Category: Islam

  • Cultural Appropriation (cont.)

    coragem:

    This is for cynicallyjaded, who was interested in my views on cultural appropriation.

    I feel that the careless throwing around of the term cultural appropriation somewhat deligitimises it when it actually occurs. A non-native wearing Native American tribal headdresses and prancing around with facepaint on, or someone wearing a bindi with no regard for the meaning behind it; that is what I understand to be cultural appropriation, and when used in that context, then yes, it is a problem and it does happen.

    Cultural appropriation is so much more than someone simply wearing the clothes of another culture; or eating the food of another culture. I agree that imitation and appropriation are two completely different things; which it seems a lot of people on tumblr don’t understand.

    Now, the reason why I became annoyed with the term being thrown around, is because the things that were being said were along the lines of ‘white reverts and reverts in general feel cut off from their own cultures so they appropriate Arab culture and fetishise it.’ 

    I felt that that was offensive to reverts who are genuinely trying to follow Islam without any interference from culture. I just want people to think before they completely debase and alienate us reverts by making it out like we’re trying to steal everyone’s cultures. If you do meet a revert who you think is ‘appropriating Arab or Asian culture’, then why not speak to them about it, and give them naseeha, as opposed to making angry tumblr posts on the topic.

    If people want to take up a cause; why don’t we deal with the sheer amount of racism in the ummah? Or our Muslim brothers and sisters who are imprisoned? Or our brothers and sisters in other countries being tortured and oppressed. Just saying, there are bigger issues at hand here.

    (Anyway, cynicallyjaded, I generally agreed with the views expressed in your post.)

    I agree with your views as well. The part I missed in my post was when cultural traditions are used mockingly by others not of that culture. In that case, they’re just downright disrespectful, and again, would probably have a cultural void of their own, hence their need to legitimise their rootless stupidity by ridiculing the culture of others. 

    But if not done offensively, I find it difficult to imagine any good reason for someone to take exception to others adopting or even adapting their cultural practises to fill a need in their own life. Even cultures themselves have variations of practises and traditions within their own groups, Indians being a typical example. You have the Indian culture itself, and then you have the castes within the culture that have various permutations of how certain cultural practises are observed. 

    But for some, such variations are only allowed if you’re of the same racial or ethnic background, which is somewhat hypocritical (in my opinion), since that would tend towards racism or bigotry rather than a defence against cultural appropriation. 

  • Cultural Appropriation

    cynicallyjaded:

    To me, it sounds like a desperate effort on the part of those with barely any roots to lay claim to a culture that they don’t understand, will probably never fully appreciate, will subscribe to selectively, and are using it purely as a tool to establish some sort of elitism because they lack any credibility elsewhere in their lives.

    Imitation is supposed to be the best compliment, so next time you see someone appropriating your culture, thank them. Their efforts will probably contribute more to the preservation of your cultural roots than your efforts to claim guardianship over something you probably had nothing to do with regarding its establishment.

    Of course, if someone is actively trying to alter the truth about the roots of a specific cultural practice, by all means correct them. But more often than not, the debates around this on Tumblr is about others practising some elements of a different culture that they don’t naturally belong to, and that is then misconstrued as appropriation. It’s not. It’s imitation or adoption, but not appropriation.

    In my mind, the Europeans going into Eastern lands, colonising it, destroying its historical records and recreating a new adulterated view about the sources of the knowledge and culture that they now claim to own, is cultural appropriation. Seems like most don’t understand the difference between imitation and appropriation.

    ap·pro·pri·a·tion/əˌprōprēˈāSHən/

    Noun:

    1. The action of taking something for one’s own use, typically without the owner’s permission.
    2. The artistic practice or technique of reworking images from well-known paintings, photographs, etc., in one’s own work.

    This entire debate about cultural appropriation, especially within the context of this wonderful global village that everyone is always happy to celebrate and be a part of, is superfluous.

  • Debatable debates, and questionable quotes

    After seeing a post this morning that was quoted to be from Hadith Qudsi, I doubted its authenticity which led to me browsing through the collection of Hadith Qudsi to see if it may have been a variation in translation or not. I couldn’t find it. The ‘offending’ quote was:

    I wonder at a person who preaches to people but not to his own soul

    If anyone has knowledge of the origins of this hadith, or if in fact it is a hadith, please let me know, but so far, it doesn’t appear to be hadith at all. It has a strong under tone of rhetoric, and in my limited knowledge (may Allah forgive me if I’m wrong) I’ve never known Rasulullah (SAW) to speak with rhetoric, so immediately this quote raised alarm bells. 

