Muslim Thought

Written by Danish S.

MOVING IN THE RIGHT DIRECTION

Islamic jurists (fuquha) often include culture as a determining factor when issuing religious rulings and edicts. In religious terminology the term “‘urf” is often used to denote a similar concept. The word urf is commonly defined as “custom” but its didactics in Islamic law equates to what is referred to as “culture” in the West. For example, when Islamic scholars ask about the urf they mean in plain language, “What is the cultural norm [of a region, country, or society]?”

Reading the previous paragraph, can we answer that question? Do we know the “urf” of the American Muslim context? If a scholar was asked to issue a ruling for a specific situation American Muslims are facing, how would he know in what context it applied? Yet so much of our fiqh (jurisprudence) is incorrectly derived that way - by people seeking fataawa (religious edicts) but having no framework to provide the scholar. No wonder why we have a myriad of opinions in our communities - none of which quite match our situation as Muslims in America.

Recently a Saudi based fiqh council gathered and issued some religious rulings. Among them was not only the encouragement for Muslims in the West to vote but an overt call to integrate into society. Seeing this coming from Saudi was quite surprising for many. If nothing else, it finally may signal the end to an era of isolationism and impractical methodologies that have plagued the American Muslim community. Even to the most conservative Muslims in the West who often take their cues from Saudi clerics this undeniably recognizes that Muslims now live in the West versus residing here. There’s no more discussion needed about being in America for work or da’wah -it’s home- period.

At first glance this may not seem pertinent but now we realize that the rest of the Muslim world is looking at the American and other Western Muslim communities and asking “Now that you live there, how will you practice Islam?” That question is not if we’re “allowed” to practice it but how will we live it given our context.

BENEFITS OF ESTABLISHING A UNIQUE CULTURE

Up until now, you may be wondering about the benefit all this discussion. Certainly if we ponder over it for a short time the benefits become apparent. Such a culture would provide a support structure, a reference point, and a systematic way to teach children their identity as American Muslims while providing a framework for immigrant Muslims to acclimate to American life. Also, it will clearly define Islam for non-Muslim Americans and distinguish them (and by default Islam itself) from radical individuals who commit horrendous acts in the “name” of Islam. Being able to connect Islam to the American context will also bring about massive results in da’wah (inviting to Islam). So many non-Muslims are apprehensive about Islam because of the foreign element so often attached with the religion. Is it wrong for Americans to retain their heritage and identity yet still be Muslim?

Furthermore, Muslims in America will no longer have to be “authenticated” through foreign entities or institutions in their practice of Islam. How can a scholar in Egypt who has never stepped foot on American soil understand our reality? Undoubtedly we cannot understand his until we experience life in that environment.

The Prophet Muhammad salallahu ‘alayhi was sallam (May the Peace and Blessings of Allah [God] Be Upon Him) was not raised in Arabia so he could abolish Arab culture. On the contrary, He (S) accommodated every aspect of Arab culture as long as it did not conflict with core Islamic principles. And those cultural aspects that contradicted Islamic principles were deemed as such and prohibited from being practiced. There are endless examples that can be extracted from authentic texts which further substantiate this point of accommodation for culture. However, for the sake of brevity we will mention only one. And this one is amongst the most controversial in Islamic history. The example is the Prophet’s (S) marriage to Aisha radiAllahu anha (May Allah Be Pleased with her) at the age of nine. What can be clearer?

Even the enemies of Islam during His (S) time practiced the same urfi (customary) type marriage and none criticized the Prophet (S) for it. It is only in modern times that we find such revilement to the extent that intense propaganda has flooded the world in recent years. Disturbingly, the propaganda is aimed directly at our Beloved Prophet (S). It even steeps to the level of describing Him (S) with abhorrent names and ascribing horrendous characteristics to Him (S), and from that we Seek Refuge in Allah.

Of course all of the propaganda is unequivocally false. On the other hand, how many Muslims today believe that it is the Sunnah (normative practice) for middle aged men is to marry pre-adolescent girls? Controversial as this scenario might be the example of Islam accommodating different cultures should be vividly clear now as well as the fact that the Sunnah is not a culture in and of itself.

REMOVING THE FOREIGN STIGMA

Imagine a day when you walk into a masjid anywhere in America and see young Imams that not only have a mastery of Arabic but speak native, localized English, born and raised in America, that are always popular with young people, treat Sisters with their due respect, understand the American reality, and graduate from prestigious American based Islamic institutions that are renowned for developing quality Imams and organizational leaders. A day when American Muslims no longer have to authenticate themselves through foreign scholars or institutions in order to be a “real ” Shaykh or Imam. Such a day may seem farfetched to many (and possibly a terrible omen to a few) but realistically speaking, it may not be far off. With the number of Islamic institutes that have emerged in the past decade, it seems to be a very attainable goal.

Exploring the subject of a unique American culture further we will find that it is imperative such an undertaking be predicated on sound Islamic practices. Continuing to provide Islamic education in all mediums and forms to the masses is essential in the formative stages of this effort. All Muslims in America should make it incumbent upon themselves to take advantage of all Islamic educational venues available to them. The primary objective of this is to take craft cultural norms that are influenced by core Islamic principles and remove vices and other aspects that are in contradiction with Islamic values. How would we know what to permit without authentic religious knowledge? If we fall into the same trap as many other Muslim countries around the world, where their respective cultures were heavily influenced by Bollywood, tribalistic rituals, or ancient jahiliyya (pre-Islamic) practices, then we are setting ourselves up for failure.

With that in mind, the one major shortcoming of the current educational efforts in the U.S. is that a large number of Muslims continue to view these Islamic institutes as a “second choice” to overseas Islamic universities. Unfortunately some of these organizations even promote themselves as a second choice. Basically when students are not accepted into a university in a Muslim country, they enroll in [insert a domestic institute of your choice]. Even though several of these institutes have excellent instructors, curriculums, and try to focus on living Islam in America, you’ll find many of these students say things like “My dream was to go to [insert overseas Islamic university of your choice] but I wasn’t accepted.” Now this shortcoming may not be the fault of these institutes but it certainly damages their creditability both home and abroad. It’s almost as if many American Muslims think they practice an inferior Islam to that of other Muslims around the world.

The benefits of a unique culture will obviously not be limited to Islamic education. However, as you can see it would only bolster these initiatives and provide true intellectual and academic prowess to the American Muslim community. Just the tremendous potential in the realm of da’wah may be worth the effort.

In your minds picture a day when non-Muslim Americans will finally have a viable alternative to the other religions that they can lay claim to without surrendering their identity or heritage. They can be drawn to a religion that promotes love, faith, and family values; that is free of scandals and corrupt clergy; that is built upon an unambiguous theology; and that above all provides a direct relationship with their Creator. Envision a time when our children will no longer battle identity crises because they are trying to please their traditional parents at home yet attempting to fit in with their friends at school. Muslim women will be treated with the utmost respect, become productive citizens, and not be subjugated to the misogynistic norms of foreign cultures. Neo-conservative ideologues and right wing hawks will no longer be able to portray Islam as a rogue element bent on destroying American society. Americans will express their gratitude to Muslims for restoring the many positive values that have been stripped from society for years. Finally, Islam will finally be granted a permanent place in the American fabric.

The question now is can we actually continue to live as Americans without this envisioned culture?

CONTINUED BELOW:

Part 1

Part 3