Muslims Under Progress...

progress: n.
a. movement, as toward a goal; advance.
b. development or growth.
c. steady improvement, as of a society or civilization.
progress: intr.v.
pro·gressed, pro·gress·ing,
pro·gress·es
a. to advance toward a higher or better stage.










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Thursday, August 14, 2003

 

On the move...

I have decided to switch over to TypePad, the new service from the people who brought you MT.

I have one or two small minor complaints with TypePad, but these are more due to my complete lack of web programming skills. Insha'Allah, they can be resolved soon.

The new site is:

http://underprogress.blogs.com/

I have posted my latest addition, "Saving Islam from moral nihilism" over at TypePad.

Insha'Allah, in due course, I will be bringing over my older posts from this weblog.

Salaam


:: this was posted by thabet at 17:38

Sunday, August 10, 2003

 

Andalucia: past glories revisted

Alhamdullilah, I returned safely last week after a few days in the South of Spain, specifically, Andalucia.

Asim talked of 'reminiscting' on past glories - well my visit to Andalucia took in the two most famous symbols of past glories of this western part of Muslim civilisation, so perhaps I was guilty of this!

I have touched on a few highlights of my trip.

Granada was said to be founded by the Romans in the trails across the Iberian peninsula. Much later, Christians used it is a a base for spreading their faith across the region. But it gets its real fame after the Arab conquest.

Granada's main attraction, is without doubt, the Alhambra. The name 'Alhambra' is meant to be derived from the Arabic 'Kelet al Hambrah', 'the red castle', which was meant to signify the red bricks which were used to build the complex. The current complex was started by the Muslim Nasirids, and added to after the Catholic conquest of the last Muslim foothold in Western Europe, though it is claimed that earlier kings had built a fortress on the hills of Albaicin, the old Arab quarter.

The Alhambra was originally built to house the Nasarid kings. Al-Ahmar, the founder of the dynasty, started work on the old fortress. Eventually, the Alhambra would encompass the fortress (the Alcazaba), the palaces (the Alcazar), and the a small city (the 'Medina'). There is also a garden, the Generalife, on the site. The Nasirid palaces are certainly worth the entrance fee alone. Sadly, one only gets half-an-hour inside this part of the complex. It is easy to imagine Qur'anic descriptions of 'running water' in heaven, everytime you see a fountain in this complex. There are a few large entrances to visit, but the most well-known are the 'Gate of Justice' and the 'Gate of Wine'.

The Charles V Palace, or the 'Christian Alhambra', is a massive building standing in the middle of the site. It is distinctly European in its design, even to this untrained eye. It certainly is an eye-catcher when you enter it. The building is a square, but the middle is taken up by a large circular courtyard with no roof. One can climb to the second-storey and peer down into the middle of the massive courtyard. Sadlt, it was never finished.

The Gardens are best taken in at the end of the day, when you need to unwind. You get a good view of the side of the complex as it peers over the city.

The other main attraction is the Albaicin, the old Arab quarter. Largely neglected, until it became a tourist attraction, it is full of small, winding, very steep, streets and alleyways. Special bus run up to Albaicin, but I found the walk a delight. The best view in Albaicin was from the Plaza de San Nicolas, a church which was a mosque (referred to as Mirador de San Nicolas), and is meant to have the tallest minaret in Granada. You get a beautiful view of the newer parts of the city to your right, and jewel of the city, Alhambra. But it is at night, when the lights come one, that the trip up to the point is worth it. Make sure you have your camera with you! At this point, and opposite the church, you will find the new mosque, inaugurated only a few weeks ago. This too gives splendid views, perhaps better than the previous location, because it is not as busy. The gardens of the mosque are a real delight, and you could easily imagine a Muslim trying to esacape the intense sunlight into the cool of the mosque interior. Apparently, the new mosque has been built in the style of a 'classic' Hispano-Arab style.

Finally, the other main attraction to Granada is the large cathedral, near to which the tombs of the Catholic monarchs can be found. In order to reach the Cathedral, one must pass through the old Arab market places, specifically, the old Arab corn exchange and the Alcaicaria, the silk exchange. It is at the entrance into the Cathedral, on finds the Royal Chapel, which houses the tombs of the Catholic Monarchs. The cathedral was described to me by one person as a 'brick'. It lives up to that reputation.

One final note on Granada, I would recommend travelling to other hilltop in Granada, Sacromonte. Here you will find Spanish Andalucia, largely free from the more 'tourist' look given to the rest of the city. Here too, one will find the flamenco song and dance shows (the zambras). The views from this part of Granada are stunning. Up in Sacromonte, you can also see the abbey, hermitage and the cave dwellings.

