Does Friendship Between Christians and Muslims Require Agreement?

By Kevin Singer and Chris Stackaruk

A 2016 op-ed from the Huff Post recently re-emerged after it was retweeted by a renowned sociologist at Rice University, Dr. Craig Considine, who has a robust 53,000+ Twitter followers. The piece — written by Ian Mevorach, who identifies himself as a theologian, spiritual leader, and activist — argues that “peacemaking Christians” should accept Muhammad as the “Spirit of Truth” whom Jesus speaks of in John 14-16, effectively transforming Muhammad from historical figure to ultimate prophet in Christian theology. He argues this to be a solution to Christian Islamophobia: “Changing our view of Muhammad—so that we recognize him as a true prophet rather than discredit him as a false prophet—would effectively inoculate Christians against Islamophobia and would help to establish a new paradigm of cooperative Christian-Muslim relations.”

Mevorach rightly notes that some of the most revered Christian theologians in the history of the Church, including John of Damascus, Thomas Aquinas, Dante, Nicholas of Cusa, and Martin Luther, would find Mevorach’s conclusions deeply troubling. Yet, he feels that his argument will “transform the way Christians and Muslims see and relate to each other.”

We co-direct an organization, Neighborly Faith, that equips evangelical Christians to be good neighbors to people of other faiths—especially Muslims. Over the last four years, we have built an expansive network of everyday evangelicals and their leaders across many churches, colleges and vocations with which we promote Christian friendship with Muslims. Putting the theological cogency of Mevorach’s argument aside, we can say with assurance that his argument would not “make peace between our communities” as he proposes. In fact, we believe it does the very opposite.

Mevorach injects urgency into his argument by noting that “the majority of Christians still maintain a fundamentally Islamophobic position on Muhammad,” and that “our planet simply cannot afford another century of misunderstanding and violence between these two communities.” Yet, the issue with his argument is that he correlates Christian opinions about Muhammed with their feelings about Muslims.

If we have learned anything during years of promoting real, on-the-ground engagement between Christians and Muslims it is that, (1) theological disagreement is not what causes conflict, and (2) theological agreement is not a viable means for reconciliation.

His arguments demand that Christians overturn centuries of belief, which will not be remotely compelling to the Christians he describes. Rather, an argument like this only makes Christian-Muslim friendship more out of reach for most Christians, who are not willing to sacrifice core tenets of their faith.

We have unfortunately seen this habit among many progressive thinkers in North America and Europe who, from the best of intentions, wish to be bridgebuilders and peacemakers. Mevorach and others like him contrive expedient solutions to “the problem of belief,” but never take into consideration whether the people who presumably need to change would find their arguments compelling. Unfortunately this is the case for Mevorach’s essay: His solution is laughably idealistic.

After attempting to make the connection between the New Testament’s “Spirit of Truth” and Muhammad, Mevorach argues that “it is absurd for us to continue to see Muhammad as a heretical Christian or false prophet given that Islam has lasted for nearly 1,400 years, has supported monumental cultural, spiritual, artistic, political, moral, and intellectual achievements, and has a tremendous and vibrant global following.” These features of Islam are impressive if one is curating a museum on human civilization. Yet, Christian belief does not factor historical or cultural achievements as a source for ultimate truth.

Like Mevorach, we want to see Christians who dislike or fear Muslims change their ways. We want to see them become peacemakers and faithful ambassadors, as Jesus commands in Matthew 5:9 and the apostle Paul in 2 Corinthians 5:20. But asking them to first accept highly provocative claims that undermine orthodox Christian teachings is not the way to do it. First, this is difficult. Second, it is not necessary.

The Bible does not teach fear of Muslims or hatred of Muhammad. Rather, it teaches love of one’s neighbors (Matthew 12:30-31). Did Jesus Predict Muhammad? It doesn’t matter.

It is not necessary to drastically alter the Christian tradition to build peace between Muslims. Rather, we simply need to teach it better.

Kevin Singer is co-director of Neighborly Faith and a PhD student in higher education at North Carolina State. Chris Stackaruk is co-director of Neighborly Faith and a PhD student in theology at St. Mikes College/University of Toronto.

Editor’s Note: Feature image courtesy of Flickr/Brennan Mercado.

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Don’t Forget to Mention Allah’s Name! – Shaykh Amin Buxton

Every year in the blessed month of Rabi al-Awwal, we should come to know our Prophet, Allah bless him and give him peace, a little better. Shaykh Amin Buxton writes about how the Prophet would remind us to mention Allah’s name. 

Remembering Allah

Ummayah bin Makhshi narrates that the Messenger of Allah, Allah bless him and give him peace was sitting with a man who was eating. The man did not mention Allah’s name and he kept eating until there was only one mouthful left. When he raised the food to his mouth he said: “In the name of Allah at the beginning and the end.”

The Prophet laughed and said: “The devil was eating with him until he mentioned Allah’s name, at which point the devil vomited up everything that was in his stomach!” (Narrated by Abu Daud)
This hadith reminds us of the importance of mentioning Allah’s name before even the smallest and most mundane actions such as dressing, entering and leaving our homes, going to sleep and waking up and, of course, eating and drinking.

