Category: Islam

  • Hijacked Agenda

    At some point in our history, Islam was hijacked by well-meaning community leaders and turned into a religion of fear and compliance, rather than the balanced lifestyle that it actually propagates. It’s that eternal struggle for balance that was probably lost when people veered from the practices of moderation and sincerity because of a fundamental shift in what they aspired towards. Instead of focusing on what drove that shift and remedying that, the community leaders rallied around driving fear into the hearts of the people to encourage them to return to the path of moderation.

    I think there is infinitely more to gain from leading a life of purpose rather than a life of compliance. Compliance has the potential of a successful outcome, but yields very little joy in the journey itself. Purpose has the potential for both, and so it is with Islam as well. Instead of constantly focusing on the repercussions of non-compliance, we should be focusing on the beauty and benefit of compliance. Rather than acting out of fear, we will find ourselves responding with passion and conviction. Every single chapter of the Qur’an, except for chapter nine, begins with the confirmation that God is the most merciful, yet everything that is preached is focused on His punishment and wrath instead. The logic around our approach towards learning and teaching about Islam is fundamentally flawed.

    Understanding the wisdom behind something always leads to an appreciation for it. Where that wisdom has a direct bearing on our lives, it automatically leads to adoption of such principles into our own lives thereby entrenching the benefits of its practices because of the conviction with which we do it, rather than birthing a grudge practice because we’re afraid of the result of non-compliance. Personally, I blame the Indo-Pak influences for most of this. Based on my own cultural influences from my upbringing as a Muslim of Indian descent in South Africa, and referencing my experiences with Pakistani/Indian and Arab communities in my work abroad, the consistent trend is clear. The common motivator for discipline in the Indo-Pak communities is dominated by punishment or negative consequences that are to be imposed, rather than experienced as a natural outcome, coupled with an absence of opportunity or total intolerance to question the rationale behind what is being taught.

    It is from this same quarter that I see regular accusations of deviancy and even disbelief against practicing Muslims simply because they (those Muslims) don’t comply with the preferred interpretations of the Indo-Pak-based schools of thought. The emphasis on the ritualisation of everything Islamic, and the focus on imposing social structures that have no direct basis in the traditions of the beloved Prophet (peace be upon him) lead to unhealthy dynamics that tear communities apart. What started out as a need for revival has fast turned into a turf war. The sectarian rhetoric continues to pour down in bucket loads from the pulpits, while at the same time pleading for Allah’s mercy in the delivery of rain to a drought stricken land.

    I am convinced that there are simply too many self-proclaimed scholars brandishing about man-made titles that are supposed to emphasise their religiosity relative to the average Muslim, which establishes them, in the eyes of a warped society, as superior Muslims to the rest. Islam has never been about title-hood, inherited privilege, or binary thinking. It has always been about principles and values that align with the core nature of what we need to achieve a fulfilling and purposeful life coupled with a harmonious interaction with society. It is about moderation and justice, and subscription, not compulsion. Too often we mistaken laws that were intended for guiding our personal actions with laws that are intended to establish harmony in society. For this reason we see fit to pass judgement and, when within our means, punishment against those that indulge in an act that does not transgress the rights of others, but is only harmful to the individual.

    Islam has been hijacked by the scholars long before it was hijacked by the West. The scholars, with their divisive politics, have made it easy for the West to use Muslims as their fodder for their wars. The masses that blindly follow play to the personal agendas of the scholars that seek to prop themselves up as leaders of a nation that have no leadership. This reminds me of the stench of opportunism among the same leadership that is ever ready to chastise the masses for their non-compliance or wayward behaviour, but never take responsibility as the self-proclaimed leaders that they are, for being incapable of leading the nation of Muslims out of the quagmire that we find ourselves in.

    The most potent sign of the times, for me, is the fact that we are living proof of one of the major signs of the hour, where Allah promised to raise a nation that will re-establish the beauty of Islam because those that inherited its custom will no longer serve its true purpose. The majority of the growth of Islam is from reversions to Islam, and not from the offspring of families that were born into Muslim households. Islam is being wrestled away from the traditional strongholds that assumed to be the flag bearers of this beautiful way of life, but they’re so caught up in their self-praise and condescension on lesser Muslims, that they would rather assume themselves to be the strangers that were promised paradise, while not realising that they don’t fit the description to begin with.

