Age of Jahiliyah

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Archive for the category “Shaykh Hamza Yusuf”

Quotations | Purpose of Life


Islamic Quotations | We Are All Struggling Along This Journey – Shaykh Hamza Yusuf


How Children Are Affected by Media and TV | Shaykh Hamza Yusuf

Shaykh Hamza Yusuf | Get Out of the System – Turn Off the TV

Shaykh Hamza Yusuf | A Life Worth Living

Muslims Can Never Lose Hope – We Are the Builders of the Hereafter

Dying in America by Elizabeth Y. Hanson

Dying in America


I’m taking the liberty of digressing from the topic of education to share my thoughts on a situation that has consumed every day of my life for the past seven weeks. I wrote this about a month ago, and though some of the circumstances have changed, the trajectory remains the same.

Dying in America

We brought my father home from the hospital two weeks ago, so he could die in peace. I’m told once the death rattle comes it’s a matter of hours and possibly even a few days. My father has had the death rattle several times and then it goes away. We have had more than one deathbed scene where all the cars pull up, everyone runs into his room to stand by his side; we are circled around his bed and we think he is going to take his last breath, but he doesn’t. He bounces back and asks for something to drink or to get out of bed. I feel like I’ve said goodbye to him at least five times. My father has an iron will and though, according to medical expectations, he should have been long gone by now, he still carries on.

The grandchildren have reacted in different ways. One, in particular, Ibrahim, stays by his bedside when he visits and holds his hand, giving my dad great comfort. Another, my son, Omar, has his daily bounce into the room where he bolts out, “Grandpa, how are you?” I think my dad feels somewhat relieved that, at least where this kid is concerned, nothing has changed. A young grandson, Matteo, was afraid to see him, but he has since gotten used to the idea that Grandpa is dying. Now he acts as his advocate. If Grandpa wants something that may not be possible, like getting out of bed when he seems like he is about to take his last breath, he tells us we should honor his last wish. He’s right. Sometimes children see things so clearly.

We are so divorced from death in our culture, and while I’ve been aware of this for a long time (who isn’t?) I’m just now beginning to realize the extent of the denial of death. Death is something we fear, something we protect our children from, something we keep behind closed hospital doors.

My father begged us to get him out of the hospital, so my brother and his wife kindly prepared their guest room and to their home he went. He was convinced they would kill him in the hospital (they nearly did, twice), and we certainly didn’t want him to take his last breath there. But what a racket— the business of dying in America. There is a lot of money to be made by keeping people alive beyond their time, by reducing them to nursing home status, by over-drugging them so they miss the experience of the greatest event of their lives. Have I mentioned the corporate (funerary) exploit of assisting the dead to their final resting place?

The closest thing to death, as far as I can see, is birth. There are the emotional preparations, the labor pains, and the arbitrary timings that no one can predict. There are the endless phone calls from anxious family and friends: “Has the baby been born yet?” It isn’t any different with dying. Rather than phone calls, now there are usually text messages from concerned family and friends inquiring, “How is he?” I struggle to reply because the logical response would be, “He hasn’t died yet,” but we have a lot of niceties around dying and death and though it’s fine to say, “The baby hasn’t been born yet,” it’s socially unacceptable to be straightforward when it comes to dying. “He’s declining,” is about as direct as we’re allowed to be.

I appreciate the people who only ask after my wellbeing. My reply is fairly standard, “I’m hanging in there” I tell them.  I am, by a very thin string. But there have been days when that string has broken, and I’ve come crashing down.

The pains that accompany death are also very similar to birth pains; the unendurable pain that helps you let go of this world and all that you love. But in the hospital, pain is to be avoided at all cost. Instead, they hook you up to morphine, which hastens the whole affair, just like they administer epidurals to numb the pain, or induce labor with Oxytocin to force the baby out before it’s time. Of course, many times medication is needed, but sometimes it’s nothing more than a convenience and the benefits just don’t outweigh the harm.

