BY MARC manley

– DECEMBER 29, 2010

POSTED IN: ISLAM IN AMERICA, MUSINGS, RELIGIOUS LIFE IN AMERICA (This article is published here by the kind permission of the author, Marc Manley)

كرم المرء دينه ، ومروءته عقله ، وحسبه خلقه

“The nobility of a man is his religion, while his manliness is his discernment, and his regard is his character.” Abū Hurayrah via al-Bayhaqi in his as-Sunan al-Kubra.

Some time back, I wrote a small article which turned into a khutbah, a halaqah, and some subsequent blog posts talking about the need for a spiritual maturity on the part of Muslims in America; to come of age, as it were.  While the words were initially met with approval, I still feel they fell somewhere short of the mark.  I continued to talk and lecture from the classroom and the minbar, and was dismayed at what I witnessed: A living disconnect, a living dysfunction amidst Muslims, both young and old, immigrant and indigenous.  There seemed (and still seems) to be a lack of reification of Islam’s values—things such as devotional prayer, the Oneness of God, love for the Prophet and so forth—a process to bring them into play in daily life.  Islam’s values have largely become locked away by Muslims in a plastic, sterile vocabulary that seldom goes beyond the perfunctory “Qur’an and Sunnah”.

In order to not render myself guilty of my own claims, let me be specific.  I cannot account for the number of Jumu’ah prayers I have attended where the rank and file come in their most drab, their most dingy clothing.  Ripped jeans and T-shirts are a common sight.  Middle-aged men attend Friday prayer dressed in sweats, jeans, and all articles of mundane clothing.  Young men (perhaps someone can correct me but I see a much better response from Muslim women, young and old) attend prayer in the shabbiest of clothing, often with holes in them (some I am sure are purposely done for the “cool” factor); their backsides are frequently exposed, revealing their underwear or worse, their nakedness (my parents lovingly endured the many phases of my youth, but I hardly think nakeness would have been one they would have allowed).  Let me make something clear here, these critiques are no solely leveled at “’hood Muslims”.  I have witnessed the same behaviors at Ivy League universities amongst the Muslim Student Associations (MSA’s).  Muslim students attend prayer dressed in the same foppish T-shirts and jeans, or even worse, shorts, with their thighs exposed¹.   For some reason, there is an unspoken dispensation given for students to show up as they like.  Not only are these Muslims detached from the tradition of honoring their religion, as Abū Hurayrah indicates, but their prayer itself may be invalid.  Over and over again I see men going into sajdah(prostration) with their shirts hiked up, exposing their back sides and often, a bit more (let your imagination fill in the blanks or the proverbial “cracks”).  What is even more disparaging is the hypocrisy I have been witness to by some of these very same brothers who are quick to turn their gaze on a woman who is not “properly covered”, or even worse, happens to wander over into the men’s section.

So what is at play here?  Or more importantly, what is at stake?  One observation that stands out clearly is not only a lack of appreciation, but a lack of indoctrination of Muslims into the tradition of Islam (small “t”): Muslims have been conditioned to respect and venerate the vocabulary of Islam: Salah, Qur’an, Prophets, Shari’ah, etc., but have seldom been invited to take ownership over these principles, let alone bring them down off of their abstract shelves and put them into play in their own lives.  The results of this schizophrenia has been the near-complete separation between the utterance of a venerated principle (i.e., “Sunnah”), and its enactment on the part of that very same person.  How else does one explain the recitation of such neo-slogans as “having to return to the Sunnah” while praying with one’s underwear showing or attending Friday prayer in one’s play clothes?

The landscape of American Islam is an ever changing kaleidoscope of slogans, cliques, personalities and the like.  This is not so much of a railing critique as it is an acknowledging that Muslims in American (and indeed outside America given American culture’s viral nature) should not expect to remain immune to this phenomenon de facto by nature of being Muslim.  Case in point has been the emergence of “Traditional Islam” onto the stage of American Muslim imagination.  This neologism is very close to becoming a brand name versus signifying anything concrete.  Muslim organizations across the board have adopted its use as a means of granting themselves legitimacy.  It’s not that these organizations may not indeed have claims to legitimacy (as indeed, most if not all do in some way or another) but rather it’s the manner in which this terminology disarms their target audiences of truly benefiting from the teachings they have to offer.  As it stands, “Traditional Islam’s” pedagogy fails to impart to its target Muslim audience, “you need to live by and enact these codes, these edicts, these moral injunctions, in your life”.  All too often to the contrary, targets of Traditional Islam are deceived or misled into a false sense of quietude, by which their lives are magically transformed into being better Muslims, ignorant of the disconnect articulated above, to speak nothing of the crushing loneliness that many Muslims continue to experience, as confessed to me time and time again.  The neologism itself has changed shape via the canopy and backdrop of the American Muslim canvass: Salafism, Sufism, and even in its plain clothes form, Traditional Islam.  I chose to make this distinction as I am not overly biased against one group or another.  To the contrary, I would hope these groups would reanalyze their approaches and rethink their success rates, for the issue is ubiquitous, as has been confirmed from friends of mine who are active in all the aforementioned circles.