    I’m often reminded of the prophecy that states that a time will come when we will despise the scholars. The general assumption is that such a disgust towards scholars will be due to ignorance or evil intent on the part of the masses, but most don’t consider that it may be due to the unacceptable behaviour of the scholars themselves. I think the claim to being a scholar is akin to the profession of humility. The mere profession of the same leaves the claim null and void. We don’t need self-proclaimed scholars or schools of thought to resurrect the honour of the Ummah. What we need is a return to the Islamic traditions (the Sunnah) that won the hearts of the most vile of humankind at a time when even Europe was sunken in barbarism and acts of filth so vile, that most would prefer to recall it only as fairy tales or romanticised fictional stories instead.

    Despite the hijacked history of Islam, it was not spread by the sword. The sword was only ever raised in defense of an imminent attack. Muslims went out to meet their enemies rather than wait for their enemies to come to their cities. These days we invite the enemies in, and then go out to plead for their mercy to escape the horror that we created at home. It is no wonder that the reverts to Islam consistently demonstrate a better understanding and appreciation of its intent and principles than most Muslims that have been raised in a traditional Muslim household. In  the absence of authentic leadership, and a world full of tainted sources of knowledge, being a Muslim of moderation becomes exceedingly difficult at a time when questioning is needed, but is not afforded.

  • On Sin for the Sinless

    We’re experiencing a drought in South Africa at the moment. In some areas it is the worst they’ve had it in 30 years. One town even reported their tap water turning salty because the river mouth has dried up, causing the seawater to seep in. In response to this drought there have been calls from all political and religious persuasions to use water sparingly and support each other where possible, especially in the worse hit areas.

    The Muslim community responded as well and scheduled a special congregational prayer for rain to be held tomorrow morning. It is no different to the manner of praying for any other prayer time, but the intent and purpose is distinctly different. As Muslims, we believe that such conditions as drought befall us because of the general level of sin in our communities. Now before you dismiss this as religious hogwash, consider my perspective first.

    The subscription to the notion of sinning is not necessarily constrained to religion either, and most certainly not limited to Muslims. So set aside the stigma and think of it as an imbalance in life, and by extension, society. We always think of sins in a transactional way. We assume that the sin itself is what brings the negative recompense, but generally fail to consider the broader context of the environment that sustains such sins.  When we indulge excessively, either in good or bad, we tend towards extremism. Such extremism leads to imbalance, which is typically manifested in unnatural conditions that befall us. Extremism, again setting stigmas aside, is when we party more than we reflect, consume more than we contribute, or destroy more than we create. Within this context, I believe, the true nature of sinning is revealed.

    Droughts are caused by imbalances in the environment. Destroy the natural balance of an ecosystem and the results will mean the destruction of the ecosystem. Remove the trees that are the lungs of the earth and the earth will cease to breathe. Simple, yet so difficult for most to grasp. More importantly, relative to the point I wish to make, the reasons for this imbalance is what drives us to do the stupid things that we do like destroying balance in favour of imbalance. We party hard because we need to escape, or we need to feel included. The destruction it causes internally, and often to those around us as well, is ignored because we’re distracted by the gratification we feel from the ability to escape or the void that is filled when we feel included.

    Trees that are not appreciated for their contribution is quickly consumed as a trivial resource because it holds the promise of wealth. Re-purposing the fertile land to hold a shopping mall or block of apartments that will yield premium returns on our investment quickly dwarfs the need for reason around why the trees should be respected. The excess we indulge in for purposes of wealth creation distracts us from the balance we are responsible for maintaining. Chasing these trinkets leads to excesses, usually sinful in nature, because it goes with the territory. In other words, the sin is just the symptom of a sick society, it is not what makes society sick.

    What I am struggling to articulate is that when we hear religious leaders talk about our sins being the reason for the natural disasters we see around us, we automatically assume that it is a specific and deliberate response from God to smite us for our actions, when in fact it’s merely a natural consequence to the imbalance we created. This is just one example of this cycle. Far too often we find ourselves seeking answers in symptoms forgetting to reflect on the causes that landed us in the unfortunate situation to begin with.

