Al-Hidayah Magazine

VOLUME 1 ISSUE 2

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MY FAITH JOURNEY

POLITICS, FAITH AND MORALITY

JIHAD - THE REALITY

A MYSTICAL VOYAGE

PLUS

SEP 2

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MATERIAL ADDICTION TO DIVINE ADDICTION

EDITOR IN CHIEFTahseen Khalid

EDITORJawed Iqbal

DEPUTY EDITORAsma Parveen

ASSISTANT EDITORSHabeeba AsgharMohsin Ali Akbar

WRITERSDr Joel HaywardGhazala Hassan QadriHussain Mohi-ud-Din QadriSamra MursaleenKhadija Qurrat-ul-AinRafiq Ahmad

CONTRIBUTORSNasra RazaTanzila MehmoodTayyibah Ali

DESIGNERMubashir Anwar

PUBLISHED BY:Muslim Youth League UK (MYL UK)www.myluk.org

MYL UK is registered under Minhaj-ul-Quran InternationalRegistered Charity Number: 1102801

EDITORIAL03

MY FAITH JOURNEY05

MATERIAL ADDICTION TO DIVINE ADDICTION09

JIHAD - THE REALITY15

POLITICS, FAITH AND MORALITY23

ANALYSING MUSLIMS’ DOWNFALL29

A MYSTICAL VOYAGE35

INDISPENSABILITY OF THE PROPHET IN TAWHÎD43

CONTENTS...................................................................................................................................

05 09

15 23

3529 43

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EDITORIAL

The kind of impression a Muslim leaves on others may depend on many factors. The one aspect that determines the way an individual follows Islam depends on the understanding about where to draw the line between Islamic practices and culture/national practices.

Dress code for example may seem a trivial issue yet what one wears determines the kind of perception the wider world gains about not only that individual but Muslims and Islam at large. If the way Muslims dress, makes them look alien to the wider community then that will prevent people from seeing Islam as a universal faith. It will present Islam as an ‘Asian’ or ‘African’ re-ligion whereas it is a universal faith that offers a complete way of life for all.

With regards to male dress code it can be seen all over the Mus-lim World that followers of every religion adhere to a national dress code. For example in the Indian sub-continent the na-tional dress code, Shalwar kamees, is worn by Muslims, Chris-tians, Hindus, Sikhs etc. The same is the case in the Arab world where the national dress of a robe is worn by followers of all religions. The same again for Malaysia/Indonesia where their distinctive national dress is worn by followers of all faiths.

Muslims in all Muslim countries wear the national dress. It is also clear that Muslims in Asia, Indonesia, Malaysia have their own national dresses and do not wear the Arab robe that was worn by the Prophet (peace and blessings of Allah be upon him) as their national dress. The Prophet (peace and bless-ings of Allah be upon him) chose to wear the robe, the national dress of the time which makes it sunnah to wear the national dress. It must be remembered that it was not only the Muslims who wore that dress but the non-Muslims of Makkah and Ma-dinah all wore the same dress. So this makes it clear that it is sunnah to wear the national dress.

Although the dress worn by the Holy Prophet (peace and bless-ings of Allah be upon him) is Sunnah; so is any other dress that meets the requirements set for an Islamic dress, which the

Asian and Indonesian/Malaysian dress codes do, that is to cover the body properly.

This brings us nicely to the West. Which dress code should Mus-lims adopt? The national dress code of three piece suit, jeans/top or that of any Muslim country.

An important proof of wearing the national dress and not that of another part of the world, is when the Holy Prophet (peace and blessings of Allah be upon him) was gifted a pair of Shal-war Kamees by a Muslim from India. The Prophet (peace and blessings of Allah be upon him) accepted the gift but the in-teresting point to note with regards to this issue is that he was never seen wearing it. The reason for this is in another tradition where the sahabah comment on some Muslims from India to be wearing ‘unfamiliar/strange clothing’. So it makes it clear that the sahabah only wore the national dress and not of any other part of the world.

So anyone wearing clothing which is not the accustomed dress would be seen by the public to be strange and unfamiliar. This would reflect on their perception of Islam also to be alien.

As has been established any clothing that covers the body properly is considered as Islamic clothing. So Western clothing, whether that would be a three piece suit, jeans and shirt, is also Islamic clothing. The misunderstanding arises when people mix up national culture of a particular country with Islam. For instance the shalwar kamees is considered by many who wear it in the West to be an ‘Islamic’ dress code and Western clothing to be ‘unIslamic’, yet both were not worn by the Holy Prophet (peace and blessings of Allah be upon him). Yet wearing West-ern clothing in the West is more Islamic considering the sunnah of wearing the national dress.

The perception of something to be Islamic or ‘more’ Islamic merely because it is done in a Muslim country is no reason what so ever for it to be performed in the West.

CULTURE CONUNDRUM

3 AL-HIDAYAH MAGAZINE Marrakech - The Bin Yusuf Madrasah

5 AL-HIDAYAH MAGAZINE AL-HIDAYAH MAGAZINE 6

I feel thankful that almighty Allah subhanahu waTa’ala gave me the talent and inclination to become a scholar. Not only is it a vocation favoured by the Prophet, sallallahu alayhi wasalam, but my professional training and wide reading helped me in the days after the wickedness of 9/11 to avoid soaking up any of the swirling allegations that the religion revealed by the Prophet was inherently violent.

I was already a well established defence scholar when 9/11 oc-curred and could immediately see through the claims of several governments and the media that the world “had changed” be-cause of a dangerous new phenomenon which was supposed-ly widespread within Islam: militant radicalisation. Unlike many people, who seemed unable to find alternative explanations, I knew from my own research and reading that the great faith of Islam was no more violent than the faith I then practised: Christianity. Indeed, I knew then Osama bin Laden was no more representative of Islam than Oklahoma City bomber Timothy McVeigh was of Christianity. The events of 9/11 nonetheless had a profound impact on me. I felt increasingly troubled by growing misperceptions that, while not all Muslims were terrorists, all terrorists were Muslims. Some of my own friends and family members — and of course my students, both military and civilian — talked negatively about Islam and seemed certain that the terrorists’ motivations must have originated from within the Qur’an.

I therefore decided to study the Qur’an in search of anything that might have inspired such wanton violence against inno-cent people. I started at the beginning and read slowly and carefully through to the end, all the while making notes on verses that might support the violent and aggressive philoso-phy and actions of the 9/11 terrorists. I found some that dealt with armed combat within wars of justice, but none that would support indiscriminate or disproportionate violence during those wars, and none that would support ANY violence outside of formal warfare. What I did find in the Qur’an shocked me to my core. Within the Qur’an I found the same prophets as those revealed within the Bible I had grown up reading. I found Adam, Noah, Abraham, Moses and other biblical prophets, peace be upon them all. More importantly, in the Qur’an I also found my own favour-ite: Jesus the son of Mary. As a Christian I had always revered Jesus, pbuh, but I had never known that the Qur’an spoke of Jesus in precisely the same way that I had come to see him: as a wonderful, righteous messenger who brought glad tidings and warnings to the children of Israel.

That does not mean that I had ever found the religion of Chris-tianity entirely fulfilling. From the moment when I first felt the call of God at the age of seventeen I had always believed that God was truly the master of the universe and the creator of everything within it. He was sovereign, all-powerful and all-

knowing. I accepted that fully and willingly. Yet I had a problem. The Christian teaching of the Trinity — the Church’s insistence that the one God was actually three in one, and that Jesus was himself God and one third of the so-called Godhead — sat very uncomfortably with both my intellect and my heart. I could not rationally see logic in it and I could not embrace it emotionally. Initially I wanted to believe what the Church taught. Surely two billion Christians could not be wrong about something so important. This issue mattered to me. It bothered me. After all, the Book of Deuteronomy (6:4) had proclaimed: “Hear, O Israel: The Lord our God is one Lord.” This revelation to Moses sits so centrally within both Judaism and Christianity that I found its power inescapable. I also knew that Jesus felt likewise about that specific revelation. When asked by a scribe what he consid-ered the most important of God’s commandments, the Book of Mark (12:29) quotes Jesus as replying: “The first of all the com-mandments is, Hear, O Israel: The Lord our God is one Lord.” For over twenty years I wrestled with this aspect of Christian doctrine. I studied it prodigiously. I read major theological and philosophical works. I learned both Hebrew and Greek so that I could read the scriptures in the original languages. I politely grilled various pastors and ministers in search of an answer to my central question: what is the authoritative source of the be-lief that Jesus was once God in the flesh and is also now God in heaven, alongside God the Father and God the Holy Spirit. Eventually I found the answer while studying the history of the Roman Empire as an undergraduate at university. I learned that in 325 AD the Roman Emperor Constantine had convened the First Council of Nicaea to settle the much-debated issue of the relationship between Jesus and God. The Council ended by proclaiming something not revealed in the scriptures them-selves: that Jesus was of the very same substance as God the Father and that he was indeed God manifest in the flesh. I had my answer. The concept of the Trinity was a Church-re-vealed doctrine, not a scripture-revealed doctrine. It post-dat-ed Jesus’ life by a full three hundred years. From that moment I knew I could no longer stay a Church-going Christian, even one (as I was) who had always believed in the indivisible oneness of God. Stepping away from the Church left me drifting in my faith with-out any clear sense of direction. What was I to do? I believed without the slightest doubt in the oneness of God and in the revelations of the biblical prophets, including Jesus. Yet I could no longer comfortably participate in worship with Christians who embraced the Trinity and prayed to Jesus as God. I did not disrespect those Christians and I do not disrespect them now. I merely disagreed with them on this cardinal matter that lay at the heart of my relationship with my Creator. When I first read the Qur’an systematically after 9/11 I was

My Faith Journey

What I did find in the Qur’an shocked me to my core. Within the Qur’an I found the same prophets as those revealed within the Bible I had grown up reading...More impor-tantly, in the Qur’an I also found my own favourite: Jesus the son of Mary.”

DR JOEL HAYWARD

War on Terror) that, although westerners have a code of war based on restraint, chivalry and respect for civilians, the faith of Islam is more militant, aggressive and tolerant of violence. According to this mistaken view, Islam is indeed the religion of the sword. I have therefore written my first substantial “Islamic” academic article (titled “The Qur’an and War: Observations on Islamic Just War”). It analyses the Qur’an and its mandatory codes of con-duct in order to determine what the Qur’an actually requires or permits Muslims to do in terms of the use of military force. My article concludes that the Qur’an is very clear: Muslims are prohibited from aggressive violence and are compelled, if war-fare should become unavoidable, always to act within a code of ethical behaviour that is closely akin to, and compatible with, the western warrior code that scholars call “Just War”.Published in a British military journal and available online (http://www.quranandwar.com) this article represents my first substantial attempt to counteract some of the misinformation that has emerged in recent times. Excited to have made this small contribution, I have now commenced writing a new book with the title “Prophet and Warrior: The Conduct and Justice of Muhammad’s Military Campaigns”. To be published by Kube Publishing, this book will insha’Allah hopefully lay to rest some of the misperceptions about the Prophet and the origins of Is-lam. In case anyone wonders what I think of the terrorist events that gave rise to many of the misperceptions, it is worth pointing out that I strongly condemn those acts as unjust and un-Islam-ic. As a moderate and politically liberal revert who chose to em-brace the faith of Islam because of its powerful spiritual truths, its emphasis on peace and justice, its racial and ethnic inclu-siveness and its charitable spirit towards the poor and needy, I naturally strongly disagree with the motives and methods of terrorism. I would certainly not have become or remained a Muslim if I saw anything but peace and temperance at its core. I was therefore honoured to be asked to write the Introduction to Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri’s marvellous Fatwa on Terrorism and Suicide Bombings. May it help to end unjust violence!

It would of course be improper of me to influence the curricu-lum of the college courses I manage or teach in order to have those courses reflect my personal faith position, as opposed to containing what students need to know. I have never done so and would not do so. I nonetheless try to ensure that the cours-es for which I am responsible contain balance; that is, that they portray and explain historical and current political and military events in a fair and even-handed manner. Regardless of my own faith, my responsibilities as an educator demand this. This at least will help to ensure that Islam, as a much-discussed topic within my educational world, gets a “fair hearing”. In closing, let me say that my greatest pleasure as a Muslim scholar does not come from the purely rational working of my brain, but from the flow of poetic words that Allah has also al-lowed to bubble forth from elsewhere within me. I published my first poetry collection seven years ago, and I’m happy enough with it, despite it pre-dating my embracing of Islam. I’m really excited to be writing much better poems now. Poets often pride themselves on the cleverness of their words, in a rather self-satisfying way without much regard to any greater purpose. My goal this time is to paint in words the glory of radi-ant Allah subhanahu wa Ta’ala with a palette of dazzling verbal colours.

