H is for Hearts  In the aftermath of the tragic events in Boston, we should understand that meaningful and lasting healing will not start until we begin to strengthen and cleanse our hearts. This is the place where real religion dwells. In terrestrial terms, the revelation began in the heart of our Prophet, peace and blessings of Almighty God upon him. We read in the Qur’an, “Say, whosoever is an enemy to Gabriel, and surely he brings it [the revelation] down to your heart, by the leave of God; as a confirmation of the scriptures preceding it, and a source of guidance and glad tidings for the believers (2:97).”

Once the revelation entered into this worldly realm, the ability to successfully follow it is intricately associated with the state of our hearts. Almighty God rhetorically asks concerning those who find no guidance in the scripture, “Do they not ponder the Qur’an, or are their hearts impenetrably sealed (47:24).” Conversely, those who are guided benefit from the ability of their hearts to internalize the message. This ability is rooted in those hearts possessing God consciousness (Taqwa). Again, we read, “This is the scripture. There is no doubt concerning it. It is guidance for those possessing God-consciousness (2:2).”

Most importantly, salvation itself hinges on the state of our hearts. Almighty God reminds us in the Qur’an, “On a day no amount of wealth or children will be of any benefit; unless one comes before Almighty God with an upright heart (26:88-89).” This is where we really get into the crux of the matter before us - healing.

An upright heart is one that has been freed from all of the diseases and imperfections that might afflict it. It has been rid of jealousy, envy, avarice, greed, covetousness, sloth, selfishness, rancor, hatred, fear, despair, impatience and all of the other characteristics that are displeasing to God and loathed by people of character and discernment. When these characteristics permeate a heart, the person is not well. In this state, the ability to extend a helping hand to others is severely restricted. The ability to empathize, to perceive the suffering of others, to understand the pain that may ensue from reckless, sinister or ill-conceived actions is sadly lacking.

Such hearts can be healed, but the process it involves is slow and unglamorous. They are healed by a sincere belief that once rectified their possessors will be moved into realms of God-consciousness and self-realization that will bring an unfathomable sweetness to life. That belief pushes the aspirant forward to undertake the hard work of litanies, prayer, invocations, supplications, fasting and quietly reflecting on the words of the wise, begin with the words of the All-Wise – Almighty God.

Over time, if one is patient enough, a transformation occurs. Where there was jealousy and envy, magnanimity will reside. Where there was selfishness, greed and covetousness, charity will reside. Where there was rancor and hatred, love will reside. Where there was fear, courage will reside. Where there was despair, hope will now reside. And finally, fittingly, where there was impatience, patience will reside.

These are the fruits of an upright heart. Their benefits help us to negotiate the many frustrations, disappointments and oftentimes daunting challenges life presents us. When we ourselves are able to make our way safely down the road of life, we find ourselves in a position to assist others. These are days when there are many people needing such assistance and by rectifying, buttressing and then opening our hearts we will be able to assist others. By so doing, we will be further healing ourselves and helping others to heal.

E is for Everybody  Unfortunately, far too many people see the earth as their exclusive domain. In their eyes, only their interests are worthy of advancing. Only their people are worthy of protecting. Only their kind are fitting beneficiaries of their mercy. There are many Muslims who are afflicted by this truncated way of viewing the world and their place in it.

As Muslims, we should never forget that our Prophet, peace and blessings of Almighty God upon him, was sent as a mercy to all of humanity, and he urged us to be the same. In a Hadith that is not frequently cited, but is tremendously relevant in this context, the Prophet, peace and blessings of Almighty God upon him, once mentioned to a group of his companions, “You will not truly believe until you are merciful.” Upon hearing this they replied, “All of us are merciful O Messenger of God!” He responded, “It is not the mercy one of you shows to his companion. Rather, it is mercy to the generality of people.”

In other words, the Prophet was reminding them, and us, indirectly, that it is easy to be merciful to the members of your in-group. Real mercy, however, is the mercy shown to the stranger, the wayfarer, the person that one has no immediate emotional connection to. Real mercy is mercy to everyone. This is the mercy that is a source of healing to others, but it also heals us because it challenges us to be bigger than what our circumstances have made us. As we become bigger our mercy expands and it is in the vastness of our mercy that we can begin the process of healing the world, for our mercy can become more expansive than the world itself – allowing it to contain, consume and then eradicate the ills that may vex us.

Weapons of mass destruction, mass media manipulation and many of the other more pernicious features of our world make it imperative that we perceive our common destiny and the degree to which our lives have become intertwined. We are literally all in this together. A religion such as Islam, which has the most cosmopolitan history of all of the world’s faiths, should be the religion that is leading the call for our mutual respect and coexistence. We should be the voice crying the loudest for mutual mercy and love.

This is the foundation of our community, for the Noble Prophet has instructed us, “The likeness of the believers in their mutual love, their mutual mercy and their mutual affection is like a single body…” It must also be the foundation upon which we engage the world. When we raise our voices to proclaim that mercy, when we marshal our resources to actualize that mercy, we will find that it has a cathartic effect. It will be healing - again, both for ourselves and for the world.

A is for Allah First  When we live for the Almighty, we can keep everything transpiring in the world in its proper perspective. First of all, we realize that Almighty God is in charge and not ourselves. If we are blessed with power, strength, influence and authority, we understand that these are weighty trusts from God and we must be judicious and merciful in how we use them. If we are afflicted with weakness, impotence and inefficacy, we recognize that these are tests from God, which are to be patiently endured with dignity and honor. We understand that both states (power or weakness) arise from the vicissitudes of time that God has decreed for the world. We patiently persevere in either case, ever seeking the pleasure of God.

When we live for God we do not despair of His mercy, for our intimate connection with Him shows us manifestations of His mercy in instances far too many to enumerate and in ways far too numerous to count. We also understand that when we despair of His mercy and then rely on our own desperate actions, believing those actions can effect change in His creation, independent of His Divine knowledge, will and power, we have entered into a dangerous realm that can cripple our faith. Almighty God mentions in the Qur’an, “Surely, it is only a disbelieving people who despair of God’s mercy (12:87).”

History, the world, and the Ummah are in good hands. We have to be patient and allow God’s plan to unfold. There is no need to despair, just as there is no need for sadness. When we live for God we rejoice based on the manifestations of His Grace and Mercy in our lives. We do not despair owing to the events He has decreed to unfold in the world. He addresses His Messenger, and, again, indirectly all of us, when He mentions in the Qur’an, “Say, in the Grace of God and in His Mercy, in this let them rejoice. It is better than anything they gather [from the world] (10:58).” Indeed, in this, we should rejoice. In rejoicing we will find healing, and when we are restored to health we can help to heal others.

L is for Love One of the best kept secrets of our time is that Islam is a religion that is predicated on love. This fact is oftentimes obscured by the headline grabbing acts of sinister violence that are attributed to or actually perpetrated by those who might claim affiliation with Islam. However, the foundation of a believer’s faith and actions has to be the love of God.

We read in the Qur’an, “Among people are those who take likenesses, which they love as they should love God. Those who believe are more intense in their love for God (2:165).” In other words, their love for God is greater than the love of anyone for anything other than God. That being the case, their highest motivation is seeking the pleasure and love of God. When our love for money, power, sex, fame or whatever the case may be, becomes greater than our love for God, we can be led to sin for the sake of those things and disregard the divine check God has placed on our actions.

For example, God mentions in the Qur’an, “It has been made alluring to people, the love of their craving for women, children, heaped up treasures of gold and silver, branded steeds, cattle and crops. This is the provision of the worldly life and with God is the best of all destinations (3:14).” When our love for women or the opposite gender in general becomes greater than our love for God we fornicate or commit adultery. When our love for wealth becomes greater than the love of God we enter into usurious transactions, gamble, steal, cheat and usurp the wealth of others. When our love for power or worldly status becomes greater than the love of God we can be led to undertake wanton murder, kidnapping and pillaging to satiate that lust. However, when our love for God is greater, we stop at the limits set by God, trusting in His wisdom, striving for His pleasure and seeking His love.

We are also enjoined to love the Messenger of God, our Prophet, Muhammad, peace and blessings of God upon him. He has mentioned, “No one of you truly believes until I am more beloved to him than his father, son and all of humanity.” Our love for him is shown in our following him. One of the ways we follow him, peace upon him, is by adorning ourselves with the lofty character traits he displayed in his interactions with others.

One of the greatest fruits of our love for the Prophet, peace and blessings of Almighty God upon him, is that we will be with him in Paradise owing to, among other things, our love for him. He was once asked by a desert Arab, “When is Doomsday?” He replied, “What have you done to prepare for it?” The man answered, “The love of Allah and His Messenger.” The Prophet responded, “You will be with those you love.” What could be a better salve against all of the ills of the world than knowing that if we patiently endure the trials and tribulations we find in this lower abode, sustained by our love for God and His Messenger, peace upon him, we can look forward to being with the Messenger, peace upon him, and an indescribable, unimaginable nearness to God in Paradise.

We also have to love each other. We have previously mentioned the words of the Prophet, peace upon him, “The likeness of the believers in their mutual love, their mutual mercy and their mutual affection is like a single body…” Here, we could add that he has made the love for each other a condition for entering Paradise when he says, “You will not enter Paradise until you truly believe, and you will not truly believe until you love one another. Shall I direct you to something, which were you to do it you would love one another? Spread the peace amongst yourselves.”

This peace has a letter and a spirit. The letter is to heartily greet each other with the words, “As-Salaam Alaikum (Peace unto you)!” The spirit is to make a commitment not to do anything to harm another Muslim. This commitment, in fact, is one of the defining characteristics of a Muslim, as the Prophet, peace upon him, has said, “The Muslim is one who renders the other Muslim safe from his speech and his actions.”

Lest someone think that this advice contains nothing to encourage the safety and protection of the non-Muslim, we remind them of another saying of the Prophet, peace and blessings of God upon him: “The believer is one who renders all people safe from his evil.” In theological terms, the believer (Mu’min) occupies a higher station than a Muslim. Hence, it is fitting that his benefit is more expansive, for it includes everyone, regardless of their color or creed. If we can all work with honesty and sincerity to ensure that everyone will be safe from our evil, we will be well on the way to doing our part in helping to heal an ailing humanity. May God give us the strength to do what we must in this regard.

It was hoped that Clark would have talked more about his experience inside of government, serving as he did at the height of both the Civil Rights movement and the Vietnam War. Certainly, he has much insight into some of the untold stories related to two of the most defining events in recent American history. Clark, however, focused more on his strident opposition to the current excesses and abuses arising from American foreign policy, militarism and what many see as the slow erection of a velvet-gloved police state. In this regard, Clark has been in the forefront of denouncing the US wars and occupations in Iraq (beginning with the first Iraq War in 1991), the crippling sanctions imposed on that nation, the ongoing war in Afghanistan, the use of depleted uranium weapons, the in-discriminant use of weaponized drones, the CIA rendition program, the barbarity of torture centers such as Abu Ghraib, Guantanamo and Baghram prisons, and the erection of the US surveillance state in the aftermath of the 9/11 tragedy.

Perhaps, his current stand against war, militarism, and his strident advocacy for the rule of law, are ways of reconciling himself with some of the painful decisions he made during his time in government, decisions which may have led to the kind of outcomes he currently denounces. Whether that is true or not, Clark can certainly point to laudable achievements while he served in the justice department, compared to others who have held the offices he occupied. During his lecture, in one of the few remarks he made referring to that period, Clark mentioned that his removal was one of the issues Richard Nixon campaigned on in 1968, hinting at the possibility of him not being a “team” player in a Justice Department that was dominated by the infamous J. Edgar Hoover.

