Bling

A’uzu Billahi Min ash-Shaitain ir-Rajeem.

Bismillah ir-rahman ir-raheem.

Al Hamdu Lillahi Rabbil ‘Alameen.

Wasa’atu Wassalamu ‘Ala Muhammad wa ‘Ala Alihi was Sabhihi was Sallim

Al-hamdu lillah, Ahmaduhu Wa Assta’eenuh, Wa Asstahdeenhi, Wa Asstaghfiruh, Wa oominu Bihi Jalla wa ‘Ala wa Laa Akfuruh.  Praise be to Allah; I praise Him and I seek His assistance. I believe in Him, the Exhalted, and I will not disbelieve Him.

The Title of my khutbah today is “Bling”.

I’m going to talk today about  Surah 43, revealed in Mecca, which is known as Az-Zukhruf, which is translated as “Gold”, “Ornaments of Gold”, “Ornaments” or even “Decoration”. I think my kids would probably call it “Bling”. It is the fourth in the series of seven surahs that start with Ha Mim. Ha Mim surahs, for me at least, are challenging us to look at things from a different perspective. In the case of Surah 43, I think it is asking us to look at wealth, especially wealth as ornamentation or ‘bling’.  I really like how the theme of decoration or ornamentation is woven throughout this surah.

The surah starts by asking people to believe in revelation and Prophets and reminds the audience that it is the Almighty who has made all of creation- the earth, rain, animals, ships to ride. All that God asks in return is that people have an attitude of gratitude and be responsible for their actions

43: 13-14 “Glory to the One who subordinated these to us whereas we ourselves could not. And we will surely be removed back to our Lord.”

However, people don’t do that. People are forgetful, and in their forgetfulness, they are ungrateful.

At the time this verse was first revealed, the audience who listened to it had partners to God, goddesses and angels that they worshipped.  They considered  goddesses and angels to be female. And this belief, in the divine feminine, is very ancient. One only need look at the many Venus figurines from 30,000 years ago scattered across Europe to see this. A woman’s ability to bear and create life as well as to nurture the very young and very old of her community have a long history of embodying  divine traits. The Arabic word nafs, which means soul, self or person, is a feminine noun. 

From 12:53 “Yes I do not exonerate myself; for the self is certainly compulsive with evil unless my Lord has mercy; for my Lord is most forgiving, most merciful.” 

From 89:27-28 “O tranquil soul, return to your Lord, pleased and accepted.” 

                                                    

The word Arabic word rahma, translated as compassion, grace, and mercy, stems from the same Arabic root as rahim, “womb”. The idea of the power inherent in the feminine continues into the 20th century with Carl Jung’s theory of the “anima” the unconscious, feminine, creative potential locked in the subconscious of men. I would argue that the ability to create and nurture does have divine elements, however these qualities, creativity and nurturing, are not gender specific. Any man or woman has the ability to create a tool, or a device, a work of art or music, and any man or woman has the ability to nurture the old, the young, animals, the environment, or their community.

But the Meccan audience which first heard these verses was a deeply patriarchal society, favoring men and the power that men wield, far and above women. And this is where we get the first look at bling. In  ayat 17-18:

“When one of you is told the good news of the birth of one of those you liken to the Benevolent One, his face darkens and he’s filled with anger; would it be, furthermore, one raised in finery, who clarifies nothing in question?”

The men of Mecca are putting women down by considering them as nothing but ornaments to men’s power. Creatures who are “raised in finery”. There is no mention of woman’s creative and nurturing capacity, instead women are considered ornaments who look good on the elbow of a powerful man, but not capable of rational thought or discussion. The underlying implication is that only men are capable of rational thought.

The surah goes on to demonstrate that the audience that holds these believes are themselves not using rational thought.  When confronted with their idiosyncratic worship practices they make excuses of three varieties.

First, if God had wanted them to do differently, they would have done so (43:20 “We would not have worshipped them had that been the will of the Benevolent One”). The Qur’an condemns this excuse because people have been endowed with Free Will, they have a choice as to whether obey God or not. We can all exercise our rational thought in compliance with our conscience and God-consciousness.

The second excuse is they are simply following in the footsteps of their ancestors (43:22 “No but they will say, “We found our fathers following a certain way of life, and we find guidance in following their traditions.”) The Qur’an condemns this excuse also, saying that whenever in the past a prophet was sent to a community it was the wealthy and powerful  who have used this excuse not to change and not to give up their power.

“When the warner says, “Even if I bring you better guidance than what you found your fathers following?” They said “We repudiate what you have been sent with”. (43:24)

God has way of dealing with this stubbornness, He destroys these communities. Look at these ghettoized communities and what is happening to them- destroyed with their own intolerance by  violence and oppression.

The third excuse is they only want to hear the message from men who own a lot of ornaments.  43:31 “And they said, “Why wasn’t this Recital revealed to a man of importance from the two cities?” Or Pharaoh says of Musa, 43:52-53 “Am I not better than this contemptible fellow, who is nearly inarticulate? And why is he not decked out in gold bangles or accompanied by a procession of angels?”