The Messenger of Allah, Allah bless him and give him peace, taught us the precise etiquette in all of these situations and revealed to us the consequences of neglecting it.

When we mention Allah’s name, it acts as a barrier which prevents darkness and evil from entering into our lives. Beyond this, it reminds us that only Allah sustains the existence of all things. When we eat, sleep and walk in Allah’s name, those actions take on a new meaning. This is because they are connected to the Divine and are blessed with Allah’s support and care.

If, however, we are not conscious of this reality (as is often the case) it is never too late. The key is to return to Allah as soon as we remember. If we forget to mention Allah’s name before we eat, we can say the following supplication when we remember:

بِسْمِ اللهِ أَوَّلَهُ وآخِرَهُ

Bismillāhi awwalahu wa ākhirahu

In the name of Allah at the beginning and the end.

This incident also shows us that the Prophet was actually witnessing the unseen. The angelic and demonic realms were unveiled to him. Although they are veiled to us (with very rare exceptions), it is part of our faith to believe that they exist just as the Prophet informed us of them.

Just as the devil is happy to see our actions come to nothing, the Messenger laughed and was happy to see the devil’s actions come to nothing. His happiness was always for the victory of light over darkness. In this case a member of his nation was neglectful even though he was in the presence of the Prophet. But what pleased the Prophet was that he made amends. We can take comfort from the fact that however heedless or forgetful we are, we can always make amends. In doing so, we make our guide and teacher happy. May Allah shower him with blessings and peace.

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Shaykh Amin Buxton was born in London and became Muslim in 1999. He studied Arabic and Islamic Studies at SOAS, University of London, and then enrolled at Dar al Mustafa in Tarim, Yemen. There he studied the sacred sciences under the supervision of Habib Umar bin Hafiz.

He has edited and translated a number of books which explain the Prophetic way such as Imam al-Haddad’s ‘Beneficial Counsels’ and provides content for Muwasala. Since 2017 he has resided with his family in Edinburgh, Scotland. He is involved in a number of educational initiatives around the UK, including the iSyllabus, and has taught at the SeekersHub Retreat.

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Salawat: A Source of Joy for the Prophet – Shaykh Amin Buxton

Our Lady Fatima al Zahra

Mawlid al-Barzanji and Celebrating the Mawlid – Shaykh Muhammad Ba-Dhib

 

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Canada hate crimes up 47% as Muslims, Jews and black people targeted

• Figures for 2017 mirror similar rise recorded in US
  
• Hate crimes against Muslims double to 349

Hate crimes in Canada increased 47% in 2017, primarily targeting Muslims, Jews and black people, according to new figures released by the country’s statistical agency.

The biggest increase was in crimes targeting Muslims, Statistics Canada reported, in a year that saw a deadly mass shooting in a Quebec mosque, followed by a government motion to study Islamophobia that itself sparked anti-Muslim sentiment.

Related: 'Islamophobia killed Canadians': anti-Muslim rhetoric blamed in Québec attack

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Thinking about Trump’s “Wall” through Pink Floyd’s

Prior to winning the 2016 presidential election, Donald Trump campaigned as a tough-on-immigration candidate who vowed to build a wall at the Mexican-American border. This was the pinnacle of promise made to his political fan base. At one campaign rally, he vilified Mexican-Americans and Mexican immigrants in one swoop: “When Mexico sends its people, they’re not sending their best. … They’re sending people that have lots of problems, and they’re bringing those problems with us. They’re bringing drugs. They’re bringing crime. They’re rapists.” Trump’s promise to build a wall added further insult by casting Mexicans as modern-day Mongols, as hordes of invaders breaching the Southern border to commit crimes, rape and pillage.

Trump’s commitment to wall-building necessarily invokes comparison to Pink Floyd’s “The Wall,” an enormously successful soundtrack released in 1979 and later a cult film released in 1982. Foreshadowing a character like Trump and his political rise, Pink Floyd’s critically acclaimed work offers a frame for considering the project of wall-building — both physically and in the mind — and the devastating consequences that can follow.

The story is about a young boy whose father was killed in World War II. The boy struggles with adolescence, undergoing illness and other traumas, and eventually survives to adulthood and becomes a successful musician, Pink. Along the way to his rising fame, he experiences increased mental illness, which becomes a pervasive theme in his adult life. At one point, he is thrown into a depression triggered by his wife’s infidelity, a downward spiral from which he never recovers.

The end of Pink’s career shows him in the position of political power, or at least fantasizing as such. His fantasy regime is a political machine that mirrors the tactics and appearances of the German Nazi Party. As the leader, he delights in the authority of being able to ostracize and oppress minorities. At one rally, he declares:

Are there any queers in the theater tonight?

Get them up against the wall

There’s one in the spotlight, he don’t look right.

Get him up against the wall

That one looks Jewish! And that one’s a coon!

