Posts Tagged ‘islam’

Check out them pointy heeled shoes! (and the socks, those became a aristocratic fashion symbol too!)

Check out them pointy heeled shoes! (and the socks, those became a aristocratic fashion symbol too!)

Fashion is all about leaning forward.  Designers do their thing by pushing the limits and this post is almost a stream of conscience reaction to men’s fashion because I highly doubt one day we will have practicing Muslim males showing up at masjids wearing mini skirts and high heels and the while sporting burly beards.

Did you think high heels were only a women thing?  If so you are completely wrong!  In fact, thanks to Persian (Muslim Safavid) fashion, heels made their way into European court (Shah Abbas’s diplomatic missions to Germany, Russia and Spain).  Soon enough, heels were all the rage amongst the aristocrats from Vienna to Westminster (until Napoleon banned them, I wonder what complex he had against them since it would only have helped him!).  What Persians had worn out of necessity, the heels helped them control their stately steeds in battle, were soon to be regulated into the world of women’s high end fashion, Jimmy Choo’s, anyone?

But the current trend in fashion for androgynous fashion- the mixing of masculine and feminine characteristics (think Prince, Marilyn Manson, Annie Lennox, Boy George, Steven Tyler…).  Basically its the ideal of either having no gender value, or having some aspects generally attributed to the opposite sex.  I would say would be the idea that in Europe little boys could not wear pants during the Victorian era because those garments were the exclusive dress of grown men.  So women wearing pants during that time was unthinkable (interestingly enough Paris just took off the ban on women wearing pants but the Hijab is not permitted!).

Well bringing back the blog to relevancy, I was perusing through Pinterest’s collection of Men’s Fashion pins and came across the JW Anderson collection, I was immediately reminded of the many men’s fashion restrictions placed by the Prophet.  JW Anderson has created the perfect line of boy’s dressed in mini skirts and I cringe at the thought that his design might influence other men’s designers to follow suit, happily though, this whole thing is a blurb that history will allow us to laugh at, or maybe not… Judge for yourself:

J.W.-Anderson-boys in dresses sipping tea

So besides this being the bane of fashion and totally a FML moment, I wondered what the Prophet had to say about this, because he had a lot to say about men’s fashion and not just about women’s fashion (i.e. the Hijab) yet we barely hear about that in our culture wars.  For instance in one Hadith the men who shave their beards were seen to be to be outside the realm of mercy from Allah (as Reported by Ibn Abbas (R.A.) in Tibrabi).  (Apparently beards also keep you healthy, go figure!)

In one variant, “The Messenger of Allah cursed men who made themselves look like women and women who made themselves look like men.” [al-Bukhari]

Also:

Abu Hurayra said, “The Messenger of Allah, may Allah bless him and grant him peace, cursed any man who wears women’s clothes and any woman who wears men’s clothes.” [Abu Dawud]

...if heels aren't your thing, then try this pair of mary jane shoes!

…if heels aren’t your thing, then try this pair of mary jane shoes!

The whole thing is just fascinating to me because it seems to me the projection of societal norms is leaning towards this androgynous fashion.  Pop culture is thriving on this norm, within the fashion industry this style of gender neutral clothing has been raising itself in one form or another since the 1990′s.  The acceptance of skinny jeans, and even women’s jeans worn by teenagers (sometime rock stars) is increasingly becoming acceptable.

I do then wonder how Islam will cope with this trend.  Women wearing jeans, at least in the West, is now a settled fashion question.  Though from what I understand girls can’t wear trouser type things during prayer therefore they will don long flowly garbs.

Clearly cross dressing by men is prohibited in Islam but what about androgynous or “genderless” dress, or transgenders in general in Islam?

(Curiously enough is there a “necessity clause” for instance in the case of Mualana Abdul Aziz of Lal Masjid standoff fame, who was caught trying to escape arrest while wearing a burka?)

In my search for this I ran across this article on Transgenderism and Islam, where I found a translation of renowned Hadith scholar An-Nawawi.

I unfortunately can’t share due to copyright restrictions.  which makes me hate JSTOR, may God rest Aaron Swartz soul and allow his mission be accomplished!

But the what I can share I am pulling from Wikipedia just to avoid any sanctions or what have you:

“A mukhannath is the one (“male”) who carries in his movements, in his appearance and in his language the characteristics of a woman. There are two types; the first is the one in whom these characteristics are innate, he did not put them on by himself, and therein is no guilt, no blame and no shame, as long as he does not perform any (illicit) act or exploit it for money (prostitution etc.). The second type acts like a woman out of immoral purposes and he is the sinner and blameworthy.”

