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".

Defending the Prophet: methodology of Qur'an and Sunnah

A movie depicting the 'controversial' sides of the life of the Prophet [Sall Allahu 'alayhi wa sallam] has prompted protests at US embassies in some areas of the Muslim world, and even has resulted in the tragic and unjustified killing of the US envoy to Libya, Christopher Stevens.

That this 'movie' [which I watched, a very cheesy collection of disparate images and themes] trailer is an attempt to provoke Muslims to react emotionally is obvious when we consider the 'mystery' [as BBC words it] surrounding those who produced it. Indeed, the logistics of making "Innocence of Muslims" sounds like some sort of really badly prepared James Bond film. It is also a bit suspicious that the film would only recently be translated into Arabic and that, on the anniversary of the 9/11 attack, in the middle of a fierce presidential contest, increased tensions between Iran and Israel, in the midst of what is going on in Syria, that this intellectual suicide of a production would be promoted within Muslim media outlets.

Yet, the heart of the issue is not the motivations of Sam Bacile or whatever made up names he and his associates [or whatever agencies/organizations they are involved with]. The issue is not what they say, because they have always been speaking against the Prophet, against the Qur'an and and Islam. That is apparent throughout the Qur'an itself, which actually quotes some of those insults. Rather, the core issue lies within us, US, the followers of Islam!

Self-control

The love Muslims have for the Messenger of Allah is apparent to anyone even slightly familiar with Islam.This has been briefly outlined in our comments on Soorah Al-Kauthar [[url] http://shamsuddinwaheed.blogspot.com/2008/04/al-kauthar-legacy-of-prophet_03.html/[url]]. Yet, we cannot allow our love to be used and manipulated for political or ideological purposes. To use an analogy, if an African American is called "The N word", a violent response would not be acceptable. The recipient of the insult who responds with violence will not be let off by the legal system just because his feelings were hurt, even if pushed into it by way of instigation.

Allah says in the Qur'an " O you who have faith! Be those who consistently stand before God, witnesses for justice [and fair play]. Do not allow the opposition of another people to direct you in any way other than that of justice [and fair play]. Be just, as [the doing of ] justice is the closest [act that displays] piety. God is aware of what you do. God's promise, to those with faith, and who conduct themselves as doers of good/ those who reconcile, is [Divine] forgiveness/protection, and a magnificent reward." [Q 5:8-9].

The Prophet was called names, many of which are recorded in the Qur'an. Among those names and insults are "Crazy" [Majnoon], "Soothsayer"  [Kaahin],  "an ear:" [Udhunun][ft.1], yet, not only does the Qur'an stay silent in terms of some violent response, it speaks of the Prophet's congenial nature in general, and of overlooking and forgiving those who, out of hatred and jealousy, seek to provoke [ 9:128 and 2:109].

We need to be reminded of the Qur'anic description of believers. Among the characteristics, we have it that when ignorant people address us, we are to say 'peace' and leave them alone [Q 25:63].


Evidence is key to addressing controversy

The best source of evidence, or material for which to prove one's case Islamically, or when referencing the Prophet, is the Qur'an itself.We are told, in Arabic, wa jaahidhum bihi Jihaadan Kabeeran. "and make Jihad with it [i.e. Qur'an], and a mighty Jihad it is." [Q 25:52].

The Qur'an needs to become central in our explanations, because it is the most important source in Islam! It contains all we need in order to combat, intellectually, those whose hearts are filled with hatred.

Prophet's actions as related in the Hadeeth literature

In Madinah, where he was in control, there was present therein enemies, of all stripes. One narration [Saheeh Al-Bukhari 78:38] states that while with his wife, the youthful and spirited 'A'ishaa, May Allah be pleased with her, enemies came to him and said, to his face "Die"! Yet, he, the head of state, did not respond. When his wife made a response out of emotion, he told her "be gentle!" [Mahlan].

Moreover, it is well known, even to the anti-Islamic forces, that when the Prophet, upon whom be peace and blessings, overcame his enemies in their own capital [Makkah], he issued an amnesty, one which even extended to those who brutally killed his uncle!

Such a man would not give approval to attacks on innocent parties.