    The sinless are those that are faultless. They’re the ones that believe that everything untoward that happens to them is not deserved. They believe that the occurrence of misfortune must be imposed and can never be a cause of their own doing. The sinless are the naive, the ingrates, the distracted ones. Those that are not naive, ungrateful, or distracted know that there are no sinless beings around. We all make mistakes. Just because the mistakes are not intended (they wouldn’t be mistakes if they were) doesn’t mean that we’re suddenly immune to the consequences. It’s like accidentally killing someone and then saying I didn’t mean to kill them hoping that that would miraculously undo the destruction that your action caused in the first place.

    The state of being sinless exists only in our own minds when we’re in denial. When we stop associating it with religion and punishment, we’ll start seeing it for what it is. It’s a harm we perpetrate against ourselves first, before anyone else. The excess, while being directly harmful to others around us, started eroding the good within us long before we acted on it. The collective imbalance of society is bound to result in an outcome that is larger than the sum of the contribution of each of us. It’s like a snowball effect. One plus one does not equal two in this case, because it often accelerates as a factor of the contribution and not just a reciprocation in equal parts.

    The lesson, for me, is simple. Stop harming myself, before I can stop harming others. Stop blaming others for the harm that I impose on myself. The rest will find its own balance. The difficulty in stopping the harm is not due to an inability to stop. It’s due to the unwillingness to give up the gratification that the excess offers us. The less likely we are to give it up in favour of more sustainable means of fulfilment, the more likely we are to reach the tipping point on a global scale. Say hello to climate change.

    [I’m too lazy to fully complete this thought process right now]

  • Trinkets of Distraction

    As I walked through the ‘sacred relics’ chamber of the Topkapi Palace, I was mesmerised by the melodious recitation of the Qur’an. At first I thought it was a recording because of the consistency of the tone and pitch of the recitation, until I walked past the booth where the reciter set and continued reciting as if there was nothing around him that mattered. It was just him and his recitation of those beautiful verses. But as I walked through those chambers my attention was drawn to the common trend I noticed on so many artefacts. These artefacts comprised of various personal effects of the prophet (peace be upon him), his closest companions, and immediate family. It was a collection of impressively ornate pieces alongside some really rudimentary looking items.

    The embellished ones had two dates indicated, whereas all the more simplistic items that included actual garments worn by some of the earliest luminaries of Islam had only a single date. The difference was painfully clear. In its original state, all those items were plain and practical. They weren’t embellished in gemstones, or silver mouldings, nor gold detail. For example, the drinking bowl of the prophet (pbuh) was a regular wooden drinking bowl that he used for water. The second date I noticed confirmed the period during which the silver embellishment on the outside was attached to the bowl. The differences between the two dates were generally 7th century for the original item, and 13th to 17th century for the embellishment.

    The 7th Century was when the prophet (pbuh) lived, and the 13th Century was when many recognise the end of the Golden Age of Islam. Whether or not that was a coincidence, I don’t know. But what is striking for me is that it does coincide with a period that marks the eventual slide of the Muslims from being at the forefront of progress across almost every sphere of human development. While my views are largely conjecture (since I lack any inclination to conduct a formal study of the subject) the important point that stands out for me is that the embellished and ritualistic way of life that we see among Muslims today was not evidenced in these early artefacts of the greatest personalities of Islam.

    At some point, being so accomplished, we lost our grounding and became obsessed with demonstrating to the world, internal and external to the Islamic empire, the extent of our success. The substance of what we knew or practiced was no longer sufficient. It’s almost blasphemous in my mind.

    I find it difficult to process the arrogance that would go along with the decision to take a humble water bowl of the prophet of Islam and turn it into an ornate mantel piece presumably out of love for its owner? Surely such love should be the preservation of the way of life of the prophet himself, rather than to indulge in excess that he specifically and boldly opposed in everything that he did? But this was no longer the case. Even their swords we encrusted in jewels and gold. Why?

