The Manrilla Blog | Life. Art. Religion. Culture.

As Islam continues to sputter along in its American context, post-9/11, various Muslim organizations and groups seek to capture the eye of the masses [who are starting to look more and more like glazed donuts by the minute] by inviting them to “return to Tradition”. I have not noted the capitalized “T” without purpose. Tradition, as it is being marketed currently, is a mono-narrative. Moreover, one might even call it a counter-narrative to the one that is equally applied by the West to Islam/Muslims, in any given time or space. But this concept of Tradition is playing out to be more than simply going back to previously forgotten sources or methods. It is also being linked to privilege. A privilege that takes the form in not only in what economic access can provide but a privilege of ideals. A Believers’ country club, if you will. But one of the main issues with this exclusivity is not solely in the gated mental communities that it fosters but the very idea that Tradition is a panacea. That so long as what is being passed along is stamped with the seal of Tradition, it requires no further investigation, contemplation or scrutinization. But is this truly [the?] tradition? And to what point or end is this tradition to accomplish? What avenues is this tradition to navigate for us? Or are we instead being taken for a ride. Islam in America and more directly, Muslims in America are in dire need for a viable, conducive, productive, creative, indigenous Muslim culture. But how do we get to there from the pre-packaged Tradition we’re currently being offered?

As some of you read before, I had been doing a bit of light reading before heading off to ‘Umrah. Upon my return I decided to put aside some of the heavier bits in favor of what’s been published in magazine format. Two articles piqued my interest: the Summer 2008 edition of The American Scholar, with an article by William Deresiewicz entitled, Exhortation: The Disadvantage of an Elite Education, and Great Neighborhoods, by Mark Hinshaw in the January 2008 edition of Planning. American Scholar deals mostly with issues through a social science perspective, while Planning is a journal in the vein of city planning [The magazine of the American Planning Association]. The two articles are not directly linked and yet, after reading both of them, their impact in tandem drew me to consider the current state of contemporary Muslim education and direction in America [again…]. Read more this entry »

The al-Madinah Institute will be offering a 2-day intensive course entitled, Foundations Of The Deen: An in-depth look into the “Garden of the Gnostics”, by Shaykh Muhammad Bin Yahya Ninowy and Ustadh Abdullah Bin Hamid Ali. Topics to be covered will be Sincerity of the Heart, Concept of Innovation (Bida) in the Religion, What is Ihsan?, Loving the Prophet (sallallahu alayhi wa ala alihi wa salam) as well as other topics. Loation: The Islamic Society of Baltimore [Google map]. Mark your calendars for the 25th and 26th of October. The classes will run from 10am to 5pm each day. To register, click here [registration fee is $40]. For more information, visit the al-Madinah Institute’s web site.

Thanks to the Madinah Institute for posting and making some of the lectures from the 2008 ‘Umrah Trip available. Enjoy this one given my Shaykh Mosen Al Najjar on the Hikm of Ibn Ata Allah. Baraka Allahu fiyka, ya shaykh. More to come soon, God willing.

Abe Lincoln was more of a thinker than many gave credit. From A Fragment on Slavery. July 1854 [hat tip]:

If A can prove, however conclusively, that he may of right enslave B, why may not B snatch the same argument and prove equally that he may enslave A? You say A is white and B is black. It is colour, then; the lighter having the right to enslave the darker? Take care. By this rule you are to be slave to the first man you meet with a fairer skin than your own.

You do not mean colour exactly? You mean the whites are intellectually the superiors of the blacks, and therefore have the right to enslave them? Take care again. By this rule you are to be slave to the first man you meet with an intellect superior to your own.

But, say you, it is a question of interest, and if you make it your interest you have the right to enslave another. Very well. And if he can make it his interest he has the right to enslave you.

Before I delve into the heart of this post I would like to plug and praise the Madinah Institute. It was through their hard efforts that we all had the most enjoyable time, no doubt at the cost of them sacrificing some of their own enjoyment. May Allah reward all of you for your efforts. Second, you will notice that I have abandoned the usual academic, stoic prose in favor of a more heart/religion on my sleeve approach. This was no ordinary trip, thus warranting no ordinary post. I hope you will enjoy it.

But not to fear. For those of you who just anxious to see the images, here they are [if you hover your mouse of the image, it will provide a brief description about it]. I hope that after you view through them, you’ll take a few minutes and read over the post.