The event was not without controversy. The moderator, Dr. Hatem Bazian, perhaps sensing the discomfort felt by many Muslims in the audience towards Clark, who has provided legal counsel to Saddam Hussein and Slobadan Milosevic, both of whom have the blood of massive numbers of innocent Muslims on their hands, asked Clark how he justified his decision to defend such individuals. The issue would resurface during the question and answer session when an attendee read a statement denouncing Clark for this and other past actions, and Zaytuna College for hosting him.

Clark’s answer was that he was defending the rule of law as much as he was defending two heinous criminals. In his words, “Everyone, no matter how hated deserves a credible defense.” It should be noted, especially for Muslims who would be quick to point a condemning finger at Clark in this context, he also provided legal counsel for Umar Abdur Rahman, the “Blind Sheikh,” who was implicated in the 1993 bombing of the World Trade Center, and he is currently working on the cases of both Imam Jamil El-Amin, formerly known as H. Rap Brown, and Aafia Siddiqui, two controversial individuals who have been largely abandoned by the Muslim community.

In another question involving the rule of law, Clark ably responded to a question about his condemnation of the US involvement in the bombing campaign and covert operations leading to the overthrow and eventual brutal assassination of Muammar Qaddafi in Libya. This is another emotional flashpoint for many Muslims. Clark mentioned that he was not against the use of force against Qaddafi in principle, but such a use of force was the role of the United Nations not the United States, a self-serving superpower. In his view, one shared by many, the US operation in Libya establishes a dangerous precedence in international relations, namely, the ability of any nation to unilaterally attack any regime that it does not approve of.

Clark made an interesting analogy in addressing this issue. He mentioned that here in the United States, we have almost three million incarcerated individuals. Many of them are victims of unjust and inherently racist practices such as New York’s Stop and Frisk program, which overwhelmingly targets African American and Hispanic youth. If a foreign nation were to decide that the US penal system is abominable and that they were going to bomb or invade the United States to liberate those prisoners, what moral argument could the United States make against them in light of the precedence she herself has set in Libya and elsewhere?

These are the kinds of questions we should be wrestling with at our academic institutions and throughout our society. By bringing them up, Ramsey Clark has helped us to initiate, advance and think about some of the most serious issues of our time. We appreciate that and wish him well during the twilight of his life. Hopefully, we can all find something positive in his words and example that we can build on.

At this critical time in the history of our country, it is important for Muslims, whose legitimate existence in this country is being challenged in some quarters, to connect to our American Muslim roots. As Muslims, our story in this country did not begin with the coming of Syrians, Lebanese, Albanians, or Yemenis at the turn of the 20th Century and later. It began with the lives of those courageous African Muslim slaves whose blood, sweat, and tears were instrumental in building this country. Their struggle is our struggle, and our struggle should be viewed as a continuation of theirs.

In identifying with those African Muslims, we must not allow ourselves to forget that they were part of a greater community, a community which has evolved to almost fifty million African Americans. The struggle of that community, its pain, perseverance, triumphs, and defeats, cannot be separated from the struggle of its Muslim members. If we as Muslims are moved by the suffering of our coreligionists who were exposed to the dehumanizing cruelties of a vicious system, we should similarly be moved by the plight of their non-Muslim African brothers and sisters who suffered the same injustices.

We must also be moved to work with unwavering conviction to address the vestiges of institutional racism which continues to disproportionately affect African Americans and other racial minorities in this country. One statistic alone should be sufficient to alert us to the presence of such racism – 50% of this nation’s 2.3 million incarcerated individuals come from her 12% African American population. Similarly discouraging statistics are found in areas ranging from access to higher education, teen pregnancies, high school dropout rates, youth homicides, and many other “quality of death” indicators.

African American Muslims have a particular responsibility in addressing such racism. In beginning to do so, we can take our lead from our formerly enslaved brothers. Despite their lack of freedom, many of them were never “owned.” This fact is strikingly clear in their increasingly widespread biographies. Individuals such as Ayyub bin Sulayman (Job Ben Solomon),  Ibrahim Abdul-Rahman, and Yarrow Mamout, to name a few, did not allow the ravages of chattel slavery to rob them of their dignity, honor, or their human worth.

As we endeavor to address the imperfections of society, in race relations and other areas, we must do so with dignity, honor, grace, and with free and open minds. Those of us, who hail from the historically oppressed minority communities of this land, must resist the temptation to allow the triumvirate of rage, a sense of victimization, and vengeance to distort our ability to calmly assess and then pragmatically address the many issues confronting us. When such a distortion occurs, delusional thinking and irrational politics usually result.

One of the greatest delusions challenging us lies in seeing our situation as paralleling that of our brothers and sisters in foreign lands governed by repressive, authoritarian regimes. By viewing our situation as parallel to theirs we are tempted to view the paradigm of resistance which governs their struggles as valid for our situation. Such an assessment is fallacious for a number of reasons. First of all, most of the significant “Third World” liberation struggles pitted oppressed majorities against oppressive minorities. In this country, the white majority and significant segments of the nonwhite minorities are not so severely affected by structural violence or institutional racism that they view violent or even aggressive challenges to the status quo as legitimate forms of political expression.

Secondly, alternative means of political expression, available in this country, are unavailable in most “third world” dictatorships or authoritarian regimes. Hence, the mechanisms whereby the Jews, by way of example, once a despised and demeaned minority, were able to favorably situate themselves within the system are not available in the previously referenced countries. Although some of their advancement was facilitated by their ability to benefit from their “whiteness,” most of it is due to hard work and effective planning. Similarly, the progress achieved by African Americans in affirmative action, progress which has been steadily eroded, no doubt, could not have been hoped for by oppressed minorities in many other countries. Whether we view these realities as truly empowering or ultimately cooptive does not negate the fact that they do exist, and as long as they exist, they will be powerful mechanisms to damper the appeal and feasibility of radical challenges to the status quo.

Thirdly, while the feasibility of an aggressive, or even violent challenge to the status quo may be debatable in a small, minority-based, “third world” dictatorship, in a society as large, complex, diverse, and, ultimately, as politically conservative as the United States, such challenges would be used to legitimize severe repressive measures which would serve to render even milder forms of dissent less acceptable. While presented here in hypothetical terms, this is actually a recurrent lesson which American history has taught us.

The history of “third world” revolutionary change is no more encouraging. The Algerian experience is illustrative of the legacy of revolutionary violence in Africa. Frantz Fanon, in the Wretched of the Earth, his analysis of the Algerian decolonization struggle, saw decolonizing violence as a cathartic agent which would create a new liberated man. The sad reality created by that violence is documented by Fanon in the last chapter of his work.  It led to a litany of mental disorders, which Fanon, a trained psychiatrist, documented all too well, wreaked lives which the leaders of the nationalist struggle were ill-prepared to repair. Furthermore, thirty years later, the heirs of the nationalist regime which the revolution brought to power would be all too willing participants in a bloodbath that would rival anything the former French colonizers had visited upon the Algerian people.

Archbishop Dom Helder Camara, has pointed out that once a spiral of violence begins, it operates on its own internal logic. Injustice leads to revolt. Revolt induces repression. Repression leads to greater injustices, which in turn encourage more radical forms of revolt. These then induce more severe forms of repression. This spiral continues, unbroken. The challenge for theologians in this age, when the potential destructiveness of war is so great it threatens the very existence of our world, is to devise strategies which can meaningfully enhance our collective well-being by peacefully altering the mechanisms of structural violence and institutionalized racism. Muslim theologians, if we are truly “Heirs of the Prophets,” peace and blessings of God upon them, should not shy away from this challenge. However, in attempting to meet it, we must resist the temptation to resuscitate the failed strategies, stale ideas, and outdated methods of an ineffective “Third World” revolution.

On the other hand, we must not allow ourselves to be divorced from the struggles of the less fortunate members of the human family. In a not too distant past, when standards of political correctness were more closely associated with the truth and not selfish and narrow political agendas, John Kennedy said, “Those who make peaceful revolution impossible will make violent revolution inevitable.” The great theologian Reinhold Niebubr declared, “In the social struggle we are either on the side of privilege or need.” If these two white Americans, who were “privileged” in every sense of that somewhat trite expression, can advocate for the need to challenge oppressive social relations, it would be an unforgivable travesty for our voices to fall silent.

The question for us is, “How can we best address the oppressive mechanisms facing us, and those facing our coreligionists in so many redoubts scattered around the globe?” In answering this question, we can gain valuable insight from the lives and struggles of our African Muslim forebears. Superior erudition was the key to the liberation of Job Ben Solomon. Herein is a sign for us. As American Muslims we have been blessed to reside in the most intellectually dynamic society in history. Also, the primal command in our religion is to read. We should enthusiastically pursue the mandate created by these twin facts and push ourselves to become the most educated community on Earth –in religious and worldly knowledge. In so doing, the miracles which were so clearly manifested in the life of Job Ben Solomon will surely bless our lives.

The dignity, nobility, and erudition of Ibrahim ‘Abd al-Rahman, qualities which earned him the epithet, “Prince,” were instrumental in his liberation from of shackles of bondage. Our day is witnessing the steady degradation of our collective human dignity. We should be a community whose dignity and nobility readily impresses all who deal with us, and more importantly a community whose ethics are a reflection of the true value and depth of the prophetic teachings. Sadly, as Muslims, generally speaking, we have dishonored the prophetic legacy we been entrusted with. Our ethics oftentimes reflect a utilitarian approach to life. If something proves effective, and effectiveness for many of us is increasingly viewed in terms of money or security, let us find a way to provide it with religious sanction. Such an approach may ensure our short-term prosperity, but it will never open the hearts and minds of masses of people to Islam.

Our forefathers attracted people to Islam and conquered lands with the loftiness of their character and ethics. We oftentimes repulse dignified outsiders who come into our midst. At the height of American chattel slavery, Yarrow Mamout, an elderly Muslim who had gained his freedom, so impressed the artist Charles Wilson Peale with his dignity, nobility, and grace that the latter, who painted six portraits of George Washington, was inspired to paint Mamout. Who among us would inspire a similarly placed artist today?

It is not the purpose of these ruminations to suggest a specific program of empowerment. Power, as the Qur’an emphatically affirms, is God’s to give to whomsoever He chooses.[3] However, a deep knowledge of God, self, and society will certainly yield insights conducive to conformity to the divine ways God has established to invite His empowering grace upon a particular community. Furthermore, history affirms that dignity, nobility of character and courage have been the indispensable characteristics of those who were able to take the oftentimes unpopular stands which helped to usher in fundamental change –by the Will of God.

In speaking of unpopular stands, we are not merely speaking of those which may place us in opposition to an unjust power structure, but similarly those which may place us in opposition to our race, tribe, class, or even our coreligionists. Popularity has never been a condition for greatness. However, the acts of a great woman may certainly render her popular to those whose lives are bettered by her acts.

In conclusion, Islam is calling us to be bigger than what the world has made us. If the world has made us members of a “disadvantaged” race, class, ethnicity, or gender, the world wants us to be dehumanized by the ensuing rage, sense of victimization, and a quest for vengeance. The collective weight of those forces can easily lead to a dehumanizing loss of hope. For our African Muslim ancestors enslaved in this land, Islam was always a source of hope, dignity, and for many, as we have mentioned, the key to their liberation. For those who never escaped the shackles of physical bondage, Islam provided the basis for their rising above the dehumanization of the chattel system. In the words of Dr. Sylviane A. Diouf, “The African Muslims may have been, in the Americas, the slaves of Christian masters, but their minds were free. They were the servants of Allah.”[4] As they were so too should we be.