Last month (November 2010) I wrote a short piece about the function that story telling plays in the Muslim tradition, one which is dying out.  Similarly, despite the fact that Muslims today have more cataloged access to this so-called tradition, it is dying out as a lived practice.  In fact, we can see the same stance and relation Muslims have today towards “Traditional Islam” as they do towards the Qur’an and Sunnah: Adoption of modes of dress, that are presumed to be more authentically Muslim, supersedes implementation of Muslim tradition; attempts to revive art forms such as calligraphy (of which I happen to personally be a fan of); in sum, a treasure hunt of bygone relics of a former, more nobler or “quaint” epoch.  To the extent that one can excavate these relics, one has become more and more a proponent of “Traditional Islam”, despite whatever gnawing and nagging feelings of isolation and detachment exhibited in so many who are in pursuit of it, not to mention personal character defects that lay at odds with value systems found in the “Quran and Sunnah.”  What is being missed here about tradition is precisely that thing which tradition is trying to get at: Acting upon one’s values, not simply memorizing and reciting them.  When the veneration of values become detached from the practice of those same values, the results are reminiscent of the Prophetic narration in which Muslims, despite their numbers, are akin  to “froth, such as is found on a torrent of water”².  What Muslims are missing today—those on the pedagogical side of the “Traditional Islam” isle as well as those seeking it—is tradition’s power to root and cement the seeker in a reality that reflects his or her beliefs, publicly and privately.  I am reminded by H. P. Lovecraft’s observation on tradition.  He muses:

In a cosmos without absolute values… there is only one anchor of fixity…, and that anchor is tradition, the potent emotional legacy bequeathed to us by the massed experience of our ancestors, individual or national, biological or cultural. Tradition means nothing cosmically, but it means everything locally and pragmatically because we have nothing else to shield us from a devastating sense of “lostness” in endless time and space.  (Schultz and Joshi)

Tradition in Islam (arguably in other arenas as well) does more than simply tell us where, how, and in what order to place our footsteps (proverbial and literal), but also affirms that we are doing so to garner the pleasure and reward of God Almighty.  In as much that Traditional Islam (as a brand) claims to evoke the legacy and authenticity of the Prophet [s], its power ultimately rests in its ability to acclimatize it (i.e., the Sunnah) to our locality.  To return us to our example about Friday etiquette, how and in what way will Muslims enact the Prophet’s edict to “wear their best clothes”³?  This, to date, has been mostly patronized by literal interpretations of wearing a thobe, vis-a-vie the hadith’s word, ثوب (the word “thawb” has been understood by many scholars to be representational of clothing in general, a word that is capable of encompassing a variety of styles).  In the absence of a tradition that confers agency, not simply administers it, the non-thobe wearing crowd appear to see little to no value in dressing well for Friday prayer, donning instead the same disheveled look (i.e.,  T-shirts, jeans, and the like).

I see this tension—a clash of temporals—a phenomenon akin to what Dr. Sherman Jackson dubs “juridical empiricism”⁴ , that act by which (religious) communities—Jackson’s “Believers”—form a “last-ditch effort to find refuge from the deluge of modem secularism”⁵.  Jackson continues, “Every serious commitment to Islam … assumes that meaning is restricted to the strictly lexical sense of words and that allegorical, figurative, or metaphorical interpretations are most often attempts to escape or distort the true meaning of scripture”⁶ (Jackson).  I have heard from Muslims, both immigrant and indigenous, that wearing a suit is “imitating the kāfir”; the necktie is the “noose of civilization”.  Another example of the “forest ‘fore the trees” syndrome found in the current “Traditional Islam” dilemma, is the adoption of the fez (a hat worn by Muslim men throughout the Muslim world), a hat, that despite its origins who lay outside Revelatory Islam, has been adopted as a bona fide symbol of authentic Muslim identity⁷.  What has been lost in time is the appropriating power of Muslim tradition, in this case, the appropriation of the fez, originally a “foreign object”, as an appropriated Muslim head piece, to condone and convey identity and agency (two areas American Muslims are in desperate need of).  In other words, Muslim tradition at some point in time conferred upon the red felt hat a degree of symbolic Muslimness; an identity piece.  The question that begs answering is why has this process arrested?  One could possibly make the case that it is still struggling to stay alive, as seen in the city of Philadelphia, where Blackamerican Muslims have attempted to fuse Middle-Easten modes of dress (thobe) with American urban footwear, namely Timberland boots.  This stylistic look has become iconic and symbolic of Islam amongst Blackamericans in Philadelphia.  It is now, in the local culture, an authentic expression of Philadelphia Islam.  The questions is, can this envelop not be pushed to include, or in the spirit of the fez, co-opt, other modes of dress as well?  It is a gut feeling of mine that many Americans in the broader cultural context object to Islam, not on theological grounds, but on aesthetic ones (i.e., they do not wish to dress like “foreigners”).  If American Muslims are going to get serious about da’wah, then they will have to contend with these issues, not simply calling those who don’t mind changing up their wardrobes.

