Speech in the Al Isra’ wal Mi’raj Asy Syarif Cel­e­bra­tions 1434H /​2013: Love & Irtibat

Intro­duc­tion

This topic answers the ques­tions by many peo­ple around us, such as:
• Who are Muhib­bin and who are Kar­i­hin?
• Is the love for Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam based on feel­ings or Aqi­dah?
• Can a Mus­lim who is com­mit­ted to his Final Risalah be excluded from the oblig­a­tion to Irt­ibat with his per­son Solawat­ul­lahi ‘Alaih when he loves and yearns for him Sol­lal­lahu ‘Alaihi Wasal­lam, cries when men­tion­ing his name or plen­ti­fully recit­ing Salawat upon him Solawat­ul­lahi ‘Alaih?
• Does lov­ing Rasu­l­ul­lah and Jihad with words in the bat­tle­field of the mind to defend his noble A’tab mean that a Mus­lim does not have to Irt­ibat with his per­son Sol­lal­lahu ‘Alaihi Wasal­lam?
• What is the descrip­tion of the love that has been taught by Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam and that presents the per­son with the Muham­madi gift of his Wilayah Al Kami­lah [Com­plete Governance]?

The iden­tity of Muhib­bin and the works of Karihin

Yes, every Mus­lim loves Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam, but not every Mus­lim is among the assem­bly of Muhib­bin. “Ma’rifatul Mu’min bi Nabiyyih” describes about the assem­bly of Muhib­bin, that there is a fac­tion among the Mus­lims who are enthu­si­as­tic in their love for him Sol­lal­lahu ‘Alaihi Wasal­lam, yearn­ing for him and being pas­sion­ate for him. They weigh this love with their adher­ence to the tol­er­ant Sun­nah and the noble Sirah. The Muhib­bin strive to travel to visit his bur­ial ground or to reside in his Mad­i­nah to be in his neigh­bour­hood. Thus this is how the Muhib­bin are differentiated.

On the other hand, “Ma’rifatul Mu’min bi Nabiyyih” also tells us that there is an assem­blage among the Mus­lims who oppose Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam, but they per­ceive them­selves as Muhib­bin. Rather, they have fell vic­tims to the unjust and dark accu­sa­tion. This is shown through their words and actions. Thus through words, they issue state­ments that depre­ci­ate the value of the Syakhs [per­son] and Syakhsiyah [per­son­al­ity] of Al Habib Al Musthafa Sol­lal­lahu ‘Alaihi Wasal­lam. Through actions, their aim is to remove Al Musthafa Solawat­ul­lahi ‘Alaih from the Wij­dan of his indi­vid­u­als and the Wujud of his Ummah. They claimed a false­hood that after his depar­ture Solawat­ul­lahi ‘Alaih, his roles in the lives of Mus­lims have ended and that Irt­ibat with his per­son is apos­tasy, con­trary to the authen­tic texts about the oblig­a­tion to Irt­ibat with his per­son Solawat­ul­lahi ‘Alaih.

Estab­lish­ing an ever­last­ing spir­i­tual con­nec­tion with Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam

An ever­last­ing spir­i­tual con­nec­tion between a Mus­lim with Sayyidul Basyar Solawat­ul­lahi ‘Alaih can be estab­lished only through Irt­ibat. After Irt­ibat, his Tak­win Al Muham­madi returns to him. Only then, he is able to build him­self, unify his fam­ily, insti­tute the build­ing of his com­mu­nity and gather his dis­united Ummah within the fab­ric of a sin­gle body. So does love based on feel­ings do not reform the griev­ous sit­u­a­tion of the Ummah and its humans? Yes, love for Rasu­l­ul­lah Solawat­ul­lahi ‘Alaih that is deeply-​rooted in the heart of a per­son who acknowl­edges his great value and hon­ourable mat­ter is indeed a blessed love that returns him with good­ness. How­ever, the sake of uni­ver­sal good­ness neces­si­tates him to com­plete his Masirah [jour­ney] by tran­sit­ing from his love for Rasu­l­ul­lah that is based on feel­ings to his Irt­ibat that is based on Aqi­dah, such that he estab­lishes an ever­last­ing con­nec­tion with him and returns good­ness to the exis­tence of all Mus­lims. By com­plet­ing his Masirah through his Irt­ibat with the per­son of Sayyidul Basyar Solawat­ul­lahi ‘Alaih, his human Tak­win [self-​formation] changes into Tak­win Al Muhammadi.

Essence of Irtibat

The first book of Al Wat­siqah Al Baidha’ is a con­cept to be applied with clear prac­tices. Only then, those who read it deserve to be described as “Minal Mu’minin Rijal…” As for those who merely stud­ies the con­cept of the first book of Al Wat­siqah Al Baidha’ and only uses its expres­sions, terms, ideas, expla­na­tion and knowl­edge with­out tak­ing its med­i­cine and ful­fill­ing his Tak­win Al Muham­madi, he is a big liar because he says what he does not do. Here, we present four points about the essence of Irtibat:

1. The first book of Al Wat­siqah Al Baidha’ explains clearly about the griev­ous sit­u­a­tion that the dis­ease began on the day when major­ity of the peo­ple of Tauhid aban­doned their Irt­ibat with the per­son of Sayyidul Basyar Solawat­ul­lahi ‘Alaih, and thus los­ing their Tak­win Al Muhammadi.

2. As Sul­tan Ad Dan­darawi exclaimed his Soi­hah Nida’ to request every indi­vid­ual amongst the peo­ple of Tauhid to be a Muham­madi in self-​formation. There­fore, the Soi­hah Nida’ is not intended for one to merely be con­vinced with it and then repeat­ing it with­out prac­tic­ing him­self to achieve Tak­win Al Muhammadi.

3. Irt­ibat is a por­tion of the Aqi­dah. “Ma’rifatul ‘Abdi bi Rabbih”explains that one of the por­tions for the human Nafs is Al Inniyah [faith], and its prin­ci­ple is I’tiqad [prin­ci­ple of faith]. Allah Sub­hanahu wa Ta’ala has also spec­i­fied it to be the house of Aqi­dah for all mankind. We also know that the Aqi­dah in Al Inniyah has four com­part­ments. The sec­ond one is Az Za’amah, and its I’tiqad is Al Intima’. This human I’tiqad is inter­preted through his say­ings and actions in the form of human con­nec­tions. There­fore, the I’tiqad of a Mus­lim with Az Za’amah Al Muham­madiyah Al Jami’ah [the Uni­fy­ing Muham­madi Guar­an­tee] is indeed a por­tion of his Aqi­dah, and it is inter­preted in the form of an ever­last­ing con­nec­tion of the Wij­dan with An Nabi Solawat­ul­lahi ‘Alaih that is not cut off even dur­ing his death.

4. Irt­ibat is a con­di­tion for Inti­sab into the assem­bly of Al Usrah Al Dan­daraweyah because Sayyidi Muham­mad As Sul­tan ‘Alaihi Minal­lahir Rid­hwan has made Irt­ibat Iman and Intima’ with the per­son of Sayyidul Basyar Solawat­ul­lahi ‘Alaih as a con­di­tion for any­one to assem­ble into his ranks. This means that a per­son who Inti­sab into the ranks of Al Usrah Al Dan­daraweyah and pro­claim the Soi­hah Nida’ with­out Irt­ibat with the per­son with Sayyidul Basyar Solawat­ul­lahi ‘Alaih, the con­di­tion for his exis­tence within the ranks is missing.

Con­clu­sion

Tak­win Al Muham­madi is the iden­tity of Al Usrah Al Dan­daraweyah. Al Wat­siqah Al Baidha’ clar­i­fies that when­ever a Mus­lim who is a Dan­darawi in model and a Muham­madi in self-​formation declares the Soi­hah, “Allahu Akbar Nah­nul Muham­madiyuna Wa Lil­lahil Hamd”, with clearly defined words, he is indeed express­ing the iden­tity for the assem­bly of Al Usrah Al Dan­daraweyah.
Thus this Soi­hah that is pro­claimed by the chil­dren of Al Usrah Al Dan­daraweyah is not merely words, but it answers ques­tions about who we are. Indeed, this Soi­hah says that we are the ones who Irt­ibat with the per­son of Sayyidul Basyar Solawat­ul­lahi ‘Alaih, so that he becomes the source for the direct­ing of our I’tiqad, the des­ti­na­tion for the direc­tion of our I’qal, the one who moulds the prac­tices for the ele­ments of our selves, the one who fab­ri­cates the inter­ac­tions for the visual pro­jec­tions of our per­son­al­i­ties, the one who defines the pur­suit of our wills, the one who pro­pels the abil­ity of our willpow­ers, the Sayyid for the capac­ity of our Wij­dan and the Za’im for the dis­tance of our Wujud, Solawat­ul­lahi ‘Alaih.

There­fore, the Soi­hah expresses the iden­tity for an Insan Dan­darawi. If he does not ful­fill his Tak­win Al Muham­madi, he is shak­ing one of the four con­sti­tu­tional traits of Al Usrah Al Dan­daraweyah and he is dis­play­ing to peo­ple around us that our iden­tity is a beau­ti­ful idea but not a true reality.

أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللهَ الْعَظِيمَ لِي وَلَكُمْ. وَالسَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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Speech in the Al Isra’ wal Mi’raj Asy Syarif Cel­e­bra­tions 1437H /​2016: Attempt to Estab­lish a Method in Under­stand­ing Al Hadith An Nabawi Asy Syarif

الْحَمْدُ لِلَّهِ الَّذِي بَدَأَ وَحْيَهُ إِلَى رَسُولِهِ بِخِطَابِ الْعَقْلِ. وَرَفَعَ عَنَّا التَّكْلِيفَ بِغِيَابِ الْعَقْلِ. وَالصَّلَاةُ وَالسَّلَامُ عَلَى مَنْ أَعْلَى شَأْنَ الْعَقْلِ. وَسَلَامُ رَبِّي عَلَى أَئِمَّةِ الْإِسْلَامِ مِنْ عُلَمَاءِ السَّلَفِ الَّذِينَ أَعْمَلُوا الْعَقْلَ. فَأَثَرُوا الْفِكْرَ الْإِسْلَامِيَّ بِغَرِيزِ عُلُومِهِمْ وَأَسْأَلُ اللهَ لِي وَلَكُمْ قَبَسَ نُورٍ مِنْ حَبِيبِهِ يُضَاءُ بِهِ الْعَقْلُ

All praises to Allah who began His rev­e­la­tion to His Rasul by address­ing the ‘Aql [mind] and who remove respon­si­bil­i­ties from us through the absence of the ‘Aql. Selawat and Salam upon the one who ele­vates the impor­tance of the ‘Aql and Salam from Allah upon the Imams of Islam among the schol­ars of Salaf who had dri­ven the ‘Aql. Hence they influ­enced the Islamic Vision with their abun­dant knowl­edge and I seek from Allah for myself and for all of you enlight­en­ment from His Habib that shines the ‘Aql.


The topic of dis­cus­sion today is about: Attempt to Estab­lish a Method in Under­stand­ing Al Hadith An Nabawi Asy Syarif.


Numer­ous extrem­ist and rad­i­cal groups are cir­cu­lat­ing some Hadith An Nabawi Asy Syarif that are taken out of con­text. They use these Hadith as means to oppose and offend other Mus­lims and non-​Muslims. They indoc­tri­nate people’s ‘Aql that they are exem­pli­fy­ing the Prophetic order when­ever they kill and cause destruc­tions on Earth. It is obvi­ous that the gen­eral Mus­lims con­demn this type of under­stand­ing which devi­ates the true objec­tives of the Prophetic say­ings. How­ever, they do not pos­sess any deep and pre­cise under­stand­ing of ‘Ulum Al Hadith An Nabawi Asy Syarif to refute this wrong under­stand­ing. At the same time, they do not pos­sess a clear method that enables them to derive the most accu­rate mean­ing of any Al Hadith An Nabawi Asy Syarif. Thus it is ben­e­fi­cial to cor­rect and refute this provoca­tive understanding.


To pre­vent the gen­eral Mus­lims from being con­fused and puz­zled when­ever they hear some­thing which con­tra­dicts the tol­er­ance of Islam and the Rahmah of Rasu­l­ul­lah for the entire uni­verse Solawat­ul­lahi ‘Alaih, they require either one of two matters:


–Either to obtain the detailed knowl­edge of ‘Ulum Al Hadith An Nabawi Asy Syarif, which is dif­fi­cult to achieve.


–Or to know a clear method that enables them to apply it each time a devi­ated mean­ing for any Al Hadith An Nabawi Asy Syarif con­tra­dicts their understanding.


We are not here to defend those Al Hadith An Nabawi Asy Syarif cir­cu­lated with an evil inten­tion by ques­tion­ing its authen­tic­ity or explain­ing its weak Isnad [chain of nar­ra­tors]. How­ever, we are work­ing to derive a method that enables us to apply each time an extrem­ist quotes any Al Hadith An Nabawi to insti­gate killings, vio­lence and using all kinds of attacks towards human­ity. We are deriv­ing a method that enables us to under­stand the words of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam in the con­text of the Risalah of Islam and the objec­tives of Syari’ah.


I divide my speech into four sections:-


The 1st Sec­tion: I spec­ify the direc­tion of our I’qal [think­ing process] in under­stand­ing Al Hadith An Nabawi Asy Syarif.


The 2nd and 3rd Sec­tions: I present two exam­ples where I explain the phases for the process of under­stand­ing when read­ing Al Hadith An Nabawi Asy Syarif; One exam­ple con­tain­ing Hikmah Muham­madiyah [Muham­madi Wis­dom] and another exam­ple con­tain­ing Hukm Nabawi [Prophetic Law].


The 4th Sec­tion: We rely on the under­stand­ing of the two exam­ples that will be pre­sented to extract the method in under­stand­ing Al Hadith An Nabawi Asy Syarif which we present to the minds of all Muslims.



The 1st Sec­tion: The direc­tion of our I’qal in under­stand­ing the Al Hadith An Nabawi Asy Syarif


When ana­lyz­ing Al Hadith An Nabawi Asy Syarif, the think­ing process has to con­sider two mat­ters simul­ta­ne­ously so that it is not too far off from the true tol­er­ant Islam that is brought by Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam. The two mat­ters are:


1)To begin the analy­sis based on the firm knowl­edge such that it can be build upon.


2)To place for it a com­plete frame­work as a basis of analysis.


We shall begin the analy­sis based on the the firm knowl­edge that can be found in Al Wat­siqah Al Baidha’ (The Sec­ond Book – Vol­ume 3). From its text, we under­stand that the words that come from An Nabi Al Mukar­ram has two aspects:


The 1st Aspect: The Prophetic say­ings which con­tain Al Ahkam At Tasyri’iyah [Laws for the Imple­men­ta­tion of Syari’ah] in reli­gious mat­ters, so that the Mu’minin exe­cute them safely.


The 2nd Aspect: The Prophetic say­ings which con­tain Al Hikam Al Hay­atiyah [Wis­doms of Life] in worldly affairs, so as to enable the Mu’minin to live their lives peacefully.


There­fore, we gain from this firm knowl­edge that when we study any Al Hadith An Nabawi Asy Syarif, we have to work on dri­ving our think­ing process towards find­ing a Hukm [Law] or Hikmah [Wis­dom] con­tained in that Al Hadith An Nabawi Asy Syarif. This firm knowl­edge enables us to build on the analy­sis. We also gain from this firm knowl­edge that when we derive any Prophetic law for the imple­men­ta­tion of Syari’ah, we have to be cer­tain that its exe­cu­tion is done safely with­out vio­lence, force, fear or threat. Sim­i­larly, when we derive any Muham­madi wis­dom in any worldly affair, we have to ensure that we obtain guid­ance through it to live our lives peace­fully. Thus, Al Wat­siqah Al Baidha’ empha­sizes reli­gious safety and worldly peace by mak­ing us real­ize of the objec­tives and aims of Al Hadith An Nabawi Asy Syarif.


As for the sec­ond mat­ter which is plac­ing a frame­work as a basis for analy­sis, it is for us to work on gath­er­ing the Prophetic say­ings which Allah Jalla wa ‘Ala has given to him with Al ‘Ilm [Knowl­edge] and Al Hikmah [Wis­dom] onto the say­ings of Sayyidul Basyar Muham­mad Rasu­l­ul­lah Solawat­ul­lahi ‘Alaih within the sub­ject of the objec­tives of Al Bi’thah Al Muham­madiyah from the exam­ples of his words Solawat­ul­lahi ‘Alaih:


إِنَّمَا أَنَا رَحْمَةٌ مُهْدَاةٌ


[Indeed I am Rahmah pre­sented (to you).]


إِنَّ اللهَ لَمْ يَبْعَثْنِي مُعْنِتًا وَلَا مُتَعَنِّتًا وَلَكِنْ بَعَثَنِي مُعَلِّمًا مُيَسِّرًا


[Indeed Allah does not send me as one who gives hard­ship or trou­ble, but He sent me as one who teaches and gives ease.]


إِنَّمَا بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ


[Indeed I was sent to com­plete the nobil­i­ties of Akhlaq.]


إِنَّمَا بُعِثْتُ بِحَنِيفِيَّةٍ سَمْحَةٍ


[Indeed I was sent with truth and tolerance.]


Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam has placed a frame­work for Mus­lims when­ever they embark on Da’wah, and this frame­work forms part of its foun­da­tions. He Sol­lal­lahu ‘Alaihi Wasal­lam said:


إِنَّمَا بُعِثْتُوا مُيَسِّرِينَ وَلَمْ تُبْعَثُوا مُعَسِّرِينَ


[Indeed you are all sent to give ease, and you are not sent to give difficulty.]


These hon­ourable Prophetic say­ings, along with other sup­port­ing texts, are not frag­mented laws. Instead, they are the gen­eral fun­da­men­tals and foun­da­tions, in which no Mus­lim should divert from direct­ing his think­ing process from its frame­work when ana­lyz­ing to under­stand any Al Hadith An Nabawi Asy Syarif.