Dr Hayward’s contributions to Al-Hidayah represent his personal views only.

Dr Joel Hayward is the Dean of the Royal Air Force College. He is also a Director of the Royal Air Force Centre for Air Power Studies (RAF CAPS), the Head of King’s College London’s Air Power Studies Division and a Professor of Strategy at the Indonesian Defense University. He is the author or editor of eight books as well as many book chapters and journal articles, some of which have appeared in German, Russian, Portuguese, Spanish and Serbian translations. He lectures widely throughout Europe, Asia and beyond on various de-fence and security topics and on the Qur’anic concepts of war and justice.

AL-HIDAYAH MAGAZINE 87 AL-HIDAYAH MAGAZINE

amazed by the compatibility between the Qur’anic revelation and my beliefs as a non-Trinitarian monotheist. I was especially impressed by the Qur’anic emphasis on the messages revealed through Abraham, Moses and Jesus, messages I had believed since the age of seventeen. On the other hand, I knew noth-ing about the Prophet Muhammad and the message that he seemed to bring to the Arabs. I began to read and study with the aim of learning whether Muhammad revealed anything new, whether the emphasis of this revelation was consistent with or different to those of previous prophets, and whether Muhammad himself lived a life, as Jesus had, worthy of emula-tion. The eventual conclusion I reached after years of intellectual enquiry through in-depth study was life-changing. God’s rev-elation through Muhammad was identical in every way to that revealed through former prophets. God is one! His oneness cannot be divided! He is worthy of all praise and He requires of us lives of willing submission. Moreover, unlike previous proph-ets, Muhammad — absolutely worthy of emulation — revealed a calling not just to the children of Israel, and not just to the Arabs (as I had first thought), but to all of humanity. As a scholar my intellect has always dominated my emotions. What was I to make of my inescapable intellectual conclusion that the Qur’anic revelation was logical, coherent, consistent and persuasive, especially as I then had no emotional desire to embrace a “different” religion? The answer is easy for me to give. I submitted. On the basis of my rational investigation, I decided to take a step of faith knowing that my heart would probably quickly catch up with my head. I chose to become a Muslim. My heart has since caught up and now both mind and heart are in unison. Proclaiming the Shahada in front of witnesses in a British mosque was a remarkable moment in my life. There I was, a fair-skinned and blue-eyed Caucasian uttering Arabic in front of three hundred Asians who saw no differences whatsoever between us. They saw only a new brother proclaiming belief in the One God and in His prophetic revelation. For someone motivated primarily by intellectual pursuits, I have to admit that learning how best to practice Islam has been a fun

and fascinating experience. I have always enjoyed learning new things, so trying to master Arabic — it is very similar to Hebrew, which makes it easier for me — has been extremely satisfying. I vividly remember the pleasure of being able to recite for the first time Sura Al-Fatiha in Arabic. Having never heard or noticed words such as “Alhamdulillah,” “Masha’Allah,” and “Subhan’Allah” before I embraced Islam, I have had to consciously insert them into sentences as appropriate. Doing so comes naturally and flows so easily for those who are raised in Muslim families, but not for reverts, at least not for quite some time. Adding “Sal-lallahu alayhi waSalam” and “Subhanahu waTa’ala” after the names of the Prophet and almighty Allah has also taken time to develop into a natural habit. In fact, I often still use the English phrases for both.

Undoubtedly the greatest learning has come in the area of prayer. Christians believe that they can pray anywhere, at any time and with any words. While of course Muslims can also ex-hort God at any time, they also have to pray at specific times and in a specific manner. For reverts this is both rewarding and challenging, not least because the prayer times involve con-siderable discipline and the prayers are in Arabic. Strangely, there are also physical challenges. Since childhood I had never kneeled down upon my feet and when I first learned to do so in prayer my body rebelled. My knees ached. They often still do. (To be honest, my aching knees might actually stem from the fact that I’ve reached the ancient age of 46.) As a scholar by both profession and inclination, my desire to make intellectual sense of Islam is sometimes almost over-whelming, as is my hope insha’Allah that I can then share some of my knowledge with others. After all, I have been a teaching academic for most of my adult life. Sharing knowledge through teaching as well as research (I’ve authored several books) has been the key role in my life. Becoming a Muslim has given me new areas of research and I feel particularly motivated, as a de-fence scholar who understands warfare and strategy, to try to understand and then to explain the concepts and the nature of the wars that Muslims through history were sometimes com-pelled to undertake to preserve their lives or religious freedom. I have been especially bothered by the misperception in recent decades (strongest since the commencement of the so-called

“I had my answer. The concept of the Trinity was a Church-revealed doctrine, not a scripture-revealed doctrine. It post-dated Jesus’ life by

a full three hundred years.”

“Indeed, I knew then Osama bin Laden was no more representative of Islam than Oklahoma City bomber Timothy McVeigh was of

Christianity.”

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MATERIAL ADDICTION TO DIVINE

ADDICTIONGHAZALA HASSAN QADRI

‘There is a polish for everything that taketh away rust; and the polish for the heart is the invocation of Allah’1

Mending a broken heart can be one of the most difficult tasks a person can encounter. Likened to the shattering of glass, once broken, even if it is put back together the lines of breakage can still be seen. Although one still needs to carry on existing for a variety of reasons the scars often run so deep that nothing will take away the pain. Some live in an almost twilight zone carrying on the normal functions of daily life. Coping with the pressures of society as they occur, they slowly die inside, feelings of despair and desolation burdening the heart. A brittle laugh on the outside can often reflect a hollow cry of pain from the inside. Others may not be so lucky – their pain can be so overwhelming that what are associated as broken feelings can manifest themselves into more serious mental, psychological and physical problems. Feelings can range from mere sadness and unhappiness to anguish and bitterness. Life can feel unfair and thus an unfamiliar place to live. Constant remembrance of the seed of discontent fuels the anxiety and emotional turmoil of the heart and one seeks ways and means of relieving the anguish.

For many this is only possible through external means that are available in society, exoteric modes of assistance to help the malady of the heart. A broken marriage, the death of a child, the loss of a job, a broken business, the pressure of school, the need to have friends accepting you, the loneliness of life, feelings of worthlessness and low self-esteem, not conforming to the social norms of beauty, color and size; fear of the future, of what it holds in terms of a marriage, social status and career stability. Indeed the list is an endless one and lead to a myriad of feelings that trouble the heart; some distant others more extreme; frustration, bitterness and anger at the way the ‘cards of life’ have been dealt or the way others and society have dealt with us.

Quite often a situation cannot be changed and that is when the effect on the heart can be so brutal. A loved one cannot be brought back from the dead, life- long savings lost cannot be regained, a broken marriage that cannot be fixed. How is one to cope with such despair and desolation? The physical body can be remedied to a certain degree through good food and nutrition, powerful medicines or surgical procedures but the matters of the heart are very difficult to resolve and push into a corner.

“THE PHYSICAL BODY CAN BE REMEDIED TO A CERTAIN DEGREE THROUGH GOOD FOOD AND NUTRITION, POWERFUL MEDICINES OR SURGICAL PROCEDURES BUT THE MATTERS OF THE

HEART ARE VERY DIFFICULT TO RESOLVE AND PUSH INTO A CORNER.”

In today’s society, whilst physical ailments may be fixed, in order to rectify the inner-self many turn to the most powerful addictive drugs in our society such as narcotics, barbiturates and alcohol. They have a common feature in which they depress the action of the nervous system in such a manner that they cause a reduction in a person’s feeling of pain and sense of the difficulties in life. Drugs or alcohol can provide temporary relief by creating an appearance of strength that one had lost before; the lessening of inhibitions enabling one to face matters that cannot usually be faced; the filling of a void that exists within the heart which cannot be alleviated through material gain but can be filled through a transient relief by the drug taken; the

creation of numbness of feeling so that the feelings of despair, hurt or bitterness can be forgotten for a short time. However it is well known and documented that relying on addictive substances provides no real solution to the problem at hand but instead escalates what had already existed, causing the person to be less able to deal with difficulties. And so begins the cycle of addiction. As a person retreats to alcohol or narcotics to avoid coping with the stresses of life those very stresses become harder to handle; the temporary relief is washed away as the brutal onslaught of life sets in again. Yet potential addicts turn more and more towards those ephemeral pleasures, no matter how tenuous or potentially fatal in order to gain the


rewards which they are no longer capable of gaining from life. As this dependency increases, a cycle begins until heightened dissatisfaction can only be rectified through a more efficacious drug – a stronger addiction which leads to a spiraling downfall of the human self. Indeed a certain point can arise that now a person’s reward is no longer coming from the effects that the drug creates upon feelings and sentiments of the heart but that the main rewards are now coming from the drug itself – often manifesting itself to the user as a greater force, an external larger dynamism that has the power, no matter how self-destructive, to provide that momentary relief so greatly sought.

As Muslims we are lucky that Allah the Almighty has given us the mechanisms in which to cope with the harsh realities of life. He has enabled us with a potent faculty – the heart in which contains the power, if ignited to, to help us cope with those feelings that one cannot control. Indeed an external force is needed to rectify the inner self since this cannot be done by oneself. That is why those who have no other means resort to ‘external’ addictions enabling them to cope even at the expense of their future lives. It is stated in the Holy Qur’an that ‘Those who believe, their hearts become free of all anxieties owing to the remembrance of Allah. Beware that it is only the remembrance of Allah that brings to your hearts freedom from all anxieties’2.

Here it is clearly stated that the remembrance of Allah is the path to confront the obstacles that life may throw at us. In order to help us focus on the heart and activate the transformative energy of love of Allah through His Remembrance, spiritual practices of dhikr have been developed. The core principle of dhikr is the remembrance of Allah Most High at all times.

Through remembering Allah’s name we remember Him, not just in the mind but in the heart, until finally every cell of the body repeats the dhikr, repeats His name.

Imam Ghazzali stresses that true salvation of the soul lies with the remembrance of God. Every act of worship from the ritual prayer to holy pilgrimage stresses this remembrance: ‘this remembrance must be continuous. If it is not continuous, it should be most of the time…. For this He has said; and remember God much; perhaps you will be successful (62:10). He says that if you have the hope of salvation, the key to that is much remembrance, not a little and more frequently, not less’3

Imam Qushayrī likens remembrance of Allah with the heart as the ‘sword of the seekers’. Through this spiritual sword a seeker is able to slay the troubles that afflict the heart - to be rid even of potential dangers; in every difficulty that shadows the heart of a believer his fleeing to Allah the Almighty will protect him and turn away all things he hates.4

When the dhakireen engage in dhikr its manifestation is not metaphoric but a literal occurrence of the unconscious mind altering our mental, psychological and physical states. In everyday lives our minds think of a thousand thoughts that lead to thousands more questions. These thought patterns consume energy and so mental and psychological energy is scattered in many directions. Engaging our inner-self through the heart takes us on a spiritual learning process to become single minded, to focus all our energy in one direction towards Him our Creator. Through repeating the name of Allah the Most High we begin a process of altering the praxis of our mental

conditioning. Just as when in pain we remember again and again the source of the pain and cannot remove that thought but need to numb that pain, similarly by repeating the same tune, the name of Allah through His remembrance, over and over again the dhikr gradually replaces these old grooves with the single groove of His name. The automatic thinking practice is redirected towards Him. Like a computer we are re-programmed for God5. That is why Imam Ghazzali stresses the importance of continuous remembrance or if not continuous then to remember Him most of the time.