    However, the good that came out of this for me was being reminded about the following hadith:

    Book 1. Hadith Qudsi. Hadith 006.

    The Authority Of Al-Numan bin Basheer : I heared the messenger of Allah say : “That which is lawful is plain and that which is unlawful is plain and between the two of them are doubtful matters about which not many people know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah’s sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the heart.”

    Reporters.

    Narrated by Bukhari and Muslim.

    I’ve italicised those words that I found most inspiring. What strikes me most about this is that it is a reflection of the numerous debates I witness on a daily basis, on Tumblr and in real life, regarding matters that are based on opinions or interpretations, rather than matters that are clearly halaal or haraam. Like this hadith states, “the lawful and the unlawful is plain”, so the extended debates we get into regarding who is more correct about interpretations is usually centred around issues that relate to preferred ways of doing things rather than what is outright forbidden or allowed. 

    This was highlighted to me in another hadith that I came across in the same collection, which reads:

    Book 1. Hadith Qudsi. Hadith 009.

    The Authority Of Abu Hurairah : I heared the messenger of Allah say : “What I have forbidden to you, avoid; what I have ordered you [to do], do as much of it as you can. It was only their excessive questioning and their disagreeing with their prophets that destroyed those who were before you.”

    Reporters.

    Related bu Bukhari and Muslim.

    Again, the italics are mine for emphasis. This excessive questioning is what leads to 99% of the debates we have on Tumblr and in real life. Every single occasion that I have personally witnessed where such debates rage, the underlying tone and manner of such debates was always driven by the egos of those involved in the discussion. I keep reminding myself that halaal and haraam is clear. So in that, there is no doubt. Therefore it makes sense that if there is doubt about something, the doubt would be regarding its interpretation or preferred method of implementation, but not about its validity as being halaal or haraam. So when someone insists that we are compelled to seek a deeper understanding of the inferences and meanings and interpretations behind what is plain, this hadith answers such endeavours clearly:

    Book 1. Hadith Qudsi. Hadith 030.

    The Authority Of Jurthum bin Nashir : The messenger of Allah said : “Allah the Almighty has laid down religious duties, so do not neglect them. He has set boundaries, so do not over step them. He has prohibited some things, so do not violate them; about some things He was silent-out of compassion for you, not forgetfulness, so seek not after them.”

    Reporters.

    A fine hadith related by Al-Daraqutni and others.

    But the most poignant of the ahadith that I came across in my search for the hadith that I found to be suspicious is this:

    Book 1. Hadith Qudsi. Hadith 035.

    The Authority Of Abu Hurairah : The messenger of Allah said : “Do not envy one another; do not inflate prices one to another; do not hate one another; do not turn away from one another; and do not undercut one another, but be you, O servants of Allah, brothers. A muslim is the brother of a muslim: he neither oppresses him nor does he fail him, he neither lies to him nor does he hold him in contempt. Piety is right here-and he pointed to his breast three times. It is evil enough for a man to hold his brother muslim in contempt. The whole of a muslim for another muslim is inviolable: his blood, his property, and his honor.”

    Reporters.

    Related by Muslim.

    Once more, italics are my own emphasis. The thought that this hadith left me with is that if we apply the principles of what is clearly stated here, by holding another Muslim in contempt because of their beliefs or actions, we’re doing either one of two things. We’re either deliberately violating the injunction of this hadith, or; we’re suggesting that in our view, the person we’re holding in contempt is in fact not Muslim. Isn’t this tantamount to declaring takfir on another? 

    I have been taught that debates should be had not to determine who is right and who is wrong, but rather to arrive at the truth. It’s rare these days to find anyone debating for the correct purpose, but instead we expend precious resources in time and energy focused on satisfying nothing more than our nafs under the guise of seeking to establish the truth with others. 

  • My struggles with those symbols

    It feels like I’ve come almost full circle in my contemplations regarding that dastardly symbol that grates me each time the thought flits through my mind. After reading a post on Tumblr this week, I was suddenly faced with the realisation that perhaps my response to this matter has been one of extremism rather than purposeful reason.