Putting aside the great sartorial debate for a moment, I want to turn back to tradition itself, and more specifically what tradition means to young Muslims as well as what it means to be young and adult in American society.  In a 2007 interview conducted by Andrea Longbottom, she asks Dr. Robert Epstein, author of The Case Against Adolescence: Rediscovering the Adult in Every Teen (Quill Driver Books, 2007), about his views on the teenage brain and behavior:

I struggle with [teens’ capacity to make sound judgments and decisions] as a parent of four offspring.  That strong tendency we have to want to protect—there’s a reason for that, absolutely.  But the best thing we can do for young people is to give them the tools they need to be independent and to make those decisions.  There’s only so much you can learn by advice from others.  Most of what we learn in our lives comes from experience.  You give your sons and daughters the best advice you can, and then you give them the tools they need to become independent.

If you give them incentives and opportunities to join the adult world, that’s not the same as setting them free.  You’re not pushing them off a cliff.  What you’re doing is saying, “I’m going to welcome you into the adult world.  If you show me you can do this, then you’re going to join us.” You’re not pushing them toward oblivion—you’re pulling them with you into the world of responsible adulthood.  Given the choice between being infantilized in the frivolous world of teen culture and joining the adult world, I believe most teens will pick the latter.  (Longbottom)

Epstein highlights some key items I think every Muslim in America shout stop and take stock of: “incentives and opportunities to join the adult world.” It has been articulated by numerous other cultural analysts, but the fact America at large has an issue with the transition from childhood to adulthood is hard to overstate.  The fact that the video game industry, at nearly $20 billion dollars annually, a stunning figure in comparison to such (former) titans as General Motors, continues to enthrall and dazzle young adult males between the ages of 15 and 40.  Video games are just one example of the many components of modern culture that “infantilize” young people into a practice of frivolity, Muslims again not being immune. Modern society and culture, on a global scale, deifies youth to such an extent that there are few incentives to be found in popular culture for youth to “grow up”.  For me, I see tradition, in all its various articulations as far as Muslims are concerned, as a vehicle which leads and coaches one through life, informing one on how one comes to decisions, especially the journey from child to adult.  Tradition is that which (should) give options: Sometimes one may take the “traditional route”, meaning that you follow an example of those informed ancestors that came before you, such as the Prophet [s], the Companions, Scholars, etc.  Other times, one may need to interpret the reality one faces for which one’s tradition does not have a “lexical” response to.  In this scenario, one strives to move in the spirit of one’s tradition, aiming to achieve the same goal (see Jackson’s example about opening a window, fetching a fan, turning off the lights, and pouring a glass of water) one would hope to achieve were there a “lexical” example; where a textual application could actually apply.

Epstein also highlights the importance of those who are the current key holders and gate keepers to accompany these young adults into their world of responsibility and tradition.  Here it is especially critical for Muslims to spend more time amongst Muslim youth, specifically those of the imāmate and leadership positions.  Doing so will require a paradigm shift in how American Muslims envision and imagine the role of the imam and the masjid.  Muslims must come to put trust in their youth, aiding them in making good decisions, thereby establishing a trust between the generations.  This trust is best earned by being there with these youth as they learn to make those decisions, side-by-side in journeyman fashion, with their adult counterparts leading them, not herding, or worse, chiding them when they make their inevitable mistakes.  In doing so, Muslims will foster an environment whereby they may truly become protectors of one another⁸. The consequences of not doing so are already readily apparent, as we have, are, and may continue to “wrong ourselves” as Surah al-Tawbah, verses 70-71 proclaim⁹.