[1] See Sylvianne A. Diouf, Servants of Allah: African Muslims Enslaved in the Americas (New York, London: New York University Press, 1998), p. 48.
[2] Diouf, p. 47.
[3] See Al-Qur’an 3:26-27.
[4] Diouf, 210.

This article is excerpted from Imam Zaid’s book, Scattered Pictures: Reflections of An American Muslim, available at http://astore.amazon.com/newisladire-20//

“Those who adopted the abode and faith before them love those who migrated to them, and they find no need in their souls for what the migrants were given. They give preference [to others] over themselves, even though they have serious needs. Whoever can ward off the stinginess within his soul, they will be the successful ones.” (55:59)

A glance at the daily headlines alerts us to a number of crises, which collectively urge us to question the soundness of the course that has been charted for the ship of humanity. The Arctic Ocean is forecasted to be ice-free as early as the year 2020. Such a development will have devastating consequences for already frightening climate change scenarios. Many species of fish are threatened with extinction due to overfishing, pollution and other direct or indirect threats precipitated by human activity. Rapidly eroding biodiversity in other areas such as plant species, reptiles, amphibians and bird populations threatens the stability of all known ecosystems with unforeseen consequences for all life on earth.

At the level of human society, we see unprecedented disparities between the wealthiest and poorest members of most nations, to say nothing of the obscene extremes between the wealthiest and poorest nations themselves. Internationally, unnecessary wars are being actively prosecuted in, or threatened against, some of the poorest nations on earth. The social fabric of a formerly stable nation, Syria, is being ripped apart before our very eyes. Tens of thousands of innocent people are being killed in Mexico owing to violence whose ultimate cause is the insatiable appetite of Americans for illegal drugs. We can go on with this sordid litany, however, most of what we could mention is well-known.

Perhaps, what is most saddening about this situation is the response by some of the wealthiest members of the most powerful and influential nations. Increasingly, we find the wealthy and powerful responding to the various crises besieging our world with either crass callousness or benign neglect. Few are the members of the influential sectors in the West who can stand up and take meaningful action on behalf of the poor and fewer still who can resist the temptation to become defenders of a deeply flawed and troubled system.

In Europe, nothing better symbolizes a reflexive commitment to a troubled status quo than the European Union being granted the Noble Peace Price at a time when its economic policies are threatening to open the door to the type of nationalist passions and demagoguery that plunged Europe into two World Wars. In America, we find most conservative political elites, whose ranks are growing, increasingly advancing a rabid individualism that glorifies selfishness, and belittles altruism. The result of this situation is a politics of “me” and “mine” that is eviscerating the safety net that formerly mitigated some of the most pernicious effects of unbridled individual and corporate greed.

One of the most influential intellectuals informing the thought of those elites is the controversial atheist novelist, Ayn Rand. In a signature line, taken from one of Rand’s most influential speeches, Faith and Force: The Destroyers of the Modern World, she posits, “If any civilization is to survive, it is the morality of altruism that men have to reject.” Rand sees altruism as an oppressive force that can only be justified by mysticism, which, in her view, died with the advent of the Renaissance. Hence, she sees any effort to justify altruistic behavior as an effort that proceeds, vampire-like, from a philosophical, moral and epistemological grave. The dangers inherent to such an approach to human life should be obvious.

A question for us Muslims to ask ourselves is, “What can we offer the world in this critical area at this crucial juncture?” In beginning to answer this question, we need to understand that altruism, which has been defined as an unselfish concern for the welfare of others, is at the very heart of what it means to be a Muslim in a human society. The Ansar (Helpers), the inhabitants of Madinah who had accepted Islam, gladly received into their city and homes those Muslims who were forced to flee from Makkah, in many instances leaving behind everything they possessed.

They are described in the Qur’an by the following words, “They give preference [to others] over themselves, even though they have serious needs.” (59:9) This phrase calls our attention to a very important point. Not only were those Helpers willing to sacrifice to assist their brothers and sisters who migrated to them from a distant city, they were willing to do so even though they themselves were in need of the things they were extending to others. Theirs was a case of the poor helping the poor. We might even say, the poor helping those poorer than themselves.

Today, throughout the Western world, we hear ever louder cries from ever richer elites that they have no obligation towards the poor. Hence, all government “entitlements” paid for, allegedly, by taxing the wealthy, should be eliminated. Such cries have no moral or theological basis in Islam. Almighty God reminds us in the Qur’an, “And in their wealth there is a well-known right, for those [poor] who ask and those who refrain from asking.” (70:24-25) In other words, God has established a right owed to the poor in whatever we may own. When that right goes unfulfilled, we are literally stealing from the poor. By withholding what we owe to the poor, we are not only chiseling away at the bonds of brotherhood that bind us into a vast human family, we are also slowly eroding our individual humanity.

When asked, “Which manifestation of Islam is best?” The Prophet Muhammad, replied, “That you feed people and that you greet people; both acquaintances and strangers.” Could there be a greater impetus for Muslims to be organizing soup kitchens and food pantries? We cannot claim that we do not know the recipients of our assistance as an excuse for inaction, for the Prophet Muhammad, urged us to feed even strangers.

The Prophet and his Companions were teaching us a lesson that we have witnessed repeatedly throughout history, namely, those who have the least oftentimes are those who give the most. The noted American journalist and social critic, Chris Hedge, writing about the dehumanizing devastation found in Camden, New Jersey, one of the poorest cities in the United States, relates a moving account of Lallois Davis. The elderly Davis refuses to allow her faith or her humanity to be crushed by the crime, drugs, bleakness and desolation existing all around her. Helping to prepare meals for some of the many homeless inhabitants of Camden, she extolled, “The poor have to help the poor because the ones who make the money are helping the people with money.”

Davis reminds us that the altruistic spirit that moved the Ansar is still alive in our world. However, it is under assault from the false prophets of selfishness and greed, false prophets whose ministries are confined to the wealthy and powerful.

To preserve altruism, we will have to strive mightily to preserve its foundations. One of its greatest foundations is love. The Helpers are described as loving those who migrated to them. In other words, love helped empower them to avoid the selfishness that lies within the human soul. Our love can help us to conquer the selfishness in our souls. Our love can push us to continue to give, to share and to care in order that others may live better and more meaningful lives. Our love can help us to preserve the Qur’anic message of altruism.

However, for our love to accomplish those lofty tasks it has to be real and to be real it has to be nurtured and strengthened in all of our relationships. It must define how we treat our children, parents, spouses, friends and neighbors. It must push us to stand in solidarity with those who have been marginalized economically. It must push us to plead on behalf of the tyrannized masses whose voices have been drowned out by the deafening thud of bombs or ripped away by shrapnel. It must lift us above the all too easily traveled low-ground of self-righteousness and carry us to the high-ground of humility, introspection and service.

If we can be people of love, we will be people who continue to give, to share and to care. We will be altruistic people. However, we must carefully nurture altruism, one of the greatest gifts of the prophetic legacy to humanity, and pass it on to unborn generations so that they too can fittingly call themselves “human”.

Reprinted from EMEL Magazine: http://www.emel.com/article?id=107&a_id=2865

It is related in the sound compilation of al-Bukhari and Muslim on the authority of ‘Umar bin al-Khattab, may Allah be pleased with him, that a Jewish man said to him: “O Commander of the Faithful! There is a verse in your Scripture, were it revealed to us Jews we would have taken it as a holiday.” ‘Umar asked, “Which verse?” The man said, “This day I have perfected your religion for you, completed my favor unto you, and I am pleased to have Islam as your religion. (5:3)” ‘Umar said, “I know the day and place this [verse] was revealed. It was revealed as the Messenger of Allah, peace upon him, was standing on the Mount of Arafa on the Day of Jumu’ah. A similar narration is mentioned by Imam al-Tirmidhi on the authority of Ibn ‘Abbas. That version mentions, “It was revealed during the ‘Id Day, on Jumu’ah, during the Day of Arafa.” [1]

‘Id is an occasion of joy and happiness. The joy and happiness of the believers in this world is with their Lord, when they gain the victory of completing acts of obedience, and when they gain in full measure the reward of their actions by trusting in the promise of His grace and forgiveness to them for undertaking those actions. This is consistent with what He, Exalted is He, says [in the Qur’an], Proclaim! In the grace of Allah, and in His mercy, in this let them rejoice. It is better than any worldly thing they gather. (10:58)

One of the spiritual elect mentioned, “No one rejoices in other than Allah, except owing to his heedlessness of Allah. Therefore, the heedless one rejoices in his sport and play, while one mentally alert rejoices in his Lord.” When the Prophet, peace upon him, came to Madina there were two festive days the people were making merry in. He said, “Indeed, Allah has substituted for you two days better than those two, the Day of Fitr [2] and the Day of Adha [3].” [4] Allah has substituted for this community two days of remembrance, thankfulness, forgiveness, and divine pardon; for two days of sport and play.

In this worldly life the believers have three holidays: a holiday that reoccurs every week, and two holidays that both occur annually. As for the weekly holiday. it is the Day of Jumu’ah. It is associated with the completion of the daily prayers [during the previous week], as Allah has ordained for the believers completing five obligatory prayers during the night and the day. The days of this world revolve around seven days. When one of these weekly cycles is completed, and the believer completes the obligatory prayers during it, one of the worldly expanses bringing the termination of the world closer has been completed. At this time there is a gathering to listen to divine remembrance, admonition, and the Jumu’ah prayer. This is made a holiday for them [the believers].

In attending the Jumu’ah prayer there is a similarity to the Hajj. It is related that it is the Hajj of the poor people. [5] Sa’id bin al-Musayyab mentioned, “Attending Jumu’ah is more beloved to me than a voluntary Hajj, and arriving early for the prayer takes the place of the sacrificial animal one slaughters [during the pilgrimage rites]. The first arrivals are like those who sacrifice a camel, then a cow, then a ram, then a chicken, then an egg.” [6]

Attending Jumu’ah also atones for one’s sins until the next Jumu’ah, as long as one refrains from the major sins, just as a righteous Hajj atones for the sins of that year until the next Hajj. It is related, “If one’s Jumu’ah is free from sins, all of one’s days will be free of sins.” [7] It is also related, “Allah forgives every Muslim on Jumu’ah.” [8] In a rigorously authenticated narration from the Prophet, blessings and peace upon him, it is related that he said, “The sun neither rises nor sets on a day better than Jumu’ah.” [9] In the Musnad of Imam Ahmad it is related that the Prophet, blessings and peace upon him, mentioned, concerning Jumu’ah, “It is better with Allah than the Day of Fitr and the Day of Adha.” This is the weekly holiday which is associated with the completion of the obligatory prayers, which is the greatest pillar of Islam an its foundation, after the Declaration of Faith.

As for the two holidays that do not reoccur during the year, but they occur once every year, the first of them is the holiday that is associated with the fast of Ramadan, which is the third pillar of Islam. When the Muslims complete fasting the month that has been made obligatory for them they gain forgiveness and liberation from Hellfire. Its fasting necessitates these two, as fasting Ramadan atones for previous sins, and its latter days involve liberation from the Hellfire. During it those deserving to be punished owing to their sins are liberated from the torment of Hell. Hence, Allah has made for them in the aftermath of their completing their fast a holiday where they gather to thank Allah, remember Him, and to extol His greatness for what He has guided them to. He has mandated for them during that holiday prayer and charity. It is the Day of the Prizes (Yawm al-Jawa’iz) when the fasting people take the full measure of their reward, and they go away from their holiday with forgiveness their lot.

