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What Bill Maher and ISIS Have in Common

Unfortunately, this is all pretty routine by now: Islam’s critics accuse Muslims of not being liberal enough while Muslims bend over backwards to prove just how liberal and, hence, acceptable they are.

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A few weeks ago, Bill Maher joined forces with Sam Harris to go on one of their typical rants about how evil Islam is and how dangerous Muslims are, or, at least, those Muslims who “take their faith seriously.” Nothing surprising or newsworthy there; Maher and Harris’ prejudice against Muslims has been well documented.

What was surprising, however, was the way that many Muslims reacted to the whole incident. Obviously, Muslims rejected the Maher/Harris diatribe against Islam but for all the wrong reasons.

The Good, The Bad …

Despite Ben Affleck’s best efforts, I was uncomfortable watching the segment because ultimately the discussion boiled down to another iteration of the “Good Muslim, Bad Muslim” dichotomy. Both sides agreed that, on one side, there are “good Muslims” that we — the “civilized” world — should support and, on the other side, “bad Muslims” that we should denounce. Both Affleck and Maher implicitly agreed that the good Muslims are those who accept and live by “liberal principles” while bad Muslims reject those same principles.

Right on cue, Muslim commentators obediently raised their voices in unison, “Don’t worry, we’re the good kind!”

 

Missed Opportunities

Unfortunately, this is all pretty routine by now: Islam’s critics accuse Muslims of not being liberal enough while Muslims bend over backwards to prove just how liberal and, hence, acceptable they are.

To be perfectly clear, to be “liberal” in this sense means to be committed to liberty as a moral and political value as embodied in ideals such as “freedom for all,” “equal rights,” “universal human rights,” and “democratic representation.” This usage of “liberal” should not be confused with the liberal/conservative, left/right divide in American politics, since, when it comes to freedom, equality, democracy, etc., all politicians — whether left- or right-leaning — subscribe to these values.

Instead of answering to the Bill Mahers of the world, you would think more Muslims would recognize the irony of all this.

Here are my three takeaways from the incident:

1. Must All Peoples of the World Conform to Liberal Dictates?

According to Maher and even Affleck, “good Muslims” abide by the “liberal principles” the rest of the civilized world accepts. As it turns out, Islam does not align 100% with “liberal principles,” which would mean that most Muslims in the world are not “good Muslims.” My question is: So what?

Liberalism is just one isolated moral/political theory originating in seventeenth century Anglo-European political philosophy. Should it not be painfully obvious that a fourteen hundred year old world religion is not going to perfectly coincide with the philosophical musings of a handful of British and French thinkers in the seventeenth century?

So, why is Bill Maher, Sam Harris, or anyone else surprised and indignant about any illiberal-ness inherent to Islam and Islamic Law?

Islam, of course, is not the only illiberal thought system on the market. How about classical Confucianism, historical Jainism, traditional Catholicism, Eastern Orthodox Christianity, Sub-Saharan Fulani Tribal code, or any of the other countless non-liberal, non-modernist moral philosophical outlooks?

Should we expect all these thought systems, philosophies, and religious teachings, spanning billions of people across space and time, to agree with one idiosyncratic vision of moral good known as liberalism? Ought we shun people in the present and vilify people of the past who do not and did not conform to the “liberal principles” the Bill Mahers of the world so passionately preach?

Or, perhaps, the illiberal need to be forcefully “saved” through constant war and occupation, as we have seen and continue to see throughout the Muslim world?

Which leads me to…

2. Why Not Blame Liberalism?

If it is acceptable to blame Islam for the misdeeds of ISIS, why shouldn’t we blame liberalism for all the death and destruction caused by the West’s attempts to “spread freedom and democracy” in the Middle East?

When we consider the history of war, occupation, and state-sponsored repression in the Muslim world over the past two centuries, a significant proportion of it was predicated on “spreading freedom and democracy” to the Muslim peoples, who knew nothing of enlightenment ideals and religious reformation. In other words, Western powers seem to have taken it upon themselves to “educate” and “liberate” Muslim society.

As is exhaustively documented by academics such as Edward Said, historically orientalism provided crude, sensationalized, and, ultimately, racist caricatures of Muslim society that ultimately dehumanized Muslims and, in effect, stoked public support in the West for continued colonization of Muslim lands.

In the past this dehumanization was based on the fact that Muslims were not aligned with “Christian values.” Today the same kind of dehumanization takes place, but instead of misalignment with Christian values, it is non-compliance with liberal values that is the problem.

So, when George W. Bush or Barack Obama talk about the importance of promoting freedom, democracy, and human rights in the Middle East, and the need to dismantle and discredit “Islamists,” they are using the same kind of narrative used by past imperialists wanting to spread Christianity and salvation to “heathen” lands. This is also the narrative used to justify the West’s support of oppressive military dictators in many Arab countries, dictators deemed sufficiently secular and liberal, willing to brutally suppress any kind of populist dissent, especially from Islamist (i.e., non-liberal) quarters. It is also the narrative often used to bolster Western support for Israel, the “only democracy in the Middle East,” against the illiberal Palestinian faction.

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25 Comments

25 Comments

  1. Avatar

    John Howard

    November 3, 2014 at 2:49 AM

    Liberalism is what sets the west up to be what it is. A dynamic group of nations which many of you from the 3rd world have come to. Liberalism has given us the freedoms to do as we want within normal dictates of decency without the rigid morality that most if not all religions demand. Under liberalism our sciences, industry and standards of living have grown in leaps and bounds. Why do tens of millions from the 3 rd world and other areas all flock here? From the arts to the technology we have expanded humanities horizons and at the same time allowed because of this liberalism the right for people to have their religions and beliefs The only proviso I see that is demanded is tolerance of ALL sections of society. That tolerance has often been tested but for all its too human failings it has withstood the attacks from Fascism Communism and now Islamism is trying to do the same. I am not calling all Muslims Islamists but Muslims have to realise that if you want to live here in the west and enjoy we offer then you have to accept Liberalism as the structure of our states. You may say that Muslims are treated badly by western standards but look at what many of your own countries have done to their minorities and ask have you been treated the same?

    • Avatar

      Hyde

      November 3, 2014 at 5:00 PM

      Excuse me Mr. Howard. Allow me to be vulgar for a moment:
      Concerning your “freedoms to do as we want within normal dictates of decency”, a man of 25 could get in trouble for marrying a 17 year old girl, but at 18 she is legally allowed to be become a hardcore porn star ? Absolute freedom is hubris and corruption of the heart.