While the whole thing requires more reading on my part, I will leave you with this.  In the same country as the Burka Wearing Mullah, the Pakistani Supreme Court ruled that the government must take proactive steps to protect transsexuals from harassment and discrimination, although no legislation in the area of gender identity exists.  Pakistan officially protects ‘Third gender’ discrimination back in 2010.  Which is not to say that the actual protection occurs, but if you ever visit Pakistan, its totally an open secret that no one officially wants to recognize.

The last thing to remaining untouched in this post on fashion is the elephant that never leaves the room- Hijab- and well, on that account I will borrow the Nobel Peace Prize Tawakkul Karman, the mother of Yemen’s revolution, response to a question by a journalist on how the hijab is not proportionate with her level of education and intellect:

“Man in early times was almost naked, and as his intellect evolved he started wearing clothes. What I am today and what I’m wearing represents the highest level of thought and civilization that man has achieved, and is not regressive. It’s the removal of clothes again that is a regression back to the ancient times.”

Its another set of 10 days- those of Dhul Hajj.  Hajj…sigh.  Well if you can’t go for Hajj, there are the 10 days leading into Eid and the most important day for everyone, regardless if you’re performing Hajj or not, is the Day of Arefa.  As those 10 days start (today), I was reflecting on how this year I have been able to keep the Ramadan spirit going, much longer then usual.  These are the 5 things I feel I have been able to do to keep that Ramadan feeling:

1.  Don’t jump out of the deep end: I think one of the things we do during Ramadan is we participate in a great deal of sunnah activities- extra prayers, reading more Quran, sitting together to share food, longer duahs.  All of these things are easier during Ramadan and in return are what add to the Ramadan spirit.  By extending those activities, even a fraction of the intensity of Ramadan, into the rest of your year will help you keep hold of Ramadan.  For me, this year that is a significant change.

2.  Mercy is a Year Round Thing:  During Ramadan we are filled with Rahma, as Allah floods our lives with Rahma.  I feel that one thing we lose after Ramadan is that sense of Rahma and in turn we begin to lose the Ramadan spirit.  We worked on holding onto Rahma by doing good deeds, being kind, smiling, having good thoughts, doing things for ourselves, family, friends and strangers that we weren’t asked to do.  We showed mercy to ourselves, others and the environment during Ramadan because those were good deeds that were being multiplied, we should continue that even if the deeds aren’t being multiplied.

3.  Stay close to those who make you the person you are.  Family orientated activities, that don’t deal with business, were the central part of Ramadan.  In fact, those activities were all about our faith, we gathered because of our religion.  Eating together, breaking bread, cooking together- all of these activities brought the family and friends together during Ramadan.  Doing things that are like that, removing the trappings of business and consumerism or multitasking, and even better electronics, will help keep that Ramadan spirit going.

4.  Cut the static- I talked about cutting the cable cord.  I think one of the things that really helps the Ramadan spirit is not being governed by television or its content.  Use your DVR, limit your tube time, watch the content your consuming.I Performed the five daily prayers with greater concentration throughout the day I was better able to monitor my thoughts and censor and control my own impulses easily.  Also, checking social media like a crack addict, or having that cell phone around texting all the time, it layers on all these connections and responsibilities that allows you to lose yourself and lose sight of your God conscientiousness.  I find that its important to cut that out of my life, so I can devote my time and attention to God, myself and family and friends.

5.  Do good deeds.  Part of Rahma, is understanding the suffering of others.  Anticipating the needs of others is a way to become sensitive to other peoples life.  Learning to walk a mile in another persons shoes is that old saying that oft gets repeated but is so hard to truly live by.  In having a sense of participating in the suffering of others, is our way as Muslims to get near to Rahma in Islam because you raise your consciousness of God and his infinite mercy toward us.

Eid Mubarak 2012

Eid Mubarak from the Shaikh siblings to your family!

corridor in the Shah Jehan Masjid

Corridor in the Shah Jehan Masjid, Thatta, Pakistan

With the blessings of Allah I accomplished the goal I had intended from the beginning of Ramadan this year, to finish the Quran.  It was an intense journey requiring lots of discipline, dedication as well as force of will.  Reading entire volume in one day, often in one sitting, out loud while fasting was not as easy of a task as I had imagined it to be.  Alhumdulillah, I pray that God accepts my reading and fasting, and all other acts of worship.  Ameen.  It is a satisfying accomplishment to say the least.

Taweed is a fine line, to rebel against God is to cross that fine line of taweed.