As for the second holiday, it is the Holiday of the Sacrifice; it is the greatest and most virtuous of the two holidays. It is associated with the culmination of the Hajj, which is the fourth pillar of Islam. When the Muslims complete their Hajj they are forgiven.The Hajj is complete with the Day of Arafa and standing on the Mount during it. It is the greatest pillar of the Hajj, as the Prophet, blessings and peace upon him mentioned, “The Hajj is Arafat.” [10]

The Day of Arafat is the day of liberation from the Hellfire. Allah liberates from Hell those who stand upon Arafat and those who do not from the population of the distant towns. Hence, the following day is made a holiday for all of the Muslims in all of their homelands. Those who participated in the rites of the Hajj season and those who did not, as they share in the liberation from Hell and the forgiveness that pervaded on the Day of Arafa.

The fact that not all of the Muslims are required to go to Hajj every year is a mercy and source of ease from Allah to His servants. He has made Hajj binding once in a lifetime and not binding every year. However, it is a communal obligation occurring every year. [11] This is different from fasting, which is an individually binding obligation on every Muslim, every year. When the Day of Arafa is completed, and Allah has liberated His believing servants from Hell, all of the Muslims then celebrate a holiday. Then there is a common rite that they all undertake [the pilgrims and those back home] to draw near to Allah, slaughtering the sacrificial animal. [12]

As for the specific virtues of the Day of Arafa, they are many. Among them:

It is the day the religion was perfected and the favor completed. It is a holiday for the people of Islam as was mentioned by ‘Umar and Ibn ‘Abbas. It is said that it is the Shafi’ (even) that Allah swears by in His Scripture, the Witr (odd) being the Day of the Sacrifice. It has been related from the Prophet, Blessings and peace upon him, from the narrations of Jabir, in a narration mentioned by Imam Ahmad [13]and al-Nasa’i in exegesis.

It is also said that it is the Shahid (witness) that Allah swears by in His Scripture. He says, be He exalted, By the witness and the witnessed. (85:3) In the Musnad of Imam Ahmad, it is related on the authority of Abu Hurayra, both from himself and on the authority of the Prophet, blessings and peace upon him, “The witness is the Day of Arafa and the witnessed is the Day of Jumu’ah.” [14] This has been mentioned by Imam al-Tirmidhi on the authority of the Prophet, blessings and peace upon him. It has also been related as a saying of Imam ‘Ali. Imam al-Tabarani mentions, from the narrations of Abu Malik al-Ash’ari, on the authority the Prophet, blessings and peace upon him, “The witness is the Day of Jumu’ah and the witnessed is the Day of Arafa.” [15] In this regard, when the Day of Arafa falls on Jumu’ah the witness and the witnessed have been combined.

It is related that it is the best of days. Ibn Hibaan mentions in his Sahih, from the narrations of Jabir, on the authority of the Prophet, blessings and peace upon him, that he said: “The best of days is the Day of Arafa.” [16] This is the opinion of a group of scholars. However, among them are those who opine that the best of days is the Day of the Sacrifice, based on a Hadith narrated by ‘Abdullah bin Qurt, on the authority of the Prophet, blessing and peace of Allah upon him, that he said, “The greatest days with Allah are the Day of the Sacrifice then the following day (Yawm al-Qarr).” [17] This Hadith has been mentioned by Imam Ahmad, Abu Dawud, al-Nasa’i, and Ibn Hibban in his Sahih. This is his wording.

It is related from Anas bin Malik that he used to say, “The Day of Arafa is equivalent to ten thousand days,” –meaning in its virtue. It is related by ‘Ata that he said, “Whoever fasts the Day of Arafa will have the reward of fasting two thousand days.”

It is the day of the Great Hajj in the opinion of a group of early scholars. This is the opinion of ‘Umar and others. However, others differ. They say the day of the Great Hajj is the Day of the Sacrifice. This latter opinion has been related from the Prophet, blessings and peace upon him.

Also, fasting the Day of Arafa atones for the sins of two years. We will mention the Hadith substantiating this shortly, Insha Allah.

It is a day that sins are forgiven, passed over, liberation from the Hellfire occurs, and it is a source of pride for the people standing on the Mount of Arafat. These statements are consistent with a Hadith mentioned by ‘Aisha on the authority of the Prophet, blessing and peace upon him, that he said: “There is no day when Allah liberates more people from the Hellfire than the Day of Arafa. He draws near (not in a physical sense, but in a way befitting His incomparable essence and majesty), and they are a source of pride with the Angels. He says, ‘What a great thing these [worshipers] are seeking.’” [18]

In the Musnad of Imam Ahmad it is related by ‘Abdullah bin ‘Amr bin al-‘As, on the authority of the Prophet, Blessings and Peace upon him, Allah sees the people assembled on Arafa as a source of pride with the Angels. He says, look at my servants, they have come to me disheveled and dust-covered.” [19] It is also mentioned by Ibn Hibban in his Sahih.

Fasting the Day of Arafa [has a great reward]. It is mentioned in Sahih Muslim, from Qatadah, on the authority of the Prophet, peace upon him, that he said: “I anticipate Allah expiating the sins of the previous and coming year for one who fasts the Day of Arafa.” [20]

[There is a great reward] for one refraining from sin on that day. It is mentioned in the Musnad of Imam Ahmad, from Ibn ‘Abbas on the authority of the Prophet, peace and blessings upon him, “The Day of Arafa is a day that one controlling his hearing, vision, and tongue will be forgiven.” [21]

[Among the virtues of the day of Arafa] is constantly proclaiming the Declaration of Allah’s Oneness with sincerity and honesty, for it is the foundation of the religion that Allah completed this day and its base. It is related in the Musnad of Imam Ahmad, from ‘Abdullah bin ‘Amr bin al-‘As, that he said, “The supplication the Prophet, peace and blessings upon him, would repeat most often on the Day of Arafa was, “There is no god but Allah, He is alone without partners. His is the dominion and unto Him is all praise, in His hand is all good, and He over all things has power.” [22]

It is also related by al-Tirmidhi with the wording: “The best of supplications is the supplication of Arafa, and the best thing I have said, and that said by the Prophets preceding me, peace upon them, is, “There is no god but Allah, He is alone without partners. His is the dominion and unto Him is all praise, and He over all things has power.’” [23] It is also mentioned by al-Tabarani from the Hadith of Imam ‘Ali and ibn ‘Umar.

One should be excessive in supplicating for forgiveness and liberation from the Hellfire [during the Day of Arafa]. It is hoped that during it the supplications will be answered. Ibn Abi al-Dunya, relates from Imam ‘Ali that he said, “There is no day on earth except that during it Allah liberates sinners from the Hellfire. And there is no day when more people are liberated from Hell than the Day of Arafat. So repeatedly say, ‘O Allah! Liberate me from Hell, and expand my lawful income, and ward off from me the perverse jinn and humans. This is the most comprehensive prayer uttered this day.”

One should seek to avoid the sins that prevent forgiveness and liberation from the Hellfire. Among these sins is arrogant conceit. We have related from the Hadith of Jabir on the authority of the Prophet, peace and blessings upon him that he said: “There is no day when more men and women are liberated from the Hellfire than the Day of Arafa. However, Allah does not forgive the arrogant, conceited one.” Al-Bazzar and al-Tabarani mention this narration, as do others. Al-Mukhtal is one full of himself, arrogant. Allah mentions in the Qur’an, Allah does not love any conceited, vainglorious boaster. (57:23) the Prophet, peace and blessings upon him, mentioned: “Allah does not look at one who drags his garment on the ground behind himself out of pride.” [24]

[Among those sins] is persisting in the commission of major transgressions. Ja’far bin Siraj relates from Yunus bin ‘Abd al-‘Ala that he made Hajj one year and saw the leader of the pilgrimage in his dream announcing that Allah had forgiven everyone on the pilgrimage except a man that had molested a young boy. He thereafter ordered that that be announced to the people. Ibn Abi al-Dunya relates, [25] along with others that a man saw in his dream that Allah had forgiven all of the Hajj pilgrims except a man from Balkh. He was sought out until he was located. He was asked about his situation. He said that he was an alcoholic. One night he was drunk. His mother rebuked him for that as she was firing up the oven. He grabbed her and flung her into the oven where she burned to death.

O one longing from liberation from the Hellfire, yet prevents himself from the mercy of Allah by persisting in major sins and transgressions! By Allah! You have not been sincere with yourself! No one stands in your way except you. You prevent your own salvation with your sins. Then, when you are denied forgiveness you say, “How did this happen?” Say, “It is from yourself.” A poet mentioned:

Blame yourself for going there and not the beast you used,
...and die in a dejected state for you have no excuse.

End of translation from Lata’if al-Ma’arif by Ibn Rajab al-Hanbali

May Allah bless us to take advantage of this day, the Day of Arafat, and all of our days to do righteous deeds, especially those mentioned above, and to work for our salvation and eternal bliss.

Notes:

[1] Tirmidhi, 3046
[2] The holiday commemorating the breaking of the fast of Ramadan.
[3] The holiday of the 10th of Dhu’l Hijjah, commemorating the culmination of the Pilgrimage to Mecca.
[4] Nasa’i, 3:179; Ahmad, al-Musnad, 3:103; 
[5] Al-Hindi, Kanz al-‘Ummal, 21,031
[6] This saying of Sa’id, concerning the earlier arrivals being like those who sacrifice a camel and so on, agrees with a Hadith related in Bukhari, Muslim and elsewhere. See a summary of these narrations in Targhib wa’l Tarhib, 1:498-500.
[7] Suyuti, Jami’ al-Saghir, 685.
[8] Al-Hindi, 21,046
[9] Tirmidhi, 3336
[10] Tirmidhi, 2975 Arafa and Arafat عرفة / عرفات refer to the same hill where the pilgrims gather. Hence, we find the occasional variation in its English spelling.
[11] Meaning some Muslims have to undertake it on behave of others or the entire community will be guilty of sin.
[12] Many westerners misunderstand the Qurbani, or the rite of sacrificing that is associated with ‘Id al-Adha. It is not a blood offering to God, who states in the Qur’an that He has no need for meat or blood (22:37). It is an opportunity for the poor members of the community, who in some instances pass the entire year with no meat, to enjoy this great blessing. I have been in Syria during the time of ‘Id al-Adha and participated in taking meat from the sacrificial animals to the poor villages around Damascus. In some instances, people were in tears as they received the gift of meat. I have also spent the ‘Id in Morocco and witnessed the streets fill up with impoverished villagers who descend from the mountains rural districts into the towns, lining the streets, to receive the gift of meat from the wealthy folks in the cities. The meat of the animals is also shared with family members and neighbors. In these western societies where meat is readily available and plentiful –with devastating ecological consequences, it is easy to take the blessing of meat for granted and to misunderstand the importance along with the social and economic impact of the ‘Id al-Adha.
[13] Ahmad, 3:367
[14] Ahmad, 2:298
[15] Tabarani, al-Kabir, 3:298
[16] Ibn Hibban, 6:26
[17] Ahmad, 4:350
[18] Muslim, 1348
[19] Ahmad, 3:224
[20] Muslim, 1162
[21] Ahmad, 1:329
[22] Ahmad, 2:210 His wordking is:  لا إله  إلا الله وحده لا شريك له له الملك و له الحمد بيده الخير و هو على كل شيء قدير
Laa ilaaha illa Allah, Wahdahu laa sharika lah, lahu’l Mulk wa lahu’l Hamd biyadihi Khayr wa huwa ‘Ala kulli Shay’in Qadir.
[23]Tirmidhi, 3585   لا إله إلا الله وحده لا شريك له له الملك و له الحمد و هو على كل شيء قدير
Laa ilaaha illa Allah, Wahdahu laa sharika lah, lahu’l Mulk wa lahu’l Hamd wa huwa ‘Ala kulli Shay’in Qadir.
[24]Bukhari, 10:258
[25]Ibn Abi al-Dunya, Dhamm al-Muskir, 58.