      • Avatar

        John Howard

        November 16, 2014 at 2:25 AM

        Yes that is totally true but if that is what she wants to do then that is her legal right. I would not be happy if one of my family chose to do so but I and no one else have the right to tell her what too do. We can advise plead what ever but it is her right. Regarding age many muslims marry under age girls not even out of puberty Yemen has one of the highest rates of maternal death and mainly from under age girls. What kind of hubris and corruption is that? Cultural or religious perhaps?

    • Avatar

      Rami Sivan

      January 11, 2015 at 4:02 PM

      A great article. As a proud polytheist I must say I prefer the liberals to the Muslims. Hindus have lived with other religions in peace for thousands of years – the problem is the Abrahamics hate us _ the Quran calls us “the worst of creatures.”. At least the Christian and Jewish liberals and orthodox do not openly declare their hatred for us or activate any verses from their scriptures that call for our massacre. (Quran 9:29 inter alia) As long as both Muslims and Christians leave us alone to worship our gods and nurture our idols we don’t care what they do or believe. Please just be polite to us in public.

  2. Avatar

    Daniel Haqiqatjou

    November 3, 2014 at 3:50 AM

    @John Howard. First of all, I am not from the “3rd world.” I’m from Texas. Second, who made you in charge of deciding on what basis Muslims or anyone else gets to “live here”? How do you know I am not a 10th generation native american with familial origins in North America predating the arrival of European settlers? Maybe *you* have to realize that if *you* want to live here, you have to accept a few native american beliefs. Btw, how well did the Founding Fathers, i.e., the importers of European liberalism to the Americas, treat the natives they “discovered”? Was there a lot of liberal tolerance there, John?

    • Avatar

      John Howard

      November 3, 2014 at 4:00 AM

      First of all I am British and not American and secondly I will NOT apologise as your “argument” applies to me an umpteenth generation Briton whose family goes back as far yours dos in my own land. I don’t want to live in the US I am very content to live in my own country thank you very much. I too have reason to resent others coming who have been here literally 5 minutes by my family origins I have had to accept and tolerate them and their to me some very extrem views. So sunshine put up and shut up like I have had to

      • Avatar

        Daniel Haqiqatjou

        November 3, 2014 at 12:48 PM

        @ John Howard. You missed the point. Non-white, non-liberal cultures and peoples are very much a part of the history of the West. To deny these other cultures and value systems and require that whoever lives in the West abides by whatever you decide, e.g., liberalism, is paternalistic, racist, and, frankly, stupid. Btw, your anglo ancestors 500 years ago had as much inkling as to liberal values as my living room couch. Maybe they should have been deported to the “3rd world.”

        • Avatar

          John Howard

          November 3, 2014 at 7:39 PM

          Paternalistic, racist, and stupid are they? Amazing how in the societies that are liberal is where the most freedoms lie, Paternalistic ? I would have thought that was more with very straight laced societies where the state or powers that be and you can include religion in that sphere would be far more paternalistic after all isn’t that the claim that they know what is best for all? Or as we say here in the UK the common herd. As for racism as I have said many times before under liberal societies minorities are far more protected. As has often been quoted on this web site racism occurs not only in liberal societies but in religious ones as well. Question an Iranian of what he thinks about Arabs as I did recently and see what their reactions are. Liberal societies makes no demand on how you live your life whether you prosletise your faith or how you dress. Can you say the same. Non white and non liberal cultures have existed in liberal societies How much they have contributed to our societies is debatable especially from a closed attitudes to their hosts. The fact that they have survived in our societies says how strong our values are and how confident we are in our values. Yes we have exported them to the 3rd world because they actually work. in civilised societies . Don’t you export your religion to our societies ? Or is your way the only way.
          Finally let’s get back to that favourite of yours – racism ! It always amuses me that when it comes to the nitty gritty racism is the bogey brought up. I have said before and I will say it again Islam is a religion not a race You use racism because frankly you can’t fight the argument and that’s the cowards way.
          With regard to my ancestors from 500 years ago they may have been as you state but their descendants have evolved it would appear yours haven’t

      • Avatar

        Daniel Haqiqatjou

        November 4, 2014 at 12:22 AM

        @John Howard. So the fact that you’ve met some racist Iranians justifies your racist attitude? Brilliant point.

        I’m amused by your claim that you can’t be a racist because Islam is not a race. Yet, you keep mentioning how Muslims are coming into “your country” from the “3rd world” and how it is “debatable” how much “non white and non liberal cultures have contributed to our societies especially from a [sic] closed attitudes to their hosts.” You keep conflating Muslims with the 3rd world, with minorities, as non white, as foreign, etc., and, in the same breath, insist that “Islam is not a race.” It’s hard to tell if you’re a troll or just dense.

        Also, you keep using the word “liberal” and “liberal society” as if you have any idea what those terms mean. If you had actually read the article, you would realize that it’s an academically contested concept. Even fascist revolutions throughout history claimed to be liberal in their pursuit of freedom and equality for all. Even Western governments of 50-70 years ago claimed to be liberal while simultaneously denying blacks basic civil rights. I could go on and on, point you to references, some of which appear in the article itself, but I have a feeling all that will be lost on an exceptionally sharp mind such as yours.

        So, by all means, continue beating your chest about how “liberalism has given us great progress and advancement and you 3rd world Muslims are backwards and better ship up or ship out blah blah blah.”

    • Avatar

      Hyde

      November 3, 2014 at 5:08 PM

      Excellent response and once again this article perfectly captures the essence of the debate itself; something I have been saying since I was in high school WHY do we have to measure up to Western Liberal Ideals anyway ? Why is Reza Aslan Cenk Ugyur and now Affleck consider some sort of heroes because they can differentiate (who gave them the authority)between “good Muslims” and “bad Muslims” ?

      Imagine if you or I were to differentiate between good jew and bad jew ?

      You are quite right right: 150 years ago “we” were too liberal, relaxed and unchristian like, and now we are too fundamentalist, too rigid…either way the baton is swinged by the West ? If it is not this pseudo plight of women or homosexuals now i.e. if they are not gay bars in Gaza, it is worth bombing, then the system is not up to date ? Geneva convention ? How many Pashtuns were present when that was being formed ? Human rights…what about God Given Rights ?

    • Avatar

      M. Mahmud

      November 15, 2014 at 1:41 AM

      Alhamdululah you dished it out like a boss. Good job.