‘Oh Believers! Keep remembering Him Abundantly and Glorify Him morning and night’6

Dhikr can become a powerful agent of transformation as the heart realizes its true potential and longs to return to its pre-

existing state of pureness. Sayyeda Râbi‘a Basri (r.a) eloquently describes the yearning of the heart to re-unite with Him, leaving the outer shell of its material existence which consists only of pain and suffering:

‘The source of my grief and loneliness is deep in my breast.This is a disease no doctor can cure.Only union with the Friend can cure it’7

This is further enunciated by Sultan of the Awliya’ of Allah, al-Ghawth al-A’zam Shaykh Muhyi’din ‘Abd al-Qadir al-Jilani who states the essence of the heart needs to be awakened and made alive so it may find its way ‘back to its divine origin’8. In order to begin this journey we must first put our trust in Allah if we are true believers9. We must rely on Him alone in acquiring any benefit and avoiding any harm. We cannot assume that

“As a person retreats to alcohol or narcotics to avoid coping with the stresses of life those

very stresses become harder to handle; the temporary relief is washed away as the brutal

onslaught of life sets in again.”

“Through this spiritual sword a seeker is able to slay the troubles that afflict the heart - to be rid even of potential dangers; in every difficulty

that shadows the heart of a believer.”


we alone can achieve a state of contentment and dissipate the maladies that afflict the heart but instead remember Allah in times of need. He is the Master of creation, from Him did we come and to Him we will return. ‘He had the charge of it in the beginning and so will He have it till the end, just as the charge rested on Him when you were hidden in the womb (of your mother) as also when you were being suckled as a baby in the cradle’10

Once we are able to trust in Allah for what he has not granted, attain the beauty of satisfaction with what we have received and acquire the patience of what has passed away will we be able to cope with the heartaches of everyday life11.

In order to achieve this state Imam Qushayrī states we must indulge in two kinds of remembrance; that of the tongue and that of the heart. Through the tongue the heart is revived; it is infused and submerged by the remembrance of the Creator and once one remembers through both the heart and the tongue only then will the spiritual search become perfect12. This is where our salvation lies; as said by the Holy Prophet (peace be upon him):

‘Remember Allah immensely in all circumstances. No action is more beloved to Allah and serves more as a savior in the world and the Hereafter than remembrance of Allah’13

It is also important to remember that if we desire Him it is only through His grace because He desires us. Remembrance is the gift given by Allah to those he calls back Himself. When Allah states ‘so remember Me, I shall remember you’ 14 God’s remembrance is the fruit of our remembrance which Imam Ghazzali describes as the greatest fruits to be attained.15 Once the gates of remembrance are opened the sweetness of this taste will lead to the extinguishment of pain and hardships we endure. As this sweetness settles we are raised into the gatherings of His intimacy from which He reveals His splendor into our hearts. It is this majestic splendor that captures the heart and through which His exalted protection lies.

This is the external force that we must cultivate and turn to in times of need and anxiety. This is the addiction that we must turn to in order to survive the trials and tribulations that many of us must bear, often silently and without note. He is the Beloved to whom we must return for He has all knowledge of our pain and misfortune and it is through His divine Mercy that we may find ultimate salvation. As the great sufi mystic Rumi (r.a) said:

‘Not a single lover would seek union if the Beloved were not seeking’16

May Allah Almighty grant us the strength to turn to Him at every need.

..............1. Bayhaqi, Shuab-ul-Iman (1:396#522)2. Al-Qur’an, 13:283. Al Ghazzali, On Trust and the Unity of God, translated by

Muhammad Nur Abdus Salam, p. 114. Abū-l-Qāsim al-Qushayrī, The Risalah - Principles of Sufism,

translated by Laleh Bakhtiar p. 2705. Llewellyn Vaughan-Lee, Sufism – The Transformation of the

Heart, p. 566. Al-Qur ‘an, 33: 41, 427. Translated by Charles Upton, Translations of the Heart, Versions

of Râbi’a, p.288. Abd al-Qâdir al-Jîllânî, The Secrets of the Secrets, translated by

Shaykh Tosun Bayrak, p.399. Al-Qur ‘an, 5:2310. Abd al-Qādir al-Jīlānī, Futuh-ul-Ghaib, translated by Aftab-ud-

Din Ahmad, p. 3111. Abū-l-Qāsim al-Qushayrī, p. 13012. Abū-l-Qāsim al-Qushayrī, p26913. Bayhaqi, Shuab-ul-Iman, (1:395#520)14. Al-Qur ‘an, 2:15215. Al Ghazzali, On Trust and the Unity of God, p.1116. Rumi, quoted by Annemarie Schimmel, Mystical Dimensions of

Islam, p.139

“When the dhakireen engage in dhikr its manifestation

is not metaphoric but a literal occurrence of the

unconscious mind altering our mental, psychological

and physical states.”


....................

SAMRA MURSALEEN

FEATURE

JIHAD

THE REALITY


Jihad is arguably the most misunderstood Islamic concept in the western world yet surprisingly few scholars have been able to explain it sufficiently so as to convince the western audience of its non-violent reality. This is why Dr Muhammad Tahir-ul-Qadri’s recent visit to the US has been critical to this discourse. An invitation by Professor John Esposito of Georgetown university, led Dr Qadri to visit the university in Washington D.C. and deliver a comprehensive lecture on the concept of Jihad at the Prince Alwaleed Bin Talal Centre for Muslim-Christian Understanding. The audience comprised of US-government officials, cadets from US Army, Navy and Air Force as well as academicians, policy makers and representatives of various organisations and agencies.

In the lecture, Dr Qadri was able to explain how jihad can never be defined as an act of criminality or violence. He explained that in the Holy Qur’an, thirty one verses out of the thirty five verses where Jihad has been used has done so with no reference to warfare or fighting neither in the text or the context of the verse. Moreover he explained that technically warfare is not known as jihad; rather it means to struggle, exert and put your full efforts into a good cause.

He stated that there are five types of jihad, the first one being jihad bin nafs which means self-purification and struggling against the evil inclinations of one’s soul. The second type is jihad bil ilm which means striving to spread knowledge and he used the Alwaleed Bin Talal centre as one example of an institution that is involved in jihad bil ilm because it serves the interest of inter-faith harmony and dialogue through the dissemination of beneficial knowledge. The third type is jihad bil amal which entails struggling for social reform and democracy and fighting peacefully against corruption and social evils. The fourth type of Jihad that he spoke about was jihad bil maal which entails acts of charity; spending money for the elimination of poverty and resolving the economic deadlock of the poor. The fifth type of jihad is jihad bil Qitaal which means just warfare carried out in ones defence or a ‘defensive strategy against aggression’ which can only be carried out after five specific conditions have been fulfilled, none of which are offensive. He emphasised that if any of the conditions are unfulfilled then the war becomes an unjust and offensive war which can no longer be deemed as

jihad and as a result the act becomes criminal.

The five conditions for jihad bil Qitaal that Dr Qadri spoke of are the following; firstly no individual or a group of individuals can take up arms but only the state can declare a defensive war; secondly there can be no killing of non-combatants, therefore suicide bombings that are carried out against civilians are unlawful. Here Dr Qadri noted this act to be unlawful for two reasons; firstly the act of committing suicide itself is unlawful and secondly it is unlawful to kill non-combatants. The third condition is that the war should have a ‘just’ cause; the Holy Quran specifies a ‘just’ cause as being one of self defence.

“And fight in the cause of Allah against those who impose war on you. (Yes,) but do not exceed limits. Surely, Allah does not like those who exceed limits.” (Sura al-Baqara, 2:190).

The other being fighting against violence, brutality and terrorism, which in the Holy Quran has been described as ‘fitna’. So a just war is permitted here in order to eliminate this fitna and to restore peace and harmony. Allah says in the Holy Qur’an:

“And keep fighting against them until the disruption and mischief is totally eliminated and Din practically becomes subservient to Allah alone (i.e. peace, security and human rights are completely restored). But if they desist, then offensive action is not permissible except against the wrongdoers (transgressors).” (Sura al-Baqara, 2:193).

Thirdly a just war would be permitted in order to help the oppressed whose human rights are being violated. Allah says:

“What has happened to you (Muslims) that you do not fight in the cause of Allah (to eliminate violence and aggression), whereas those helpless (oppressed and tyrannized) men, women and children who, (depressed by plunder and carnage) call out (for their freedom): ‘O our Lord! Rescue us from this town whose (affluent and influential) people are oppressors, and appoint for us some guardian from Your Presence, and make someone our helper from Your Presence.” (Sura al-Nisa’, 4:75).

Dr Qadri at the World Economic Forum 2011

“THIRTY ONE VERSES OUT OF THE THIRTY FIVE VERSES WHERE JIHAD HAS BEEN USED HAS DONE SO WITH NO REFERENCE TO WARFARE OR FIGHTING NEITHER IN THE TEXT OR THE CONTEXT OF THE VERSE.”

Dr Qadri mentioned this as being in parallel to the UN Security Council resolutions (1199 to 1244) which were passed in the cases of Iraq in 1990/92 and in Kosovo. Here an act of collective intervention took place in order to stop the abuse of human rights there. Fourthly a just war would be permitted in a situation where a treaty of peace between two states is breached by one and a state of war is resumed. A pre-emptive war can thus be carried out against the other state in self defence. Allah says:

“And, (O people of Truth,) continue your fight against these (chieftains of oppression and terrorism for the establishment of enduring peace), until there does not (remain) any disruption and Din (the system of compliance with law and promoting the phenomena of life) is devoted to Allah alone. And if they desist, then Allah is surely seeing well (the action) that they are accomplishing.” (Sura al-Anfal, 8:39).

The fifth condition is that there should be proportionality. There cannot be a transgression of the limits for example no killing of civilians, no cutting down trees, no destroying places of worship, no killing of women, children, patients, priests, religious scholars, diplomats, and no acts of brutality with the dead.

Thus a clear distinction can be seen between the act of terrorism and the act of jihad bil Qitaal, a just war in defence. Notably, Dr Qadri also mentioned that the criteria and definition of jihad bil Qitaal is in no way different to the UN charter’s approval of a just war. Furthermore, Dr Qadri stated that nowhere in the Holy Quran have the two words, Jihad and Qitaal ever been used together in any one verse. In fact there are just four verses which mention ‘just war’(Qitaal) with the word jihad, but not in the same verse only in the same context.

Elaborating on Qitaal or ‘Just War’ he explained a critical point whereby the companions of the Prophet, peace and blessings be upon him, were for thirteen years forbidden to carry out any armed resistance (a defensive, just war) against their persecutors who had long been oppressing them and carrying out acts of aggression against them, for all of that time. Rather they were commanded to bear the persecution with patience. Then when the Prophet, peace and blessings be upon him, migrated to Medina, the first verse revealed to him was in Surah 22 (al Hajj), verse 39 whereby it stated that God had permitted the companions to carry out an armed resistance against those who had already imposed war on them. The verse says:

“Permission (to fight against mischief, disruption and oppression) is granted to those against whom (aggressive) war is waged, because they were oppressed and Allah is doubtlessly All-Powerful to help them (the oppressed).”

Critically it was only in the fourteenth year after the proclamation of Prophethood that God allowed the Muslims to carry out what was a defensive war against their persecutors. A further six years passed when the second verse permitting a defensive war was again revealed after the non-Muslim Makkans broke the Treaty of Hudaybia. This Treaty of Peace between the Holy Prophet, peace be upon him (and the Medinans) and the Makkans, was a ‘No War’ Pact for ten years. After the breach by the Makkans, God revealed in the Quran that the Muslims could fight against those who had already started a war against them, thus again permitting a defensive war. Dr Qadri reminded the audience that defensive warfare has always been the right of nations throughout history. Significantly Dr Qadri also stated that all 80 wars that the Prophet, peace and blessings be upon him, was forced to participate in, directly or indirectly, were all defensive.

Speaking at the US Institute of Peace, a prestigious think-tank, Dr Qadri added that jihad offers a guarantee for the establishment of global peace and a welfare-oriented commonwealth of nations and that it is so called ‘jihadist’ groups who have misused the concept for their own evil agenda. Subsequently at the Global Peace and Unity Event in London, Dr Qadri spoke again about Jihad’s popular perception being totally different to its reality. He explained that its literal and etymological meaning is exertion, strengthening, striving and to put extreme effort into

countering evil and achieving good for the pleasure of God and His Prophet, peace be upon him. He also declared that those who commit acts of terrorism on any pretexts have no link with the Prophet, peace be upon him,or the Holy Quran or Islam rather they are to be regarded as a criminals who are out of the ambit of Islam. He declared that Islam stands for peace, tolerance, mutual understanding and dialogue, harmony, mercy, compassion and human dignity. He explained that it condemned violence, militancy, terrorism and brutality. In his words, “At the time of the Prophet, peace be upon him, when human dignity was virtually non-existent, when a system of brutality prevailed worldwide and when racial, religious and tribal discrimination was the norm, Islam stood for the poor, the oppressed, the orphans, women and children, irrespective of their race, culture and religion. Islam came to unify the world, to promote peace and human dignity.”