The 2nd Sec­tion: The First Exam­ple in Under­stand­ing Al Hadith An Nabawi [The Muham­madi Wisdom]


Today, we hear an Al Hadith An Nabawi dri­ven by biased peo­ple to per­mit killings and destruc­tions. This Hadith Asy Syarif is:


مَا أُرْسِلْتُ إِلَيْكُمْ إِلَّا بِالذَّبْحِ


[I am not sent to you except with slaughtering.]


When this Prophetic say­ing is being repeat­edly quoted by those biased peo­ple, the reac­tion of a Mus­lim upon hear­ing it is either of the following:


–To deny that it is a Hadith said by Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam because it con­tra­dicts the objec­tives of Al Bi’thah Al Muham­madiyah [The Appoint­ment of Sayyid­ina Muham­mad as Rasu­l­ul­lah] for the uni­verse in which the clear­est objec­tive is Ar Rahmah.


–To remain silent and try to ask the knowl­edge­able ones.


Let us together advance in try­ing to under­stand the mean­ing of this Hadith An Nabawi Asy Syarif by begin­ning from our firm knowl­edge. We ask our­selves, “Does this Hadith An Nabawi con­tain a Prophetic law or a Muham­madi wisdom?”


At the first instant, the text appears to be a Prophetic law, thus some peo­ple used it to enable them­selves to fight and kill peo­ple. How­ever, we shall take a step back and apply a method to derive a safe under­stand­ing for this Hadith An Nabawi Asy Syarif. Firstly, we refer to As Sirah An Nabawiyah At Thahi­rah [The Pure Prophetic Jour­ney] to learn the rea­sons and con­text for this Hadith An Nabawi, whether it is a Prophetic speech to the Mus­lim Ummah, to all mankind or to a spe­cific group of people.


Hence, we find this Hadith An Nabawi Asy Syarif from Amru Ibn Al As Rad­hiyal­lahu ‘Anh, he said: I did not see Quraisy want­ing to attack Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam except on that par­tic­u­lar day. I saw them sit­ting beside the Ka’bah while Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam was stand­ing. Then, Uqbah Ibn Abi Mu’aith stood up to him, grabbed his cloak to his neck and then pulled him down until he dropped to his hon­ourable knees Solawat­ul­lahi ‘Alaih. Peo­ple were shout­ing at each other think­ing that Rasu­l­ul­lah was killed. Abu Bakr then advanced to sup­port. He lifted Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam up by hold­ing on to his arms from behind and asked the Quraisy, “Do you wish to fight against a man who says ‘My God is Allah’?” They then left Nabi Sol­lal­lahu ‘Alaihi Wasal­lam who sub­se­quently per­form Solah. Upon com­plet­ing his Solah, he walked pass them while they were seated beside the Ka’bah. He said:


يَا مَعْشَرَ قُرَيشٍ أَمَا وَالَّذِي نَفْسِي بِيَدِهِ مَا أُرْسِلْتُ إِلَيْكُمْ إِلَّا بِالذَّبْحِ


[Oh peo­ple of Quraisy, by the One whom my life is in His hand, I am not sent to you except with slaughtering.]


Then, he gave an indi­ca­tion by plac­ing his hon­ourable hand on his neck. Abu Jahal said to him, “Oh Muham­mad, you are not stu­pid.” Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam then said to him, “You are.”


The first knowl­edge that we have acquired is that this Hadith An Nabawi does not con­tain a Prophetic law of slaugh­ter­ing a Musyrik or Kafir. This is because it is being said by Al Habib Asy Syarif Sol­lal­lahu ‘Alaihi Wasal­lam while he was in Makkah Al Mukar­ramah before Allah Ta’ala per­mits the Mus­lims to fight those who fight them. There­fore, we should search for the Muham­madi wis­dom that is con­tained in this Hadith. The Muham­madi wis­dom becomes appar­ent when we observe that Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam was direct­ing his speech to a group of Quraisy as a threat and warn­ing to them, par­tic­u­larly to the notable peo­ple of Quraisy who led the offense towards the Mus­lims. This threat was a type of Al Indzar Al Muham­madi [Muham­madi Warn­ing] directed to the group of Quraisy after they had closed their ears from lis­ten­ing to his hon­ourable Da’wah with Al Hikmah [wis­dom] and Al Maw’izah Al Hasanah [a good and firm warning].


Indeed he Sol­lal­lahu ‘Alaihi Wasal­lam was inform­ing them the truth about him­self that he was able to resist the offence towards his own hon­ourable self and that they would be unable to escape from the power of his author­ity and retal­i­a­tion. In this man­ner, we can see clearly the Prophetic wis­dom and its mean­ing in this Hadith Asy Syarif, which is giv­ing a warn­ing before retal­i­a­tion is a wis­dom. This is because it will pre­vent the oppo­nent from giv­ing any excuses that he does not know since he has already been warned. With this, he will not dis­pute about the pun­ish­ment that will be given. This mat­ter has been clar­i­fied by Allah in Surah An Nisa’ verse 165:


رُّسُلًا مُبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّـهِ حُجَّةٌ بَعْدَ الرُّسُلِ


[Mes­sen­gers who gave good news as well as warn­ings that mankind after (the com­ing) of the Mes­sen­gers should have no plea against Allah.]


Allah Ta’ala also says in Surah Al Isra’ verse 15:


وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا


[And We do not pun­ish (any­one) until We send a Messenger.]


It is clear that the Muham­madi wis­dom con­tained in this Hadith Asy Syarif is within the frame­work of Ar Rahmah Al Muham­madiyah which encom­passes all of mankind. This is because threat­en­ing and fright­en­ing may some­times change the sit­u­a­tion by hold­ing back the tyrant and increase the self-​confidence of the per­son who gives the warn­ing. As such, the per­son does not have to exe­cute what he has warned. To empha­size that this Hadith Asy Syarif is not a Prophetic law, when Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam entered Makkah Al Mukar­ramah with vic­tory, Allah Sub­hanah gave him the author­ity over his ene­mies and the oppor­tu­nity to ful­fill his threat by slaugh­ter­ing them. How­ever, we see Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam com­ing to them with tol­er­ance and for­give­ness by saying:


اذْهَبُوا فَأَنْتُمُ الطُّلَقَاءُ


[Please go, for you are all free.]


He Sol­lal­lahu ‘Alaihi Wasal­lam also said:


مَنْ دَخَلَ دَارَهُ فَهُوَ آمِنٌ وَمَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ


[Who­ever enters his home, he is safe. And who­ever enters the home of Abu Sufyan, he is also safe.]


There­fore, the Rahmah of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam is a gen­eral frame­work, and it is oblig­a­tory for us to spec­ify our human under­stand­ing towards any Hadith An Nabawi Asy Syarif and As Sirah An Nabawiyah At Thahi­rah, which offers us valu­able tools for under­stand­ing in this context.



The 3rd Sec­tion: The Sec­ond Exam­ple in Under­stand­ing Al Hadith An Nabawi (The Prophetic Law)


Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam said:


أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُونَ لَا إِلٰـهَ إِلَّا اللهُ. فَمَنْ قَالَ لَا إِلٰـهَ إِلَّا اللهُ فَقَدْ عَصَمَ مِنِّي نَفْسَهُ وَمَالَهُ إِلَّا بِحَقِّهِ وَحِسَابِهِ عَلَى اللهِ


[I was ordered to fight mankind until they pro­nounce “La ilaha illal­lah”. Thus who­ever pro­nounces “La ilaha illal­lah”, he has pro­tected him­self and his wealth from me, except based on Allah’s judg­ment and eval­u­a­tion towards him.] (Sodaqa Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasallam)


Indeed this Hadith An Nabawi Asy Syarif con­tains a Prophetic law in a reli­gious mat­ter. Per­haps the mind­set of most peo­ple towards this Hadith An Nabawi were devi­ated as if it con­tains an order to fight mankind until they embrace Islam and every­one forms one Ummah. We find that this under­stand­ing towards this Hadith An Nabi Sol­lal­lahu ‘Alaihi Wasal­lam is nar­row, vio­lat­ing the clear verses of Al Quran Al Karim and con­tra­dict­ing sev­eral estab­lished inci­dents from As Sirah An Nabawiyah Al Asma’ [The Pro­tected Prophetic Jour­ney]. In order to reach the true mean­ing, we try to under­stand this Hadith An Nabawi by refer­ring to Al Quran Al Karim, As Sirah An Nabawiyah and sev­eral Hadith Asy Syarif.


We begin with Al Quran Al Karim where Allah Sub­hanah informs that if He has willed, def­i­nitely He would have made mankind as one Ummah. Allah Ta’ala says in Surah Hud verse 118:


وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ


[And if your God had willed, He would have made mankind as one Ummah but they will not cease to dispute.]


Like­wise, we know from Al Quran Al Karim that Allah Sub­hanah has calmed His Habib Al Musthafa until he is relieved from his regrets when some peo­ple turned away from his Hidayah. Allah Ta’ala says in Surah Al Kahf verse 6:


فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَى آثَارِهِمْ إِن لَمْ يُؤْمِنُوا بِهـٰذَا الْحَدِيثِ أَسَفًا


[Thus do not destroy your­self because you regret of their out­come if they do not believe in these words.]


Allah Ta’ala also says to His Musthafa Solawat­ul­lahi ‘Alaih in Surah Yusuf verse 103:


وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ


[And most peo­ple are not believ­ers, even if you were con­cerned (for them to be).]


The ques­tion is how does the clear verses men­tioned above tally with the under­stand­ing of some peo­ple on the Hadith An Nabawi Asy Syarif, where the verses explain that most peo­ple are not believ­ers even if Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam was con­cerned for them to be, while some peo­ple under­stand that the Hadith was a Divine order to oblig­ate An Nabi to fight mankind until they have faith and embrace Islam? There­fore, we have to refer to the true under­stand­ing of this Hadith Asy Syarif based on the radi­ance of Al Quran Al Karim and As Sirah An Nabawiyah.


We know from the estab­lished and authen­tic As Sirah An Nabawiyah that Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam gave an option to Ahlul Kitab to choose between Islam and Jizyah [tax], or oth­er­wise to go to war. The ‘Ulama has widened the imple­men­ta­tion for the mean­ing of Jizyah in most coun­tries which have been con­quered through peace, but it is not true that Jizyah applies to coun­tries which have been con­quered through wars. We are not here to dis­cuss about the issue of Jizyah but we bring it as an exam­ple for us to show the wrong under­stand­ing of this Hadith An Nabawi Asy Syarif. How is it log­i­cal for Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam to accept Jizyah (from peo­ple who do not embrace Islam) if he was ordered to fight mankind until they pro­nounce the Sya­hadah, while he Solawat­ul­lahi ‘Alaih does not defy any order? There­fore, we have to refer the cor­rect under­stand­ing of this Hadith Asy Syarif based on the radi­ance of As Sirah An Nabawiyah At Thahirah.


Thirdly, we observe the books of Al Hadith An Nabawi Asy Syarif to look into sev­eral related Hadith for us to ana­lyze. We refer to a Hadith Asy Syarif nar­rated in Sohih Mus­lim by Usamah Bin Zaid. He said: Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam sent us to a bat­tle. I went up to a man and he said “La ilaha illal­lah” then I stabbed him and he died instantly. Sub­se­quently, I men­tioned it to Nabi Sol­lal­lahu ‘Alaihi Wasal­lam and he Sol­lal­lahu ‘Alaihi Wasal­lam asked, “Did he say ‘La ilaha illal­lah’ and you killed him instantly?” I said, “Indeed he said it out of fear of my weapon, oh Rasu­l­ul­lah.” He Sol­lal­lahu ‘Alaihi Wasal­lam then asked, “Have you bisected his heart until you are cer­tain that he said it (out of fear)?” He Sol­lal­lahu ‘Alaihi Wasal­lam con­tin­ued repeat­ing it until I wished that I just embraced Islam on that day.


Now, after pre­sent­ing the bias under­stand­ing regard­ing that Hadith An Nabawi Asy Syarif by refer­ring to the verses of Al Quran Al Karim, As Sirah An Nabawiyah At Thahi­rah and other Hadith An Nabawi Asy Syarif, we con­clude with a new under­stand­ing that has not been found in any book. We have not heard this new under­stand­ing from any scholar but it is derived by not sin­gling out this Hadith An Nabawi from the frame­work of the sacred texts. We sum­ma­rize this new under­stand­ing by stat­ing to those who under­stood it wrongly: Yes, this Hadith An Nabawi Asy Syarif con­tains a Prophetic law in a reli­gious mat­ter. How­ever, it is not a law to fight and kill mankind if they do not pro­nounce “La ilaha illal­lah”. Instead, it is a Prophetic law to oblig­ate stop­ping the war imme­di­ately to those who declare Tauhid. There­fore, it is a Prophetic law in stop­ping the war, not a law to start and con­tinue war.



The 4th Sec­tion: Pre­sent­ing a Method in Under­stand­ing Al Hadith An Nabawi Asy Syarif


We sum­ma­rize by stat­ing that if our under­stand­ing of a Hadith An Nabawi Asy Syarif con­tra­dicts any gen­eral foun­da­tion of Ar Risalah Al Muham­madiyah or objec­tives of Al Bi’thah Al Muham­madiyah, begin­ning with Rahmah and spread­ing peace, we have to relook into our under­stand­ing towards that Hadith Asy Syarif. This fol­lows with a method that becomes clear after we have men­tioned the two exam­ples, and we shall sum­ma­rize it with the fol­low­ing phases:


Firstly, we refer to Al Quran Al Karim where the gen­eral con­text for the hon­ourable verses comes in the form of Da’wah; through dis­cus­sion, con­vinc­ing and address­ing the human nature in order to raise the value of the ‘Aql and Kalimah.


Sec­ondly, we refer to Al Hadith An Nabawi Asy Syarif. Here, we strive to refer to other Hadith An Nabawi which address the same sub­ject, then to read it care­fully to form a com­plete idea of that sub­ject. Thus, it is by inter­pret­ing a Hadith by refer­ring to another Hadith.


Thirdly, we refer to As Sirah An Nabawiyah At Thahi­rah. From his Sirah Solawat­ul­lahi ‘Alaih, we under­stand the con­text, sit­u­a­tion, audi­ences and other infor­ma­tion about the Hadith which would cor­rect the direc­tion of our think­ing process when fac­ing any dif­fer­ent per­spec­tive in the process of understanding.


Fourthly, it is impor­tant for us to seek guid­ance from the Imams of As Sun­nah who were estab­lished in their knowl­edge of under­stand­ing Al Hadith An Nabawi for the pur­pose of analy­sis. This is because our pious and knowl­edge­able pre­de­ces­sors were exten­sive in their research and analy­sis to dis­cover the com­plete mean­ing of sacred texts.


Lastly, indeed the safe and mod­er­ate under­stand­ing of Islam which is con­tained in the sacred texts of Al Quran Al Karim and Al Hadith An Nabawi Asy Syarif opposes today’s bat­tle of ide­olo­gies within the Islamic World. We observe numer­ous groups within the Mus­lim ranks spread­ing wrong and nar­row under­stand­ing of Al Hadith An Nabawi Asy Syarif and prac­tic­ing their rela­tion­ship with oth­ers based on their wrong under­stand­ing. On another note, to show the exis­tence of this wrong under­stand­ing within the Mus­lim youths who do not pos­sess the suf­fi­cient knowl­edge to face this false­hood, we dis­cover that many youths would either reject that the above-​mentioned Hadith was from Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam and be proud that he Sol­lal­lahu ‘Alaihi Wasal­lam is the Rahmah pre­sented to the uni­verse, or accepts the Hadith but is doubt­ful that its mean­ing shows that Islam is a reli­gion that prop­a­gates violence.


In con­clu­sion, we shall state: Indeed an Insan Mu’min does not have the right to deny Al Hadith An Nabawi of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam by rely­ing on his own ‘Aql and under­stand­ing because Al Hadith An Nabawi is a sacred text and it is estab­lished as one of the sources of knowl­edge for Mus­lims. We do not intend to over­step the rights of Al Hadith An Nabawi but we urge peo­ple to adopt the method in under­stand­ing Al Hadith Asy Syarif which we have explained in our speech, and to always place their think­ing process within the frame­work of Rahmah and peace. Indeed, this will save them, their fam­i­lies and soci­ety from falling into the trap of those ide­o­log­i­cal attacks to remove the tol­er­ance of Islam and the open­ness of their com­mu­nity towards ide­o­log­i­cal and human­i­tar­ian diversity.

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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Maulid An Nabawi Cel­e­bra­tions 2015: The Human Iden­tity Capa­ble of Liv­ing in Peace with Those of Differences

Among the human com­mu­ni­ties today, there have been increas­ing bound­aries and sep­a­ra­tions due to ide­o­log­i­cal, racial, geo­graph­i­cal, cul­tural and social dif­fer­ences. These have caused the human gen­er­a­tions today, espe­cially the youths, to live in an open, exposed envi­ron­ment. Many dif­fer­ent ide­olo­gies have spread through influ­ences, reach­ing out to every indi­vid­ual in all places.

Fam­i­lies and edu­ca­tors alike feel the upcom­ing dan­gers due to this new real­ity of the world. Nev­er­the­less, in spite of the var­i­ous dan­gers, what con­cern us today are the open, exposed envi­ron­ment and the spread of ide­olo­gies from the peo­ple of exclu­sive ide­olo­gies, who totally reject every­one who dif­fers from them.

We stop to think: What dri­ves an edu­cated youth, who most of the time comes from a safe and tol­er­ant envi­ron­ment, to build exclu­sive ide­olo­gies and accept vio­lence as a means to improve the con­di­tions of the Ummah?

There are var­i­ous answers to this real­ity to under­stand its rea­sons, such as poverty, prob­lems in life, social con­di­tions, attempt to obtain social recog­ni­tion and sta­tus, power and strength, etc.