Who let all of this riff-raff into the room?

There’s one smoking a joint! And another with spots!

If I had my way—

I’d have all of you shot!

From these xenophobic expressions, the mentally ill entertainer-turned-politician continues his decomposition into destructive violence. The film’s last scene shows small children in a war-torn city who are left to clean up the remains of what was once a riot or war. The image suggests itself as the destruction caused by the erection of walls. Although not having a father was a major hole in his life, Pink ended up causing innumerable children to experience the very same.

Pink and Trump’s story overlap in intriguing ways. Both begin their careers as popular entertainers, giving them a stage from which they launch a political career. Trump’s campaign and presidency displays sharp racial rhetoric and policies that are aimed against specific religious and racial groups. At rallies, Trump has asked pointed questions like, “Any Hispanics in the room?,” drawing supporting boos and hisses from the audience. There is also the thinking that informed the Muslim ban: “I would close up our borders until we figure out what’s going on,” echoing Pink’s own bewilderment: “Who let all of this riff-raff into the room?”

Beyond physical barriers, Pink Floyd’s work challenges the audience to incorporate wall-building within one’s thinking. The film portrays the traumatic events in Pink’s history as “bricks in the wall,” the very wall that alienates him from sanity. The wall represents more than just barriers that separate people, but also a path to self-loathing and uncontrollable rage, to being separated from one’s self. Pink’s journey begins as a boy who once tenderly cared for a dying rat, but later does not hesitate to destroy humanity.

>Flickr/Loco Steve

Although time will tell if Trump follows the character portrayed in the film, he has already shown a willingness to play brinksmanship politics. It may be only a matter of time before war coincides with his personal or political agenda. Pink Floyd’s “The Wall” displays a leader burdened by mental infirmities and narcissism, capable only of leading the country astray. As Pink’s rally showed, singling people out for their race, religion, or other qualities seemingly has no end—at some point everyone will be engulfed.

The overarching lesson of “The Wall” is that little good happens when repressive walls are built. When mental barriers are erected, estrangement from the other side can lead to disastrous consequences. “The Wall” anticipates a character like Trump and suggests that only harm can come from such an individual assuming power. Released decades ago, this work remains one of the top-selling albums of all time in the United States; in the Trump era, its message rings louder and clearer than ever.

Editor’s Note: Feature image courtesy of Flickr/Camera Eye Photography.

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Yearning for History

Sayyid Muhammad ‘Alawi al-Maliki writes on every Muslims’ desire to connect with the great events in our history and why it is meaningful to do so through commemoration and celebration.

Of the accepted and established principles among the people of knowledge (ahl al-‘ilm) is that a particular moment in time is made remarkable or auspicious by the events associated with it. The event, in other words, forms the source of the values and the estimation ascribed to that moment.

The magnitude of the event determines the magnitude of the occasion; likewise, the ascribed blessings of the event determines the ascribed blessings of the occasion.
Moreover, the stronger the identity, and the greater the impressions made by the events on people, the stronger and greater will they identify with the time during which the events occurred.

From this point of view it will become evident that the essential purpose of this book, Madha fi Sha’ban (What is in Sha’ban?), is to focus on the links that connect the umma (the global Muslim community) to their history with the aim of deepening their perceptions and religious experience of Din-related events and occurrences.

Methods and Aims of Commmoration

While it is true that some differ with regard to the method and manner of presenting these events to people, namely, that they are not in agreement with respect to their arrangement and organization; there can nonetheless be little doubt that even two people – on their own – would not differ with regard to the aims and objectives of organizing and commemorating these events.

This is so for the reason that whenever we set out to strengthen these connections that bind the umma to its history by utilizing the events and occurrences through and by which these moments become exalted; then we are at once inviting them to a reality that is pure, a belief system that is correct, a path that is straight, and a way that is natural. This indeed constitutes, at once, the essence of our history and our ennoblement as a people. From this foundation we are able to proceed to all that is good, righteous and beneficial.

The commemoration of all these events and exalted moments are – through the permission of Allah – acceptable and legitimate. For it is through this fundamental principle, viz. the undeniable interconnectedness of the event and the moment, that we are able to take advantage of these opportunities that have the force to stimulate our minds into a recollection of these momentous events. In this way the mind, the heart, and the emotions return to the distant past with a sense of yearning for our history – a yearning that enables us to examine that past for the lessons it may provide.

The Experience of Remembrance

This is what constitutes the genuinely “informed lesson” (al-dars al-‘ilmi). It is this that the universities with their lecturers and lectures, and the madrassas with their programs and prescribed works cannot transfer to people in a way that would allow them to live, perceive, and experience this history in a holistic manner – with their hearts, minds and emotions.

Indeed, whenever, we celebrate by commemorating the birth of the Prophet, blessing and peace be upon him, or the Hijra (his flight from Makkah to Madinah), or the Isra and Mi’raj (the Night Journey and Ascension), or the month of Sha’ban, then we invite people to connect with their minds, hearts and emotions to the realities and the events that fill the vast spaces of these moments.

