So where is this taking us? Is this taking us in the direction recommended by some Muslim writers, like Seyyed Hossein Nasr, for instance, who long before ecology and the environment became fashionable conceptions for people in the West or for traditional religions of the West was writing about man and nature, back in the late 1960’s. Nasr develops this rather triumphalist, absolutist view, that one of the proofs of the authenticity of the Islamic civilization and the fact that it alone among the residual sacred civilizations of the age is the one that is true to its origins and true to God, is that is was not Islam that produced the modern world. He is a profound pessimist. His view is that there is an absolute trade-off between quality and quantity and the more things that we have, that we have made, the less we will appreciate the things that God has made for us. His view is that we may well be heading for some kind of catastrophe and he writes in quite gloom laden terms about the dangers of environmental degradation, nuclear proliferation, genetic manipulation and all of these causes, but its interesting that he was doing it and quite passionately, and books, about thirty, thirty five years ago.
Is that really the message that we need to be deriving? And if so, what really is our relationship to modernity? Are we simple luddites? Are we purely retrospective? Is there nothing we can positively contribute? Well, here again, I think we are up against a larger question which confronts all Muslims, and probably really traditional sort of believers in other religions as well, confronted with modernity. Do you adopt again a kind of monastic approach? Do you just turn away, head for the hills? We know that that’s a recommendation that prophetically offered for the end times, whenever they might be. That the believer, the best thing that he owns at the end of time will be a flock of sheep
Yusheeku an yakuuna khayhr maal al-muslim ghanamaan yattabi’u bihi sha’aab al-jibaali wa mawaqi al-qitrri yaffirru bihi min al-fitan
That in order to get away from the great seditions of the end times, one needs to go with one’s sheep to find rain in the mountains. Interesting recourse to the principle of discovering simplicity and truth and goodness in nature in times of great turbulence. But of course, none of us knows that we are in those times or anything like. Islam at the moment is in a bad mood, but I don’t think we’re quite millenarial in our understanding of our situation. So we’re still in the world, what should be our responsibility? Well, later on we’ll be hearing some suggestions to exactly what they might be, and also some perspectives from outside our particular faith tradition that we’ll be able to learn from.
We can’t be as we so often are, just moaning from the edges, because that ultimately is not what the Prophetic message is about. The Prophetic individual cries in the wilderness to be sure, but he offers something that’s practicable. The Prophet Muhammad sallahu alaihi wa salaam did not take people back to the sharaai’a, to the religious laws at the time of the Prophet Abraham or before. He gave people something that they could actualize in their world in order to give them a form of life that could enable them once again to reconnect with nature. What is it that we can offer? We cannot do, prophetically, Islamicaly, is to offer people a menu of pure luddite rejectionism.
Instead, what I suspect, is that we are called to offer people a way of being recognizably human, according to truly ancient criteria, in the middle of the modern world. Look at us here assembled in Ramadan fasting. Fasting - one of the most ancient human rituals. We, could make the claim, uphold the ritual more consistently in an unaltered form than the followers of just about any other major sacred tradition in the world. Similarly, the act of prayer, when we pray, we pray ultimately, not because someone has come up with a time table, somebody in some distant hierarchy, but we pray in order to conform to the rolling of the planet beneath our feet. Wash-shamsu wal qamaru bi husbaan. The sun and the moon for reckoning. Today when we break our fast it will be because the sun has dropped below the horizon and no amount of manipulation can make any difference to that. To be embedded in the sunna of the Prophet, sallahu alaihi wa salaam, is to be embedded in the natural world. Even if you’re underground in natural light, you have to conform to these basic patterns - that’s a very precious thing. The hajj is another example that could be cited. The hajj for all those sleek new hotels, is a reenactment of something which is of course explicitly fitri, Hanafi, Abrahamic, ancient and everybody who goes there on the hajj and unwraps himself, and unwinds himself, and slouzes off all the confusion of the technological world, knows that he has in a sense returned to the beginning of time, commemoration of the Prophet Abraham, even the Prophet Adam. There is something ancient about those straight lines, those circles, the mountain, the sacred well. There is something that truly takes us back to a pre-technological age.
So that I suspect is the Muslim voice that should be heard. Not a kind of luddite voice of complete world-be-gone rejection and pessimism because man or woman of faith is never pessimistic, because Allah subhanau wa ta’laa likes us to be optimistic. Ar-Rasul alaihi salaatu wa salaam kana yuhibbu al-fa’l. The Prophet alaihi salaatu wa salaam used to love optimism despite the extraordinary threats and challenges which he faced, he was always smiling, always optimistic, always hospitable, always listened to peoples’ situations. But what we need to do as well as with our maqal but with our haal, as well with the things we say, but the things we do, in other words, with our lifestyles, is to be living witnesses to a form of life that is genuinely pre-modern. We become students, we become lecturers, we drive cars, we do the modern things, we use computers, but in the basic patterns of our life, we are following a form of life that is genuinely pre-modern.
So, that I would suspect would be the shape of a Muslim theology of the engagement of these beautiful Qur’anic texts about the natural world which our modern apparently alien and unnatural situation and that would be the basis of developing a proper Muslim understanding of the verse that says kullu mimma razaqnaakum halaalan tayyiba. Eat of what We have bestowed upon you, which is halal and tayyib. Which is lawful in our law, but is also tayyib, that is to say is good, and that is something again which I think we fallen short of, but initiatives like this, which I greatly welcome and salute, are a sign that the ummah is not just form but also content and that wonderful things are happening even today.
-from a talk by Abdal-Hakim Murad "An Organic Iftar -We are What We Eat' - Q-News Magazine, 9/28/06
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