In the hospital, they gave my father morphine and I saw him enter a stupor. For 12 hours I kept telling the nurses something was wrong and demanded to see the doctor. They kept insisting this was normal. Finally, threatening to pull the line myself, they removed it and he slowly regained his consciousness. Now, we limit his morphine to those moments when he asks for it, the moments when we try to do everything we can to make him comfortable and he still isn’t comfortable. Sometimes he has morphine at night and sometimes he doesn’t have it for days. My father never took drugs, and he prefers not to take them now. What priceless moments we have with him because he is lucid and present, that is when he’s not sleeping. He sleeps a lot now.

Then there is the task of preparing oneself for the inevitable moment of truth we must all face. I was against telling my father his condition was hopeless, but my siblings decided to tell him. I believe that people come to this realization in their own time. Who can be slowly dying and not know it? I liken it to a woman who knows her husband is having an affair. When it is finally out in the open the woman always says she knew all along, she just could not allow herself to accept it until she was ready to. Someone had stolen her husband’s affection like death steals our lives. We accept the realization when we are prepared to accept it; it isn’t something that should be hastened for us. When the reality is imposed it becomes its own death sentence. “You have two weeks to live,” the doctor pronounces, and the person is dead the next morning. I have heard this story, first-hand, too many times. My father’s will is slowly slipping away, an iron will that for 89 years was indomitable.

One day, when we thought the end was close, we had to make preparations to bury my father. We found a beautiful cemetery that was near the ocean–my father loves the ocean–so we were happy to find such a place of repose for him. But the plots in the section we wanted were sold. Miraculously, through a family connection we were able to buy one from a third party. My father despises the corporate takeover of common decency and so do his children. Our father’s burial will not be a corporate affair, if we can avoid it. Did I tell you that one cemetery offered us a discounted price for a plot if we bought it before my father passed?

We don’t want our father lingering in a cold morgue for days, alone, and then have him transported to the cemetery by perfect strangers. So, when the time comes, if all goes as planned, we will wash his body at home and transport it ourselves. This requires a transportation permit and, of course, a death certificate. These documents the funeral home usually takes care of, but they won’t help you if you don’t take their full service. I called around to different funeral homes until I found a kind gentleman named Rodney, in the next town, who was willing to help me. When it came time for payment, he wouldn’t accept anything from me. Who would have thought a sales rep in a funeral home would be the one to remind me, throughout all this business, that there are still good people out there?

My father defied all odds in living, at least according to current medical research. He had an Irish temper, so calm was not always the name of the game; he ate lots of meat and potatoes and refused to eat anything green, and he seldom exercised after the age of 60. As he defied all odds in living he is defying all odds in dying and he looks beautiful doing it. It has been healing to sit by his side, day after day, and share these last days with him, not hooked up to tubes and not being constantly bothered by health care professionals who have to follow routines for a “one-size-fits-all” exit. My father is leaving according to his own wishes, in his own time. He is surrounded by family and friends, and there is a profound awareness of the dying process that hospice care has made possible. It’s a natural way to go and it’s an unforgettable lesson in caring and kindness and dying that benefits every child who witnesses.

One of my father’s favorite poems was Stopping by Woods on a Snowy Evening, by Robert Frost. He was particularly fond of the line, “Whose woods these are, I think I know.” It was the “I think” that stood out for him. The sleep usually comes before we’ve reached our destinations, at least as we planned them. In my father’s case, he was in the middle of writing a book about the true authorship of Shakespeare’s plays and about locating the manuscripts’ whereabouts, which he believes are buried in Oak Island off Nova Scotia. I was looking forward to reading his book; now, I will do my best to finish it for him.


My father passed away at 8:00pm last night, thirty minutes after I finished working on this. He was a brilliant man with a heart of gold, and God generously gave him the best of endings. May you rest in Peace, dear Father.

Ramadan: When Feeding Others Supersedes Our Own Hunger and Greed

From Sandala

By Hamza Yusuf.