      • Avatar

        John Howard

        November 15, 2014 at 5:44 PM

        It would seem that I can’t repy to the diatribe of Haqiqatjou who I see is a religious fundamentalist which in my mind makes him a fanatic.
        So I will answer him through you as you are on his side it seems.
        He is very quick to try and smear me as a troll or racist but now I see that concern on the part of non Muslims is not to be tolerated in any way and if we don’t aquiensce your demands then woe betide them.
        You keep dwelling on the past as do most fanatics but that is the point of our liberal societies what we were 150 years ago is totally different to what we are today. We have PROGRESSED. We are not stuck in the past with our prejudices to gays coloured people or any other minority we have made laws to protect these groups just as we have to protect religious minorities. After 9/11 and 7/7 in the UK there were no round up of thousands of muslims to be jailed deported or executed in fact our leaders went out of our way to reassure your safety. It appears that has only increased yor beliefs that we liberal societies are weak and deserve what we are being subjected to by the rabid followers of your faith.
        You berate me about 3rd worl muslims and my “racist” attitude towards them How many muslims from the 3rd world have come to the west 50 million 60 million 70 million? Many of these are uneducated and are very intolerant of the liberal attitudes of our cultures Witnes the rise of “honour murders” here in the UK and the USA
        The sarcasm about my mind can used on your fanatical attitude far more than to me. I want to learn about your faith but it appears unless I accept blindingly in total acceptance of your belefs I am a racist and a troll.
        If to continue to keep questionning your religion and its followers including fanatics I am labelled a racist and a troll then so be it I will keep at it. I will not allow my nations values and liberalism to be destroyed by fanatics like you mr Haqiqatjou I love my country warts and all It would appear that many from your faith like wht it has to offer as well

  3. Avatar

    Razan

    November 10, 2014 at 6:01 PM

    Salam,

    Thanks for the great article. However, and I’m hoping that perhaps you can address this in your future writing, there is definitely an increase in non-liberal atheists, who also disagree with this neo-con paradigm and yet still disagree with Islam. One of the points they make is that whilst they disagree with Western imperialism as much as the next person, they don’t belive in replacing it with ‘religious fundamentalism’ as that has its own forms of imperialism. This draws a finer line in our arguments.

    • Avatar

      Daniel Haqiqatjou

      November 18, 2014 at 10:07 AM

      @Razan – From my experience, there are very few non-liberal atheists, especially among the “new atheist” school. Are you seeing this increase in academia or just in public generally? In any case, thanks for the suggestion; inshaAllah I do have posts critiquing atheism in general and secularism coming up.

      • Avatar

        Sandeep

        July 22, 2015 at 4:41 PM

        Just one question Daniel – what is your ideal world?

  4. Avatar

    akash

    January 11, 2015 at 8:46 AM

    “jainism” – i wonder how many jains pick up machine guns and kill people for their faith? very few i doubt.

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  9. Avatar

    RP1

    March 3, 2015 at 4:49 AM

    Liberalism won the moral argument. The article gives the ‘balanced’ view that this still up for debate, which is a huge stretch. If there is any intellectual support for less liberal ideologies, it is at the extreme fringe. There isn’t one Muslim society on this planet that is anywhere near that limit in terms of liberal freedoms. And you’d be hard pressed to name a single society that has transitioned from more to less liberal and made society better off. In fact a number of countries have regressed on this front (Pakistan and Saudi Arabia are prime examples) and are clearly worse off. Nothing you said would cause any moraly sane person to look positively on illiberal attitudes towards homosexuals, women, non-Muslim minorities. So what’s the point?

    Might liberalism have it’s limits? Possibly, but most would disagree. Is there any Muslim country anywhere near that limit? Emphatically, no!

  10. Avatar

    Sandra

    April 11, 2015 at 10:19 AM

    The wests’spreading of freedom and democracy has always been and continues to be a ruse to justify imperialism. a ruse that distracts from the greed of a few that profit from the suffering of the many .

  11. Avatar

    Stephanie

    October 13, 2015 at 1:51 PM

    There is a HUGE ELEPHANT in the room you are ignoring, which explains a fundamental difference between liberalism and Islam. Although there are some ideological, non-rational aspects of liberalism, there are not holy books of liberalism that say what liberalism is and that claim to be the direct word of the god of liberalism and that taking the word of the god of liberalism metaphorically renders one an evil apostate. In fact, the wars you refer to were opposed by every liberal I know, so claiming that liberalism supports those wars is just crazy talk…that was George Bush and the neocons, not liberals AT ALL. I can’t name one liberal I know in real life who was for the Iraq war.

    I am reading the Quran and it literally says to go to war for Islam, that it is the word of god, that taking it anything but literally makes one an evil apostate, that sex slavery of nonbelievers is just fine and dandy, that war and killing in the cause of Islam and dying for Islam is holy and will take one directly to heaven. If liberalism had a written ideology like Islam, I would completely agree with you. But it doesn’t. So you’re being dishonest and unintellectual. Hopefully you’re not doing it to practice Taqiyya (http://www.thereligionofpeace.com/quran/011-taqiyya.htm), to cause the spread of the Islam mind virus so that my great grandchildren can be forced to convert or die or become sex slaves, which is pretty much all the options Mohammed would have for an agnostic like me. If that offends you, and I hope it does, then you aren’t a good Muslim because that’s what your holy books say so why be offended by the truth about Islam? You guys get mad when we point out the truth of your religion! Well, if you don’t like the true beliefs put forward in your holy books, why are you Muslim? We who have educated ourselves on Islam are afraid for damn good reasons and when your own holy text say to lie about the beliefs in your religion in order to spread it, and then we see how ignorant most liberals are about Islam due to the misinformation being spread, then of COURSE we get MORE AFRAID. Duh!

    I get that most humans have a need for a religious ideology to help them feel like their life has meaning in the face of the terror of death, having just read “The Denial of Death” by Ernest Becker, GREAT BOOK. But Islam is not a good choice for civilized society to continue to prosper and evolve in a direction that I find at all positive. If I could I would make a vaccine against religion for humans, all religions. I don’t believe I have access to any fundamental truths beyond my ability to observe and interpret the world and I doubt that my evolved human brain is even capable of understanding the fundamental truths of the universe, but human religions all seem so obviously made up by humans to me that I have trouble understanding how anyone can actually really really believe them. But Islam thinks it has the truth and that anyone who doesn’t believe the truth is evil and not really human. There is no golden rule in Islam. For your religion that is clearly made up to control human beings in large societies, spread itself and subjugate the entire world to take over would be a terrible thing for the future of humanity. And those of us who are opening our eyes to this fact will not shut up and let it happen. Sorry. I don’t want my grandchildren to be sex slaves because they won’t subjugate themselves to your made up sky god. And I don’t want any more people to be killed for expressing their free speech rights to criticize your religion in countries founded on the principles of freedom of religion.

