hadith about hanafi / maturidi / naqshbandi ruler and a larger perspective on islam / iman / ihsan

 Prophecy has been on my mind lately. I'm reluctant to use scripture to "decode" history but this is an interesting example since I would think of the Hanafi-Maturidi tradition along with the Naqshbandis as my "home base" as far as Islam is concerned.

muslims, islamic law and public policy in the united states

Muslims, Islamic Law and Public Policy in the United States By Sherman A. Jackson is an interesting discussion of the duality and double-consciousness which comes with being a Muslim living in a non-Muslim country, specifically how can one reconcile the demands of a "traditional" rulings of Sunni fiqh with the living in the U.S. under a secular constitution.

sausage and the law

Mark Twain once said, "Those who respect the law and love sausage should watch neither being made." But as a Muslim, I would actually argue that he was wrong on both counts. First, anyone who eats (pork) sausage should find out exactly what they are putting into their bodies with a quickness.

But in terms of the law (at least the shariah) I've had an interesting time trying to learn more about usul al-fiqh. Right now I'm in the middle of Principles of Islamic Jurisprudence by M.H. Kamali. Unfortunately I was only able to find it free online after ordering it on Amazon. The book goes into a fair amount of detail on how the ulema across different schools of thought derive legal rulings from the Quran and sunnah and the chapters are nicely organized according to various sources or principles. I found it refreshing because it gave me respect for some of the logical and linguistic nuance which goes into harmonizing different texts. It was also comforting to see that local customs, public interest, and avoiding harm are also considered in the shariah and allow it to be more flexible than many people realize.

In case you don't have time to read a 300 plus something book on usul al-fiqh, The Fundamental Principles of Imam Malik's Fiqh from Muhammad Abu Zahrah is organized in much the same way as Kamali's work except it is much more abbreviated and emphasizes the Maliki school's opinion.

Some other interesting pages:
Maxims of Islamic Jurisprudence from Al Majalla (an Ottoman law Manual) gives 100 different legal aphorisms which guide legal reasoning, from a Hanafi perspective.

The blog, Scholar's Pen: The Tools of a Mujtahid- A glance at the Hanafi Methodology gives a brief summary of some of the distinctive principles of the Hanafi school.

While The Principles and Codes of Law of Hanafi Fiqh by Hadhrat Moulana Ashraf Ali Thaanwi is another large book, full of untranslated legal terms and is much less clear than Kamali's work.In fact, these last three sites are all a bit technical and would make much more sense after reading the first two pieces.

Planet Grenada: differences between schools

oneness of being, oneness of witnessing

I've been in a studious mood lately. Mostly I've been going over some basic fiqh by trying to see how much of Molana Ashraf Ali Thanvi's Bahishti Zewar I can read through before Ramadan comes in. (tick, tock) But I've also been trying to go deeper into some topics in aquidah and in the process I picked up a CD of Nuh Ha Mim Keller discussing what it means to be an Ashari where he mentions wahdat al-wujud. It just moved me to try to see if I could find a clearer exposition of the topic online and I found: Wahdat al-Wujud, Wahdat al-Shuhud and the Safest Position by Mufti Muhammad Taqi Usmani.

see also:
nothing unreal exists

"catholic" islam

I found out recently that a friend of mine is thinking of converting to Roman Catholicism. As a result I've been thinking more about some of the more "Catholic" aspects of (traditional, orthodox) Islam; the saints/awliya, the litany/dhikr, rites and canon law/schools of fiqh, apostolicity/silsilas and ijazahs, creeds, admiration for Mary, etc. This train of thought has also been helped along by the fact that I've been reunited with a number of my books on Islam with some new ones besides... some friends of mine who helped me moved were holding on to some of my things and also wanted to get rid of some books themselves.

One of the books which they gave me, The Word of Islam by John Alden Williams was interesting to me because it contained a Maturidi creed which, in contrast to what many scholars claim about the sinlessness of prophets, seemed to allow the possibility that before his period of prophethood, David (as) actually committed the sins the Bible ascribes to him involving Uriah and Bathsheba... but more on that in another post.