From the per­spec­tive of our Fikr Dan­darawi, all these do not form the root cause for a youth to go against those who dif­fer from him. Thus from our per­spec­tive, the fun­da­men­tal cause is that this youth has lost the com­plete and inte­grat­ing human identity.

To clar­ify this, we shall have four scopes of discussion.

The first scope: Insight towards the types of human iden­ti­ties spread­ing in the Islamic World around us.

To under­stand and to be aware of the types of human iden­ti­ties in our envi­ron­ment has become a need of life today, because it may be the clear path towards peace­ful social inter­ac­tions, peace­ful life, and also human ref­or­ma­tion. We cat­e­go­rize the human iden­ti­ties into four:

First: Loose Iden­tity. It is an incom­plete and bro­ken iden­tity because the per­son does not form a clear prin­ci­ple for him­self and his sur­round­ings. It is as though he is pre­pared to accept to inter­act accord­ing to any­thing he hears from oth­ers such that they may play around with his human iden­tity and tint his per­son­al­ity accord­ing to how they want to. This then leads to the per­son lock­ing his human iden­tity into their ide­olo­gies. There­fore, this human iden­tity is exposed to good and evil. It exists in many indi­vid­u­als, espe­cially the youths.

Sec­ond: Locked Iden­tity. It is either locked by one’s self or by oth­ers. It is a stub­born iden­tity based on exclu­sive ide­olo­gies, reject­ing any dis­cus­sion and attempts to dis­cus­sion. Among its signs is that the per­son feels that only he is right, based on the Syari’ah and the Islamic Com­mu­nity of the past. Thus every­one who dif­fers from him, even a Mus­lim, is against the Syari’ah and the sys­tem of the Mus­lims of the Past, and an enemy within Islam. Another of its signs is that the per­son draws a line of dis­tinc­tion between his beliefs and opin­ions and the beliefs and opin­ions of oth­ers. He thus cat­e­go­rizes humans into two; his party and his oppositions.

Third: Piv­oted Iden­tity. Most of the time, this iden­tity is obtained when a per­son is deter­minedly striv­ing towards a per­sonal gain. At times, this strive may be reflected to the peo­ple around him. Per­sonal gain may refer to obtain­ing high edu­ca­tional cer­tifi­cates, col­lect­ing huge wealth, or work­ing towards a lead­er­ship posi­tion at work. Thus the per­son may form a piv­oted iden­tity towards any­thing he sees as a pride or a ben­e­fit. As a result, he works towards devel­op­ing this por­tion of his iden­tity at the expense of the other por­tions, thus form­ing an iden­tity piv­oted around only one por­tion and los­ing out on bal­ance and com­plete­ness. Usu­ally, his con­cerns are only in rela­tions, inter­ac­tions and life only in the field of that pivot, mostly in the field of his per­sonal work or his social role.

Fourth: Iden­tity with Prin­ci­ples. It is formed from his own under­stand­ing of Islam, or from a sin­cere, knowl­edge­able per­son of Islam, or a reformist sect; whether Madzhab Salafi, Thariqah Sufiyah, wel­fare orga­ni­za­tions and nation­al­ist par­ties. This iden­tity is based on Islamic prin­ci­ples. It has var­i­ous types, but sim­i­lar signs. Usu­ally, they are mod­er­ate, fair, tol­er­ant, firm against influ­ences of exclu­sive ide­olo­gies, open to dis­cus­sions and kind to those of dif­fer­ences. This iden­tity forms the major­ity of the Mus­lims of the world and forms the pil­lar for the strength within the Islamic com­mu­ni­ties. How­ever, they do not have a clear vision at the level of the Ummah, whether the­o­ret­i­cally or prac­ti­cally, that may enable them­selves to trans­form from a seg­mented iden­tity to a com­pre­hen­sive iden­tity that enables them to inter­act and par­tic­i­pate well to live in peace with those of differences.

The sec­ond scope: Iden­tity in the Dan­darawi Vision.

The iden­tity of an indi­vid­ual is not seen by the eyes and not under­stood by the mind. How­ever, a per­son exposes his iden­tity through words and actions to those around him. Thus, the por­trayal of his iden­tity in oth­ers’ minds is known as per­son­al­ity. There­fore, iden­tity is formed by hid­den fac­tors in an indi­vid­ual human, whereas per­son­al­ity is the por­trayal of his iden­tity to those around him.

With this intro­duc­tion on iden­tity and per­son­al­ity, we turn towards the first book of Al Wat­siqah Al Baidha’ to observe the deter­mi­nants of a person’s iden­tity, based on the Dan­darawi Vision. In other words, what are the fac­tors that deter­mine the iden­tity of a human in the eyes of thise around him. To answer this, we find that there are four hid­den fac­tors that deter­mine one’s iden­tity; real­ity of reli­gion, Irt­ibat of human Tak­win, capa­bil­ity of per­sonal work and sta­tus of social role.

From these four deter­mi­nants, the Dan­darawi Vision sees that that iden­tity is not formed by foun­da­tions of any spe­cific race, coun­try, geog­ra­phy, soci­ety or ide­o­log­i­cal sect.

After explain­ing about the mean­ing of iden­tity based on the Dan­darawi Vision, we focus on the sec­ond deter­mi­nant of the human iden­tity, par­tic­u­larly on the pro­jec­tions of a human’s per­son­al­ity. This is due to the impor­tance and focus about the topic “Liv­ing in Peace with Those of Differences”.

The third scope: The pro­jec­tions of the per­son­al­ity may build one’s self, unify his fam­ily, insti­tute his com­mu­nity and estab­lish his Ummah, or destroy one’s self, tear apart his fam­ily, crum­ble his com­mu­nity and rip apart his Ummah.

Before we begin to dis­cuss on the pro­jec­tions of the human per­son­al­ity, we begin by dis­tin­guish­ing between opin­ion and projection.

Opin­ion is an idea formed by the human mind, as a result of his inter­nal self or exter­nal influ­ences. It changes under dif­fer­ent con­di­tions of the per­son, his envi­ron­ment, his place and his time. The opin­ion does not deter­mine the human identity.

Pro­jec­tion does not change in a human based on his con­di­tions. It remains firm when he inter­acts with those around him. How­ever, the human pro­jec­tion, like his opin­ions, may be formed by him­self either from his desires or his guid­ance, or formed by exter­nal influ­ences through his Irt­ibat with a per­son who forms his pro­jec­tion and tint it the way the per­son wants.

There­fore, we clar­ify that the pro­jec­tions of the per­son­al­ity may build one’s self, unify his fam­ily, insti­tute his com­mu­nity and estab­lish his Ummah, or destroy one’s self, tear apart his fam­ily, crum­ble his com­mu­nity and rip apart his Ummah.

All these bring us to the need of the Islamic Com­mu­ni­ties and the Mus­lim Ummah for sys­tem­atic and inte­grat­ing pro­jec­tions capa­ble of ful­fill­ing the promi­nent inter­ac­tions which result in the soar­ing of the value of Mus­lims in the exis­tence. Here, we find the sys­tem­atic and inte­grat­ing pro­jec­tions writ­ten in the first book of Al Wat­siqah Al Baidha’: Pro­jec­tion of the Aql in inter­act­ing with var­i­ous ide­o­log­i­cal sects, pro­jec­tion of the Nafs in inter­act­ing with var­i­ous social sta­tuses, pro­jec­tion of the Ruh in inter­act­ing with dif­fer­ent racial eth­nic­i­ties and pro­jec­tion of the Badan in inter­act­ing with dif­fer­ent geo­graph­i­cal regions.

From these four, we focus on the pro­jec­tion of the mind in inter­act­ing with those of dif­fer­ent ide­olo­gies. Al Wat­siqah Al Baidha’ states, “The first inter­ac­tion: His mind should com­pre­hend the ben­e­fits of the var­i­ous ide­o­log­i­cal sects, so that he may par­tic­i­pate in all their congregations.”

There­fore, Al Wat­siqah Al Baidha’ presents the under­stand­ing of “par­tic­i­pa­tion” with those of dif­fer­ent ide­olo­gies. This is a pos­i­tive and promi­nent inter­ac­tion that shows that a per­son accepts oth­ers as they are, breaks estrange­ment between assem­blies, and extends unity between peo­ple of dif­fer­ences. Par­tic­i­pa­tion uni­fies the com­mu­nity and widens the plat­form to live in peace, rais­ing the build­ing of the com­mu­nity and spread­ing good­ness to all.

This pro­jec­tion of the mind can­not be ful­filled except by a per­son who has a com­plete and inte­grat­ing iden­tity that is able to rec­og­nize and value every pos­i­tive thing from others.

The fourth scope: How can we obtain a com­plete and inte­grat­ing human identity?

Indeed, a human iden­tity capa­ble of par­tic­i­pat­ing with those of dif­fer­ences is a need for the soci­ety and a neces­sity for the Ummah. Human his­tory of the Islamic Com­mu­nity and the Mus­lim Ummah shows the neces­sity to exist with vari­eties and dif­fer­ences. Dif­fer­ence is an unde­ni­able fact. We def­i­nitely have to live with it in a social frame­work that may ful­fill a peace­ful life with the entire com­mu­nity and Ummah. Here, despite the exis­tence of many dif­fi­cul­ties, Al Usrah Al Dan­daraweyah presents a vision at the level of the Ummah that explains the def­i­nite way to guar­an­tee a Mus­lim to ful­fill com­plete­ness and inte­gra­tion for a human identity.

From the Dan­darawi Per­spec­tie, a Mus­lim is required in terms of ‘Aqi­dah to acti­vate the two roles of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah in his life; the role of Ar Rasul Al Kha­tim and the role of Az Za’im Al Jami’.

Through the first role, a Mus­lim is oblig­ated to estab­lish Islam in his Wij­dan and Wujud.

Through the sec­ond role, a Mus­lim is oblig­ated to Irt­ibat Al Iman and Al Intima’ with the per­son of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah. Through this Irt­ibat, he becomes Insan Muham­mad Sol­lal­lahu ‘Ala Sayyid­ina Muham­mad. This means that his human Tak­win becomes Tak­win Insan Muham­mad, and his human iden­tity becomes the iden­tity of Insan Muham­mad Sol­lal­lahu ‘Ala Sayyid­ina Muhammad.

This human iden­tity that is obtained through Irt­ibat Al Iman and Al Intima’ is indeed a com­plete and inte­grat­ing iden­tity, firm and guarded against influ­ences of exclu­sive ide­olo­gies. This is because nobody is able to form his iden­tity. Rather, the hid­den fac­tors of his iden­tity are extended from the Muham­madi per­fec­tions, and Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah is the one who deter­mines his prac­tices and interactions.

The per­son who Irt­ibat with the self of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah turns his life into a safe, Mus­lim Masirah. Thus, this com­plete and inte­grat­ing human iden­tity obtained through Al Irt­ibat is a need for the human soci­ety, begin­ning from the uni­fi­ca­tion of the fam­ily until the unity of the Ummah.

As a con­clu­sion, we turn towards the youths to exam­ine every­thing he has heard so that he does not turn towards those who spurs his emo­tions; whether nation­al­ist, racist or reli­gious emo­tions. He should be watch­ful of exter­nal influ­ences that pen­e­trate through hid­den hands, so that the pro­jec­tions of his per­son­al­ity are not shaped by them, formed as how they wish for to be extreme, fanatic and exclu­sive even towards his family.

We also turn towards the peo­ple who own the iden­tity with reli­gious prin­ci­ples, who form major­ity of the Ummah, so that we call upon them to acti­vate the sec­ond role of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah in their lives, con­cur­rently prac­tic­ing prin­ci­ples and Irt­ibat, so that he has an effec­tive role to play at the level of the Ummah.

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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Speech in the Al Isra’ wal Mi’raj Asy Syarif Cel­e­bra­tions 1438H /​2017: The Sen­si­ble Approach to Irt­ibat with Al Habib

My speech for you today is enti­tled, “The Sen­si­ble Approach to Irt­ibat with Al Habib.”

When we look around us, we wit­ness many coun­tries in civil and ter­ri­to­r­ial wars. How­ever, as soon as the wars ended, restora­tion and recon­struc­tion started. It takes only sev­eral years for peo­ple in these coun­tries to walk on the streets and in the mar­kets again. There are no more signs of war or destruc­tion except in people’s mem­o­ries and in pictures.

Mean­while, we also find peo­ple who are not affected in such wars but their human Tak­win are trem­bled by the impacts of chal­lenges in life. The ele­ments of their self-​formation are wrecked and the visual pro­jec­tions of their per­son­al­i­ties are in dis­or­der. A per­son may even take his entire life­time to restore and recon­struct his destruc­ted self. By say­ing this, we do not mean to mea­sure or under­rate the amount of chal­lenges in life, espe­cially for the gen­er­a­tion of youths. Rather, we empha­tize them for the great dif­fi­cul­ties in life such as unem­ploy­ment, inabil­ity to find a suit­able job, eco­nomic cri­sis, infla­tion, social and fam­ily prob­lems, mar­riage dif­fi­cul­ties, strug­gles between ease and dif­fi­culty, and many oth­ers. In fact, any one of these prob­lems by itself can be enough to trem­ble a human.

Due to that, we feel that we must cau­tion peo­ple not to sur­ren­der to self-​destruction, anx­i­ety, hope­less­ness, neg­a­tive thoughts, depres­sion towards life, fear of every­thing, and the feel­ing that life has no value or mean­ing. To these peo­ple, we shall say, “If you want to improve your sit­u­a­tion and con­di­tion in life, or to rise from the chal­lenges of life and soci­ety, then you have to begin by build­ing and improv­ing yourself.”

From the Dan­darawi Per­spec­tive, the build­ing of an Insan Mus­lim refers to the build­ing of one’s self with stur­di­ness, coher­ence, effec­tive­ness and inter­ac­tiv­ity. This will ensure good­ness for his self, his fam­ily, his life, his sit­u­a­tion and his rela­tions with oth­ers, as a result of his Irt­ibat with the self of Sayyidul Basyar Muham­mad Solawat­ul­lahi ‘Alaih. From here, we divide our speech into five sec­tions to explain about Al Irt­ibat; its mean­ing and neces­sity, its method, its prin­ci­ples, its steps and its effects.

The first sec­tion: Why do we have to Irt­ibat with the self of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawatullah?

This ques­tion has tens of answers. Most of these answers are due to the pos­i­tive effects of Al Irt­ibat to the Murtabit [per­son who Irt­ibat], his life and the lives of those around him. How­ever, we want to go even fur­ther to the ori­gin and foun­da­tion of Al Irt­ibat. Due to that, we would like to pose a more pre­cise ques­tion, “Why is it nec­es­sary for us and for every Mus­lim to Irt­ibat with the self of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawatullah?”

Here, I have two answers which I find are suf­fi­cient to prove that a Mus­lim can­not com­plete his reli­gion and can­not be near to Allah Jalla wa ‘Ala except if he Irt­ibat with the self of Sayyidul Basyar Muham­mad Al Musthafa Al Mujtaba Solawat­ul­lahi ‘Alaih.

The first answer: Although the word “Al Irt­ibat” is not men­tioned as a term in Al Quran Al Karim or in Al Hadith An Nabawi Asy Syarif, its mean­ing is clearly men­tioned. Its mean­ing is that if I Irt­ibat with the self of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah, I have to per­form two simul­ta­ne­ous actions:

The first action is to have Iman [faith] that the Prophetic self is unique, thus I emu­late him when form­ing the ele­ments of my self-​formation; Badan, Ruh, Nafs and ‘Aql. With that, I shall attain effectiveness.

The sec­ond action is to have Intima’ [adher­ence] to the unique Prophetic self of the per­son who did not say, “Nafsi, Nafsi [myself, myself]” but, “Ummati, Ummati [my Ummah, my Ummah]”. I have to be part of his Ummah by reflect­ing the visual pro­jec­tions of my per­son­al­ity in any human inter­ac­tion; ide­o­log­i­cal, social, racial or regional, in accor­dance to the meth­ods formed by the Owner of Al Ummah, Az Za’im Al Jami’ Solawat­ul­lahi ‘Alaih.

There are many clear evi­dences in Al Quran Al Karim and Al Hadith Asy Syarif that Irt­ibat Al Iman and Al Intima’ is the only way to build a human and to unite the Ummah. There are also count­less evi­dences of this Irt­ibat in the lives of the hon­ourable Sahabah. As such, Al Irt­ibat with Ar Rasul Al Musthafa Waz Za’im Al Mujtaba is nec­es­sary to com­plete the religion.

As for the sec­ond answer: We are peo­ple who have faith in Allah Jalla wa ‘Ala, thus we lis­ten to Al Quran Al Majid which informs us about Allah Sub­hanah and His Asma’ul Husna [beau­ti­ful names], hence we love Him. Here, we learn from Al Quran Al Karim that Allah Sub­hanah loves those with qual­i­ties which are in-​built in them such as At Tawwabin [those who repent] and Al Mutathah­hirin [those who purify them­selves]. We also learn from Al Quran Al Karim that Allah Sub­hanah also loves those who attain their Tak­win Muham­madi by fol­low­ing Al Habib Solawat­ul­lahi ‘Alaih with­out hav­ing those spe­cific qual­i­ties in-​built in them. Allah Ta’ala says in Surah Ali ‘Imran (verse 31):

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّـهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّـهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّـهُ غَفُورٌ رَّحِيمٌ

[Say (oh Rasu­l­ul­lah), “If you love Allah, thus fol­low me. Allah will love you and for­give you your sins, and Allah is All-​Forgiving and All-​Merciful.”]

Indeed, our Rasul Al Karim Solawat­ul­lahi ‘Alaih is Habibul­lah. No mat­ter how much we strive to fol­low him, we can never be like him because no human can ever be like him Solawat­ul­lahi ‘Alaih. How­ever, we can attain the por­trayal of the char­ac­ter­is­tics of the one whom Allah loves and be the peo­ple who attain Tak­win Muham­madi who are promised with the love from Allah Jalla wa ‘Ala. There­fore, Al Irt­ibat with the self of Habibul­lah is the way to gain love from Allah.