The Qur’an states that (43:32 “…It is We who distribute their livelihood among them in the life of this world, and have elevated some of them to ranks over others, that some may employ others as workers. But the mercy of your Lord is better than what they amass.”

The Qur’an’s now reiterates the audience’s initial condemnation:  spiritual elevation, compassion, the Lord’s grace (rahmat Rabbika) is important, but ornaments are useless.

“And were it not that humankind would become a single community, We would have provided those who disbelieve in the Benevolent One with roofs of silver for their houses and stairs for them to climb and doors for their houses and couches for them to recline, and decoration. “ 43:33-35

What is important? The silver roofs? The decoration?  The bling? “Yet all of that is but the stuff of the life of the world; while the hereafter, with your Lord, is for the conscientious.” 43:35

Sorry to tell you this, but the bling- meh. What is important it is the ability of a person to question with reason and to be blessed with rahma- compassion and grace: rahma to facilitate nurturing, creativity, and gratitude and for the blessings that have been gifted to this blue planet.

People who have this blessing of rahma and share it with their community are assured of blessings in this life and in the next life. Surah 43 does conclude with gold. If the disbelievers  are given silver in this world, in the afterlife the persevering believers receive gold. There is all kinds of bling for them  in the afterlife 43: 70-73

“Enter the garden, you and your spouses, delighted: dishes and goblets of gold will be passed around to them, containing whatever souls desire and eyes find pleasing. And you shall abide there forever, for this is the garden of which you will be made the heirs because of what you used to do. There is much fruit therein for you to eat of it.”

PAUSE

Innal-la ha was malaaikatahu yussalloona Alan-nabiy.  Yaa aiyuhal latheena aamanoo, salloo alaihi, wa sallimoo tassleema.

Lo! Allah and His angels shower blessings on the prophet. O you who believe! Ask blessing on him and salute him with a worthy greeting.

I would like to believe that the Prophet was trying to establish an open society. I’m not really sure if he was, but I think it is something that I need to believe because I believe that an open society is the best place for creativity and nurturing to truly flourish. A tribal society is a society in which traditions are not challenged because they are believed to be sacred or magical. A closed society is one in which the government is repressive, inflexible and lacks transparency.  I define an open society as a community where basic needs are met, ex. food, shelter, clothing, health, and education, the political process is flexible and transparent, and where people have the opportunity to exercise a measure of self responsibility. I don’t think society is responsible for making people happy, happiness and how to achieve it are personal decisions, but I do feel we have an obligation to help those who need help. I also think an open society is characterized by an attitude of give and take, a readiness to learn from others, and the ability to be critical and self-critical in order to correct mistakes. Humor and satire are important tools in the criticism toolbox.

Did the first Muslims create an open society? The hijra, the act of migrating away from Mecca to Medina, marked the early Islamic community as something that was no longer a tribal society. In the Medina community, among the ansar and the mohajir, a community that was bound by an ethical belief system would override tribal considerations and superstition. Traditions that had once seemed inviolable were called into question by the followers of Muhammad.

When we examine the standard of helping those who need help, Islam stresses charity. There are many ayat in Qur’an which encourage charitable giving, and there are many examples in hadith and sirah literature of the Prophet and his Companions trying to out-do each other in helping the poor. The establishment of the institution of zakat was intended to help those in need.

But when I look at the standard of flexibility, learning from others, transparency, rational discussion, and criticism, the Islamic tradition is a mixed bag. Yes, there are sayings and ahadith of the Prophet which encourage learning and demonstrate flexibility, and much of the Qur’anic arguments surrounding belief are not necessarily convincing, but they are challenging. The Qur’an seems, to me at times, to want provoke discussion and thought. However, there are also plenty of verses in the Qur’an that do not encourage criticism or discussion, “Obey God and the Prophet!” end of story. The traditional Islamic jurisprudence system, while perhaps a model of rationality in earlier times, can seem today to be outdated, misogynistic, and even barbaric.

Every society has boundaries on how ‘open’ it can be.  Sometimes, there are things you can’t talk about because it will prove to be too divisive to the community. In an open society, to paraphrase Karl Popper, Intolerant philosophies are not tolerated. For instance, in the USA, if you accuse someone of being racist or sexist, or even at certain times ‘not patriotic enough’, it can cost that person their reputation or even their job.

In American society, race is one boundary line. Race is a very touchy subject in this country, and we self-edit when it comes to talking about this topic. For instance, white people will not use the “n” word, nor will white people feel comfortable criticizing minorities for their own intolerance (ex. the black community’s homophobia, South Asian community’s preference for fair skin- particularly for women). In this country, discussions about race can very quickly slip from the realm of calm rationality into defensive emotional combat zones.