The place worth visiting in Cordoba is undoubtedly the Mezquita-Catedral, or the Moqsue-Cathedral. This was completed during the height of Muslim rule in Spain, under Abdur Rahman III. This was the period when Hispano-Arab intellectualism and civilisation outstripped even the Muslim glories of Baghdad. The Mosque was built on the site of a Visgoth Church, which was torn down after the Muslim conquest (this was 'standard' practice for all 'religious' empires). Before the Church, it had been a pagan temple.

I had seen it in pictures and on the television, but seeing it close hand reveals its true glory. The arches lining the inside of the Mosque are a splendour, and one can just about see how it would have seemed to the Muslim praying, with the sunlight filtering through the open naves which exist all around, and falling upon the one praying or in contemplation of God. Apparently this view was said to have resembled a tree. The mystic, it is said, fled to the centre shadows of the mosque in his jounrey up the "spiritual ascent" to God. The mihrab is what attracts a lot of people. It is a restoration of the original mosaic and Arabic inscriptions (the Ninety-Nine Names of God), which was painted over after the Reconquesta. Outside, the 'Coutyard of Orange Trees' still exists. This is where ablution was carried before the Muslim prayer.

The Grand Mosque at Cordoba was converted into a Cathedral after the Catholic conquest (this was something of a trend for the conquering Catholic monarchy). Unfortunately (and ths is said from an 'aesthetic' point of view than a 'religious' one), the arches around the mosque were closed off when the Mosque was converted into a Cathedral. Various dedications were built to the Catholic saints, and the alter was placed in the middle. Later these were added too or enlarged.

Though eventually a lot of these mosque-churches were demolished, the Grand Mosque in Cordoba remained. Such was the beauty and importance of the Mosque, that the locals refused to tear it down to make way for a cathedral, so goes the story. Indeed one story says that locals used to say they were perfoming mass at the mosque, rather than at the catehdral. And there is probably some truth in this. Every local I spoke to referred to it as the Mezquita (the 'moqsue').

As we were entering the mosque, the security guard checking our tickets, informed us that it was not possible for Muslims to pray inside the hall of the mosque-cathedral. Apparently, some Muslims had tried to pray in the hall, back in March of last year, but had been removed with some force. Personally, the idea of praying in the hall had not occurred to me. I was under the impression it stopped being a mosque, and started belonging to the Catholic Church, the day an alter was placed in the middle of the hall. Prayer can be conducted in one of the mosques in Cordoba, though finding a quiet place is just as easy.

Inside the old city, we found Juderia, the old Jewish quarter. Its small winding roads are now filled with shops selling all the usual tourist items and gifts. Just beyond this, I found the statue of the most famous Andalucian, at least in the Muslim world, Ibn Rushd, better known as Averroes. Sadly, he looked like a rather lonely figure, placed way out of the way so it seemed. His facial expression and his posture, sitting down, leaning forward ever so slightly, with book in hand, showed the signs of a thinking man. I did look up at his statue and what he must have thought of today.

The last town we visited was Jaen (pronounced Gha-yeen). This was an old Roman town, but its importance was increased when it was captured by the Arab armies. They changed its name to Geen, meaning 'the caravan route'. This town, situated at the foot of the high hills and mountains was a stopping point for the caravan routes, since the various roads crossing southern Spain, all met here. At the top of the moutain, is the old Moorish castle, now a parador. We visited the main cathedrals and churches of Jaen. The most splendid was the La Santa Capilla de San Andres.

But the best part of Jaen, without a doubt, is the beautiful countryside, with its rows of olive groves, which seem to roll on forever in this hilly land. The bus journey, roughly an hour-and-a-half, was the best I have had! The local delicacy here is the sweet potatoe and pumpkin. If you enjoy trying out the local food, you should try this.

Travel tips
We flew into Malaga airport and then took the bus to Granada bus station, located just on the edge of town. You can fly direct to Granada, but it is more expensive, and involves changing at either Barcelona or Madrid. I liked the bus jounrney, as it took you through the hilly and mountainous terrain of Andalucia. I got plenty of snaps of the wonderful scenery. I found it fairly cheap, at about €8.50. In fact, all routes in between cities and towns within Andalucia are best served by buses, which run every hour from each town. Alsina Gralles is the bus service operator in the region.

Taxis were very cheap in Granada (I am talking as a Londoner here, so travel seemed cheaper to me!). I paid approximately €4.00 for each trip between my hotel, located on the Acera del Darro (the west of the city, 10-15 minutes from the Alhambra) to the bus station on the eastern edge of the city. The taxi drivers were honest too, and would give you directions (in Spanish or broken English) if the trip was a few minutes walk.