It is my hope that this article does not convey any latent or secret hostility I have towards the Muslim tradition or any Muslim organization who seek to avail themselves of it.  To the contrary, I have endeavored to learn and study the Muslim intellectual and spiritual traditions, a vocation that has been going strong for fifteen-plus years.  It is my hope and wish that it can be made available to Muslims such that their daily lives are impacted and enriched by its endorsement.  To be sure, there has been some impact on the rank and file Muslim by these various organizations.  I only advocate doing a better job, not to deride them for not doing any good whatsoever.  It is also my hope that as adult Muslims, we can step up our game, and demonstrate through actions and words, what a living Islam looks and acts like.  Through this holistic approach, we may actually be able to redeem ourselves in the sight of God, and put forth a better example to the broader Muslim public the transformative and healing power of Islam.

Footnotes

1. الفخذ عورة الراوي: عبد الله بن مسعود المحدث: البخاري – المصدر: التاريخ الكبير
   جلس رسول الله صلى الله عليه وسلم عندنا وفخذي منكشفة فقال أما علمت أن الفخذ عورة الراوي: جرهد المحدث: أبو داود – المصدر: سنن أبي داود
   خلاصة حكم المحدث: سكت عنه [وقد قال في رسالته لأهل مكة كل ما سكت عنه فهو صالح
   'Abdullah Ibn Mas'ud relates, "the thigh is part of the 'awrah/private parts", related in al-Bukhari's al-Tārīkh al-Kabīr. In Sunan Abū Dawud, Jarhad relates, "The Messenger of God sat down with us and my thigh was exposed so he said to me, 'Did you not know that the thigh is part of the 'awrah/private parts?'.
2. أنتم يومئذ كثير ولكنكم غثاء كغثاء السيل — see Abu Dāwud’s Sunan Abī Dāwud, #4297.
3. ولبس من أحسن ثيابه — see al-Haythumī’s Mujma’ az-Zawā’id, Vol. 2, #177.
4. See Sherman Jackson’s, Literalism, Empiricism, and Induction: Apprehending and Concretizing Islamic Law's Maqāsid al-Sharī'ah in the Modern World.
5. Ibid.
6. Ibid.
7. Just to set the record clean, I happen to own several fez’s as I am quite fond of their style.
8. والمومنين والمومنت بعضهم أولياء بعض — Sūrah al-Tawbah (9), verse 71.
9. ألم ياتهم نبأ الذين من قبلهم قوم نوح وعاد وثمود وقوم إبرهيم وأصحب مدين والموتفكت أتتهم رسلهم بالبينت فما كان الله ليظلمهم ولكن كانوا أنفسهم يظلمون والمومنين والمومنت بعضهم أولياء بعض يامرون بالمعروف وينهون عن المنكر ويقيمون الصلوة ويوتون الزكوة ويطيعون الله و رسوله ألئك سيرحمهم الله إن الله عزيز حكيم — Sūrah al-Tawbah (9), verses 70-71.

Friday Prayer/Jumu'ah Resources

• إن يوم الجمعة يوم عيد و ذكر، فلا تجعلوا يوم عيدكم يوم صيام، و لكن اجعلوه يوم فطر و ذكر، إلا أن تخلطوه بأيام
• "Friday is an 'Eid/Holy Day and a remembrance therefore do not make your Holy Day [Fridays - not Eid al-Adha or Eid al-Fitr] a day of fasting.  Make it instead a day of “fitr” — a day of charity and feasting, unless you connect it with other days.” Related by Abū Hurayrah from al-Suyūti’s al-Jāmi’ al-Sagīr.
• من اغتسل يوم الجمعة ولبس من أحسن ثيابه ومس من طيب إن كان عنده ثم أتى الجمعة فلم يتخط أعناق الناس ثم صلى ما كتب الله له ثم أنصت إذا خرج إمامه حتى يفرغ من صلاته كانت كفارة لما بينها وبين جمعته التي قبلها
• “The one who takes a bath on Friday, wears his best clothes, perfumes himself if he so has it with him then attends the Friday Prayer without stepping on the necks of the people, then prays as God has proscribed it for him, then listens attentively to the Imam from the time he comes out until he [the Imam] finishes his prayer, it serves as an expiation for what was between this Friday and the previous one.” Related by Abū Sa’īd in Abū Dāwud’s Sunan Abī Dāwud, #343.

Extra Reading and Sources

• Storytelling.
• Inculcating Taqwā In Our Lives.
• Jackson, Sherman. “Literalism, Empiricism, and Induction: Apprehending and Concretizing Islamic Law’s Maqasid al-Shari’ah in the Modern World.” Michigan State Law Review (2006): 1469-1486.
• Longbottom, Andrea. The Home School Court Report Vol. XXIII. July/August 2007. 27 December 2010.http://www.hslda.org/courtreport/V23N4/V23N401.asp.
• Schultz, Dave E. and S. T. Joshi, An Epicure in the Terrible: A Centennial Anthology of Essays in Honor of H.P. Lovecraft. Cranbury: Associated University Press, 1991.
• Smell good on Friday — via Oud Select. Borneo Black is my favorite.