In his closing words Dr Qadri urged listeners to look into the real message of Islam given by the Holy Prophet, peace be upon him and cited a Hadith from Bukhari and Muslim where the Holy Prophet, peace be upon him, relates a story of an Israelite woman who was punished by God with hellfire because she had killed a cat by depriving it from food and water. In another Hadith, again in Bukhari and Muslim, the Holy Prophet, peace be upon him, related that a lady was rewarded with paradise for saving a dog’s life by providing water for it. After hearing this the companions asked the Prophet, peace and blessings be upon him, whether they would be rewarded if they too performed similar acts of kindness to animals, to which the Prophet, peace be upon him, gave an affirmative answer and declared that any act of kindness shown to any living being would be rewarded on the day of judgement.


Dr Qadri at the World Economic Forum 2011

Dr Qadri speaking about Jihad at Geogetown University in Washington DC

“JIHAD BIL QITAAL MEANS JUST WARFARE CARRIED OUT IN ONES DEFENCE OR A ‘DEFENSIVE STRATEGY AGAINST AGGRESSION’ WHICH CAN ONLY BE CARRIED OUT AFTER FIVE SPECIFIC CONDITIONS HAVE BEEN FULFILLED, NONE OF WHICH ARE OFFENSIVE.”


Dr Qadri explained that If Islam has condemned the violent killings of animals then it would undoubtedly condemn the killing of non-combatant human beings.

Movingly Dr Qadri cited a hadith whereby the Holy Prophet, peace be upon him, declared the safety and security of the people of Nejran, (a majority of Christians and Jews); with the words; “God is the Protector and Muhammad the Messenger is the Guardian of all lawful rights on the people of Nejran. Those who are present and those who are absent, their lives are safe, their families are secure, their affiliates are secure, their possessions are secure, their houses are secure and their families are secure. They will have freedom of religious expression, bishops and priests will not be removed from their posts and all worshippers will be given full protection. They will not be oppressed and no person in my community will be allowed to commit any crime or acts of injustice against these people because Allah and His Prophet have provided them with security”.

In relation to the present Dr Qadri explained that Muslims living in the West who enjoy all legal, constitutional and judicial rights; financial privileges and socio-economic support would

be committing gross acts of criminality and contravening the teachings of Islam if they were to attack the non-Muslim population through any terroristic means. He added that Muslims who do wish to do so should migrate to their ‘homeland’.

More recently Dr Qadri was invited to the prestigious World Economic Forum in Davos 2011 notably the only Islamic scholar to be given this request, to speak on the topic of the ‘reality of terrorism’. In his well received discourse, he stressed the importance and the pressing need for the understanding of the Islamic concept of Jihad in its correct perspective and further elaborated on its real meaning in the context of the modern world.

In all four highly anticipated events, Dr Qadri effectively clarified all misconceptions about jihad and brought to light its beautiful reality using detailed evidence from the Quran and the Sunnah. It has undoubtedly been a great and imperative contribution to the discourse.

The writer is a lecturer in Law.

“THE COMPANIONS OF THE PROPHET, WERE FOR THIRTEEN YEARS FORBIDDEN TO CARRY OUT ANY ARMED RESISTANCE (A DEFENSIVE, JUST WAR) AGAINST THEIR PERSECUTORS.”


A common perception exists that politics is a dirty and dishonest business involving back-room deals, promises made by those with no intention of keeping them and little regard for what is right or wrong and good or bad. Pragma-tism and expediency seem far more important than consistency in morality.

I am not a politician. I am a scholar of defence and security who has closely studied politics for decades without ever having wanted to enter the political arena. I have nonetheless found my-self intimately involved in many national and in-ternational decision-making processes and have thus observed and interacted with politicians including state leaders and heads of govern-ment departments. My thoughts on the tricky relationship between politics and morality are thus informed by both significant research and inclusion within high-level political activities.

Muslims have a role model for every aspect of life: the Prophet Muhammad, pbuh, who served not only as a spiritual guide but also as the leader of an ever-increasing community of believers who eventually came to number scores of thousands in his lifetime. He had to serve simultaneously in roles that today we might associate with, say, a president, a chief justice, a home secretary and a foreign minister. The Prophet, pbuh, decided all key issues relating to the Ummah’s wellbeing in-cluding its legal practices, taxation system, rela-tions with allies, security arrangements and even

its military campaigns. In this sense, the Prophet, pbuh, was a politician. I wish we had politicians today of his remarkable transparency, consisten-cy, fairness and integrity. Sadly we do not have leaders of his calibre.

That is not to say that all politicians nowadays are entirely lacking in these attributes. Particu-larly but not exclusively in democracies, many politicians choose community and national leadership precisely because they want to serve their communities. They want to improve society and raise the quality of life of their constituents. They may not be as perfect as our own beloved role model, yet their spirit of altruism and their basic integrity are commendable. If our local and national governments were composed exclu-sively of men and women like this, and not also of people of dubious character and conduct, we would certainly be more prosperous and secure as well as more respectful of our leaders and tol-erant of their human failings.

Even if we were to assume that all politicians were constantly moral, we would still have po-litical divisions between our leaders that would in turn create divisions within the wider elector-ate. Likewise, differences within the electorate would themselves produce differences at the top. This is because in pluralistic and multicul-tural states we all tend to have different political outlooks and aspirations.

“POLITICS, FAITH AND MORALITY:THE COMPLEXITIES OF AN AWKWARD RELATIONSHIP”DR JOEL HAYWARD

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“THE PROPHET, PBUH, DECIDED ALL KEY ISSUES RELATING TO THE UMMAH’S WELLBEING INCLUDING ITS LEGAL PRACTICES, TAXATION SYSTEM, RELATIONS WITH ALLIES, SECURITY ARRANGEMENTS AND EVEN ITS MILITARY CAMPAIGNS. IN THIS SENSE, THE PROPHET, PBUH, WAS A POLITICIAN.”


that are contrary to Islam.

One of the problems of representative political leadership is that it requires politicians to do what is right and good for those they represent and to put the needs and aspirations of those people above those of whom they do not represent. In other words, British politicians are profoundly responsible for the wellbeing of British citizens but are far less responsible for everyone else. The British Government has no greater respon-sibility than to protect Britons and their interests and therefore they must do whatever is necessary to fulfil that responsibil-ity. Doing so is not only morally necessary; it is morally good. What is good for Britons, on the other hand, might not be good for non-Britons. During the age of Empire, for instance, Britain’s need for raw materials and new markets — necessary for the good of British citizens — drove it to conquer and colonise large sections of Asia, Africa and even the Americas. For many indigenous populations this was not good.

Similarly, consider the position of the United States. Its gov-ernment rightfully has no higher moral responsibility than to ensure that Americans are safe, healthy and prosperous. Yet the strategies created to satisfy that responsibility have some-times led to foreign policies that, while undoubtedly benefit-ing Americans directly by strengthening and safeguarding the American economy — which is good — have reduced the wellbeing and security of people elsewhere in the world. For instance, hundreds of thousands of people have died or de-creased in living conditions during recent interventions in the Middle East. This is not good.

Finding a way to overcome this paradox or conflict of interests has proven almost impossible for the United States. Indeed, its clumsiness in foreign affairs has so alienated some non-Amer-

icans that the safety of Americans both at home and abroad has decreased significantly. We see this in the so-called “War on Terror”.

It gets even more complicated. Although many foreign inter-ventions seem to be based on realism, pragmatism and expedi-ency — that is, on things necessary for the physical and mate-rial welfare of the state’s own citizens — in actual fact they are often based on morality and idealism of a far more universal nature. Even for those of us who might disagree with Tony Blair’s rationale for taking Britain to war against Afghanistan in 2001 and Iraq in 2003, it is hard to deny that he did so for what he genuinely believed were morally compelling reasons. Par-ticularly in the case of Iraq, his decision was highly unpopular and he faced stiff opposition even from his own Cabinet. Yet he pushed on regardless with obvious moral forcefulness even though he recognised that he was harming himself politically by doing so. I wish that Mr Blair had not taken Britain to war in 2003. I am certainly not alone in that view. Yet if you were to ask me whether I favour politicians who make their decisions based on true inner conviction over those politicians who make them only with votes in mind, I would tell you that I prefer the former.

Even my position here is weakened through complication. I admire men and women of obvious morality; people who live by and advocate a framework of decision-making which is con-sistent, coherent and clear, and which stresses equality and jus-tice. Yet I find it exceedingly distasteful when even these peo-ple sometimes make bad choices for good motives. I find this as hard to swallow as those occasions when politicians make good choices for bad motives. How much better it would be if we lived in a world in which all politicians made only good choices for only good motives. This view is naturally highly uto-

Scholars broadly categorise political philosophies as either “idealist” or “realist”. By the former (idealism) they mean that many citizens and their chosen representatives are motivated primarily by ideological factors; that is, by overarching ideas. These can include such things as cultural beliefs or ambitions, secular or religious philosophical aspirations or adherence to particular views on esoteric concepts including justice and freedom. Realists, on the other hand, are seen by many scholars as being different from idealists in terms of both motivations and actions. Realists supposedly place more focus on the ex-istential (the physical or “real”) wellbeing and needs of the citi-zens of the state and on known certainties, and they place less focus on any sets of inner beliefs or moral concerns and almost no emphasis on uncertain and intangible ideas that cannot de-monstrably and measurably improve the “real” quality of life. Many idealists label realism as state-promoted “self-interest,” “national interest,” or even worse.

It may seem that Muslims, being members of a faith communi-ty that is inherently ideological, would thus identify themselves with political idealism and would therefore vote for those par-ties — which in the west are mainly the liberal parties — which seem to support an idealistic worldview. Ironically, across the globe and certainly in Britain, Muslims tend not to support political idealism. They commonly favour governments that primarily address issues pertaining to their material wellbeing and needs. Almost all governments in nations with Islamic ma-jorities are conservative (and in some cases authoritarian) with a strong emphasis on the maintenance of social order and the common good through firm legal and policing structures.

This seeming inconsistency is certainly not a criticism of the Islamic community. If we think about the administration of President George W. Bush, phrases like “hawks” and “neocons”

come to mind. His government seemed highly representative of the realist position. It focused (some say excessively) on over-seas military ventures that aimed to provide physical security to Americans and their economic interests. His government also had a hard core of pragmatism in its domestic policies. Yet the President himself was highly religious and ideologically motivated and he gained a lot of his support from the Chris-tian members of the American electorate. They believed that he and his policies best represented what was right and good. These of course are moral perspectives. They are ideological and, in that sense, idealistic views. Liberals — ordinarily associ-ated with idealism — nonetheless detested his presidency.

We see similar paradoxes within the British Muslim commu-nity. One of the strangest observations about Muslim voting patterns has been over-representation of Muslim support for the Respect Party. Muslims seem unusually unconcerned that the primary ideology of the Respect Party is atheistic (that is, godless) socialism and Marxism. These atheists enjoy gaining Muslim votes not because they come from a faith community (indeed, they are anti-faith), but merely because, after all, votes are votes and thus a means to an end.

We certainly have no evidence that, even in democratic states which offer political representation across the full spectrum of positions, Muslims vote for parties or individuals that stress the primacy of beliefs or philosophical aspirations akin to those embedded within Islam itself. In the United Kingdom, for ex-ample, not only do many Muslims vote either for the Conserva-tives or for the atheistic position advanced by Respect, but they also tend to ally themselves with any individuals who seem to stand alongside them on one issue only — being pro-Palestine and anti-Israel — despite them having nothing else in common and indeed representing many political and personal views

“AN ACCOMPANYING IRONY IS THAT THE WEST, WHICH PROCLAIMS HUMAN RIGHTS AND HAS THE HIGHEST STANDARD OF LIV-ING, UNDENIABLY BENEFITS FROM ITS RATH-ER ONE-SIDED ECONOMIC INTERACTION WITH THE REST OF THE WORLD.”


pian and sadly unrealistic.