The tempratures during the day can peak to 40 degrees C. the day we visited Cordoba, it was 43 degrees C. Thankfully, it is not the kind of oppressive humid heat you get in somwhere like Barcelona, or even sometimes in London in our summers. It is advisable to wear some sunblock, especially if you're out waking in the sun during the period from noon till the end of the siesta (don't forget almost everything closes down between about 2 pm and about 5 pm). I would advise for you to get up early, and then take a rest between at least 2 til 4 pm, and then carry on your visits.

I would highly recommend booking tickets in advance for the Alhambra in advance. You will have to pay a service charge of about €0.88 for each ticket - but it is better than standing in a queue for an hour in the heat.

Albaicin is best visited by foot. There is a special bus service which takes you to all the major tourist places, but I found wandering through the tiny streets much better. Come prepared with a bottle (or two) of water though! It can be tiring work climbing those steep streets!

For food and drink, you will find that most restaurants serve ham, fish and fresh vegetables. Of course the former is a not allowed for Muslims, so stikcing to the fish is better. If you're weary of that, just stick to the McDonalds in town, or the Pizza Hut. I did find a halal restaurant run by a Morrocan family. According to Muslims I met, this is the only one in town. Food in restaurants is at an average price, verging on the expensive. This is to be expected - for this is a tourist city. My advice would be to find a supermarket (get a taxi if you need to) and do a little shopping there. Water can go from €0.70 to €3.00. And you need plenty of water here!

We visited Cordoba by using the excellent bus service. We took the first bus out of Granada, and paid about €10.00. Tickets can be booked in advance from Granada bus station. The cost of visiting the inside of the Mezquita-Catedral is €6.40, but it is free to visit the rest of the courtyard and walls. Jaen was also taken by bus, costing a little under €7.


:: this was posted by thabet at 00:12

Thursday, July 31, 2003

 

Update

I type from Granada, Andalucia, Southern Spain. I have been off these past few days on holiday, following the historical sites around the region. Insha´Allah, next week I will write a little bit about what I have learnt, as well a few notes on various topics. The weather, as is expected, is very sunny and very hot (Granada is 38 degrees Celcius, and Cordoba was 43 degrees Celcius!).


:: this was posted by thabet at 14:50

Wednesday, July 23, 2003

 

Cultural expression and Islam

With a mass migration of foreigners to the West, coupled by a large rate of conversion of 'Westerners' to Islam, the Muslim communities have begun to struggle with the issue of culture and religion. For immigrants, Islam has played a very deep role in influencing and shaping the outlook of their respective societies, from the peoples' attitudes with respect to their extended families to their manner of dress. Thus, the relationship between culture and religion has become throughly intertwined such that it is well-nigh impossible to separate the two. The majority of people that were born and raised in Europe or America and converted to the religion, have not had the oppurtunity to partake in cultures that have been directed by Islam. In fact, when they come to Islam and observe the immigrants who practice, they sometimes face a culture shock. When encountering an African community, they see a very vibrant type of Islam, that gives way to singing and dancing on the day of Mawlid, while a Saudi community may be more passive and conservative. It also must be remembered that the Westerners themselves are influenced by their culture. The philsophy behind their educational upbringing is one of doubt and questioning. It further has women playing a more assertive role outside the house, and a westerner often finds it intriguing how immigrants 'treat' their women. It is abundantly clear that this has affected how Muslims view Islam and culture, and though men react in many different ways, their actions usually involve the following:

1.

Muslims reject these differences of immigrants as purely cultural, and take a somewhat antipathical stances towards them. This is especially true for second-generation immigrants, who have tasted both cultures. Thus, these Muslims often reject these practices as non-Islamic, leading them to reject the 'historical' Islam that has developed throughout the ages all over the Muslim world. They fail to see the organic relationship between culture and religion, and that religion directs the former without displacing it. Further, they do not realize that Islam recognizes societal norms, and this is no surpise considering the universal nature of its guidance. It is without doubt that the Quran has not defined the mehr, or diya because it may differ from society to society. It has only specified that both of them be given with 'maruf', what is well-known, reasonable, and part of the societal norm. This does not imply that Islam accepts all practices that may be prevailing in society at a particular point in time. In the subcontinent, the amount of money spent on marriage has increased despite the economic status of the parties involved and what was once a noble tradition, has become a stage show of extravagant spending and boasting. There is no doubt that a noble tradition such as marriage should be given sanctity and honour through generous spending, and other cultural practices, especially because of the psychological effect such practices have in raising the status of marriage in the young, but extravagance ensures that everything other than the values of marriage are preserved and developed. As William Shakespeare said in Julius Caesar:

When love begins to sicken and decay
It useth an enforced ceremony
There are no tricks in plain and simple faith


2.