These days I'm also reading Perfecting Women by Barbara Metcalf which is a partial translation and commentary of Maulana Ashraf 'Ali thanawi's Bihishti Zewar which is a famous resource for Hanafi fiqh (among other things).

return to guadalupe
the radical middle way
protestant islam
more protestant islam
"...being the last one around"

more assorted bits

1. I think it is not just surprising but sad that out of all the members of Public Enemy, Flavor Flav seems to be the most successful and the one who is still in the public eye in a big way... from the Surreal Life, to Strange Love, to 3 seasons of Flavor of Love and a Comedy Central Roast, to a new sitcom. Why can't Chuck D get that much exposure? I would love to see Chuck D replace Colmes on Fox News' Hannity and Colmes, for instance. The situation isn't all bad. Chuck D is actually still doing alot of positive projects, he's just not as visible as before.

2. I realized that the Rumi poetry event I went to the other day had the highest concentration of white people of almost any event I've been to since moving to Miami.

3. I don't think I'm going to come up with anything deep or new on this issue, but I'll just say that the doctrine of Quranic abbrogation has often stuck me as odd. It is bizzare to think that there are verses in the Quran which are meant to be read, studied and recited for the past 1400 years, from the time they were revealed to now, and from now until Judgement Day, but they are only legally valid for a period of 20 years or so. Maybe more on this later.

4. I recently picked up the book Jesus for President: politics for ordinary radicals by Shane Claiborne and Chris Haw. It is a pretty good read so far. The authors seem to be advocating a kind of hippie liberation theology. The book takes many of its visual cues from the 'zines while the text highlights many of the ways in which the Jewish and Christian writings take a critical stance towards conventional secular ideals of kingdom and empire.

5. I just went to a Borders and discovered a new Boondocks book which I hadn't known about before: All the Rage: The Boondocks Past and Present (nice).

See also:
second things second
"armageddon has been in effect... go get a late pass!" (part one)
what has hip-hop really done for racism?
Sunni Forum: Hanafi Doctrine of Naskh (Abrogation)
www.jesusforpresident.org

anniversary of the 1977 dc "hanafi" muslim siege

These few days are the 31st anniversary of the DC "Hanafi" Muslim Siege (March 9-11, 1977) led by Hamaas Abdul Khaalis. I started a blog entry on this subject ages ago but never finished it before now. Basically the points I wanted to hit were:

1. The "Hanafis" are yet another piece in the history of Blackamerican Muslims outside of the Nation of Islam.

2. Kareem Abdul-Jabaar entered into Islam (at least in part) through contact with Abdul Khaalis and the Hanafis.

3. Like Malcolm X, Abdul Khaalis was a prominent former member of the Nation of Islam, who was became a critic, and suffered greatly at their hands, although in his case, he was left alive while members of the Nation killed his five children, and his infant grandson. (see also Black Mafia) On a much more negative note, there was some indication that Abdul Khaalis was mentally disturbed even before this incident while the tragedy with his family probably pushed him over the edge.

4. Those injured in the siege included the, then councilman, yet-to-be-infamous-mayor of DC, Marion Barry.

5. On another negative note, this time in terms of how Islam is portrayed in popular culture, I thought it was rather bizarre and out of proportion how some descriptions of the thousand plus year old Hanafi school would toss in a casual mention of the siege is if it were something typical or representative of the teachings of Abu Hanifah. (e.g. GlobalSecurity.org's article on Hanafi Islam)

6. The siege was apparently resolved mainly through the efforts of certain ambassadors from Muslim countries who were able to remind the hostage-takers of the merciful and compassionate side of Islam.

The Hanafi siege certainly wasn't the highest point in Blackamerican Muslim history, but it does provide some food for thought and reflection.

Grenada's past:
radical african-american muslims
nommo

"i'm sushi"

Since I am actually on the Su-Shi (Sunni-Shia) blogring but it's been over a year since I have made any sushi-related posts, the following seems overdue.