I made some goals for this Ramadan, one of them was to read the Quran in its entirety during the month.  Today I got to the 23rd volume which contains Surah Az Zumar, which in English means the Chapter on ‘The Throngs”.  So far I had not experienced the internalization of the Quran.  Like having the Spirit possess you at a Church Revival, reading and listening to the Quran affects the heart and often people who are affected break down crying.  I have been fortunate to have these experiences in past Ramadans, however, this time around it took 23 days and me reading Surah Az Zumar to simply choke up, break down and be left unable to read a single word because of how I was crying.

Which got to ponder why Surah Az Zumar?  Why did it take me until this chapter to break down like this?  There are all these other points where I should have technically felt the “sweetness of faith” and had this response.  Whatever the reason I felt I needed to explore the context, meaning and purpose of the individual verses.

Surah Az Zumar was a revealed in the middle of the Mecca period, while things weren’t extremely bad, it was getting to a point where the Prophet and his followers persecution was mounting a new phase.  The name of the chapter derives from the incidental mention of “the throngs” in verses 71-73, but for the most part God’s central theme is to present the evidence of His existence and oneness as found in nature.  The chapter is quite interesting in that it goes back and forth between the idea of “ascribing partners to God” in various forms- God having a son, God sharing his powers, having intercessors between yourself and God- suffering in the pits of Hell and believing in the Divine Oneness of God which is rewarded by a place in paradise.  The reader, me, is taken on a trail up and down mountains verbally speaking that involves these grueling switchbacks, each time being put to the test and then rewarded.  No wonder I broke down while reciting this Surah, the reader goes between ‘fire and brimstone punishment’ to ‘cool and pleasantness of Paradise’.

The first part where I broke down was the verse “Behold, I would dread, were I to rebel against my Sustainer, the suffering which would befall me on that awesome Day of Judgement.”  That verse is quite powerful affect on me because of the use of the word “rebel” though prior to reading the Arabic I didnt know that “rebel” even featured in the group of verses.  However, when I was reading it I picked up on “Qul” which means “Say” and usually it indicates God teaching Muslims and/or the Prophet SAW how to worship, request, believe, etc.   Further, the verses all talked about being a “servant”, having patience, believing, and awaiting the rewards of Judgement.  To end on a note where God says “adhaba yawmin azim” after all this good stuff about believing was something that knocked me off my feet, it caught me off guard sort of to speak.  Why would God talk all this good stuff about noble patience and perseverance only to hand out a stark warning about the “AWESOME PUNISHMENT on the Day of Judgement”.

My breaking down I feel is connected to the idea of “rebellion” since I self describe myself as a rebel, rebel rouser etc.  The idea of rebelling against God in the slightest of forms is indicative in the overall context of the chapter.  Pretty much God tells us that there is a fine line between tawheed- the belief in the Oneness of God and the loss of it.  Most telling is the beginning of the chapter where God categorically lists what is not tawheed and then proceeds to break it down further as you read the Surah.    In the third verse God says “And yet they who take for their protectors aught beside Him [are wont to say], “We worship them for no other reason than that they bring us nearer to God.”  The idea of Saints and intercessors is a central component to South Asian Islam, specifically Sufi tareeqah’s.  While I myself dont condone it, and definitely don’t participate in those practices, I have softened up on my view towards those that do because I have come to better understand the historical context from which these things have developed and also the role they play in society, but more importantly the failure of Muslim society to bring up the level of not just Islamic competency but literacy in general.  An educated mind is a mind on the path of God consciousness and we as Muslims have failed our own society’s by not provided even the fundamental basic provisions of education. (End social and political commentary here.)

So far Day 1 was all about defining Ramadan based on the division of the month into 3 sets of 10 days.  The first set being all about “Rahma” or “mercy” which was explored in Day 2 post.  Day 3 I outlined that mercy starts with recognizing that we as individuals need to be cognizant that we ourselves need to have mercy towards ourselves.  From this grows the ability to recognize what mercy encompasses and in Day 4 post I suggest that experiencing someone being compassionate and merciful toward you creates the internal feelings and thought associated with that behavior.  Day 5 was all about showing mercy towards others as established in the sunnah of Islam by the Prophet SAW.  Today I want to explore how becoming merciful and compassionate stems from our worship.

One of the ways that I believe we can truly understand the concept of mercy- toward ourselves, others towards us and being able to show it to others beyond just humans to all of creation- is too turn to Allah.