However, these commemorations are not meant to venerate the event as such or to deify it; nor are they commemorated in a manner that expresses an article of our faith. On the contrary, these commemorations are designed to express our ultimate veneration of Allah, the Exalted, who is the ultimate Creator of both space and time.

These commemorations, therefore, essentially represent the veneration of a slave to his/her Lord, the Creator. But, at the same time, they are also designed to celebrate and laud the one who has played a seminal role in these events – the one who at once formed an intrinsic part of, and for whom these events were established; and who, moreover, forms the axis around which these events are all connected. This latter veneration is the veneration of the one who loves for the sake of the beloved … for that possessor of grace whom Allah has chosen to be at the center of these events.

Beyond Space and Time

I am astonished at those petrified and fossilized minds, those minds of stone, that ignore the central figure of these events – the figure through whom, for whom, with whom, and from whom these events emerged in the first place; and then proceed to focus on the event in so far as it is merely an event. This perspective, without a doubt, constitutes the essence of bid’ah (a reprehensible innovation). Indeed, and even beyond that, it signifies the epitome of ignorance and short-sightedness.

We do not venerate or exalt time for time’s sake, nor space by virtue of it being space, for this is in fact, and in our estimation, an act of shirk (idolatry).

On the contrary, our focus is upon that which is beyond, greater and more exalted than mere time or space. Nor do we venerate particular personages for what they possess of body and bones. What we in fact do is to look at their station, their standing, their rank, and their love and belovedness … so is there any sin or falsehood in this? [sh: italics mine].

“Glory to Allah, this is indeed a serious slander!” (Sura al Nur 24:16)

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The above is an extract from Madha fi Sha’ban? (What is in Sha’ban?), pp. 4-6, by Sayyid Muhammad ‘Alawi al-Maliki, Allah show him mercy. The translation is by Shaykh Seraj Hendricks [sh]. It was first published in 2011 on Shadow of Pure Light, and is reproduced here with Shaykh Seraj’s permission.

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Shaykh Muhammad Ibn ‘Alawi al-Maliki’s Letter To Shaykh al-Hadith Mawlana Muhammad Zakariyya

The Prophetic Way of Teaching – Sayyid Muhammad Alawi al-Maliki

Living the Ihya in South Africa – Shaykh Seraj Hendricks Full Interview

 

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Mawlid al-Barzanji and Celebrating the Mawlid – Shaykh Muhammad Ba-Dhib

Shaykh Muhammad Ba-Dhib continues the discussion about Imam al-Barzanji, his famous work, the Mawlid al-Barzanji, and whether celebrating the mawlid is a valid tradition.

Continuing from Shaykh Faraz’s Rabbani’s earlier discussion about the Mawlid al-Barzanji, Shaykh Ba-Dhib continues speaking about this great work.

He begins by speaking about the author, Imam Ja’far al-Barzanji, and his family background. The Imam came from a family of scholars, who had settled in the Kurdish city of Barzanja, hence giving them the name Barzanji. The family was descended from the Prophet Muhammad, peace and blessings be upon him, through Imam Hussein.

The scholars of the family came to be very great authorities in their field, and would migrate to Medina to teach there, and sometimes became the Imans of the holy mosque.

The forefather to do so, was Imam Muhamad ibn al-Rasool al-Barzanji, who reportedly wrote and published over a hundred books. This shows us how much Imam Ja’far’s family  served the Ummah. They were not contented simply by beig descendants of the Prophet, but they exemplified his teachings by putting in effort to serve the Ummah.

The Mawlid of Imam al-Barzanji reached such a height of fame that it was read on the pulpit of the Prophet, peace be upon him, after sunrise on the 12th of Rabi al-Awwal.

The Fame of the Mawlid

The mawlid is a regular tradition, done out of love for the Prophet. It is an expression of love, which does not diverge from Islamic teachings. We believe that there is no God but Allah and that Muhammad is His Messenger, but how do we uphold that covenant and firmly root it into our hearts?

This is the purpose of the mawlid tradition. Hearing the name of our Prophet lovingly and with reverence allows faith to be established in our hearts. These focused gatherings were a widespread tradition among the Muslims through the ages.

It’s easy for someone who has not experienced it before, to criticise the tradition, or to say, “The Prophet and his companions did not gather in this manner.” However, someone who takes issue with the mawlid, would have to take issue with various other Islamic sciences such as Arabic grammer, Fiqh (jurisprudence), and Aqidah (creed), sciences which have been developed to help us understand our religion. These sciences were not taught by the Prophet, because the Companions already had the background knowledge needed to understand their faith. Their love of Allah was very strong, but today we are at a much weaker state.

Proofs for the Validity of the Mawlid

There are many proofs for this, but a particularly profound one is the story of Prophet Isa, peace be upon him, mentioned in the Qur’an. Not only did Allah reveal the story of his birth, but also that of his mother, the Lady Maryam. The Qur’an mentions these two events in great detail, beginning from when her mother prayed to Allah, saying that she would dedicate her daughter to His service, all the way to the birth of Prophet Isa.  All these holy verses speak about pregnancy, labour and delivery, childhood, family, miracles, and other facts relating to their story. Similarly, the mawlid poetry speak about these events that led up to the birth of the Prophet Muhammad.