In the article Sunni & Shia: I’m “Sushi”, Dr. Hesham A. Hassaballa gives a description of the "su-shi" position, at least as it relates to himself:

In fact, there was no such thing as “Shia” or “Sunni” throughout the period of the four Caliphs. The first time the term “Shia,” was even used was during the civil war between Ali (r) and Mu’awiyah (r). Those who supported the claim of Ali (r) to the Caliphate were termed Shiat Ali, or the “Party of Ali.” Yet, it was not a “sect,” as we understand it today. In fact, it took decades, if not centuries, for the “doctrines” (for lack of a better term) of Shi’ism and Sunnism to fully develop.

Nevertheless, at its essence, the difference between Sunni and Shi’i is jurisprudential: Sunnis believe that political (and by extension religious) leadership can reside with anyone in the larger community, as long as the community accepts said person’s qualifications. For Shi’is, however, political (and religious) leadership must be within the House of the Prophet (pbuh). Another important distinction between Sunnis and Shi’is is the issue of the probity, or upright character, of all of the Companions. It is a fundamental part of Sunni doctrine, whereas some Shi’is do not necessarily ascribe to this. That is it.

Now, over time, these two “philosophical” differences developed into distinct schools of thought, especially with respect to matters of Islamic law. But, again, that took centuries to develop. Furthermore, many people associate with Shi’is an intense love for the House of the Prophet (pbuh). Yet, is this not an essential aspect of Sunni belief as well? Could one be Muslim and not love the family of the Prophet Muhammad (pbuh)? Both Imam Malik (r) and Imam Abu Hanifah (r), two stalwarts of the Sunni community, were ardent supporters of the House of the Prophet (pbuh). In fact, they could be called “Political Shi’is” because of this support.

[...]

Now, technically, I am a Sunni, of Maliki/Hanafi (or “Malifi") leanings. But, I have a deep and profound love of the House of the Prophet (pbuh). Even though I will not be pounding my chest on Ashura, like many Shi’is do, the murder of Imam Hussein was extremely painful for me. He is my Imam, too. All of the Imams of the House of the Prophet (pbuh), in fact, are my Imams. So, I am proud to call myself a “Sushi,” as well. And I don’t even like fish.

Grenada's past:
egypt and the shias

more on deobandis (and barelwis)

Recently JinnZaman over at Global Intifada posted an article on the Differences between Deobandis and Barelwis which gives an enlightening perspective on the two groups. But to be honest, I personally don't understand how two groups that are so close (both Hanafi, both Maturidi, both looking back to Ahmad Sirhindi and Shah Waliullah, both respecting the various Sufi tariqats) could be so much in conflict. Why can't they just emphasize their (considerable) common ground instead of their differences?

Planet Grenada
the jamaa'at tableegh and the deobandis
a deobandi with a difference
differences between schools
ideology and temperament
ideology and temperament (the habashis)

what happens in the kitchen, stays in the kitchen...

I'm currently in an extremely carnivorous (not vegetarian-friendly) city and I think it will be much harder to eat halal. Up until now, I've been able to avoid meat almost completely and would only eat meat if it was zabiha and a Muslim friend was specifically inviting me to a homemade meal. (I wouldn't go out of my way to eat meat). But now it seems like being vegetarian would mean eating salad all the time so I think I'm going to supplement my diet with seafood. I'm basically Hanafi so I'm still thinking about how shellfish is going to fit into all that.

Another consideration is if I go out to eat, even if I order the veggie burger or the grilled fish, I don't really know what else was cooked in the same wok or grill. In my previous location I knew how the food was being prepared so that was only an occasional passing thought, but now I'm eating out all the time so it is more of an ongoing concern. At the moment I'm thinking "what happens in the kitchen, stays in the kitchen" (or else I'll be left with eating salad all the time). Hopefully I'll be able to transition to a situation where I'm doing almost all my own cooking eventually.