TAGS: Abu Hurayrah, al-Bayhaqi, American Muslims, Blackamerican Muslims, da’wah, fez, fez hat, Friday prayer, H. P. Lovecraft, imitating the kāfir, immigrant Muslims, indigenous Muslims, Islamic etiquette, Jumu’ah, juridical empiricism, literalism, masjid etiquette, metaphorical interpretations of Islam, minbar, modernity, mosque etiquette, MSA, Muslim clothing, Muslim etiquette, Muslim garb, Muslim identity, Muslim students, Muslim Students Association, Muslim teenagers, Muslim tradition, neologisms, pedagogy, philadelphia, plastic words, prophet muhammad, Qur’an and Sunnah, Qur’ān, Robert Epstein, sajdah, salafism, secularism, Sherman Jackson, slogans, spiritual maturity, sufism, Sunnah, tradition, traditional islam

ABOUT THE AUTHOR

Marc has an extensive background as an educator, having taught such diverse subjects as ESL, Arabic, and Islamic studies in both the Detroit area and now in Philadelphia. In 2008, he receive his certificate [ijāzah] in the rules of delivering the Friday sermon [ahkām al-Khutbah] from Imam Anwar Muhaimin of the Quba Institute. Marc now works as a public speaker and khatib in the greater Philadelphia area and many points East and West.

February 13^th, 2009 – University of Pennsylvania

المقدمة

إن الحمد لله نحمده و نستعينه و نستغفروه و عليه نتوكل

و نعوذ به من شرور أنفسنا و من سيئات أعمالنا

فمن يهده الله فلا مضلل له, و من يضلله فلا هادي له

و نشهد أن لا إله إلا الله, وحده لا شريك له, رب الأرباب و مسبب الأسباب, فاطر السماوات السبع و خالق كل شئ

و نشهد أن نبينا و إمامنا و أميرنا محمد ابن عبد الله, أبي القاسم, عبده و رسوله, خطم الأنباء و أشرف المرسلين

صلى الله عليه و على آله و أزواجه و أصحابه و أنصاره و ذرياته و سلم

إن لله و ملائكته يصلون على النبي, يا أيها الذين آمنوا صلوا عليه و سلموا تسليما, و بعد

Surely, all praise is due to God, we praise Him, we seek His Aid, we ask for His forgiveness and upon Him do we rely solely. We seek protection in Him from the evil that resides within all of us as well as from the mischief of our own actions.

As for the one that God chooses to guide, there is no misguider for him – and for the one that God misguides, there is no guidance for him.

We bear witness that there is no god but God, known as Allah in the Arabic language, completely alone and without peer or partner, Lord of lords, Causer of all causation, the Fashioner of the Seven Heavens and the Creator of all that is.

We also bear witness that out Prophet, our Imam, our leader, Muhammad, the son of Abdullah, father of al-Qasim, is His slave and messenger – the seal of the Prophets and most noble of the Messengers. May God abundantly send peace and prayers upon him and on his noble family, his wives, his Companions, his helpers, and his progeny. “Surely, God and His Angels abundantly send peace and prayers upon the Prophet – therefore O’ you who believe! Lavish peace and prayers upon him frequently.

As for what follows,

The main topics of this khutbah will pick up on the last khutbah, which focused on looking at the psychology of the human being as Allah as laid out in His Book:

و لو يعجل الله للناس الشر استعجالهم بالخير لقضي عليهم أجلهم – سورة يوسف 10

“And if God were to answer mankind in the same manner for their evil requests as they wish he would hasten on the good, they would be totally annihilated.” [Yunus: 11]

Man often gets impatient when he feels he is under duress. But if God were to answer all of our requests equally, we would be finished. Therefore, God answers based on His Wisdom and judgment of what is really best. This is also a test – as we saw in suwrah al-Baqarah,

أم حسبتم أن تدخلوا الجنة و لما ياتكم مثل الذين خلوا من قبلكم مستهم البأساء و الضراء و زلزلوا حتى يقول الرسول و الذين آمنوا معه متى نصر الله

“Do you think that you shall waltz into the Paradise without such trials as those who passed away before you? They were afflicted with poverty and disease and they were shaken such that the Messenger and those who believed that were with him cried out, ‘When will the Help of God come?’” [al-Baqarah: 214]

As we summarized, being tested is a part of life and how we react to those tests, who we react to God for being tested will determine the results of our test. This is all said to help understand and inculcate the proper adab or etiquette towards God.

