The Vikings referred to the Abbasid Empire as Serkland. There are a few theories regarding the origin of this name, but it likely originated from the Norse term serkr, which meant tunic or gown. The term was mentioned in the Ingvar Runestones, specifically in the Gripsholm Runestone (Sö 179). They were raised to commemorate those Vikings who died fighting the Muslims on the Caspian Sea under Yngvarr víðförli, whose Norse name and title meant “Ingvar the Far-traveled”.1 Interestingly related to the word serkr, the English word “berserk”—meaning to go crazy—comes from the Norse word berserkr which was a term for Viking warriors who fought in a trance-like rage. They were given this name because they wore the coats of bears, called ber in Old Norse. Thus, berserkr means “bear coat”.2 So the Vikings, or Rūs, as they were called by the Muslims (from which came the later ethnonym “Russian”), saw the Abbasids wearing their long tunics, cloaks, capes and coats and referred to their realm as “Serkland”, the land of the “Serkir”, those who wear long coats. The dignified appearances of the early Muslims left quite an impression.
The Muslims were known for always dressing impeccably regardless of what social class they came from. There was a dignity and respect in the way they presented themselves, and this was markedly observed by even their adversaries. In the famous French prose “The Song of Roland”, which lauds the heroic deeds of the “Holy Barbarian” King Charlemagne in his battles against the Muslims, the leader of the Muslims is described as strikingly handsome and a noble equal to Charlemagne. The song praises him thus:
“An Emir of Balaguet came in place,
Proud of body, and fair of face;
Since first he sprang on steed to ride,
To wear his harness was all his pride;
For feats of prowess great laud he won;
Were he Christian, nobler baron none!”3
In the end, the only way Charlemagne is said to defeat him is with the help of the Archangel Gabriel.
God says in the Qur’an:
يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ
“O Children of Adam! Wear your beautiful apparel at every time and place of prayer.”4
Do we care for our appearance, cleanliness and attire when visiting the mosque? Even if not daily, do we at least in our Friday prayers? Sometimes we do. I often see Africans in their brightly colored gowns and hats, the Indonesians and Malays in their perfectly pressed shirts, gilded hats and sarongs, the African-Americans in their best suits, ties and/or bowties. But what I also see alarmingly too often are sweat-pants, t-shirts, tunics which you know alternate as sleepwear, long faces and disheveled hair. Sadly, I fear that may be the majority in too many mosques.
There is a Prophetic saying:
إِذا أَتَاك الله مَالا فَلْيُرَ أثَرُ نِعْمَةِ الله عَلَيْكَ وكَرَامَتِهِ
“If God has given you an income then display signs of His blessings and generosity upon you.”5
So, there is an element of gratitude and acknowledgement of God’s blessings when you take care of your appearance and utilize what He has blessed you with to look your very best. Yet, the Ottoman era scholar al-Munāwī is also careful to qualify this saying:
“‘And His generosity’ – that which He has bestowed upon you. For in attire is an indication of one’s overall condition, self-worth, self-respect, and hygiene. And it is so those in need will know to go to him, but he must be careful with his intentions and avoid all forms of excess.”6
With this, he also relates an interesting story therein about the famous scholar and successor to the Prophet (ﷺ)’s Companions, al-Ḥasan al-Baṣrī, wearing a shirt costing 400 dirhams. One time he met Farqad al-Sinjī, a known Sufi of the time, which sparked a telling dialog. In the early days of Islam, the Sufis wore coarse wool garments and, for this, some have speculated that the word “Sufi” may originate from the Arabic word for wool, Ṣūf. Farqad said reproachfully to al-Hasan, “O Abū Sa`īd, how soft is your clothing!” To this, al-Ḥasan replied using a lexical diminution7 of Farqad’s name, “O Furayqid! The softness of my clothes does not distance me from God, nor does the coarseness of your clothing make you closer to Him.” Al-Ḥasan then went on to quote the saying of the Prophet ﷺ, “God is beautiful and He loves beauty.” In another narration al-Ḥasan rebuked Farqad’s spiritual arrogance with: “They have piety in their clothing, but they have arrogance in their hearts.”8 Whether relevant or not, Farqad al- Sinjī later became considered a severely defective narrator.
So while we may feel that our theology is sound and we are the people of the true faith, there is something seriously wrong when Christians are in their finest clothes when visiting church on Sunday but we look like we’re running errands when we go for Friday prayers. It reflects our overall attitude, which comes across as clear as day in how we present ourselves and how we allow ourselves to be perceived by those around us. As al-Ḥasan al-Baṣri said, there are those who may dress simply but their hearts are full of conceit. Don’t be content thinking you’re the people of Truth if you don’t even look the part.
A Cornell University psychologist who chaired the conference When to Judge a Book by Its Cover: Timing, Context, and Individual Differences in First Impressions stated, “Despite the well-known idiom to ‘not judge a book by its cover,’ the present research shows that such judgments about the cover are good proxies for judgments about the book — even after reading it.” This research is particularly focused on impressions that are made within mere seconds of seeing someone and the results are that any negative impression garnered within the first few seconds can outlast any and all efforts to dispel them later through explanation or amiable conduct. So we can exhaust every effort in trying to convince our non-Muslim neighbors that we’re good people, but if we don’t look it, they won’t believe it. Fair or not, that is plain science. Would you find it easier to change human psychology or simply pay more attention to how you present yourself?
So, while the Vikings raided our coasts along the Caspian Sea and Charlemagne drove us out of Western France and invaded Muslim Spain, they were so impressed by us that they actually wrote poetry about us. We need to ask ourselves a very serious question: enemies aside, do we even leave that kind of impression upon our non-Muslim friends? Let us answer that honestly in the quiet of our conscience and, if necessary, make changes in our lives accordingly.
- Runelore: The Magic, History, and Hidden Codes of the Runes, p. 38, Edred Thorsson [↩]
- Medieval Scandinavia: An Encyclopedia, p. 38, Phillip Pulsiano, Kirsten Wolf [↩]
- The Song of Roland, 228:3164, Translated from French by John O’Hagen [↩]
- The Holy Qur’an, 7:31, Yusuf `Ali translation, 1938 [↩]
- Recorded by Aḥmad, al-Tirmidhī, Abū Dawūd, al-Nasā’ī, and many others [↩]
- Fayḍ al-Qadīr Sharḥ Jami` al-Ṣaghīr, al-Munāwī [↩]
- Called Taṣghīr al-Ism in Arabic lexical morphology wherein a word is made diminutive, or to indicate “smallness”, by conforming it to the fu`ayl consonantal skeleton. [↩]
- Kitāb al-Zuhd of Aḥmad bin Ḥanbal, Fayḍ al-Qadīr of al-Munāwī, Muḥāḍirāt al-Adbā’ of al-Iṣfahāni, and others. [↩]