Muslims become caught up in the religious fatwas of many narrow-minded scholars, who themselves fail to observe that certain practices, though not religiously mandated, are expressions in culture that have found root in the religious world-view of Islam. The biggest problem that arises is that cultural expressions that have arisen out of the particular outlook become confused with the 'normative' Islam, i.e. what is clearly defined in the Quran and sunnah as religion. Various allegations of 'bidah' or 'innovation' are often hurled creating the classic divide of 'traditional' Islam versus 'wahhaabism'and the Muslim may feel compelled to side with 'wahhaabi' or 'sufi'. His choice is often dictated by temperment.

It is reported that when Jafar ibn Abi Talib (R) returned to Medina from Abyssinia, he was involved in a 'dispute' with other Companions (R) regarding who would take care of an orphan. When the Prophet (S) awarded the responsibility of the maintenance and care of the orphan to Jafar (R), it is held that the cousin of the Prophet (S) got up an did a dance around him (S). When asked why he did such thing, Jafar (R) reported that the Abyssinians dance in this way when they become really excited happy. Certain cultures have expressed their fondness for religion in many ways, and to reject the cultural expressions of people is not only not supported by religion but tends to create animosity based upon allegations of 'racial superiority' and 'colonialism'.

In this author's personal view, the only thing that Islam objects to, besides a practice contradicting the spirit of shareeah, is that a cultural expression be given a religous status. Such claims of certain practices as possessing religiouus backing are very well-known in the Muslim world. In fact, the very example regarding Jafar (R) was used by a Muslim in a discussion with the author to defend the practice of whirling dervishes as an expression of worship. Thus, it is really not surprising that one can find various opinions of Muslim scholars regarding the allowance or prohibition of celebrating the Mawlid, or the birth of the Prophet (S).

Cultural expression is influenced by a whole series of factors, including religion, material prosperity, and environment. Even if the immigrants to different lands choose to live in the ghettos, there is nothing that will stop their children from mixing freely with the society around them. Such changes are an inevitable fact of life, and in fact, human civilization is purely a product of this movement. It is a give-and-take process and whether Muslims choose to realize it or not, they are part of this process. One cannot reject his past, and Muslims must be proud of their culture. But at the same time they must realize that life is not only built on the past, but is also expansion and assimiliation. They can learn to adjust, and be like the "perfect man" of Iqbal, who possesses the rhetoric of an Arab, the intellect of an Indian, and the poetic nature of a Persian, or they can close their world to the cultural traditions of others, whether Western or Eastern. And if they choose the latter, the Muslim world will fail to progress in any manner whatsoever, constantly romanticisng about the past.



:: this was posted by Asim at 16:26

Thursday, July 03, 2003

 

Natural law and 'Islamic' governance

I don't agree with the 'Qur'an-only' movement, mainly because of the lack of appreciation of Muslim history (not that they are 'ignorant' of it; but they seem to merely dismiss it as an aberration, which seems a little far-fetched), and their strange instance that the Prophet (p), a man whose life was intertwined with the Qur'an, was merely a postman who delivered the mail. Indeed, a 'Qur'an-only' Muslim is likely to dismiss me as a (quote) 'Sunni, idol-worshipping, disbeliever' (yes, some I have met do hold these views; though I it is highly unlikely that my views will fall in line with the catholicism of 'Sunni Islam' proper).

But nonetheless, this article on "The Natural Republic", from Free Minds, a 'Qur'an-only' website, is an interesting one.

The basic gist of their argument is that a government, whsoe principles are drawn from the Qur'an, will base it on "natural, permanent laws" which have been created by God and revealed to us in the Qur'an. I assume that if God created these 'natural laws', then as a corollary, reason must also play a role in formulating a government, but where reason is guided by revelation.

They lay out 15 principles, which ought to be the basis for any 'Islamic' government. Principle XI is "Religious Freedom":

"In secular governments there is a wall of separation between state and church (i.e. organized religious clergy). The Quran goes even further by establishing that each individual is solely responsible for his or her own beliefs and salvation and there is absolutely no role for a church. Each individual’s mind is his or her church and there is no concept of a hierarchical organized religious institution in the Quran."