To look further into this issue, this issue of being honest to God, we must work on recognizing God, first and foremost, as an authority figure. We are conditioned in our various societies to recognize authority – one can even say this is a sunnah of Allah as it relates to the human beings’ primordial condition [fitrah]. We recognize our parents, our teachers, law enforcement officers as authority figures and we obey them. These signs [ayaat] should be no different to us than the signs that God has put in His Creation to call man to His attention:

هو الذي جعل الشمس ضياء و القمر نورا و قدره منازل لتعلموا عدد السنين و الحساب ما خلق الله ذلك إلا بالحق نفصل اللآيات لقوم يعلمون

إن افي اختلاف الليل النهار و ما خلق الله في السماوات والأرض لأيات لقوم يتقون

“It is He who has made the sun a shining spectacle and the Moon a light, having measured out for them appointed stages so you might come to know the number of years and how to account for time. And God created this in nothing else but pure Truth. Such do We explain the signs to people who have knowledge.” [Yunus: 5]

“Without a doubt, the variances in Night and Day and whatever God creates in the Heavens and in the earth are signs for a people that have taqwa.”

So we can recognize the authority of God by looking at His Creation. When we understand our proper relation with him, we may desist from petty bargaining with One-Who-Has-Everything.

· One of the many theories on the meaning of the word “Allah” in the Arabic language is that it is derived from the أداة التعريف or the definite article [ال] and the possessive له meaning “for him”. Combined, this comes to take on the meaning of “all of which belongs to him”

· ال+ له = الله

But we should not think that being tested only happens in a “negative” context. Indeed, Allah shows us that we are also tested in what is good:

و إذا أذقنا الناس رحمة من بعد ضراء مستهم إذا لهم مكر في آياتنا, قل الله أسرع مكرا, إن رسلنا يكتبون ما تعملون

“And when We have made mankind to taste some of Our mercy after a calamity has come upon them, Witness!, they take to plotting against Our Signs! Say [Prophet Muhammad], surely Allah is swifter in planning. Always are our messengers writing what it is you do!” [Yunus: 21]

It is pointless to try and barter with One Who Has It All. God is clearly showing His Superiority over man and thus counsels us to behave with that knowledge in hand.

We live in an age where many believe themselves to be self-made and self-sufficient people. Imam ‘Ali, may God be pleased with him, gives us some sound words of advice:

من ظن أنه بدون الجهد يصل فهو متمن – و من ظن أنه ببذل الجهد يصل فهو مستغن

“For the one that thinks that he will achieve his goal without effort is a wishful thinker – and for the one that thinks that he shall, by the expending of effort, be successful, is presumptuous.”

Being honest with God has many sides and facets for the human being to analyze and reflect upon. We mustn’t delude ourselves – we need God! And there are so many people out here in our society that need Allah, yet they may not know it.

May Allah make us of the people of sincerity.

The Parable of the Boat

We will see in the below verse how man is always cruising along, happy when the world’s “going his way” but then as soon as he is hit from an unseen vantage point, he cries out:

هو الذي يسيركم في البر البحر – حتى إذا كنتم في الفلك و جرين بهم بريح طيبة و فرحوبها – جائتها ريح عاصف و جاءهم الموج من كل مكان و ظنوا أنهم أحيط بهم – دعوا الله مخلصين له الدين لئن أنجيتنا من هذه لنكونن من الشاكرين

“It is He who makes it easy for you to travel by land or sea – such that you can even travel by boat with a favorable wind and thus they rejoice – then an ill wind turns their way and the waves crash in upon them from all sides and then they think they are overwhelmed – they cry out with all sincerity of the moment to Allah, pleading: ‘If you save us from this catastrophe, we pledge to be from amongst the most thankful of servants’.” [Yunus: 22]

Again – when man needs God [and when does he not need him?], he cries out in anguish, attempting to barter his pitiful obeisance to the One Who Owns Everything. Leave off gainless bargaining and begin a way of showing your obedience and love and respect to your Creator by improving your character – being thankful when your ni’mah is in abundance, not cursing your rizq when it is in short supply, and bearing hardship with patience and understanding. And a final word on good character, a hadith related to us from Imam Ibn Hanbal in his Musnab, through Imam al-Ghazali’s Ihya’:

أثقل ما يوضع في الميزان يوم القيامة تقوى الله و حسن الخلق

“The heaviest thing to be weighed on the Scale on the Day of Judgment will be taqwa of God [for now, we will term this God-consciousness] and goodness of character.”

We ask Allah to make us from amongst the people of good character and forgive us our sins.