“No religion is higher than a human being,” says Abdul Sattar Edhi. I wanted to use this picture primarily to introduce you to someone who is an extraordinary person. When we think about helping others, usually Mother Teresa comes to mind. But for millions of people in Pakistan its Abdul Satter Edhi, a man who is nominated for the Nobel Peace Prize this year. Read more about this extraordinary man who gave up a very lucrative business in order to help the poor and destitute of Pakistan- http://www.telegraph.co.uk/news/worldnews/asia/pakistan/8440920/The-day-I-met-Abdul-Sattar-Edhi-a-living-saint.html

So the whole mercy toward others thing is something I don’t think I need to jump into to much.  As toddlers we are taught how to relate with one another, from the very first concept of “sharing” our toys with others to the more complex concept we learn later in school about stereotypes and racism affecting our perception and interaction with others.  Here’s just limited sampling of what can be found in Islam:

“Kindness is a mark of faith, and whoever is not kind has no faith.” (Muslim)

“Whoever is kind, Allah will be kind to him; therefore be kind to man on the earth. He Who is in heaven will show mercy on you.”(Abu Daud: Tirmidhi)

The Prophet (peace be upon him) said: “Allah will show mercy to those who show mercy to people. Show mercy to those who are on earth – the One Who is in Heaven will show mercy to you.”

“You will not enter paradise until you have faith; and you will not complete your faith till you love one another.” (Muslim)

On the authority of Ibn ‘Abbas RA, the Messenger SAW said: “Allah has pardoned for me my people for their mistakes and their forgetfulness and for what they have done under duress.”

Big Picture from Ramadan August 2012- Chinese Muslim kids waiting for the iftar.

“And surely, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them.” Qur’an 20:82

Remember that feeling of going without water and food all day, then sitting down and taking that first bite, the morsel that sustains your spirit, brings you back to life.  When you take the sip of water that drives back the thirst that has been unhinging your senses.  That feeling is really important, not just the spirituality behind it or the secular connection of being able to experience the feeling of hunger and starvation, but rather, the expression of “MERCY”.

You can’t begin to understand what mercy is unless you can relate to having compassion and mercy extended to you.  That feeling of breaking your fast with food, is god’s mercy in having provided us with sustenance.  The most important way to understand and practice mercy in day to day life, I believe, is by actually being merciful to yourself.

That means having the ability to forgive yourself, being compassionate toward yourself, having mercy for yourself.  I don’t want to say you should push yourself to excel etc.  But rather recognizing that your not perfect, that you working to better yourself is a process and that God is going to be the final judge.  By understanding this a person can move forward in their spiritual development without feeling the need to be held back by one’s own shame. Asking forgiveness from those who were harmed and making amends to those who have been injured are part of mercy toward one’s self.

 

 

Image from link, however, I don’t endorse anything there because I haven’t read the site nor am I familiar with it.

To begin to understand Allah’s Rahma I explored the God’s attribute and the fact that as Muslims we are constantly invoking God’s mercy in our daily actions countless times.  Its quite amazing to consider how often it is we seek His mercy, yet, we don’t truly understand or comprehend the extent of it, so I thought it would be good to give a Hadith from  Al Nawawi #37 that discusses Allah’s Compassion:

On the authority of Ibn’ Abbas (RA), from the Prophet SAW relating a saying that is related to hi s Lord (SWT) is that he said:

“Allah has written down the good deeds and the bad ones.  Then He explained it by saying that he who has intended a  deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds, or many times over.  But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed.”

I find it easy to really get caught up in Deed Crunching- get into the whole how many deeds add up to along with subtraction, I don’t think that Allah intended us to fully comprehend the system but rather presented the concept in a way that would allow us to comprehend His mercy.  Clearly, what is striking is that even if you intended a bad deed but refrained from acting on it, that counts as a good deed- Crazy right?  That truly is the extend of God’s Mercy and Compassion toward us.

In order to live up to this standard we are told, through the Prophet SAW’s example how to be compassionate and merciful.  For instance we know that we give the benefit of doubt to people and suppress our suspicion or bad expectations of their intentions; we are told that we are not the judge of intentions, but rather God is; we are reminded again and again about holding our tongues (since some of the most un-merciful and un-compassionate actions are spoken); we have a limit to how long we can be upset and angry at another person- 3 days, at which point we must forgive them for their transgression; on top of that we are told that on the Day of Judgement, those we have transgressed again and who have not forgiven us are due justice for our injustice against them.  The list goes on about how one’s self (ego or in Arabic nafs) can be brought in line with the Divine manifestation of Rahma.

People might find that this involves work, hard work, or that such a state is unachievable. If you have such a defeatist mentality then you could never achieve this state, but if you try, you might surprise yourself.  I believe that if there were a self help book on attitude and actions- our MODERN understanding of psychology and human interaction- then the Prophetic example is truly better suited to be utilized because it stems from the Creator who knows us far better then we will ever be able to understand ourself.  That is why I believe that we have the ability to find the Mercy within us and that we can embody Rahma.