    I found this disturbing to the point where I worked my way hurriedly through the chambers and left. My longest pause was at the display that contained two simple garments, one that belonged to the daughter of the prophet, and another that belonged to one of his companions (may peace be upon them all). These remained in their original humble states, with visible patchwork where it was mended, and a natural wear from its use. This resonated with me. This reflected the simplicity that epitomises the humility with which they lived, despite having the resources of an empire at their disposal.

    Ostentatious displays of religiosity has become the hallmark of many Muslim communities. This is not an echo of the origins of Islam, but rather of its downfall. But this is not a flaw limited to Muslims. Every religion, and every culture I encounter these days has similar failings. The world is full of indulgence and selfish promotion. Even in charity we find ways of promoting ourselves or our businesses. Sincerity comes a distant second place to self-promotion.

    The same is true for life in general. We’re so easily distracted by how we’re wanting to be perceived that we spend more time developing that appearance than investing in the substance that makes the real difference in our lives and the lives of those around us. Islam and Muslims are under attack because we’ve largely departed from this path of simplicity and sincerity in our application of Islamic principles and practices. The same is true for those that are more ostentatious than they are sincere. They are also despised by the people that don’t subscribe to such elitism, so it stands to reason that the same would be true for religious zealots. It’s just a pity that those zealots are the ones defining the perception of a way of life that offers immense peace and moderation for a world steeped in self-indulgence and excess.

  • The Purpose of Life

    When seeking purpose it is almost inevitable that the search will at some point prompt us to confront our most personally held beliefs about religion, spirituality, and faith. Strange though that many times this is equated with purpose despite most people not tying that self-proclaimed purpose to the manner in which they wade through life. Religion and spirituality is often practised and defined as a specific extension of who we are but rarely defines our complete being, which poses a challenge to the claim that religion gives us purpose especially when considered in light of the priorities we tend to focus on in an ordinary day. Those priorities are rarely aligned with that purpose that we convince ourselves is the beacon by which we steer our course through this world.

    It’s even more strange when I observe people turning to sages and scholars to seek guidance as to their (those people’s) purpose which in turn informs their sense of religiosity or spirituality, often without them even realising it. Most often it ends up confirming their subscription to someone else’s purpose rather than them realising their own purpose. I speak of this in the third person because it is something that I can’t ever recall relating to. There was a time in my youth when learning through academic processes about my choice of religion or cultural practices was an expected indulgence in order for me to be a successful part of the system that society constructed around me. However, applying those learnings without question should only last as long as it takes us to achieve a sense of self where deliberate and conscious effort defines our actions rather than habit or indoctrination.

    The problem is that most people rarely move beyond the indoctrinated mindset because of the fear of being excommunicated from the social circles of which they long to be a significant member. However, so deeply is that fear of exclusion ingrained that even suggesting that they follow blindly in order to appease yields the most aggressive responses, sometimes cloaked in excessive overt spirituality. Unless we break away from such conditioning and start reflecting on our individual accountability for the belief system that we subscribe to, we’ll risk living a life devoid of purpose but cleverly disguised by our subservience to someone else’s calling as being purposeful.

    Our choices or decisions must be based on truths or observations that we have realised in our own lives. It always amazes me to see how easily taken we are by the ramblings of scientists or scholars that define theories and dogma that relies on faith and cannot be proven in this lifetime, but again we fight jealously to defend the indoctrination that we subscribe to while believing that its propagation is our higher calling in life. This applies to both theists and atheists alike. We push ideas and philosophies down each other’s throats insisting that the opposing party is misguided or lacking in intelligence while forgetting that our assumption of intelligence is in fact arrogance, which if considered within the grand scheme of just the observable reality confirms our stupidity instead. I mean, how can we possibly assume a level of arrogance about these belief systems when we’re mere subjects of it rather than designers?