As Ramadan moves along, we realize the rapidity with which the month travels. The word “month,” derived from “moon,” essentially measures one lunar cycle: the roughly 29.5 days it takes the moon to circle the earth. A lag time is involved due to the earth’s spin and its own movement around the sun. The Qur’an tells us that fasting is prescribed so we may learn to ward off evil, and then reminds us of the “limited days” (ayyaman m’adudat) before fasting comes to an end (2:183-184). The plural form used for “days” is known in Arabic morphology as a “plural of paucity,” meaning the number is not large. In other words, Ramadan is a limited time of spiritually powerful days.

During Ramadan, one can achieve spiritually what would take far longer during other times of the year. But restraining our zest for food is a prerequisite. In his book Hujjat Allah al-Balighah, Imam Shah Wali Allah al-Dahlawi explains that our faith provides special times of blessing that have enhanced spiritual power, and only a receptive soul will experience great openings during such times. To prevent the openings from blockage, he recommends, among other things, ensuring that the stomach is not sated. This advice is in the prophetic tradition. The Prophet, peace and blessings be upon him, said, “The worst vessel the son [or daughter] of Adam ever fills is his [or her] stomach.” He also said, “It is enough for the son of Adam to eat a few morsels that will maintain his back’s uprightness. But if he must add more to his stomach, then let it be one third for food, one third for water, and one third for air.” The Persian scholar Sahl al-Tustari was asked about a man who ate once a day, and he replied, “This is the way of the prophets.” Asked about someone who eats twice a day, he said, “This is the way of the righteous.” Finally, he was asked about someone who eats three meals a day, and he replied, “Build for him a trough!” Abu Madyan al-Ghawth, who laid the foundations along with Imam al-Ghazali for the way of Shaykh Abd Allah al-Haddad of Hadhramaut, remarked that his own path was one of hunger.

Ramadan is an especially opportune time to reflect on the blessings of food and satiety. When we eat less, our stomachs shrink, and we feel full after a few bites at the end of the day. Fasting allows us to experience once a year what many throughout the world experience almost daily. Hunger, for them, is not a choice; it is simply a fact of life. Currently, Somalia and other parts of East Africa are gripped by a devastating drought, and the lives of millions of men and women — and sinless children — hang in the balance. Such tragedies make some people ask, “Where is God?” But God may very well answer with a question: “Where are you?!” After all, these catastrophes are avoidable. A recent study of global food wastage indicates that we waste millions of tons of food each year. Even a portion of that would ward off any potential famine.

*****                                                *****                                                *****

Somalia has gone through great tragedies of late. We should not forget that in the not too distant past, Somalia was a wonderful pastoral society of profoundly spiritual people. The occasional clashes of clan and feuds over water were usually resolved by the elders without bloodshed. Somalis had an irenic culture largely bilingual due to their love of Arabic and immersion in a classical training in the Yemeni tradition of islam, iman, and ihsan. They were people who would wake before dawn to call on their Lord before setting out for a rural day’s work. I know this both from my own elderly Somali friends whom I cherish, and also from my time in a very similar society in West Africa. In fact, the Somali of Mauritania are descendants of Somali migrants from East Africa. Some of the most brilliant scholars I met in Mauritania are from the Somali people. In the San Francisco Bay Area, our own dear Shaykh Abdar Rahman Tahir, a brilliant scholar of Arabic from Somalia, was a student of the great master of Arabic, Muhyiddin Abdul Hamid.

Somalia’s recent history has unfortunately been one of political upheaval and the collapse of civil society and functional government. As it emerged from the weight of colonialism, it fell victim to Cold War politics and international intrigue due to its important strategic spot in the Horn of Africa. Now the persistent poverty has been compounded by drought and famine, even as internal violence makes everything far worse. Yet Africans in general are always low on the so-called world community’s list for help. Higher up on the list are the bailouts of Wall Street firms or the financial institutions of Greece or Italy or Spain because those have consequences for people in the West. But when it comes to starving Africans, one hears the refrain, “When are they going to help themselves?” That is the thinking of Iblis. The Qur’an quotes the mentality of such people; they say, “Shall we feed those whom had God could have fed if He willed?” (36:47). The Prophet, peace and blessings upon him, said, “You are aided by aiding the weak among you.”