I would like to think that in the early years of Islam, calling someone a disbeliever was the equivalent of calling someone out for being intolerant, like nowadays in our society calling someone a racist or fascist or a Male Chauvinist Pig. I would like to think that “disbeliever” in the context of early Islam meant someone who denounced all argument, someone who forbade their followers to even listen to rational argument because it would ‘deceive them’. I would like to think that a ‘disbeliever’ in that time was someone who could only answer arguments with their fists or a sword.  A disbeliever was someone who would rather cut off your head than be convinced by your persuasive argument. A disbeliever would be someone whose, as Socrates said, “… mistrust or hatred of argument is related to mistrust or hatred of man.”

That is what I would like to believe, the tale that I tell myself, but I realize that this could be a myth of my own construction. I want to believe that the Prophet wanted to establish a society which would evoke the divine qualities of creativity and nurturing, learning and rational discourse, where compassion and grace, rahma could flourish. But when I look at Muslim majority societies today, I have strong doubts. Far too many Muslims seem to be floundering in societies which are tribal or closed or a combination of both. Could the ummah have come so far astray from the original message, or perhaps was I the one who was wrong about this ‘original message’ in the first place? I don’t know the answer to this question, it is something that I need to explore.

One thing I do know is that in the meantime, I will continue to plant the seeds of rahma in this life, because it is these seeds which I believe, will bear fruit in the next life.

“And you shall abide there forever, for this is the garden of which you will be made the heirs because of what you used to do. There is much fruit therein for you to eat of it.”

 My closing du’a is from 60:4-5

“Our Lord, on You we have placed our trust, and to You we are penitent, and to You is the eventual returning. Our Lord! Do not make us a cause for their pleasure for those who are ungrateful and forgive us. Our Lord! Truly You are the Mighty, the Wise.”

Rabbana ‘alaika tawakkalna wa ilaika anabna wa ilaikal-masir. Rabbana la taj’alna fitnatan li-lladhina kafaru waghfir lana Rabbana innaka Antal ‘Azizu-l-Hakim. Ameen.

References:        

“Vocabulary of the Holy Qu’ran” by Dr. Abdullah Abbas Nadwi (IQRA:Skokie) 1996           

“The Qur’an: A New Translation” by Thomas Cleary (Starlatch) 2004       

 “The Open Society and its Enemies” by Karl R. Popper (Princeton University Press: Princeton) 1971

The Metaphor of Water

I’d like to start with a quote from the Mohammed Webb Foundation’s Mission Statement:

“As a great West African Muslim sage once taught, Islam is like a crystal clear river. Its waters (Islam) are pure, sweet, and life-giving but—having no color of their own—they reflect the bedrock (indigenous culture) over which they flow.”

Like a river, Islam takes on the color and flavor of the land through which it runs. A River Islam in one part of the world may look very different from other River Islams in other parts of the world… but they are still made of water all the same.

I recently visited the new gallery of Islamic Art at the Art Institute of Chicago. It features a modest but comprehensive sampling of art pieces from the major Islamic empires that have existed in the last 1400 years. Each empire had its own unique styles, patterns, color schemes, and techniques. The Safavids, in present-day Iran, were known for their use of brilliant turquoise; the Ottomans, based on Istanbul, frequently used tulips in their patterns; the Mughals of India, small red flowers. At the time, having a signature artistic style was akin to having a trademark. Exporting that art to different regions was a way to advertise the empire’s wealth and sophistication. The art forms of these empires are very distinct from each other, and yet, presented together in one exhibit, they complement each other beautifully. They represent tributaries, if you will, each with its own characteristics, flowing into the same river.

It struck me, as I wandered through this gallery, that these art pieces represent the diversity and unity of the Islamic world. The artistic expression of Islam was unique in each region, yet each piece had clear Islamic influence – in the form of calligraphy, for instance, or the use of geometric and floral patterns. Each civilization developed an artistic style that reflected the values and beauty of Islam.

This may hardly seem like an epiphany, but it occurred to me then that my understanding of Islam, and the culture surrounding it, has really only been shaped by a particular filter. In my mind, I associate Islam with the culture of the Middle East – particularly with Egypt and Turkey, the only countries I’ve experienced in that region – blended with influence from Pakistani culture, thanks to many of my friends. I’ve met Muslims from different parts of the world, and I continue to meet more, but I never realized that I probably make assumptions about their practice of Islam based on my own exposure. If art forms can be so varied between different Islamic regions, other aspects of culture and practice surely differ as well. But we all still follow the same Islam, the same basic beliefs.

This prompts the question: What characterizes the American Tributary of the River Islam? I would say that Islam in America is a new branch in the making. Our tributary is still a nascent, turbulent stream that may well branch in multiple directions. But in time, this too will become a distinctive branch of the river.

Pause

There is an ayah in Quran that offers the following metaphor: It describes how rivers carry dirt and debris to the surface and deposit them on the shore, so that the water returning to the river is purified.