Oliver Goldsmith
British-Irish author (1730 - 1774)  

In his final book, Ill Fares the Land, Tony Judt laments the materialism and selfishness he saw destroying the very fabric of modern society. Were we to summarize the dire message that Judt is sending in the last published work before his death, it is that individual greed has devastating social and political consequences. In Judt’s assessment, if those consequences are not arrested soon, a meaningful and fair politics, one of the critical foundations of civilized human life, may no longer be possible.

Unfortunately, in the reckless pursuit of ever more wealth, far more than our social and political systems are imperiled. Mother Earth screams for relief, as more and more resources are squeezed from her generous though not inexhaustible bosom. As for us humans, we find ourselves entering into an uncharted nether land where quantity becomes the measure of all things, even those whose essence can only be found in their quality. One of the consequences of this situation, in Judt’s words, “We know what things cost but have no idea what they are worth.”

It is in this light that I reflect on the great blessings of Ramadan, whose incomparable days and nights have now arrived. Ramadan is a time of fasting, prayer and the Qur’an. These are its most readily observable distinctions, and rightly so in light of the great emphasis both the Book of Allah and the prophetic tradition places on them. However, the sacred month is also one of spending and charity. The charity of Ramadan, like the spirit from whence it emerges, allows us to move beyond the costs of things, and helps us get back into contact with their worth.

The Prophet Muhammad is described as being the most generous of all humans ordinarily. During Ramadan he was especially charitable. One of the reasons for this is that during Ramadan the Angel Gabriel would visit him and review the Qur’an with him. During this process, the Prophet would pass by the verses both encouraging and mentioning the virtue of charity. For example: “...and they spend from what we have bestowed upon them (2:3); “...and they spend [their wealth] despite their love of it (2:177); “O Believers! Spend from what we have bestowed upon you before there comes a day when there will no commerce… (2:254); “You will not attain righteousness until you spend of what you love… (3:92)”; and so on.

When these meanings entered the heart of the noble Prophet they did not fail to engender commensurate actions. This is one of the explanations the scholars give for the munificence displayed by the Prophet during Ramadan. When he was ordered by his Lord to be charitable, he heard and he obeyed. We should all ask ourselves, “As we read, listen to and ponder the Qur’anic message during Ramadan, what is our response?” We hear, but do we obey? This is a question we should be constantly asking ourselves.

The Prophet’s response of unbounded generosity helped to usher in a new era in human affairs. Alms were instituted as an obligatory aspect of the faith and charity was encouraged to such an extent that it was considered an indispensable part of proper Muslim teachings, even though it was not a binding obligation. As a result, incredible institutions appeared, which helped to give Islamic Civilization its unique and rich flavor. Hostels and hotels dotted the roadsides of Muslim lands to assist the wayfarer onwards towards his destination -free of charge. Charitable foundations were created to provide food and clothing for the poor -without cost. Schools, colleges and universities provided a free education for students up to the highest levels of learning. Hospitals treated the sick or injured free of charge.

Even retired horses were provided pastures to live out their days at no cost to their owners. Children who broke a a valuable vessel or dish while running errands would not be charged to replace them; there was an endowment established for that purpose. Private wealth, while respected, was shared and the Qur’anic urging that it “not just circulate between the wealthy among you” (59:7) was reflected in the structure of Muslim societies.

These socioeconomic realities did not produce a cornucopia of wealth nor was poverty eradicated in its entirety. However, the gross inequalities between the super rich and the overwhelming majority of people in most nations, along with the economic marginalizing of entire populations that we are currently witnessing did not exist.

For example, currently, in the United States, the top 1% of the population controls over 40% of the financial wealth compared to just 7% of that wealth controlled by the bottom 80%. Correspondingly, the disappearance of America’s manufacturing sector has created a situation where unemployment among urban African American youth in most northern ghettos, areas that once attracted large numbers of unskilled African Americans to man an expansive network of factories, hovers between 50% - 65%. In some countries, such as Mexico, the vagaries of neoliberal economics have eliminated entire economic sectors, such as the campesinos who once grew corn for a living. 

One of the reasons that Judt identifies for the current crisis is a lack of political will. It is easy to understand why the political will would be lacking in an environment of corruption that lavishly rewards the politicians who help facilitate the current plunder. However, there is another reason for that lack of will, which is rooted in the nature of the virtue from which charity emerges. Charity is predicated on courage. In this sense, it is not surprising to know that the Prophet was the most generous of people, when we learn that he was also described as the most courageous of all people.

A charitable person does not fear the consequences of poverty. This is particularly true when one’s reliance of Allah is complete, as was the case of the Prophet. The qualities of munificence and courage are combined in a narration describing the aftermath of the Battle of Hunain. It is related that following that encounter a man approached the Prophet and was given a valley filled with sheep. The man returned to his people and beseeched them, “O people, accept Islam! For Muhammad gives like a man who does not fear poverty.” (Muslim, 4282)

Again, we should ask ourselves, “What is the nature of our giving, and how many times have we missed an opportunity to be charitable fearing that we could possibly lose our source of income or were simply afraid that if we give we might find ourselves inadequately prepared for a future “rainy day?” Saying this is not to encourage irresponsible spending or unplanned living. Umar is reported to have said, “Good planning is half of one’s worldly existence.” We mention this as a reminder that we have to constantly measure our own actions against the prophetic standard. The closer our actions, words and states approximate those of the blessed Messenger the greater will be our impact on the world.

Just as charity connects the believer with his or her society, in a healthy fashion, it also strengthens the bond between the believer and his or her Lord. The Prophet mentioned that charity is a proof. That is to say a proof of the soundness of a believer’s faith and the strength of his or her trust in God. As we mentioned earlier, we are told in the Qur’an that we will not attain righteousness until we spend of what we love. In other words, we have to be willing to part with some of our dearest possessions, for the sake of others, if we want to have a strong relationship with God.

All of these teachings place Muslims, as a community, in an incredible position to be the advocates and harbingers of a set of economic principles and practices that can represent a source of hope for the rapidly expanding masses of impoverished, marginalized and increasingly disenfranchised people. Let us approach Ramadan bearing that in mind and in our own unique ways begin the process of social, economic and spiritual change. If enough of us do so, by the Grace of God, the land may yet fare well.

Will you marry my daughter?

She gave Nat Turner his fire and gave birth to Denmark Vesey.
She taught her children how to survive in the aftermath of Plessy.
She put the soul in James Brown and taught every rhyme to Jesse.
Without her we wouldn’t know how to enjoy a blessing.

Will you marry my daughter?

She has raised Senators and nursed Presidents.
From her Josephine Baker inherited her elegance.
With some folk’s lunch money she can buy groceries and pay the rent.
She’s never been broken although she’s been bent.

Will you marry my daughter?

She gave real meaning to, “In God we trust.”
She’s the one who wouldn’t give up her seat on the bus.
She went to church every Sunday and would never cuss.
She picked up the pieces and held the family together after every bust.

Will you marry my daughter?

She taught Angela Davis how to sport that ‘Fro.
She gave the ability to run that ball to Bo.
She taught Tupac how to spit and taught Biggie how to flo.
Without her we would have never survived Jim Crow.

Will you marry my daughter?

She brought every brother in this joint into this life.
She equipped her children to survive America’s hardship and strife.
She herself survived the rapes sometimes at the point of the knife,
...and now she’s not good enough to be your wife?

Will you marry my daughter?

For many people, including some Muslims, it has become difficult to associate Islam with beauty. The popular view of Islam is based largely on images conveyed by the mass media, and those images are usually repugnant. Such images may include the carnage wreaked by suicide bombers upon unsuspecting crowds of innocent people in mosques, bazaars and other public gathering places. They may include the faces of women that have been mutilated or disfigured by acid or blades owing to some un-Islamic concepts of honour, ownership or worse. Those images may include the distorted visages of angry men railing against outrages or atrocities that their anger does little to alter or abate.

In short, the images usually associated with Islam and Muslims are those of death, destruction, harshness and anger. Rarely do we see images of life, gentleness and happiness. Indeed, many Muslim societies are challenged by scourges such as war and famine, and the pictures painted by such afflictions, usually, are not beautiful. This is a reality that transcends religion.
However, even in those societies there are heroic struggles being waged daily that highlight the dignity that still characterises most Muslims. A discerning photographer or videographer could readily capture many of the countless beautiful images those struggles give birth to. Unfortunately, in far too many instances, those capable of doing so are frequently charged to capture images that reinforce the most negative stereotypes associated with Islam and Muslims.

That being the case, each and every one of us has a responsibility to do what we can to counter the prevailing stereotypes and to present an alternative image. To do that effectively, we have to realise just how beautiful our religion is and then begin to articulate that beauty in all that we do. The Prophet, peace upon him, reminded us that God is beautiful and that He loves beauty (Muslim). Similarly, he reminded us of the incomparable beauty of Paradise; most powerfully when he simply stated, “God has prepared for His righteous servants [in Paradise] what no eye has ever beheld, no ear has ever heard, and what no human heart has ever imagined.” (Bukhari).

Historically, Muslims have endeavoured to capture the beauty of the Divine as well as the beauty they believed to exist in Paradise in everything they did. As a result, the most beautiful art, architecture, music, literature, cuisine, gardens, homes, dress, and cities adorning the pre-modern world were those crafted by Muslim hands. Even today, after centuries of decline, the carpets, calligraphy, cuisine, tile-work, and other manifestations of brilliant Muslim cultural creation are the most sought after on earth.

Perhaps more importantly, Muslims always strove to be beautiful people. Some of our greatest scholars wrote books encouraging the believers to adorn themselves with the beautiful names and attributes of God—to the extent humanly possible. Morality and character reformation were great goals that helped to define the very essence of Islam. Such an emphasis was never seen as an inauthentic appendage to the pure teachings of the Qur’an and the Sunnah of the Prophet, peace upon him. These teachings were found at the very heart of the Revelation.

God addresses His Beloved Muhammad, “Verily, you are established on an exalted standard of conduct.” (68:4) He then reminds us, “Surely, the Messenger of God is a most excellent example for any of you who puts his hope in God and the Last Day and remembers God much.” (33:21) The truly successful believer is one who follows the prophetic example and endeavours to adorn herself or himself with beautiful and virtuous character.

The Prophet, peace upon him, also described God as good when he mentioned, “God is good and He only accepts goodness.” (Muslim) Muslims strove with might and main to be good people. By so doing, they were people of character and integrity, hospitality and fidelity, kindness and generosity, courage and honesty. Their character impressed itself on all who visited the Muslim world when Muslims lived in societies that bore the distinct stamp of a viable Islamic civilisation. It was the strength of their character and not the force of their arms that was most instrumental in the spread of Islam over vast expanses of the globe.

Now that the civilisation fostered by Islam has been eclipsed by that of the West, the best thing we can do is to make sure that we continue to represent the best of what our civilisation embodied. Although the cultural achievements we mentioned earlier are laudable, the most telling embodiment of Islamic Civilisation lay in the beauty, goodness and character of its people as defined by their ethical system. This is true of any society, nation or civilisation, as mentioned by the great Egyptian poet, Ahmad Shawqi, when he wrote, “Nations are none other than the ethics they embody. When their ethics go, they will soon follow.”

