Conversions are complex, as much for the people surrounding the convert, as it is for the convert himself.

I
had a liberal Catholic upbringing and in my adolescence I started to read about other religions. I studied
biochemistry at that time and a fellow Muslim student, with whom I discussed much on philosophy and
religion, asked me if I minded if he gave me his translation of the Qur’an. He was fascinated with the idea to
see how a person with my background would respond to such a text. This was in 2002, the general discourse in
The Netherlands was focused on the war on terror, but did not conflate Islam and terrorism as it does today. I
started to read the translation and I became fascinated by it, it drew me in a way the Bhagavad Gita or the
Bible did not, while at the same time being familiar because of the Biblical themes and subjects. So after three
months of reading the text, without any knowledge of the history of Islam, I felt so mesmerized by it I wanted to
belong to the followers of the Qur’an. I told my Muslim friend, and he was a bit shocked, he didn’t know either
what to do. How do you convert? Eventually I was taken to the local Muslim community in my city of Leiden
with whom I took the testimony of faith (the Shahada) and guided me as much as they could. But there was
hardly any literature on Islam available in Dutch, and English literature wasn’t easily accessible. So I was
mainly left in the hands of the local lay community, with their assumptions about Islam.
The majority of Muslims were low-class workers from Morocco and Turkey who lived a deeply religious
cultural Islam without the sophistications of Islamic law and theology. A sophistication I deeply needed after
the first year of ‘convert fever’ dissipated. A conversion to a lived historical religion means one not only
learns to belong to that religion, but also the communities adhering to that faith. So I had learned the rituals,
customs and general attitudes of Sunni Islam, but also the customs and taboos of the Moroccan and Turkish
families guiding me. There are thus multiple layers of conversion involved which tug at and reshape the
convert’s identity and why it takes a while for a convert to slowly determine his own positions towards the new
faith.
The conservative lay Islam of the Dutch Muslim community eventually didn’t satisfy any more so I sought
other interpretations of Islam on the internet. Which led me to modernistic groups in the US who followed a
more rational and liberal interpretation. I joined online study groups and forums where we discussed every
linguistic and hermeneutical detail of the Qur’an, and compared this to the main positions in classical Sunni
Islam. Issues as corporal punishments, gender inequality, warfare, and other modern liberal concerns. I
became more interested in formal training in religion, and started an academic study in religious sciences, and
after that a degree Catholic theology. Both studies helped me to better understand my upbringing and Western
society, and how I could relate this to Islam. During this time I became friends with several known Muslim
academics such as Aisha Musa (Assistant Professor Islamic Studies, Colgate University), Amina Wadud
(Professor of Islamic Studies, Virginia Commonwealth University), and Nasr Abu Zayd (Professor of Islamic
Studies, Leiden University). It was Nasr Abu Zayd who turned me to the academic study of classical Islam, by
making me promise to study Islamic studies at Leiden. After almost ten years of autodidactic study of Islam, it
was at Leiden University where I fell in love with classical Islamic theology (ilm al-Kalam) and exegesis
(tafsir).
As a person trained in both the exact sciences and the humanities, I’m attracted to a highly rational and
naturalistic construction of theology. In my Catholic studies it was Thomism that was closest to my mindset,
and in Islam it was Mu’tazilism/Maturidism, which are the main theological schools of the Hanafi school of
law. The theological Natural Law approach to ethics and religion, and the Aristotelian cosmology, combined
into a highly sophisticated rational approach to the Qur’an and Islam. All those years I had remained a firm
believer in the Qur’an as revelation, but had many struggles with mainstream Islam as an authentic expression
of the Qur’anic text. The rational theologians (called the Ahl al-Kalam), philosophers, and legal scholars
(especially of the Hanafi school), finally made me feel at home in the 1400 years of Islamic community and
tradition.

Sufism in Iran

Today- weak, marginalized, even to the small extent it exists; no competitor to Khomeini is tolerated by
the state; mainstream narrative;

But historically, irfan was never very;

Anti-Sufi campaign in Safavid Iran was unprecedented; campaign by Twelver scholars (supported by the
Safavid state). Tasawwuf (with huge networks, khanqahs) was the main rival to the Twelvers. Identified
it with Sunnism.