Somalia deserves to have the aid of all of us.

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It is Ramadan, a time when our own self-induced hunger should bring us a bit closer to those whose hunger is caused by circumstance, not choice. I am in the Emirates now and have seen the generosity of the government and its people here in coming to the aid of Somalia; they have sent about 900 tons of food and have begun well-drilling operations. But much more needs to be done. The Red Crescent is extremely active there, as are other charitable organizations.

Charity conquers the greed of our souls and actualizes the solidarity of humanity, as those who have reach out to those who have not with love, compassion, and faith. Let us all remember them tonight at iftar as we break our fasts and pray for them. Let each of us find it in our hearts to do something, no matter how small, to address the problem. And let us not forget to pray for our brothers and sisters in Libya, Syria, Iraq, Yemen, and Afghanistan, whose Ramadan is filled with trials and tribulations, while most of ours are filled with relative ease and comfort.

In this blessed month of Ramadan, let us do what we are able for those in need, whose hunger and pain is likely to outlast this brief month.

Your Taxes Fund Anti-Muslim Hatred

From Truthdig

Posted on May 9, 2011
Mr. Fish

By Chris Hedges

News personalities, politicians, self-appointed experts on the Muslim world, and law enforcement and intelligence officials, as well as the Christian right, have successfully demonized Muslims in the United States since the attacks of 2001. It is acceptable to say things openly about Muslims that could never be said about any other ethnic group. And as the economy continues to unravel, as we face the possibility of revenge attacks by Islamic extremists, perhaps on American soil, the plight of Muslims is beginning to mirror that of targeted ethnic minority groups on the eve of the war in the former Yugoslavia, or Jews in the dying days of the Weimar Republic.

The major candidates for the Republican nomination for the presidency, including Rick Santorum, Michele Bachmann, Herman Cain, Newt Gingrich and Mike Huckabee, along with television personalities such as Bill Maher, routinely employ hate talk against Muslims as a way to attract votes or viewers. Right-wing radio and cable news, including Christian radio and television, along with websites such as Jihad Watch and FrontPage, spew toxic filth about Muslims over the airwaves and the Internet. But perhaps most ominously—as pointed out in “Manufacturing the Muslim Menace,” a report by Political Research Associates—a cadre of right-wing institutions that peddle themselves as counterterrorism specialists and experts on the Muslim world has been indoctrinating thousands of police, intelligence and military personnel in nationwide seminars. These seminars, run by organizations such as Security Solutions International, The Centre for Counterintelligence and Security Studies, and International Counter-Terrorism Officers Association, embrace gross and distorted stereotypes and propagate wild conspiracy theories. And much of this indoctrination within the law enforcement community is funded under two grant programs for training—the State Homeland Security Program and Urban Areas Security Initiative—which made $1.67 billion available to states in 2010. The seminars preach that Islam is a terrorist religion, that an Islamic “fifth column” or “stealth jihad” is subverting the United States from within, that mainstream American Muslims have ties to terrorist groups, that Muslims use litigation, free speech and other legal means (something the trainers have nicknamed “Lawfare”) to advance the subversive Muslim agenda and that the goal of Muslims in the United States is to replace the Constitution with Islamic or Shariah law.

“You would not expect a Democratic administration to fund right-wing groups,” Thom Cincotta, a civil liberties attorney and the author of the Political Research Associates report, told me, “and yet we continue to have hard-right, Islamophobic speakers and companies being paid taxpayer dollars to promote racist doctrines that undermine U.S. national security policy concerning Islam and the Muslim world. Policy expert after policy expert point out that framing our counterterrorism efforts as a war against Islam is a recipe for building increased resentment among Muslims, as well as a potent recruiting tool for those who would like to carry out violent attacks against us. This kind of demonizing breaks down communication between law enforcement agents and Muslim communities, which have proven to be strong allies in the rare instances of domestic extremism. Not only does it threaten to erode basic civil liberties, it threatens freedom of expression and freedom of worship.”