What the poet mentioned is particularly true for the Muslim community, in that its ethical system is based not so much on the characteristics that are peculiar to a specific people. Rather, it is based on principles and knowledge that can be adopted by any people in any time and place. Hence, unlike the Egyptian, Hindu, Mesopotamian, Greek, Roman, Mayan or other civilisations, Islamic civilisation is mobile and can appear anywhere. Thus, over a period of more than 1,000 years it has had Arab, Persian, Turkish, Indian, European and African iterations.

Having said this, we should not be deceived into believing that a revival of Muslim civilisation lies in the achievement of political power or strategic domination and become obsessed with the attainment of the mechanisms usually viewed as essential for their attainment. No revival will be possible without the revival of the ethical system that undergirded the beautiful character and goodness of the Muslim people when their civilisation was the envy of the world.

Beautiful character, in this regard, should not be seen as lying in philosophically titillating abstractions. It is oftentimes manifested in the simplest things. A gentle smile extended to a soul longing to be loved. Patiently enduring the abuses and insults of the ignorant, while endeavouring to educate and inform them with the best manner possible. The loving embrace of a spouse fatigued after a long day competing in what has all too fittingly been described as the “rat race.” The selfless consideration of the best interests of one’s relatives, neighbours, and when relevant, even a stranger. A quiet but determined commitment to reading, learning and critical thinking as the foundation of a life lived in the light of truth and moral excellence.  It is further to be found in the willingness to sacrifice something of our present for the sake of our children’s future.

These, and other acts we could mention, are all concrete manifestations of high character and we could of course find numerous citations from the Qur’an and prophetic Sunnah to magnify their significance. A point to note here is that these are the things we can control. Hence, they should demand great commitment from us towards their attainment.

The Prophet, peace upon him, mentioned, “A person’s Islam being good involves him leaving what does not concern him.” (Tirmidhi) Among those things of no concern to us are the things beyond our control. This is particularly true in strategic affairs. Ultimately, it is God who will determine which nations will be tested with strength and which will be tested with weakness. It is clearly stated in the Qur’an, “Say, God, the possessor of all dominion! You extend dominion to whosoever you will and you remove it from whosoever you will. You elevate whosoever you will and you debase whosoever you will. In your hand is all good. Surely, you have power over all things.” (3:26)

When we become obsessed with the attainment of what can only be given by God, we find ourselves more willing to make the kinds of compromises that negate the beauty of our character. Such compromises are not confined to issues related to war and peace; they extend to our entire affair. For example, obsession with the wherewithal of the world leads us to dishonour our contracts, cheat on our taxes, misrepresent our financial situation to remain on the dole, sell illegal drugs and alcohol and engage in other acts that not only sully our individual reputation, but when widespread in our communities make the Muslim community itself seem ugly in the eyes of others.

Finally, it is unacceptable for us to use the excuse of the ugliness of the world for our lack of beauty. If enough of us are committed to bringing to the world as much beauty as we can then the world will be a more beautiful place. It will never be perfect. However, the light of our beauty will help to hide the darkness of its imperfections. This is the surest path to an Islamic revival.

“O the complainant who suffers no malady! Be beautiful yourself and you will see beauty in all of creation.” Ilya Abu Madh

Reprinted from EMEL Magazine: http://www.emel.com/article?id=98&a_id=2717

You are blessed to have your graduation occur on a memorable day that you should never forget. Today is May 19th. It is the date of your graduation and it is Malcolm X’s birthday. Before going any further, let me say that it is safe to talk about Malcolm X. He has the stamp of cultural approval, in that a movie has been made about his life. He also has the stamp of political approval, literally, in that the US Postal Service has issued a stamp in his honor.

Malcolm X was an American Muslim, a visionary, a fighter against injustice and oppression, a lover of knowledge and a caller to Islam. He led a rich and interesting life. These are all characteristics you should cherish and qualities your education at Brighter Horizons Academy has instilled in you. May you all move on to live rich and interesting lives.

In terms of the love of knowledge, this the way of the Muslim. Allah mentions in the Qur’an, as Shaykh Ramadan so beautifully recited:

قل هل يستوي الذين يعلمون و الذين لا يعلمون

Say! Are those possessing knowledge equal to those lacking it?

When we reflect on the life of Malcolm X in terms of his thirst for knowledge, the life of another great African American intellectual, WEB du Bois, who was a great champion of education, comes to mind. He is related to have said, “We read to learn, we learn to think, and we think in order to form a new ‘social mind’ that has the ability to question an oppressive system.” In addition to your academic accomplishments, your education should have instilled in you the ability to question injustice and oppression.

As you go forth into the world, you will see much that is wrong, many injustices and much oppression. You must not hesitate to question it, not just because WEB DuBois said so, or because Malcolm X did so, but because this is the path of our Prophet, peace upon him, who mentioned:

من رأى منكم منكرا فليغيره بيده فإن لم يستطع فبلسانه فإن لم يستطع فبقلبه و ذلك أضعف الإيمان
رواه مسلم

Whoever among you sees a wrong let him change it with his hand. If he is unable to then let him speak out against it. If he is still unable to then let him hate it in his heart, and this is the lowest level of faith.
Related by Muslim

Malcolm X belonged to three worlds: the Muslim, the American and the African. For this reason, he was at home and well-received during his travels in Asia and Africa. However, despite his militant advocacy for his people, ultimately, he never denied his American heritage. I say that to say that you should not be hesitant to proudly belong to two, three or even four different worlds. The Muslim, the American, the Arab, the Asian, or the African.  America did not become great by negating the individual identity of its citizens. It became great because it gives its citizens the opportunity to affirm their individual identities. Hence, the Saint Patrick’s Day Parades, Cinco de Mayo, Columbus Day, and all of the other occasions, customs and traditions that define this nation and enrich it.

Your challenge is through your dignity, your pride, your commitment and your striving to place Eid, Ramadan and other Muslim dates on the national calendar of events. In doing this you will be enriching America. Do not shy away from this challenge.

I want to emphasize how very important it is for you to understand that the greatest contribution you can make to America is through your Muslim identity. When Malcolm X was in Mecca and saw how the Hajj gathered Muslims representing all races and complexions from all parts of the world -black, white, red, brown, yellow- into a vast brotherhood and sisterhood, he wrote in his diary that maybe Islam could help America to solve her nagging race problem.

Malcolm did not live to see the fulfillment of that hope. Your challenge is to make the hope that Malcolm X had for America a reality. Your challenge is to show people that the content of their character is more significant than he color of their skin. Your challenge is to show people that it is not how much money you can gain yourself that makes you successful, but real success is based on what you can give to others. Your challenge it to demonstrate that real power is not found in how much power one can amass, rather, it is found in how many deprived and oppressed people one can empower.

In conclusion, Malcolm X was constantly growing because he knew that he would have to evolve in order to contribute to the positive transformation of his society. You have changed, grown and evolved during your time at Brighter Horizons Academy and now you are ready to go out into the world do to what countless conscientious people before you have done. You will go out and make your attempt to change the world for the better. As you do so never forget the words of Mahatma Gandhi , “Be the change you want to see in the world.” Like Malcolm X, be a strong, proud, educated, visionary American Muslim. In ways great and small you will make a change in the world.

How many babies will you kill?
Before you realize,
each time you kill an innocent
that it’s your heart that dies.

A way of life that’s steeped in blood
from sea to shining sea.
murder behind the veil of lies,
proclaimed as liberty.

The armies they go marching off
across the hills and plains.
destroying all before their path,
ignoring screams and pain.

Present the cause in noble words,
thus assuaged we can ignore,
atrocities, injustices,
the carnage and the gore.

Let’s drink to war, the glass raised high,
so fittingly we toast,
to celebrate the ravaged lands,
the scorched earths that we roast.

They’ve earned the ire of our empire,
towel heads and camel jocks.
So kill them all and watch them fall
before the awe and shock.

They are to blame so have no shame
each time you pull the trigger.
No sanctity afford their lives,
it’s just a dead sand nigger.

Strike up the band in foreign lands
the saints are marching in.
Send forth the tanks and Apaches
to purge them of their sins.

No honor are we to afford
to enemies so vile.
So urinate upon the dead
and do it with a smile.

The fresh young girls are there to rape
then burn the evidence,
perhaps this dose of Christian love
will force them to repent.

Let them reject their hateful creed.
Let them reform their ways.
As for ourselves we will repeat,
it’s war not crime that pays.

How many babies will you kill?
Before you realize,
each time you kill an innocent
that it’s your heart that dies.

Peace Plea

How many babies will you kill?
Before you realize,
each time you kill an innocent
that it’s your heart that dies.

Yet even hearts impervious
to suffering and pain,
can be revived just like the earth
God’s grace is like the rain.

When it flows forth over the land,
it nourishes the seeds,
embedded in the earth’s bosom
young seedlings smash the greed.

And then they grow to mighty trees,
whose leaves provide the shade
a place of rest for ravaged souls,
Beyond anger and rage.

Those trees they bear a bitter fruit,
that reaches war-torn hearts,
and slowly hatred dissipates,
more slowly healing starts.

The fruit transcends its bitterness,
sweet fragrance permeates
clearing eyes to realize,
there is no one to hate.

The foe we strove so hard to beat,
is seen to be none other,
An image of my tortured soul,
my sister or my brother.

The enemy that I now see,
that causes me such pain,
is just the fool inside of me,
used for another’s gain.

It is that foe I must defeat,
upon him alone I’ll trod,
denying Satan his service,
always remembering God.

This is the only path to peace,
a peace lasting and real;
a peace based on a simple word:
Mankind, thou shall not kill.

And with this word deeply engrained,
into our troubled souls,
that peace not war and life not death,
should be our cherished goal.

So now I see with vision clear,
the other has no blame,
the onus falls upon my heart,
to end this vicious game.

In the aftermath of the murderous spree in France, allegedly committed by a French “Jihadi,” Mohammed Merah, it should be clear to any observer that the so-called Jihad movement will never bring any good to Islam. Only a lunatic could believe that murdering school children in cold blood can somehow lead to a positive outcome for the cause he espouses. Only someone whose understanding of religion is totally void of any higher moral considerations can believe that maniacal slaughter can be a ticket to heaven. It is the height of delusion to believe that justifying mass murder in the name of “avenging” the excesses of anti-Muslim forces in place like Palestine, Iraq or Afghanistan can somehow point to a moral high ground.

“Jihadis,” who are victims of such delusional thinking are far removed from reality and from serving Islam either in the East or the West. Their nihilistic violence and wanton massacres in the Muslim countries they operate in only create fear and loathing among local populations. Their bloodthirsty tactics are used by anti-Muslim polemicists to misrepresent Islam and to discredit the heroic nature of popular resistance movements in Muslim countries that have been invaded and occupied by foreigners.

Here in the West, their heinous “operations” only serve to strengthen resentment towards Islam and to empower the most hawkish elements in these societies in their effort to garner expanded support for the wars on Muslim countries along with their assault on civil liberties here. Only a fool can believe that fostering an atmosphere of fear and distrust towards Islam and Muslims will do anything other than translate into growing efforts on the part of the fearful to eliminate the source of their distress.