Independent Nomos; Shi’ism beforehand was a sect- defined in contradiction to the majority (Sufi-
influenced Sunnism);

Shi’ism now becomes a “world religion” no longer defined against something else.

It gets its own clerical hierarchy, myth and rituals supported by the state,

Most say irfan begins with Mulla Sadra- mystical philosophy tradition.

Qutbuddin Nayrezi (1700s)- a Sufi (had a lineage, khanqah but never wanted to be associated with term
Sufi); calls himself arif/faqir.

He buys into narrative that Sufi is Sunnism. He thus invents irfan; he projects Shi’ism on various
people; makes up things;

Darabi- likes Sufi literature; he reframes it- using irfan rather than tasawwuf. Separating social aspects
(khanqah aspect) from intellectual elements; reimagine the master-disciple relationship- Sufi shaykh is
primarily the Infallible Imam- but since he’s in occultation- they can lead you in the path of connection
to the Imam and then to God.

From their efforts, tasawwuf becomes domesticated as irfan: Narahi: Mulla Sadra’s tradition comes out
of this.

Nonetheless it was at the margins of the madrasa system.

20th century- entering new era of modernism: Sufism is superstitious and heretical; irfan is universal (not
just for Iranians), individual, and uplifting.

O’Brien- Muslim sociologist, studies American Muslims, ethnic segregation in mosques;

Expectations of a communal life v. American individualism…”this is an American style prayer!” tension

that the kids faced;

Religious strife; that some will believe and some will disbelieve- this is all God’s plan. If He had willed
they would not have fought one another. But God does what He wills.

Verse of the Throne…His qualities.

Demonstration of God’s work in the cosmos- rising and setting of sun. Greater than any human power.
The rules that govern the universe which man cannot change.

Yet He is not bound by them. He can re-create a donkey directly- from bones to life; and He can hold
back time from aging the food and drink.

Then the parable of the birds- more direct demonstration of resurrection; Surhuna ilayk; make them
incline to you, shape them after you, make them come to you. Then put them far away at a distance and
call them- they will come in haste.

Parallel: call the people, they will come from every mountain; it is that place their souls said
“bala” so long before.

How you bring life to dead hearts?

Or, more mundane; surhuna means he cut them up; simply a more intense version of the previous story.

A section on charity- very comprehensive.

3 parables of charity

Rains come and leave the smooth rock untouched nothing grows there;

Rains come and it grows double and double. Even if not a downpour, a light rain (i.e. even that
will benefit it), i.e. even small deeds will bring about a huge effect on their soul because of their
ikhlas.

A beautiful garden- burned up when you need it most; ruining your deeds with riya’ and
harming others

More on charity; condemnation of usury. Encouring debt forgiveness; “that you tasaqaduu is better for
you if you but knew.” The day when all will be returned to Allah and He will requite them for their
deeds.

Lahum ajruhum indarabihim la khawfun alayhim wa la hum yahzanun (mentioned twice here; sums of
everything).
After 5 refrains of Have takwa of Allah and… but in the final one, towards the end of the surah it is “Have
takwa of Allah and He will teach you/put knowledge into you.” (after warning not to harm either the
witness or the claimant). As if to say- these are the commands- these are tall orders- but have takwa and
Allah will take care of them for you.

A similar theme near the end; We hear and we obey- forgive us o Lord. To You is the end. Forgive us if
we slip or fall short. Don’t put the same burden you put on the past and don’t burden us with more than
we can bear. Have mercy, compassion and forgiveness upon us…and help us against the kuffar (those
whom you decreed in Your wisdom shall always exist).

The surah is thus one of commandments and the correct adab in carrying them out (with takwa and not
harming others and ikhlas).

