reflection

Garden reflection/ 4.23/ 9ish AM

by Karima Osman

Sitting at Wash Park, enjoying my egg croissant, I spotted a plaque on the bench beside me. It read, “Every love story is beautiful, but ours is my favorite” NS+JS 4.3.16. Curious about the couple’s story, I snapped a photo of the plaque and sent it to E. I took in the scene—the cherry blossom tree above, the playground behind.

In front, a group of young adults, likely teenagers or in their early twenties, lounged on the grass in a circle, presumably NYU students collaborating on a class project. As a passerby strolled past, I saw his fist clenched as he kept looking back at the students, trying to swallow the urge to say something. He then exclaimed, “A safe space, huh? Nice. Just wait till you get out into the real world, kids.” His words, though laced with cynicism, stirred a sense of empathy in me. How unkind had the world been to him? Yet, it seemed not everyone shared his experience; all the older women of Manhattan in designer attire and purses that cost more than laptops seemed to navigate life much easier, though perhaps it was presumptuous of me to assume so. My eyes returned to the students on the grass; I didn’t miss a thing about college. 

Dressed in unremarkable attire I relished the anonymity it afforded me for people-watching. Only the babies seemed to meet my gaze with interest. It’s as if everyone has a natural sense of being observed, but as we age, both things and people lose their marvel, and we become more guarded, less open to the world around us.

After I finished my sandwich, I went to the Jefferson Library, where I waited for its 10 a.m. opening. The garden out front provided a peaceful spot to finish my coffee before diving into my studies. I skipped out on wearing headphones and instead hummed the tune of “Soon as I Get Home” by Faith Evans.

In the garden, I observed three seniors at a patio table near the entrance, wondering about their lives—were they retired or still working? Further along the path, I spotted a woman near my age on a corner bench, tearfully wiping her face. Was she finding solace in past memories or mulling over present grief?

As a sensitive person, I often notice when someone is trying to hide their tears. Yesterday, during my pedicure, the nail technician unexpectedly began giving me a shoulder massage. I couldn’t help but wonder if she sensed my sadness that day and decided to offer me comfort. The idea of a stranger showing such healing kindness overwhelmed me, and I started to cry. I tapped her hands to stop, and later, I learned that complementary massages are commonplace at the salon. The realization that the gesture was impersonal dampened the initial sentiment, but it served as a reminder that sometimes, gestures aren’t as emotionally charged as they may seem at first. 

Similarly, perhaps the woman’s tears at the garden were prompted by something more common—a bad grade, petty relationship drama, or maybe she was also experiencing the emotions of her menstrual cycle like me.

That’s the thing about being on your period—it’s akin to having an uninvited life coach pushing you to thoroughly declutter your emotions. A forced reset. I can’t help but wonder how many of the world’s problems could be alleviated if everyone had a monthly emotional check-in.

-K.O

Sabtida: Reflections

by Karima Osman
  • Most recognize the merit of humility, whether or not they possess it.
  • Admonishing the self is a means of growth, but an exhaustive approach; so, many will favor deluded enjoyment over the internal conflict. However, the conscientious prefers spiritual turmoil, through it, they known they are not yet numb.
  • To ask for guidance is most sincere when the requester has taken the time to pinpoint their shortcoming. A generalized request is void of effort.
  • All forms of reliance are not the same.

Dimensions of Spirituality in Islam-

by Karima Osman

*The following is a small excerpt from a paper I wrote, If you are interested in the full text or works cited, please ask. *

While one’s morality is the manifestation of guidance, their intuition is the result of acquired knowledge and introspection. In the Alchemy of Happiness, Al-Ghazali states “Nor are such intuitions confined only to those of prophetic rank. Just as iron, by sufficient polishing, can be made into a mirror, so any mind by due discipline can be rendered receptive of such impressions”.  The acquisition of merely any type of knowledge does not guarantee profound intuition. Rather the knowledge must be sufficient in that it is from the right cloth and of the right length of thread, i.e. the right quality and quantity; this is for the individual seeking knowledge to discern. Furthermore, in alluding to a mirror, it suggested that the internalized knowledge must then be reflected outwardly in character, as knowledge without action is only a dead letter.

One’s morality may be greatly influenced by their culture. Culture is the enactment of ideologies and often varies geographically. The generational teachings that constitute a culture may serve various agendas, either contributing to objective achievements or in the oppression of a scapegoat. I will not make a case for what makes a culture right over another, but it is worth highlighting than an individual may exercise autonomy in choosing which aspects of a respective culture they wish to follow, with recognition of the associated implications. In the cultural context, knowledge is useful in preserving the integrity of traditions, while also preserving dignity in the face of oppression or ignorance.

 It is narrated in the authentic book of the prophetic tradition, Bukhari and Muslim, that during an Eid celebration, Ethiopians celebrated outside the prophet’s mosque with spears in their hands, dancing to the rhythm of leather drums. The prophet’s companion, Umar ibn al- Khattab was inclined to interfere in the joy of the Abyssinians, as their means of celebration was not aligned with the celebratory practices Umar ibn al-Khattab was conditioned to through the Arab culture. The prophet ﷺ seized the interference and stated to the converts, “Play your games, sons of Arfida, so the Jews and Christians know there is latitude in our religion”. The prophet ﷺ made a point to bring his wife Ayesha to enjoin in observing the celebration—lifting her on his back so that she could witness the celebration clearly and so that they could bond in appreciation of the Abyssinian culture.

In doing so, the prophet ﷺ made clear that the Arab tradition was not a prerequisite for adhering to the Islamic faith, but rather, that Arab customs are lawful within the premises of Islamic law, and that the customs of any other culture are religiously valid when they are in accordance with the Quran and the messenger’s teachings.

In Islam, many Muslims believe that abiding by the teachings of Islam is paramount; however, this does not mean that individuals reject all aspects of their culture. Dr. Umar Faruq Abd-Allah, an American Muslim theologian indicates that Islam is a vast tradition and like a river, a means of purification for the heart and soul, reflecting the patterns of the bedrock it runs over. Just as water runs on top of the bedrock, Muslims believe that religious observation rank above cultural obedience. It is up to an individual who wishes to practice Islam to discern which religious and cultural practices they choose to participate in. In Islam, it is believed that every person will be held accountable for their actions on judgment day, and so many Muslims discern between culture and religion on the premise of what serves them best in the pursuit of attaining heaven as outlined by the Quran.