In the face of these reoccurring atrocities, many Muslims are asking an obvious question, “Just who are these people working for?” It is obvious that they are not working for the best interest of Islam and Muslims. Is it a mere coincidence that the most well-publicized actions of the “Jihadis” come at the worst possible time for the Muslims?  Consider, by way of example, that the infamous 7/7 (June 7, 2005) attacks in Britain occurred at the height of the Edinburg Summit, which was dedicated to placing the eradication of hunger at the top of the international agenda. What was the immediate result of those senseless bombings? International headlines proclaiming that the fight against terrorism will remain the number one priority of the western powers and that the fight against global hunger will have to be put on the back-burner.

Similarly, in May 2004, at the height of the Abu Ghraib torture controversy, and the heated debate about the rogue nature of the United States war machine, the “Jihadis” decapitate Nicholas Berg and then circulate a video of their ghastly deed via the internet. What was the immediate result of that operation? The end of the growing debate on the legality and strategic efficacy of torture along with questioning the illegality and morally bankrupt nature of the war itself that was growing in the United States. There are many other incidents of this sort that we could mention to call into question the concern that the “shot-callers” of international “Jihad” have towards Islam or the best interest of the Muslim people.

Now, when the massacre of 17 Afghans, most of them women and children, by a member of the US Army is creating a wave of antipathy towards the war in Afghanistan, the “Jihadis” send out one of their minions to murder both Muslims and Jews in France. What is the immediate result of this latest “Jihadi” horror? The end of the outrage over the Afghan massacre, allegedly perpetrated by an American sniper, Robert Bales.

It is difficult for someone in the West to feel more disgust and revulsion towards atrocities committed in distant lands, no matter how repugnant, than they do towards atrocities committed in cities and towns they reside in or have intimate knowledge of. As the outrage towards what happens over “there” dissipates, a climate leading to the escalation or perpetuation of those faraway atrocities is fostered. Who are the biggest losers in the ensuing carnage? Innocent Muslims.

Innocent Muslims are also the biggest losers here in the West. It is ironic that the first three people Merah murdered were all Muslims: Imad Ibn Ziaten, Mohamed Legouad and Abel Chennouf. Like the French Jewish community, the Muslim community is forced to mourn the tragic loss of their loved ones. However, Muslims alone, both in France and elsewhere, will be left to deal with the backlash these attacks will precipitate. That backlash may include reprisal attacks and it will certainly include an escalation of anti-Muslim hate -in all of its manifestations.

Those of us who have been speaking out against the menace of so-called “Jihad” must redouble our efforts. “Jihad” is far more than a threat to the lives of unsuspecting innocent people, both here in the West and in Muslim countries. It is a threat to our religion, in terms of how Islam is being represented by the advocates of “Jihad” and how it is being perceived by others. Muslim scholars cannot remain silent and allow this misrepresentation to go unaddressed.

As for those youth who have been alienated by the systematic “othering” and “niggerizing” of Muslims in the post-9/11 anti-Muslim climate that is deepening here in the West, they would do well to consider a different set of religious teachings when studying Islam. True religion is not to be found in emotional and sensational reactions to current events and mind-numbing atrocities. True religion is not found in a self-glorying end brought on by a hail of bullets or a murderous act of suicide.

Rather, true religion provides the spiritual direction needed to find one’s self-worth and human value in ones relationship with God. True religion provides the solace and succor needed to find inner peace even when outer realities are crushing. True religion provides nobility that empowers its possessor to fearlessly challenge oppressors while mercifully protecting life, regardless of the race, religion, color or creed of the living. True religion provides a path to heaven that is paved with devotion, lofty morals, patience, and struggling in a dignified manner against the guiles of one’s ego, the vicissitudes of the world and the vagaries of both power and powerlessness.

As for those who are deceived into believing that wanton murder, mayhem, destruction, suicide and inviting war and hatred against one’s coreligionists represent an express road to paradise, they should think deeply before embarking on that path. Religion teaches and history demonstrates that such a path is a sinister, nefarious route that winds steadily, oftentimes irreversibly, into a deep, dark, cold abyss.

Those younger than that have heard tales of that 1982 massacre. Furthermore, the young and old live with the unheard echoes of the screams of tortured family members, neighbors or someone they have heard of who had been dispatched to the dungeons of Tadmur Prison, or the expansive gulag of torture centers scattered throughout the cities and towns of Ba’thist Syria. They also understood that no one could be trusted if one were tempted to voice even the mildest words of dissent. The secret police are ubiquitous, so much so that one of the first warnings given to an outsider more accustomed to open political discussion, is, “Even the walls have ears.” The collective weight of the suspicion and the horrors, some quietly whispered, others unmentioned and unmentionable combined to create a population easily controlled and readily accepting to forgo any real political rights or freedoms in order to live in peace.

So, when the regime decided to torture and murder the innocent school children in Dar’a who had launched their version of the Arab Spring revolts being broadcast into their living rooms daily by Aljazeera they figured the message would be loud and clear. In American street vernacular, “This is Asad’s Syria and we don’t play that stuff here.” The result was unexpected, the people of that poor border town, erupted to protest the regime’s excessive and unjustified force. The regime had miscalculated and the protests quickly spread. That miscalculation illustrates the vagaries of political violence.

Now, as the country stands on the brink of a civil war, there are things that those of us outside of the country should be clear about. First of all, there will inevitably be opportunists, the Americans, the Israelis, the Iranians, the Russians, the Chinese and others who will try to influence the conflict in ways that advance their political interests and agendas. However, our support for any of those sides should not lead us to miss the essence of the conflict, namely, that an oppressive, single-party police state brutalized its citizens to the point that a favorable political climate led a critical mass to declare that enough is enough. Iran’s continued ability to supply Hezbollah via Syria, Russia’s ability to maintain a political beachhead in the Middle East, America and Israel’s ability to thwart growing Iranian influence in the region and effect “full spectrum dominance,” which are all issues that will play into the eventual outcome of the crisis, are of secondary importance at this point.

Secondly, while it is tempting, especially in the face of the actual assaults on several major Syrian cities, to urge for outside military intervention, such intervention would likely push a regime far better organized and far more ruthless than Qaddafi’s Libya to levels of violence that could easily result in hundreds of thousands of casualties. Such intervention would also likely spark a dangerously unpredictable regional war. Hence, if one of the main desires of the supporters of the Syrian people is to minimize the loss of life, outside intervention is likely not the best option.

Thirdly, the vast majority of Syria’s oppressed majority Sunni population follows the lead of their scholars. While the slavish support of the regime displayed by some Sunni scholars does not begin to represent the position of most of the Sunnis in Syria, there are other scholars who have taken a more nuanced position. While falling short of a call for an open revolt, these scholars condemn the excesses of the regime, urge political reform and call for an immediate cessation of all attacks on unarmed demonstrators,  and for the immediate release of all prisoners of conscience as well. The influence of these scholars cannot be underestimated and any actions on the part of outsiders that is radically incongruent with the positions adopted by these scholars is unlikely to aid in the popularizing of the revolt beyond the current levels of support.

In light of these realities, what are the best steps forward for those outside of Syria who wish to see the establishment of a representative political system in Syria? First of all, we must call for the end of all violence from all sides in the conflict. The regime, as we have mentioned above, miscalculated when it launched a violent repression of the nascent movement in Syria, a movement that was initially calling for political reform, before it was radicalized by the violence of the regime.  However, the violent elements of the opposition also miscalculated when they launched an armed rebellion. They provided the pretext for the regime to escalate its brutality and the political backdrop for the Russians and Chinese to veto attempts by the UN to cripple the Syrian regime, and they made the conservative elements of the Sunni religious and business establishments, who would have likely thrown their weight behind a continued peaceful protest movement fearful of a descent into total chaos, and, hence, hesitant to endorse the rebellion. Some opponents of the regime argue that a violent resistance is necessary for self-defense and the defense of the unarmed elements of the movement. However, the feelings of those who are thus far not actively opposed to the regime must also be accounted for in any calculus that endeavors to assess the efficacy of violence. At the end of the day, this element will be critical in determining the fate of the country.

We must escalate pressure on the regime by expanding the scope and number of demonstrations demanding the dissolution of the authoritarian Syrian state. Increased outside pressure will work to further isolate the Ba’thist regime in Syria and will encourage continued peaceful protests, despite the clear dangers, by people inside of the country. Expanded protests must target the Russian and Chinese embassies in various countries. Increased pressure on Russia and China, coupled with a widening nonviolent protest movement inside of Syria, will greatly expand the scope of international pressure on the Syrian regime and undermine the arguments of its supporters.

Greater consideration must be given to the religious scholars and political leaders inside of the country who are more representative of the Sunni masses and have not yet actively joined the opposition movement. By being overly responsive to only the more radical elements of the opposition, those of us outside of the country run the risk of marginalizing or alienating those masses whose support will be absolutely critical for a peaceful resolution of the crisis. Saying that does not mean that the actions of those who have actually stood up and are risking their lives to protest the excesses of a brutal regime are not critical to the success of the movement. However, if they are not joined in massive numbers by their fellow countrymen and women, the critical mass needed to effect meaningful change may be lost.

In conclusion, we pray that Almighty God blesses the people of Syria with a free government of their choosing where the dignity of all Syrians is respected, dissent is encouraged and the sacrifices of so many whose lives have been lost will not be in vain.

This narration focuses on four things that are essential to our religion: Islam (Muslim practice), Iman (Muslim dogma), Ihsan (States of inner excellence) and the Sa’ah (Doomsday). To rephrase the focal points of this Hadith, we can say that Islam is a religion that demands of its adherents that they do something, that they believe something, that they embody something and that they prepare for something. What we do involves the devotional acts that are enjoined by the religion. This is the essence of Islam, in this particular context. What we believe involves the dogma that we affirm as agreed upon by the scholars who have mastered the prophetic message and distilled from it the essential beliefs whose affirmation is necessary if a person is to be considered a Muslim. This is the essence of Iman, again, in the context of the Hadith. The states of being that a believer embodies are illustrated, in the immediate context of the Hadith of Gabriel, by the saying of the Prophet, peace and blessings of Allah upon him,  “...that you worship Allah as if you see Him. If you fail to see Him, be mindful that He observes you.” This is the essence of Ihsan. Finally, by living a life, which encompasses in a real way all of the aforementioned elements, we are preparing for the end of things in the world, or Doomsday.

To expound further on the idea of a Muslim embodying something, we can add that this is an aspect of our religion that many Muslims fail to adequately consider. Specifically, the idea that we are to embody the prophetic virtues is lost by many. Those virtues, which the Prophet, peace and blessing of Allah upon him, embodied are an articulation of the ontological stations he attained to. In other words, his very being, for example, embodied the station of patience. This ontological reality then manifested itself in his character as he displayed unmatched patience in his dealings with others. This is what Ihsan is about.

Imam al-Qushayri, in his Risala, mentions some of the states a believer should strive to embody: repentance or penitence (Tawba); sincere exertion in worship (Mujahada); spiritual insularity (Khalwa or ‘Uzla); God-consciousness (Taqwa); religious scrupulousness (Wara’); worldly detachment (Zuhd); silence (Samt); fear of God (Khawf); hope for God’s Mercy (Raja’); sobriety of heart (Huzn); suppression of the appetite for food and drink (Ju’a); humility (Tawadu’); opposing the whims of one’s ego (Mukhalafa al-Nafs); avoiding envy (Hasad); avoiding backbiting (Ghiba); contentment (Qana’a); trusting in Allah (Tawakkul); thankfulness (Shukr); being certain of divine truths (Yaqin); patience (Sabr); being mindful of Allah’s observation of one (Muraqaba); being pleased with Allah’s Decree (Rida); willing servitude to Allah (‘Ubudiyya); strong conviction for truth and religion (Irada); consistency (Istiqama); sincerity in all of the relevant realms (Ikhlas); honesty (Sidq); shyness (Haya’); freedom from the weight of worldly engagements (Hurriyya); constant remembrance of Allah (Dhikr); concern for others (al-Futuwwa); viewing things in the light of truth (Firasa); good character (Khuluq); generosity (Jud) and many others. [1]

One of the loftiest of stations mentioned by Imam al-Qushayri, and others, is that of thankfulness (Shukr). To fully strive for the actualization of this station in our lives we must know its meaning. The linguistic meaning of Shukr is from Sha-Ka-Ra, which means an animal attaining to pasture and then fattening on it. Thus, the Arabs say, Sha-Ka-Rat al-ibilu, meaning the camels attained to pasture and became fat. The expression Hisan Shakur means a horse that is fattened up by very little fodder. In general, an animal that is shakur eats little but grows much.