Ali Imran:

It’s a smoother and lighter surah

Allah’s interaction with His slaves is emphasized. He answers sincere prayers though not in a way
expected (Mary’s mother). He provides for His servants from where they know not.He promises and
takes care of the means- you can trust in Him without worrying how He will fulfill it (Zakariyya’s prayer);
pray with husn al-dhan, knowing what He can do, as Zakariyya did after seeing Mary. Isa’s people
plotted against him and denied him but God raised him to Himself and purified him of them- it isn’t
outward acceptance that matters- you do what you are told to do- call people to God and don’t worry if
they reject you (Jesus).

The point is worshipping Him not the gift. Both the gift and the prayer and the need that brought them
both forth are ladders to Him. Zakariyya told “Glorify me morning and evening.” O Mary I have chosen
you among all so bow and obey and prostrate.” Similar to Adam. When you are glorified or bestowed a
gift, humble yourself! Be thankful and worship.

A throwback to themes from al Surah Baqara;

Mary is told- as were the Jews in surah al-baqara- kun ma’araki’in

Those who sell the signs of Allah for a cheap price- He will neither purify them, nor gaze upon them, nor
speak to them.

Passing off commentary and other material as if it is the word of God; confusing one with the other…not
possible for one whom God gave the book and wisdom to say “Be my worshippers.” But rather be
rabbaniyin as you teach the book and study. I.e. don’t make people worship you, rather nurture them,
teach them, care for them, and for your own souls.

No sabil against the ummiyin; they say a lie and they know it themselves!

Don’t…And you know. don’t… and you bear witness… (two verses one after the other).

Don’t argue about what you have no knowledge (in this case Ibrahim) who lived far far away from you.
“Allah knows and you know not.”

Don’t believe in anything other than your book. Say guidance is Allah’s guidance (i.e. it isn’t yours, it’s
His- you don’t own anything). Lest someone else be given what you’ve been given or that he might
argue against you in the presence of your Lord- (i.e. don’t awknowlge it so that these two undesirable
things won’t follow); God has great bounty and He grants it to whomsoever He wills.

A general Quranic insight; a story can be told different ways- in order to emphasize a specific point. This
is “haq”- i.e. purposeful and beneficial. Also changing details (especially background details) so that
listeners will not be distracted by unnecessary, foreign details, and which will make more sense to them.
The most obvious example is the choice of language and dialogue. This is not problematic because the
point is instruction, guidance and illumination, not “history,” which humans may be unable to draw any
benefit from, as they do fully comprehend the “big picture” (including the metaphysical dimensions) of
any given historical event. All they can is piece things together based on the accounts that have come
down to them- which are necessarily incomplete.

Sirah Series

Cambridge College- now offers Ba Honors

Religion alone makes us truly human and different from every other order of creation. And so
humanity’s truly great story is that of religious founders. A great story necessarily encompasses every
religion; the most beautiful nature of religion is reflected in these truly epic, Homeresque sagas.

They are timeless stories; their characters reflect the realities of the various human personalities we see
around us in our won lives. The stories showing us also the miraculous depth of the human experience.

Much of the details of the Sirah is open to challenge. Muslim lore lovingly embroiders the story as
centuries go by (Barzanji, Halabiya, etc.) esp the birth; We must respectfully set that aside and seek
what really happened…

The hadith literature, isnad, narrator assessment; skeptical assessments of veracity of reports, setting
emotion aside and using the brain, to find out what actually happened- this is the reality of Muslim
scholarship. It is one of the glories of our civilization. After all what really happened, if this is the life of
the most beautiful human being, is infinitely more beautiful and fascinating than any later fable

Ibn Ishaq (died in 150) quite a bit of info from tabi’in, and is the earliest sirah (my lectures based
primarily on him); Ibn Hisham reworks his material- but always easy to differentiate it from the original;
Waqidi, Ibn Sa’d a bit later; and many later ones Tabari who add things which may not have found their
way into the earliest works.

Ibn Ishaq often says “it is said that”- when mentioning something that doesn’t have an isnad (as much of
the material does not). Thus our story doesn’t begin as a myth (as the beginnings of Zoroaster, Buddha
etc), rather from the very beginning, scholars really wants to know what happened.