    • Avatar

      Ben

      May 9, 2019 at 7:21 PM

      Slavery: A Past and Present Tragedy with Sheikh Omar Suleiman:

      https://www.youtube.com/watch?v=pR50Lw_16zo&t=92s

      Slavery & Rape in Islamic Law Q&A with Omar Suleiman:

      https://www.youtube.com/watch?v=4sVo_-j2THE

      How Islam abolished pre-Islamic & Western colonial chattel slavery [Abdullah al Andalusi]:

      https://www.youtube.com/watch?v=OIB7-KqmOdA&t=28s

      Question

      What is taqiyyah, and who are the people who practise it? In fatwa no. 101272, you said that it is a term that is particular to the Shi‘ah, and that they are the only ones who practise it. But I discussed with some people who said that Ahl as-Sunnah also practise it. Is this true?

      Taqiyyah, in the usual and well-known sense, is one of the basic principles of the Ithna-Ash‘ari Raafidis; Ahl as-Sunnah wa’l-Jamaa‘ah differ from them concerning it and it is something that takes them beyond the boundaries of the straight path of Allah.

      Taqiyyah in their religion means presenting outwardly something that is different from what one believes inwardly, as an act of religious devotion. Thus they attributed lying and deceit to the religion of Allah, wrongfully and out of enmity.

      This corrupt belief has nothing to do with the beliefs (‘aqeedah) of Ahl as-Sunnah. According to Ahl as-Sunnah, lying is one of the attributes of the hypocrites. A person may keep on lying and persist in lying until he is recorded with Allah as a liar. These people tell lies and persist in lying in all things, then they regard that as part of their beliefs and religion.

      The way of Ahl as-Sunnah wa’l-Jamaa‘ah is based on truthfulness and justice; lying is not part of their religion, praise be to Allah.

      Secondly
      The view of the majority of Sunni scholars is that the basic principle concerning taqiyyah is that it is disallowed; it is only permissible in the case of necessity, and is permitted only to the extent that is necessary. Al-Qurtubi said: The basic principle concerning taqiyyah is that it is not permissible unless there is the fear of death, severing of a limb or extreme harm.

  12. Avatar

    Anon

    October 22, 2017 at 7:27 PM

    Beautiful Article! I have read what most of these commentators say and they are all non-sense. Islam is much more a spiritual ideology than it is materialistic which sets the line for desires, wants to needs, and discipline. Thus, creating a line which distincts Islam and liberalism. These “freedoms”, “rights”, “Desires” are all just major issues towards corruption, misery and Depression. We don’t need western culturalism forced upon our throats. If we muslims pay the kuffar these taxes unless we are guaranteed protection from the state, that is all that matters. But in general view, I suggest to travel to an islamic country to really be in faithful-peace. Block off all corruption and follow your faith openly.
    Liberalism is just a step closer to hell. There is only one absolute truth and secularism and Liberalism with all its sins are just two ideologies of the same face.

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#Culture

Book Review of Revolution by the Book by Imam Jamil Abdullah Al-Amin (Formerly known As H Rap Brown)

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Imam Jamil Al-Amin’s magnum opus, Revolution by the Book, is a paradigmatic Islamic liberation theology manifesto. It gives an outline of spiritual cultivation specific to the experience of the marginalized who are advocating for freedom from structural oppression, particularly Black Americans in the context in which Imam Jamil is writing. In his book, Imam Jamil Al-Amin argues that Islamic religious practice, which he refers to as “the Muslim program” provides a successful guide to revolution, specifically for Black Americans who have been marginalized, dehumanized, and oppressed in the United States for over 400 years. This revolution is not to be understood in the context of the masses suddenly rising up and overthrowing the ruling class. Rather, it is a suttle and spiritual revolution of the hearts. Imam Al-Amin argues that only through the revolution of self can a person be able to revolutionize the community around them. He writes that “It is said in Islam that the greatest struggle is the struggle against the evil of self. The struggle against the evil of self is the great Jihad, the foremost holy struggle,” alluding to a hadith of the Prophet Muhammad(Peace be upon him). The book’s quotations are almost completely from two sources: the Qur’an and ahadith, which are sayings of the Prophet Muhammad. Revolution by the Book is adorned with these two sources of Islamic knowledge. It is seldom impossible to find a page of the book without either a hadith of the Prophet Muhammad(Peace be upon him), or a verse of the Qur’an. Imam Jamil Al-Amin’s book begins with Surah Fatihah, the opening chapter of the Qur’an. Following them come the 10 chapters of the book all deal with a particular aspect of this program. Each chapter begins with a particular set of verses of the Qur’an.

The first chapter, “God Alone” stresses the importance of belief in God in transforming society. Without this belief, society cannot move forward in improving itself. It is followed by a chapter entitled “Born to Worship” which emphasizes the importance of prayer. Thereafter comes a chapter titled “Holy Money” which speaks of the importance of charity, which morphs into a discussion on the sociopolitical imperative of investing one’s money in the community. Then comes “God’s Diet” which speaks of the importance of fasting and eating healthy food. The fifth chapter is titled “Pilgrim’s Progress” and mentions the Hajj, and how Islam connects Muslims to a broader community of brothers and sisters around the world. The book is then followed by a chapter titled “God Natured” which speaks of the importance of the fitrah, or original nature of submission to God that all human beings possess, described in a hadith by the Prophet Muhammad(Peace be upon him). The book then presents a chapter titled “Turn Right at the Light” which emphasizes the importance of repentance when one commits a sin. Chapter 8, “In Your Family” emphasizes the importance of the nuclear family, and is followed by a chapter titled “Everybody Can Fight But Everybody Can’t Win” which emphasizes the importance of practicing the program and living by an Islamic epistemology, as opposed to ascribing to secular ideologies such as nationalism and Marxism. The book ends with a chapter titled “Finish Lines” which accents how death can come any day for a human being, and how the Muslim must prepare for it, each and every day. The book then culminates with Surah Asr, a three verse chapter of the Qur’an dealing with the importance of time, and making the most of the limited time that man has on Earth. Revolution by the Book serves as a call to action, intended to resurrect the soul of the reader, so that they can ultimately resurrect a broken society. The text reads in the voice of a powerful figure. In order to understand just how powerful of a figure the author is, one must understand both his contributions as both an Imam and leader of American Muslims as Imam Jamil Al-Amin, as well as his contribution to the freedom struggle of Black Americans as H. Rap Brown.