These examples highlight a strange moral complication within western democracies. The premise of democracy is that deci-sions should be made by representatives of the majority for the good of all citizens. Yet in pluralistic and multicultural societies it is impossible to make decisions that have the same effect on everyone. There is truth in the old adage, “you can’t please all of the people all of the time.” With this in mind, politicians do their best to satisfy the needs of most — as many as possible — people. This superficially may seem highly reasonable, but it has led to some of history’s vilest excesses. The Nazi genocide of Jews, for example, resulted from the sincerely held belief of leading Nazis that most Germans would be better off without Jews among them and influencing them.

These sorts of horrors thankfully gave rise to wonderful ad-vances in international humanitarian law. The Universal Decla-ration of Human Rights (1948) provided the first global expres-sion that all humans everywhere possessed certain inalienable rights to which they are inherently entitled regardless of race, colour, sex, age, religion, culture or any other possible factor. However wonderful this and other international treaties are, they have nonetheless failed to make a significant impact on the way that states, peoples and communities have regarded themselves and each other. These wonderful treaties have not created a global political morality. Our state-centric world is still pulled between the seemingly competitive forces of ideal-ism and realism. An accompanying irony is that the west, which proclaims human rights and has the highest standard of living, undeniably benefits from its rather one-sided economic inter-action with the rest of the world.

Readers might be asking the question about governmental morality that also bothers me: why have western governments seemed so tolerant of the non-democratic and seemingly im-moral governments in Muslim-majority lands? Western gov-ernments knew for decades, for example, that the Egypt ruled since 1981 by the autocratic Hosni Mubarak was no model of liberal values and human rights. It was not a “good” place for all or even most citizens. Yet the United States and other western nations apparently turned a blind eye to widespread repression, torture of political prisoners (also frequent in Tuni-sia), corruption at the highest levels and grinding poverty. The apparent inconsistency and tolerance of immorality seem hard to explain, especially by nations which have sent troops into Islamic lands in the name of morality and democratic values.

Yet the question needs answering, especially because the inva-sions of two Islamic lands during the last decade seemed so disproportionate and unpalatable (thus, wrong and bad) to most of the world’s 1.6 billion Muslims — and a vast number of non-Muslims — that the Coalition inadvertently drove a wedge deeply between its member nations and much of the Muslim world.

My own sincerely held assessment is that western states do detest tyranny and villainy. Yet they also dislike instability, un-certainty and unpredictability. With global trade, commerce and security now being interconnected to such complex and almost total levels, governments like ours rely to a phenomenal degree on stability and certainty. They are acutely aware that the unravelling of a single nation’s economy or security has the potential to cause worldwide financial and strategic calamities. That would clearly not be good.

With major nations like Saudi Arabia and Egypt playing central roles in our economic fortunes, not to mention in managing the complex and fragile strategic balance within the Middle East, western governments have preferred the stability and cer-tainty they offer — even while cringing at their corruption and human rights abuses — to the alternative: popular revolutions which might place those states, their wealth, oil and militaries into the hands of, well, who-knows-who?

That is not the same as saying that western governments do not care about oppressed citizens in Muslim lands. They do care, and have long wanted democratic reforms. They would be delighted if more Middle Eastern states were to embrace the democratic ideals of equality, freedom and fairness even if those states did not adopt our particular models of representa-tive government. Yet for reasons of economic and strategic sta-bility and predictability, they would prefer evolutionary transi-tion, not revolutionary chaos.

My purpose in writing this article is to highlight the complex-ity of political governance and the attachment to it of moral codes. Yes, politics and politicians do seem highly imperfect and frequently bother us with moral weaknesses or failings. This should not surprise us. The Noble Qur’an reveals that, aside from the prophetic line, all humans are flawed by poor judge-ment and sin and in need of redemptive grace. Its revelation nonetheless gives us an example of how individuals should live and interact with each other. If we all followed Qur’anic guid-ance we would stand a far greater likelihood of creating just and inclusive societies governed by selfless and morally con-sistent leaders.

Dr Hayward’s contributions to Al-Hidayah represent his personal views only.

Dr Joel Hayward is the Dean of the Royal Air Force College. He is also a Director of the Royal Air Force Centre for Air Power Studies (RAF CAPS), the Head of King’s College London’s Air Power Studies Division and a Professor of Strategy at the Indonesian Defense University. He is the author or editor of eight books as well as many book chapters and journal articles, some of which have appeared in German, Russian, Portuguese, Spanish and Serbian translations. He lectures widely throughout Europe, Asia and beyond on various de-fence and security topics and on the Qur’anic concepts of war and justice.

“THE PREMISE OF DEMOCRACY IS THAT DECISIONS SHOULD BE MADE BY REPRESENTATIVES OF THE MAJORITY FOR THE GOOD OF ALL CITIZENS. YET IN PLURALISTIC AND MULTICULTURAL SOCIETIES IT IS IMPOSSIBLE TO MAKE DECISIONS THAT HAVE THE SAME EFFECT ON EVERYONE.”

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In our formal and informal debates and discussions on the plight of the Muslims, there is always an unmistakable reference to the glorious past. In a way, this past characterized by the real and supposed heroics and achievements has become a reference point and identity for Muslims. Such is the level and depth of despondency currently ruling the roost among different strata of the Muslims that they derive their sense of worth from the past allowing it to define their present.

Today the Muslim world presents a classic picture of a house divided against itself. There are more divisions in their ranks today than was the case in the past. Rather than allow religion to define their collective identity, Muslims have allowed sectarian, lingual, ethnic, and racial parameters to define them. Little wonder if the binding force amongst them is on the decline. Another reason which explains their present-day predicaments and is responsible for sharp divides in the Muslim world is the de-linking of religious knowledge from the secular sciences. When the Muslims were masters of the all they surveyed in the good old days, there was no split between religious and secular sciences and both were taught at the seminaries or Madaris. The word ‘Madrassa’ referred to an educational institution contrary to what it is referred to as today.

The reason why the Muslims held the sway over large continents is discernible from just this example. During the reign of Mamoon-ur-Rashid, the Muslim empire established a grand think tank known as Dar-ul-Hikma for the translation of Greek philosophy into the Arabic language. The ideas were

modified in the light of the Holy Quran and Hadith. Such a forum presented an opportunity for the sharing of ideas and an exchange of views. There was no division between the religious and the secular, which defined the Muslim political thought. The experts of the Holy Quran and Hadith were also the experts of modern sciences such as Physics, Chemistry, Biology, and Sociology etc.1

At a time when the European world was mired in darkness, Spain under Muslims was a bright star on the horizon of the world civilization. The Arabian Peninsula was known for fighting and bloodshed amongst antagonist tribes before the advent of Islam. With the arrival of Islam came emancipation of a people previously bound in shackles of exploitation. Through Islam they entered into an unbreakable relationship of brotherhood and rendered disparate people into an irresistible and unified force. This is because of the deep and penetrating influence of Islam on the Arab psyche, culture, and ethos, that former Arab Bedouins turned out to be the masters of one third of the known world in a short span of three decades. Such was the overwhelming power of the Muslims that the contemporary mighty Persian and Roman empires chose to submit themselves before the new-found Muslim glory and prowess.

In the words of Ibrahim Madkour:

“In any society, culture is the offspring of many factors: human potential, creative consciousness, intellectual and spiritual

ANALYSING MUSLIMS’ DOWNFALL HUSSAIN MOHI-UD-DIN QADRI

“ONE DOMINANT REASON AS TO WHY THE MUSLIM WORLD HAS GONE DOWN SO LOW IN EVERY WALK OF LIFE SUCH AS POLITICS, AND ECONOMICS ETC IS THE ABSENCE

OF UNITY IN THEIR RANKS.”

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The above-mentioned shows the Muslims at the pinnacle of their civilization, glory and height of material progress. However, they have been going down the drain ever since and are now stuck in the worst ever downfall in their history.

Three types of models were used in the past as far as religions are concerned, in an effort to create artificial oneness among them. These models are unification, assimilation and integration. The unification approach sought to bring religions together without understanding their inherent distinctions and characteristics. Different efforts premised at unification were made in the past to create reconciliation among religions but they could not bear positive outcomes. Mughal emperor Akbar, in 16th century India, tried to bring Muslims and Hindus together by contriving his own ‘Din-e-Elahi’ (Divine Religion), which he thought could be rendered into a state religion to establish a fundamental commonality among diverse peoples and a common identity. This was an unnatural way of integration, and ultimately a failure.

Likewise, the example of assimilation is best reflected in the philosophy of amalgamating ‘Ram’ (Hindu god) and ‘Raheem’ (Muslim God) espoused by the leaders of the Bakhti Movement, which could not succeed. The basic reason behind the failure of these efforts was their unrealistic approach, which served to eliminate faith-based identity by imposing a uniform religion, foreign to all. Contrary to these, Islam has always supported and projected the idea of integration. The Islamic faith acknowledges the distinctions and attributes of all religions. It enjoins upon its followers to accept and respect diversity. The integration approach presents a way out of our present-day challenges and lays the ground for sustained interfaith dialogue and harmony in the world. If these imperatives are fulfilled, peace can be restored to this otherwise blighted world.

One dominant reason as to why the Muslim world has gone down so low in every walk of life such as politics, and economics etc. is the absence of unity in their ranks. Sectarianism has played havoc with the idea of unity. Theirs is a house smashed to the ground due to internal divisions and rifts. Sectarianism is also responsible for the status quo and the presence of undemocratic orders. All attempts at revolution and change within the Muslim Ummah have failed due to sectarian affiliation and tendencies of those meant to spearhead the movement.

Today younger generations of Muslims are highly disgruntled and disappointed with the way their countries are being run, afflicted with sectarian conflicts and turf-wars. Sectarianism has played a major role in alienating them. When they look for solutions, they are handed down prescriptions with prominent sectarian undertones. They fail to grasp the original Islam in a plethora of narrow-minded and sect-based versions of Islam, which are currently on offer. There is a need to rethink and review this state of affairs. We need to identify those responsible for making things so murky and confused. We must know that we are answerable to Allah Almighty and His Prophet (SAW) for our deeds.

We can allow this state of affairs to persist at our own peril. It is unfortunate that no serious efforts have been made to resolve the issue and if they have then they have been more cosmetic in nature, meant only to sweep the entire matter under the carpet. The models of unification and assimilation failed miserably so far as the goal of achieving the sectarian harmony is concerned.

I would recommend the integration approach to resolve this age-old riddle for good. Sects are a reality which cannot be wished away. If the unity within the broad stream of the Muslim Ummah is our ultimate objective, then we need to start by acknowledging and accepting the differences that exist amongst various sects instead of making them a

vitality, real achievement and progress and freedom, among others.”2

Early eighth century A.D. showed that the Arab society was set for extraordinary cultural achievements unknown to the civilized world hitherto. Blessed with creative activity generated by the advent of Islam, the Arab consciousness registered phenomenal progress in various fields. The Muslims laid the foundations of a glorious civilization in Spain which still embellishes the pages of medieval history. In the words of Philip K. Hitti:

“Muslim Spain wrote one of the brightest chapters in the history of medieval Europe.”3

The Arabs founded Astronomy during the early period of the Abbasid Caliphate. During the middle of the 10th century A.D. the Muslim rulers of Spain patronised astronomical studies in particular. Khwarizmi had written a valuable treatise on astronomy and compiled his tables (Zij) which after two centuries were revised by a Spanish astronomer Al-Majriti which was later translated into Latin by Adelard of Bath.4 This remarkable work laid the foundation-stone upon which was raised the edifice of later astronomical pursuits both in the East and the West. Moreover, it replaced all earlier tables of the Greek and Indian astronomers.5

Al-Zarqali (Azrachel: 1029-1087 A.D.) was a renowned Spanish astronomer. Jabar Ibni Aflah was another illustrious Spanish astronomer of the 12th century, whose famous book “Kitab ul Hayat” (Book of Astronomy) was later on translated into Latin by Gerard of Cremona. In the words of Philip K.Hitti:

“Finally it was through Spanish channels that the Latin West found its oriental inspiration in astronomy and astrology. The leading Muslim astronomical works were translated in Spain into Latin, and the Alfonsine tables compiled under the aegis of Alfonso X in the 13th century were but a development of Arab astronomy.”6

The Arabs in Spain revolutionized the field of agriculture and developed it on an unprecedented scale. According to K. Jamil Ahmed:

“Hardly any country of medieval times enjoyed greater agricultural prosperity than Muslim Spain.”7

The Spanish Muslims made great strides in the field of Botany and developed horticulture to a high degree of perfection. According to G. Sarton:

“Al Ghafiqi was the greatest expert of his time on samples. His description of the plants was the most precise ever made in Islamic history; he gave the names of each in Arabic, Latin and Berber.”8

Medicine was another area which interested the Spanish Arabs a great deal and they took to its study very assiduously. In the words of Hitti:

“Most of the Spanish Arab physicians were physicians by avocation and something else by vocation.”9

The credit for greatest achievements in medieval surgery goes to Az-Zaharawi of Moorish Spain. This area was almost neglected by Muslim physicians who did not pay much attention to it. As in the words of K. Jamil Ahmad:

“It was translated into several European languages and the famous French surgeon Guy de Chauliac benefited from one of its Latin translations.”10

“TODAY YOUNGER GENERATIONS OF MUSLIMS ARE HIGHLY DISGRUNTLED AND DISAPPOINTED WITH THE WAY THEIR COUNTRIES ARE BEING RUN”


matter of life and death. The acceptance of diversity must pave the way for emphasis on commonalities and shared values. Mosques and other religious institutions should not be used to fan fires of differences among sects. Intellectual discussions which often are the cause of sectarian tensions must be held behind closed doors. The tendency to make these differences public must be shunned.