In terms of the doctrinal nature of sirah- we have the text of the Quran- it IS from that age; no significant
alternative explanations have been found, no evidence of multiple authorship; revisionist efforts have
fallen flat. The result of radiocarbon dating the Birmingham Quran shows it is demonstrably what it
claims to be.

There is also archeological evidence: in south Arabia, idols can be found, votive altars; Qaryatil Fawh-
(studied by Abd Rahman Ansari) a major Arab/ Greco-Roman city (a small version of Petra) thus we can
see Arabia was actually quite integrated into the larger cultural and commercial patterns of ancient
world; although it is in deep Arabia, quite south of Riyadh but looks like a Roman city- archways etc.;
Glenn Bowersock has helped us see this- that Arabia was not outer space.

Many of the stories encrusting the tafsir literature about earlier prophets and earlier history of Makkah
may be inspirational but not necessarily true; much of the sira literature don’t happen with isnad. For
example, the Satanic Verses incident is in Tabari but not with the isnad of Bukhari and Muslim.

Nonetheless, many western historians such as Motzki and Porovitz (Earlier than he) would say the story
carries the fragrance of the truth; so many elements that no one could want to make up. He marries a
woman fifteen years his senior, his death- rather than a majestic end like Isa, he falls ill with a fever and
dies after 3 days. Realism counts among modern historians.

The argument will always continue but we have the Holy Quran and sound hadith- which is really all we
need.

Landscape of Arabia is stark, severe and astounding. It is a subcontinent bigger than India or western
Europe. It is mostly like the surface of Mars. Red, burnt, dead, not a blade of grass. Doughty quote:
Sand-driving desert wind; “is good Bedouin ground” wholesome Bedouin bodies of rude understanding.
Within this world arose perhaps the most beautiful poetic voice that ever existed- fatalistic, pagan
determined, heroic; of course it was orally transmitted so there are endless arguments over
authenticity. Durayd: Endure for a man freeborn only endurance is honor.

Omar Pound (son of Ezra Pound) of the Cambridge college of arts and technology, compiled a volume of
translations of Arabic and Persian; translating it and trying to bring it up to date. Essentially it represents
fatalism, the meaninglessness of existence, the importance of endurance- kind of similar to the modern
world.

Excerpts: With death their only heirs… shame on greybeards left behind. “don’t groan and sigh.”
“I am a stranger to this life” what’s left is rubble; pray to the gods but never beg of man.”

Since there is no ultimate meaning to reality, all we can aspire to is greatness of soul- manly virtue, to be
a hero. Similar to the ancient pagans, Vikings, Stonehenge builders. It is a dark image- the tragic heroism
of man.

Higher religions surrounded the Arabs; Christianity was born in Palestine; the Holy Prophet really was a
man crying in the wilderness. Yet there was an alternative vision, long forgotten but still lingering in
some places and that vision was indeed connected with the heart of their pagan tradition- Makkah itself.
According to some historians there was a picture of Ibrahim holding the diving arrow (azlam)- in the
Kaaba. It was thus an usual place in the ancient world- with a sort of a dual narrative.

Egypt in OT is always represented as the Gentile Other; yet Ismail is the firstborn son of Abraham. The
Ishmailites do appear later from time to time in the OT as pirates, bad guys, bandits etc. In works such as
Texts of Terry we can see the feminists really like Hajar; the outcast, ethnically impure, the refugee, who
nonetheless triumphs, a single mother- ALL the symbols of weakness are there- and that is where the
wellspring of Islam springs. Azraqi and all the other Makkan histories say she is buried in the Hijr with
Ismail. Ali Shariati- “from among all humans a women, from among all women, a slave…a black maid”

Then the Jurham and the Malekites (they come up in Bible as Israel’s nemesis “the Other) settle there.
Bani Ismail were originally custodians of the House. They are replaced by Jurham; Ismail married one of
their woman and had 12 children. Jurhum are from further south; the “original Arabs” (as opposed to
the Quraysh who are “Arabized”). Then Khuza’a (also Yemenis) throws out Jurhum. Khuza’a are
originally from Tihamah- coastline of Hijaz. Ibn Ishaq says this happened because Jurhum had
maltreated pilgrims, taxed them, stole their gifts, etc. Some say Bakkah means to “to break”- i.e.
Makkah breaks tyrants- they can’t stay there for long.