The sec­ond sec­tion: The Method of Al Irt­ibat (How to Irtibat?)

Indeed Al Ana [ego] exists in each one of us. It sets our focus to look within us inter­nally and to the soci­ety exter­nally. Through­out the time when ego con­trols a human’s focus, he acts within the inter­ests of his self, his fam­ily and his assem­bly by stay­ing within his fear for him­self. In short, if a human is to be left with his desires, his ego will not be bet­ter and will not be con­cerned towards oth­ers because he only pre­serves the inter­ests of his self, his group and his des­tiny. This per­son whose ego con­trols the capac­ity of his Wij­dan [heart] and the dis­tance of his Wujud [exis­tence] is one who Irt­ibat with his own ego.

How­ever, when he becomes con­vinced that Al Irt­ibat with the self of Ar Rasul Al Musthafa Waz Za’im Al Mujtaba Solawat­ul­lahi ‘Alaih is nec­es­sary to com­plete the reli­gion and the way to gain love from Allah the God of the uni­verse, he will leave his ego and his desires. He will then sub­mit his focus and turn towards the right­ful owner of As Siyadah within him inter­nally and the right­ful owner of Az Za’amah to his soci­ety exter­nally, Solawat­ul­lahi ‘Alaih.

When he deeply sub­mits the own­er­ship of his focus to the self of Rasu­l­ul­lah Solawat­ul­lahi ‘Alaih, firstly, he will sub­mit his desires in accor­dance to the teach­ings and con­tent­ment of Rasu­l­ul­lah Solawat­ul­lahi ‘Alaih. At the same time, when he inter­acts with the soci­ety exter­nally, all the visual pro­jec­tions of his per­son­al­ity will con­tribute to rais­ing the com­mu­nity and to the unity of the human struc­ture, play­ing an active part in the com­mu­nity and the Ummah. With that, he will under­stand the impor­tance of both his own inter­est and the inter­est of oth­ers. In fact, each time he is being active in the inter­est of the soci­ety exter­nally, he is gain­ing more results for his own inter­est as well.

The third sec­tion: The Prin­ci­ples of Al Irtibat

Indeed, to leave ego is not a sim­ple mat­ter. It may not be ful­filled instantly in one attempt. Even when a per­son has decided to Irt­ibat and per­form it, ego may qui­etly con­vince him to regard his clashes or even sev­er­ing of ties with oth­ers as a kind of praise­wor­thy and legit­i­mate dig­nity. Instead, it is in fact a despi­ca­ble pride which destroys human relationships.

Due to that, it is impor­tant for a human to have clear prin­ci­ples that bal­ance between the ele­ments of his self-​formation within him inter­nally and the visual pro­jec­tions of his per­son­al­ity within his soci­ety exter­nally. It is impor­tant for him not to fear of what he dis­likes, but to be reg­u­lated by the prin­ci­ples of Irt­ibat so that he may straighten his Masirah Zatiyah and Jama’iyah.

We begin with the prin­ci­ple for a person’s inter­nal self within the capac­ity of his Wij­dan. Thus we find that this prin­ci­ple is As Siyadah Al Muham­madiyah Asy Syami­lah [the Uni­ver­sal Muham­madi Mas­ter­ship]. It is the ref­er­ence for us to bal­ance every­thing within our­selves, includ­ing our think­ing, thoughts, assump­tions, feel­ings, fears and reac­tions. We bal­ance every­thing before they appear to the human world and before they are being trans­lated into words and actions. Through this bal­ance, we will not allow our inter­nal self to show that it is being shielded with ego and that the Nafs is fol­low­ing its desires by com­mit­ting injus­tice and offences.

This is because our heart is con­vinced that it can­not con­tra­dict the objec­tives of Asy Syari’ah and the objec­tives of Sayyidul Muwah­hidin Solawat­ul­lahi ‘Alaih. Each of us should be focused that among the ini­tial objec­tives of As Siyadah Al Muham­madiyah Asy Syami­lah in the human’s Wij­dan is to form the ele­ments of his self-​formation in a man­ner that results in him being clean, trans­par­ent, of good morals, enlight­ened, strong, active and influ­en­tial to peo­ple around him.

He will not be inclined to take advan­tage of the legal rights of his son or rel­a­tive. He will also not be in fear of any unjust sit­u­a­tion caused by his man­ager at work or any­one who has author­ity over him. Instead, he con­sid­ers this sit­u­a­tion as a test from Allah Sub­hanah and accepts it with trust in Him. He will not stop from want­ing to change, and he will not have any neg­a­tive think­ing or thoughts which may devi­ate the effec­tive­ness of his self and obstruct his strife to seek a bet­ter life under the shel­ter of As Siyadah Al Muham­madiyah Asy Syami­lah within his Wijdan.

As for the sec­ond prin­ci­ple for the soci­ety exter­nally within the dis­tance of a person’s Wujud, we find that this prin­ci­ple is Az Za’amah Al Muham­madiyah Al Jami’ah [the Uni­fy­ing Muham­madi Guar­an­tee]. It is the ref­er­ence for us to set our inter­ac­tiv­ity in our inter­ac­tions with our diverse human soci­ety, and also with the entire world con­sist­ing of humans, ani­mals, land and nat­ural envi­ron­ment. With this prin­ci­ple, we will not Redha that our inter­ac­tions to be devi­ated through the visual pro­jec­tions of our per­son­al­i­ties even if we can jus­tify our actions with numer­ous evi­dences and proofs. This is because we have observed that this way of inter­ac­tion opposes the objec­tives of Asy Syari’ah and the objec­tives of Za’imul Mus­limin Solawat­ul­lahi ‘Alaih. From these objec­tives, we under­stand that one of its pleas­ant out­comes is hav­ing good rela­tions with oth­ers. It is sim­i­lar to how a Muj­tahid will act in the arena of Fiqh whereby he builds his Ijti­had upon the ori­gins by being reg­u­lated by the objec­tives of Asy Syari’ah. There­fore, we find that this inter­ac­tion should be reg­u­lated under the objec­tives of Az Za’amah Al Muham­madiyah Al Jami’ah to safe­guard the inter­est of the assem­bly and to pre­serve the unity of the Ummah, not to dis­in­te­grate the unity.

How­ever, if we were to find that our inter­ac­tion oppresses our own wife or child, causes strain­ing of ties with our brother or fam­ily, or sep­a­rates Mus­lim assem­blies with dif­fer­ent ide­olo­gies and causes enmity between them, we should re-​examine the authen­tic­ity of our Intima’ to the unique Prophetic self. This is because Al Irt­ibat with the self of Rasu­l­ul­lah Solawat­ul­lahi ‘Alaih has to be true with­out any doubt because a Murtabit sub­mits his focus only to Sayyidul Wij­dan who is con­cerned for the human self and Za’imul Wujud who is con­cerned for the unity of the Ummah Solawat­ul­lahi ‘Alaih.

The fourth sec­tion: The Steps of Al Irtibat

There are four steps to Irt­ibat with its sequence in line with logic in any mat­ter. How­ever, some peo­ple may believe and say that Al Irt­ibat is one sin­gle step that occurs when a per­son leaves his ego, pre­vents it from con­trol­ling the capac­ity of his Wij­dan and the dis­tance of his Wujud, and sub­mits his focus towards Sayyidul Basyar Muham­mad Solawat­ul­lahi ‘Alaih. Hence to them, this may ful­fill Al Irt­ibat in one sin­gle step. To us, this may be right. How­ever, if that Murtabit stum­bles or is devi­ated from his Irt­ibat, he does not have a roadmap which enables him to iden­tify his weak points and work to over­come them.

The four steps are as follows:

The 1st step: The under­stand­ing of the ‘Aql about Irtibat

We sum­ma­rize this step by say­ing that the human ‘Aql should under­stand the neces­sity for him to Irt­ibat with the self of Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah, the mean­ing of Al Irt­ibat that it is indeed two Irt­ibat (Irt­ibat Al Iman and Irt­ibat Al Intima’) and the method of Irt­ibat. Indeed this step is a step of infor­ma­tion to pre­serve his will to be deter­mined in Irtibat.

The 2nd step: Instill­ing the will to Irtibat

When a person’s ‘Aql is con­vinced about the neces­sity to Irt­ibat, he will instill the will to exe­cute it. When he regains his will to leave ego, he is totally pre­pared to offer his ‘Ahdan wa Mit­saqan [pledge and oath] to walk on the path of Al Ma’iyyah Al Muham­madiyah Al Mani’ah, under the shel­ter of the ban­ner of Az Za’amah Al Muham­madiyah Al Jami’ah.

The 3rd step: For­mu­la­tion of the ele­ments of one’s self-​formation

When the Murtabit sub­mits his focus to Al Musthafa Al Mujtaba Solawat­ul­lahi ‘Alaih, he firstly turns towards his self inter­nally to for­mu­late the ele­ments of his self-​formation based on the por­trayal of the char­ac­ter­is­tics of Saiyidul Muwahhidin.

Firstly, he begins by improv­ing the prac­tices of his body by pre­serv­ing it with the clean­li­ness of the human self of Solawat­ul­lahi ‘Alaih and with the pure­ness of his prayers, thus his body is ener­getic with ‘Afiah [vigour].

Sec­ondly, he improves the prac­tices of his Ruh by puri­fy­ing it with the abun­dant Dzikr of Solawat­ul­lahi ‘Alaih and with his plen­ti­ful Salawat, thus his Ruh is pure with Syafafiyah [transparency].

Thirdly, he improves the prac­tices of his Nafs by refin­ing it with the beau­ti­ful move­ments of Solawat­ul­lahi ‘Alaih and his per­fect still­ness, thus his Nafs is emi­nent with Sya­mailiyah [selflessness].

Fourthly, he improves the prac­tices of his ‘Aql by edu­cat­ing it with the knowl­edge of the Quran of Solawat­ul­lahi ‘Alaih and the teach­ings of his say­ings, thus his ‘Aql is enlight­ened with Nuraniyah [enlightenment].

The 4th step: For­mu­la­tion of the visual pro­jec­tions of one’s personality

After the Murtabit has for­mu­lated the ele­ments of his self-​formation, he turns towards the visual pro­jec­tions of his per­son­al­ity that con­trol his rela­tion­ships with his soci­ety. Then, he strives to make his visual pro­jec­tions be tinted with the por­trayal of the char­ac­ter­is­tics of the human self of Za’imul Mus­limin Solawat­ul­lahi ‘Alaih.

Firstly, he begins by con­trol­ling the visual pro­jec­tion of his ‘Aql to com­pre­hend the ben­e­fits of the var­i­ous ide­o­log­i­cal sects with­out being extreme towards his ide­o­log­i­cal sect or con­demn­ing other sects, such that he par­tic­i­pates in each ide­o­log­i­cal sect in their events, fes­ti­vals and celebrations.

Sec­ondly, he con­trols the visual pro­jec­tion of his Nafs to feel the fair­ness of the var­i­ous social sta­tuses, such that he inte­grates with them with­out iso­lat­ing within his social sta­tus or shun­ning away from the other statuses.

Thirdly, he con­trols the visual pro­jec­tion of his Ruh to be accus­tomed to the spe­cialty of the dif­fer­ent racial eth­nic­i­ties, such that he unites with their groups with­out being fanatic with his racial eth­nic­ity or boast­ing over other ethnicities.

Fourthly, he con­trols the visual pro­jec­tion of his body to endure the spe­cial­ness of the dif­fer­ent geo­graph­i­cal regions, such that he moves about to all their direc­tions with­out seclud­ing him­self within his coun­try or dis­unit­ing with other regions.

The fifth and last sec­tion: The Effects of Al Irtibat

Indeed, the effects of good­ness of Al Irt­ibat with the self of Sayyidul Basyar Muham­mad Solawat­ul­lahi ‘Alaih is not delayed. Rather, it has imme­di­ate good­ness in Dunia in a man­ner in which the pos­i­tive effects of Irt­ibat with the self of Sayyidul Basyar Muham­mad Solawat­ul­lahi ‘Alaih are count­less in its good­ness. Here, it is suf­fi­cient for me to men­tion the effects of Irt­ibat in three situations.

First: The effect of Irt­ibat on the life of a person

When a per­son for­mu­lates the ele­ments of his self-​formation through his Irt­ibat with Sayyidul Muwah­hidin Solawat­ul­lahi ‘Alaih, he is capa­ble, effec­tive and pre­pared to face the chal­lenges in life. This is because:

•His body is far away from any­thing that does not please Allah and His Rasul

•His Ruh is puri­fied through abun­dant Dzikr to Allah and con­tin­u­ous Salawat upon Rasu­l­ul­lah Solawat­ul­lahi ‘Alaih

•His Nafs is emi­nent from any type of despicability

•His ‘Aql is enlight­ened through the knowl­edge of Al Quran and the teach­ings of Al Hadith An Nabawi Asy Syarif

These char­ac­ter­is­tics and qual­i­ties can­not be missed from anyone’s eyes no mat­ter how much it is being cov­ered. If this per­son with Tak­win Muham­madi per­forms trade, his Nafs avoids profit from Haram because he under­stands that Haram tar­nishes Halal and that Haram will flow in the blood of his chil­dren. Thus, other peo­ple and traders rec­og­nize the dif­fer­ence between him and oth­ers such that they pre­fer to trade with him. If he wishes to marry a lady, he will seek accep­tance from her fam­ily because every­one who lives with him or inter­acts with him will bear wit­ness that he inter­acts pos­i­tively and has good behav­iours. If he works in a posi­tion where his man­ager or direc­tor has no choice but to reduce the work­force, he will secure his posi­tion dur­ing the time of eco­nomic depres­sion due to his behav­iours and trust­wor­thi­ness at work.

In short, indeed Al Irt­ibat is reflected in all aspects of a person’s life and enables him to sur­vive, as well as to main­tain and pre­serve his inter­est with­out harm­ing the inter­est of others.

Sec­ond: The effect of Irt­ibat on human relations

When a per­son for­mu­lates the visual pro­jec­tions of his per­son­al­ity through his Irt­ibat with Za’imul Mus­limin Solawat­ul­lahi ‘Alaih, he is pre­pared to live in a diverse soci­ety and is capa­ble to pre­serve the unity of his Ummah. This is the per­son with Tak­win Muham­madi who accepts oth­ers regard­less of diver­si­ties, and inter­acts with oth­ers through par­tic­i­pa­tion, under­stand­ing, being accus­tomed and being con­cerned to be accepted in all con­di­tions even in times of con­flict. This accep­tance from every­one enables him to play an effec­tive role in his soci­ety and cre­ate a dif­fer­ence in his com­mu­nity because peo­ple in con­flict will seek help in him to become the third party to rec­on­cile between two par­ties, whether two indi­vid­u­als or two groups.

In short, indeed this per­son with Tak­win Muham­madi is of social stature and is the ref­er­ence to con­nect the net­work of human rela­tions in his society.

Third: The effect of Irt­ibat in times of chal­lenges and crisis

Indeed, chal­lenges are faced by every­one and can­not be avoided in life. Here, in times of chal­lenges, the effect of Irt­ibat and a strong and sturdy Tak­win enables him to face the cri­sis in a good man­ner. As an exam­ple, we observe a per­son with Tak­win Muham­madi to see what he will do if he is being opposed by his man­ager at work:

Firstly, he will begin by study­ing and ana­lyz­ing the issue to find the causes of the oppo­si­tion. He will also be fair and respon­si­ble to exam­ine his own mis­takes which could have caused his man­ager to oppose him.

Sec­ondly, he will con­trol his words so that he does not express him­self in a pur­pose­less man­ner. He will not appear to be com­plain­ing about being unfairly treated and he will refrain from being con­trolled by his thoughts and emotions.

Thirdly, he will con­tinue to work with ded­i­ca­tion and sin­cer­ity. He will not cease his good works to show dis­plea­sure or anger.

Through this respon­si­ble and con­trolled inter­ac­tion in such a sit­u­a­tion, he will show that Tak­win Muham­madi has no defects because a Murtabit with the self of Solawat­ul­lahi ‘Alaih under­stands with con­vic­tion that Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam is pro­tect­ing him with his Wilayah Al Kami­lah [Com­plete Gov­er­nance] and that Allah Sub­hanah will choose a bet­ter out­come for him, thus he waits with a firm belief that it will come in the near future.

To con­clude, some peo­ple say that the Ni’mah from Allah Jalla ‘Ulah for a per­son can­not be com­plete in Dunia. How can this be while Allah Sub­hanah is Al Karim Ar Rahim [the All-​Generous and the All-​Merciful] whose Ni’mah are count­less. Indeed, one of the great­est Ni’mah is Ridha [con­tent­ment]. If a per­son faces chal­lenges in his life and strug­gles between fear and hope, he will seek for improve­ment and bet­ter­ment in every­thing with courage and per­se­ver­ance. How­ever, when he is dis­trib­uted with gifts in any­thing and when he receives the results of these gifts, it is nec­es­sary for him to seek from Allah to grant him Ridha in which Ridha is the Ni’mah that com­pletes all Ni’mah. With that, he is con­tented with him­self, his con­di­tion, his fam­ily and his wealth.

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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Speech in the Al Maulid An Nabawi Asy Syarif Cel­e­bra­tions 1439H /​2017: Intro­duc­tory Speech — Draft­ing the Frame­work of Knowl­edge and the Hori­zon of the Future

Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah lived in Makkah Al Mukar­ramah and Al Mad­i­nah Al Munawwarah around the Sahabah who had great minds. Accord­ing to the under­stand­ing and knowl­edge granted to them by Allah Sub­hanah, all of them knew the value of his great self. That was through observ­ing him ‘Alaihi Solawat­ul­lah and through lis­ten­ing to the hon­ourable Quranic verses which descended in stages, thus their hearts accepted them with faith and trans­lated them into action and interaction.