Another quick note about the post. When you see [s], this stands for sallallahu ‘alayhi wa sallam [May God send peace and blessings upon him]. It is a salutation that Muslims send on the Prophet Muhammad when we mention his name. Ok. Enough notes. Enjoy.

It’s hard to believe, that at 11:20am, I am sitting comfortably in JFK airport on July 10th, 2008. From the first moment that it entered my head I never thought it would ever come to fruition. I must learn to be more trusting and imaginative with my Lord. Truly, God never ceases to astound. And while the time has seemed to hang in Limbo over the last month or so, it has all compressed here in this moment. All of the thought, the planning, the speculation, snares and trip wires, have evaporated and all that remains is myself, two bags and a 2pm date with a very sexy looking 747.

To relate how this trip even came about I must first relate how I met the brothers from the Madinah Institute at the ISNA 2008 Baltimore convention. They happened to be involved with facilitating it. In short time we were hanging out and having coffee, discussing projects that we might want to work on together in the future. The standard meet and greet that one does at such places. But shortly after meeting them it was immediately suggested that I accompany them on their Summer ‘Umrah program in Saudi Arabia. I politely nodded my head, giving an affirmative response that was more articulated on manners I learned as a child than sincere foresight of actually praying in the Holy Mosque. We promised to keep in touch after the conference, and that I did sincerely intend to do as it’s not often that I meet many Muslims today that I really feel comfortable with. Perhaps I’ve just had a string of unfortunate circumstances. Either way, I am very glad to have met them. Read more this entry »

I met Hazem while he was working at Ali Baba, a restaurant in Ann Arbor owned by a Palestinian family. The dynamic was interesting between the non-Levant Arabs [Tunisians, Yemenis, etc.] and the Palestinians. Many of the non-levant Arabs worked in the greater Detroit area, from Dearborn to Ann Arbor, sometimes at the whim of fellow Arab employers who would pay them low wages, often working for days on end with little to no time off and no worker’s rights. Dearborn especially had a visible caste system with the Yemeni Arabs working low-end jobs and the Palestinian, Syrian and Lebanese being the more affluent.

As for Hazem, I cannot say that his experience was wholly unpleasant. He seemed to get along well with the owners. I had the opportunity to get to know them all quite well myself as I spent a lot of time hanging out in the kitchen with the staff and family. I also taught the owner’s children at a weekend Islamic school. I have fond memories of the times there and when they would allow, I’d even occasionally pitch in [for a free bowl of delicious lentil soup, of course!] and help with cooking, cleaning and deliveries. Hasselblad 501 C/M, Fuji Neopan 400 ISO. Hand-held, available light.

Retrospective?