In order to comprehensively deal with the sectarian issue, there is a need to bring about fundamental changes in the educational system. It also calls for sweeping reforms in the structure and syllabi of religious seminaries or Madaris. The present syllabi being taught at various seminaries tend to promote sectarian interests. It is highly narrow-minded and produces a generation of conservative Mullahs who have myopic vision and are strongly attached to their sects and regard them as Islam. According to a study undertaken by Pakistan Education Statistics 2005-2006, the total number of seminaries belonging to different sects is 12,153 and the present enrollment of these institutions is 1,512,44511 Such an overwhelming number of students get a daily dose of sectarianism and narrow interpretations of the texts of the Quran and who have no exposure to the outside world. Once they pass out of these seminaries, they become a pawn in the hands of their sectarian handlers.

I have a firm conviction that our raging problems have a religious background which cannot be resolved unless we bring about fundamental reforms in the syllabi of our Madaris. They need to be opened up to the outside world and amalgamated into the mainstream. This is possible if a uniform religious education up to a certain level is prescribed for every category of students. The coupling of religious and secular sciences at our education institutions and universities of all hues and colour presents the best solution in the given circumstances. The Minhaj University (Lahore, Pakistan) is a classic example in this regard where religious subjects are imparted along with the modern education. Scholars of this great seat of learning are playing their due role in propagating the true message of Islam and promoting peace, harmony and love in the world.

I also have a request to make to parents. They must educate

and train their children for the sake of Islam instead of making them a prop of their old age. Our great religion, Islam, is and must be over and above everything else. Mothers also have an equally important role to play in educating their children. We need people who are experts of religion on the one hand and experts of modern sciences on the other. Today we need our educational system to be structured on these lines and geared to achieve this objective.

This is no doubt a daunting challenge. We can accomplish this if we make our intentions pious and are determined to achieve our objectives come what may. Let us resolve to work towards this end.

.................................1. G Sarton, A History of Science. Ancient science through the Golden

Age of Greece, Cambridge, Mass: Harvard University Press, 1952.2. Ibrahim Madkour, Filsafat Islam : metode dan penerapan ; bag.

I/, Paris, 1988.3. Philip Khuri Hitti, History of the Arabs, Revised: 10th Edition, Pal-

grave Macmillan; (September 6, 2002).4. Jonathan Lyons, The House of Wisdom: How the Arabs Transformed

Western Civilization; Bloomsbury, August , 2002.5. Michael H. Morgan, Lost History: The Enduring Legacy of Mus-

lim Scientists, Thinkers, and Artists; National Geographic, June, 2007.

6. Philip Khuri Hitti, History of the Arabs, Revised: 10th Edition, Pal-grave Macmillan; (September 6, 2002).

7. Jamil Ahmed, Hundred Great Muslims; Kazi Publications (USA), Chicago, 1987.

8. G Sarton, Introduction to the History of Science, (I. From Homer to Omar Khayyam. — II. From Rabbi Ben Ezra to Roger Bacon, pt. 1-2. — III. Science and learning in the fourteenth-century, pt. 1-2. 1927-48.) Baltimore: Williams & Wilkins.

9. Philip Khuri Hitti, History of the Arabs, Revised: 10th Edition, Pal-grave Macmillan; (September 6, 2002).

10. Jamil Ahmed, Hundred Great Muslims; Kazi Publications (USA), Chicago, 1987.

11. Pakistan Education Statistics 2005-2006T1, Ministry of Educa-tion, Government of Pakistan, http://www.moe.gov.pk/educa-tionalstatistics.htm

ALL ATTEMPTS AT REVOLUTION AND

CHANGE WITHIN THE MUSLIM UMMAH

HAVE FAILED DUE TO SECTARIAN AFFILIATION AND TENDENCIES OF THOSE MEANT TO SPEARHEAD THE MOVEMENT......................................................................

http://en.wikipedia.org/wiki/Philip_Khuri_Hitti

http://www.amazon.com/Lost-History-Enduring-Scientists-Thinkers/dp/1426202806/ref=pd_bxgy_b_text_b

http://www.amazon.com/Lost-History-Enduring-Scientists-Thinkers/dp/1426202806/ref=pd_bxgy_b_text_b


http://www2.kazi.org/kazi/


http://www2.kazi.org/kazi/


A MYSTICAL VOYAGE INTO THE SPIRITUAL PRONOUNCEMENTS OF SHAYKH ABD AL-QADIR AL-JILANI AND JALAL AL-DIN AL-RUMIKHADIJA QURRAT-UL-AIN

“BOTH SUFIS - SHAYKH ABD AL-QADIR AL-JILANI AND MAWLANA JALAL AL-DIN AL-RUMI - HAVE EQUALLY EMPHASIZED ON THE ABSOLUTE TRUST IN ALMIGHTY ALLAH AND TRUE OBEDIENCE TO HOLY PROPHET.”

Tasawwaf (Sufism) as a science has evolved from the Quranic and hadithic concepts of Tazkiyyah and Ihsan, just as fiqh has evolved from ‘Islam’ and Aqeedah/creed has evolved from ‘Iman’. All three Iman, Islam and Ihsan are mentioned together and are explained as Deen in the famous ‘hadith of Jibraeel’ narrated in both Bukhari and Muslim. All great classical scholars were also sufis as well as being great mufassireen and muhaditheen (interpretors of Quran and Hadith) of their times. Most of them wrote books on this subject before books on hadith were compiled. The first person to use the term ‘tasawwuf’ was Imam Malik.1

Tasawwuf means being truthful with the truth and on your best behaviour with the creation of Allah (Abd al-Qadir, 1997). Sufism is a science which deals with the reparation of the heart and its association with Almighty Allah. The basic ideology of Sufism is to keep all the worldly desires and joys absent from our hearts so that our Lord and His love can make inroads into our hearts. According to one of the great Sufis, Shaykh Abd al-Qadir al-Jilani, a Sufi is the one who is clear of blights of the lower self, devoid of its blameworthy characteristics and travels to one whose ways are praiseworthy and admirable.

>>


The second point that is comparable in the teachings of both Sufis is the freedom from gold and silver as Rumi describes in his poetry. He advises the Muslims not to be captive of worldly desires and wealth and not get entrapped by worldly snares (Turkmen, 2002, pp. 77–79; and Abd al-Qadir, 1992, p. 15). According to Rumi the essence of life does not lie in worldly wealth and joys, but rather it is present in love and acceptance of Almighty Allah. Shaykh Abd al-Qadir al-Jilani has focused on a similar idea. He states that this world’s wealth, ornaments and charming influences are deceptive and poisonous. We have to escape from the world’s greed and lust and detach ourselves from the love of the world (Abd al-Qadir, 1992, p. 15). According to him if the worldly desires live in our hearts then there is no room for Almighty Allah to enter. So if we detach ourselves from the world then we will be able to attach ourselves with Almighty Allah and would enjoy pleasant blessings of the life hereafter.

The third similarity between Shaykh Abd al-Qadir and Mawlana Jalal al-Din al-Rumi is the State of Extinction (fana) - annihilation of one’s self that they have talked about (Abd al-Qadir, 1992, p.16; and Turkmen, 2002). Shaykh Abd al-Qadir states that fana signifies our lower self, and our isolation and detachment from the desires of the lower self (Abd al-Qadir, 1992, p. 16). According to him fana also means getting rid of selfish interests by attaching ourselves to the will of Allah and by coming under the control of the commandments of Almighty Allah. Rumi on the other hand describes this concept in different words in a more analogical way. He says that we should ‘extinguish our

fire of lust with the water of divine light’ (Turkmen, 2002, p. 60). In other words he advises Muslims to pour water on the fire of passion of worldly desires so that the fire may change into light and the love of Almighty Allah. He also says that we would certainly break our jar of selfhood if we discover the sweet and endless spiritual ocean which he refers to as the light and endless desire to gain the love of Almighty Allah.

These were the similarities between the teachings of Shaykh Abd al-Qadir al-Jilani and Mawlana Jalal al-Din al-Rumi. As I mentioned earlier, there are no contradictions between different Sufis and their ideologies. However there are certain teachings that have been emphasized more by one saint and less by another, and this is the case in the pronouncements of Shaykh Abd al-Qadir and Mawlana Rum.

Shaykh Abd al-Qadir has conveyed his spiritual message and ideologies through books and lectures and has adopted the way of a scholarly Sufi; his expression was direct and explicit in the form of spiritual advice and scholarly explanations. On the other hand, Jalal al-Din has best conveyed his message and his divine knowledge through his poetry. He adopted the style of poetic rhyme and narrative stories. His way of expression is often figurative and metaphorical for delivering his divine message.

Shaykh Abd al-Qadir has emphasised the important virtues and moral excellence of Islam. The three main virtues are thankfulness, patience and truthfulness (Abd al-Qadir, 1997, v. 5, p. 134). According to Shaykh Abd al-Qadir thankfulness is, in fact, an act of praising the beneficent person by mentioning his favours. In other words the servant’s thankfulness to his Lord is expressed through praise he offers to Him and it represents his worshipful obedience to Almighty Allah. The second virtue is patience, an act of tolerance to afflictions and hardships in all circumstances. According to Shaykh Abd al-Qadir there are three kinds of patience that are normally obtained by Sufis: firstly, patience for the sake of Almighty Allah, where a person should strictly do what Almighty Allah has commanded him to do and strictly avoid that which is forbidden (Abd al-Qadir, 1997, p. 141). The second kind of patience relates to bearing hardships, in which a person should tolerate all the hardships that come when striving in the path of Allah. The last kind is patience is in anticipation of Allah. In this a person should wait patiently and calmly for whatever Almighty Allah has promised him in the way of sustenance, joyful relief and rewards for hereafter (Abd al-Qadir, 1997, p. 141). The last virtue is sidq—truthfulness; an act of speaking what is true in any circumstance, it also means that no distinction is made between what is believed in private and what is professed in public (Abd al-Qadir, 1997, p. 158).

A person who makes truthfulness a constant practice as a habit

Shaykh Abd al-Qadir al-Jilani (may Allah be well pleased with him) was born in the Iranian district of Gilan, South of the Caspian Sea, in 470AH/1077–8 CE. According to the lunar calendar, he was born on the 1st of Ramadan (Abd al-Qadir, 1992). After his birth, Shaykh Abd al-Qadir’s mother said that on the day of his birth he would not take a sip of milk in the day time and that he would fast for the whole day (Abd al-Qadir, 1992). This indicated that he was not an ordinary person but a man with spiritual and mystical qualities who would fast on the day of his birth to welcome the month of Ramadan (Al-Tadifi, 1998). At the age of 18 Shaykh Abd al-Qadir migrated to Baghdad, Iraq and became a student under illustrious Shaykhs of the time. For 25 years Shaykh Abd al-Qadir roamed the deserts of Baghdad which brought great changes in him and opened his path to many new spiritual experiences (Al-Tadifi, 1998). After attaining the highest status in the spiritual world, Shaykh Abd al-Qadir became known as the Sultan of all saints and was also known among the greatest scholarly Sufis (Al-Tadifi, 1998). Shaykh Abd al-Qadir has written many books that have now been translated in many languages including English and other European languages. His words and teachings are undoubtedly considered among the most precious treasures of Islam.