Imam Jamil Al-Amin is a leader within the Dar Al Islam movement, a Sunni Muslim, predominantly Black American, Islamic movement in the United States. Founded in 1962, the Dar Al Islam movement was the single largest Sunni Muslim organization in the United States until Imam Warith Deen Mohammed transitioned his father’s formerly pseudo-Islamic Nation of Islam to Sunni Islam in 1976. The Dar Al Islam movement’s ideology can be seen in the sources that Imam Jamil Al-Amin cites. He uses very few sources outside of the Qur’an and ahadith of the Prophet Muhammad. This is because the Dar Al Islam movement overall did not affiliate itself to any particular madhab, or school of Islamic jurisprudence, nor did it affiliate itself to any Sufi order. However, the organization is distinct from Salafis in the sense that they are not anti-madhabb or anti-Sufism. But one can see the ideology of not following a particular Sufi Shaikh or school of thought in this work of Jamil Al-Amin. Rather, he focuses on preaching to people the Qur’an and authentic sayings of the Prophet Muhammad. This is not necessarily an issue as he is preaching very rudimentary and basic Islamic teachings, and means of purifying oneself in this book.

The title of the book may also seem strange to some. As opposed to a revolutionary manifesto, the book seems to rather be a book on how to change one’s own self and how to restructure society from there. Before his conversion to Islam, Imam Jamil Al-Amin was known as H. Rap Brown, a charismatic and nationally-known leader within the civil rights movement. He would be mentored by now-Congressman John Lewis, who was then Chairman of the Student Nonviolent Coordinating Committee. At the young age of 23, H. Rap Brown became Chairman of the Student Nonviolent Coordinating Committee, succeeding Stokely Carmichael. Under Brown’s leadership, SNCC entered into a working relationship with the Black Panther Party. Brown took the nonviolent out of the name of the organization, and renamed it the Student National Coordinating Committee, lamenting that “violence is as American as cherry pie” and that they would “use violence, if necessary” and fight for freedom “by any means necessary.” 

While chairman of SNCC, Brown simultaneously was appointed Minister of Justice of the Black Panther Party. In 1971, Brown was sentenced to 5 years in jail for “inciting a riot”, a crime that many suggest came out of the Cointelpro program that specifically had the goal of “neutralizing” him. It was in jail that chaplains from the Dar Al Islam movement invited him to their weekly Friday prayers. Familiar with Islam because of Malcolm X, H. Rap Brown attended Friday prayers without becoming Muslim. After a few Friday prayers, H. Rap Brown converted to Islam and took the name Jamil Abdullah Al-Amin. Upon leaving jail, Imam Jamil Al-Amin studied the classical Islamic sciences in West Africa, India, and Pakistan. Following that, he became Imam of a community of around 400 Muslims in the West End neighborhood of Atlanta. The title Revolution by the Book comes from Imam Jamil Al-Amin’s credentials as a revolutionary. He is alluding to how he feels that his Islam is the culmination of his revolutionary days in the Student Nonviolent Coordinating Committee and Black Panther Party, and that he has now finally found a means of making this revolution possible. He says in the prologue of the book that becoming Muslim did not mean a shift from his revolutionary lifestyle. Rather, he says that Islam was a “continuation of a lifestyle” of the struggle for freedom for Black Americans.

Imam Jamil Al-Amin writes that:

It became evident that to accomplish the things we had talked about in the struggle, you need a practice. Allah says He does not change the condition of people until they change was is in themselves. That is what Islam does, and it points out right from wrong. It points out truth from falsehood.

He continues on to say that:

It is criminal that in, in the 1900’s, we still approach struggle…sloganeering saying, “by any means necessary,” as if that’s a program. Or “we shall overcome,” as if that’s a program. Slogans are not programs. We must define the means which will bring about change. This can be found in…[what] Allah has brought for us in the Qur’an and in the example of the Prophet. Our revolution must be according to what Almighty God revealed…Successful struggle requires a Divine program. Allah has provided that program.

The remainder of the book outlines the ingredients for successful struggle. Imam Jamil Al-Amin claims that the most important aspect of revolution is belief in God. Without this, none of the other objectives such as prayer, fasting, charity, repentance, and pilgrimage to Mecca can be actualized and implemented. He also goes on to argue a divine command morality. If a person does not have belief in God, they lack an objective morality to base their lifestyle on. As a result, they fall into a subjective morality that makes it very easy for them to stumble and constantly reinterpret their values in accordance to their whims and desires when faced with pressure to compromise their values. To successfully mount a revolution, a person needs to be solidly grounded and not constantly reinterpreting what is right and wrong. Such an action could jeopardize the struggle and place the one engaging in the revolution in danger of selling out his or her values. Divine command morality serves as an anchor for the person revolutionizing society. This is why Imam Jamil Al-Amin believes that Imaan, or faith in God is the single most important ingredient to successful struggle. It is also interesting to note that the Arabic word “imaan” which means faith comes from “Amaan”, a root word that means safety or security. Through faith, believers are strongly anchored and have safety and protection from being misled by their whims and desires.

Imam Jamil Al-Amin writes that:

Iman is an essential ingredient to success, for a fearful, doubtful person is unable to struggle; he gives up easily, submits to every oppressor, compromises his integrity, acquiesces in injustice, and accepts enslavement. In contrast, a person who has taqwa, God-consciousness, fears only the Ruler of the Universe, Almighty Allah; he perseveres against the greatest of challenges, maintains his integrity, resists injustice, refuses enslavement, and fights oppression without regard to man-made standards.

Next, Imam Jamil Al-Amin claims that the most important aspect of this struggle is prayer. He says that prayer is the center of the community. He quotes the hadith of the Prophet Muhammad that prayer is what separates a believer form a disbeliever. He also quotes verse 11 of Surah Raad which states that “God does not change the condition of people until they change was is in themselves.” This is the most quoted verse of the Qur’an in his entire book, emphasizing the change in self that is required for the revolution that SNCC and the Black Panther Party imagined. He asserts that prayer is the key to this change, and that prayer is also what binds his mosque together.

Imam Jamil Al-Amin writes that:

Any building is just an edifice. The mosque is built to make prayer. Prayer is the key to the community, not buildings…Prayer is a practice, a program, that begins to make you aware, that makes you conscious of the Creator; it makes you fear Allah, and that brings about within you a transformation, a change that is necessary to throw off that whole system that you have become accustomed to. It is the beginning of a revolution in you which expands to other aspects of you reality.