    The problem I have with theists and atheists alike (for the most part) is that they do nothing more than deconstruct each others arguments without providing anything of substance in return. Theories are not substance, they’re only assumptions based on other assumptions that have been accepted to be reasonable assumptions, but nonetheless remain as nothing more than assumptions. So if we are to assume that atheists are correct, then there’s no point in the circular debates or discussions because our lives will only amount to that which our imagination allows it to as long as we’re breathing, since nothing comes after this life. And if that is indeed true, isn’t it a waste of an atheist’s life for them to try to convince others of this ‘truth’ that they believe they have uncovered if it all amounts to nothing once we’re dead? The average theists’ view is just as problematic because they try to convince the atheist that their belief based entirely on faith is a concrete belief because the scriptures say it is so, but often fail dismally when being asked to practically demonstrate the reality of what they profess to be the truth.

    Our legacies serve only to feed our egos. Nothing we leave behind is of any worth to us once we die if the atheist’s view of the world is anything to go by. So again, I ask, if there is no purpose to life except what we construct for ourselves, and then surround ourselves with like-minded individuals that serve only to prop up our egos because of the inherent effect of affirmation, why then should atheists be bothered with whether or not theists believe them, or for that matter, believe in an unseen god? Similarly, why should a theist become obsessed with the belief system of an atheist if they have no physical proof to offer? So where does the truth lie regarding whose definition of the purpose of life is in fact true?

    For the atheists, by their very own philosophy regarding the nothingness that comes after death, any attempt to convince anyone else of why atheists are correct would be a waste of life given how finite life is. However, for the theist, their belief in the after life defines their purpose and conviction in wanting to improve the lots of others and to see others subscribe to a set of values and principles that they believe will hold them in good stead when they believe it will matter most. i.e. on the Day of Judgement. So strictly speaking, if we compare the indoctrination of the one against the other, atheists generally tend to be living the agenda of the theists by insisting on propagating a belief system that holds no value for the disbeliever (so to speak) since by atheistic standards, the theist will amount to nought once they’re dead.

    So perhaps it is time for both sides to realise this and instead of trying to convince each other of the merits of their belief systems, their focus should be on realising the value of their belief systems in a practical manner in their lives so that the demonstration of such benefits may serve as a consolation for the lack of hard evidence regarding who is right. Perhaps through our internalised focus of who we are and what we subscribe to, and the resultant dictate that we should be true to that conviction in everything we say and do, we will convince others of the veracity of our claims to be on the path of truth or intelligence.

    The purpose of life therefore lies not in what is professed, nor in what is dictated or indoctrinated, nor in rituals or in irreverence but rather in what is realised to be of meaning beyond the selfish accomplishments of our own existence. In fact, I would hazard to go as far as saying that even if the theist strives to selfishly achieve the goals of their afterlife independent of their contribution to society, such a goal will remain elusive after death because of the neglect of their duties and the rights of those around them.

    So in choosing my purpose in life, I have found myself inclined to reflect and observe rather than to dictate or indoctrinate, and in so doing, I’ve chosen those ways and philosophies that align with what I believe to be a logical outcome to this life. Even the casual observer can see that true justice does not exist in this lifetime. Even an eye for an eye does not yield true justice because the loss of an eye for a singer does not bear as much consequences as the loss of an eye for a scientist. It is exactly such relativity that dictates that the human need for justice cannot ever be fulfilled in this world. Considering this reality, for me, it therefore stands to reason that justice is only possible under the informed judgement of the One that created this system of cause and effect. If no true justice is possible in this world, and there was no consequence to this life except for those rewards or difficulties we earned in this lifetime, then what could possibly keep us obliged to respect the rights of another? In fact, on what authority would we then define those rights, or respect it? If such authority is established in society as a whole, who then establishes the authority for the imposition of those rights and responsibilities on the one that refuses to subscribe to society’s ideals?

    It therefore stands to reason that in the absence of such a higher authority my right to murder or plunder must be respected just as much as another’s right to protect and maintain. This creates an impossible situation and fails to answer the most basic need of being human and that is to be treated fairly and to be maintained in a dignified manner. If we were to assume that that were just an evolution of societal standards, it would result in each of us being aggressors on anyone that disagrees because the imposition of our will through self-proclaimed authority will be the only means through which such a ‘natural’ order could be maintained. This seems illogical on all levels, and it is through such and similar reflections that I have arrived at my choice of purpose in life, as well as my subscription to a belief system that aligns with such observations and aspirations. But that is my purpose that I have chosen for myself. The moment I choose to impose that on someone else under the guise of wanting them to be guided correctly, I merely feed my ego and betray any higher purpose that I may profess to be serving.