We flip through the pages of Tarikh [his­tory] to exam­ine the great peo­ple who were cho­sen by Allah Ta’ala to be the com­pan­ions of Sayyidul Basyar Al Habib Al Musthafa ‘Alaihi Solawat­ul­lah. We find that their love, respect, hon­our and glo­ri­fi­ca­tion for him were incom­pa­ra­ble to any. We also find that they obeyed him and emu­lated him with­out any hes­i­ta­tion or ques­tion­ing. They had firm Yaqin [con­vic­tion] that Allah Ta’ala has taught His Habib Al Musthafa Solawat­ul­lahi ‘Alaih every­thing that he had not known, and has shown him the begin­ning of human life on earth, the future of his Ummah until the Day of Qiyamah, life after death and every­thing in the skies and the earth. The Sahabah Rid­hwan­ul­lahi ‘Alai­him had faith that he Sol­lal­lahu ‘Alaihi Wasal­lam is a human unlike any other and that he is above all humans. They had faith that he is guarded and pro­tected, that what­ever he sees in any reli­gious mat­ter or worldly affair is purely the truth because Allah Sub­hanah is the One who shows him every­thing, and that what­ever he speaks about any con­di­tion, sit­u­a­tion, event or occa­sion is purely the truth because every­thing he speaks is from Wahyu [rev­e­la­tion] revealed to him. The Sahabah had faith that he is the per­son whom Allah has cho­sen over all His cre­ations and that Allah Ta’ala guards him from every­thing and from every­one, through His words to him:

فَإِنَّكَ بِأَعْيُنِنَا.

[For indeed you are within the watch of Our eyes.] (Surah At-​Thur, verse 48)

After the gen­er­a­tion of the Sahabah, the gen­er­a­tion of Tabi’in began within the Ummah, fol­lowed by the gen­er­a­tion of Tabi’it Tabi’in. All of them did not dif­fer and did not change from the Sahabah. As appar­ent in their words and actions, they were extremely fear­ful to devi­ate even an inch in bear­ing the Amanah [trust] they learnt from the great Sahabah. Thus, their Iman in the unique­ness of Az Zat Al Muham­madiyah [the Muham­madi Self] as a human remained unhurt. Like­wise, their ‘Aqi­dah in the ‘Ismah of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah remained safe from any doubt and far from sep­a­rat­ing between reli­gious mat­ters and worldly affairs.

Then came the 3rd Hijri cen­tury where the era of com­pil­ing and writ­ing books began. ‘Ulu­mul Islam [Islamic Sci­ences] began to form, and writ­ings on Fiqh, Hadith, Tafsir Al Quran and Tarikh emerged. Since then, books became ref­er­ences of knowl­edge and were spread in the hori­zons. This was with­out aban­don­ing the method of “tak­ing ref­er­ence from knowl­edge­able peo­ple” which was the preva­lent and only method dur­ing the pre­vi­ous three cen­turies. Through this rise of knowl­edge and rich­ness of writ­ing, it resulted in some­thing which was later known as “Al Fikr Al Islami” [the Islamic Con­cept], pre­sent­ing itself in the paths of knowl­edge as a ref­er­ence for Ijti­had [deter­min­ing laws in Fiqh] and Taqnin [deter­min­ing laws in ‘Aqidah].

In this cen­tury, fol­lowed by the next few cen­turies, we saw the texts of ‘Ulama writ­ten about “the Actions of An Nabi ‘Alaihi Afd­halus Solati Wa Atam­mut Taslim” in two broad seg­ments; actions in reli­gious mat­ters and actions in worldly affairs. Sub­se­quently, due to the chal­lenges dur­ing those times, they were con­cerned to defend par­tic­u­larly the ‘Ismah of Sayyid­ina Rasulil­lah ‘Alaihi Solawat­ul­lah in mat­ters per­tain­ing to him con­vey­ing rev­e­la­tions from Allah. They achieved a com­plete Ijma’ [con­sen­sus] that his Sun­nah At Tasyri’iyah [Sun­nah in the Imple­men­ta­tion of Laws] Solawat­ul­lahi ‘Alaih was never an Ijti­had but entirely a rev­e­la­tion revealed to him and pro­tected from any mis­take and error. His Sun­nah was indeed one of the pro­tected sources for At Tasyri’ [the Imple­men­ta­tion of Laws]. The ‘Ulama also pre­vented false nar­ra­tions from being inserted in the books of Tafsir, such as the “Story of the Cranes,” on the basis of his ‘Ismah Al Muth­laqah [Com­plete Pro­tec­tion] Solawat­ul­lahi ‘Alaih in reli­gious mat­ters. On the other hand, they did not come to a con­clu­sion on his ‘Ismah Al Muth­laqah Solawat­ul­lahi ‘Alaih in worldly affairs.

The dis­cus­sions per­tain­ing to Al ‘Ismah Al Muham­madiyah based on ‘Aqi­dah and Fiqh con­tin­ued within the frame­work of selec­tions for knowl­edge and dis­cussed within the scopes of their writ­ings with­out being addressed to the Mus­lims in the gen­eral pub­lic. From the pre­ci­sion of the ‘Ulama and their var­i­ous dis­cus­sions, indeed we feel that they regarded iso­lat­ing the gen­eral pub­lic from the dis­cus­sions and pre­serv­ing their ‘Aqi­dah as an oblig­a­tion of Syari’ah. They also regarded that it was suf­fi­cient for the Mus­lims in the gen­eral pub­lic to ben­e­fit from the prod­uct of the works of the ‘Ulama and have faith with Yaqin that Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah is Ma’sum [pro­tected] with an absolute pro­tec­tion that encom­passes Tab­ligh [Con­vey­ing] and Tasyri’ [Imple­men­ta­tion of laws] with regard to reli­gious matters.

As cen­turies passed, the gen­eral pub­lic sub­mit­ted their reli­gious mat­ters and worldly affairs to the ‘Ulama as they trusted the ‘Ulama because those who ascended the throne of knowl­edge would have the cor­rect ‘Aqi­dah in Allah Ta’ala and His Rasul Al Musthafa Solawat­ul­lahi ‘Alaih. Fur­ther­more, the dif­fer­ences between their Madzhab and opin­ions were Rahmah for mankind.

After the 7th Hijri cen­tury, a group of ‘Ulama emerged and appointed them­selves to cor­rect the ‘Aqi­dah of Tauhid among the gen­eral pub­lic. Due to that, they chose to remove hon­our­ing An Nabi ‘Alaihi Solawat­ul­lah from the hearts of all the Mu’minin and to empha­size that he was just an ordi­nary human who did right and wrong like all other humans. These ‘Ulama were then fol­lowed by groups of learned peo­ple who were not pro­fi­cient in knowl­edge except in what they had read from their teach­ers’ books. The mat­ter did not only stop at writ­ing books but trans­formed into prop­a­ga­tions and assaults as any­one who did not share their reli­gious views and opin­ions were accused of Bid’ah and Kufr.

Today, we reached an era where the fur­nace is boil­ing. Books, mag­a­zines, tele­vised pro­grammes and uploaded texts are flooded in social net­work­ing plat­forms. Peo­ple are con­fused between ‘Ulama and those who claim to be ‘Ulama. The dif­fer­ence between Usul [roots] and Furu’ [branches], Thawabit [fixed prin­ci­ples] and Mutaghaiyi­rat [vari­ables] dis­ap­peared. Chaos spread per­tain­ing to var­i­ous Fatwa. Every quo­ta­tion of a sacred text to prove fixed prin­ci­ples stands by itself with­out hav­ing a bound­ary based on the objec­tives of the noble Syari’ah and the method of Sayyidul Mur­salin ‘Alaihi Afd­halus Solati wa Atam­mut Taslim when seek­ing clar­i­fi­ca­tion about the religion.

As a result of these con­fu­sions and chaos, the minds of most Mus­lims stopped accept­ing dif­fer­ent per­spec­tives of reli­gious opin­ions and Fatwa of Syari’ah. Most Mus­lims decided to escape from their con­fu­sion by mak­ing judg­ments in their reli­gious mat­ters based on their own per­sonal under­stand­ing. Here, the words of Al Wat­siqah Al Baidha’ are true in describ­ing the sit­u­a­tion, “the Mus­lim becomes either of the two; a Mus­lim who seeks guid­ance from his Taqwa or a Mus­lim who depends on his desire for guidance.”

What is more dan­ger­ous is that when peo­ple become con­fused between ‘Ulama and those who claim to be ‘Ulama in broad­casted pro­grammes, and when major­ity of the gen­eral pub­lic make judg­ments based on their own per­sonal under­stand­ing about reli­gious mat­ters, it cre­ated a break­age between the minds of the ‘Ulama (who have real knowl­edge) and the gen­eral pub­lic among the Mu’minin. When a Mus­lim indi­vid­ual stops tak­ing ref­er­ence from the ‘Ulama, as how we observed the sit­u­a­tion was in the past, he becomes exposed to any­one who is able to pen­e­trate his mind, includ­ing indi­vid­u­als who affil­i­ate them­selves to extrem­ist or ter­ror­ist groups.

In fac­ing this real­ity sur­rounded by dan­ger, we have to ded­i­cate a fourth phase of knowl­edge after the three pre­vi­ous phases. To name them,

The first: The phase of the Sahabah, Tabi’in and Tabi’it Tabi’in.

The sec­ond: The phase of com­pil­ing books and defend­ing Al ‘Ismah Al Muham­madiyah Al Muth­laqah [the Absolute Muham­madi Pro­tec­tion] par­tic­u­larly in reli­gious matters.

The third: The phase of prop­a­ga­tions, accu­sa­tions of Kufr, con­fu­sions and breakage.

We state with full opti­mism and cer­tainty: Indeed, we are prepar­ing our­selves to embark on this fourth phase. We are open­ing the door for intel­lec­tual coop­er­a­tion with sin­cere ‘Ulama, for­mal reli­gious orga­ni­za­tions and vir­tu­ous reformist assem­blies in order to bridge the gap between the minds of ‘Ulama and the minds of the gen­eral Mus­lims. This coop­er­a­tion serves to return the lost trust in most peo­ple per­tain­ing to the pro­gres­sive role of ‘Ulama in the com­mu­nity, and also to gather clear evi­dences and proofs that estab­lish the true ‘Aqi­dah in the self of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawatullah.

We will never start from scratch, and we will never go into reject­ing the lega­cies of a scholar who glo­ri­fies An Nabi Solawat­ul­lahi ‘Alaih and views him as a human unlike any other. Although we found in his books a few por­tions which fell short of reach­ing the truth, we will not aban­don the numer­ous por­tions he men­tioned which are in line with the clear truth. Indeed, it is a phase that requires the efforts of every­one, whether indi­vid­ual ‘Ulama or Mus­lim assem­blies that have a Fikr [con­cept] and Ru’yah [vision]. It also requires the accu­mu­la­tion of knowl­edge and not dis­card­ing the pos­i­tive con­tri­bu­tions of our pre­de­ces­sors among Al ‘Ulama Al Muhammadiyyin.

Aris­ing from this brief review of the present day and the his­tory, with the per­mis­sion of Allah Ta’ala, in this Mu’tamar, we shall com­mence the fourth phase of knowl­edge with one of the aspects of Al Qad­haya Al Muham­madiyah [the Muham­madi Mat­ters] which form one of the fun­da­men­tal ele­ments of the true ‘Aqi­dah in the self of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah. It is none other than Al ‘Ismah Al Muham­madiyah Al Muth­laqah which encom­passes both reli­gious mat­ters and worldly affairs.

We have orga­nized our Mu’tamar in four scopes. We acknowl­edge that it will never cover all the var­i­ous dis­cus­sions and issues pre­sented across the long his­tory which stretches over thou­sands of pages, and that it will never be pos­si­ble to reach a def­i­nite con­clu­sion on this issue. How­ever, it will at least form the first brick of con­struc­tion, and we hope that its con­struc­tion will be com­pleted over the upcom­ing years. Sub­se­quently, with the per­mis­sion of Allah Ta’ala, it will be pre­sented with the pub­li­ca­tion of a book which we seek from Allah Sub­hanah so that its pages will gather the def­i­nite con­clu­sion which removes the con­fu­sion of most Mus­lims about Al ‘Ismah Al Muth­laqah of Sayyidul Mur­salin ‘Alaihi Ajmalu Solatin wa Atammu Taslim.

The first scope revolves around a topic of para­mount impor­tance and fun­da­men­tal­ity which is “Al Basyariyah Al Muham­madiyah” [the Muham­madi Human Fea­ture], as revealed by Allah Ta’ala in Surah Al Kahfi, verse 110:

قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ.

[Say (oh Rasu­l­ul­lah), “Indeed I am a human like you, who has been revealed to me.”]

This is because after research­ing and exam­in­ing, we found that it forms the first fold line in the enve­lope of Al Qad­haya Al Muhammadiyah.

Hence, if a scholar has a think­ing process which leads him to believe that An Nabi Ar Rasul ‘Alaihi Solawat­ul­lah is an ordi­nary human like any other and is prone to mis­takes, errors and other kinds of human weak­ness, and that the human resem­blance indi­cated in Al Quran Al Karim means being equal, he will then reach to a con­clu­sion to doubt the com­plete­ness of Al ‘Ismah Al Muham­madiyah. Sub­se­quently, he will begin to read verses of Al Quran Al Karim and occur­rences of As Sirah An Nabawiyah accord­ing to the per­spec­tive that An Nabi Ar Rasul ‘Alaihi Solawat­ul­lah is an ordi­nary human like any other but is pro­tected in any­thing that has been revealed to him through Al Quran only. (We shall not stop by their mis­un­der­stand­ing of the term “Basyar” which dif­fers from the term “Insan” where the lat­ter con­tains signs of weak­nesses and shortcomings.)

On the other hand, if a scholar under­stands from the empha­sis of Al Quran that the Basyariyah of An Nabi Ar Rasul ‘Alaihi Solawat­ul­lah is an evi­dence that he Sol­lal­lahu ‘Alaihi Wasal­lam is a human who can be seen and con­forms with the char­ac­ter­is­tics of a human such as birth, death, sick­ness, health, mar­riage, anger and con­tent­ment, in other words he is not an angel in a form of a human. His think­ing will then lead him to under­stand that An Nabi Al Ummi ‘Alaihi Solawat­ul­lah is a human but unlike any other human through Al Wahyu Al Ilahi [Divine Rev­e­la­tion]. Besides, his mind will not refrain him from believ­ing that Allah Sub­hanah has willed to cre­ate a cre­ation in the form of human whom He guards com­pletely and whom He pro­tects absolutely and totally.

The sec­ond scope encom­passes two top­ics that clearly dis­play the foun­da­tions estab­lished in the first scope. We observe that who­ever sees that An Nabi Al Ummi ‘Alaihi Solawat­ul­lah is an ordi­nary human like any other human, he will likely mis­un­der­stand that there are mis­takes in his words and actions with regards to worldly affairs. He will also mis­un­der­stand that Allah Al Jalil Al A’la cor­rects him ‘Alaihi Solawat­ul­lah in the verses of Al Quran.

On the other hand, if a scholar under­stands that Az Zat Al Muham­madiyah is unique in its Basyariyah, he will read the verses of Al Quran and observe the occur­rences of As Sirah An Nabawiyah At Thahi­rah [the Pure Prophetic Sirah] with a dif­fer­ent think­ing process.

The third scope revolves around the topic of “Al ‘Ismah in con­vey­ing rev­e­la­tions”. Although this topic has been con­sen­su­ally agreed upon by the ‘Ulama despite their dif­fer­ent meth­ods, and although they have defended this topic strongly since the 3rd Hijri cen­tury as we have seen, we shall repeat it to com­plete our knowl­edge. Besides, we also see at times that there are signs of resis­tance and sly­ness to defame and attack the ‘Ismah of Sayyid­ina Rasulil­lah ‘Alaihi Solawat­ul­lah even in the aspect of con­vey­ing rev­e­la­tions from Allah Jalla wa ‘Ala.

The last scope of Al Mu’tamar will strive to clar­ify that Al ‘Ismah Al Muth­laqah for Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah is nec­es­sary in terms of reli­gion and logic so that we can trust that the reli­gion which we learn through it to wor­ship Allah Ta’ala today is truly “the reli­gion in the sight of Allah” with­out being affected by even a whis­per of devi­a­tion. Sim­i­larly, Al ‘Ismah Al Muth­laqah is also nec­es­sary in terms of reli­gion and logic so that we can trust that our human Tak­win which we are re-​building to become Tak­win Muham­madi is truly the human Tak­win that pleases and con­tents Allah Subhanah.

I con­clude by saying:

Indeed, Al ‘Ismah Al Muham­madiyah to most ‘Ulama is Ma’rifah Ba’diyah [knowl­edge estab­lished after]. This means that the knowl­edge is a result after observ­ing the facts and dif­fer­ences pre­sented for dis­cus­sion (such as Quranic verses which seem to cor­rect him Sol­lal­lahu ‘Alaihi Wasal­lam and Prophetic inci­dents like the inci­dent on the pol­li­na­tion of the date tree). Indeed, Al ‘Ismah Al Muham­madiyah to most ‘Ulama is like a “judge­ment” which they make at the end of the ses­sion after study­ing the con­tents and weigh­ing the propo­si­tions and oppositions.

As for us, Al ‘Ismah Al Muham­madiyah Al Muth­laqah is ‘Aqi­dah Imaniyah [prin­ci­ple of Iman] that is firmly estab­lished based on its evi­dences. It is Ma’rifah Qabliyah [knowl­edge estab­lished before observ­ing facts and dif­fer­ences], not Ma’rifah Ba’diyah. It is an ‘Aqi­dah that pre­cedes any obser­va­tion of facts and dif­fer­ences. There­fore, Al ‘Ismah Al Muham­madiyah Al Muth­laqah to us is Haqiqah Diniyah [real­ity of the reli­gion] whereby we read all the texts and occur­rences under the roof of ‘Aqidah.