(This reminds me: I have been meaning to post a little something on 'secularism' and Islam). The main problem here seems to be a naive view of the word 'secular' and all the connotations that secularism as ideology brings. Certainly, religious freedom, freedom of mind and the freedom to think, are concepts any government must all uphold. But it is 'secularism' as 'truth', which is the complete antithesis of religion, and Islam in particular, which causes the clash. To merely posit the idea that 'secular' governments 'seperate church from state' is to overlook a great many issues. That the secular state has invaded more of our private and family lives (the 'nanny-state', social security, etc.), is often not considered. Secularism must, in its conclusion, wallow around in its immanence, phoney objectivity, crass glorification of man and its inability to realise that it is nothing more than a superficial variety of religion - a religion, stripped of the Transcendent, and made completely immanent. Opposed to this view is, of course, religion, and Islam in particular, which is about nothing but the Transcendent and its relationship with the mundane. But enough of this. I shall, insha'Allah, post a bit more with special attention to Muslim criticism of the 'secular truth' in due course.

I have been reading through, among other books, A. Ezatti's Islam and Natural Law, and there are some point s which correspond to this article. Insha'Allah, I will post on them too in due course.


:: this was posted by thabet at 17:12

 

Humour

This whole site is hilarious. Highlights include condemnation of the missionary position, the solution to women's rights and how to overcome problems with urniation.

(Via Path of the Paddle.)


:: this was posted by thabet at 15:49

Wednesday, July 02, 2003

 

Islam, Women and Rights

Sister al-Muhajabah posts on the situation in Saudi Arabia with respect to "women's rights", and how women there are demanding some positive change. A quote from the article:

"Rights are not given. We have to ask for them," computer programmer Alia Banaja said on the two-hour program."

"We are handicapped in terms of personal freedom. We even need permission from a male guardian to get our identification papers, pediatrician Suad Jaber said on the program, "Saudi Women Speak Out.""


I wrote this in her comments section. I have reproduced it here, with some additions and minor changes for clarification.

In relation to Saudi, it is to be noted that change for the better will only come from within. The idea being pushed around today, especially some of our more "gung-ho" neighbours on this planet who live across the pond from the UK, that 'liberalism' (I use the word here tentatively, because an association is always made between 'liberalism' and certain political or ideological groups and causes) can be imposed from without is ludicrous. It is doomed to fail. Euope overcame religious and social intolerance from within. The same must really occur in Saudi, Iran, Afghanistan and so on. The whip, pistol and boots of the totalitarian regimes in our lands must not be replaced by the same artefacts of oppression, with the only change being the insignias. We've been there already, lest we forget history.

There is a very easy solution, in my humble opinion, to the "Women's rights" issue in Islamic countries and within Islam in general.

Simply give women the right, or even push for them, to train up to the the level of highly-qualified `ulema. There is a tendency to restrict women's education in modern Islam to the Qur'an (with a commentry of course - don't want to give them dangerous ideas of interpretation now do we!), some Ahadith (again with comments) and a few essentials of Fiqh (e.g. housekeeping, family-relationships etc.). The restriction on, for example, women judges seems simply a by-product of the societies which have traditionally housed Islamic culture.

It is better to ground them in the vast corpus of Islamic literature (for unlike, say Christianity, Islamic literature is a lot more in-depth simply because of the nature of the two dogmas), including the speculative legal theories and the massive amount of work in the moral-ethical field. Then simply let them excercise creativity in expressing their knowledge. Being Muslims, their efforts will, insha'Allah, be in correspondence with the "spirit of Islam".

Allowing this sort of moral-intellectual endeavour from Muslim women would also test the limits of the common (Muslim) notion of "women and Islam" I see trotted out by men (always men!) everywhere, from the TV to collections of fatawa to those pink pamphlets handed outside a mosque or on a da'wah table (you know the sort; they are always entitled "Women and Islam - The Truth" or "Women - More Secure in Islam". I should add that the title header of this post bears an uncanny resemblance to a leaflet I once saw!).

This would rebutt the, often condescending and hypocritical, prattle from the secular humanist male `ulema in the 'West' - as well helping them to assert themselves in their own communities. Don't forget these efforts would not be lost - not only do we hope that God grants them blessings in the Next Life for their efforts, but in this world their efforts would be fruitful. For women are the Ummah - they are one-half of it and give birth to the other half. And education, not just 'intellectual', but moral and ethical instruction (that is education as a life process) always begins and ends in the home.

The irony of this effort would be that the ones to defend the 'old-fashioned' outlook (though who am I to say that women do not feel comfortable with "old-fashioned"?) would probably be women.

But God knows best!


:: this was posted by thabet at 17:36

Wednesday, June 25, 2003

 

More on Sunnah

This link is another look at the Sunnah. It offers a different understanding, then the series I posted below.


:: this was posted by thabet at 04:46

 

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