As Islam spread, many people entered into Islam, who were previously raised in other religions. They did not know many details about the Prophet, and so the scholars put together things like mawlids to educate people and help them understand. They did this following the format of the above example.

The purpose of the mawlid has always been to educate, and to grow love of the Prophet and his teachings in our hearts.

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Al-Busiri’s Burda and Celebrating the Mawlid – Shaykh Muhammad Ba-Dhib

Mawlid at Zawiya Masjid, Cape Town: 19 November 2018

Description of the Prophet – A Reader

 

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Introduction to the Mawlid al-Barzanji – Shaykh Faraz Rabbani

In this video, Shaykh Faraz Rabbani gives a background of the Mawlid al-Barzanji. He speaks about the life of the author, Imam Ja’far al-Barzanji, and his life and works.

Everyone thinks about whom or what they love. For the believers, however, our rejoicing is in Allah and His Messenger, Allah bless him and give him peace. This imperative to rejoice is a means to sustaining life of faith. One of the best things we can possibly find joy in, is the gift of the Prophet.

When we recite mawlids, or poetry in praise of the Prophet, it rejuvenates our faith and gives us joy. This is why scholars have written poetry throughout the ages, teaching the readers about the life of the Prophet. One of the best-known such poems, is the Mawlid al-Barzanji.

About Imam al-Barzanji

Imam al-Barzinji was an Imam originating from a town called Shazur in Kurdistan. He was born on Friday, the 12th of Rabi al-Awwal in the year 1040 after hijra. He was raised in Shazur, where he studied the Islamic sciences. Islamic knowledge in his hometown.

At the age of 63 he moved to Medina. This was the habit of many scholars, who would spend their lives teaching and calling to Allah. Then, in the later part of their lives, they would devote their lives to devotion and writing.

Imam al-Barzanji, however, was a Shaf’i mufti. Although he came to Medina as a foreigner, he was made the Chief Justice in Medina because of his knowledge, piety, and virtue. He died in Medina and is buried in Jannat al-Baqi’.

His Mawlid

His mawlid is very unique,  mainly focused on the birth of the Prophet and its coming. Some parts of the mawlid are composed in poetry, while other parts of it are written in prose form.

Much could be said about it, but one of its characteristics is that it speaks about the Prophet in language that is eloquence, yet is clear and easily accessible to the common person. It has been translated in many languages, including Java, Urdu and Swahili, and is widely read across the Muslim world.

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Al-Busiri’s Burda and Celebrating the Mawlid – Shaykh Muhammad Ba-Dhib

Salawat: A Source of Joy for the Prophet – Shaykh Amin Buxton

Description of the Prophet – A Reader

 

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Influential Muslim Women – A Reader

This reader gathers various SeekersHub resources on inspiring Muslim women, where Companions, scholars, or community leaders, both past and present.

Women Documented in the Qur’an

 Hawa, the First Woman

Sarah, Wife of Prophet Ibrahim

 Aasiyah, Wife of the Pharoah: A Brief Biography

Lady Asiya and the Mother of Musa

Lady Asiya – Her Life of Faith and Trials 

Bilkees, Queen of Sheba

Maryam, Mother of Isa: A Brief Biography

Lady Maryam – Her Virtue and Merit

Lady Maryam – Her Favor and Blessings

The One Who Complained (Al-Mumtahina)

Women from the Family of the Prophet

Khadija bint Khuwaylid: A Brief Biography

Lady Khadija – Before Revelation

Lady Khadija – After Revelation Until Her Passing

The High Rank of Sayyida Khadija

Lady Aisha: Most Knowledgable of All

Slander Against Lady Aisha

 The Love Between Lady Aisha and the Messenger of Allah

What Are Some Resources on the Life of the Mother of the Believers??

Fatima az-Zahra: Introduction and Virtues

Fatima az-Zahra – Prophetic Care and Concern

The Life of Umm Salama

Umm Salama – The Knowledgable Women’s Rights Activist ..

 Umm Ayman – The Prophet’s Mother After His Mother

Female Companions of the Prophet

 Sumayyah, the First Martyr 

Umm Ma’baad: Hadith Narrator

Fatima al-Fihri: The Visionary

Who Was the Companion Sayyida Furay’ah (Allah Be Pleased With Her)?

Khansa’ – The Poetess of Islam

Nusayba – Defender of the Prophet

Women Through the Ages

Amra bint Abdurrahman

Nafisa al-Tahira

Fatima al-Fihri

Maryam al-Istirlabiyya

Karima bint Ahmad

Fatima bint Saad al Khayr 

Razia Sultan

Al Adar Al Karima

Bibi Raji

Queen Aminatu 

Nana Asma’u 

Amina Assilmi

The Death of a Star – On the Passing of Aminah Assilmi

Women: Agents of Change – Dr. Ingrid Mattson 

“I Love Being a Woman!”