Following his emphasis on prayer as the foundation of successful Islamic practice, Imam Jamil emphasizes other very important aspects of Islam, cemented with verses from the Qur’an and ahadith. Aside from just emphasizing the religious obligation of the action, Imam Jamil Al-Amin connects the idea to a sociopolitical imperative. It is not just his goal to explain to the reader why the action is religiously mandated. But he also seeks to connect it to why it is important for the social resurrection of the community in which a person resides. For example, he presents many hadith and the verses of Qur’an on the importance of charity. But beyond that, he connects the idea to the spiritual and social resurrection of Black Americans. 

Charity — you cannot have an effective social struggle, a successful movement, if you don’t have charity. You cannot have a successful revolution if people don’t have charity, if you are not willing to sacrifice. Sacrifice deals with giving, with sharing those things that Allah places in your trust? 

Beyond just laying out religious obligations, Imam Jamil Al-Amin points out many flaws in modern society, particularly those of materialism and corporatism. In his view, modernity is filled with many diseases that have deprived people of who they really are. People just go around consuming food, drugs, and entertainment, and are unable to cultivate their souls, or even ponder the fact that they have one. He writes about how society is devoid of values and how Americans have become a people who just go from one holiday to another without contemplating their existence. Americans have become a people not just intoxicated by drugs. More prominently, they have been intoxicated by holidays and entertainment.

We talk about intoxicants. We reduce the problem to cocaine and crack. But indeed, it is more than cocaine and crack. In fact, the problem is not crack and cocaine, the problem is that we live in a society that has made a virtue out of being high. This society arouses within you desires and passions that make you seek to escape reality by being high. Everything is geared toward keeping you in a state of euphoria. One holiday follows the next: Christmas to New Years, to Easter, to Mother’s Day, to Father’s Day, to the NBA playoffs, to the Superbowl, to championship fights, to Olympics. Everything keeps you high. Everything is geared towards keeping you away from encountering reality, everything is geared to keep you from remembering God.

He advises parents on the dangers of this corporatism also. Imam Jamil writes that: 

Your child must stop eating what the media sells; the television, radio, comics, magazines, recordings, etc. You must help them control their lives; you must take control of your children’s lives away from their enemy. You strive hard to teach your children right, then you turn the television on and allow everything that is against your religion, against your Lord, to be propagated in your house. You lock your doors and windows then turn on the TV.

One weakness in this text comes with regard to who Imam Jamil Al-Amin’s audience is. One review referred to it as “A valuable text for new Muslims and an excellent introduction to the fundamental teachings of Islam for non-Muslims.” So perhaps it is a text aimed at introducing non-Muslims to Islam, while also allowing Muslims to review the basic teachings through the context of his unique life experience. But which non-Muslims is he specifically speaking to? Is he speaking to Black revolutionaries who are not yet Muslim? He could be speaking to past colleagues of his from SNCC and the Black Panther Party. Is he making the case to them that Islamic practice presents a necessary program for them to actualize what they want in regard to this revolution?  Is that the purpose of this book? Or is he is referring to Islam as the continuation of the struggle in a rhetorical way. He is saying to his people that they do not need to wage revolution through protests and the ballot box. Rather, by the practice of Islam, each and every person transforming themselves will transform society. After all, society is merely the summation of a bunch of individuals. If all parts of the whole have revolutionized themselves, the whole too should revolutionize itself.

I also question if it weakens Islam or sells the deen short to present it as a means of good revolutionary praxis as opposed to salvation. The objective of Islam is to get close to God, not to restructure society. But establishing justice and ridding the world of this oppression is a result that comes from closeness to God. One begins a Muslim out of belief in God, and out of realization that the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is the messenger of God, the last of prophets, and the greatest human being to ever walk this Earth. It is obvious that Imam Jamil Al-Amin understands. He emphasizes that the self must be transformed before anything else and that it is important to be aware of one’s close proximity to death. I wonder if maintaining the notion of a revolutionary self is to essentially say to those from his past days in the freedom struggle that he has not changed as a person. The H. Rap Brown who asserted that “violence is as American as cherry pie” has discovered what real revolution is all about—the greater jihad against the nafs. It is a sign that he has not committed some sort of political apostasy towards the freedom struggle, or cultural apostasy towards Black people. Rather, he has discovered that this materialism and lack of spiritual ethic guiding the freedom struggle can be purified and best applied when put into Islamic guidelines. 

For Muslims, this is an especially important text. It reminds them to fulfill the basic obligations of their religion and the evidence from the Qur’an and Sunnah for fulfilling these basic obligations. It also connects to a figure who is seldom forgotten. Many know of Malcolm X and Muhammad Ali, but few know of the Imam Jamil Al-Amin. In addition, the Dar Al Islam movement which he was a leader in provides a model for dawah and Islamic institution building. But moreover, Imam Jamil Al-Amin’s book exemplifies to the reader that purification of the self does not have to take place in a vacuum of political quietism. Rather, in purifying themselves, the reader too can purify the community around them. Revolution by the Book is a seminal text representing a seminal figure.

Both Imam Jamil Al-Amin and his manifesto will be etched in the American Muslim imagination for years to come as symbols for purification of self, and the purification of society, insha Allah. 

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Convert Story: To Ask Or Not to Ask, That is the Question

covery islam story
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“How did you convert to Islam” is a question that is commonly asked to those who convert to Islam. While the short answer to this question is, “I said shahada”, the long (and more detailed) answer is one that is commonly expected.

It is important to acknowledge that the majority of “born Muslims” who ask this question do such out of good intentions. For this reason, I wrote this piece out of a place of love and not out of a place of judgment or hatred. While it is important for “born Muslims” to be mindful of how they ask this question, it is equally important for converts to not hold ill will towards born Muslims who ask this question. Due to the fact that Islamophobia is rampant in both the media and political discourse, many “born Muslims” are naturally shocked and emotional when they meet people who accept Islam. Some “born Muslims” have also had limited interactions with converts and therefore, to them, it is not only shocking for them to meet converts, but they are genuinely unaware of certain etiquettes when it comes to asking a convert for his or her story.

In this piece, I am going to write about a pet peeve that is shared among many Muslim converts. While I cannot speak for every single convert, I can say that based on innumerable conversations I have had with fellow converts, there is one thing most of us agree on and it is this; it is rude to ask a convert about his or her conversion story when you haven’t built a relationship with the convert. This piece will explain why many converts consider such a question to be intrusive. The purpose of this article is to better educate the “born Muslim” community on how they can do a better job in support of converts to Islam. In this piece, I will break down the reasons why this question can come off as intrusive if it isn’t asked in a proper manner. I will also include personal anecdotes to support my position.

