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Footprints on the Sands of Time 4

sand-desert-alone-people-sand-dunes-footprint-1920x1200-wallpaper_www.wallmay.net_14Ours is an age of unparalleled spiritual pollution and deeply instilled ignorance about the human purpose. It’s an age in which religious practitioners of all faiths are feeling more and more claustrophobic, as society accords them less and less breathing space and loses interest in their concerns. The pressures now brought to bear on Religion to keep chipping away at the Sacred to concede ever more to the profane, are immense. This series of reflections and musings are offered as part of an ongoing conversation about how we Muslims can best engage these turbulent times, in a way that allows us to cultivate an Islam that is true to its time-honoured tradition, relevant to its current context, and of benefit to the deepest needs of humanity. (Earlier meditations in this series of “Footprints” may be read here, here and here).

On appealing to hardened hearts: The councels of Revelation and the warnings of the wise are often, in and of themselves, insufficient for those whose hearts are encrusted in sins and worldliness. Allah then makes them taste the turmoils of worldliness and the anguish of sins, that they may become disillusioned by them. Avoiding them then becomes easier.

On the ego’s infamies: From the vulgarities of the ego (nafs) is that whenever a person loves attention or prominence, he actively seeks out the faults of others.

On being lulled into a sense of comfort, then carelessness, then kufr: The whole point of the monoculture is to make us as comfortable – and thus as forgetful – as possible; to live as cattle concerned only about the patch of grass under our noses. Abrahamic monotheism, however, teaches us that it’s not that this present life is worthless, but that there is something beyond worth infinitely more. It asks us to stop looking down on our small chewing patch and lift our eyes towards the far horizons.

On being driven mad through turbo consumption: “Insan with the e-culture becomes insane.” – Abdal Hakim Murad

On how to select a spouse and have a blessed marriage: Religiousness, piety and good character must be the touchstone for spouse selection. Much good can come from a God-fearing heart, and a pious disposition is essential for attracting divine grace and blessings from heaven. But being on good terms with God does not always translate itself into good behaviour with others. Hence the prophetic advice to select someone whose “religion and character pleases you.” [Al-Tirmidhi, no.1088]

On the essence of Islam: Taqwa can be rendered into English as piety, mindfulness of God, guarding against evil and fearing God. Its essence lies in being profoundly aware of God and moulding one’s life in the light of this awareness. In other words, taqwa is God-consciousness.

On the prophetic way of engaging the monoculture: In engaging the monoculture, let us have a heart of ‘izzah, the eye of rahmah and the hand of khidmah.

On the question of Muslims ditching science and being Creationists: Muslims are, by definition, “creationists” – in the sense that they believe in a Creator-God; not in the sense that they are tied to a belief that the earth is a mere five thousand or so years old. Since there is nothing definitive in Islam’s Revelation about the age of the earth, it’s age is thus a question for emperical data and science to answer.

On the voice and valour of the Abrahamic Call: Where the Makkan Quraysh failed to see the disconnect between them and the true Abrahamic legacy; and failed to heed the discontent and suffering of the many at the hands of the elite few, the Prophet ﷺ saw it, understood it and gave voice to it.

On jihad in Islam: In classical Islam, warfare is regulated by an all-important shari‘ah dictum that states about jihad: wujubuhu wujubu’l-wasa’il la al-maqasid – ‘Its necessity is the necessity of means, not of ends.’ Indeed, Islam’s overall take on war is best seen in the following proclamation of our Prophet Muhammad ﷺ: ‘Do not wish to meet your enemy, but ask Allah for safety. But if you do meet them, be firm and know that Paradise lies beneath the shades of swords.’ [Al-Bukhari, no.3024; Muslim, no.172] That is to say, pursue the path of peace and reconciliation; if such a path be denied by belligerence or hostile intent, then be prepared to act differently.

Let’s not forget this martial jihad has rules and codes of conduct too. Among them is that the leader carefully evaluate the potential benefits and harms of armed struggle; ensure civilians and non-combatants are not killed or wilfully attacked; abide by the other sanctities upheld in Islam; and keep in mind receptivity to the call (da‘wah) to Islam.

On working towards realities, not just claims: Scholars say: al-‘ibrah bi’l-haqa’iq wa’l-ma‘ani la bi’l-alfaz wa’l-mabani – “What counts are realities and meanings, not merely wordings or labels.” Consider the following limerick:

There once was a sufi with beads,
Who was terribly impressed with his deeds,
The salafi, he scorned
“You’ve no purity” he warned,
With his self he was O so well-pleased.

On shared morals as social glue: For all our urbanised airs and graces, in the absence of laws obeyed and a strong sense of a shared moral code, community and society will undoubtedly begin to fray at the seams.

On visiting the ahlu’Llah – the “people of Allah”: One sits in their presence to listen, observe, learn, practice service (khidmah) and gain self-knowledge; not pursue worldly ambitions, promote one’s ego, or encounter “exciting” spiritual experiences.

