BismillahirRahmanirRahim
Original post/comments here:
Br Naeems Blog: Useless Discussions on Jihad
“@Yursil, appreciate the references, but surely you can’t be presenting an argument based on exceptional cases, right?”
Sure I am, I think that is exactly what I am doing.
Why is it not expected that the people performing this holistic effort would be ‘exceptional’ in an age of (foretold and increasing) fitnah and decadence?
I already expect the good to exist as pockets of righteousness, when I’m surrounded in a world of evil and confusion.
And the Holy Prophet (AS) has been related as answering the question:
“Will there be any evil after that good?”
And our Beloved Nabi (AS) replied, “Yes, there will be some people calling at the gates of the Fire, and whoever will respond to their call, will be thrown by them into the Fire.”
And Hudhayfa bin AlYaman said, “O Allah s Apostle! Will you describe them to us?” He said, “They will be from our own people and will speak our language.” I said, “What do you order me to do if such a state should take place in my life?” He said, “Stick to the group of Muslims and their Imam.”
I said, “If there is neither a group of Muslims nor an Imam?”
He said, “Then turn away from all those sects even if you were to bite (eat) the roots of a tree till death overtakes you while you are in that state.” -Sahih Bukhari
So our alternatives are to either stick to a group which does implement goodness, or, if you believe there exists none at all, then leave them all and die alone. That is *your* choice, the last state (in my opinion), has not arrived yet.
And it hasn’t arrived thanks to those who, while calling to zikr, have called the Azan in its pure Arabic when government tortured them for it to be in a different tongue.. Thanks to those who led a righteous fight until it turned sour in Chechenistan.. In Bosnia.. In so many places, there are so many lessons to learn. Thanks to those who have suffered imprisonment, banished from their countries, for simply speaking the truth. MashAllah to them, without them where would we be? Yes, they are exceptional people. If we are looking for a warrior, bard, mystic, saint, realist, politician, general, peacemaker, lover and fighter in one package, wouldn’t that be an exceptional person in today’s age?
Do we really think we can do any jihad without such a leader? Inner, outer, intermediate or whatever slice we like? Certainly, the one that transformed Arabia and subsequently the world, had a leader.
Let us be real.. We live in an age where ‘Muslims’ are at each others throats, or in courts, or at gunpoint, over administering Masjids in some of the most posh areas of the world. With wealth or health or in the lands most without it, Muslims are destroying themselves. This is because everyone is leading their own ‘intermediate’ jihad. Get a little power in their hands, and half of them turn into sell outs in the first place. Ask anyone working within ‘the system’.
With all this in mind, it seems to be a very slippery slope in today’s age to think that one is required to change the general direction of the world, much less independently through private efforts, or that one has been given the authority to participate or even lead in that. Some things need to be guided by holy inspiration, in intimate connection with our Lord.
So maybe when people have such ambitions without such a connection, learning to keep to themselves is the best thing to do.
You must admit that the vast majority of ‘traditional’ ulema nowadays have betrayed the spirit of true Jihad (that balance I wrote about).
I don’t think they are perfect, but I don’t care really. It’s not my place to waste time criticizing rather than offering the alternative. What accomplishes something is to do something.
Or if we’re really fortunate enough, we may be able with a few words to enlighten someone.. Writing like this is really rare for me in these days, but then, most of it is not from me (luckily).
I say luckily, since when I meet someone who thinks their own opinions are enlightenment, with a chip on their shoulder and an urgent desire to denounce everyone who doesnt share it, then I’m pretty sure I know its poison. I pray not to be like them.
The best ones I’ve met live a life of quiet confidence, inspired not from within but from their connection to others. I pray to be like them.
When we rely on those better than us, we’re better off.
A read through Sahih Bukhari’s chapter on the afflictions towards the end of days is relevant.
There was a time when the Prophet (S) predicted it would be better to sit than stand, standing would be better than walking, walking better than running…
A time was predicted when the best thing a man could do would be to escape with his faith into the places of rainfall.
