wisdom: extracting / seeking
before i pack my bags for summer camp for nerdy nerds (the so-called camp i’m going to has a pack list rife with yellow highlighters, five-tab binder, reams and reams of pages; dictionary, encouraged), i am dipping back into my nursing days, and wielding ice bags and ibuprofen like nobody’s business.
i’ve been up every hour on the hour through the night, employing what amounts to a giant-sized sock filled with ice, tied round the not-yet-swollen cheeks of my now-college-bound kid, the one who had his wisdoms extracted yesterday. excavated would be a more apt choice of verb, the friendly oral surgeon whispered, suggesting muscle (perhaps pick axes?) — more than usual — might have been involved. not exactly the last hurrah of high school anyone would wish for…
soon as we round the bend on impending swelling, soon as pudding and jello gives way to mushy mac-and-cheese (a second-day staple), once this escapade in extracting/excavating wisdom fades into the sunset, i am seeking wisdoms all my own: i’ll scramble to pack the last of my poetries and hop a plane to NYC, whereupon i’ll glide my way to new haven, aka elm city, where an empty apartment waits for me, and a whole div school besides.
in the rarest fluke of my non-adventurous days, i somehow found myself signing up for a one-week summer course, “reading poetry theologically,” at yale divinity school, a bastion of ecumenicism (with a strong dash of anglicanism) since 1822. i’d have signed up for this first week too, when a tantalizing class in henri nouwen was stretched across the days, but those wisdom teeth got in my way, so i’m signed up for next week’s poetry, taught, curiously, by a professor named david mahan, and i’ll soon find out if he’s my distant cousin who’s done away with his closing syllable, lobbed off his exclamatory y. (ours is not a name — with or without all its syllables — you bump into very often.)
i never was much for camp of the mosquito-and-sunscreen variety. never did like that kool-aid poured from vats, the red stuff they called bug juice, as if that would warm me to its redness. but i am positively twitterpated at the notion of making believe i’m back in school. the thought of loping down the cobblestones, my book bag swinging by my side, well, it’s akin, i’d think, to how cinderella felt when she traded in her whisk broom for her sparkly shoes.
for anyone who wants to play along at home, the reading list of poets (a brilliantly eclectic mix of voices, the very sort i love the most) includes: gerard manley hopkins, wendell berry, scott cairns, lucille clifton, denise levertov, mary karr, langston hughes, louise erdrich, and the glorious (new to me) r.s. thomas, an anglican priest from wales, often ranked as one of the three great english-language poets of the 20th century, alongside yeats and eliot, and often called “poet of the hidden God.” (be still my hidden heart.)
as was the case back in our year of thinking sumptuously, when in one academic year my appetite for binging at the course-list trough was forever whetted, i’ll send along a dispatch of whatever poetic morsels stir my hungry heart.
and now, before the timer pings reminding me to grab an ice pack, here’s the latest book for the soul, an exploration deep into islam, and my review of Muhammad: Forty Introductions, by Michael Muhammad Knight, as it ran in the pages of the Chicago Tribune last week:
When Michael Muhammad Knight — whom The Guardian of London has called “the Hunter S. Thompson of Islamic literature” — set out to teach a religious studies seminar on classical Islam at Kenyon College in Ohio, he promptly realized that no single snapshot served to introduce his mostly non-Muslim students to the great prophet Muhammad, “Messenger of God.”
Instead, the professor settled on 40 such snapshots, or “introductions,” drawn from a broad swath of voices — the canonical as well as the marginalized — citing ancient Islamic scholars, French philosophers, and even “Star Wars” (though not in equal measure).
His “Muhammad: Forty Introductions” is part gonzo devotional, part Muslim primer, and, ultimately, a soul-stirring portal into a personal vision of Muhammad.
The narrations Knight turned to are a bedrock of Islam: the hadith, an oral tradition of “news” or “reports” of Muhammad’s sayings or doings, a tradition that traces its lineage of authenticity through a chain of teachers, resting in proximity to the prophet himself. Hadiths — apart from the Qur’an — serve as instruction for Muslims looking for guidance in how to live their lives. As Knight put it, “I want to know Muhammad’s way of being human.”
Knight is a novelist and essayist who converted to Islam at 16, traveled to Islamabad at 17 to study at a madrasa, then got a master’s degree at Harvard Divinity School and a Ph.D. at the University of North Carolina. In gathering 40 hadiths, the author followed the ancient Islamic literary tradition of the arba’in, wherein scholars over the millennia have collected and curated 40 hadith, often by theme. For Knight, who rose to literary fame with his 2003 self-publication of his novel “The Taqwacores,” now considered a cult classic and a “manifesto for the Muslim punk movement,” his “Forty Introductions” is a decidedly contemporary collection, reaching into queer theology, feminist commentary and core Islamic teachings.
Something of a crash course in Muhammad, Knight’s intellectually charged collection of fragments makes for a multi-textured, many hued mosaic. In a revelatory aside, Knight acknowledges that for every student of Muhammad, the prophet becomes a “montage of images, an arrangement of moving parts.” This fragmentation is inevitable — and necessary — he writes: “the ingredients of my Muhammad often come to me as shattered pieces that have been chipped away from something else.”
Alternating between the professorial and the personal, Knight hits his highest notes when he pushes away from the seminar table and bares his own soul. “Some hadiths soften my heart and bring me to tears,” he writes toward the end of the book. “I cling to the image of Muhammad as a gentle grandfather who lets his daughter’s sons Hasan and Husayn climb onto his back as he prays.”
While the introductions he’s chosen cover a full range and complexity — from Muhammad’s physical appearance to his family life, infallibility, legal authority and mystical nature — and while Knight boldly puts one interpretation or argument up against another (a seamless synthesis is hardly the point here), it seems particularly telling that he chooses as his closing introduction Islam’s parallel to the Golden Rule:
“The Messenger of God (God bless him and give him peace) said, ‘One of you does not believe until s/he loves for another what is loved for self.’ ”
And then, Knight reminds why this, of all teachings in all religions and world views, matters most in the end.
“Claimants upon a religious tradition have numerous modes by which they can disqualify each other as illegitimate. You pray wrong; you dress wrong. You read the wrong books, or perhaps read the right books wrong. Your prophetology is wrong. Your preferred scholarly authorities are wrong. Your opinions about permissible and forbidden acts are wrong. This hadith reminds us that we can get everything right … and still fail as Muslims on the grounds that we’re selfish pricks.”
Muhammad, the professor reminds us, came “to perfect the noble traits.” For emphasis, he adds: “Muhammad reminds us that becoming less of a selfish prick would confront many of us as an epic struggle. Being a good person isn’t the easy part.”
Knight, by way of his 40 Muhammadan introductions, illuminates the way.
Barbara Mahany’s latest book, “The Blessings of Motherprayer: Sacred Whispers of Mothering,” was published last spring.
back to the summer-camp question: what would be your rendition of the ideal mosquito-free summery week away, with or without a tent?
and before we go, i am sending the biggest smushiest birthday blessings to beloved nan, whose big birthday is today, and beloved amy, whose blessed day was yesterday. love you both to the moon and stars and back…..xoxoxo