Mind, Body, Soul

More Manifestations of the Marginalization

Wing Leung describes a marginal person as “…one who does not belong. . . . [T]he marginal man…[dwells] at the margin of two cultures and two societies…[and possesses] a marginal mentality…[with its] unresolved identity crises.”

This marginalization of immigrants and specifically South Asians reflects itself in a few ways, some are internal and some external. One obvious and humorous representation of this duality is how the standard dress code at a South Asian Valima (post wedding party) is the very Western suit and tie, while traditional Shalwar Kameez is acceptable only at the wedding itself. This duality is a physical example of the same irrational self-hatred that many South Asians have of their culture and tradition.

The religious South Asians have inherited the Arabization complex, being proud in wearing their Keffiyeh and thobes. While the non-religious South Asians have inherited the Western complex, being proud in the overt sexualization of Bollywood movies and being satisfied with each and every encroaching Western footprint on their culture.

What is clear is that South Asians have been marginalizing their own historical legacy of Islamic spirituality and arts for some time.

The Wahabi/Salafi movement, and the creation of ideologies spawned from it, have only furthered the Arabization, forcing people to choose between Islam and their own culture. The number of anti-cultural movements such as that of Jamaat e Islami (and its offshoots) have all but eliminated the Qawalli, the beautiful Naat, the notoriously complex and enchanting poetry, and the tradition of sending Salaams to the Prophet (Salalalahu’alaiheewassalam) in unison after gathering. In the West these aspects of South Asian tradition are virtually non-existant.

Another manifestation of the marginalization is the rise of a circle of speakers which is distinctly non-Eastern. Today we see crowds of all-generation immigrant Muslims who are standing in line in the cold to listen to speakers who share their faith but not an ounce of their heritage and culture. This is absolutely monumental achievement in one sense, but it is also something that is not safe from all criticism. The one immediate question is: Why is nearly every speaker on Islam in the West a convert or a card carrying member of the Arabized Al-Madinah University ideology?

At a recent Islam in the West symposium held in New Jersey, while the key organizers were South Asian, there was really no hint towards their cultural influence in the art booths, in the music presented on stage, in the food being eaten, or in the clothes being sold. Islam in the West was largely empty of the multicultural ideal of the American promise in the first place. Islam in the West was, for the South Asian attendee, all about showing off how white or black we had become (while staying Muslim).

Other manifestations are extremely evident in second generation youth. They have to do with the humorous routes the youth take towards dealing with “Uncles”, making fun of speech, dress, and politics. South Asians have already dealt with the socially accepted profiling of their profession and accents by non-Muslims in shows like the Simpsons and numerous roles of cab drivers in films and TV. At the same time, South Asians youth have joined in the chorus, producing excellent clips such as an Al-Maghrib skit insulting the intelligence and religious knowledge of those with South Asian accents [link here]. The general idea of most Arabization movements, such as that which is coming from al-Maghrib Institute, is the empowerment of the youth and the targeted striking in the cracks between them and their past.

It is clear when the tradition of Sufism has in itself become marginalized that there is very little needed in terms of additional examples. This is the tradition of grounded Islamic spirituality which brought large numbers of South Asians into Islam in the first place, and it is largely unknown to today’s second-generation youth. In fact, it is now largely considered a reprehensible innovation by most American Muslims. There is no better example of self-hatred or ignorance of South Asian culture and faith than the fact that the children proclaim their fathers as the ultimate sinners: Mushriks.

South Asian Muslims are shockingly unaware of huge characters in their own history. Even amongst the circles of so-called “traditionalists,” one finds a reprehensible dearth of information about the South Asian contribution to the preservation of Islam. While one may understand that the Wahhabi project is fundamentally against the mere mention of the great Sufi saints of India, it is curious that institutions that I have deep respect for speak little of the history of Islam in South Asia. While such circles will literally go to China to find knowledge, as seen with the recent infatuation with Haji Nooruddin, they literally fly over India when talking about Muslim history. Thus, the rich tapestry woven by the Mughal Empire, as well as the deep roots sown by the Sufi saints, as well as the Ulema, in India, are totally forgotten. Indeed, this lack of mention seems to imply that South Asia has no contribution to Islam; a grave misconception.