This definition gives us insight into the nature of a thankful person. It does not take much to please them. We find that a person that is truly thankful is appreciative of very little. When we give them the smallest gift they are deeply grateful and seek to express their gratitude in the warmest terms and kindest actions. As for the ingrate, no matter how much they receive they desire more and fail to express any gratitude for what they have received.

Thus, the effect of a blessing, be it pasture or fodder, is seen on the animal who receives that blessing, in its increased size. Likewise, the effect of a blessing given by Allah to His servant manifests itself on the tongue, heart and limbs of a thankful person. Hence, in the technical usage of the religious scholars, as expressed by Ibn Qayyim al-Jawziyya, thankfulness means “to manifest one’s appreciation for the blessings bestowed by Allah on the tongue, through praise and acknowledgment; in the heart by witnessing the giver of the blessing and loving Him; and on the limbs by willingly accepting His guidance and obeying Him.” [2]

This definition helps us to understand that the spiritual path is not a philosophical picnic.  It requires action, the action of the heart, the tongue and the limbs. Knowledge though, does play its part, in fact, as emphasized by Imam al-Ghazali in the Ihya’, it is the foundation of the subsequent acts of thankfulness. He says:

You should know that thankfulness is among the stations of those journeying to Allah. It is also [like other stations]organized around the categories of knowledge (‘Ilm), state (Hal) and action (‘Amal). Knowledge is the foundation and it bequeaths the state, while the state [in turn] bequeaths action. As for knowledge it is the knowledge that the blessing is from the giver of blessings [Allah: al-Mun’im].The ensuing state is the happiness resulting from His bestowing the blessing. The action is undertaking what is intended and loved by the giver of the blessing. [3]

Imam al-Ghazali outlines a process whereby thankfulness can become actualized in our lives. The foundation of this process is the knowledge that every blessing we have ultimately comes from Allah. In our increasingly “material world” people are losing touch with this great reality. Many view their hard work, intellect or creativity as the source of the good they enjoy. They cannot conceive of the role played by the divine in their good fortune. Hence, we witness the growing disinclination on the part of the wealthy to share their wealth with the less fortunate members of our society. In the face of appeals for greater charity we increasingly hear retorts such as, “Poor people should work hard as I did…” “Those people should pick themselves up by their bootstraps like we did…”  People uttering such statements may recognize the blessings they enjoy, but they fail to see the giver of those blessings, and because they do not see or acknowledge the giver of the blessing, they neither see nor acknowledge the rights He has established in their wealth.

The various sayings of the scholars we have considered let us know that to really be people of thankfulness we must be people who praise and worship our Lord. When the Prophet, peace and blessing of Allah upon him, was asked why he was standing in prayer at night until his feet were swollen, he replied, as the tears flowed down his cheeks, “Should I not then be a thankful servant?” [4] His thankfulness was expressed in his worship. This should be our case.

A final way we can express our thankfulness in indicated by the name of Allah, al-Shakur. One of the meanings of this name is one who rewards a small amount of human effort with a great amount of grace. A vile criminal can enter into Islam one moment and then die the next. Having done only one righteous deed, uttering the Testimony of Faith, he is rewarded with eternal bliss in Paradise. How small was his action compared to the magnitude of Allah’s grace? This should remind us that in all of our relations and dealings in the world we should try to give far more than we take. This is especially important when the dominant ethos is becoming take as much as you can and give as little as possible. Let us take time to reflect on what it truly means to be thankful, and let us work to the extent of our capabilities to extend the blessings we enjoy to others, not just on one day, but every day.

Notes:

[1] See Abi al-Qasim ‘Abdul Karim bin Hawazin al-Qushayri, al-Risala al-Qushariyya fi ‘Ilm al-Tasawwuf (Beirut: Dar al-Khayr, 1413/1993), 91-254.

[2] Ibn Qayyim al-Jawziyya, Madarij al-Salikin bayna Manazil “Iyyaka na’budu wa Iyyaka Nasta’in” (Damascus, Syria: Maktaba Dar al-Bayan, 1420/1999), 250.

[3] Imam Abu Hamid Muhammad bin Muhammad al-Ghazali, Ihya’ ‘Ulum al-Din (Beirut: Dar al-Qutayba, 1412/1992), 4: 120.

[4] Bukhari, 1130.

In choosing Abraham to make that awesome call, God honoured him greatly. He further honoured him with one of the most profound descriptions ever given to a human being. He says, “Truly Abraham was a nation, devoutly obedient to God. Naturally inclining towards the true faith, he was not amongst the idolaters. He was abundantly thankful for the blessings God bestowed upon him. He chose him, and guided him to a Straight Way.” (16:120-121)

God describes Abraham as a nation. One interpretation is that he was a repository of all good human traits and virtues. During his long and distinguished life, Abraham demonstrated characteristics such as chivalry, patience, honesty, loyalty, hospitality, graciousness, and most importantly, an uncompromising commitment to upholding the Oneness of God. As he was, so should we be. We should exert our utmost to embody these and other prophetic virtues. Furthermore, we should realise that it is our duty to call humanity to these virtues. God orders us, “Let there arise from you a community calling to all that is good.” (3:104)

Abraham was naturally inclined towards the worship of God, and a strict monotheist. The magnitude of this characteristic is brought home to us when we realise that Abraham was alone in a world of idolatry. Despite that, he was prepared to sacrifice his life to defend and uphold the standard of the Oneness of God. In his days, the idols that people worshipped were idols of wood and stone. Today, the idols people worship have changed. However, we should be opposed to idol worship nonetheless, especially when that worship, in its modern manifestations, is proving destructive to individuals and societies.

The modern and postmodern conditions have bequeathed unto humanity an array of “idols” which are worshipped besides God. Perhaps the greatest idol arising from our condition is the individual’s worship of himself. In what sociologist Christopher Lasch describes as a “culture of narcissism,” it is easy to appreciate the penetrating question asked by God in the Qur’an, “Have you not seen the one who has taken his vain inclinations as his god?” (45:23)

The havoc being wreaked on the western psyche and soul by a pervasive narcissism is beginning to manifest itself in the traditional Muslim homelands. Much of that damage can be traced to the pervasiveness of western culture, a pervasiveness which has not emerged from a congruent belief and social system. In other words, what we see in the Muslim homelands is the tree of western culture grafted onto Islamic roots. Such a tree is destined to produce the sort of societal dysfunction and anomie we see prevailing in most Muslim countries.

We can see the extent of this pervasiveness when we consider, for example, that the political institutions that guide Islamic movements and self-proclaimed Islamic governments are actually western institutions. We fight our battles using western military technology and tactics. We are educated in institutions patterned along those in the West. Increasingly, most of the urban population is housed in western-styled, cement apartment blocks. The people wear western clothing; they cultivate the land according to western agricultural techniques. They work in western-styled factories—usually subsidiaries of western multinationals. Those who can afford to, eat in western restaurants such as McDonalds, KFC, or local imitations of the same. They spend billions of dollars smoking and cultivating tobacco, a destructive habit popularised in the West. They spend greater billions on soft drinks, even when it affects their ability to purchase food and drink of real nutritional value for their families. They take their sick to hospitals built and administered according to western models, utilising western medicines and surgical techniques. They squander valuable time watching meaningless programs on television sets pioneered in the West, when not reading newspapers that utilise western journalistic techniques and advertising practices, or playing sports developed in the West. They relax to what is essentially western music, even though for the time being, most of the lyrics are still in eastern tongues. Even the intelligentsia is unified by western languages, English or French—not Arabic. In such a cultural milieu, it would be difficult to expect that Islam would have a deep impact on the lives of ordinary people.

We do not intend for this article to become a pointless diatribe against the West. However, many of the problems facing humanity, such as crushing national debts, grinding poverty, growing disparities between the rich and the poor, the continued and accelerating destruction of the environment, and our exponentially enhanced ability to kill each other with increasingly sophisticated and deadly weaponry, are all facilitated by an international environment shaped by increasingly hegemonic western institutions. As Muslims, we should have the vision and courage—Abrahamic courage—to work for a world that while acknowledging and benefiting from the many positive advancements bequeathed to humanity by western materialist civilisation, work to minimise the damage caused by its negative and darker innovations.

Abraham was also described as being grateful for the many gifts and blessings bestowed upon him by God. We read in the Qur’an, “He (Abraham) was abundantly grateful for the blessings God had bestowed upon him.” (16:120-121) Graciousness should have an exalted place in the life of every Muslim. As Muslims living in western lands, we have more to thank God for than any other group of Muslims on earth. We have experienced the fullness of the meaning conveyed by the following verse, “He has completed His Blessings upon you, in open and hidden ways.” (31:20) Were we to attempt to enumerate or express the magnitude of those blessings, we would not be able to do so. Among the open blessings we could mention are food, drink, potable water, sanitation, health, wealth, shelter, clothing, security, education, and despite certain well well-publicized abuses, the overwhelming majority of us live under the protection of the law. Among the hidden blessings, we could mention understanding, discernment, psychological stability, and faith—the greatest blessing of all.

All of these blessings, and countless others we could mention, are subordinate to two other blessings, which are frequently completely taken for granted, the blessing of existence, and the blessing of sustenance. Ibn ‘Ata-Allah expresses the immensity of those blessings in the following penetrating words, “There are two blessings that are not extraneous to anything in existence, and that are indispensable for every form of creation: the blessing of origination, and the blessing of sustentation.” No matter what heights of arrogance and ingratitude a human being may reach, there is no one who will go so far as to claim that he has brought himself into existence, or that she sustains her own life.

Therefore, we should fervently and without stint express our gratitude to our Lord. Imam Ghazali mentions that graciousness consists of knowledge, a state, and action. As for knowledge, it is a firm knowledge of the one who bestows all gifts, God. As for the state, it is the delight which ensues because of His bestowing the gift. As for the action, it is undertaking that which is sought and beloved by God—namely, pure, unadulterated worship and devotion.

So let us go forward and rededicate ourselves to the worship of God and the service of humanity. Let us thank God for the many blessings He has bestowed upon us with every ounce of energy we can muster, from the bottom of our hearts, and from the depths of our soul. Let us also remember, that God does nothing in vain. Our being Muslim at this critical juncture in history is not without purpose. Our existence here is part of a divine plan, and the deeper our understanding of that plan, the deeper our realisation of the tremendous responsibility we shoulder. Our situation presents us with staggering challenges, and places before us daunting work. However, if we take up those challenges with the courage, determination, vision, and patience which availed Abraham throughout his life, like him, we may be blessed to change the course of history.

Note:This article originally appeared in the November 2011 edition of EMEL Magazine: http://www.emel.com/article?id=91&a_id=2512