    My contempt for the moon and star as symbols of Islam has not abated. But my resolve to separate myself from the community based on this contempt that I feel is wavering. I maintain my position regarding the double standards and hypocrisy demonstrated by many Ulama of South Africa. I have not engaged with others outside of this country, but I have no reason to believe that the mainstream views will be equally distastefully biased towards the popular vote rather than the principled reality. A reality that dictates that the moon and star are symbols of paganism adopted directly into Islam from pagan roots and has never had any reference to any Islamic practise either during the time of Rasulullah (SAW) or after. 

    But this is clear to me, and is therefore not at the core of my uneasiness tonight. The post that I read this week on Tumblr spoke of unity in the Ummah and what acts were overlooked although known to be incorrect at the time of its occurrence, in favour of maintaining such unity. These acts were overlooked by learned companions (RA) in their endeavour to maintain unity above all else. Suddenly, with this in mind, my decision to remove myself from the gathering at the local masjid out of protest against that horrible symbol affixed to the minaret and dome seems to be an act of extremism rather than conscientious objection. 

    I used to feel assured that my position was correct and my behaviour justified. I’m now left with only the feeling of surety regarding my position, but no longer my behaviour. I’m starting to doubt if staying away, and avoiding the difficult discussions with the trustees is in fact the correct way to deal with this, and more importantly, if it is a justifiable response to what is a bid’ah but not necessarily a major act of kufr. 

    May Allah guide me in this matter. Ameen.

  • On the Occasion of My Death

    With all the news this week about deaths, and supposed deaths, affecting people I know and love, and people I thought I knew, it got me wondering what it is that I would want people to realise on the occasion of my death. So this would be my eulogy to me:

    Please remember that the tears you cry are tears for your own loss, and not for me. If you were thinking of me, you’d realise that happiness is called for, and not sadness. My struggles are finally over, and what lies ahead can only improve but never get worse. So if you grieve for me, know that you’re grieving in vain, because it is only good that is done in my memory that will benefit me, not time wasted grieving over something that cannot be undone. 

    I lived a life of seeming hardship, but in fact, there were many that were more downtrodden than me. Save your sympathy for those that are alive, and rejoice at the news that those that are dead suffer the anguish of this world no more. Do not commit acts of innovation in my name, nor commemorate the cycles of the years upon the anniversary of my death. I never recognised these superficial occasions in my lifetime, so please don’t dishonour me by commemorating it on my behalf after my demise.

    Death has always been waiting, and relative to the expanse of eternity, our lives are literally a blink of an eye. Some blink longer than others, but nonetheless it is no more than a blink. Too many focus on the challenges and punishments that we’re cautioned about, but most never contemplate the blessings. Our challenges are limited to this finite time that we’ve been placed on earth, while our rewards are celebrated for eternity. So those that think that Allah is cruel or harsh in subjecting us to this life of trials and tribulations, let them be reminded that such hardships are short lived, whilst its rewards, if endured with dignity and faith, are eternal. 

    So please don’t mourn for me. Every tear you shed is a reflection of the compassion and yearning of your own soul before it is a symbol of what lies ahead for me. It is natural to grieve, but know without a doubt that that grieving is for your loss, not for my demise. Life is for the living, not for the dead. If you wish to benefit me at all, remember the good that I may have shared with you, forgive me for the bad, and always remember me fondly while overlooking my shortcomings. 

    Beyond this, I request nothing more from you. Like we have been reminded by the Prophet of Allah (SAW), speaking ill of the dead only affects the living, so don’t hurt those that may have held me endearingly in their hearts by reminding them of my faults. Celebrate life with goodness and cheat death by making such goodness the inheritance of your offspring. 

    “To Allah we belong, and unto him is our return”

  • Sisters, you are meant to be a comfort in this dunya for your husbands.

    hakuna-mataataa:

    Don’t become the reason for their anguish or stress. They face enough of that from work and the community. Remember that it is their job primarily to give da’wah and to build a community but they won’t be able to do so unless they are at peace from within. That comes from you. Causing fitnah within your home would only take them away from helping the ummah on a greater level. What man will have the strength to go out and battle this world when they’re already exhausted from the war at home? Be the reason for their calmness. Their break from everything which tires them out, the one to rejuvenate them. Make them unable to wait to come home to you at the end of every day because you are the only relief for them in this world. You don’t know how many women destroy their husbands’ potentials to do more for this ummah, for Allah subhan wa ta’ala from the husbands wanting to stay outside of home for as long as possible.