“We sent water from the sky; then it created valleys; and while the water was flowing, it collected debris; a lot of debris; In this way God sets forth the parable of truth and falsehood: [the detritus] passes away as [does all] dross; but that which is of benefit to people stays on earth” (from Surah 13 Ar-Ra’d, ayah 17).

This beautiful metaphor describes the natural progression of Islam: the message came down; it made impressions on Earth that spread to many areas – many “valleys”; and it naturally “collected debris” along the way. In other words, there was no way that the message could remain absolutely pure on Earth while perpetuated by humans. But presence of debris is not necessarily a bad sign – it’s a natural process, and it is evidence that the river continues to flow.

When I hear distressing news about conflict and chaos in the Islamic world, I find comfort in this metaphor. The violence and destruction that is so antithetical to our faith and practice of Islam is nothing but debris in the river, churning to the surface after a violent storm. Over time, it will wash out and degrade to nothing. But the pure waters of Islam will endure. They are timeless.

 (From Surah 8 Al-‘Anfal, ayah 11) “[Remember] when He caused inner calm to enfold you, as an assurance from Him, and sent down upon you water from the skies, so that He might purify you and… strengthen your hearts, and thus make firm your steps.”

 

So whenever you encounter negativity among Muslims, just remember: Islam is the river, not the debris. Debris and pollution come and go – but they never last. Water is eternal. It cycles and takes on different forms, but it is always present. And it is essential for all life forms. It is a primary component of every living creature – Allah says in Surah 21 Al-‘Ambiyaa, ayah 30, “We made out of water every living thing.” It permeates the food we eat, the air we breathe, and the earth we tread.

“It is He who sends down water from the skies; you drink it, and thereof [drink] the plants upon which you pasture your beasts; and by virtue thereof He causes crops to grow for you, and olive trees, and date-palms, and grapes, and all [other] kinds of fruit: in this, behold, there is a message indeed for people who think!” (Surah 16 An-Nahl, ayat 10-11).  

I see our initiative as an effort to purify our tributary of Islam. Let us filter out the debris and embrace Islam in its essence.

Our branch of Islam will take on a new appearance – a new Progressive, Rational, Interpretive, 21^st Century, (call it what you like), American branch of the River Islam. Let us strive to preserve it as the most beautiful and live-giving river possible.  

Out of Darkness

A’uzu Billahi Min ash-Shaitain ir-Rajeem.

Bismillah ir-rahman ir-raheem.

Al Hamdu Lillahi Rabbil ‘Alameen.

Wasa’atu Wassalamu ‘Ala Muhammad wa ‘Ala Alihi was Sabhihi was Sallim.

Ahmaduhu subhanahu wa Ta’ala wa ashkurhu wa Huwa Ahlul-Hamdi wath-thana.

I praise Him (Allah) the Exalted One and the High and I thank Him. It is He who deserves the praise and gratitude.

Al-Hamdu lillahil-Lathi Anzala ala ‘abdihil-Kitaba wa lam yaj’al lahu ‘Iwaja.

 Praise be to the One (Allah) Who revealed the Book to His Servant (Muhammad), and did not make any distortion to it.

The title of my khutbah today is “Out of Darkness”

It was not easy to write a khutbah this week. There have been a lot of bad things happening with Muslims around the world. It started with a hostage taking crisis in Australia. The man, a Muslim, wanted to have his opinions broadcast all over social media, so he thought taking hostages and putting himself and them at risk for death was an appropriate way to get his message across. It was not. Three people died. Then the next day, there was a horrible school shooting- 141 students and some of their teachers were killed in Peshawar. The Pakistani Taliban took credit for the massacre. Now back in the day before mass communication, we wouldn’t have known about these events. But one thing modern sociology has taught us is human beings are all connected- less than six degrees of separation between us. Just to illustrate this point, I was talking to my mother-in-law who lives in Pakistan about the school shooting and although she didn’t have any family members affected, she said that her yoga teacher was related to one of the teachers. That teacher and her three sons were all killed in the massacre.

Our Prophet was no stranger to loss and tragedy. Many of his dearest friends and relations were killed in battles, and as Kecia Ali notes in her forward to The Lives of Muhammad,

“The standard biographies of Muhammad recount that seven of his eight children died during his lifetime. None of the miracles traditional sources ascribe to him impresses me more than his having survived such loss.”

One of the effects of violent acts is to make us afraid, to make us fear for our lives and the lives of our loved ones. But there is another effect which people often don’t talk about, and that is the feeling of hopelessness. When I look at these horrible acts committed by other humans on their fellow beings, I think to myself, “We don’t need God to create a hell for us in the afterlife, we can do quite a good job creating one for ourselves, right here right now.” When I see the depths of human cruelty and depravity, it makes me lose hope for humanity. This is not a good trap to fall into, and so I have to spend a lot of time trying to pull myself out of this trap. Yes, humans are capable of doing awful things. But, human beings are also capable of change, and they are capable of doing beautiful, kind, and generous deeds also. Pretty early in the Qur’an, Surah 2 ayah 25, it says: “And give good tidings unto those who believe and do good works; that theirs are Gardens underneath which rivers flow.”