Inculcating Taqwā In Our Lives

by Marc Manley

إن الحمد لله نحمده ونستعينه و نستغفروه و فيه نتوكل، و نعوذ به من شرور أنفسنا و سيئات أعمالنا،

فمن يهده الله فلا مضل له، و من يضلله  فلا هادي له،

و نشهد أن لا إله إلا الله، وحده لا شريك له، رب الأرباب و مسبب الأسباب، فاطر السموات السبع، خالق كل شيئ،

و نشهد أن محمدا، النبي الأمي، عبده و رسوله، خطم الأنبياء و أشرف المرسلين، صلى الله عليه و على آله و أزواجه و أصحابه و أنصاره و ذرياته و سلم. إن الله و ملائكته  يصلون على النبي، يا أيها الذين ءامنوا صلوا  عليه و  سلموا تسليما، و بعد

Verily all praise belongs to God – thus we praise Him, seek His aid, repent our sins to Him and in Him do we place our trust. We seek protection in Him from the evil whisperings of our own souls as well as from blameworthy actions and deeds.

For the one God has chosen to guide, there is no misguider for him. And as for one whom God has misguided, there is no guidance. And we bear testimony that there is no god but God, Allah, One is He, with no partner, Lord of lords, Causer of all causes, the Fashioner of the Seven Heavens, Creator of all that is. We also bear witness that Muhammad, the Unlettered Prophet, is His slave and messenger, Seal of the Prophets and most noble of the Messengers. May God send peace and blessings upon him, his family, his wives, his companions, his helpers, and his progeny. Surely God and His Angels send blessings upon the Prophet therefore O’ you who believe!, send prayers and blessings upon him abundantly.

Dear respected brothers and sisters in Islam, I greet you today with the تحية الجنة as-Salaamu ‘alaykum wa rahmatullahi wa barakaatuhu.

First Khutbah – Main Points

-          Responsibility

• Attached to every sane human being is the charge of responsibility.
• Allah is well acquainted with our thoughts and our actions – this should serve as a guide and a warning for us to help sculpt our thoughts and actions.

إن ربهم بهم يومئذ لخبير

“Surely, on that day, their Lord shall be well-acquainted with them.” [Q: 100:11]

-          Spiritual Training

• Spiritual maturity requires spiritual training
  • We must build and develop our religious and more importantly, spiritual reflexes such that we can make better use of the intellect [‘aql].
  • The first step in any situation can often be the most critical – this is similar to boxing or fencing: the first step/move is crucial to the outcome and success.
  • The intuition must be allowed to come into play – once the reflexes are trained then they can work in tandem with the mind [‘aql].
  • Reflexes are often used in self-defense. From here, the idea of self-defense, is where we will look at and examine taqwā.

-          The History & Meaning of Taqwā

• The word taqwā was not unknown in pre-Islamic times [i.e., the Jāhiliyyah]. At-Tabrīzī, in his commentary, al-Hamāsah, gives us a very concise definition of taqwā as it was known to the Arabs:
  • الإتقاء أن تجعل بينك و بين ما تخافه حاجزا يحفظك
  • “Taqwā is the idea that you [A] place something [C] between yourself and that which you fear could destroy you [B].”
  • Taqwā, in a sense, is a type of self-defense or self-preservation system or technique to ward off destruction by placing something between yourself and that impending doom. We will see shortly how this ties into the Qur’ān’s definition and the Sunnah’s definition of taqwā.
• A quick look at taqwā in Jāhiliyyah poetry:
  • In the Mu’allaqah, Zuhayr states boldly:
  • و قال سأقضي حاجتي ثم أتقي * عدوي بألف من روائى ملجم
  • Zuhayr says to himself, “I will satisfy my vengeance [on my brother’s killer by taking his life!], then I will defend myself from their reprisal with a thousand horses, all bridled in support of my cause!”
  • This demonstrates the use of taqwā as a means of self-defense/preservation, from a physical foe. You have to love the Jāhiliy spirit!
  • For a more philosophical take on how taqwā was used, we can look to ‘Amr bin al-Ahtam’s account:
  • كل كريم يتقي الذم بالقرى
  • “Every noble man guards himself against blame by showing hospitality”
  • Here, “blame” is a non-physical threat [the idea of being stingy or unable to provide and be magnanimous was of great importance to the Arabs at this time – it is how they demonstrated their power].
  • What  taqwā demonstrates here is the need to be observant: to recognize an imminent danger and take actions to ward off that danger by placing something between one’s self and that destruction. What about danger that is not so tangible? In modern times, especially those of us who have “kept the wolf away from the door”, we think we are in no danger at all and are free to live “good lives” – that we can self-suffice what is good/bad without the need for a higher authority [Allah/Sunnah]. In the second khutbah, we shall examine the Qur’an’s take on this as well as examples from the Sunnah.