When do we know to apply the above? And when will we study which category we fall into here?
http://bit.ly/92w7jU
Long post, but its better to recognize it as really just rote repetition from others better than me.. a reminder to myself.. most of us will ignore it, inshaAllah I won’t.
Years ago, the Saudi government launched into a secret psy-war with Italy and dismantled the Vatican from within. Catholics remain in a state of disarray, interestingly enough, some remain unaware anything occurred and others actually enjoy the current state of affairs.
The Saudis know that to disconnect the Catholics from their past allows them to introduce a much better and improved system, and wherever possible they use Catholic fear and guilt against their own traditions. After years of bombarding the Vatican with fast food and new fashions, most of the residents had decided to abandon traditional flowing garbs and headgear in favor of blue jeans and messy hair style gels. McDonald’s has already become one of the fastest growing franchises in the holy city. Large hotel buildings are being constructed in the Vatican to house ever more wealthy religious pilgrims, while destroying historically and religiously significant buildings under the fear of introducing a Quadrinity.
This first level of change began at the local level where Sunday Mass began to be led by each individual of the congregation. Random excerpts from poorly translated Latin rites were read by the “Doctors and Engineers” of the community. After the authority of the leading of service and speech was brought to such people, every individual was clamoring for the position. What these professionals were really after was the opportunity to speak their mind to the congregation, and very quickly a system involving Board of Trustees and Presidents took over little Churches from Mexico to the Vatican City itself.
After actual decision making power of Church funds had moved into the hands of these opportunistic wealthy professionals, they allowed successful speakers trained by Tony Robbins himself to become favorites guest speakers. The service went from what had been a process of self-reflective and symbolic thought and an air of reverence, to what brought that immediate self-help-feel-good aura. Actual practice of ones faith has become largely something that depends on ones wealth, since they fund the famous ‘speakers’ and this provides them A-list access.
While Priests had been stripped of the authority bestowed by their lifetime of study in the material, ‘community leaders‘ have stepped up and assumed their role. Holding vast conferences, opening up blogs, and broadcasting from afar, their message of individualism met with great favor, even in Vatican City. Local Priests have not been totally abandoned though. Those that could stay quiet about the Saudi administration and basically everything else while reading the Latin properly were kept around… with a very watchful eye.
Since established and respected institutions of learning went down with the collapse of the original Vatican, most of the Priests today are educated by mysterious individuals with long latin names, or modern institutions controlled largely by the Saudis. In fact, most famous Catholic Priests are actually now Saudi Converts to the Catholic faith, at least, the only ones who get much airtime. Otherwise, they are Priests who have studied the minority work of an excommunicated and imprisoned 7th Century “Saudi-reformist-Catholic” torchbearer, which has parallels to the modern reform. Occasionally they don the outward appearance of their past, but this is largely in private and only when they are feeling the Saudi eye is watching them less. Much ado is currently about integration and there is a new scholarly excitement about what the deepest meanings are of “Saudi Catholicsm“, part of which seems to involve integrating Saudi body image issues with Catholicism.
The final stage of the psy-war was the elimination of the function of the Pope. Of course, when you have a military to command and government administration of a land-locked country to run, this is difficult to do completely. Yet, amazingly, the Saudi’s were so successful in this regard that the function of the Pope has all but been forgotten. Ultimately, it is the Catholics who voted on elimination of the Popes office. Interestingly enough, the same system of voting has been chosen by confused rogue Catholics who have banded together to reestablish the Papacy. The Saudis have cunningly even allowed a seperate violent group of Catholics to run a variety of botched or useless missions in order to draw even more people towards their reform which has now begun to represent stability and peace.
Such Catholics are grasping at straws, since it is clear the Saudis won’t let the Pontificate come back. It has become international law that anyone who mentions the last Pope or the expresses hope for the return of the Pontificate is considered an extremist. A few key military strikes and arrests end any hope of such an endeavor. The Saudi controlled mass media are well aware of the talking points on this issue and control the masses opinions on this issue clearly. Catholics have done well without a Pope for some time and the Saudis think they don’t need one any longer.
In its place, modern Catholics have learned only about the first four Popes and don’t really know the names of any of the others. The rest are explained away as basically evil opportunists (much like the actual character of the professionals spoken about earlier).