The effects of this campaign of racial hatred are being felt throughout the Muslim community. Those with Muslim names are routinely harassed at airports, and many who wear traditional Muslim dress report mounting cases of verbal and sometimes physical abuse. Muslim children endure taunts in schools. Muslims complain of intrusive surveillance, unconstitutional profiling and frequent mistreatment by law enforcement. The practice of Islam, especially in its traditional forms, is now viewed by many as a sign of criminal intent. And with the rise of the surveillance and security state—we now have 854,000 people working in our domestic security apparatus and 800,000 more employed as police and emergency personnel—national law is being turned into an instrument of overt repression against a religious minority.

Those making war on Islam are ignorant of the practices and beliefs of the world’s 1.3 billion Muslims. The Muslim community is not a monolith. It is composed of numerous ethnic, national, cultural and racial groups that often have little in common and in some cases are antagonistic. Of the some 6 million Muslims in the United States, only 5 to 10 percent define themselves as religious. And those groups that express political versions of Islam—the Jamaat al-Islamiyya out of South Asia and the Salafis—are a tiny and marginalized minority.

There is now an industry of well-funded hatemongers producing seminars, courses and books on Islam. Walid Shoebat, one of the stars of the circuit, gives a presentation titled “The Jihad Mindset and How to Defeat It: Why We Want to Kill You.” Shoebat, who bills himself as a reformed terrorist and who speaks to law enforcement officials around the country, tells his listeners that mainstream Muslim organizations such as the Islamic Society of North America and the Council on American-Islamic Relations are terrorist fronts and that Islamists are by nature violent extremists and pedophiles. Shoebat, like most of the other “reformed” Muslims trotted out to speak at these events, has embraced fundamentalist Christianity. He denounces Islam as the religion of the Antichrist. Shoebat is scheduled to be one of the featured speakers Wednesday at the 2nd Annual South Dakota Homeland Security Conference in Rapid City, sponsored by the South Dakota Department of Public Safety.

The poison of this rhetoric was on display a few days ago when a trustee of City University of New York blocked the playwright Tony Kushner, who is Jewish, from receiving an honorary doctorate because of Kushner’s criticism of Israel’s treatment of the Palestinians. The trustee, Jeffrey S. Wiesenfeld, labeling Kushner “an extremist,” told The New York Times that the Palestinians “who worship death for their children are not human.”

I had dinner in Berkeley recently with my friend Sheikh Hamza Yusuf, an Islamic scholar and the co-founder of Zaytuna College, who has watched the steady deterioration of Muslims’ civil rights since the 2001 attacks. He argues that the stereotypes employed against Muslims mirror, with a different iconography and language, the Cold War Red-baiting that dismantled the militant labor movement and ended all serious challenges to unfettered corporate capitalism. The Red-baiting disempowered a dissident segment of American society and legalized its persecution. Red-baiting turned socialists, anarchists, populists, communists and radicals, who relentlessly challenged the orthodoxies of the permanent war economy and assault on civil liberties, into pariahs and scapegoats. It worked once. It could work again.

The portrayal of Muslims as mortal enemies serves the interests of the expanding security state and the war industry, which consume half of all federal discretionary spending. The “Muslim threat” propagates the culture of fear and ensures our political passivity. Yusuf calls the attacks on American Muslim leadership and Islamic charities “Swiftboating,” in reference to the right-wing smearing of John Kerry’s war record when the senator was running for president in 2004. Create doubt in people’s minds about the allegiances of Muslim leaders and you effectively undermine the entire community. He says these caricatures of Muslims as evil terrorists become effective tools in justifying the ongoing occupations and wars in Iraq and Afghanistan, the proxy wars in Yemen and Pakistan, and the suspension of basic civil liberties at home. Israel, as well as its supporters in the United States, routinely employs the same racist cant to excuse Israeli war crimes and deny the legitimate rights of Palestinians.

Nazi portrayals of Jews, Yusuf points out, bear a disturbing resemblance to modern portrayals of Muslims. The goal that some of these demagogues have, he said, especially in a time of economic collapse, is to divert widespread rage toward Muslims, just as the leadership of Serbia diverted rage toward Muslims and Croats when that nation’s economy collapsed.

