Learning to Fly

I got this as part of a forward (apologies for the absence of a source):

So That You Can Fly!
By Alia Adil and Umm Isam

A man found a cocoon of a butterfly. One day, a small opening appeared- he sat and watched the butterfly for several hours, as it struggled to force its body through the little hole. Then it seemed to stop making any progress. It appeared as if it had gotten as far as it could go no farther. Then the man decided to help the butterfly.

He took a pair of scissors and snipped the remaining bit of the cocoon. The butterfly then emerged easily. However, something was strange. The butterfly had a swollen body and shrivelled wings. The man continued to watch the butterfly, expecting the wings to enlarge and expand at any moment to support the body, which would contract in time. Neither happened. In fact, the butterfly spent the rest of its life crawling around with a swollen body and deformed wings. It was never able to fly.

What the man in his kindness and haste did not understand was that the restriction cocoon and the struggle required for the butterfly to get through the small opening of the cocoon are Allah's (SWT) way of forcing fluid from the body of the butterfly into its wings, so that it would be ready for flight, once it achieved its freedom from the cocoon. Sometimes, struggles are exactly what we need in our life.

If Allah (SWT) allowed us to go through all our life without any obstacles, it would cripple us. We would not be as strong as we could. Not only that-we would never be able to fly.

Saudi Arabia makes first music video

A Saudi production company is attempting to address youth through a music video that offers the message, "Being pious is not uncool." I don't fully understand the implications of this new pop culture phenomenon in Saudi Arabia, but I find it interesting that they are trying to reach youth through new media. Do they have other options, considering the prevalence and ease of access to Internet and satellite TV?

Saudi Arabia makes first music video

DUBAI, United Arab Emirates - The first clip to be fully produced in Saudi Arabia has a message of a different kind: You can be cool and devout.

The video is unusual because it was made in a country where the religious establishment considers music un-Islamic and bans it in public places. And the main cast includes a Saudi woman, something rare in a work produced inside the kingdom.

But in a sign of Saudi impatience with the restrictions, "Malak Ghair Allah" or "You Only Have God to Count On" was a hit when it was launched at a popular mall in the western seaport of Jiddah last week. Hundreds of people showed up to watch it on a giant screen in the mall's main hall.

"You Only Have God to Count On" uses upbeat music to tell the story of a successful man who had strayed from the path of true Islam. He smokes, flirts with women even though he's engaged and doesn't join his colleagues at work in performing the five daily Muslim prayers.

Things slowly start to go bad: He has a flat tire and problems at work and his fiancee leaves him when she sees him talking to another woman. He then has a serious accident while recklessly driving his motorcycle. After he recovers, the man starts to pray, stops smoking, wins back his fiancee and excels at work.

"I wanted the youths to understand that it's not the looks that count. It's what inside that matters," al-Khatib said.

"The video also has this message: Don't give up and think, 'I sinned, therefore I'm going to hell,'" the director added. "Think that there's a God and he is always there to help you."

For the sake of Allah

There was a pious man among the Banu Israel who always remained busy in the worship of Allah. A group of people came to him and told him that a tribe living nearby worshiped a tree. The news upset him, and with an axe on his shoulder he went to cut down that tree. On the way, Shaytan met him disguised in the form of an old man and asked him where he was going. He said he was going to cut a particular tree. Shaytan said, “You have nothing to be concerned with this tree, you better mind your worship and do not give it up for the sake of something that does not concern you.” “This is also worship,” retorted the man. Then Shaytan tried to prevent him from cutting the tree, and there followed a fight between the two, in which the man overpowered the Shaytan. Finding himself completely helpless, Shaytan pleaded for mercy, and when the man released him, he again pressed, “Allah has not made the cutting of this tree obligatory on you. You do not lose anything if you do not cut it. If its cutting were necessary, Allah could have got it done through one of his many Prophets.” The man insisted on cutting the tree. There was again a fight between the two and again the man overpowered Shaytan.

“Listen,” said Shaytan, “I propose a settlement that will be to your advantage. You are a poor man, a mere burden on this earth. If you stay away from this act, I will pay you three gold coins everyday. You will daily find them lying under your pillow. With this money you can fulfill your own needs, can oblige your relative, help the needy, and do so many other virtuous things. Cutting the tree will be only one virtue, which will ultimately be of no use because the people will grow another tree.” This proposal appealed to the man, and he accepted it.

He found the money on two successive days, but on the third day there was nothing. He got enraged, picked up his axe and went to cut the tree. Shaytan as an old man again met him on the way and asked him where he was going. “To cut the tree!” shouted the man. “I will not let you do it,” said Shaytan. A fight took place between the two again but this time Shaytan overpowered his contender. The man was surprised at his own defeat, and asked the old man the cause of his success. Shaytan replied, “At first, your anger was purely for earning the pleasure of Allah, and therefore Almighty Allah helped you to overpower me, but now it has been partly for the sake of the gold coins and therefore you lost.”