SeekersHub’s Female Teachers

Ustadha Shireen Ahmed

Ustadha Raidah Shah Idil

Dr. Ingrid Mattson

Ustadha Zaynab Ansari

Shaykha Noura Shamma

Ustadha Mariam Bashar

Ustadha Nagheba Hayel

The Power Of Storytelling with Ustadha Mehded Maryam Sinclair 

 

 

 

 

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How the murders of two elderly Jewish women shook France

Two killings in Paris, one year apart, have inflamed the bitter French debate over antisemitism, race and religion.

By James McAuley

The body landed in the courtyard, not far from the building’s bins. Shortly before 5am on 4 April 2017, a 65-year-old woman was hurled from the third-floor balcony of a social housing project in the 11th arrondissement of Paris, a rapidly gentrifying area on the eastern side of the French capital. An hour earlier, that same woman – a retired doctor and kindergarten teacher – had been asleep in the small apartment where she had lived for the past 30 years. When she woke up, she saw the face of her 27-year-old neighbour in the darkness. The man, who still lived with his family on the building’s second floor, had first stormed into another apartment, whose tenants had locked themselves in a bedroom and called the police. By the time he climbed up the fire escape into his victim’s apartment, three officers were present in the building.

The autopsy would later reveal that the woman’s skull had been crushed, most likely with the telephone on her bedside table. Before and after his victim lost consciousness, the assailant beat her until the nightgown she was wearing – white, with a blue floral pattern – was soaked with her blood. He then dragged her body to the balcony of the apartment, and threw her over the railing – exactly the same way, he told prosecutors, as John Travolta does in The Punisher, the film he had been watching before the attack. “I killed the sheitan!” he yelled from the balcony, according to testimonies given by neighbours. “Sheitan” is an Arabic word for “devil”. Neighbours heard him repeatedly chant “Allahu Akbar”.

Related: How Marine Le Pen played the media

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Tasawwuf and Human Potentiality

Ustadh Salma Younas discusses the concept of tasawwuf, its place in the Islamic sciences, and its role in growing human potential.

What is the first thing that comes to mind when a Muslim hears the word tasawwuf? Often, a person’s thoughts are directed to the institution of the spiritual path (tariqa) and the figure of a spiritual guide (murshid) to whom allegiance is pledged by an aspiring spiritual novice. Other times, this word evokes exotic and mysterious imagery: saints performing miracles; masses congregated around graves; dervishes engaged in ecstatic sessions of spiritual audition.

In the minds of many, these constitute essential elements and practices in the world of tasawwuf, which some embrace as valid expressions of the Islamic faith, while others view it in less favorable terms. This conflation of tasawwuf with one or another of its institutional or cultural expressions is not particularly surprising, but the reality of tasawwuf is far greater and much more profound than any of this.

Focusing on these aspects tends to distract people from a science whose ultimate aim and vision is not merely something Muslims should recognize and embrace, but one they would readily accept regardless of their particular attitudes towards the institutional, religious, and cultural aspects mentioned above. This vision is one centered around identifying and actualizing human potential in light of the worldview of tawhid, the most fundamental principle of Islamic thought.

Between the Animalistic and Angelic

Junayd al-Baghdadi (d. 298/910) defined tasawwuf as “a battle in which there is no peace.” The battle that all humans face stems from their essential nature: dirt and dust combined with a heavenly spirit. The Qur’an describes this basic human composition in the following verse:

Who gave everything its perfect form. He first created man from clay then made his descendants from an extract of insignificant fluid. Then He fashioned him, and He breathed into him of His spirit (ruh). He gave you hearing, sight, and hearts; how seldom you are grateful. (Sura al Sajda 32:7-9)

The human being is a paradox. He is insignificant and lowly when viewed from the perspective of the basic materials from which he is created, such as dirt, dust, and sperm. These materials do not reflect life. They are dark and inanimate. The spirit, on the other hand, is life endowing. It is lofty and angelic as seen in its ascription to God in the Qur’an: “Say, ‘The spirit is of the command of my Lord.’” (Sura al Isra 17:85)

For this reason, Imam al-Ghazali describes the human self (nafs) as a divine matter (min al-umur al-ilahiya) that gathers within itself indescribable mysteries and secrets regarding God. In other words, the human self serves as the vehicle through which one can know the divine on an experiential level, a level above and beyond mere acknowledgment with the lips or abstract ideas in the mind: “We shall show them our signs on the horizons and in their selves.” (Sura al Fussilat 41:53)

Human beings are constantly engaged in this struggle to see if the self assumes the characteristics of the spirit – heavenly, luminescent, and connected to God – or that of dead earth. The spirit pulls man upwards towards light; his earthly body pulls him downwards towards darkness. When the spirit dominates through reflection, submission, and good works, a person ascends to the level of angels; otherwise, he is worse than animals: “They are like cattle; nay, rather they are further astray.” (Sura al A‘raf 7:179)