What used to be known as a ‘papal edict’ are now handed out by the community run local church administration, after a subtle and widely understood process of head-nodding from the Saudi government. This allows Catholics to have five different and competing Christmas’s and four Easters, which each community argues about every year. Catholics now even argue with each other over the permissibility of rosary’s. These are useful distractions from the fact that Saudi sends unmanned drones to blow up random Catholic villages every day. That’s alright though, because Catholics can now buy designer Catholic clothes and modern Catholic art.
In all of this, the nuns and monks have been swept aside, a reminder of a devotion to a faith which, in terms of a practical reality, does not exist anymore. Due to community edicts, they are not allowed to visit Churches anymore to perform their ceremonies and remind people of the way it used to be. The spiritual orders that they belonged to, through the reformed and institutionalized education system, have been understood to be raw innovation, while what has occurred since the Saudi infiltration leading to a unrecognizable form of the faith, has actually been understood as ‘returning to the righteous Catholic predecessors’.
On the three approaches to the condemnation of
wrongs: with the hand, with the tongue
and with the heart.
Once it has been established that the condemnation of wrongs [al-inkar] is a necessary duty, it should be noted that those who discharge this duty [al-munkirun] are grouped in three distinct categories:
1. The first group is made up of those who are in a position to give
effect to their condemnation through the use of physical force;134 that
is to say, it consists of the leaders of the community [a imma] and the
rulers in power [salatin].135
2. The second group is made up of those who express their condem
nation verbally rather than by physical means;136 in other words, it
consists of the learned scholars ['ulama'].
3. The third group is made up of those who can express their
condemnation only through their feelings;137 in other words, it consists
of the mass of ordinary people [amma].
This is borne out by a tradition [hadlth] that has been handed down to us, namely the report transmitted by Abu Sa’id al-Khudri (may Allah be well pleased with him), according to whom the Prophet (Allah bless him and give him peace) once said:
If one of you happens to see something wrong [munkar], let him try to correct it with his hand. If he is unable to do it this way, then with his tongue. If he cannot do it this way either, then with his heart, although that is the weakest of faith [ad 'afu'l-iman].138
One of the Companions [Sahaba] (may Allah be well pleased with them all) is reported as having said: “If one of you happens to see something wrong, but he is incapable of taking action to correct it, let him say three times: “O Allah, surely this is wrong!” 139 If he does say this, he will actually be entitled to the spiritual reward that is earned by enjoining what is right and fair and forbidding what is wrong and unfair.”
134 Literally, ‘by means of the hand’[bi'l-yad].
135 The singular forms corresponding to a’imma and salfitin are imilm and sultan, respectively.
136 Literally, ‘by means of the tongue, not tbe hand1 [bi'l-lisani duna'l-yad].
137 Literally, ‘with the heart’ [bi'l-qalb].
138 Author’s note: Meaning, ‘the weakest act of faith” [ad 'afu fi'li'l-iman].
139 Allahumma inna hadha munkar
ref: Shaikh Abd al-Qadir al-Jilani (R) – Al Ghunya li Talibi Tariq al-Haqq Volume 1
The traditional report (hadith) of Abu Hazim al-Araj (R)…
One day, while I was at the seashore, one of the Companions of Allah’s Messenger (Allah bless him and give him peace) came up to me and said: “O Abu Hazim, do you know how to perform the ritual prayer?”
“How could I not know how to perform the ritual prayer”, said I, “since I am thoroughly familiar with its strictly obligatory elements, as well as with the customary observances [ma 'stanna] established by Allah’s Messenger (Allah bless him and give him peace)?”
….
“He said: ‘With what do you mark the opening of the ritual prayer’
“I said: ‘With the affirmation of Allah’s Supreme Greatness [bi't'takblr].’
“He said: ‘And what [element of the prayer] is its manifest proof [burhan]?”
“I said: ‘Its Qur’anic recitation [qira'a].’
“He said: ‘And what is its jewel, its very essence [jawhar]?’
“1 said: ‘Its glorification [of the Lord] [tasbih].’