I would like to conclude by saying that I do not discourage “born Muslims” from asking this question entirely, rather I am merely arguing that this question should be asked with the best of adab.

Prophet Muhammad (ﷺ) said:  “Part of a person’s being a good Muslim is leaving alone that which does not concern him.” (Tirmidhi) For this reason, such a question should be asked for purpose and it should be done with the best of manners. This is supported by the fact that Prophet Muhammad (ﷺ) said, “I have been sent to perfect good character.” (Al Muwatta)

Note: For the sake of avoiding confusion, the term “born Muslim” is defined as anyone who was brought up in a Muslim household.

To ask a convert “Why did you convert?” is to ask about the person’s personal relationship with God

Within the context of a friendship, it is generally understood that friends will share personal details with each other. However, it is also generally understood that it is rude to ask people you just met personal questions. To ask a new acquaintance a personal question in most cases comes off as intrusive. This is especially the case in which you ask a person about his or her relationship with God.

For example, there are women who do not wear hijab. Even if we do (for a moment) ignore the Islamic ruling concerning hijab, we should all agree that a woman’s reason for wearing (or not wearing) hijab is a personal matter that is between said woman and God. If one was to ask a woman who doesn’t wear hijab why she doesn’t wear it, that would be intrusive because such a question would involve interrogating said woman about her relationship with God.

Another example concerns a married couple. If one was to meet a married person for the first time, it can be considered rude to ask said person about his or her relationship with his or her spouse.

When one asks a convert about his or her choice to convert, one is literally asking said convert about his or her relationship with God.

I am not saying that it is wrong in all cases to ask such a question. However, one should be mindful of the fact that because this is a personal question, one should have at least have built some form of a friendship with said person before asking.

convert friendship hugs

To ask a convert “Why did you convert?” is another way of asking, “Why do you believe in Islam?”

Many people identify to a faith tradition because it was part of their upbringing. If you were to ask a person who was born Muslim, “why are you Muslim?” you might hear said Muslim respond with, “I am Muslim because I was raised Muslim” and you wouldn’t hear a detailed answer beyond this.

In most cases, a convert to Islam (or any other religion) did such after research and critical thinking. To convert to a new religion involves not only deep thinking but a willingness to step into the unknown.

I have on many occasions told my story to people. In most cases I will ask the person “why do you believe in Islam?” I am then disappointed when I find out that the only reason the person is Muslim is due to upbringing. While I am not saying that said person’s faith is invalid or less than mine, a person who only identifies with a religion due to upbringing is a person who didn’t engage in critical thinking.

Any relationship should be built upon equality and mutual benefit. If I as a convert am able to provide a well thought out answer as to why I believe in Islam, I expect a well thought out answer to the same question from the person who initially asked me.

Again, while I am not saying it is wrong in all cases to ask, a born Muslim should ask himself or herself “why do I believe in Islam?” In my opinion, there are many who are born into Muslim families who don’t truly believe until later in their lives. Those Muslims in my opinion (and mine alone) are similar to converts.

To ask a convert “Why did you convert?” is to ask the convert to perform labor.

In some cases, “born Muslims” expect converts to tell their stories. I can remember a few incidents in which I have been asked to tell my story and I politely declined. In response, the person became angry. This to me is a symptom of entitlement. Nobody is entitled to know anything about anyone else (aside from people with whom one has a natural relationship with).

In addition, one should be cognizant of the fact that converts typically get asked this question repeatedly. Thus after a significant amount of time, a convert is prone to get tired of repeating the same question over again repeatedly. Naturally, it can become exhausting eventually.

While I do not believe it is wrong to ask this question in all cases, one should not ask this question to a convert from a place of entitlement. I can think of cases where I have been asked this question by “born Muslims” and when I have refused to provide an answer, they have gotten angry at me. This is entitlement.

To ask a convert “Why did you convert?” is to ask the convert to explain his or her personal life.

Backbiting is one of the worst sins in Islam. Another major sin is to disrespect one’s parents. Thus we can conclude that backbiting about one’s parents is a huge sin.

This is evidenced by the fact that Allah has said (ﷻ) “We have enjoined on humankind kindness to parents.” (Quran 29:8)

A typical follow-up question to “Why did you convert?” is “How did your parents react?” This in many cases puts the convert in a position where one may feel pressured to mention some negative details about his or her parents. In Islam, parents are to be respected, even if they aren’t Muslim.

Before asking a convert this question, one should be mindful of not putting unnecessary pressure on the convert to commit this injustice.

convert friendship

Cases when it is appropriate to ask

However, I do maintain a firm belief that in any true friendship, things will be shared. I don’t think it is wrong in itself to ask a convert about his or her story provided that there already exists a relationship where personal information can be shared. It is highly suggested to hang out with the person first and then ask the convert for his or her story.

As a personal rule of mine, unless I have hung out with the person one on one at least once (or a few times in group gatherings) I don’t tell any born Muslims my conversion story. Naturally, I only share personal details with people I consider to be a friend. If I would hang out with the person, I consider that person to be a friend.

The reason I am also hesitant to share my story with just anyone who asks me is because I can think of countless cases of when I have shared my story to people I have never seen or heard from again. I choose to exert my agency to share personal details of my life to people who I consider to be part of my life. While many Muslims are happy when people convert, many Muslims also fail to provide any form of support for said convert after conversion. I have seen too many cases of when a person recites shahadah, people pull their phones out to record it, but very few will give the convert his or her number. I genuinely believe that many “born Muslims” fail to see the big picture in this regard.

Before asking a convert for his or her story, you should ask yourself if you are comfortable sharing personal details of your life to that person. If you are not comfortable sharing personal details of your life to that person, there is nothing wrong with that. However, you shouldn’t expect the convert to share personal details if you aren’t comfortable sharing personal details. Even if you have built a close friendship with someone, you still aren’t expected to share every detail of your life to someone. Even if you consider a convert to be a close friend, you should still respect a convert’s wishes to not share his or her story.

Conclusion

While I have addressed concerns about the tendency of “born Muslims” to ask converts about their journeys, I want to acknowledge that most people have good intentions. In Islam, the natural state of any person is one of righteousness.