Mawlana Jalal al-Din al-Rumi (may Allah be well pleased with him) was born on September 30, 1207 CE in the city of Balkh, in modern Afghanistan (Gulen, 2005, p. 11). Rumi attained most of his spiritual teachings from his father Baha al-Din also known as Sultan of the scholars (Gulen, 2005, p. 46). With the death of his father, Jalal al-Din al-Rumi not only lost his father but also a spiritual guide, a friend and source of knowledge and virtue. After this great loss Rumi recovered and found himself in the company of another spiritual guide i.e., his father’s friend Shaykh Burhan al-Din, a great man whom Rumi had admired since childhood (Gulen, 2005, p. 46). After many years of studying under the spiritual guidance of numerous scholars, Rumi finally developed and established within himself a new person who was not the Rumi his surroundings knew but the Rumi that we now know today, the great poet of Almighty Allah, a compassionate humanitarian and above all a true lover of Allah and His beloved Prophet Muhammad (blessings and peace be upon him). Rumi’s love for Almighty Allah was beyond the understanding of a normal person. He wrote books of poetry in the love of Almighty Allah from which two are known worldwide, the Mathnawi and Divan Kabir (Gulen, 2005, p. 46). Rumi never saw himself as a poet, although he was counted among the greatest poets of all times. Rumi once said that poets write poetry to make themselves known, but the poets of Almighty Allah write poetry to make Almighty Allah known (Gulen, 2005, p. 201). Rumi indeed reminds us of the message of true love and acceptance of diversity that is the true essence of Islam.

All Sufi and mystical ideologies and pronouncements discussed by famous Sufis of all times have one thing in common—the Sufi path. All mystics throughout their lives strive for one thing and that is the love of Almighty Allah, for that they detach themselves from the world mentally, and some physically as well. All Sufis have the same path to follow and achieve the same goal, but they use different ways and sources to convey their mystical message to the world. Shaykh Abd al-Qadir al-Jilani and Mawlana Jalal al-Din al-Rumi have many similarities in their mystical pronouncements.

The first pronouncement that both Sufis—Shaykh Abd al-Qadir al-Jilani and Mawlana Jalal al-Din al-Rumi—have equally emphasized on is the absolute trust in Almighty Allah and true obedience to Holy Prophet (blessings and peace be upon him). Shaykh Abd al-Qadir al-Jilani has explained this by mentioning three stages of complete trust and obedience to Almighty Allah: first stage is called tawakkul—complete trust in Almighty Allah and leaving all decisions to Him; second stage is tasleem—complete surrender of oneself; and the last stage is tafwid—an act of complete delegation to Almighty Allah, leaving everything to Him, since He is the decision-Maker (Abd-al-Qadir, 1997, p. 114). On the other hand Mawlana Jalal al-Din al-Rumi has added to Shaykh Abd al-Qadir’s view that human beings’ sustenance is in the hands of Allah and everything that happens is His will (Turkmen, 2002, p. 238). For this reason it is important that we follow His commands, submit to Him and trust Him completely.

“...ACCORDING TO HIM IF WORLDLY DESIRES LIVE IN OUR HEARTS THEN THERE IS NO ROOM FOR ALMIGHTY ALLAH TO ENTER...”

“SIDQ—TRUTHFULNESS; AN ACT OF SPEAKING WHAT IS TRUE IN ANY CIRCUMSTANCE, IT ALSO MEANS THAT NO DISTINCTION IS MADE BETWEEN WHAT IS BELIEVED IN PRIVATE

AND WHAT IS PROFESSED IN PUBLIC.”


is known as sadiq—the truthful (Abd al-Qadir, 1997, v. 5, p. 158). These virtues and moral excellence are the basis of the Sufi path.

Rumi has also extraordinarily emphasised on the universality of love. The major theme of Rumi’s Mathnawi is the love of Almighty Allah and it is in fact a love letter written to the unseen Beloved Almighty Allah (Turkmen, 2005, p. 243). Rumi says that love is above the boundaries of time, space, or even religion as Almighty Allah is the source of every being so He is the source of love as well (Turkmen, 2005, p. 243). We are all His creation and He is indeed the centre of love and everything in the world ultimately leads us to Him. Rumi in his poetic words has mentioned several times that ‘love is the remedy of all illnesses’ and he also says that lovers of Almighty Allah never die because His love cannot be buried.

Shaykh Abd al-Qadir al-Jilani has placed more emphasis on the exoteric - the outer self and the esoteric - the inner self of the person and how the combination of both leads to the ultimate reality and truth of Almighty Allah (Abd al-Qadir, 2000, p. 10). He says that the knowledge is sent down to us in two ways. Exoteric knowledge refers to the Shariah law and the esoteric refers to the direct understanding of Almighty Allah (Abd al-Qadir, 2000, p. 10). He said that in order to reach the truth it is important to have knowledge of both; the inner and outer. He explains through quoting a verse from the Qur’an saying, ‘Almighty Allah has partitioned the two seas, they meet, but there is a barrier that they do not overpass,’ (Lewis, 2000, p. 10). In other words reality cannot be attained and the goals cannot be reached without the combination of both ways of knowledge.

On the other hand Rumi has emphasized more on the spiritual orientation and reason versus spirit (Lewis, 2000, p. 404). Rumi teaches that a man’s purpose is to achieve a proper spiritual orientation and that can be possible through love and adherence to Almighty Allah and not through reasons and skills (Lewis, 2000, p. 404). According to Rumi’s Mathnawi, ‘you attain to knowledge by argument, you attain a craft or skill by practice, but spiritual poverty is won by companionship, not by hand or tongue’ (Mathnawi, 2001, VI Vr:1062; and Lewis, 2000, p. 404). In other words Rumi has said that in order to attain the spiritual knowledge it is important to have a companion or a guide that will lead you to the reality rather than your learned skills. Rumi also emphasized on reason versus spirit. He says that there are two different quests, the intellectual quest and the spiritual quest. The intellectual quest or the senses perceive causes and effects whereas the spiritual quest perceives wonders upon wonders and the whole process of wondrous spirit can lead us to see the truth, the truth of Almighty Allah (Lewis, 2000, p. 400). Rumi has mentioned in his Mathnawi that ‘how much of all this wisdom of the Greeks, don’t forget to read the faithful’s wisdom’ (Lewis, 2000, p. 400; and Mathnawi, 2001

V5 Vr:1763). In other words he says that you can gain much of the world’s knowledge and yet the intellect will only take you far enough to gain worldly success and fame, however if you urge to go on a spiritual journey you will be able to reach further in the light of spiritual guidance to understand the true reality of our mighty Lord.

Shaykh Abd al-Qadir al-Jilani has focused and emphasized more on the compliance of Almighty Allah and seeking His pleasure than Rumi (Abd al-Qadir, 1992, p. 33). Almighty Allah is the decision maker and whatever happens to us is by His decree; either we ask for the suffering to go away or confront it with patience to please the Lord. Our only resort is total surrender and submission to Almighty Allah (Abd al-Qadir, 1992, p. 33). If our life is happy and joyful, we must serve it in gratitude and if it is full of hardships then we must practice total patience and perseverance to seek the pleasure of Almighty Allah (Abd al-Qadir, 1992, p. 33). On the other hand Rumi has focused on the observation of Almighty Allah in every phenomenon of the world. He says that everything that exists in the world is the reflection of its Creator and our Lord; it is the spiritual essence that is in us or in other things that leads us to Him (Turkmen, 2002, p. 331). In Rumi’s Mathnawi it is stated that everyone turns towards some direction, but the saints have turned towards the direction without directions (Mathnawi, 2001 VI. Vr:3712). In simple words Rumi is saying that wherever a person turns around in the world he will find Almighty Allah everywhere because Almighty Allah exists in every phenomenon of the world and we are in the world of Almighty Allah where it is impossible to find anyone other than Him.

Modern day lifestyles force people to engage in an excessive struggle to gain power and make their living luxurious. In that process they kill their spiritual side of being a human (Gulen, 2005, pg. 30). People often do not listen to or read what our prophets, saints, scholars, philosophers and poets have said, but instead they occupy their time in fulfilling their endless desires and hence they almost lose the humanitarian aspect of life (Gulen, 2005, p. 30). In the history of Islam, Shaykh Abd al-Qadir al-Jilani and Mawlana Jalal al-Din al-Rumi stand out as being unique in the broader scope of spiritual perfection. This perfection includes their knowledge, devotion and adherence to Almighty Allah. Both have made this point very clear in their teachings; that the true essence of life lies within the love of Almighty Allah and total submission to Him as a faithful servant. They think their highest, they feel their deepest and they live their best with total surrender, delegation and devotion to Allah.

Sources

1. Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri, 2007, Al- Hidayah lecture series.

2. Al-Jilani, A. (1992). Revelation of the Unseen (Futuh-al-Ghayb).Fort Lauderdale: FL: Al-Baz.

3. Al-Jilani, A. (2000). Books of Secrets of Secrets and the Manifestation of light. Al-Baz: Fort Lauderdale.

4 .Gulen, F. (2005). Rumi’s Thoughts. oneworld: Oxford.5. JILIANI, A. (1997). Sufficient provision for seekers of the path

of truth (Al-Ghunya li-Talibi Tariq al-Haqq) . FL: Al-Baz : Fort

Lauderdale.6. Nicholson, R. A. (2001). The Mathnawi of Jalalud din Rumi:

edited from the oldest manuscripts available. Lahore: Sang-e-Meel Publications.

7. Rūmī, M. (2000). Rumi: past and present, East and West : the life, teaching and poetry of Jalâl al-Din Rumi. Oxford: Oneworld.

8. Tādhifī, M. i., & Holland, M. (1998). Necklaces of gems = Qalā’id al-jawāhir : a biography of the crown of the saints Shaykh ‘Abd al-Qādir al-Jīlānī. Fort Lauderdale, FL: Al-Baz Pub.

9. Türkmen, E. (2002). The essence of Rumi’s Masnevi: including his life and works. Ankara: Ministry of Culture.

“IN RUMI’S MATHNAWI IT IS STATED THAT EVERYONE TURNS TOWARDS SOME DIRECTION, BUT THE SAINTS HAVE TURNED TOWARDS THE DIRECTION WITHOUT

DIRECTIONS.”

“RUMI IN HIS POETIC WORDS HAS MENTIONED SEVERAL TIMES THAT ‘LOVE IS THE REMEDY OF ALL ILLNESSES’ AND HE ALSO SAYS THAT LOVERS OF ALMIGHTY ALLAH NEVER DIE BECAUSE HIS LOVE CANNOT BE BURIED.”

5 AL-HIDAYAH MAGAZINE

Tawhîd or the belief in the Oneness or Unity of Allâh is one of the requisite fundamentals of Islam. Without a correct understanding of Tawhîd, one would be deprived of Allah’s Mercy and the Holy Prophet Muhammad’s (sallallâhu àlayhi wa sallam) intercession. Hence, Tawhîd is the root of all Islamic beliefs without which no other belief is accepted.

Linguistically, the word Tawhîd comes from the Arabic word wahdah which means to “believe in one and reject [any concept of being] more than one.” The scholars of the Arabic language have stated:

“[The word] Tawhîd in Arabic grammar is in the form of tafìl and [is derived] from the root [word] al-wahdah. It means to make something ‘one’. Allah’s Tawhîd means to believe that Allah is One in His Dhât (person/entity), Sifât (attributes) and Afàl (actions) and that none can be partners or similar to Him with these.”

Technically, Tawhîd means that:

“Allah is alone in possessing His Dhât (person/entity), Sifât (attributes) and collective characteristics without any resemblances. There is no second nor partners with Him nor any like Him nor any at His rank.”

AL-HIDAYAH MAGAZINE 44

INDISPENSABILITY OF THE PROPHET IN TAWHÎDRAFIQ AHMAD

“...young less knowledgeable members of the Muslim community who despite having spent very little time studying Islâm seriously, are very hasty in making accusations of shirk (polytheism) upon the masses...”