Before Jurhum leave, Amr their last king, fills up the well and it is lost. AHM had experience with a
Swedish archeological firm in the 1980s; they were amazed at Zamzam; it exists at the confluence of two
different watersheds which is geologically quite unique; if rains falls 100 miles in any direction- it winds
up in Zamzam.

Monotheism declines. The king of Khuza’a gets sick. According to Tabari he is told that if he bathes in a
hot spring in Syria, he will be healed there. He is cured; he sees the people there worship idols which
they say benefit them. This meshes with Arab ancient worship of rocks; according to Roman historians,
Arabs were fanatical about their idols. Their identity depended on the tribe. Thus their religion was a
support for tribalism and divisive. Hubal was great god of Makkah; he had a trench in which treasures
were piled up.

Qusayy ibn Kilab is the ancestor of all Quraysh; he lived probably in the 3rd or 4th century AD. He asks his
mother how to retake Makkah; she says go there first in sacred month. He does so, and marries
daughter of the Khuza’a ruler; by her (Hubba) he has 4 sons; he settles in the city and becomes wealthy
and establishes himself. Then he plans a revolution. It is said there was a dispute with the Suufa- their
function is to tell people when they can start stoning the pillars. After a fistfight, the suufa guys leave,
and Qusayy’s people take it over. According to another account, the father in law (the king) gives the
right to open and close the door to Kaaba to the daughter; she can’t do it and a man is deputed to help
her. Qusayy buys that right for a skinful of wine.

He effectively becomes the king of Makkah. He brings the Quraysh into the city; for the first time he
settles people in the BaTHa- the flat area between the hills (where people lived normally); this is the
beginning of the town of Makkah. He establishes Dar Nadwa. Only Quraysh over the age of 40 are
allowed to enter; it has a door opening to the Kaaba; Makah thus becomes a political city for the first
time. Abd-a Dar is Qusay’s oldest son but Abd Manaf is most popular- Qusayy gives him the key offices;
After the fath- the Prophet gave all of these honors and priveleges to Bani Shayba, which they own to
this day; the 106th custodian is still there; presides over washing i.e. he has sidana (custodianship),
saadin (the custodian)

Abd Manaf has two sons- Hashim and Muttalib; they appropriate the rights; a civil dispute likely with
Abd-ad-Dar. The “pact of the perfumed” happens. Abd al-Manaf’s sons go to the Kaaba, put their hands
in a bowl of perfume and touch the Kaaba and make an oath they will stick together; Abd al-Dar’s sons
do the same thing. But fortunately a compromise is reached; abd al-daar will get the key to kaaba and
the right to hold the banner in wartime; Abd al-Manaf’s sons get the tax rights related to the hajj and
umra. The latter are more lucrative.

The Arabs are conscious of their cultural inferiority. On their trade voyages, they came across places like
Constantinople. Jews and Christians had great prestige; many of Jews in Madina for instance, may well
have been local Arab tribes who converted to Judaism. After all Jews were a successful missionary group
until squashed by church christinairy- they comprised 10% of the population of the late Roman empire.
The Prophet’s own uncle had become a Christian. (Christianity and Judaism had strong presence in
Yemen)

There was also the Hanafiyya- freelance monotheists- possibly a vague memory of Ibrahim may have
existed among them. According to Reuben in Hanifiya and Kaaba-a “good article”- by a man optimistic
about Muslim sources; he accepts the existence of the hunafa because Muslim sources often present
them as opposing the Propeht (some became Muslim, some didn’t). It is unlikely that the Muslims would
have invented this type of thing. This tradition might have got a second wind due to the inferiority
complex. Karen Armstrong calls herself a- “freelance monotheist”.