Islam in India has been a dynamic force since it arrived into the Subcontinent. While Muhammad bin Qasim first brought Islam militarily, it was the Sufis who spread Islam in India. Richard Eaton, a leading scholar on conversion to Islam in South Asia, states in his book “The Rise of Islam and the Bengal Frontier,” that the traditional theories of Islam being spread by (a) the sword, (b) an egalitarian ideal, (c) social pressure, and (d) power center, are not viable. He states instead that Islam was spread by groups of Sufis who mixed with farming peasants who tended the land for their Mughal “zamindars.” (Link to book). These seeds led to the rise of some of the greatest scholarship seen in the history of Islam, as well as a deep spirituality.

One of the great saints of India who is never mentioned today, even amongst the traditionalists, is Sheykh Ali Hujweri (QaddasAllahu Sirruhu), who is buried in Lahore. Lovingly known as Data Ganjbaksh by South Asians, he wrote the first book in Sufism in Farsi, “Kashful Mahjub,” the Unveiling of the Hidden. Within this book, he addresses some of the most contentious issues of Sufism, including Fana and Baqaa. Within the book, he also argues for a deep orthodoxy to counter the rife Hinduism around him. Sheykh Ali Hujweri’s book was an immense contribution to the corpus of Sufi texts, and much of South Asia became Muslim at his hands.

Another spiritual sage, Khwaja Muinuddin Chishti (Q.S.), the founder of the Chishti Tariqat, was from India. Chishtiyya is one of the four major Tariqats of the world, with Qadiriyya, Naqshbandiyya, and Shadhiliyya. Upon his entrance to India, Khwaja Muinuddin stayed at the tomb of Sheykh Ali Hujweri for two weeks to seek permission to spread Islam to India. Before leaving the tomb, he proclaimed,

“Ganj Bakhsh-e faiz-e aalam, mazhar-e Nur-i Khuda
Naqisaan ra pir-e kaamil, kaamilaan ra rahnuma”

meaning

” Ganj Bakhsh is a manifestation of the Light of God for the people
A perfect guide unto the imperfect ones and a guide unto the perfect ones”

Khwaja Muinuddin spread Islam in the town of Ajmer and elsewhere, and he was known for his patronage of the poor. One of his greatest strengths was his ability to draw from the native Hindu culture and appeal to the non-believers in their own terms. Indeed, the Chishti Tariqa is noted for taking the musical forms of the Indian raga and Islamicizing it into Qawwali, in order to appeal to the native population.

And how can we speak of India without mentioning the Eminent Saint, Imam Rabbani, also known as Sheykh Ahmed Sirhindi. He was deeply involved in the politics of the region, and helped to free Islam of the innovations of false Sufism. Additionally, he wrote extensively on deep spiritual issues, such as the difference between Wahadat al-Wujud and Wahdat al-Shuhud. His work was to free Tasawwuf of the Biddat that it had become rife with. Additionally, he used his influence to help the Mughal Emperors to practice Islam correctly in the region. His work Maktubat is one of the most amazing texts of Fiqh, Shariat, Haqiqat, and Tasawwuf written in the history of Islam. Indeed, most scholars see him as the Mujaddid of his century.

When all this and more is missing from the culture of first generation Muslims, what are we expecting from the second generation? Whats clear is that South Asians have taken a turn towards the Arab, and are seeking to erase the past and join the ranks of Egypt, Syria, Morocco and others states who long ago embraced a continued Arabization. There seems to be a wealth of spiritual knowledge and artisitic accomplishment which has been, for far too long, locked up in the cage of the South Asian inferiority complex. While numerous efforts are underway in bringing various pieces of Arabic literature and tradition into the West, nothing is being done to represent this slowly forgotten segment of Islamic culture.

It is clear that American Islam, like the South Asian Muslim, is heading down a direct path of forced Arabization, and this is a tragic fate due to the irresponsibility and intellectual subordination of Muslim organizations, immigrant Muslims, and South Asian Muslims in general.

(continued with: Wahabi Arabic Hegemony and the Andalusian Ideal)

Podcast: Play in new window | Download (1,020.3KB)