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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Speech in the Al Maulid An Nabawi Asy Syarif Cel­e­bra­tions 1439H /​2017: Con­clud­ing Speech

Ever since Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah was sent as Basyi­ran Nadzi­ran [the one who gives good news and warn­ings] to the com­mu­nity of Makkah Al Mukar­ramah, the dear­est land to him, the peo­ple who denied his Risalah were unable to stop him from con­vey­ing the rev­e­la­tion from Allah Al Jalil Al A’la, despite promis­ing him the most desir­able plea­sures. They then launched the fiercest attack against his hon­oured and hon­ourable self Sol­lal­lahu ‘Alaihi Wasal­lam, in the form of accu­sa­tions which were pre­vail­ing in that era. They called him a poet, a sor­cerer, a per­son inflicted by witch­craft, a mad man, a per­son who car­ried fables of the past, and other accu­sa­tions. Allah Sub­hanah abol­ished these accu­sa­tions by reveal­ing hon­ourable verses which pro­tected Al Musthafa Al Mujtaba Solawat­ul­lahi ‘Alaih from what­ever they claimed. These hon­ourable verses also raised him to the high­est sta­tus of human per­fec­tion as the Seal of the Prophets and the Mas­ter of the Mes­sen­gers ‘Alai­him Solawat­ul­lahi Ajma’in.

Eras passed, and the attacks towards the Muham­madi Posi­tion con­tin­ued as they take dif­fer­ent forms accord­ing to the era. Nev­er­the­less, it did not take long before the attacks died down and with­out much effect because the ‘Ulama of Mus­limin were alert and aware about all the spe­cial­ties of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawatullah.

How­ever, about five cen­turies ago, an Islamic ide­ol­ogy appeared and cracked the ranks of the Mus­limin; both ‘Ulama and the pub­lic. The peo­ple of this ide­ol­ogy pro­claimed their love for An Nabi ‘Alaihi Solawat­ul­lah and their Iman in his Risalah Al Kha­timah [Final Mes­sage]. How­ever, their Ijti­had was based on their own inter­pre­ta­tions to the extent of for­bid­ding Tawas­sul [seek­ing inter­ces­sion] to Allah Ta’ala through His Habib and His Musthafa ‘Alaihi Solawat­ul­lah. They also for­bade Istighasah [seek­ing sal­va­tion] through An Nabi Solawat­ul­lahi ‘Alaih in times of hard­ship and mis­for­tune. Besides, they for­bade other aspects of Al Qad­haya Al Muham­madiyah [the Muham­madi Mat­ters] such as Al ‘Ismah Al Kami­lah [the Com­plete Pro­tec­tion] and made Az Ziyarah Asy Syari­fah [the visit to his hon­ourable palace] dif­fi­cult. More cun­ningly, they pre­sented this ide­ol­ogy as though Al Qad­haya Al Muham­madiyah dam­age the Islamic ‘Aqi­dah of Tauhid and that the per­son doing so would have com­mit­ted Syirik to Allah Ta’ala unin­ten­tion­ally. We acknowl­edge that the peo­ple of this ide­ol­ogy have the right to dif­fer in their opin­ion and vision, and the right to imple­ment their views within their cir­cles. How­ever, we con­demn their efforts in impos­ing these views upon the entire Ummah by instill­ing fear, accus­ing oth­ers of Kufr and threat­en­ing any­one who do not share their ide­o­log­i­cal under­stand­ing or fol­low them under their banner.

As the peo­ple of this Islamic ide­ol­ogy place the prin­ci­ples of Iman per­tain­ing to Az Zat Al Muham­madiyah in a con­text in which a per­son would fall out of the reli­gion of Islam, we have to return this issue to its right­ful place as reflected in the first book of Al Wat­siqah Al Baidha’. In the con­text of build­ing the ‘Aqi­dah and not for con­test­ing in a debate, this book men­tions that Allah Rab­bul ‘Alamin has cho­sen Sayyidul Basyar Muham­mad as the Seal of the Prophets, thus Allah Sub­hanah has made him the entrance to Tauhid. Hence, who­ever wishes to embrace the reli­gion of Islam by only wit­ness­ing that there is no God except Allah, with­out wit­ness­ing that Sayyi­dana Muham­mad is the Mes­sen­ger of Allah, he is not included amongst the Muslimin.

There­fore, the Seal of the Prophets ‘Alaihi Afd­halus Solati wa Atam­mut Taslim is the entrance to Tauhid, and never will he be the entrance to Syirk for any­one amongst the exis­tents. This is because Allah Sub­hanah has pro­tected him from all of mankind through the text of Al Quran Al Karim such that no one would glo­rify him exces­sively beyond the posi­tion of Al Makhluq Al Aqdas [the most sacred cre­ation], the pure wor­ship­per of Allah Al Jalil Al Akram.

It may appear in the minds of some intel­lec­tu­als that our con­cern for Al Qad­haya Al Muham­madiyah has made us pris­on­ers of the past and divert­ing us away from solv­ing the great­est and most fun­da­men­tal chal­lenges faced by the human, nations and the Ummah. Since the frag­ments of these assump­tions have reached us, we view that it is nec­es­sary for us to answer the ques­tion, “Why is Al Usrah Al Dan­daraweyah con­cerned about Al Qad­haya Al Muham­madiyah Solawat­ul­lahi ‘Alaih?”

We shall say:

Firstly, indeed our con­cern about Al Qad­haya Al Muham­madiyah is not to defend the sacred Tarikh [his­tory]. Rather, it is a task which is rel­e­vant in the present day because An Nabi Al Ummi ‘Alaihi Solawat­ul­lah is not only alive in his ‘grave’ like the other Prophets and Mes­sen­gers. Instead, he Solawat­ul­lahi ‘Alaih has a role and func­tion in the lives of the Mu’minin today, every day until the end of time and in Akhi­rah. From here, indeed we are con­cerned about Al Qad­haya Al Muham­madiyah to remove the cur­tains of time and the veils of neg­li­gence so that every Mus­lim can com­plete his reli­gion by estab­lish­ing a direct con­nec­tion of Al Irt­ibat [bind­ing] with the per­son of the per­fect one Solawat­ul­lahi ‘Alaih whom Allah Al Jalil Al A’la has defined him with unique­ness in his spe­cial­ties. With this bind­ing, the Murtabit [per­son who Irt­ibat] can enjoy every­thing that is ben­e­fi­cial for his reli­gious mat­ters and his worldly affairs.

Sec­ondly, indeed our con­cern about Al Qad­haya Al Muham­madiyah is not to find the divi­sion and sep­a­ra­tion between us and the Mus­lims whose con­cepts towards the spe­cial­ties of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah are dif­fer­ent from ours. This is an issue which many peo­ple may neglect. Indeed, Al Usrah Al Dan­daraweyah is con­cerned about these Qad­haya Al Muham­madiyah (such as Al ‘Ismah, At Tawas­sul and Al Istighasah) not in the con­text of Khi­laf, but to enable Mus­lims to ben­e­fit from Al ‘Athaat Al Muham­madiyah [the Muham­madi Gifts]. It is a con­text to inform every Mus­lim that if his prin­ci­ples and con­nec­tion with the self of Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah is right, it would guar­an­tee him close­ness to this great per­son and that his hopes would be heard by this great per­son. He would obtain gifts, assis­tance and inter­ven­tions that will trans­form dif­fi­cult sit­u­a­tions into the most pleas­ant ones, whether in reli­gious mat­ters or worldly affairs.

After pro­vid­ing these two answers, some lis­ten­ers might ask, “A per­son who lis­tens to your words will see that the true prin­ci­ples of Iman per­tain­ing to Az Zat Al Muham­madiyah are present-​day works to you. So what value-​add can Al Usrah Al Dan­daraweyah offer to the dia­logues about Al Qad­haya Al Muham­madiyah which have been ongo­ing for the past hun­dreds of years?”

We shall say: Indeed, the hori­zon of value-​adding is open in front of Al Usrah Al Dan­daraweyah and in front of the oth­ers from Jam’u Insan Muham­mad Sol­lal­lahu ‘Ala Sayyid­ina Muham­mad. How­ever, it is suf­fi­cient for me to men­tion two con­tri­bu­tions. The first one revolves around the space of ‘Aqi­dah per­tain­ing to the Wij­dan [emo­tion cen­tre of the Ruh], while the sec­ond one revolves around the space of ‘Aqi­dah per­tain­ing to Ma’rifah [knowledge].

The first con­tri­bu­tion: Ini­ti­at­ing the love for An Nabi in works that serve the Ummah.

Indeed, the love for An Nabi Al Ummi ‘Alaihi Ajmalu Solatin wa Afd­halu Taslim is a por­tion and a con­di­tion of Iman. Hence, Iman does not enter the heart of a per­son if he does not love the one whom Allah Al Jalil Al A’la loves most, and Iman of a Mu’min is not com­plete if he does not love An Nabi Al Aghla Sol­lal­lahu ‘Alaihi Wasal­lam more than his self, his child, his par­ent and all humans. This is a Qad­hiyah Islamiyah [Islamic Mat­ter] that has been firmly estab­lished through the sacred texts.

From here, the con­tri­bu­tion of Al Usrah Al Dan­daraweyah does not revolve around empha­siz­ing the love for An Nabi Al Aghla Solawat­ul­lahi ‘Alaih (because it has been firmly estab­lished as how we have pre­sented). Rather, it revolves around explain­ing the essence of this noble love, and then ini­ti­at­ing it in works that serve the Ummah. The fol­low­ing four para­graphs shall clar­ify on the start­ing points for this under­stand­ing and initiation:

1. Indeed, the love for An Nabi ‘Alaihi Solawat­ul­lah, a require­ment of Syari’ah, is a love within the Wij­dan which comes from the ‘Aqi­dah of a per­son. One of the essen­tial essences of this love is that it is insep­a­ra­ble from the per­son in all of his con­di­tions, and that it makes his deal­ings at work, his inter­ac­tions with peo­ple and all his behav­iours be in accor­dance to every­thing that has been brought by An Nabi Solawat­ul­lahi ‘Alaih. This is because he Solawat­ul­lahi ‘Alaih is the Quran that walks on earth, and the tol­er­ant reli­gion of Islam turns together with him towards any direc­tion which he turns to. There­fore, the love for An Nabi Sol­lal­lahu ‘Alaihi Wasal­lam is not a love of emo­tions which is lim­ited within a person’s feel­ings where it can increase and be seen when his noble name Solawat­ul­lahi ‘Alaih is being men­tioned in ses­sions, but sub­sides in the mar­kets dur­ing busi­ness and trans­ac­tions or when being flanked by the world when inter­act­ing with the spouse, child, neigh­bour, teacher, col­league, com­pan­ion or passer-​by.

2. Indeed, when the love for An Nabi ‘Alaihi Solawat­ul­lah resides within the heart of a per­son, it offers him with hon­ourable traits and spreads him across the vast­ness of the Ummah because it is the love for Sayyidul Ummah [Mas­ter of the Ummah] and Za’imul Ummah [Guar­an­tor of the Ummah] ‘Alaihi Solawat­ul­lah. As such, it takes the per­son out of the con­fine­ment of his ego to the wide­ness of con­cern towards all the Mu’minin and to the vast­ness of Rahmah to the entire exis­tence, the whole uni­verse and all its creations.

3. The hon­ourable Sahabah loved the per­son of Sayyidul Basyar the Seal of the Prophets ‘Alaihi Afd­halu Solatin wa Atammu Taslim. Hence, this noble love pro­pelled their abil­i­ties and strength, revealed their capa­bil­i­ties in knowl­edge and work, and drafted the traits of their iden­ti­ties and per­son­al­i­ties. They had dived in the seas together with him Sol­lal­lahu ‘Alaihi Wasal­lam and they were together with him in every mat­ter. They strived with their lives, their wealth, their time and what­ever they had in order to serve his Risalah Al Muham­madiyah Al Kha­timah [the Final Muham­madi Mes­sage] in spread­ing Islam and unit­ing Mus­limin. Today, when we men­tion about the great Sahabah and Sahabiyyat Rid­hwan­ul­lahi ‘Alai­him Ajma’in, we are able to see the great love of each one of them through their great works and sit­u­a­tions. Indeed, they are truly “Rijalun lahum A’mal” [men who exe­cuted great tasks].

4. Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah does not leave any mat­ter with­out com­plet­ing it. In the pre­vi­ous para­graph, we saw the works which were launched from the abil­i­ties of the per­son­al­ity and the capa­bil­i­ties of knowl­edge within the human in order to serve the Ummah. Thus, Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah com­pleted this work by draw­ing the closed bracket whereby the work shall be launched based on the needs of the Ummah. This work is wait­ing for a per­son to come for­ward to exe­cute it. Thus at times, he Solawat­ul­lahi ‘Alaih would say, “Who­ever does so and so shall obtain so and so.” Sim­i­larly, when del­e­ga­tions from dis­tant coun­tries came to him Solawat­ul­lahi ‘Alaih and were in need of a teacher, a Faqih [scholar of Fiqh] or a Qadhi [judge], he would turn to his Sahabah and choose a suit­able per­son for such works. Due to that, Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah has shown us that as how there are “Rijalun lahum A’mal”, there are also “A’malun laha Rijal” [spe­cific works for spe­cific men]. Here, we should inform that we do not con­fine the works of the great Sahabah and Sahabiyyat only under the term “Rijalun lahum A’mal”. I seek for­give­ness from Allah Ta’ala and seek to Him so that we do not become those who are unjust. Rather, most of their accom­plish­ments were launched based on the needs of the Ummah whereby as far as we know, there was no spe­cific work occur­ring within the Ummah except that it had a spe­cific man to exe­cute it.

The sec­ond con­tri­bu­tion: Intro­duc­ing about Al ‘Athaat Al Muham­madiyah and the keys of assis­tance from them.

Indeed, there are many ‘Athaat Muham­madiyah. They are spe­cial­ties which Allah has defined for him Solawat­ul­lahi ‘Alaih. Al Wat­siqah Al Baidha’ has shown us some of them in its first and sec­ond books, and that the key to each of these ‘Athaat is con­nected to one aspect of Al Qad­haya Al Muham­madiyah. From here, Al Usrah Al Dan­daraweyah con­tributes in intro­duc­ing a Mus­lim to some of these ‘Athaat and their keys. It is suf­fi­cient for me to men­tion three of these keys which are con­nected to three aspects of Al Qad­haya Al Muham­madiyah. They are At Tawas­sul to Allah Ta’ala through His Rasul and His Musthafa Sol­lal­lahu ‘Alaihi Wasal­lam, abun­dantly recit­ing Salawat upon him Sol­lal­lahu ‘Alaihi Wasal­lam and Al Irt­ibat with his self Solawat­ul­lahi ‘Alaih.

1. At Tawas­sul and its key to a Divine Gift as an hon­our for An Nabi Al Aghla Sol­lal­lahu ‘Alaihi Wasal­lam: Indeed Allah Ta’ala has made a cause for every­thing and a path for every cause. How­ever, the causes may be obstructed from a per­son and the paths may be devi­ated from him. Thus if he Tawas­sul to Allah Jalla Sya’nuh through His Rahmah for the exis­tents Solawat­ul­lahi ‘Alaih, Allah Al Jalil Al Akram sim­pli­fies the causes and eases the paths, as an hon­our for An Nabi Al Akram Sol­lal­lahu ‘Alaihi Wasallam.

2. Abun­dantly recit­ing Salawat upon An Nabi Sol­lal­lahu ‘Alaihi Wasal­lam saves a Mu’min from the sit­u­a­tions of the Divine Tests: Indeed Allah Ta’ala has wanted to place all the Mu’minin in sit­u­a­tions of tests in order for Him to test the truth­ful­ness of their Islam, the real­ity of their Iman, the strength of their prin­ci­ples and the power of their patience. Thus who­ever abun­dantly recites Salawat and Salam upon him Sol­lal­lahu ‘Alaihi Wasal­lam, Allah Ta’ala per­mits His Musthafa and His Mujtaba Sol­lal­lahu ‘Alaihi Wasal­lam to take his hand, hence he becomes suc­cess­ful in any sit­u­a­tion of the test.

3. Al Irt­ibat with the self of Sayyidul Basyar Sol­lal­lahu ‘Alaihi Wasal­lam light­ens the mis­for­tune when the des­tiny comes: When Allah Sub­hanah wants to inflict all the Mu’minin with a great mis­for­tune at a par­tic­u­lar time or a par­tic­u­lar place, the des­tiny descends with the weight of a moun­tain. From the Hon­ourable Divine Gift for An Nabi Al Karim ‘Alaihi Solawat­ul­lah, Allah Ta’ala reveals the beauty of his Wilayah [Gov­er­nance] Solawat­ul­lahi ‘Alaih over the Mu’minin. Thus with the eyes of His par­don, Allah Jalla ‘Ulah looks at every­one who Irt­ibat with the self of Al Musthafa Al Mujtaba Sol­lal­lahu ‘Alaihi Wasal­lam, hence Allah Ta’ala soft­ens His des­tiny with His Qadar. There­fore, the des­tiny of mis­for­tune descends upon them with the weight of a mos­quito wing.

As such, indeed Al Usrah Al Dan­daraweyah trans­lates its love for An Nabi Al Aghla ‘Alaihi Solawatu Rab­bi­hil Jalilil A’la and its Ma’rifah about Al ‘Athaat Al Muham­madiyah into the abil­ity to actively exe­cute works that ben­e­fit the coun­try and the Ummah. This then leads to progress, civ­i­liza­tion and human­ity, and grows Rahmah, com­pas­sion, love and good­ness. Hence, this enables us to defeat the forces of dark­ness that are filled with hate, hatred, harsh­ness, vio­lence and terrorism.