Hashim was the best known son; Hashimites are still influential in Arab world; he had the lucrative
offices of rifada (feeding the pilgrims) and saqaya. He constantly traveled; Regarding Surah Quraysh-
Muslim historians believe this refers to the journey to Syria and Yemen, by great caravans from Makkah,
established by Hashim. “Hashim” can mean the one who breaks bread- he saved the Makkans from a
famine by buying much bread in Syria. Maker of broath- tharid.

Despite the extreme violence and brutality by which the Roman empire was Christianized, paganism was
intact because no one wanted to conquer that hot desert world. The Bani Ghassan- Christian Arabs-
under the Byzantine influence; their job is to stop the wild Arabs from obstructing the road to
Jerusalem; Persians also have a Christian Arab lackey, the Lahkmids with their town of Hira- a great
Christian city (now Iraq)- with a bishop and basilicas.

Busra is the end of the Roman empire and beginning of the wildlands. Basilica, theaters, etc.- like
Hadrian’s Wall- beyond which the Scotch tribes. Romans called it “the third Palestine” a vaguely
delineated area including Sinai, Hijaz, etc.

Western historians/orientalists, following Lamens (a century ago)- like to see Makkah as a thriving city;
exchange of ivory, gold, slaves, etc.

BUT then why no great temples, rock tombs, Roman roads; rather everything was made of mud well into
the Prophet’s time; there wasn’t money, nor real evidence of a seaport (much easier to have
transported goods by sea than trekking through desert). There is not much evidence of a giant
emporium or center of major network; it was probably dirt-poor. Rather it was probably local trade;
leather goods, dried cheese, raisins, etc.

This challenges the classic Oriental view- begun by Montgomery Watt- that the super-rich cosmopolitan
town was no longer suited for tribalistic, fetishtic idol worship but rather needed something more
cosmopolitan.
Hashim dies in Gaza. Abdul Muttalib takes over; all the sources say he found Zamzam again; “white-
winged ravens fly”

Year of the Elephant. Tabari writes “It is said this is the first time smallpox appeared in Arabia. Abraha by
the time he got back fell sick and died.”

Lesson 2

Modernity doesn’t know how to fulfill the entire human- it’s deepest needs and cravings. Sometimes
“modern” Islam can take a superficial modernist colorning- when it’s merely emotional, them v. us,
identity politics.

Far from tribalism, the Abrahamic mode is about the universal quest for God, and the resulting
liberation at the opposite spectrum from the wild, rampant tribalism of Arabia. Abraham had left his
own people and traditions into the Great Unknown and was taken up into the divine providence. By
contrast, Muslim cultures are often intensely tribalistic- mosques are the most racially segregated place
in British society. Once a mother threatening to stop taking her medicine and die if her daughter marries
a Muslim of a different ethnicity.

Masjid Dirar- an “alternative” masjid is actually a Hanif, Abu Amir ibn Sayfi of Bani Aws.

People get inklings when a major breakthrough from the unseen will happen into this world. Similarly
the Last Hour- there will be signs. It’s the greatest breakthrough from unseen. Certainly among the Jews
and Christians this was present. Hassan bin Thabit- poet laureate of the Holy Prophet- “Ya ma’sharal
yahuud “The star of Ahmed has risen this night”

Such inklings are especially present for people of spiritual receptivity; our senses keep bringing in muddy
water; no clarity in our hearts; it isn’t like a clear lake. We don’t have much of a contemplative life.