While there are some people whose hearts and ears are closed to God’s signs and who are able to do horrible acts without the slightest moral qualms, there are more people, many more people, who do their best to save the wounded, patch the bodies, and mend the souls and spirits of the downtrodden. And the beautiful thing is that these people, these healers, find all kinds of ways of helping people. Some are doctors and nurses that repair the body, others are counselors and psychiatrists who talk to people, and others may be artists and musicians who through their arts, help people renew and regenerate their spirit. A well cooked casserole, a lighted candle at a vigil, a thoughtful tweet or Facebook posting, a hug, a smile, these are all different things people do to help one another after tragedy strikes. Please do not ever forget that there are many good, kind people in this world.

PAUSE

Al-hamdu lillahi rabbil ‘alameen was-salutu was-salamu ‘ala khairil mursaleen. Muhammadin al-nabiyil ummiyee, wa  ‘ala alihi wa sahbihi ajma’een.

Praise be to Allah, the Lord of the universe. May the greeting and the peace be upon the best messenger, Muhammad, the unlettered prophet, and upon his family and upon all of his companions.

Innal-la ha was malaaikatahu yussalloona Alan-nabiy.  Yaa aiyuhal latheena aamanoo, salloo alaihi, wa sallimoo tassleema.

Lo! Allah and His angels shower blessings on the prophet. O you who believe! Ask blessing on him and salute him with a worthy greeting.

Here in the Northern Hemisphere we are just a few days away from the Winter Solstice, the longest night of the year. Some of us may be leaving for work in the dark and coming home in the dark. Perhaps it is not so surprising, at this time of increasing darkness, that so many religious traditions involve the lighting of candles. The darkness is all around us, but there is light within our homes, within us.

It says in the Quran in Surah 57 Al-Hadid/Iron ayat 12-13

"On the day when thou (Muhammad) will see the believers, men and women, their light shining forth before them and on their right hands (it will be said to them): Glad news for you this day: Gardens underneath which rivers flow, wherein ye are immortal. That is the supreme triumph. On the day when the hypocritical men and the hypocritical women will say unto those who believe: Look on us that we may borrow from your light! It will be said: Go back and seek for light! Then there will separate them a wall wherein is a gate, the inner side whereof containeth mercy, while the outer side thereof is toward doom.”

And again later in this same surah, at ayah 28:

"O ye who believe! Be mindful of your duty to Allah and put faith in His messenger. He will give you twofold of His mercy and will appoint for you a light wherein ye shall walk, and will forgive you. Allah is Forgiving, Merciful."

Sometimes when it feels like there is darkness all around, we can find the light of inspiration from men and women who lived long ago. I would like to talk today about Rabi’a of Basra, a Sufi who lived in what is now Iraq between 715-801 CE. All of her poetry has been lost to us, we know of her through Farid ud-din Attar (1145-1220)’s book Muslim Saints and Mystics. Attar lived 150 years after Rabi’a. Rabi’a’s origins are shrouded in darkness, but when she was young she was a slave. It is said that one night her master spied on her while she was praying, and he beheld a light suspended over her head without any visible means of support. The slave owner decided that perhaps it would not be a good thing to own a saint, so he promptly freed her the next morning. What did she do after she was free? This too is shrouded in darkness. Some would have us believe she became an ascetic and lived in the wild, while others say she took something of a spiritual detour and became a singer and tavern storyteller for a time before returning to the desert. Whatever she did, it is fair to say that she developed a very good understanding of human nature and the corrupting influences of power and materialism on the human soul. She never married, despite a few proposals, and towards the end of her life, she lived as an ascetic and mystic, many people sojourning out to her simple abode to learn from her.

  One of my favorite stories of Rabi’a is the time she walked down the streets of Basra with a torch in one hand and a bucket of water in the other. When people asked her what she was doing she explained, “I want to put out the fires of Hell, and burn down the rewards of Paradise. They block the way to Allah. I do not want to worship from fear of punishment or for the promise of reward, but simply for the love of Allah.”

Once a group of men came to her hut to test her. They said, “Virtues and spiritual gifts have been bestowed on men, not women. The crown of nobility has been placed on the heads of men, and the belt of generosity has been tied around their waists. The gift of prophesy has never descended on any woman. What can you boast of?”

Rabi’a replied, “I shall not dispute what you say. Yet women are less prone to pride, egotism and self-worship; they are less liable to think highly of themselves. And they do not so readily exploit others for their own pleasure.”

Another time, some people were so impressed by her wisdom that they told her she should be in charge of a religious community. She said: I am in charge of myself. Whatever is within me, I do not let out. Whatever is outside me, I do not let in. I do not allow anything to enter me from this world; and I do not allow anything from the next world to leave me. I watch over my heart; I do not wish to watch over buildings made of mud and clay.”