Concluding thoughts:

This "Innocence of Muslims" production has raised an issue with the true age of 'A'ishaa at the time of marriage. It is popularly assumed that the marriage took place at six, and its consummation at nine. Before analyzing this, it's important to remember that in the hadeeth literature to a great extent and to a lesser on the books of Tareekh and Fiqh, we find quotes and statements that are often devoid of any context, leaving the reader to just muddle through. Now, this narration about her age, which may be something as simple as misstating two numbers on the part of a narrator, has been examined by a number of writers, particularly in English and Urdu, from many angles, found to be untrue in light of other hadeeths and historical facts. For this writer, I think its sufficient to note that the Seerah literature says that A'ishaa had been engaged before her engagement and subsequent marriage to the Prophet, i.e. in the time before Islam, to one Jubair ibn Mut'im. Marriages were not something to just discard like unwanted food, and 'child marriage' was not a habit of the Arabs. The point being is that two engagements by the age of at least 6, that would be untenable to say the least! Moreover, while the hadeeth and seerah literature tell us many of the objections raised against the Prophet, the issue of 'A'ishaa and his marriage to her is not mentioned, meaning, had the opponents, contemporary to the Prophet,  been able to say something about it, they would have, but there is no record of them ever doing so! Indeed, it is only a modern controversy, with the advent of Orientalist writers [many of whose pioneering scholars were Christian clergy] in the last century, that has made his marriage with her an issue at all!

If this line of reasoning is not convincing, let us turn to the Qur'an. It speaks of 'age of marriage' [Balaagh an Nikaah]. The verse [ 4:6] referenced deals specifically with property, being turned over by guardians of wards when they reach Balaagh an Nikaah. That is certainly not at six or nine years of age, for males or females, in any society!

We do not say this in consideration of Western sensitivities. Indeed, it's diverse even now, with legal marriageable ages varying from 16-21, while just a century or two before marriages at younger ages were not uncommon. We say these things in investigation of truth, of shining light wherein no light had been present before.

A Muslim's moral compass is the word of Allah, over culture, habits or any other source. This includes how we deal with others, and our perception of Allah's messenger, the final Prophet, a mercy to all nations.

Footnotes
[1] "He is an ear", is recorded in Qur'an 9:61. Al Fat-h al Qadeer [Imam Shawkanee] says that they used this expression to denote their view that the Prophet was naive, unable to distinguish between truth and falsehood."

Revolutionary passions flare in the Middle East

Recent weeks have been undeniably eventful for the Middle East, with implications that will be felt worldwide. The spark was lit in Tunisia, where the deplorable conditions prompted a young man named Mohamed BouAzizi to commit suicide [a taboo in Islam, showing the seriousness of the situation], prompting protests which led to the abdication of long time ruler Zayn ul'Aabideen Ben 'Ali. Following the Tunisian example, protests have followed against autocratic rulers and their policies in Yemen, Jordan, Algeria, even Mauritania to an extent, but the most noteworthy and the place which will have the most affects on the region is certainly Egypt, which has been the cultural center of the Arab world.

What are some lessons to learn from all this?

This question will be the basis for books, position papers, speeches and interviews for years to come, and observers from across every divide and perspective imaginable. In the mind of this writer, the most important lesson is that CHANGE IS POSSIBLE.We don't have to sit back, claim helplessness and accept whatever is thrown in our direction.

This is a lesson applicable in any time, place or situation. Here in the USA, especially in Winter time, we complain about the continuing rise in fuel costs, in heating costs. In our personal lives, we accept certain things as unmovable realities. But, as demonstrated first by the Tunisians and now being exemplified by the Egyptians in Tahrir square, Alexandria and other spots, FAITH in God, FAITH in one's own abilities to observe, to make reasonable demands and to strive for change are the tools or the basis needed to generate something better in life.


The Qur'an itself states "Surely, God does not change the condition of a people UNTIL {Hattaa] they change what is in themselves." [Q 13:11]


ANOTHER LESSON

This particular lesson is one that is actually very easy to overlook. That lesson is simply this- everything, even regimes and powerful bodies, have an end. The Qur'an states this as "And to every 'Ummah' [here, meaning power, society, regime, dynasty], a term limit has been granted." [Q 7:34]

While everything does truly have a limited time of existence, even as individuals, God also states in the Qur'an that in the end, real success does not belong to those who are oppressive, exploiters in the earth. [see Qur'an 6:21, 135, 12:23, and 28:37].

May Allah grant mercy and guidance to the people in Egypt, indeed, everywhere in the world where truth is standing against Dhulm and Baatil. May He grant us the ability to recognize that all have their beginnings and their endings, that none is permanent, except of course the noble presence of God. [Q 55:27]