its value is As Sahh al Kutub Ba'da Kitaab Allah, the most authentic of books after the Book of God. It should be noted that Hadeeth is not equal to the Qur'an, and although we give the most attention to Bukhari's collection, he [Bukhari] never saw it as error-free.


[2] The famed historian and Qur'an commentator, Imam Muhammad Jarir At-Tabari [hence referred to as Tabari] is the only commentator who records this story, but even he stated that he only records what was told to him. An examination of his writings show that he, most likely, did not believe this story either, but nonetheless shared what he was told. In any case, even if he[Tabari] did believe it, it makes no difference, for our opinions or understanding of Prophetic teaching and action cannot contradict the position or the teaching given in the Qur'an.


[3] This supplication of the Prophet, as reported in hadeeth sources, can be found in the useful booklet Hisnul Muslim, compiled by Sa'eed ibn 'Ali Wahf Al-Qahtaani, pg 44, Dar al Khair, Jeddah.]