The Higher Spiritual Stations

In discussing the positive transformation of the self and its spiritual ascent, the scholars of tasawwuf often refer to ‘stations’ or ‘states of being’. These terms are often incorrectly associated with notions of saintly hierarchies or miraculous gifts, but they actually refer to something more profound: the condition of the heart as a result of righteous action, acquiring praiseworthy character traits, and shunning that which is displeasing to God. The move from actions to states is vividly illustrated in the following hadith qudsi:

My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My slave keeps drawing nearer to Me with voluntary works until I love him. When I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him. (Bukhari)

The first part of this tradition concerns actions. The obligatory duties mentioned in this tradition are to be understood as including the actions of the mind, limbs, and the heart. These correspond respectively to sound belief, worship, and keeping away from inner diseases of the heart, such as envy, hatred, rancor, and the like. The supererogatory extends beyond this and entails going above and beyond base requirements in order to further nourish and purify the self. Fulfilling that which is obligatory and supererogatory results in the acquisition of a particular state of being where the will of the servant aligns with the will of God in a manner where the servant begins to see and interact with the world around him through the lens of pure tawhid.

The spiritual stations that the great Sufi scholars identify on this transformative journey have little or nothing to with miracles in the popular sense. In al-Risala, Imam al-Qushayri dedicates the final third of his text to detailing these spiritual stations: repentance (tawba), God consciousness (taqwa), renunciation (zuhd), silence (samt), fear (khawf), hope (raja’), contentment (qanaʿa), trust in God (tawakkul), gratitude (shukr), patience (sabr), and sincerity (ikhlas), among several others.

These stations do not merely manifest as the righteous actions of the limbs, though such actions are necessary for their emergence and continued presence, but they pertain to one’s innermost being and the heart’s becoming firmly established with a particular quality. A person who fully actualizes the station of repentance, for example, never fails to manifest it in mind, body, and heart at every moment it is required.

The highest degree of each of these stations returns to beholding God (mushahada) with the heart. In Ihya Ulum al-Din, Imam al-Ghazali routinely explains these praiseworthy traits by listing their various stages and degrees. To give an example, the lowest degree of tawhid is to declare with the tongue and heart that there is only one God. This is the tawhid that is required of anyone to be deemed a Muslim. It is the tawhid that we comprehend with our intellects and whose details we study in creedal texts. Then there is the highest stage of tawhid where only God is witnessed and nothing besides Him.

This level of tawhid escapes description, but the words of Imam al-Junayd indicate its reality: “It is a reality in which all outward traces (rusum) disappear and all knowledge passes away, while God Most High remains as He always has been.” (Al-Qushayri, al-Risala) Meanwhile, Abu Saʿid al-Kharraz said that tawhid is that “any awareness of mundane things vanishes from the heart and one is left alone with God.” (Ibid.)

Indeed, the reality of mushahada is affirmed in the primary texts and by leading traditional scholarly authorities. This concept finds its basis in the saying of Prophet (blessings upon him), “Ihsan is to worship God as if you see Him, and if you do not see Him, know that He sees you.” (Bukhari) Explaining this, Ibn Rajab al-Hanbali states:

Some of the Salaf said that whosoever acts for God while witnessing Him (mushahada) is a gnostic (ʿarif), and whosoever does so while being aware that God is witnessing him is a sincere individual (mukhlis).

These are two stations. The first is the station of vigilance (muraqaba). It is for the servant to bring to mind God’s closeness to him and His knowledge of him. So, he imagines himself between the hands of God, and, therefore, is aware of Him in his movements and state of rest, and in private and public. This is the station of the sincere muraqib, and it is the lowest station of ihsan.

The second station is the servant witnessing this with his heart and so he is akin to someone who sees and beholds God. This is the highest station of ihsan, and it is the station of those who possess knowledge of God directly and experientially (ʿarifin). (Fath al-Bari)

It is worth pondering over the words of Ibn Rajab and realizing what he is stating. The absolute lowest station of ihsan is to have a constant awareness that God is witnessing one. Imagine then the highest station of ihsan. One is reminded of the words of Imam al-Junayd regarding those who have arrived at the utmost realization of tawhid: “They have arrived at bewilderment.” (Al-Qushayri, al-Risala)

The Path of the Prophet

This station of mushahada, or perpetually beholding the Divine, was the state of the Prophet (blessings upon him) who embodied it in its purest, loftiest, and most perfected form. In a report related by ʿA’isha, the Prophet, blessings and peace be upon him, was said to have remembered God in all of his moments. (Bukhari, Muslim) This ‘remembrance’ was not the typical verbal utterances often associated with the term dhikr for the moments of the Prophet, blessings and peace be upon him, covered the spectrum of everyday human action, such as eating, sleeping, worship, spending time with his family, speaking to his companions, and so forth. Rather, his remembrance of God related to his heart and soul being connected to God and constantly beholding Him.