[1] William C. Chittick’s, Science of the Cosmos, Science of the Soul The Pertinence of Islamic Cosmology in the Modern World [re-read]. [2] The Book Of Illumination Sign Of Success on the Spiritual Path by Shaykh Ahmad Ibn ‘Ata’ Allah Al-Iskandari. [3] Jamaluldeen Abdullah Ibn Hisham al-Ansari’s, Sharh Shudhur al-Dhahab; [4] Sherman Jackson’s, On the Boundaries of Theological Tolerance in Islam Abu Hamid Al Ghazali’s Faysal L Tafriqa; [5] Seyyed Nasr’s, Science and Civilization in Islam; [6] Awdhah al-Masalik ila Alfiyat Ibn Malik Ibn Hisham al-Ansari; [7] Seyyed Hossein Nasr’s, Knowledge and the Sacred [re-read]; [8] Mystical Dimensions of Islam by Annemarie Schimmel; [9] A History of Islamic Legal Theories An Introduction to Sunni Usul Al-Fiqh, by Wael B. Hallaq; [10] also by Wael B. Hallaq, The Origins And Evolution Of Islamic Law; [11] Sufi Essays from Seyyed Hossein Nasr; [12] The Sacred Foundations of Justice in Islam The Teachings of Ali Ibn Abi Talib by Reza Shah Kazemi, M Ali Lakhani, and Leonard Lewisohn; [13] The Art of Reciting the Qur’an by Kristina Nelson; [14] Muhtar Holland’s Inner Dimensions of Islamic Worship - Al Ghazali; [15] The Essential Seyyed Hossein Nasr edited by William C. Chittick; [16] Daniel Abdal Hayy Moore’s Ramadan Sonnets/Poems; [17] Al-Ghazali’s Path to Sufism; [18] Ibn Qayyim Al-Jawziyya on the Invocation of God from Al-Wabil Al-Sayyib Min Al-Kalim Al-Tayyib Muhammad Ibn Abi Bakr Ibn Qayyim Al Jawziyah; [19] Al-Ghazali’s Letter to a Disciple (Ghazali Series) Abu Hamid Muhammad al-Ghazali [re-read]; [20] Mulla Sadra’s The Elixir of the Gnostics Muhammad Ibn Ibrahim Sadr Al-Din Shirazi; [21] Ebrahim Moosa’s Ghazali And The Poetics Of Imagination [continuation]; [22] The Self-Disclosure of God Principles of Ibn Al-’Arabi’s Cosmology from William Chittick; [23] also from Chittick, Fakhruddin Iraqi Divine Flashes; [24] Hadith study: Sunan Abu Dawud; [25] Ira M. Lapidus’ A History of Islamic Societies [continuation]; [26] Ibn Ishaq’s al-Sirah al-Nabawiyyah; [27] The Sufi Path of Knowledge by William Chittick; [28] The Practice of Everyday Life by Michel De Certeau; [29] After the Death of God by John D Caputo and Gianni Vattimo; [30] Tommie Shelby’s We Who Are Dark; [31] The Case for Islamo-Christian Civilization by Richard W. Bulliet; [32] Imam al-Ghazali’s Ihya’ uluwm al-Deen [Arabic version]; [33] The Fall and Rise of the Islamic State by Noah Feldman; [34] al-Ghazali on the Manners Relating to Eating Book XI of the Revival of the Religious Sciences, translation by Denys Johnson-Davies; [35] David C. Lindberg and his The Beginnings of Western Science: The European Scientific Tradition in Philosophical, Religious, and Institutional Context, Prehistory to A.D. 1450; [36] al-Ghazali’s On Disciplining the Soul and on Breaking the Two Desires Books Xxii and Xxiii of the Revival of the Religious Sciences Nakamura; [37] White by Richard Dyer [continuation]; [38] Deliverance from Error and Mystical Union With the Almighty Al-Munqidh Min Al-Dalal by al-Ghazali; [39] Martin Lings’s Muhammad His Life Based on the Earliest Sources [continuation]; [40] Hadith Qudsi; [41] The Connectors in Modern Standard Arabic by Nariman Naili Al Warraki and Ahmed Taher Hassanein [review].

And while this may seem a bit ambitious, I will do my best to wade through this impressive stack this summer. I am going to try to adhere to the order as much as possible.

The last several weeks have been tough ones for the Muslim community here in Philadelphia. With the embarrassing letdown of the bank robbery scandal, many Muslims have been left in a state of bewilderment, angst, anger and confusion. I cannot say that I am not myself afflicted with some of these feelings. But there is always a silver lining. I had the pleasure to spend my weekend with Imam Anwar Muhaimin, partaking in the khatiyb training course. Imam Anwar continues to amaze me as he slowly unfolds the vast array of knowledge he has at his disposal. And as a teacher, you could not have a finer instructor. In fact, I would highly recommend two things: 1) if anyone is involved in giving the khut’bah for the Friday Prayer, I highly recommend the course to both newbies and oldies. 2) A condensed class or halaqah be given, distilled down into a one- or two-hour lecture. It was highly informative and I think it would be good for even lay members and women [meaning those who won’t ever give a khut’bah], allowing people to have a greater depth and appreciation of the significance of the Friday Prayer.

And it is with appreciation and admiration I will continue with. I approached the class as one who used to give halaqas as well as a frequent public speaker. I [wrongly!] assumed it would have a similar feeling. Just get the vernacular down and I’d be on my way. I couldn’t have been more off course! In a beneficial but amusing way, at the end of the second day, all of us participants were given an opportunity to deliver a short, sample khut’bah that we had to write up. Being full of bravado I happily volunteered to go first. As soon as my foot hit the mimbar though, a feeling came over me; something in between fear and awe. And this was with just ten people! Words that I’ve said a hundred times over in Arabic suddenly stumbled clumsily off my lips. My tongue felt like it swelled and I couldn’t think straight. My notes were right in front of me and I rushed through everything. My khut’bah was only six minutes but halfway through, I was sweating, as were many of the other participants. We all laughed at each other and had a great time. Imam Anwar in particular seemed amused as we all went up with one feeling and came down with another. Read more this entry »