 

On the monoculture’s manufacturing of consent: How many cherished convictions of the masses in today’s “advanced” democracies are actually well-informed, fact-based certainties? And how many of them are mental and emotional habits, conditioned by a climate of media soundbites, entertainment education and the passing trends of the time?

On the different kinds of drunkenness: It was once said to the distinguished sufi and venerable Imam of Ahl al-Sunnah, Sahl al-Tustari, that intoxications are of four kinds. So he asked: “Tell me what they are.” The man replied: “The intoxication of drink, the intoxication of youth, the intoxication of wealth and the intoxication of authority.” Sahl replied: “There are two more kinds: the intoxication of the scholar who loves this world, and the intoxication of the worshipper who loves to be noticed.”

Revolutions are just a tweet or a T-shirt away: Revolutions are messy and bloody. And although you cannot make omelettes without breaking eggs, Islam insists that there can be other things on the breakfast menu besides eggs. Revolutions are not events, they are processes – often, long, drawn-out ones – whose sought-after outcomes are seldom guaranteed. In fact, given our globalised world; wealthy and powerful outside interests, as well as regional geo-politics, are far more likely to shape final outcomes than are the well-conceived intentions of the masses. Mainstream Sunni Islam has long been suspicious about revolutions; and with plenty of reason to be so.

On seeking a murshid; a “guide” to God: The murshid instructs, advises, trains, arouses sleepy souls, revives decaying hearts and, above all, leads by example.

On a believer’s love of martyrdom: In one hadith, we hear the Prophet ﷺ declare the following: ‘By Him in whose hand is my life. I would love to be killed in Allah’s way, then be brought back to life; then be killed and be brought back to life; then be killed and be brought back to life; and then be killed.’ [Muslim, no.1910] Indeed the Prophet relished martyrdom, not because of the love of blood and gore; neither for the glory of war itself; nor for the clanging of steel or the thrill of the fight. He loved it because of what it manifested of the highest act of service and ultimate sacrifice for God. To surrender to God one’s life, for a cause God loves and honours, is the greatest possible expression of loving God. It’s no wonder, then, that the Prophet ﷺ said: ‘Whosoever dies without partaking in a military expedition, or even desiring to do so, dies upon a branch of hypocrisy.’ [Al-Bukhari, no.6830] Believers, though, whilst they long to meet a martyr’s death, strive to live a saintly life. For how can one sincerely desire to die for God, if one doesn’t truly try to live for God?

On where to find one’s heart: “Seek your heart in three places: where the Qur’an is recited; in the gatherings of dhikr; and in times of seclusion. If you do not find it in these places, then ask God to bless you with a heart. For you have no heart!” – Ibn al-Qayyim

On the changing tides of our times: The first chords of the monoculture’s swan song began a few centuries back. We are perhaps now on the final encore.

On luminous souls: Be kind, be courageous; seek the good in everything, harm none, show courtesy to all living creatures; be enchanted with creation, take responsibility; and be learned in the ways of God and godliness – or at least sincerely try.

Footprints on the Sands of Time 3

footprints_in_the_sand-800x600Mixing a little politics with spirituality, and marriage with social activism; and adding a few other meditations and musings about Muslims and the challenges of modernity in the mix, this is the third set of Footprints on the Sands of Time. The first two may be read here and here:

On spiritual intelligence: The intelligent one understands what needs understanding and just goes away and practices what he has learnt: rethinking his life, reforming his conduct and rearranging his priorities.

On selfless service to others: The bigger picture in feeding the poor is for believers to develop a deeper social conscience in regards to the the vulnerable and the needy. For whenever true faith illumines the heart, the individual’s view of people and society is transformed, urging him to the benevolent service of his fellow man: And they feed, for the love of God, the indigent, the orphan and the captive, saying: ‘We feed you for the sake of God. No reward do we desire of you, nor thanks.’ [Qur’an 76:8-9]

Suffering is the price we pay for the privilege of life: Loss and suffering are no more inseparable from life than are shadows from the light of day. As we learn to live with the latter, so must we come to terms with the former: We have indeed created man in toil and hardship. [Qur’an 90:4]

On government’s true vocation: The greater goal of government should not be just to rule or exact obedience. But it should be to free the people from fear, so they may live in peace and security and pursue the path of piety.

On keeping the “i” in its right place in marriage: Beware egos in marriage: for marital becomes martial when the “i” is pushed forward.

On the seeker’s provisions: From the greatest provisions of the seeker is: to keep the company of the ahlu’Llah – the People of God. So let the seeker sit at their feet, drink in their wisdom and breathe in the aroma of their adab.