May Allah forgive us our sins and guide us to the Straight Path. For Allah is The Forgiver, The Loving…

الحمد لله, و الصلوات و السلام رسول الله و بعد

Second Khutbah – Main Points

-          Allah states in the Suwrah al-Baqarah regarding taqwā:

و اتقوا يوما لا تجزي نفس عن نفس شيئا و لا يقبل منها شفاعة و لا يوخذ منها عدل و لا هم ينصرون

“Defend yourself against a day that will come where no soul shall be of assistance to another whatsoever – nor shall it put forth an intercessor in its place – no compensation will be taken from it – nor shall there be anyone to come to its aid.” [Q: 2:48]

-          Allah also states in Suwrah al-Baqarah:

و إن كنتم في ريب مما نزلنا على عبدنا فاتو بسورة من مثله و ادعوا شهدائكم من دون الله إن كنتم صادقين – فإن لم تفعلو و لن تفعلوا فاتقوا النار التي وقودها الناس و الحجارة, أعدت للكافرين

“And if you still harbor doubts as to what we revealed to our slave then simply produce a single suwrah of its ilk, calling upon whatever witnesses you may have other than Allah, if you are true to your word! But if you are unable, and you most assuredly are unable!, then protect yourself from a blazing fire, whose fuel is men and stones, lying prepared for the ingrates!” [Q: 2:23]

-          This is a clear articulation by Allah on the definition of taqwā:

• Allah is giving us the chance to come clean and put our affairs in order before it is too late.
• In other words, taqwā is a preemptive technique for staving off Divine Chastisement and Punishment.
• The techniques of Zuhayr and all his horses will do us no good in the grave if we have not put something substantial between ourselves and the Reckoning of Allah.

-          Inculcating Taqwā & Its Understanding

• Like a wild animal, we must become aware! Take stock of our environment and what situations we put ourselves in.
• A short hadīth from the Prophet [s] will demonstrate for us, with perhaps even a bit of humor, another aspect of taqwā:
• عن عبد الرحمن بن علي, يعني ابن شيبان عن أبيه, قال, قال رسول الله, صلى الله عليه و سلم:
  من بات على ظهر بيت ليس له حجار فقد برئت منه الذمة
• On the authority of Abdur Rahmān, also known as Ibn Shaybān, stating that his father said that the Messenger of Allah said: “Whoever spends the night on the roof of a house that has no stone balustrade, then by all means, Allah’s responsibility towards him has been absolved!”
• In other words, do not act recklessly as a fool and still expect Allah to pull you out! This is what is meant but having awareness and responsibility and a spiritual maturity.
• It is here that we see the importance of following a mature outlook that the Qur’ān, the Sunnah, and the Muslim intellectual tradition attempts to inculcate within us: take responsibility for your actions while you can. You must use your brain and yet, not rely solely upon it as the only source of validation.

-          Primary Means of Attaining Taqwā

• A few examples:
  • Related to us from Imam Mālik’s Muwatta’: Mālik heard the Messenger of Allah [s] state: “I was sent for the perfection of character.”
  • عن مالك, أنه قد بلغه: أن رسول الله صلى الله عليه و سلم, بعثت لأتمم حسن الأخلاق
  • Mālik relates to us on the authority of Safwān Bin Sulaym that he heard the Messenger of Allah [s] say: “I and the one who guarantees the orphan, whether for himself or someone else, will be like these two in the Paradise, when he has attained taqwā.”
  • عن صفوان بن سليم, أنه بلغه أن النبي, صلى الله عليه و سلم, قال:
    أنا و كافل اليتيم, له أو لغيره, في الجنة كهاتين, إذا اتقى
    و أشار بإصبعيه الوسطى التي تلي الإبهام
  • This is a beautiful example of three major points coming together that God willing, we can memorize and put in our hearts:

1. The Prophet [s] is stating that whoever commits this action will be like the middle finger and the index finger. Who would not desire this?!
2. Social responsibility! Taking responsibility for the orphan, even if you are not his primary ward, shows a consciousness and awareness that Allah is always watching. It is also a beautiful act of generosity that will help encourage us to other acts of kindness as well as the societal responsibility we have!
3. This act of generosity, this “good dead” is the self-defense/preservation act that will be a barrier between us and Allah on the Day of Judgment.

A closing du’ah, one which we should say every day, from one of the Companions of the Prophet [s], Mālik, where he stated:

اللهم اجعلني من أئمة المتقين
“O’ Allah, make me from amongst the people of Taqwā!”

“Allahumma, ij’alniy min u’immatil mu’taqiyn!”

Marc Manley is a khatiyb of Masjid Quba in Philadelphia, USA and frequently delivered khutbahs in the Philadelphia area. Read more of his khutbahs on his website.