My last Rabi’a story is one of the most poetic, when people asked her about love. She said “Love came down as a liquid from eternity, and returned to eternity. It visited eighteen thousand worlds, and found no one to drink it. Then it met the truth. As a consequence of that meeting, love loves the truth and the truth is true to love.”

My closing Du’a is from 59: 10. Our Lord! Forgive us and our brothers who have preceded us in belief, and do not allow any grudges to remain in our hearts towards those who have believed. Our Lord! Truly You are Kind, Compassionate.

Rabbanaghfir lana wa li-ikhwaninal ladthina sabaquna bil-Imami wa la taj’al fi qulubina ghillan lil ladhina amanu. Rabbana innaka Ra’ufun Rahim. Ameen

References:

Kecia Ali, The Lives of Muhammad (Cambridge, Harvard University Press, 2014)

Rabi’a anecdotes: Farid al-Din Attar, Muslim Saints and Mystics, translated by A.J. Arberry (London, Viking Penguin, 1990).

Qur’an translation: Mohammad Marmaduke Pickthall The Meaning of the Holy Qur’an (New Dehli: UBS Publishers Distributors Ltd, 1996).

On the End of the World As We Know It

Surah 29, Al-Ankabut:62-63:

Allahu yabsutur-rizqa limany-yashaa ‘u min ibadihi wa yaqdiru lah. 

God grants abundant sustenance, or gives it in scant measure, to whichever He wills of His creatures: 

Innal-laha bikulli shay’in Alim.

for behold, God has full knowledge of everything. (62)

Wa la in-sa ‘altahum-man-nazzala minas-samaa ‘i maa ‘an-fa ‘ahya bihil- arda mim-ba di mawtiha laya

And thus it is:  if thou ask them, ‘Who is it that sends down water from the skies, giving life thereby to the earth after it had been lifeless?’ 

-yaqulunn Allah.

- they will surely answer, ‘God.’

Qulil-hamdu lillah. 

Say thou: ‘All praise is due to God alone.’

Bal aktharuhum la ya qilun.

 But most of them will not use their reason. (63)

When I was doing my doctoral studies in international relations in the early 1990’s, I became intrigued by the developing field of international environmental policy.   Since there was no course offered at the University of Kansas on the topic, I designed a course myself and found a professor to supervise it.  My daughter was three years old at the time.  Her crayon scribbles are still on the notes I took for that class. 

I read everything I could about policies related to population trends, ozone depletion, pollution of all kinds, garbage disposal, water resources, resource depletion, extinction rates, etc.  I read about global treaties signed and abrogated.  I read about environmental movements, legislative initiatives that could not get passed, or only in inadequate forms.  I read about the history of the exploitation of carbon-based energy sources – basically coal and oil - and the development of the corporations that control their exploitation and distribution, megalithic entities built on our ever-escalating need for energy, ungovernable by any single nation-state.  But the most impactful of what I read was about the consequences of climate change.

One analogy made by one of the researchers really stuck in my mind - the story of the frog – maybe you’ve heard it.  If you put a live frog in boiling water, it will immediately jump out and save itself.  But if you put a frog in cool water and heat the water very slowly, it will not recognize the critical point at which it needs to jump out, and it will cook to death.  The researcher was alluding to greenhouse gases, implying that we will pass the critical threshold before we can do anything to keep ourselves from getting “cooked.” 

My research scared and depressed me…. so much so that I put aside the idea of

focusing on environmental policy.  I became one of those people Naomi Klein refers

to in her recent book, This Changes Everything, those of us who are

“telling ourselves comforting stories about how humans are clever and will come up with a technological miracle that will safely suck the carbon out of the skies or magically turn down the heat of the sun.” 

Klein contends, “We deny because we fear that letting in the full reality of this crisis will change everything.  And we are right.”[1] 

Twenty odd years ago I could not face the prospect of working with that knowledge day after day.  I would, I felt, be immobilized by despair.  I needed to focus on something that would allow me to nurture my marriage and raise my daughter.   And besides, I told myself, we will find technological solutions….

That was over 20 years ago.  Now researchers are trying to figure out if we have already passed the critical threshold.  Now my daughter is a Ph.D. student in Integrative Biology, studying the history of life on earth and the iterations it has undergone, and she sends me an article that begins with these words: 

“Localized ecological systems are known to shift abruptly and irreversibly from one state [of being] to another when they are forced across critical thresholds.  Here we review evidence that the global ecosystem as a whole can react in the same way and is approaching a planetary-scale transition as a result of human influence…. We summarize evidence that such planetary scale critical transitions have occurred previously in the biosphere, albeit rarely, and that humans are now forcing another such transition, with the potential to transform Earth rapidly and irreversibly into a state unknown in human experience.”[2]

The article continues, “… shifts … can be difficult to anticipate, because the critical threshold is reached as incremental changes accumulate and the threshold value is generally not known in advance.”