There IS an interesting indication of the Paraclete; modern NT scholarship unearth all kinds of
expectations present in Palestinian Judaism- two messiahs, two prophets to come. OF course, we don’t
know who John really was, the context he was writing in, the decade, etc. Paraclete means advocate or
intercessor; it is a passive form- “the one who receives, who intercedes” not what you’d expect of a
deity. David Keldani (Iranian bishop converted in the 1920s, he knew Greek, was a trained theologian),
he thought it was a distortion- of a word meaning praiseworthy (a speculation). In any case, the Church
for the first two centuries was binatary- God the Father and God the Son; Holy Spirit in all early texts is
used in the OT sense as the active inspirational agency of God the Father. So it is unlikely the authors of
John meant the third person of the Calcedonian trinity. Most obviously it is referring to another human
guide; figures such as Mani, Montanus- claimed to be the Paraclete in this sense. Modern NT
scholarship- when not orthodox apologetics would concur that this is clearly the prediction of another
prophet. John Brick, St. Vladimir in Spirit of Truth ““Israel should focus its eschatological hope not only
on the figure of the Messiah, but also on a Spirit-filled Prophet to come.” Most likely he was not even
thinking about Islam. The Dead Sea Scrolls- contemporaneous with life of Jesus, speak of two Messiahs-
James Vandercam- “the messiah of Aron and the messiah of Israel” “with one messiah being priestly and
the other Davidic” a spiritual figure and Davidic- i.e. the latter would have a strong political dimension.
Palestinian rabbi- Ibn Hayaban- was asked why he left the land of milk and honey for the land of stone
and hunger? For the awaited prophet from this land! Some of his young disciples became the first
Jewish Muslims.

His life begins extremely vulnerable- like those of others destined to change the world, as Musa and Isa.

From Ibn Sa’d “we were eager to keep him because of the blessings he brought to us.” After brought
back in panic amina says “I have seen wonders from him too. A light coming from him when I was
bearing him.”

Abdul Muttalib was his guardian after his mother died; he would stay in the Hijr (a semi-circular
enclosure next to Kaaba where Hajr and Ismail are buried); he had a rope bed there where he dozed in
the afternoon. Only Rasul could approach him there. No one else dared to do so. He would allow him
into darul nadwa and ask his advice. 2 years later he died, entrusting him to Abu Talib, who was very
poor. So he worked as a shepherd;

Bahira was an anchorite (on his own, a hermit, not living in a huge monastery); this is still a tradition
near Jerusalem since the 5th century! As if they are still living in Byzantine times! Some even live in caves
in the mountains!

The Arabs were very impressed with them; renouncing wine, women and song (all the Arabs
liked) for sackcloth and ashes.

Perceived a cloud over him (a physical thing or something else, we can’t know).

Quraysh- BatHa considered superior to the Quraysh of the hills;

Important principle: we can stand for justice even alongside pagans. Were I to be called to it, I would
have answered. (i.e. taken the oath too)

2nd monk- Nestor. On the journey with Maysara.

Khadija’s speech to the Prophet- his beauty of character, his honesty and his not being a fanatic for any
faction.

Sets free Baraka on his wedding day; marries her to Haritha; then she marries Zayd after his death.

She fights courageously and is wounded in Uhud.

Lecture 3

HEros with ego drag us down- Stalin, Pharaoh; those remembered with aawe, reverence gratitude- still
because they lived for the world, didn’t use it for themselves.

God’s revelation must be placed in the purest of vessels. Al-Amin. When there were no banks, he was
their safety deposit. Left their goods with him. A special heart.

Aishah gives us the story- we are indebted to her for the spiritual insights; “ringing of a bell” this is the
hardest on me. Or a man speaking to me. Forehead covered in sweat on a cold day.
“Clear as the dawn” in sleep.

Ego chatter if gone, we can glimpse reality- the “real world”- some premonition of the future
perhaps.

Khalwa beloved to him

In a state of hudur- (today we make money out of the practice of khalwa)- because it’s so
decadent today.

Syriac, Aramaic- tahinnuth- a practice of seclusion- became Arabized tahanath;

Al-haq came to him

Things as they are…not the veil we see; its also one of His names.

A beginning of terrifying rigor; grabs him! Choked! “until I reached the limit of my endurance and then
he let go of me” 3 times!

Recite!

Mysterious; God’s speech. Immediately shifts to us- created man from a clot- (rather than
mentioning the galaxies and mountains)- the most fascinating part of creation- capable of sin,
morality, etc. mentions this first. Reminds us of our lowly origin.