“I was completely humiliated by one of these Homeland Security officials at the San Francisco Airport recently,” Yusuf told me. “He knew who I was. He got more and more antagonistic. He searched all my things. It was one question after another. ‘Who were you visiting?’ he asked. ‘Where were you?’ It was done in front of my wife and children. He would not let up. We had somebody else’s bag who was traveling with us and who had just gone through security. He said, looking at the bag, ‘What kind of a name is that, Hussani?’ I said, ‘It is an American name.’ He looked at me and said: ‘Don’t get smart with me. You’re a big-shot guy. You’re not stupid. You know exactly what I mean. What is that? Is it an Arab name?’ I said, ‘Look, it could be many, many nationalities.’ ‘Well,’ he said, ‘I’m asking you about this one.’ He was talking to me like this. After about 30 minutes of this, and I don’t know why I was putting up with this, I guess I was hoping each time would be the last, I finally said, ‘You can arrest me. You can do whatever you want. But I’m not answering another one of these inane questions.’ He tossed my passport at me and said, ‘Have a nice day.’ And I am wondering, did he just go through one of these training seminars?”

Yusuf filed a complaint with his senator and the Homeland Security Department. Homeland Security officials told him they would investigate the matter, and that if he could notify them in advance they would escort him through the airport security line. “But,” he said, “the problem with that approach is it essentially turns us into a Third World country where influential people are treated well, but others suffer the brunt of a regime’s brutality if they are suspect. That’s what happens when I go to counties in the Arab world. They meet me at the airport. I get treated like a VIP. But then Gulam, the little greengrocer from Peshawar, who came here as a refugee 15 years ago from the Afghani war, he gets treated like crap, because he doesn’t have friends or influence. Our creed is supposed to be ‘Liberty and justice for all’ and that’s all I want.”

Yusuf tells Muslims in the United States that they should attempt to understand those who readily embrace these stereotypes. “We can’t demonize those who attend rallies where they demonize us, because in the end the people who attend these rallies are also victims,” he said. “They are victims of these demagogues with bully pulpits. People are scared. They are losing their jobs. Their mortgages have gone into foreclosure. They are angry. Demagogues always arise in these situations to use and direct anger. The Muslim community is just an easy target.”

SP Answers: Is it Wrong to Praise the Prophet too Much?

From SunniPath

Answered by Shaykh Hamza Karamali, SunniPath Academy Teacher


Some of our Muslim brethren are “hypersensitive” to excessive praise of the Prophet. They claim that excesses were
committed with regard to the prophet(s) and saints at a widespread
level a few hundred years ago in the islamic world, and
that we must adopt an exaggerated over cautious approach with matters
of the prophet(s) and our ulama. Is this claim correct?


In the Name of Allah, Most Gracious, Most Merciful

In the Name of Allah, Most Merciful and Compassionate

assalamu `alaykum wa rahmatullah

Thank you for your question. Scholars explain that every Muslim has explicitly affirmed that that there is no god but Allah and that our master Muhammad (Allah bless him and give him peace) is the messenger of Allah. In the first part of this testification, they have explicitly negated the existence of any god besides Allah.

Whenever Muslims praise the Prophet (Allah bless him and give him peace),  their praise must be understood in the context of the explicit negation of the existence of any god besides Allah. Praise is not the same as worship. To accuse someone who praises the Prophet (Allah bless him and give him peace) of worshipping him based on “hypersensitivity” comprises harbouring a bad opinion of one’s Muslim brother or sister and accusing them of lying in their explicit negation of the existence of any god besides Allah. To harbour such suspicions is an act of sin: “O ye who believe! Shun most suspicion; for lo! some suspicion is a sin.” (49:12)

The approach that mainstream Sunni scholars take with Muslims is to give them the benefit of the doubt and to try their utmost to include them within the fold of Islam by interpreting their statements in an Islamically acceptable manner. The ease with which certain groups excommunicate other Muslims is the mark of a sectarian and intolerant mentality that is far from the way of mainstream Sunni Islam.

And Allah knows best.


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