    For this reason, if nothing else, there can be no compulsion in religion. By extension, there can be no dictate of purpose either. We must seek to consciously choose our values in life, and if the belief systems that claim to be divinely inspired are indeed so, then it stands to reason that such introspection and observation will lead one to be aligned with such a belief system and compulsion for compliance will never be needed, nor justified.

     

  • Simply Complicated

    A regular debate that I find myself caught up in is that of the views of interpreted Islam versus what I naively would like to believe is the simple and straight forward way of practicing Islam. I’ve always argued that the views of the scholars, especially the big four, were taken to the extremes by their students or adherents, rather than intended to start up what we have today which is nothing short of a clash of sectarians.

    Again naively speaking on my part, I always maintain the belief that Islam is the ultimate simple way of life. It is a way of life that should not be so complex that a simple man without an education must be able to engage and practice its wisdom without falling foul of the tenets of the faith. As always, there is a middle ground, and that middle ground must be based on practicality rather than academics. Unfortunately, from my experiences both online and offline, the implementation of the simpleness of Islam has been relegated to one of academic discourse rather than beautiful principles.

    I keep reminding myself that the companions were not the most educated lot, and in fact, nor was the beloved prophet (pbuh) either. Then I consider the current level of debate and debunking that happens in their names or from their efforts to maintain a simple guide to a wholesome life, and I really wonder if we’re over complicating a really simplistic and peaceful way of living? I think we are. Our debates are most often about the detail of rituals rather than the value of the principles being reflected in those actions. The logic behind the beauty of Islam becomes manifest when we reflect and we seek to understand the nature of man, not the nature of rituals.

    Another deeply held belief that I have is that Islam is closest to our innate nature than any other way of life we may encounter. History is replete with philosophers, scholars, students, and others trying to uncover the secrets of the most balanced lifestyle that would lead to inner peace whilst immersed in a chaotic world. Islam already has those answers, yet the majority of Muslims are struggling to cope with modern pressures because Islam is presented as a set of rituals that is independent of our basic needs.

    When we view prayer as a ritual, or charity as a burden, or when we view children as an expense or an heir rather than a gift, then we lose the very essence of that natural way of life that is so beautifully balanced in Islam. We fail to see that Islam is not a set of rituals, nor is it a law book. It is a guide to achieve the most meaningful balance in this lifetime that is possible. We complicate that balance, in fact we compromise our ability to ever achieve it when we try to implement Islam as a set of rules separate to that of our daily lives where the focus is on compliance rather than benefit.

    Heaven and hell shouldn’t feature in our considerations of what we choose to do or how we engage with others. At the risk of appearing deluded or arrogant, I honestly believe that if we viewed Islam correctly, we would see Islam in the light it was intended, which is a system so beautifully balanced, that it allows us to literally achieve the best of both worlds. We’ll find peace and fulfillment in this lifetime, while also inherently earning the best that the hereafter has to offer. Being indoctrinated with the pervasive culture of ritualistic compliance instead of principled guidance, it becomes exceedingly difficult to find that balance that was shown to us to begin with.

    The never ending sectarian arrogance of the Ummah doesn’t help either. We’re all so focused on proving that we know it better than anyone else, that proclaiming believers to be disbelievers because of a differing of opinions has become an international sport. Worse than this, we can easily relate to this concept of international relations between Muslim countries because as is evidenced in current affairs, nationalistic pride, and similarly cultural pride, has taken front stage compared to the universality that Islam offers us. Religious arrogance and excessive piety lies at the foundation of the current rot in the Ummah. While there is a hint of tolerance starting to be reflected in the tone of the statements made by various Muslim leaders, these are so few and far between that we’re still generations away from this becoming the norm.

    Muslims are in strife today even as they become the most dominant religion in the world, because that is exactly what they’ve done to Islam. They’ve turned it into a religion, a set of rules, a set of rituals, and a set of fear-infused standards of compliance, and have largely lost sight of the true beauty of Islam. May Allah guide us all, Ameen.