The Prophet, blessings and peace be upon him, was therefore never engaged in a mundane action. His moments were never disconnected from God. Every moment of his manifested the highest form of repentance, God consciousness, renunciation, contentment, trust in God, gratitude, patience, sincerity, divine oneness, etc. His self and inner nature was pure spirit. Qadi Iyad describes this in al-Shifa’:

Their outward form, bodies, and structure are characterized by the qualities of men as far as non-essential matters are concerned, such as illnesses, death, and passing away, and human traits. However, their spirits and inward parts have the highest possible human qualities, associated with the Highest Assembly, which are similar to angelic attributes, free of any possibility of alteration or evil. Generally speaking, the incapacity and weakness connected with being human cannot be associated with them… Thus, they have the aspect of men as far as their bodies and outward parts are concerned, and that of angels in respect to their spirits and inward parts.

The way of tasawwuf involves following the Prophet (blessings upon him) in all of his outward actions and inward states. Though non-prophetic figures can never attain the rank of a prophet, they do possess the ability to ascend to a higher, more angelic plane where the whisperings of the lower-self abandons one and thoughts about anything else but God never enter the heart: “As for those elect adherents of the Prophet’s sunna, blessings and peace be upon him, who kept every breath they made with God and who protected their hearts from the onslaughts of forgetfulness, they were distinguished by the name ‘Sufism.’” (Al-Qushayri, al-Risala)

The Modern World

If Islam is orienting the mind, body, and soul towards a single center that constitutes the truly real and the cause of all things, the modern world is increasingly characterized by the opposite. It lacks a single center, a single purpose, and a single orientation. This does not mean that there is no goal, orientation, or meaning as people do not exist in a complete vacuum, but that the object of ‘worship’ in modernity is a plethora of mini-‘gods’ that are either impossible to subordinate to a supreme God or they are subordinated to one that is the product of ideologies. William Chittick defines some of these modern objects of worship:

To mention some of the more important ones would be to list the defining myths and ideologies of our times – freedom, equality, evolution, progress, science, medicine, nationalism, socialism, democracy, Marxism. (Science of the Cosmos)

Modern thought is, therefore, antithetical to tawhid, the major pillar of Islamic thought that defines the way things really are. In place of the unity, coherence, balance, and order established by tawhid, the result of the modern world’s stepping away from this transcendent principle is incomprehension, chaos, disorder, and disintegration on an individual, social, and cosmic level. Tawhid demands that humans see the world as interrelated and interconnected, all arising from, subsisting through, and returning to God.

Even an act as fundamental as the daily prayer involves a connection not simply between God and humans, but between humans and the entire created order who together turn their focus to the One: “Do you not see that all those who are in the heavens and earth praise God, as do the birds with wings outstretched? Each knows its own way of prayer and glorification.” (https://ift.tt/2THY1l5) In contrast, the modern world increasingly sees the world around it as disconnected and lacking any unifying principle or source in the Real, which results in universal disharmony.

The importance of tasawwuf in the modern world cannot be understated. Muslims may recognize God through the mind or express their submission through particular actions, but the fundamental reorientation that humans require is one that relates to their hearts and actualizing the spirit that God has bestowed them with through adherence to His commands. The core of tasawwuf returns to tawhid, which is not merely creedal points rationalized in the mind or movements of the limbs, but a state of being that follows emerges from these that fundamentally alters the manner in which one understands and interacts with the divine, oneself, and the cosmic realm. In other words, tawhid is not something one thinks or writes about but a reality that is experienced and lived.

As Abu al-Tayyib al-Maraghi said, “The intellect demonstrates and gnosis witnesses and experiences [God] directly.” (Al-Qushayri, al-Risala) It is only through attaining the high stations aspired to in the path of tasawwuf that people can harmonize their minds, actions, and being with God and grasp the true nature of things around them by viewing them through the prism of their transcendent source. This brings about good in both the worldly and next-worldly contexts.

While discussions on tasawwuf often revolve around peripheral points in popular discourse, such as particular Sufi practices, Muslims should not lose sight of the essential aims of this science and its grounding in a deeply profound understanding of Islam’s fundamental pillar of God’s oneness that serves to ameliorate and make wholesome the condition of the individual, society, and the entire cosmic order. People should recognize that history and the scholarly tradition attests to individuals having attained these high levels of realization, figures such as Sari al-Saqati, Imam al-Junayd, Abu Sulayman al-Darani, Imam al-Qushayri, Imam al-Ghazali, Ibn Ata’illah, and numerous others who strived to follow in the footsteps of the Prophet blessings and peace be upon him.

Then, at the very least, one may reflect on where one stands in relation to these figures in terms of understanding, recognizing, and submitting to God. Tasawwuf is ultimately about God, but it also lays out a vision of limitless human potential. Every person should be cognizant of this if only to raise their hands to the sky in order to seek forgiveness from God for not truly realizing who He is and for not worshiping Him in the manner He truly deserves.

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Can A Sinner Love the Prophet? – Ustadh Salman Younas

Ubudiyya or True Kingship – Shaykh Abdal Hakim Murad

Ask in the Presence of Allah – Dr Shadee Elmasry

 

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