I con­clude by saying:

Indeed, the con­cep­tual work on the great­est Islamic Qad­haya spe­cial­ized for Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah requires a re-​study on the sacred texts, as well as research and inves­ti­ga­tion into the books of the pre­de­ces­sors that extend across a span of 14 cen­turies. Due to that, it is a work which requires the estab­lish­ment of a net­work par­tic­i­pated by every­one who is con­cerned to defend these Qad­haya Al Muham­madiyah. From here, Al Usrah Al Dan­daraweyah aspires to form a plat­form to ease all ‘Ulama and other per­sons to par­tic­i­pate in it and to learn about the jour­ney, the phases and the accom­plish­ments of this work. We strive to “con­nect the minds” of each other, not only to com­mu­ni­cate. This is because com­mu­ni­ca­tion would only open the minds of some peo­ple and at the same time their iden­ti­ties remain as they are, whereas “con­nect­ing the minds” would incor­po­rate all the minds together to form a sin­gle great mind whereby its think­ing process moves towards one direc­tion that expresses the heart of the Mus­lim Ummah and rises with its chal­lenges within the universe.

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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Speech in the Al Isra’ wal Mi’raj Asy Syarif Cel­e­bra­tions 1436H /​2015: Empow­er­ment of Women To Per­form Their Human Role

Our minds are enlight­ened with Nuraniyah when fed from the knowl­edge of the pro­tected Al Quran, to under­stand that women and men are all pro­tec­tors of each other. Men and women are both respon­si­ble for the con­ti­nu­ity of human life, uphold hon­our and spread good qual­i­ties, morals and ethics. All of the believ­ers, men and women, are also entrusted to advo­cate what is right and for­bid what is evil.

Allah says in Surah At Taubah verse 71:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ

[The believ­ers, men and women, are pro­tec­tors of one another, they advo­cate what is right and for­bid what is evil.]

Allah Sub­hanahu wa Ta’ala does not under­mine the work of either man or woman. Thus, this promise of Allah is shown in the con­text of great works that women along­side the men are always tak­ing part in such as Hijra, expul­sion from home­land and endurance of suf­fer­ing for the sake of Allah.

Allah says in Surah Ali Imran verse 195:

فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّن بَعْضٍ

[And Allah has responded to them, never will I under­mine the work of any amongst you whether male or female, you are all off­springs of one another.]

Our minds are also enlight­ened by Nuraniyah when fed from the pure teach­ings and say­ings of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah. We can see with good under­stand­ing that the cho­sen Prophet is widely allow­ing women to par­tic­i­pate in all walks of life. The Prophet also takes care of those women who are weak and empow­ers those who are capa­ble of tak­ing up many roles, espe­cially in the field of edu­ca­tion and knowl­edge. Most of them have learnt the Hadith and the laws of the reli­gion. They used to go to the mosque and par­tic­i­pate actively as part of their daily lives. One of the great­est roles car­ried out by women along­side men is the Bai’at to Sayyid­ina Muham­mad ‘Alaihi Solawat­ul­lah (in the 2nd Aqabah), to defend and sup­port Sayyid­ina Muham­mad ‘Alaihi Solawatullah.

Based on the sacred texts, it is clear that Islam has paved the way for women to exe­cute dif­fer­ent types of roles at home, in the fam­ily, in all aspects of life, in estab­lish­ing the val­ues of Islam and pro­tect­ing Al A’tab Al Muham­madiyah [The Prophetic Thresh­old]. How­ever, since the era of oppres­sion and dark­ness, many inter­pre­ta­tions are deny­ing women of their rights to per­form their roles and duties.

To restore the glo­ri­ous days of Mus­lims in the past that wit­nessed the mutual par­tic­i­pa­tion of men and women, Al Usrah Al Dan­daraweyah has declared its vision to elab­o­rate on the roles of women and the best means in exe­cut­ing these roles. This shall be achieved through gath­er­ings and dis­cus­sions which start today (in this con­fer­ence in Dan­dara) and will con­tinue in all Markaz Dan­dara to thor­oughly define the roles and tasks of women.

To start off these dis­cus­sions, I have cho­sen an essen­tial role of women. I shall elab­o­rate in detail from the Dan­darawi per­spec­tive on the def­i­n­i­tion of this role and how it devel­ops into many tasks. This essen­tial role is her role in the fam­ily, specif­i­cally on how to raise her chil­dren. This topic shall be divided into three parts.

Part 1

As a base of our dis­cus­sion, I will start with three rel­e­vant ideas on the roles of women in general:

The 1st idea: The social roles of women.

Many peo­ple embrace the idea of “the social roles of women”. This idea is rel­e­vant but it does not encom­pass all roles of women. Due to that, we need to enlarge the scope of our vision to include all the roles avail­able for women as a human being to par­tic­i­pate in all four human lev­els as follow:

•Indi­vid­ual

•Fam­ily

•Soci­etal

•Ummah

From the Dan­darawi per­spec­tive, these four lev­els form the broad frame­work for the topic on the roles of women.

The 2nd idea: The under­stand­ing of “role”.

The first step to exe­cute any role is to know and under­stand its require­ments. In fact, most female roles require knowl­edge, under­stand­ing and expe­ri­ence, even nat­ural roles such as motherhood.

The 3rd idea: Exe­cut­ing the role.

Based on the Dan­darawi per­spec­tive, we eval­u­ate the role based on exe­cu­tion. There are sev­eral nar­ra­tions, dis­cov­er­ies and inven­tions that change the course of very impor­tant indus­tries, done by some peo­ple whose roles are regarded by peo­ple around them as insignif­i­cant and not influ­en­tial. That is why our Fikr Dan­darawi teaches us that there are Ahkam [rules] and Ihkam [pre­cise exe­cu­tion] for any role. After which, we need to explore the roles of women, explain­ing their Ahkam and Ihkam. This is sim­i­lar to the roles of men. Ahkam includes Halal and Haram as well as char­ac­ter and dis­obey­ing any of them is regarded as a sin. Ihkam is based on the prin­ci­ples and man­ner­isms that orig­i­nate from the way of Sayyidul Muwah­hidin Solawat­ul­lahi ‘Alaih in exe­cut­ing the Ahkam. Vio­lat­ing these prin­ci­ples and man­ner­isms exposes an individual’s action to destruc­tion and ineffectiveness.

Part 2

After pre­sent­ing these ideas, I will move on to the spe­cific role that I have cho­sen, “The role of a woman in the fam­ily”. With that, I will explain its con­tent in order to give a bet­ter understanding.

A woman has not only one but many roles in her fam­ily. For exam­ple, her role as a wife accord­ing to the Ahkam and Ihkam as pro­tected in the sacred texts of Al Quran and Hadith, her role as a house­wife who par­tic­i­pates in fam­ily finances, expen­di­ture and pri­or­i­ties, as well as her role as a mother. Among all these roles, I have cho­sen the role of a mother to fur­ther explain it so as to assist us in under­stand­ing this role.

Her role as a mother is not only lim­ited to pro­vid­ing care, food and edu­ca­tion, but the role also includes rais­ing the chil­dren with the true Aqi­dah to Allah Azza wa Jalla and Aqi­dah to Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah. In fact, she is also respon­si­ble to instill in her chil­dren that Rasu­l­ul­lah plays a role in their lives, not only one but two roles. She has to edu­cate her chil­dren to accept the first role of Rasu­l­ul­lah as the Final Rasul that estab­lishes Islam in their hearts through the four com­mit­ments of Maslak, Suluk, Man­haj and Min­haj. It is a mother’s respon­si­bil­ity to edu­cate them to embrace the Muham­madi Guar­an­tee through Al Irt­ibat [bind­ing] with the self of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah with two con­cur­rent Irt­ibat (Irt­ibat Iman and Irt­ibat Intima’), so as to achieve Tak­win Al Muham­madi. She is also respon­si­ble to mould the child’s human iden­tity since the early stage of his child­hood so that he will not be affected by any devi­a­tion or temptation.

Part 3

To explain the role of a mother in edu­cat­ing her child and to show the traits of this role, we shall look into its spe­cific tasks so that she is able to exe­cute them with Ihkam. This role can be divided into 7 tasks.

1st task: She has to ful­fill her Tak­win Muham­madi so that she becomes a mir­ror that exposes Tak­win Muham­madi to her children.

A child learns with all his senses while his mother is his first school and teacher. If he sees that his mother’s actions con­tra­dict her teach­ings to com­mit to the reli­gion and char­ac­ter, indeed the child will imi­tate his mother and grow up to become a per­son who does not do what he says.

A mother who is deter­mined to raise her chil­dren with Tak­win Muham­madi must not leave this task to oth­ers, not even to Madaris Dan­dara Lit Ta’sil Al Ma’rifi [The Dan­dara Schools to Attain Knowl­edge]. The role of a mother is the foun­da­tion needed to raise her chil­dren with Tak­win Muham­madi and the efforts of Madaris Dan­dara only com­ple­ment this role. There­fore, this role effec­tively begins only when she has achieved her Tak­win Muhammadi.

It is impor­tant for us to note that when a woman achieves her Tak­win Muham­madi, indeed she will reflect Ihkam in all her roles, not only her role to edu­cate her children.

2nd task: To intro­duce a child with the fac­tors of his human iden­tity in general.

A mother should help her child to under­stand his human iden­tity and to dis­cover him­self, in sim­ple lan­guage and a direct man­ner. There­fore, when a mother fails in her Masirah Zatiyah, she can never edu­cate her child to under­stand his human iden­tity. The role of a mother to edu­cate her child is not just a mat­ter of teach­ing Al Wat­siqah Al Baidha’ but to edu­cate him through actions by lead­ing her life as an Insan Muhammad.

3rd task: To raise the child to uphold the rights of the reli­gion which is the first fac­tor for the human identity.

This task oblig­ates a mother to mon­i­tor her child closely with love and care, while being firm and por­tray­ing a good exam­ple so that her child is com­mit­ted in estab­lish­ing Islam in his heart. She also has to be con­cerned that her child per­forms his Ibadah [reli­gious oblig­a­tions] such as Solat and fast­ing, is com­mit­ted to Suluk Al Muham­madi Al ‘Azhim [the great Muham­madi char­ac­ter] so that he does not lie and cheat, is not self­ish but coop­er­a­tive with oth­ers, and inter­acts with peo­ple around him with mutual love and compassion.

4th task: To raise child upon estab­lished prac­tices (through Irt­ibat Iman).

A mother should train her child since his early child­hood to be con­cerned with the four ele­ments of his self-​formation (body, soul, desire and mind). With that, he will grow up to under­stand his own self and his ele­ments, and the neces­sity to care for each ele­ment to ensure its effec­tive­ness. As an Insan Muham­mad, a mother should begin to edu­cate her child with Tak­win Muham­madi by train­ing him to ful­fill the Estab­lished Prac­tices (through Irt­ibat Iman). This should be done even before he reaches an age where he com­pletely under­stands the mean­ing of Irt­ibat with the self of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasallam.

5th task: To mon­i­tor the inter­ac­tions of the child.

As an Insan Muham­mad who edu­cates her child with Tak­win Muham­madi, a mother should mon­i­tor his inter­ac­tions with the peo­ple around him and raise him based on the Promi­nent Inter­ac­tions (through Irt­ibat Intima’). This should be done even before he reaches an age where he com­pletely under­stands the mean­ing of Irt­ibat with the self of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam. Since his early child­hood, the mother should mon­i­tor her child’s inter­ac­tion with his sib­lings and neigh­bours. As he gets older, she should mon­i­tor his inter­ac­tions with his rel­a­tives and school­mates, and train him to accept oth­ers and inter­act well with them despite dif­fer­ent ide­o­log­i­cal sects, social sta­tuses, racial eth­nic­i­ties and geo­graph­i­cal regions.

6th task: To raise the child to embrace achieve­ments and develop the poten­tial of his per­sonal work to reflect Tak­win Muhammadi.

A mother should moti­vate her child since his early child­hood to ful­fill achieve­ments, regard­less of its nature. She should encour­age him and show appre­ci­a­tion and admi­ra­tion towards his achieve­ments so as to build con­fi­dence in him­self and real­ize his poten­tial. As he gets older, the mother’s moti­va­tion should con­tinue when he starts school­ing. She should be firm in encour­ag­ing him to excel in his stud­ies while being tol­er­ant and under­stand­ing at the same time. She should also help him to check on the poten­tial of his per­sonal work to ensure that it reflects Tak­win Muhammadi.

Besides, the mother should edu­cate the child the mean­ing of ‘will’ and ‘willpower’, in which will requires effort while willpower requires abil­ity. She also teaches him that suc­cess in per­sonal work can only be achieved when the pur­suit of his will is dri­ven by the abil­ity of his willpower to exe­cute his per­sonal work. While prac­tic­ing Tak­win Muham­madi at the same time, the child will under­stand through his per­sonal expe­ri­ences that through Irt­ibat Al Iman and Al Intima’, Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah becomes the per­son who defines the pur­suit of his will and pro­pels the abil­ity of his willpower.

7th task: To raise the child by ensur­ing that his role in a group reflects Tak­win Muhammadi.

A mother should moti­vate her child to be influ­en­tial in his soci­ety. He should not be some­one who is at the side­lines among his peers or sim­ply fol­low­ing oth­ers and does not have any opin­ions nor any ben­e­fi­cial sug­ges­tions. The mother should also edu­cate him that his role in a group increases his social stature and that his influ­ence among peo­ple around him increases deeply when­ever his Wij­dan [heart] grows in capac­ity and his Wujud [exis­tence] extends in dis­tance. One of the great boun­ties bestowed upon a per­son who has Tak­win Muham­madi is that he will not be mis­led in exe­cut­ing his role in a group because through his Irt­ibat Al Iman and Al Intima’, Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah becomes the Sayyid [Mas­ter] for the capac­ity of his Wij­dan and the Za’im [Guar­an­tor] for the dis­tance of his Wujud.

Con­clu­sion: Indeed a mother’s ded­i­ca­tion in exe­cut­ing her role to edu­cate her chil­dren with Ihkam does not exclude the father in exe­cut­ing his because there are some who neglect it while oth­ers ful­fill it com­pletely. There­fore, the child and the fac­tors of his human iden­tity are the respon­si­bil­ity of both par­ents. This means that the child’s reli­gion, self-​formation, per­sonal work and role in a group are all the respon­si­bil­i­ties of both his parents.

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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Speech in the Al Isra’ wal Mi’raj Asy Syarif Cel­e­bra­tions 1439H /​2018: Al Ikhti­laf [Dif­fer­ences] & Khi­laf [Conflicts]

We hear a lot of inci­dents of human con­flicts hap­pen­ing every­where. For example:

•A son chal­leng­ing his father on a par­tic­u­lar law relat­ing to Mu’amalah [inter­ac­tions] which is an order of Allah Ta’ala that he is defying

•Broth­ers fight­ing over a mate­ri­al­is­tic interest

•A man sid­ing his wife when he sees that her dig­nity is being com­pro­mised due to a state­ment made or an action done by another person

•Ani­mos­ity between neigh­bours in the same build­ing or the same neigh­bour­hood when they dif­fer in their views about com­mon spaces or shared amenities.

These inci­dents illus­trate the human real­ity where ties are bro­ken, pri­or­i­ties are in dis­ar­ray, and peo­ple are immersed in stub­born­ness and ego­ism, except those whom Allah show­ers Rahmah upon them.

In our pur­suit to reach out to peo­ple in this era with a wise method to bet­ter man­age dif­fer­ences and purify their envi­ron­ment from the roots of con­flicts, we begin this speech by direct­ing everyone’s minds to observe the fol­low­ing four aspects.

The first aspect: The essence of Ikhti­laf [dif­fer­ences] and Khi­laf [conflicts]

The term Ikhti­laf is men­tioned in the first book of Al Wat­siqah Al Baidha’ in two contexts.

The first con­text: The term Ikhti­laf men­tioned in page 55 is used in a pos­i­tive con­text, show­ing that Ikhti­laf means vari­ety and diver­sity. Al Wat­siqah Al Baidha’ expresses Ikhti­laf as “dif­fer­ences in eth­nic colours” among the human race; the white, the black, the red and the yel­low, and that this dif­fer­ence influ­ences their char­ac­ter­is­tics. Al Wat­siqah Al Baidha’ does not sug­gest that this Ikhti­laf should be a rea­son for any con­flict or dispute.

The sec­ond con­text: The term Ikhti­laf men­tioned in page 19 is used in a neg­a­tive con­text, show­ing that Ikhti­laf means oppo­si­tion, fight­ing, strife and con­flict occur­ring in social inter­ac­tions and rela­tions. Al Wat­siqah Al Baidha’ expresses Ikhti­laf as “clash of geo­graph­i­cal bound­aries,” and this is one of the four Zal­i­mat Al In’izaliyah [cru­el­ties of isolation].

In this speech, I am using the term Ikhti­laf in the pos­i­tive con­text to mean dif­fer­ences such as in lan­guage, skin colour, mood, opin­ion, point of view, liv­ing con­di­tion, lifestyle etc.

As for the term Khi­laf, it has been men­tioned in Al Wat­siqah Al Baidha’ in only one neg­a­tive con­text. In terms of lan­guage, it means dis­agree­ment or con­tra­dic­tion which leads to con­flict. We can see around us that con­flicts can occur in dif­fer­ent forms. For exam­ple, a con­flict may start when an indi­vid­ual stands up against another per­son. It may esca­late into a quiet enmity that appears in the form of seg­re­ga­tion, sep­a­ra­tion, turn­ing away or break­ing of ties. Oth­er­wise, it may also esca­late into a fiery enmity that ends up in a power strug­gle between two par­ties, where each party attempts to win over the other to become dom­i­nant and have the louder voice. Al Wat­siqah Al Baidha’ expresses Khi­laf as “con­flicts between ide­o­log­i­cal sects,” and this is one of the four Zal­i­mat Al In’izaliyah [cru­el­ties of isolation].

