Moral Fashion Victims.

Sometimes I wonder if there isn't truth to conservative accusations that progressives merely pursue the morality of the moment, and that when our beliefs are no longer en vogue, they would change- that we are morality fashion victims. This is a particularly pernicious charge to level at the followers of a faith that values tradition over progress, that creates a curse word out of the concept of innovation. If this were indeed true, that would indicate that progressives are truly on thin ice, Islamically speaking. Like most charges leveled by conservatives, it's a low blow, but I decided to see where it led.

Many Muslims try to emulate the earliest Muslim community, that of the Prophet's companions in Medina. This produces a variety of results, with some developing a lifestyle that would be a Walt Disney-fied version of 7th century Arabia, complete with immaculate polyester garb. For them, at least, the customs and values of that time are of a piece- that without the attempts to imitate the dress, cuisine, and other cultural features of that place and time, one cannot fully emulate the values and teachings of Islamic texts. I must admit I fail to see the wisdom in costuming oneself in an endeavor for a more ethical lifestyle, especially if those costumes are made of synthetic fibers in questionable conditions. Also, their practices often demonstrate a lack of knowledge of just what 7th century Arabia was like, borrowing indiscriminately from rural and urban, Arab and Persian and even South Asian practices without accounting for the variety, taking it all for a true copy of Medinan life. Nonetheless, those who adopt such a lifestyle believe that this is indeed the best way to approximate the moral beauty that the Prophet (SAWS) exemplifies.

Others go for an approach that leaves aside extraordinary forms of dress and other cultural features, except in the matters of worship. This produces an interesting juxtaposition, as business suits may hang side by side with thobes in one person's closet. It also produces a double standard for life inside and outside the mosque or home- practices that Muslim women would file lawsuits for in the workplace are accepted without a peep in the mosque. I suppose this approach worries me the most, as double lives are difficult at best, and it often produces a certain dishonesty. It's hard to know where someone stands on issues of social justice if they rigorously comply with one standard at work and another at home or in the mosque. I've talked with some “double-lifers”, and they sometimes express a desire to see things change among Muslims, but feel a sense of helplessness in the face of tradition, or are merely apathetic towards what happens there. It also seems that they may be the key to why mosques are controlled by a very conservative minority- those who may come only on Fridays, or during Ramadan, may not be concerned with what happens there, as long as their religious or social obligations are met. Many have derided such behavior, and it would do no good to heap more abuse on that crowd- what I'd like to know is, how can the mosque meet their spiritual needs, and engage them in spiritual and community development? Perhaps I'll explore that question more fully at another time. Suffice to say, I'm not quite sure where their moral paths lead them.

I won't deal with liberals or secularists, mostly because I don't know enough to say how they emulate the Prophet (SAWS), or even if they make that a priority. Some would be in the double-life category, and others don't bother with that, even on holidays. Liberals and secularists sometimes associate with progressives, because progressives are highly inclusive in terms of who is welcome in their spaces and organizations.

There is a large groups of what many would consider moderates, who openly borrow from Western and Islamic traditions, and happily take part in practices that they don't consider to contradict Islamic source texts. They may wear modest versions of typical American attire, celebrate Thanksgiving, and women may be involved on the boards of mosques. Their values are middle to upper-middle class values, so both American society (at least until 9/11) and national Muslim organizations are built to serve their needs, and moderates deem these institutions to be inherently good. Moderates are generally loath to be seen as rocking the boat. Conservatives and moderates tend to deem progressives moral fashion victims, with conservatives using more vitriol, but progressives have a most curious effect upon moderates. The changes that progressives clamor for are often imitated by moderates in more muted forms. After Asra Nomani's march on the Morgantown mosque, CAIR and ISNA started marching to her tune, albeit more quietly and with a less flamboyant step. At the local level, this was echoed by individual mosques and even MSA's. I haven't noted this among conservatives; their response to the rise in Islamic feminism is limited to apologia about why things are perfect the way they are, at least among themselves. But it's all too intriguing that moderates sing the same tune as conservatives, while quietly imitating the reforms progressives call for. Who, indeed, are the moral fashion victims?

I would admit that the charge of following the morals du jour would indeed be a valid one if the values of progressives were indeed en vogue. However, those who deem themselves progressive are deemed either “closet Islamists”, “closet fundamentalists” or otherwise accused of secretly holding conservative values by non-Muslim neo-cons and the far left. Dr. Khaled Abou el Fadl has been called such by the likes of Daniel Pipes, and pipsqueaks like me catch it from just about everyone so minded to call me such. We just can't win; some groups deem us to be too avant-garde; others, stuck in a previous century. What it indicates to me is that progressives have values that we hold onto despite what others think of us; whether we are praised or derided, our expressions remain reliable indicators of what we believe in. We wear hijab if we genuinely believe that it is good for us to do so, not because it's what's expected. We take the moral tradition of the Prophet seriously, and refuse to believe that fabric equals faith, or that we must act like time travelers to be good people. We are also fully prepared to rock the boat, especially if everyone isn't allowed on board. We live lives that possess integrity and deep commitment to morality- a double life is one of dishonesty, one that would repel any believer. We're also not afraid to 'fess up to our influences, as far as we are aware of them. Moral beauty and social justice are both timeless and unusual values- their seekers must be prepared to stick out, to be unpopular, in any age or place. Fashion victims of any kind don't bring beauty into their lives- it's individual style, a commitment to the best principles of style and faith, that bring out the best in us.

NB: This is a repost from my blog- Omar suggested I share it on the front page, so here you are.