There is a lot of information in this article about the interplay of all the ways in which humans have impacted the global environment, but a few conclusions stand out. 

“…if fertility rates remain at 2005-2010 levels, [by 2100 – in 85 years - the earth’s population will be 27,000,000,000]; this population size is not thought to be supportable)….

Climates found at present on 10-48% of the planet are projected to disappear within a century, and climates that contemporary organisms have never experienced are likely to cover 12-39% of Earth.  The mean global temperature by 2070 (or possibly a few decades earlier) will be higher than it has been since the human species evolved.”

The article concludes, “… averting a planetary-scale critical transition demands global cooperation,” to  reduce world population growth and per-capita resource use, to replace fossil fuels,  increase the efficiency of food production and distribution, enhance efforts to manage reservoirs of biodiversity and ecosystem services on land and in the oceans.   “These are admittedly huge tasks, but are vital if the goal of science and society is to steer the biosphere towards conditions we desire, rather than those that are thrust upon us unwittingly.”

There have been five mass extinction events in the history of the earth, where 75% or more of the existing species went extinct.  We are in the first throws of a 6^th. Mass extinction.   This is pretty scary stuff.  This is cataclysmic.  But there is a difference in my response to this information now as opposed to 20 years ago.  #1, I no longer see the option of pretending it’s not happening.  #2, my understanding of my faith has grown and given me a new perspective on how to face the issue, a new drive, and a new strength of purpose.   

Pause…

As we know from the stories of the prophets, cataclysm is no stranger to the Quran. The communities of the earliest prophets - Nuh (Noah) Hud, Saleh, Lut (Lot), and Shoaib (Jethro), who did not accept their prophets’ messages about the Oneness of God, were completely destroyed.  The Abrahamic prophets - Ibrahim (Abraham), Musa (Moses) and all the Jewish prophets - Isaac, Yacoub (Jacob), Yusuf (Joseph), Zakarriah, Yahya (John), and Esa (Jesus), ending with Prophet Muhammad, pbuh,  saw a different fate for their communities.

For the most part, the enemies of Abraham and the prophets who followed him were no longer completely destroyed.  Some of the greatest transgressors were destroyed, but the communities themselves survived.  Instead, Allah told Abraham to migrate from his native land – from Mesopotamia to Palestine.  The example of emigration would be followed by Prophet Moses.   In the case of the final Abrahamic prophet, Prophet Muhammad, pbuh, after emigrating he returned to his people, and they became his followers.  This began a new era. 

When Prophet Muhammad performed the rituals of Hajj at the end of his life, in every ritual he did, he said “I am here doing what my father Abraham did, and here I am fulfilling his prophecy.”  The final day of this Hajj he told his followers in his farewell speech, “Today I completed your faith, and I fulfilled my mission.  I want God to witness, and I want you to be my witness.”  He completed his message, and left this world.  14 centuries later, we Muslims are the progeny of his journey.  The human species has evolved through history to where we are now – a world where those who study “the signs” of the earth are telling us that if we continue on our present course, we will overwhelm the resource God gave us in trust, as His Vice-Gerents of this planet.   

And now I have to wonder if we have come full circle in the prophetic narrative.  I had always counted the stories of the ancient prophets – those whose communities were completely destroyed – as ancient history with no real relevance to our lives.  But this story – unless you are a believer in science fiction scenarios of journeys to other planets – cannot end in emigration.  Are we facing our complete and ultimate destruction, by our behaviors and the belief that God’s gift to us includes the right to unlimited consumption, with no regard to collective needs and consequences, or the sustainability of the planet God gave us in trust?  In other words, are we to be destroyed by our own pride and arrogance?  As I see it, all the signs – scientific and religious - point to one conclusion - this is a defining time for the human species.   

In Surah 22, Al-Hajj , Allah addressed the Prophet about those of his time who would not accept the Divine origin of his messages:

And if they [who are bent on denying the truth] give thee the lie, [O Muhammad, remember that long] before their time, the people of Noah and [the tribes of] Ad and Thamud gave the lie [to their prophets], (42) as did the people of Abraham, and the people of Lot, (43) and the dwellers of Madyan; and [so too] Moses was given the lie [by Pharoah].

And in every case I gave rein, for awhile, to the deniers of the truth:  but then I took them to task – and how awesome was My denial [of them]!  (44)

And how many a township have We destroyed because it had been immersed in evildoing – and now they [all] lie deserted, with their roofs caved in!  And how many a well lies abandoned, and how many a castle that [once] stood high! (45)

Will we human beings bring on such devastation that our whole planet sees this fate?  God only knows.  If it is our collective destiny is to destroy the life support system that sustains us, Allah reminds us – and science confirms - that we only destroy ourselves.  Quran tells us that God made worlds before us, and can make new worlds again.   Science tells us that the five previous mass extinctions were followed by the evolution of completely new species of life. 

