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".

Spreading Islam efficiently: thoughts on Da’wah work

The Arabic word we use to describe efforts at propagating Islam is called “Da’wah”, it is a verbal noun that basically means “Call”. The word Du’aa, in which we invoke Allah, comes from the same root. We can make Du’aa in the usual manner, with outward palms raised, in the direction of our faces, reciting a particular invocation from the Qur’an and Sunnah, yet we can say that a good wish, such as “I hope so and so will be okay” is a Du’aa, because Allah hears the Du’aa, and can know our intentions and thoughts even when others cannot see them. Basically, in Du’aa we can offer it actively [as described above] or passively [as described in the latter portion of the above paragraph.]. Spreading Islam can also fall under these two categories.

Active Da’wah

By viewing Da’wah as a public relations or marketing campaign, there can be so much more potential for success. This would obviously entail organization, indeed, employing or utilizing the talents of professionals. Any business, political or cultural association will have only certain members out there as the ‘media face’, the folks who appear at press conferences, who will compose opinions for newspapers, speak at events. In this age of instant communications and visual stimulation, these sorts of actions are very important. So, to act in an efficient manner, Da’wah workers should have the following qualities. [A] Dedication to Islam. [B] Dress and speak well. With the latter, it may be prudent to practice or compose what will be said before going out to work. [C] Knowledge of the Islamic sources, as well as the local culture, politics, religions, and the like.

Now, it must be admitted that many times, our Imams do not fit these descriptions. They may have piety and have committed to memory many texts of the Qur’an and Hadeeth, but they have these ‘issues’ that are best not aired to new people. Therefore, it is prudent that the Imam-in many cases, depending on the local situation- stick to leading prayers and teaching, and not have such a public role. After all, as good as someone is, we all have talents and weaknesses. Such is life, and there is nothing to be ashamed of here.

If Da’wah workers are actually ‘going to the streets’ then they are to be armed with quality, but easy to read, Islamic materials that they are prepared to give away. Please don’t expect to give some regular Joe-Blow a copy of Saheeh Al-Bukhari on the first encounter.



Passive Da’wah

This is the sort of ‘calling’ that can be done by everyone, regardless of knowledge level, speaking abilities and the like. This “passive Da’wah” was often times exactly what attracted interest in Islam. From the Prophet’s character [as given in many reports] to the scruples exercised by Muslim traders in such diverse places as West Africa, India and Indonesia, ‘passive’ propagation of Islam left a lasting impression, which changed the lives of millions for generations to come. If our personalities are shaped by Islam, our actions regulated by Islam, that will go a long way. As an Imam, I have heard countless stories from people as to how interactions with Muslim co workers, students, business partners or relatives influenced their own decision to investigate the Deen. In “passive Da’wah”, every Muslim should have the ability to answer some basic questions about the fundamentals of Islam, preferably by answering with “The Qur’an says such and such” or “The Prophet said such and such”. Every Muslim should also have on his or her person some literature, just in case someone asks. Keep in mind that Allah gives guidance to who he wants, not who we want. Nonetheless, efforts on our parts will gain some blessing.