-original author unknown

Cab-driving while Muslim

This article in today's LA Times is not the first I come across on the 'controversy' about Muslim cab drivers refusing to take passengers carrying alcohol. In this particular instance, it's Somali cab drivers in Minneapolis (who make up over 70% of licenced cab drivers in that city).

This is the drivers' position:

"Nobody asks you what's in your luggage," said driver Abikar Abdulahi, 24. "But if it's in a box that we can see, we can't take it."

If they ever did knowingly transport alcohol, the drivers say, they would have to answer to God on Judgment Day.

This is how their position is misconstrued:

"[Do] I have to hide my Star of David necklace to get service … do I have to wear a burka?" another asked.

Who said anything about a dress code??

Or,

"You call a cab, but he can't give you a ride," he started.

"Because you have alcohol on your breath," Psihos said, finishing his thought.

"I mean, that's why I need the ride!" said Wohlwend, 39. "Because I'm hammered!"

Who said anything about transporting drunk people? And by the way, even if they did refuse (although I don't think they would on religious basis), they're allowed to by law as the article later quotes: "Drivers may legally refuse to carry passengers who appear drunk or dangerous..."

Oh, and check this out:

Spokesmen for two national Muslim organizations said they had not seen similar conflicts anywhere else. The refusal to transport alcohol (and to scan pork products) appears limited to Somalian immigrants in the Twin Cities. Their strict interpretation of the Koran does not have universal support among local Muslims.


Who do you think these "national Muslim organizations" are that are speaking on behalf of the American Muslim community? ISNA? Fiqh Council? CAIR? MPAC? Not even close. The Somali Justice Advocacy Center and the Confederation of Somali Community. Basically, professional, ethnic-based (not faith-based) organizations that are by no means qualified to issue a judgement on this issue.

Personally, I completely understand the Muslim cab driver's position. I am by no means qualified to issue a ruling on this issue, but as an average Muslim Jane the cab drivers' position does not seem to be an overly strict or 'extreme' interpretation of Islamic law.

On the other hand, I'm not so sure about the position of Muslim supermarket cashiers refusing to handle pork items (which the article also mentions). Although both alcohol and pork are prohibited Islamically, the rulings on handling and transporting them are different (to my limited knowledge).

Has anyone done any research on these issues? I would be interested to know what the scholarly opinions are regarding them.

Once that's all figured out, we need to work on sharing the information with the public and clearing up the media distortions. But we have to know what we're talking about first.

Hijrah...

"Hijrah is the exile of the conscience and of the heart from false gods, from alienation of all sorts, from evil and sins. Turning way from the idols of one's time (power, money, the cult of appearances, etc); emigrating from lies and unethical ways of life; liberating oneself, through the experience of breaking away, from all the appearances of freedom paradoxically reinforced by our habits--such is the spiritual requirement of hijrah.

Physical hijrah, the founding act of the first Muslim community and the axis of its experience, is now over and will not happen again, as Aishah forcefully explained to those in Medina who wanted to relive the experience. Umar ibn al-Khattab was later to decide that this unique event would mark the beginning of the Islamic era, which begins in 622.

What remains and is open to everyone through the ages and for eternity, is the experience of spiritual exile, which brings the individual back to him-or herself and frees him or her from illusions of self and of the world. Exile for the sake of God is in essence a series of questions that God asks each individual being: Who are you? What is the meaning of your life? Where are you going? Accepting the risk of such an exile, trusting the One, is to answer: Through You, I return to myself and I am free."

From In the Footsteps of the Prophet: Lessons from the Life of Muhammad

A must-read for 21st century Muslims

The Christian Science Monitor called it one of the "Best Non-fiction Books of 2004". For those of you who know me, you've probably noticed my obsession with Tariq Ramadan's Western Muslims and The Future of Islam.

What do I like most about the book? Its comprehensiveness. The topics Ramadan discusses in this book include everything from spirituality to social commitment. He truly portrays Islam as a way of life; one that is not only compatible with but is necessary for the 21st century.

Ramadan does not just summarize texts or reword old ideas; he brings forth a new way of thinking. More importantly, it is one that is deeply rooted within Islamic scripture.

What makes this book more powerful is the language used. I will not attempt to rephrase Ramadan's words because I know I will fail miserably. I will however quote a few of my favourite statements from the book, in hope that this encourages people to read the book and think about the ideas and solutions proposed.

Introduction

"While our fellow citizens speak of this 'integration' of Muslims 'among us', the question for Muslims presents itself differently: their universal principles teach them that wherever the law respects their integrity and their freedom of conscience and worship, they are at home and must consider the attainments of these societies as their own and must involve themselves, with their fellow-citizens, in making it good and better. No withdrawal, no obsession with identity, on the contrary, it is a question of entering into authentic dialogue..." (pg 5)

Encounter with the Universal:

"The second teaching of the revelation is to invite individuals to a deep study of their own inner lives. The search for God and the sense of "the need of Him" may also arise from the indefinable work of looking inward that is required of each of us. The knowledge of God leads us to our self, and the knowledge of our self leads to God." (pg 13)


The Way (Al-Sharia)