  • Islam versus Democracy

    I’ve seen a number of people suggest that the current state of affairs in Egypt is proof that Islam doesn’t work. I disagree. In fact if anything, it proves that democracy doesn’t work. Then when there is an illegal coup that suits the ones with the physical might over the populace, it’s framed as the will of the people. If the will of the people could be legally expressed in that manner as an acceptable form of democracy, then the USA would not be stuck with the despicable government that it is today.

    The strange thing for me is that we keep looking to have Shari’ah implemented as if it is something external to our personal lives and incumbent upon a government to enforce as a legal system only. I beg to differ. I’m  not a scholar, nor an Egyptian, and definitely not a political analyst, but it seems logical to me that if we as Muslims conducted ourselves as Muslims in a majority Muslim country (not just Egypt), then whether or not government enforced it, the principled benefits of Shariah will automatically be achieved. However, when we insist on viewing Shariah as something external to our individual selves, and we take a lethargic approach to establishing Islamic principles and practices in our lives while believing that national identities come before our identities as Muslims, then expect things to go horribly pear-shaped very quickly.

    While the events in Egypt may have triggered these thoughts, it certainly does not apply only to them. Neither Shari’ah nor Islam failed, or is failing in Egypt, or in any other Muslim-majority country. Muslims are failing, and democracy was never a feasible option to begin with. If democracy was all it was cracked up to be, there would not be civil strife across the heartland of democracy in the Americas and Europe as we’re seeing it today. But we find it necessary to delude ourselves into believing that the will of the majority is automatically more informed than the will of the minority. If that were true, the majority of this world would be intellectuals and rational human beings, and retarded fads, ridiculous fashion trends, and horrific cultural practices would never stand a chance. But reality is clearly not on the side of democracy, or capitalism for that matter, both of which appear to be increasingly difficult to tell apart these days.

  • When Prayer Becomes Worship

    Quite inadvertently I realised this week that we only apply our minds and our hearts to those things from which we hope to acquire good. At first I thought it was just another superfluous thought, but it seemed to resonate in most things I did that day, especially prayer. Being a Muslim, there is never a shortage of emphasis by others on my need to comply with religious injunctions, especially those related to prayer.

    I’ve always taken exception to people who do things for the sake of compliance, because that is rarely sustainable and almost never fulfilling, with prayer being at the top of that list. Compliance and its promised rewards cannot be the only good that can be obtained through such submission, and this is not limited to religious submission only. In everything that we do in our lives, those things that have little or no identifiable reward often results in half-hearted attempts to do something with the intention of pleasing others, or to avoid ridicule or reprimand or worse, to avoid punishment. That just seems like such a waste of life.

    When I observe others, I find that the ones that do things with the most conviction are those that realise the benefits or the impact of what it is that they’re doing. For the same reason, you would find a janitor that would take more pride in their work than a qualified surgeon. It’s not the prestige of the job that drives that passion for detail and excellence, it’s the realisation of the contribution of what you’re doing relative to the greater good that drives us to want to do more than the bare minimum to accomplish the task at hand. For this reason you will find that two identically skilled and qualified individuals will produce a very different quality of result simply because of the personal perspectives and convictions that drive their actions.

    Complacency is only subscribed to when we lose sight of the true purpose of our servitude. In everything that we do, be it spiritual or physical, there must be a benefit for ourselves first before there can be a benefit for others in order for us to apply ourselves sufficiently to the task at hand. That personal benefit is often not material in nature and could take the form of fulfilling deeply held needs that we’re rarely consciously aware of. However, in serving others, we fulfil our need to be significant and to matter in a reality beyond just our own. In the spiritual realm this translates into finding personal benefit in our submission to the object of our worship.

    When prayer becomes a grounding point, a point of reflection, and a means towards attaining a clarity of thought and purpose let alone appreciation for what we have, that is when prayer becomes more than just a ritual. Understanding how that moment of submission balances the clutter with the sublime that leads to a more wholesome life is what turns it into an act of worship, rather than an act of obedience, or need. When all these realisations come together in our minds when we set ourselves down to pray, that moment becomes a cherished moment that cannot be rushed or compromised, but instead it will demand a level of mindfulness and conviction that will reflect in everything else that we do. It’s no wonder then that we are taught that if the prayer is sound, then everything else will be sound as well.

