sidney, ny wants local muslims to dig up their graves

A town in upstate New York is trying to force a local Muslim religious community to dig up a small cemetery on its property and never bury anyone there again because it says it's illegal. Part of the "problem" is that there are no laws in Sidney -- or New York state, for that matter -- covering cemeteries on private land -- religious cemeteries included. Plus, the town approved the cemetery in 2005.

The cemetery is part of the Osmanlı Nakş-ı'bendi Hakkani Dergahı led by Shaykh Abdul Kerim al-Kibrisi.

For more details about the facts of the case, you can check out: Tiny Upstate New York Town Wants Local Muslims to Dig Up Their Cemetery

For me the case raises a couple of different issues. Obviously on one level its just a basic (and all-too-frequent) example of Islamophobia. What makes this case especially frustrating is that Sufi groups like the above mentioned Naqshbandis are supposed to be among the "good Muslims" and yet they are still facing difficulties finding acceptance.

sufi rap

The Naqshbandi-Haqqani media library gives this clip the title of African Salawat / Rap / Hadrah I've been to the Burton masjid before for other activities (Eid prayer, dhikr) but apparently I missed hip-hop night.

See also sufi breakdancing.

sufi breakdancing

I just added a number of posts to Third Resurrection which you might like to check out (including the one below) and I'll probably put a few more up in a couple of days.

I recently discovered the blog Fire of Ashk which posted a clip of some Naqshbandi followers of Shaykh Nazim doing dhikr in a circle, where one excited brother starts to breakdance:



See also:
planet grenada and islam and hip-hop

buddhist sufi

The Buddhist Sufi

Last night my soul ask a question of existence.
Why are you upside down with flames in your belly?
Happy, unhappy, indigo-orange like the sky?

Why are you an off-balance wobbling millstone,
like the Buddhist Sufi Ibrahim Balkhi?
who was king, beggar, buddha, and dervish?

Existence answers, All this was made
by the one who hides inside you.

You are like a beautiful new bride,
quick to anger, stubborn,
hot, naked, but still veiled.
~Rumi




When I went to the Rumi event this past Friday, I actually met an Afro-Latino "Buddhist Sufi" (or to be more precise, he described himself as a bee who takes from more than one flower). He reminded me of the Zensunnis from the Dune novels. In fact, just last week I was thinking about them and asking myself how tennable that particular form of syncretism would be.

Dune Quotes
guess who's coming to dharma
religion in science fiction

islam and dreadlocks

I recently found an interesting blog called Islamically locked. which reminded me of how way back in the day, around the time I first became Muslim, I toyed with the idea of growing dreadlocks. At the time I thought that dreadlocks were "cool" but questionable for a couple of reasons:

1. Firstly (and this is probably the most nitpicky argument) If you go all out and take some version of the Nazrite vow, you would have to break it when you went on Hajj.

2. Even without dreads, when I would go out at night, random people would occasionally ask me for weed. (although I should probably add that I would sometimes wear a big poofy red, black, yellow and green "rasta" hat). In any case, I thought that if I went further and actually had dreads, the requests probably would have gotten ridiculous.

3. In Islam, there is a basic principle of not imitating the practices of non-Muslims and dreadlocks are pretty distinvely associated with Rastafarianism.

4. Dreads make it harder to do the ablutions for prayer (salat).

5. Dreads make it harder to wear a normal-sized kufi.

On the other hand, (to address 3) there are some indications that the prophet (saaws) may have had his hair in some sort of braid. And memebrs of the Baye Fall Sufi order are known to wear dreads. While the other considerations don't necessarily mean one shouldn't grow dreads, just that they come with certain burdens which one must be willing to accept if you want to grow them. (e.g. grow dreads but trim them after hajj, get a bigger kufi, take the extra effort to wash them, etc.)

I you really want to reflect more on the subject, I would suggest that you check out the above blog.

i and i and thou

So from time to time I tend to ride on strange trains of thought. A while ago I wrote a post called the tao passes the turing test which tried to give an alternative way to think about God's existence (or more specifically, God's intelligence). Then I started to wonder if one could make use of Martin Buber's distinction between I-It relationships (objective, detached) and I-Thou relationships (loving, unconditional) to make a similar point. It isn't really surprising that Buber says it is possible to have I-It relationships with other people because it is all-too-easy to find examples of alienated, dehumanizing relationships. The funny thing is that Buber says it is possible to have I-Thou relationships with trees...

which for me evokes some lines from the Spearhead song, "Of Course you can"

In school they tried to tell me
that a rock is not alive
but I have seen a volcano growin' up and die
In school they tried to tell me
that a tree it couldn't feel
but I have felt a tree and it was bleeding for real
In school they tried to tell
me animals couldn't talk
but they can understand it when a dog starts to bark
in school they tried to tell me
man doesn't have a soul
"whet happened to his" I say "cause mine is
still whole!"

But if I-Thou relationships are possible with trees, then perhaps with "the Tao" as well? In other words, the question of God's personhood may have more to do with our subjective perspective than God's objective ontology. So if a hardcore skeptic has trouble accepting a theistic personal God, perhaps another kind of spiritual path would start with belief in a not-necessarily-personal Ultimate Realty (the Tao, Higher Power, Nature) but would then still find meaningful ways to relate to this Reality as an intelligent (in the sense of Turing) Thou (in the sense of Buber). Just a thought.

But that's all background. Actually the thought which most directly inspired this post was the question of whether anyone out in the blogosphere had ever compared Buber's terminology with the Rastafarian use of the phrase "I and I". And a couple of Google searches later I came across Caribbean blogger and published author, Geoffrey Philp and his fascinating post on Reggae, Rastafari and Aesthetics.

And more recently I was reading in Sadiq Alam's post Language of the Sufis how within Islam, mystics have also used pronouns in unconventional ways in order to transmit a higher level of truth. In fact, one could probably draw other analogies between the relationship between Rastafarianism and Christianity and the relationship between certain Sufi orders and Islam. But that will have to wait for another day.