"...the shahada translates the idea of "being Muslim", and the Sharia shows us "how to be and remain Muslim". This means that,..., that the Sharia is not only the expression of the universal principles of Islam but the framework and the thinking that makes for their actualization in human history." (pg 32)

Spirituality and Emotions

"Muslim spirituality, as we have said, is demanding and, through the Islamic teaching, touches all the dimensions of life. ... This humility [before God] should spread wide and deep through all areas of life: at every stage of working on one's self there will be a struggle against complacency, pride, and the pretentious human desire to succeed alone, using one's own resources (on the social, professional, political, or intellectual level)." (pg 122)

Toward a Reform of Islamic Education

"Public schools already teach the basic subjects, it is for Muslims to find complimentary, alternative, and original ways of providing the knowledge they judge to be essential to comply with the requirements of the message whose followers they are." (pg 137)

Social Commitment and Political Participation

"The liberating dimension of Islam insistently demands, on the basis of the universal principles, that reality be challenged in order that it be reformed, not that its deficiencies be added up in hope that we may at best adapt to them or at worst successfully protect ourselves from them. ... It is about getting out of the logic of exception and necessity and thinking of our presence in terms of faithfulness to principles in the strict sense." (pg 160)

"The globalization with which we are presented and that is imposed upon us today sanctions above all the absolute primacy of the logic of economics over every other consideration... The picture would be very dark were it not for a widespread movement of resistance: when faced with neoliberal economics, the message of Islam offers no way out but resistance." (pg 173)

Economic Resistance

"The rich countries, like the wealthy merchants of Mecca in times past, cannot fail to see a danger in local and national movements whose aim is to remove themselves from the "classical" economic system. ... The prohibition of riba, which is the moral axis around which the economic thought of Islam revolves, calls believers to reject categorically an order that respects only profit and scoffs at the values of justice and humanity." (pg 188)

"But zakah is anything but that: the levying of this purifying social tax,..., must be considered within the purpose of establishing a real system of collective solidarity and social security, women into the very fabric of society, that aims at freeing the poor from their dependence so that eventually they themselves will pay zakat." (pg 189)

Interreligious Dialogue

"Interreligious dialogue should be a meeting of "witnesses" who are seeking to live their faiths, to share their convictions, and to engage with one another for a more humane, more just world, closer to what God expects of humanity." (pg 208)

The Cultural Alternative

"To be Western Muslims is to confront reality with all its challenges and, sustained every day by the "need of Him", to take on all our responsibilities." (pg 223)

The Alchemist...Islam-influenced novel?

I finally got the chance to read Paulo Coelho's The Alchemist a few weeks ago. Overall, a good read but there were a few things that really grabbed my attention. For those of you who didn't read the book: don't worry, I won't ruin it for you.

I don't think it was a coincidence that a big chunk of the book was set in a Muslim land. I think the attributes of the Creator in Islam fit perfectly with Coelho's idea of the One, Omnipresent, Omnipotent, All-Knowing Supreme Being.

Moreover, makes these attributes of the Creator seem like they should be intuitive to anyone. Coelho chooses his words carefully so as to make it seem that it is unnatural and arrogant of us limited, mortal human beings not to acknowledge His Presence and His Powers. To use Islamic terminology, human beings are denying their fitrah by being oblivious to (or worse, challenging) the Creator.

Even Coelho's description of a shephard's life reminds me of the prophets and messangers of Allah. They were all shephards at one point in their lives and that lifestyle helped that ponder on the creation and connect with the Creator.

There are a few quotes which I particularly liked:

"God created the world so that, through its visible objects, men could understand his spiritual teachings and the marvels of his wisdom"- This very closely mirrors the Islamic concept of there being 2 types of ayahs (signs) of Allah: the material ones (the marvels of the world around us: mountains, trees, birds,...), and the perfect and miraculous verses of the Quran.
"Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding." [3:190]

"Listen to your heart. It knows all things, because it came from the Soul of the World, and it will one day return there" - Substitute "heart" with ruh (soul) and "the Soul of the World" with Allah and you get a Muslim's idea of his/her beginning and end.

"But my heart is agitate...Well, that's good. Your heart is alive" - The word for heart in Arabic (qalb)comes from the root verb meaning to turn upside down or change the state of. An agitated heart is much better than a spiritually dead one or an oblivious one that just "goes with the flow". At least it is alive and kicking, struggling to get closer to Allah.
Umm-Salamah, the wife of Prophet Mohamad(pbuh) narrates that the Prophet's most frequent dua` was : "ya muqalib al-qulub thabitt qalbi `ala deenik" (Oh changer of hearts, keep my heart steadfast on your deen) [Sunnan Al-Tirmithi, 3444]


Don't get me wrong, I'm not saying Coelho's turning Muslim anytime soon (you never know though). But his portrayal of Arabs, Muslims and Islam is not the orientalist garbage we see/read too often, and some of his philosophies resonate strongly with Islamic beliefs. Ok, I'll stop here with the semi-philosophical mumbo jumbo. But if you've read the book and have any thoughts on it, please do share!