I firmly believe that a friendship that isn’t built on trust and the sharing of personal information isn’t a genuine friendship. Therefore the key term in this context is “friend”. If you wish to ask a convert his or her story, please make sure the following conditions are met:

  1. You are already friends with the convert to a point where asking a convert about his or her relationship with God isn’t an intrusive question. Ask yourself, “Are we close enough where we can share other personal details of our lives with each other?”
  2. You have a well thought out reason as to why you believe in Islam.
  3. You don’t feel entitled to know about the convert’s journey and that you will allow the convert to choose not to share such information if the convert doesn’t wish to.
  4. You don’t probe into the convert’s relationships with other people.
  5. You aren’t just asking the question to somehow feel validated about your belief in Islam.
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Rebuilding Self-Love  in the Face of Trauma

touch trauma
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“…there is beauty in breaking” – Amir Sulaiman

Words fell softly from her lips as tears streamed down her face. A young woman, newly married, had reached out to me via social media to ask a question about how to reconnect with her body after trauma. Receiving intimacy and sex-related questions from Muslim women all over the world is a large part of my work.  But there was something about this particular questioner that struck me in a very deep place. I intimately knew her pain as a survivor. Not long after taking my shahada, I was the victim of sexual assault. The amount of trauma I suffered is indescribable. But rather than pulling me away from the faith, I relied heavily on the deen to pull me through one of the darkest periods of my life.

After trauma, rather than pulling away from the faith, I relied heavily on the deen to pull me through one of the darkest periods of my life. Click To Tweet

Healing after trauma took action, not only faith. For years, I struggled with the ability to connect with my body and to understand how to properly process emotions.  Intimacy, of all kinds, was a challenge for me. Reclaiming agency over my own body and establishing my right to pleasure led me down a life-changing path that has led to me now assisting other women in understanding and owning sexuality from a sacred perspective. My trauma broke me but it also showed me new ways to heal.

But getting back to pleasure really requires coming back to a sense of oneness and power within one’s self. It means owning your narrative and rebuilding the parts which have been broken. @TheVillageAuntieClick To Tweet

Re-engaging with sexual pleasure after trauma can be very difficult, especially for Muslim women who have been taught their whole lives to vigorously guard their bodies and not discuss sex. Talk of intimacy is still seen as taboo and, worse yet, the ability to report sexual assault and abuse remains a very difficult task for many women, regardless of faith.

But getting back to pleasure really requires coming back to a sense of oneness and power within one’s self. It means owning your narrative and rebuilding the parts which have been broken.

I have developed a five-step plan for helping women to navigate the heartbreaking process of reclaiming the body and opening one’s self to pleasure.

[*This plan is not to be used in place of mental health care (cognitive behavioral therapy, EMDR, trauma-informed somatic practice, etc.) but is meant to supplement intervention from a trusted licensed mental health provider.]

  1. Practice mindful forgiveness. This is not meant to be directed toward the abuser. Mindful forgiveness after trauma focuses on a need to forgive one’s self for the range of self-directed emotions that can be detrimental in the aftermath of sexual trauma. Sometimes women blame themselves when abuse takes place. This internalized oppression requires forgiveness because a victim should never assume blame for the heinous acts of others. Forgiving ourselves for any negative self-talk and asking Allah to grant His indelible mercy is a key foundation for the development of a healing path. It took years after my assault for me to understand the ways in which I had wounded myself with disparaging internal scripts. When I increased my level of istighfar and asked Allah to excuse all the instances where I doubted myself and harmed my spirit in the process, I was able to finally uncover long-hidden emotions and set about the work of true healing and reconciliation with my body.

    rights of women in Islam

  2. Seek knowledge about one’s own body and its rights. When I became a Muslim 21 years ago, I had no idea that Islam was such a sex-positive religion. The Seerah of the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is full of instances where he demonstrated the beauty and importance of sex as a form of marital bonding as well as an act of worship. Scouring books of fiqh, I learned the rights of women in Islam which affirmed that we are not human possessions meant to be tilled; women have undeniable rights to pleasure and protection of our most sacred human parts. Understanding that Islam is a guide for all areas of life can give a sense of comfort and provide a pathway to explore the sacredness of sexuality. This is key, especially for women who have been abused by men of faith or who have been victims of spiritual manipulation for carnal gain. Also, learning about the female anatomy, how the brain is an integral part of harnessing pleasure, and ways to use the mind to develop an internal sense of pleasure can also be extremely helpful in re-igniting one’s love of self.

  3. Activate the sensuality of everyday life.  There is a misunderstanding of the role of sensuality in pleasure. Sex is the physical joining of bodies. Sensuality, however, is a conscious internal awareness of pleasurable stimuli. It does not involve engaging with another person. This is key because many trauma sufferers may find physical human touch triggering.  Recognizing the sensual aspects of daily life requires the mindful perception of things that titillate or arouse. It can be as simple as the feel of a particular fabric against the skin, the smell of the air after a heavy rain, a sound that evokes sensual memories, a scent that conjures an arousing mood. Why is this important? Sex is not the sole route to pleasure. For women, pleasure is largely dependent upon a spiritual or mental connection within the body. By engaging in self-motivated pleasurable sensations, this can assist women in realizing the power and control that we have over our physical vessels. Muslim couple healing reciting Quran

  4. Be easy with yourself. In the Qur’an, Allah reminds us “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” (2:153)  During the process of reclaiming one’s power, there will undoubtedly be times of anger, grief, sorrow, and resentment. These are human emotions and are quite reasonable given the magnitude of trauma’s effect on the heart. Be patient with yourself. Channel love and support during times of difficulty. Do not neglect your healing journey because of a setback. It is important to practice patience with one’s self and utilize prayer as a stabilizing force. Allah is Al Wali, our greatest Protector, and Supporter. During times of emotional despair, rather than directing our energy inward, we can learn to release these emotions through dua and remembrance. Trauma is not a fundamental characteristic of who you have become. Reclaiming your narrative means understanding that you have the power to create a different story with a powerful ending. Give yourself the time and space to rewrite your script.

    Allah is Al Wali, our greatest Protector, and Supporter. During times of emotional despair, rather than directing our energy inward, we can learn to release these emotions through dua and remembrance.Click To Tweethealing from trauma

  5. Find your circle. Healing is not a solitary act. Sometimes it requires the love and support of others. Do you have a circle of support? Who are the people in your circle? And if you don’t have one, how can you create one? When I was at my lowest, my circle was there to remind me of who I was and how far I had come. They were the ones with whom I could be my most authentic self. One of the ways in which we can heal trauma is by seeking human connection. Select your circle carefully and lean on them during times of need. The healing power of your personally curated community can be transformative and life-changing.

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