“He said: ‘And what is its animation [ihya]
“I said: ‘Its humble submission [khushu ].’
“He said: ‘And what is its humble submission [khushu']?’
“I said: ‘Fixing one’s gaze on the spot where the act of prostration [sujud] is to be performed.’
‘He said: ‘And what is its solemn dignity [waqar]
“I said: ‘Its state of calm tranquility [sukun].’
“He said: ‘And what is its consecration [tahrim]?’
“I said: ‘The [initial] declaration of Allah’s Supreme Greatness takbir].’
“He said: ‘And what is its deconsecration [tahlil].’
“I said: ‘The [concluding] salutation [taslim].’
“He said: ‘And what is its emblem [shi ar]?
“I said: ‘The glorification [of the Lord] [tasbih] when its performance has been duly completed.’
“He said: ‘And what is the key to all of that, O Abu Hazim?’
“I said: ‘The ritual ablution [wudu].’
“He said: ‘And what is the key to the ritual ablution [miftah al-wudu]?”
“I said: The invocation of Allah’s Name [tasmiya (Bismillah)].
“He said: ‘And what is the key to the invocation of Allah’s Name [miftah at-tasmiya]‘!’
“I said: The intention [niyya].’
“He said: ‘And what is the key to the intention [miftah an-niyyaj]?
“I said: ‘Certitude [yaqin].’
“He said: ‘And what is the key to certitude [miftah al-yaqin]?.’
“I said: ‘Absolute trust [in the Lord] [tawakkul].’
“He said: ‘And what is the key to absolute trust [miftah at-tawakkul]”
“I said: ‘Fear [khawf]”
“He said: ‘And what is the key to fear [miftah al-khawf]?
“I said: ‘Hope [raja'].’
“He said: ‘And what is the key to hope [miftah ar-raja]?
“I said: ‘Patience [sabr].’
“He said: ‘And what is the key to patience [miftah as-sabr]?’
“I said: ‘Contentment [rida].’
“He said: ‘And what is the key to contentment [miftah ar-rida]‘!’
“I said: ‘Worshipful obedience [ta'a]
“He said: ‘And what is the key to worshipful obedience [miftah at-ta'a]?”
“I said: ‘Acknowledgment [of truth and reality] [i'tiraf]‘
“He said: ‘And what is the key to acknowledgment [of truth and reality] [miftah al-i'tiraf]?
“I said: ‘Acknowledgment of the Divine Oneness and Lordship [at-i'tiraf bi'l-wahdaniyya wa r-rububiyya]‘
“He said: ‘And by what means did you become acquainted with all of that?’
“I said: Through knowledge [ilm].’
“He said: ‘And by what means did you acquire knowledge [ilm]?
“I said: Through the process of learning [ta allum].’
“He said: ‘And by what means did you pursue the process of le [ta allum].’
“I said: Through intelligence [aql]
“He said: “And by what means did you acquire intelligence [aql]?”
“I said: There are two kinds of intelligence. For the making of one kind of intelligence, Allah is solely responsible, to the exclusion of His creatures. The other kind of intelligence is one that human beings can develop, through the discipline of training and education. When the two kinds are combined together as a team, each of them assists and supports the other.”
“He said: ‘And by what means did you accomplish all of that?”
I said: “Through the enabling grace of Allah. May Allah enable us, and you, to succeed in achieving that which is worthy of love and approval’
Excerpted from Al Ghunya li Talibi Tariq al-Haqq Vol 4
“O people, by Allâh I have visited kings. I went to Caesar, Chosroes and the Negus, but by Allâh I never saw a king whose companions venerated him as much as the companions of Muhammad venerated Muhammad (peace and blessings of Allâh be upon him). By Allâh, whenever he spat it never fell on the ground, it fell into into the hand of one his companions, then they wiped their faces and skins with it. If he instructed them to do something, they would hasten to do as he commanded. When he did wudû’, they would almost fight over his water. When he spoke they would lower their voices in his presence; and they did not stare at him out of respect for him.” ( al-Bukhârî, 3/178, no. 2731, 2732; al-Fath, 5/388).