On loving the Family of the Prophet ﷺ: An essential aspect of loving the Prophet ﷺ is to love his Family. The Prophet ﷺ said: udhakkirukumu’Llaha fi ahli bayti – ‘I urge you to treat my Family well.’ [Muslim, no.2408] Moreover, Zayd ibn Thabit was once praying the funeral prayer for his mother, after which he brought his mule closer in order to mount it. Seeing this, Ibn ‘Abbas came and took hold of the stirrup for Zayd. Zayd said: ‘Let it be, O nephew of Allah’s Messenger.’ Ibn ‘Abbas said: ‘This is how we were taught to treat the scholars.’ Upon which Zayd took hold of Ibn ‘Abbas’ hand and kissed it, and said: ‘And this is how we were taught to treat the Prophet’s Family.’ [Al-Tabarani, Mu‘jam al-Kabir, no.4746]

On failing to see divine grace because of self-pity: If our minds stay entrenched in the disappointments and let-downs of the past, we will fail to see God’s goodness to us in the present.

On true scholarship: ‘The half-baked faqih asks: What did he say? The seasoned faqih asks: What did he intend?’ – Ibn al-Qayyim

On politics & false priorities: In Islam, politics (siyasah) is seen as a means to further the religious narrative. Whilst in much of today’s Islamism (‘political’ Islam), religion has become the means to further a political narrative. It is here that siyasah becomes najasah – that politics becomes impure.

Deepening Abrahamic monotheism: ‘I think it must have been easy enough in earlier ages in the Christian world, and is still easy in those parts of the Muslim world which remain traditional, to hold to a simple faith without much intellectual content. I do not believe this is any longer possible in the modern world, for the spirit of our times asks questions, questions for the most part hostile to faith, which demands answers, and those answers can only come from informed and thoughtful faith, from study and meditation.’ – Gai Eaton

On the monoculture’s deceptive magic: Consumerism can only thrive in a culture of discontent. The monoculture must deliver doses of misery before offering illusions of happiness.

On downplaying spiritual education: The more unschooled we are in ihsan, the more ugliness we are likely to bring into the world.

On the role of the scholars in regime change and redressing public grievance: In the teachings of mainstream, Sunni Islam (as per the prophetic hadiths), we do not expect our scholars to support armed rebellion against legitimate Muslim governments, even when such regimes be despotic or tyrannical. But nor do we expect our scholars to be sheepish servants of taghut regimes, aligning with them in gunning down protestors and shedding the blood of the masses. Instead, what we hope from our scholars is that they be mediating voices of reason: recognising the injustices inflicted upon the masses and advising them when they stray from religion or sound reason, while at the same time restraining the regime’s use of violence and urging it to redress the public’s greviances as best as it can. We may even painfully tolerate silence from our scholars, in which they neither support one camp nor the other. But scholars championing the massacre of unarmed civilians beggars belief.

What we ask of our scholars is that they be courageous, without compromising their wisdom. What we also ask is that they be sincere mediators, without pandering to the public or to the palace.

On freedom from dunya’s matrix: Knowledge (‘ilm) frees one from confusion. Worldly detachment (zuhd) frees one from anxiety. And a sobering meditation (tafakkur) upon death and the hereafter helps put life into perspective.

On the fuel driving today’s religious extremism: To deny the role of foreign policy in nurturing violent extremism is as naive, blind or coloured by self interest as denying the role of a twisted fiqh-cum-theology in fostering it. Until both these gremlins are acknowledged, addressed and tackled, we fail public security and give kudos to a false political narrative.

On seeing the works of the Lord: Everything that surrounds us in our everyday life, even the smallest of things, can serve to remind us of God, and therefore deserve to be treated with respect: And in the earth are signs, for those who have certainty. And in yourselves. Will you not see? [Qur’an 51:20-21]

On the Children of Israel and Zionists: Faithful Jewish hearts may seek, as they live out the Law of Moses, their spiritual solace in [Mount] Zion. But the Zionist project, not withstanding the right of the Jewish people to never again be subjected to a ‘final solution’, has shown itself to be unashamedly racist and oppressive. Anti-semitic we cannot be; anti-Zionist we may well have to be.

On the struggle against the Four Deadly Foes: Imams of suluk, or spiritual wayfaring, speak of two areas of mujahadah (spiritual struggle) Firstly, the outward mujahadah. This is the struggle against the Four Deadly Foes – the ego (nafs), the devil (shaytan), worldliness (dunya), and false desires (hawa) – as they seek to hinder us from fulfilling the obligatory (fard) and then the recommended (mustahabb) acts, and eliminate the forbidden (haram) and then the disliked (makruh) acts, from our lives.

As for the inward mujahadah, it is training our heart – through gratitude (shukr), love (mahabbah) and remembrance (dhikr) – such that it becomes attached to its Lord and learns to be present with Him. Essential to all this is the idea of restraint – of reigning in our egos and desires.

On telling apart the faqih from the wannabe: The faqih asks, not how the Qur’an can be adapted to our lives in the world of today, but how our lives today can be adapted to the Qur’an. This is true fiqh. All else is fiqh-tion.

On never losing sight of the goal: Whilst it suffices a believer to learn the duties that faith instates, and whilst it is encouraged that they learn even more, we each need to remember our Lord’s question to us: ma ‘amilta fima ‘alamta – “What did you do with what you learnt?”

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