Naomi Klein concludes, after her exhaustive analysis of the reasons why we have been unable to effectively address climate change:

“Fundamentally, the task is to articulate … an alternative worldview to rival the one at the heart of the ecological crisis – [a worldview that is] embedded in interdependence rather than hyper-individualism, reciprocity rather than dominance, and cooperation rather than hierarchy.”

Wasn’t this the very message that Allah delivered to us through our prophet?    Surah Al-Hajj continues:

Have they, then, never journeyed about the earth, letting their hearts gain wisdom, and causing their ears to hear?  Yet, verily, it is not their eyes that have become blind – but blind have become the hearts that are in their breasts!  (46)

And [so, O Muhammad,] they challenge thee to hasten the coming upon them of God’s chastisement:  but God never fails to fulfill His promise – and, behold, in thy Sustainer’s sight a day is like a thousand years of your reckoning. (47)

And to how many a community that was immersed in evildoing have I given rein for awhile!  But then I took it to task:  for with Me is all journey’s end!  (48)

Klein goes on

“… in the hot and stormy future we have already made inevitable … an unshakable belief in the equal rights of all people and a capacity for deep compassion will be the only things standing between civilization and barbarism.”

From Surah 35:  Fatir (The Originator):

Verily, God knows the hidden reality of the heavens and earth: [and] behold, He has full knowledge of what is in the hearts [of people]. (38)

He it is who has made you inherit the earth.  Hence, he who is bent on denying the truth - this denial of his will fall back upon him:  for their denial of this truth does but add to the deniers’ loathsomeness in their Sustainer’s sight and, thus, their denial of this truth does but add to the deniers’ loss. (39)…

Verily, it is God [alone] who upholds the celestial bodies and the earth, lest they deviate [from their orbits] – for if they should ever deviate, there is none that could uphold them after He will have ceased to do so. 

            [But] verily, He is ever-forbearing, much-forgiving. (41)

As it is, they [who are averse to the truth] swear by God with their most solemn oaths that if a warner should ever come to them, they would follow his guidance better than any of the communities [of old had followed the warner sent to them]:  but now that a warner has come unto them, [his call] but increases their aversion, (42) their arrogant behavior on earth, and their devising of evil [arguments against God’s messages].

Yet [in the end,] such evil scheming will engulf none but its authors; and can they expect anything but [to be made to go] the way of those [sinners] of olden times?...

Now if God were to take men to task for whatever they commit [on earth], He would not leave a single living creature upon its surface.  However, He grants them respite for a term set:  but when their term comes to an end – then, verily, [they come to know that] God sees all that is in [the hearts of] His servants. (45)

Prophet Muhammad, pbuh, was the last of the Prophets who came to share the message of God’s Oneness and transcendant power.  But he was not the last of the warners.  God gave Adam – all of us – the ability to name things – consciousness.  We have used that ability to develop a system of understanding God’s creation – science.  That understanding is now showing us the enormity of God’s gift of freedom of choice.  We are on track to collectively destroy our life support system, maybe not in our lifetimes, but within those of our grandchildren.  We can only pray that we have the will and the ability to save it. 

I am not pretending that I have any answers to climate change.   I am among those who live in a developed country, a lifestyle based on the use of fossil fuels and consumption way beyond my basic needs.  According to the calculations of The Nature Conservancy, I, as an individual, contribute approximately 35 tons of co2 to the atmosphere every year.  And I am not going to give up my house or my car or my flights or my lights or my water, or much of anything, really.  And it may well be that Allah knows we will self-destruct, and that is our fate.  But my heart tells me that even if that is the case, I do not want to be counted among those who give in to denial or despair.  I have had the advantage of an education and I am aware that I need to educate myself more and figure out what changes I can realistically make moving forward… changes that reflect my love and gratitude for this planet, for the gift of my life on it, and my own responsibility before our Creator.  Sharing this is part of my prayer that I will keep that commitment.

2:286  The last ayah of Surah 2, The Cow

Rabbana la tu’akhizna in-nasina aw akh-ta’na.

Our Lord! Do not punish us if we forget or make a mistake.

Rabbana wa la tahmil ‘alayna isran kama hamaltahu ‘ala-llatheena min qablina.

Our Lord! Do not load on us a severe test as You did burden on those before us.

Rabbana wa la tuhammilna ma la taqata lana bih, wa- ‘fu ‘anna wa ‘ghfirlana warhamna

Our Lord! Do not impose upon us that which we have not the strength to bear; and pardon us and forgive us and have mercy on us.

Anta Maulana fansurna ‘alal-ghawmil kafirin.

You are our Defender, so help us against the ungrateful people.

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[1] Klein, Naomi, This Changes Everything:  Capitalism vs. The Climate.  Simon & Schuster:  2014.

[2] Barnosky, Anthony D., et.al. “Approaching a State Shift in Earth’s Biosphere,” Nature:  7 June 2012, pp. 52-58.