    Realize your impact. 

    It’s not about you. It’s about something greater. Although you won’t be the focus, you will be the roots from which the gardens will grow.

  • tick-tock-turnip:

  • The Gift of Children

    partytilfajr:

    “and children as [love’s] witnesses,” [74:13] Muhammad Asad

    I was reading The Qur’an yesterday, and as I was taking notes, on the issue of how The Qur’an explains who God guides to Faith, but it was this seemingly innocuous ayah, one that follows one of the most important ayahs in The Qur’an, that truly caught my attention.

    As you know, yesterday, alhamdulilah, my family welcomed a new member, and this ayah jumped out at me. This portion of this Surah is talking about how God has bestowed upon us countless gifts, limitless potential, and yet there are those who discount those and “greedily desires that I [God] give yet more!” [74:15]

    What struck me was that children are not described as gifts, as they are in other parts of The Qur’an (most notably how The Qur’an describes daughters as something to be very happy about) but that in this instance, the children are given a very different role: as witnesses to our appreciation of what God has bestowed upon us.

    I am not a parent, but, I have been trying to make sense of this formulation. Muhammad Asad injects the word “love” as a implied construct to the witnessing, which I more-or-less agree with, yet there remains a deeper element, one that I think is linked towards our judgment by God.

    I have come to this conclusion because of the context of the Surah in question, Surah Al-Muddaththir, which covers the concept of afterlife and how we get there. I think this because, while we joke about marriage as a process in which we “complete half of our deen,” I feel like children (and our spouse) are the major reason for that formulation. These are the people who will be in your direct care, who will experience your character, your emotions, your actions, more than any other group of people.

    Your spouse may be able to divorce you, but your children, no matter what happens, will always reflect your actions in this world because of how you introduce them to it. Whether you abandon them, give them up for adoption, nurture them, whatever it is you do, they are the ultimate reflection of you, and thus this innocuous phrase, placing children as “witnesses” makes sense to me, when I look at it this way.

    I may have been drawn to this ayah because of being in a maternity ward, but I look at it now as one of the major proofs of how The Qur’an puts an immense premium on our actions and dealings with others, and I am saddened (especially every time there is a tumblr “flare up”) because I have been so impressed by the dedication and faithfulness to Islam by the Tumblr Muslim Ummah, that to watch us forget our akhlaq, our manners, with each other, over things we could debate (properly) if only we remembered what The Book we debate over commands us to do.

    This ayah also underlined how we must readjust ourselves, our mindset, and our hearts when approaching having children of our own. I have heard those who bemoan their children, as if they are infringements upon their freedom; those children did not ask to be brought into this world, you did. The world that these innocents will be brought into, their entire approach will be directed by you, and I hope that as Muslims, we can take this message to heart, and to illustrate to the world, through our actions and our children (insha Allah) that Islam is not just a belief, but a true way of life.

    It is our children that will reflect us the most, and while we may be great people, and nice to our friends, it is how we treat and deal with the ultimate trust, our children, that reflects our character more than anything. What we do, on a daily basis is what defines us, maybe not to our friends and co-workers, but to God and those who matter most: our children. It is our children that display the bifurcation between the person who is conscious of their Islam personally and those who are conscious of Islam completely.

    Finally, this ayah underlines something that many times Muslim youth struggle with: adhering to their parents. Many times we are just being bratty, but other times, I am sure there are cases where the parents are not upholding their duties, which must be horrible. Thus, it is this ayah that underlines to us that in order to expect obedience from our children, we must fulfill their trust in us as their parents. If the simple fact that these children are from you cannot motivate you, I hope that God’s command does.

    I pray for the children who do not have their parents, and for those of us who do that we appreciate that fact; I pray for those of us who have misunderstandings with our parents to overcome them and realize what is more important in life; I pray for those who are or who will become parents to have the patience and fortitude to care and nurture their children; I pray for the Muslim youth, to realize their potential, to rise to action, to forsake rhetoric for deeds, and to show this world that Islam is not just in our hearts, not just on our tongues, but in the good that we will tirelessly work towards; insha Allah, I pray that we can fulfill the commands of Almighty God with sincerity, ya Rabb.

    Ameen.