Muhammad ibn `Umar said: “(Imam) Malik’s circle was a circle of dignity and courtesy. He was a man of majestic countenance and nobility. There was no part for self-display, vain talk, or loud speech in his circle. His reader would read for all, and no-one looked into his own book, nor asked questions, out of awe before Malik and out of respect for him.”
Is it possible to take the typical second, third, fourth generation Muslim and shoehorn them into the circles described above? What would be their experience?
More than likely it would be filled with boredom, confusion, and criticism all stemming from how very different this circle is than any other gathering they have participated in earlier in the day.
Sitting cross legged is already difficult enough for us, much less being surrounded by air which is infused with odd things such as ‘awe’, ‘nobility’, ‘dignity’, ‘respect’. We don’t know how to handle or envision such words in literature, and we certainly are unprepared to be faced with the practical reality of them.
Which movie prepares us for this environment? Which show? Which video game?
None.
In this void, awkwardness fills us and most peoples chests are pressed with an instinctive reaction to remove ourselves from the heat of uncomfortably.
Surrounded by people that are genuinely devoted to another individual on the basis of their superior knowledge and religious practice is disturbing in a culture which raises us towards complete self-reliance and the total equality of all men in all aspects.
Add a dash of some form of group expression of faith that we are unfamiliar with, and the field is ripe for the ego to rebel.
There are just so many ‘outs’.
The convenient (yet arbitrary) distinction between religious life and the life dedicated to this world, especially when it is intertwined with the buzzword of ‘innovation’ gives us the most convenient of explanations to categorize our reaction.
*I don’t like it, because it feels weird.*
Self knowledge tempers this.
When one realizes the weakness of ones own faith, prayer, worship, it makes it more difficult to come to grandiose conclusions condemning people who dedicate themselves to the same. Humility dictates to us that we aren’t good judges, much less good prosecutors of others.
It is only when one confronts their own bias, in which one finds the reflection of sworn self-esteem and pavlovian pride, that one get past this haze which limits spiritual awakening.
The arbitrary categorization of ‘innovation’ when applied to worldly life vs religion, contains within it the supposition that life is separate from religion. A conclusion which has far hitting impacts.
In this model, watching TV feels quite alright, at least if you try to avoid some ‘bad scenes’. And watching 25 pictures per second on a wall mounted LCD screen is for some reason, so much harder to complain about than having a picture of a holy man who reminds us of prophecy, faith, improvement.
Under this mentality we think: Rock groups haraam? Let us have Islamic pop stars. Let’s have Muslim comedians. Muslim fiction writers. Muslim movie studios. Muslim news channels. All the while, we don’t exclude ourselves to the ‘Muslim’ version of these institutions of mimicry. So they do not help in creating a Islamic culture in the West, what they do is create a bridge of acceptance.
To watch a ‘Muslim pop star’, you still have to enter a concert hall. And to see a ‘Muslim film’ you still have to sit on a couch. There is still a stage for the ‘Muslim comedian’.
These issues reflect the implicit approval by the Muslim community of dramatic shifts away from the cultures which underwent a millenia of Islamization. Instead, we’ve accepted the inclination towards that which has challenged those cultures at every turn.
Islam was so much more than a filter of existing cultures, it brought something new. And these accomplishments are written in sand swept stone of Mughal architecture to the grand prayer halls of the Ottomans, to the poetry of Mevlana Rumi (ks) and the ironic statements on humanity from Nasruddin Hoja (ks).
This system has put the final wall up between knowledge and practice. It’s done this by actually turning Islam away from traditional values and a culture in which people of dramatic faith and unique characteristics were raised and nurtured.
Modern institutions catering to Muslims have been continuing the century old transition from Muslim culture and values to Western ones, all under the name of preaching Islam. And its not always so obtuse and obvious as the recent Azhari ban on niqaab. Pay-as-you-go ‘Islamic classes’ have cloaked an entirely foreign idea of Western style instruction in the mantle of religiosity.
And when examining this issue of cultural adoption, what we have chosen is not hamburgers over curry. We have settled for abandoning circles of dignity.