You can get your read on, just go to RD4–-

I chose this picture to go with this post because we often connect “MERCY” and “COMPASSION” in circumstances of complete desolation and loss and emotional rawness. Most images of mercy in Christianity I found were those of the Virgin Mary holding the crucified, dead body of Jesus. This image was so strikingly similar, yet removed by 2000 years and in a totally different world context, that I felt moved to use it to begin the discussion of Mercy as one of God’s most important attributes. -Woman holds man, compassion 2012 World Press Photo of the Year- A woman holds a wounded relative during protests against President Saleh in Sanaa, Yemen, Oct. 15, 2011. (Samuel Aranda/The New York Times)

Where do you begin when discussing mercy?  I started the conversation in my Ramadan Day (RD) 1 post by defining “mercy” in English.  I find that when your multilingual things often take on a  deeper meaning, however, in trying to translate all of that meaning the richness of the concept or idea is lost on the reader.  Trying to keep that in mind I felt the next best place to really explore “rahma” is Al Rahman- the Most Merciful, God.

Muslims relationship with God begins with the Arabic word for God- Allah.  If you open up a Christian Bible in Arabic, you will find it “littered” with the word Allah, because in Arabic, whether you are talking about the Muslim God or the Christian God, God in Arabic is Allah.  The closest example of this simple concept, that is often very difficult to comprehend by non-Arabic speakers, is the Spanish word for God- Dios.  When you pick up a translation of the Bible or the Quran, the concept of God is expressed in the Spanish language as Dios.   There are lots of people, on both the Muslim and Christian side, that claim that our God is not the God worshipped “those people.”  I don’t much care for the distinctions that divide those two opinions because for me my perception of the God that is discussed in the Bible as well as in the Quran stems from the Abrahamic perception of God.  Now whether Christians divide that concept by utilizing the Trinity, is in essence another story for another post.  Similarly in Urdu and Farsi the word for God is Khuda and in prayers and conversation, Khuda and Allah are intermingled and exchanged according to the speakers preference and possibly the emphasis the speaker is trying to get across.

Both the Bible and Quran discuss attributes of God- God will smite the evil doers, God will provide to the needy, God is compassionate, God is merciful, God is exacting, God is judge and just, God is everlasting, the Creator and these attributes go on.  In Islam, however, the concept of God is never mixed up with the idea that God is cruel or that God is malevolent.  I find that sometimes while reading the Bible I get this picture of God laughing at humanity and creation, but then again, there are multiple levels of translations that eschew the language of the Bible in ways that we, today at least, can’t completely untangle.

One of the most important attributes in Islam of God is that God is Most Merciful (along with God being Most Generous).  To give you an idea of the importance of this attribute take these examples:  A simple phrase, Bismillah ir Rahman nir Rahim (translation- In the Name of Allah, Most Compassionate, Exceedingly Merciful) is recited before every meal; before starting a new task, before wearing new clothes, while sitting in a car, while endeavoring on a new task, before beginning a meeting and the list goes on.  This same phrase is recited in the beginning of every reading of the Quran (except for one specific chapter of the Quran), in prayers it is recited in every standing section twice which, if praying all the prayers would mean a minimum of reciting it 35 times, but you add in their Surah Fatiha (The Opening Chapter) and you’ve double that amount.  The short of it is that Muslims attune themselves to God’s Mercy all the time.

One of the most beautiful chapters of the Quran is Surah Rahman, in which human kind is asked over and over again, after each example of creation listed in the chapter- Which of these favors of  your Lord will you deny?  For Muslims creation itself, along with everything in it, is a mercy from God, an opportunity to do good, to seek out goodness in oneself, to attain a self that is closest to God and God consciousness.  Out of all the attributes of God that are expressed in the Quran, the most famous and the most worthy to call upon is ar Rahman- ”Thy Lord is self-sufficient, full of Mercy: if it were God’s will, God could destroy you, and in your place appoint whom God will as your successors, even as God raised you up from the posterity of other people.” (Surah Al-An’am, verse 133)

To truly understand MERCY I find it hard to begin in any place besides God, because the Quran describes exactly how merciful God is.  To embody MERCY, Muslims need to understand how forgiving God is.  Its hard to comprehend that mercy because as humans we seem to have a hard time forgiving ourselves, but God has in the Quran and through examples given by the Prophet, expressed that he will be ever Merciful and ever Forgiving, we just need to turn to him with that faith and hope in his Mercy and Compassion.

Still want more?  Go on to RD3—