    Even if a ritualised form of prayer is not something that you subscribe to, the reality of being human will drive you to points of deep reflection on the purpose of life, creation, and what lies beyond. Perhaps that is the moments of true prayer on your part, regardless of your religious persuasion, and perhaps the conviction with which we meet those moments has a far greater bearing on the rest of our lives than we could ever imagine.

  • Still The Distracted Ummah

    The sad reality of this Ummah is that it is prone to being divisive while crying for unity. We find it so simple to speak disparagingly about the personal perspectives that some adopt, and choose to openly mock them in their absence, thinking that not mentioning names is sufficient to free us of the hypocrisy of that action.

    We find it easier to highlight the shortcomings of every sect, every community, every sub-culture, or any person, but find it extremely difficult to celebrate the common ground, to build on the positive aspects that we share, or to jointly pursue beneficial programs that will contribute towards the unity of the Ummah rather than constantly hammering down on that wedge that sectarianism has created.

    A strong and united Ummah doesn’t happen on its own, nor does it miraculously form through dua. Dua unaccompanied by action is fruitless, hence the very plain instruction that guides us to tie our camel AND trust in Allah, not just trust in Allah blindly without any action.

    A united Ummah is a result of a united society. A united society is not possible without united communities. United communities will never be established if we have internal bickering and political agendas that make the American government look saintly. Unsurprisingly, united communities require united families to establish its foundations. A united family is not possible without committed individuals striving for harmony and understanding within the family unit. Finding the required common ground on which to build this entire structure that we all so achingly yearn for requires individuals committed to these holistic goals before they find reason to commit to selfish objectives that undermine these goals.

    The simple truth is that it starts with us as individuals before it becomes a global problem. Every global problem is a result of a critical mass of idiots that contribute towards the universality of the issues that result in said problem. We need to stop pacifying ourselves against the shortcomings of others. We need to stop being creative in introducing western concepts and western agendas into Islam under the guise of progressiveness, liberation, feminism, or similar such euphemisms that belie the true nature of the courses being pursued.

    Political correctness has no place in this Ummah. It has no place in Islam either. Political correctness breeds insincerity, and insincerity is at the heart of hypocrisy and disunity. If we’re forever prone towards counting our troubles and taking for granted our blessings, it’s hardly likely that our generation will see the Ummah progressing towards the noble status that we inherited from Rasulullah (SAW) and subsequently destroyed because of nothing more than infighting and selfish pursuits.

    Talking about the need for a reawakening is only a distraction from actually doing it. The time to talk about the strategies is long gone. We have strategists and intellectuals crawling out of the woodwork in droves, but very few who are willing to put into practice the knowledge that they so fervently seek to acquire.

    I’m often reminded of the prophecy that says that a time will come when the Ulama will be despised, and I realise that the basic assumption is that this will be so because people will despise the religious teachings that the Ulama try to establish. However, it is also entirely possible that the Ulama will be despised in the same way that unprincipled leaders are despised by their subjects. We have factories churning out Ulama by the dozens, online universities making the acquisition of Islamic knowledge easy and convenient, western institutions offering degrees in Islamic studies, and of course we have access to entire collections of ahadith and Qur’anic commentary through mediums that allow a layman to develop a critical and informed opinion on almost any aspect of Islam without leaving their favourite arm chair. Despite this massive and unfettered access to information, including students and scholars alike that have years of studies applied to acquiring this knowledge, the Ummah is in a state so despicable that we are impotent in the face of blatant persecution and abuse throughout the world, not least of which includes the so-called Muslim lands.

    Yet we still have time to point out the errors of our brothers and sisters, and we also still have the presence of mind to judge who is deviant, who is kafir, and who is damned to hell, while Muslims are starving themselves to death to get us to notice that there is a bigger issue that the Ummah needs to deal with beyond the pettiness of liberalist agendas and personal preferences. May Allah have mercy on us for our distracted state, and may He guide us towards a path of conviction in the beauty that we all profess to hold in our hearts. That is the beauty of Imaan. Ameen.