Waraqa

He would write the Gospel in Hebrew letters (why not Syriac or Aramaic); simply calls it an
interesting fact-Hans Kung; an Ebionite Christian?

Namus- probably from the Greek, Nomos (Revealed law/revelation)- as Moses received

(All of above from Sahih Muslim)

Real world v. the interpretative world

Rilke poem;

The Word becomes Word v. Word becomes flesh.

Its quality has His quality (mawsuuf bil qidami)

We are not at home in the interpreted world; we gravitate to something higher- virgin nature,
contemplative; of all the world scripture- Quran is the most nature-centered.

Sayyahin; like Ghazali, reconnected with the sacred via natural world. It won’t tell us how to live
but will tell us it’s not just itself.

Bear witness against their selves (the lower self- which wants to goggle at the scenery, the nafs);

It’s in us; Maturidis: Ismatu Adami.

Black Stone- symbol of that first moment of consciousness; Kaaba- symbol of God’s eternity.

Basic tawaf rites are primordial, cosmic, not even Abrahamic- powwow…
Yet that symbol is contaminated; his calling was to cleanse the temple; and the heart!

Kaaba is the symbol of the heart; purification of it, is what we must do. “the heart of my
believing slave contains Me.”

Rusmir “The Mosque”- interesting reflection- may not agree with everything he says

When humankind disobeyed the ban on approaching the outward center, the inviolable nature of inner
and outer was riven apart into the signs in the outer world and the signs in the selves. Our turning
toward God prompts us to renew the covenant written at the core of our being by saying ‘‘Yes’’ to God’s
question ‘‘Am I not your Lord?’’ Keeping that covenant entails submission to God’s will in orientation,
thought, and deed. The covenant, therefore, requires one to accept God’s commandment to make and
keep pure the center of the world, thus ensuring pureness of heart and oneness in multiplicity. This opens
the way for us to recall and reaffirm that all things come from God, and not to recognize any god but
God in anything—neither in our selves, nor in worldly phenomena, nor in our handiwork. In that
covenant, however, there remains the possibility that we may forget, or turn toward non-Self. Our will
can accept and implement, or can reject and disobey. For both mosques, there have been times when
human souls were made pure and when they were benighted, and their condition reflects this state of
purity or darkness. In Abraham’s day, both temples were in ruins. In the Recitation, God speaks of the
purification and building of the First Mosque:

And when We settled for Abraham the place of the House: ‘‘Thou shall not associate with Me anything.
And do thou purify My House for those that shall go about it and those that stand, for those that bow
and prostrate themselves, and proclaim among men the Pilgrimage.’’4

The purification of the Holy Mosque means returning it to its original purpose: that of bearing witness to
Oneness as the source and destination of all existence. Recognizing and acknowledging that the

‘‘Purify My House’’ / 59

Holy Mosque is a sign of return is a consequence of purifying the human heart, since there is no peace
but Peace. Restoring the self’s primal nature means renewing its link with primal Peace. Whenever the
heart loses direct contact with the Spirit, it becomes benighted, defiled and frustrated; and when human
individuals reach this state, they introduce gods other than God into the Holy Mosque and the Further
Mosque. The human heart becomes obsessed with these gods, and with the violence and destruction
that are the inevitable consequence.

Sira a story of the cleansing of the heart; of the Arabs;

Asalamualaikum- wholeness or wellbeing be your state.

2nd of the revelations; stand and warn; keep your clothes clean, shun pollution,

Rabble, the inner city “Jamaicans”

Abu Dharr Ghifari- a robber, but didn’t like idols;

Abu Jahl would follow the Prophet around publicly cursing and insulting him.

Hamza- the sight of persecution moved him; righteous anger.

House al Arqam- the only space where tribe didn’t matter; (ta’alama ansabakum, be proud of it); BUT
it’s not about that; black slaves like Bilal were there.

Waraqa: If you kill him, I will turn his grave into a shrine (regarding Bilal); according to one
account.