......................................................


from a pulpit. This places extra emphasis on its content. It does not mean that any one person cannot commit shirk. Rather it establishes that the Ummah as a whole is protected from such a grave transgression as shirk. The beliefs of the greater majority of the Ummah (sawâd al-a`zam) are protected from adopting shirk according to this Hadîth. Accusations upon the majority of the Muslim Ummah by a few modern day groups, largely made up of young individuals have caused much fitna (tribulations) and disunity between Muslims. We also find the Hadîth confirming the fact that many Muslims have become engrossed in competing for possessions and worldly status which has led to murders and in the most extreme of cases, wars between nations.

The classical authority of Islâm in the fields of tafsîr, Hadîth, fiqh and tasawwuf, Shâh Walî-Allâh al-Muhaddith al-Dahlawî states:

“And shirk is to try proving His unique attributes for other than Allâh.”3

Thus, an intention to worship other than Allâh or associate partners with Him must also be involved for one to be accused of shirk.

Sûra Ikhlâs provides a concise yet comprehensive description of Tawhîd and Risala (Messengership). One of the points of interest is the means (wâsita) of the Messenger (sallallâhu àlayhi wa sallam).

This is derived from the following:Allah says: “(O Esteemed Messenger!) Proclaim/Say”

Allâh began Sûra Ikhlâs with the word “(O Esteemed Messenger!) Proclaim/Say: ( )” so its subject matter is Risâla (Messengership). The subject matter of “ - He is Allah” is Tawhîd. Thus if someone attains belief in the existence of Allâh solely via their own efforts, it would be considered as “wahdâniyya” and not Tawhîd. Belief in the Oneness (wahda) of Allah can only be considered to be true Tawhîd if it has been acquired by the means (wâsita) of the Holy Prophet of Allah (sallallâhu àlayhi wa sallam) as this is how the message was delivered to mankind: “Proclaim/Say O Messenger ( )”. It will only form Îmân (faith) if this condition is met.

Believing in the existence of Allâh without the means of the Holy Prophet (sallallâhu ̀ alayhi wa sallam) would be an abstract idea and not Îmân. History is witness to the philosophers of the past such as Socrates, Hippocrates, Aristotle and Plato who delved into debates concerning reality, existence, origin of the universe, humankind, the stars and the heavens. These discussions led to the development of philosophical theories such as rationalism, empiricism and criticism. Emergence of Philosophical schools became prevalent as a result of these discourses based on logical arguments, deductive reasoning and scientific experimentation. Although they concluded that an Absolute Reality did indeed exist, this conclusion remained a mere philosophical idea. Despite acknowledging the existence of a creator, they were deprived of Îmân and the belief of Tawhîd since their view was just that, a view. There is only one reason for this and that was because they had acquired this view without the means (wâsita) of the Holy Prophet (sallallâhu

àlayhi wa sallam).

On the occasion of his farewell address, the Holy Prophet (sallallâhu àlayhi wa sallam) asked his companions certain basic questions about the month Dhul-Hijja, the city of Makkah and the Day of Àrafa. However, instead of answering such obvious questions, the companions expressed their ignorance and total reliance upon the knowledge of the Holy Prophet (sallallâhu àlayhi wa sallam) with the words, “Allâhu wa Rasûluhu a`lam – Allâh and His Messenger know best”. This indicates that they were prepared to believe the Holy Prophet (sallallâhu àlayhi wa sallam) even if he had answered contrary to what their common sense told them:

Narrated by Abu Bakra (radiyallâhu ànhu): The Prophet delivered to us a sermon on the Day of Nahr. He said, “Do you

know what day it is today?” We said, “Allah and His Apostle know better.” He remained silent till we thought that he might give that day another name! He said, “Isn’t it the Day of Nahr?”

We said, “It is.” He further asked, “Which month is this?” We said, “Allah and His Apostle know better.” He remained silent till we thought that he might give it another name! He then said, “Isn’t it the month of Dhul-Hijja?” We replied: “Yes. It is.”

He further asked, “What city is this?” We replied, “Allah and His Apostle know it better.” He remained silent till we thought

that he might give it another name. He then said, “Isn’t it the forbidden (Sacred) town (Bilâd al-Harâm, Makkah)?” We said, “Yes. It is.” He said, “No doubt, your blood and your properties are sacred to one another like the sanctity of this day of yours,

in this month of yours, in this town of yours, till the day you meet your Lord. No doubt! Haven’t I conveyed Allah’s message

to you?” They said, “Yes.” He said, “O Allah! Be witness. So it is incumbent upon those who are present to convey it (this information) to those who are absent because the informed one might comprehend it (what I have said) better than the present audience, who will convey it to him. Beware! Do not

renegade (as) disbelievers after me by striking the necks (cutting the throats) of one another.”4

We learn from this blessed Hadîth that Îmân does not rest upon ones personal knowledge. Rather, it is dependent on the information provided by the Messenger of Allâh (sallallâhu àlayhi wa sallam). It flourishes when one trusts and accepts whatever the Messenger (sallallâhu àlayhi wa sallam) says and when one denounces all notions contrary to that of the Messenger (sallallâhu àlayhi wa sallam). Before the Holy Prophet (sallallâhu àlayhi wa sallam) informed humanity about Allâh, no one was able to conceive, perceive or recognise Allâh. They were unable to know about Allâh through their senses because He is beyond the scope of the human intellect. It was only through the Holy Messenger’s (sallallâhu àlayhi wa sallam) communication that they were able to know about Him. Thus they had to trust the Holy Prophet (sallallâhu àlayhi wa sallam) even before knowing about Tawhîd.

Allah is also free of all shortcomings and bad traits. Al-Imam Ùmar ibn Muhammad an-Nasafi [d. 537AH] in his famous tract on Islamic doctrine also includes those items which are impermissible to believe about Allâh:

“The Originator of the world is Allah, - the One (al-Wâhid),

- the Eternal (al-Qadîm),- the Living (al-Hayy),

- the All-Powerful (al-Qâdir),- the Knowing (al-Àlîm),

- the Hearing, the Seeing, the Willing, the Decreeing;He is not an attribute, nor a body (jism), nor an element

(jawhar), nor a formed [entity], nor a limited [entity], nor a numbered [entity], nor a partitioned [entity], nor a divided [entity] and nor an expired [entity]; He is not described by

quiddity and nor by modality (kayfiyya); He does not exist in any ‘place’ (makân) and nor does any [form of ] ‘time’ overcome

Him; Nothing resembles Him; Nothing departs from His knowledge and [nor from] His power. He has eternal qualities [which are] existing in His being; they are not He and nor are

they [anything] other than He.”1

We often find young less knowledgeable members of the

Muslim community who despite having spent very little time studying Islâm seriously, are very hasty in making accusations of shirk (polytheism) upon the masses including, surprisingly, scholars who have studied the faith for decades! Such brothers of ours should humble themselves and desist from making loose accusations, especially in light of the following authentic Hadîth in which the Holy Prophet (sallallâhu àlayhi wa âlihî wa sallam) foretold that he does not fear his Ummah committing shirk after him.

Narrated Ùqba bin Âmir (radiyallâhu ànhu): Allah’s Apostle (sallallâhu àlayhi wa sallam) offered prayers over the

martyrs of Uhud. He then climbed the pulpit as if bidding farewell to the living and the dead and said, “I shall be there

as your predecessor at al-Hawd before you (on the Day of Resurrection) and it is as wide as the distance between Ayla and al-Juhfa. I do not fear that you will commit shirk after

me, but I am afraid that worldly life will tempt you to compete with each other for it and you would be destroyed as those

who were destroyed before you.” Ùqba said: That was the last look which I cast on Allah’s Messenger on the pulpit.2

The words transmitted by the companion (Sahâbî) Ùqba ibn Âmir (radiyallâhu ànhu), indicate that this was the last sermon delivered by the Holy Prophet (sallallâhu àlayhi wa sallam)

“Believing in the existence of Allâh without the means of the Holy Prophet (sallallâhuàlayhi wa sallam) would be an abstract idea and not Îmân.”

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47 AL-HIDAYAH MAGAZINE AL-HIDAYAH MAGAZINE 48

In Sahîh al-Bukhârî, it is stated under the reason for the revelation of the verse: “And, (O Esteemed Beloved,) warn your close relatives (of Our torment).”5, that he (sallallâhu àlayhi wa sallam) climbed to the top of Mount Safâ and assembled his relatives from Makkah asking them: “If I should inform you that there is an army behind this mountain ready to launch an assault on you, will you believe me?” All of them replied that they would believe him.

The Holy Prophet (sallallâhu àlayhi wa sallam) made them acknowledge his truthful and faithful nature as evidence prior to making an announcement of Tawhîd. Those who professed in his (sallallâhu àlayhi wa sallam) announcement of Tawhîd had to affirm belief in him first.

The Holy Prophet (sallallâhu ̀ alayhi wa sallam) asked how it was that they would believe him without having seen the army. They responded by saying that he was honest, that they had never heard him tell a lie, that he always spoke the truth which is why they would believe in him. The Holy Prophet (sallallâhu àlayhi wa sallam) replied: “If you consider me trustworthy and have blind faith in what I say, then I tell you that Allâh is One. You too should believe that He is one [without having seen Him].” Those who accepted these words of the Prophet (sallallâhu àlayhi wa sallam) became believers whilst those who rejected his saying, became unbelievers. Hence true Tawhîd is conditional upon accepting the truth of the Messenger of Allâh (sallallâhu àlayhi wa sallam).

It is only by connecting oneself to the Holy Prophet (sallallâhu àlayhi wa sallam) that one can reach Allâh (ta`âlâ). In the same vein, it is only through the Holy Prophet (sallallâhu àlayhi wa sallam) that Allâh’s commands were sent to mankind. Hence, in relation to hukm (orders), one cannot differentiate between Allâh and His Messenger (sallallâhu àlayhi wa sallam) and this is real Tawhîd. Àllâma Ibn Taymiyya says in his book as-Sârim al-maslûl that Allâh has appointed the Holy Prophet (sallallâhu àlayhi wa sallam) in His Own place in a representative capacity.

“Almighty Allâh has appointed His Prophet Muhammad (sallallâhu àlayhi wa sallam) at His Own place in the case of the command of commission, command of omission,

disclosure of the facts and interpretation of the laws. Hence discrimination between the status of Allâh and that of His

Messenger (sallallâhu àlayhi wa sallam) with any of these four issues is absolutely prohibited in Islâm.”6

These words of Àllâma Ibn Taymiyya indicate that one cannot differentiate between Allâh and His Messenger (sallallâhu àlayhi wa sallam) in these four issues. The acknowledgement of this is real Tawhîd since we could never have known Allâh’s commands without the means of the Holy Prophet (sallallâhu àlayhi wa sallam).

To conclude, Îmân is to believe in Allâh via the means (wâsita) of the Holy Prophet (sallallâhu àlayhi wa sallam).

If God had wanted he could have communicated directly to each individual and instructed them to pray, fast, and worship Him. But he opted to appoint prophets to carry His message and in this way He gave us perfect models to emulate. So our worship and belief in the Oneness of Allah is confined to following the teachings of the Prophet (sallallâhu àlayhi wa sallam) and thus it is an indispensable wâsita.

...........1. an-Nasafi, al-Àqîda an-nasafiyya, 2.2. Muslim, as-Sahîh, Kitâb: al-Fadâ’il, 4:1796, #2296.3. Shâh Walî-Allâh, al-Fawzul-kabîr, 27.4. Bukhârî, as-Sahîh, Kitâb al-Hajj, 2:620, #1654 (Kitâb al-Ìlm, #67;

Kitâb al-Maghâzî, #4144; Kitâb al-Adâhî, #5230; Kitâb al-Fitan, #6667; Kitâb at-Tawhîd, #7009); Muslim, as-Sahîh, 3:1305, #1679.

5. al-Qur’ân, Sûra ash-Shuàrâ’, 26:214.6. Ibn Taymiyya, as-Sârim al-maslûl, 42.

“Despite acknowledging the existence of a creator, they were deprived of Îmân and the belief of Tawhîd since their view was just that, a view.”

“These words of Allâma Ibn Taymiyya indicate that one cannot differentiate between Allâh and His Messenger (sallallâhuàlayhi wa sallam) in these four issues.”

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