The Sec­ond Aspect: Not Par­tic­i­pat­ing in Khi­laf through Wil­ful Decision

When a per­son reaches an age of matu­rity, he makes deci­sions based on his reli­gion and his char­ac­ter in order to live his life accord­ing to the con­tent­ment of Allah Sub­hanah and to his own con­tent­ment. Each time when his ‘Aql is being enlight­ened with Nuraniyah, he will review the deci­sions he has made and reaf­firm the good ones. And when he estab­lishes a new rela­tion, he makes a new suit­able deci­sion, such as to com­mit to a part­ner­ship with Sidq [hon­esty] and Amanah [trust­wor­thi­ness], with­out Khiyanah [betrayal]. As such, a Mu’min who Irt­ibat with the self of Az Za’im Al Jami’ lil Mus­limin Solawat­ul­lahi ‘Alaih will cer­tainly make prac­ti­cal deci­sions, espe­cially mak­ing the deci­sion not to result in any Khi­laf with any party regard­less of the sit­u­a­tion he is in. This is because Khi­laf will divide the Saff, and any action or par­tic­i­pa­tion to divide the Saff will vio­late the pledge of Al Bai’ah to Az Za’amah Al Muham­madiyah Al Jami’ah.

The Third Aspect: Under­stand­ing the Beauty and Ori­gin of Ikhtilaf

Under­stand­ing the mag­nif­i­cent works of Allah Ta’ala in cre­at­ing the uni­verse and its cre­ations makes the ‘Aql incline towards the beauty of vari­ety and diver­sity of fea­tures or colours within the same kind of cre­ation. For exam­ple, moun­tains with dif­fer­ent heights, val­leys with dif­fer­ent depths, plains with vary­ing spaces and coasts with var­i­ous cur­va­tures. Indeed, diver­sity is the intent and a Sun­nah Ilahiyah in the cre­ations. It is the source of rich­ness and beauty, and a Rahmah from Allah Ta’ala to all His wor­ship­pers. Any point of view that is directed towards abol­ish­ing human diver­sity is indeed a form of cru­elty towards the per­son him­self and towards oth­ers around him.

The Fourth Aspect: Inside the Core of Active Interaction

After a per­son is equipped with a deter­mined will to not have Khi­laf with any­one, and after he under­stands the ori­gin and ben­e­fits of human diver­sity, he becomes ready to inter­act promi­nently with peo­ple around him, includ­ing his fam­ily, neigh­bours, com­pan­ions and acquain­tances. How­ever, most of the time, it appears that his will and readi­ness are noth­ing more than a the­o­ret­i­cal prepa­ra­tion which comes before the human expe­ri­ence itself. In a tense inter­ac­tion, his will and readi­ness may dis­ap­pear due to his neg­li­gence. Hence, his will and readi­ness leave the com­mon space, turn­ing it into an arena exposed to fluc­tu­at­ing reac­tions and per­sis­tence of ego.

We approach the core of an active inter­ac­tion and enter the com­mon space amongst peo­ple or between broth­ers within a sin­gle assem­bly where they may con­gre­gate to dis­cuss a par­tic­u­lar mat­ter or activ­ity, or sit in a ses­sion to dis­cuss about a par­tic­u­lar issue or event. We can observe that the dis­cus­sion starts in a calm man­ner and wel­comes every­one to offer his per­sonal opin­ion. Thus, every­one is able to main­tain calm­ness in their dis­cus­sion. Hence, the dis­cus­sion is enriched with var­i­ous ideas in an envi­ron­ment of mutual love and under­stand­ing where every­one is equipped with the deter­mi­na­tion to per­se­vere and the aware­ness to under­stand. Unfor­tu­nately, in most occa­sions, per­spec­tives become diverged, con­fused and scram­bled. Every­one then ends up por­tray­ing him­self as the only one who upholds the truth. Thus, every indi­vid­ual would sup­port his own point of view with a set of argu­ments. He assumes with con­fi­dence that his argu­ments are irrefutable and can con­vince every­one else, and that only peo­ple who are proud and stub­born would reject his arguments.

When every­one becomes neg­li­gent, the dis­cus­sion may devi­ate from its right­ful and ini­tial sit­u­a­tion which was calm and enriched with dif­fer­ent opin­ions, divert­ing towards a sit­u­a­tion of Khi­laf where every­one becomes indi­vid­u­al­is­tic and attempts to dom­i­nate oth­ers. Thus, every­one locks him­self within his own per­spec­tive and for­gets his pre­vi­ous deci­sions not to have Khi­laf with any­one. As such, ego remains dom­i­nant in that situation.

Here, the ses­sion may be dis­missed due to the fiery per­sonal con­flict between all par­ties or between two indi­vid­u­als. Unfor­tu­nately, due to the dom­i­nance of ego, this Khi­laf ends up extend­ing beyond its scope of time, place and sub­ject, drown­ing the exis­tence of all par­ties and affect­ing the rela­tion­ship between them. This Khi­laf does not stop there. One party may bring this Khi­laf into his house and urge his fam­ily mem­bers to sup­port him and stand on his side to oppose the other party. This Khi­laf may also not stop within the bound­aries of the per­son and his fam­ily, but extend to every­one who is close to him and whom he feels would pos­si­bly agree with his opin­ion and join him to stand on his side. As such, the sin­gle heart is divided into many dis­persed and dis­put­ing hearts, and the sin­gle Saff is then divided into many con­flict­ing Saff.

On the other hand, the mat­ter could have been resolved within the ses­sion if just one per­son among the par­tic­i­pants puts forth Ana Al Mas’uliyah [sense of respon­si­bil­ity] to occupy the space of Ana Az Dzat [ego] in the heated dis­cus­sion. This hap­pens when he feels with a sense of alert­ness that the dis­cus­sion has begun to esca­late and reach a point of devi­a­tion from the sit­u­a­tion of Ikhti­laf to the sit­u­a­tion of Khi­laf. With a deter­mined will to con­trol the sit­u­a­tion, he will advance to stop the esca­la­tion through pos­i­tive words or reminders on their pri­or­i­ties and pledges (as per ‘Ahdan wa Mit­saqan). He may sug­gest end­ing the ses­sion with mutual love while every­one main­tains his own opin­ion because it is the right of every indi­vid­ual to have his own opin­ion, but every indi­vid­ual has to be deter­mined to review his per­spec­tive and think thor­oughly about the other ideas suggested.

We approach this same sit­u­a­tion with a dif­fer­ent cir­cum­stance where the per­son who puts forth his Ana Al Mas’uliyah ahead of Ana Az Dzat may not able to stop the esca­la­tion alone, result­ing in the ses­sion to end in a state of Khi­laf. Here comes the role of all the oppos­ing par­ties in the ses­sion, whether between fam­i­lies or broth­ers. They need to be aware that they are respon­si­ble to pre­serve the sin­gle Saff by not drift­ing away towards divid­ing the Saff or being bias, and by striv­ing to bring the hearts close together and resolve the causes of the con­flict so that every­one remains in a sin­gle Saff and wel­comes Ikhtilaf.

Indeed, this per­son who puts forth his Ana Al Mas’uliyah ahead of Ana Az Dzat and capa­ble of pre­vent­ing the dis­cus­sion from chang­ing the sit­u­a­tion of diverse Ikhti­laf into a sit­u­a­tion of per­sonal Khi­laf is indeed pre­sent­ing the true mean­ing of vic­tory. In the aspect of debat­ing, he is not vic­to­ri­ous because he did not impose his per­sonal opin­ion on oth­ers, but in fact, he is vic­to­ri­ous in the end because he man­ages to stop the esca­la­tion of Khi­laf with true strength.

Sim­i­larly, the inter­ac­tive assem­bly in a par­tic­u­lar place that moti­vates all its indi­vid­u­als to pre­vent and dif­fuse Khi­laf like a brigade of fire­men who extin­guishes fire with­out bias due to love for a hus­band, wife, brother or son, is truly a vic­to­ri­ous assem­bly because they man­age to stop the esca­la­tion of Khi­laf with true strength and responsibility.

Indeed, a person’s strength is not based on his abil­ity to fight or debate, but his prac­tice of Irt­ibat and Ilti­zam [com­mit­ment] on this earth.

To con­clude, we shall state: Indeed, we have faith in the good­ness of human nature and we are cer­tain that an Insan is capa­ble of over­com­ing his pas­sive­ness, emo­tions and desires by him­self. We are sure that an Insan will not say that when a person’s human nature is left with its own desires and exposed to evil and oppres­sive con­di­tions of ego, desires and emo­tions, it can only be nur­tured by the peo­ple around him.

Speak­ing of an Insan over­com­ing the sit­u­a­tion by him­self, we shall remind that the tol­er­ant reli­gion of Islam has Ahkam [laws] and Ihkam [pre­cise exe­cu­tion] for every sin­gle mat­ter. There­fore, Ikhti­laf has its guide­lines and man­ner­isms. Sim­i­larly, if Khi­laf has to occur, it also has its guide­lines and man­ner­isms. These guide­lines and man­ner­isms remove bar­barism from Khi­laf and prac­ti­cally makes a per­son highly-​civilized, suit­able for the human­ity of Insan.

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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Speech in the Al Isra’ wal Mi’raj Asy Syarif Cel­e­bra­tions 1440H /​2019: The Value of Human

The keynote speech for the fifth Dan­dara Cul­tural Forum titled “The Value of Human” was deliv­ered by Sumuwwul Amir Hashem Ad-​Dandarawi, chair­man of the Dan­dara Cul­tural Cen­ter. He cov­ered on the value of human from the Dan­drawi per­spec­tive. His speech was as follows:

When a per­son is apply­ing for a job, he will be sub­jected to an eval­u­a­tion by the peo­ple in charge of the role based on his or her edu­ca­tion, work­ing expe­ri­ence and a per­sonal interview.

In another con­text, when a per­son lives with his par­ents in a build­ing sit­u­ated on a street in a city or in a house within a res­i­den­tial neigh­bour­hood in a vil­lage, he will also be eval­u­ated by his neigh­bours in deter­min­ing how much he is wel­comed and accepted by his surrounding.

In the third con­text, when a per­son is per­form­ing his occu­pa­tion in the pub­lic or pri­vate field, he will also be eval­u­ated by his col­leagues in the work envi­ron­ment to deter­mine his place, sta­tus and rela­tion­ship with him.

In short, every­one will always be a sub­ject of eval­u­a­tion from his human envi­ron­ment in all aspects of life: edu­ca­tion, work, fam­ily and social.

As a soci­ety model that con­cerns about human reform, we are drawn to learn about the cri­te­ria on which peo­ple depended on to eval­u­ate each other.

We find that we are cur­rently fac­ing social envi­ron­ments which deploy var­i­ous and inter­con­nected scales in judg­ing a per­son as deserv­ing of appre­ci­a­tion and recognition.

There are some peo­ple who would mea­sure every other per­son through the stan­dards of their reli­gion and taqwa, while some oth­ers may weigh every other per­son through the vast­ness of his cul­ture and slick conversation.

Some peo­ple value good char­ac­ter and raise the per­son who pos­sess this qual­ity above oth­ers. They will strive to be close to them and secure com­pan­ion­ship and may even give their trust for eco­nomic and finan­cial dealings.

As for the vast major­ity of peo­ple — who are the masses — do not value a human being, do not give any con­sid­er­a­tion in terms of his social stature, make space for him in any occa­sion or strive to get close to him, unless he is rich, vir­tu­ous, famous, occu­pies a promi­nent posi­tion or has a grip at the edge of power to autho­rize a solu­tion or a contract.

Sadly, this major­ity of peo­ple would flee from the fig­ure whom they were enticed to, due to wealth, sta­tus, fame or author­ity once the fig­ure loses what he used to own. They will then leech around any other fig­ure that could poten­tially help them attain those tem­po­rary gains.

Based on the fact that the major­ity of the peo­ple amongst our soci­eties eval­u­ate peo­ple through what they own instead of what they stand for, we are demanded to reflect about this issue and ask three questions:

Who con­trols the value of the human being, is it the per­son him­self or society?

What are the real sources for the human value?

How do we change the “eval­u­a­tion cul­ture” that pre­vails in our soci­eties and are often revolved around exter­nal and volatile stan­dards which never last?

In the con­text of answer­ing the first ques­tion through the Dan­darawi per­spec­tive, we say that it is the man him­self who deter­mines his own worth and the mea­sure of his social sta­tus. How­ever, when deter­min­ing these, it can­not be done through words, a claim, assump­tion, feel­ing, by means of coer­cion and impo­si­tion or by exclu­sion from soci­ety. Rather, it should be firmly estab­lished through knowledge.

How­ever, the role of soci­ety in this eval­u­a­tion process is not mar­ginal, because they are the ones who deal with the per­son, observe his work and pass a judge­ment on his value.

If a human being lives in a soci­ety of jus­tice where authen­tic human val­ues pre­dom­i­nate, it is he who is able to con­trol his own worth and leaves the eval­u­a­tion to the soci­ety to say what they observe.

How­ever, if the soci­ety is unjust and dom­i­nated by mate­r­ial inter­ests and exter­nal mea­sure­ments, the equa­tion will be reversed and the soci­ety becomes an accom­plice in cre­at­ing the human worth — which often leads young peo­ple to the brink of despair due to the pos­si­bil­ity of not being able to dis­tin­guish and estab­lish them­selves if they do not pos­sess any value in the eyes of the peo­ple of the community.

The answer to the sec­ond ques­tion con­cern­ing the sources of human value: It is a cog­ni­tive ques­tion which gives us the task of draw­ing a lin­ear map that pro­vides the per­son with the nec­es­sary knowl­edge to attain his self-​worth and social sta­tus. From the Dan­darawi per­spec­tive, this cog­ni­tive map con­sists of 4 steps:

The first step

Build­ing the human essence: The build­ing of the self is the cor­ner­stone on which the value of the human being increases.

Once the human being is able to achieve the peak of effec­tive­ness for the prac­tices of his human com­po­nents — as effec­tive as pos­si­ble, flex them to inter­act with his sur­round­ings in order to estab­lish peace and secu­rity, then — it is with­out a doubt — the first step that obliges another per­son to be fair in view­ing him with approval and recognition.

The sec­ond step

Care for the exter­nal aspect of the human: The human essence should always be of pri­or­ity and impor­tance, but it may fall if accom­pa­nied by an appear­ance that goes against the pre­vail­ing norms in the lifestyle of the society.

Hence, a per­son who seeks his human value in his own or pub­lic soci­ety must present his human essence in a man­ner that is accept­able to the peo­ple. Its pil­lar is as fol­lows: clean­li­ness, good appear­ance, beauty of his actions and cour­te­ous words.

The third step

Com­mit­ment to the val­ues of liv­ing together in har­mony: The soci­ety from the per­spec­tive of Islam is plu­ral­is­tic, and may com­bine in one social struc­ture with dif­fer­ences in per­spec­tive, reli­gion, eth­nic­ity and cul­tural roots.

Hence, a per­son may achieve his value in his soci­ety from the power of his abil­ity to pre­serve his human iden­tity and merge with the oth­ers at the same time. The val­ues of shared liv­ing are cen­tered around moral val­ues that obliges hon­esty, trust­wor­thi­ness, mod­esty, courage and also social val­ues that obliges us to be a good neigh­bour, accept dif­fer­ences, being pos­i­tive in social part­ner­ship and respect for one’s belief and thought.

The fourth step

The prac­tice of ben­e­fi­cial works for soci­ety: The work of any man is a neces­sity in the aspects of reli­gion, moral, eco­nomic and social.

A per­son should never look down on his work, how­ever hum­ble and lit­tle the return (salary) is, because every work — whether by skill, pro­fes­sional, admin­is­tra­tive or func­tional — is des­ig­nated to the divi­sion of social works. Life and its neces­si­ties will never come to a full cir­cle with­out its existence.

A person’s views on his work through how he could ben­e­fit his soci­ety instead of mate­r­ial returns will help him appre­ci­ate his work and strives to per­form it with excel­lence. This will con­tribute to the devel­op­ment of his country’s economy.

Thus, the four steps will enable a per­son to man­u­fac­ture his own value and raise the foun­da­tions of his social sta­tus; in his own eyes and in the eyes of the peo­ple of jus­tice and virtue in the society.

This leads us to the third ques­tion on cul­tural change. As part of the response to the require­ments of the third ques­tion, we reflect on the desired cul­tural and social change and its poten­tial. Moti­vated by our sense of social respon­si­bil­i­ties, we say:

Soci­ety is a liv­ing entity whose inter­ac­tions never stop from either pos­i­tive or neg­a­tive change. This social change occurs either in this two forms:

- Reper­cus­sions, such as reac­tions due to wars, crises, tech­no­log­i­cal advances, sci­en­tific inven­tion, open­ness — vol­un­tary or forced — to dif­fer­ent soci­eties of cul­ture, or enter­ing into a new world real­ity that imposes new cir­cum­stances, or

- Con­scious and pur­pose­ful, in which every cit­i­zen who feels the duty of social respon­si­bil­ity is involved. They may come from dif­fer­ent back­grounds. Such as: thinkers, writ­ers, poets, artists, media, lead­ers of groups, assem­blies, reli­gious or civil groups, and many others.

One pro­gram may not gather them all, but they may be united by a com­mon objec­tive that is to strengthen the human sta­tus in soci­ety and to con­sol­i­date its own value away from the mate­ri­al­is­tic values.

In the con­text of con­tribut­ing a share to this social good, we begin with our­selves and those who are con­vinced with our Dan­drawi per­spec­tive. We estab­lish the quad­rant (mea­sur­ing tool) for human eval­u­a­tion, not by look­ing at the adorn­ment of money, sta­tus, fame or posi­tion, but in view of the four criteria:

1– Build­ing himself

2– Improv­ing his appearance

3– His com­mit­ment in the val­ues of liv­ing together in harmony

4– His efforts and endeav­ors in per­form­ing ben­e­fi­cial works

Since the Dan­darawi fam­ily is a model for human in gen­eral and is not an attempt to form an exclu­sive com­mu­nity within the soci­ety, our inter­ac­tion with the gen­eral com­mu­nity in the coun­try — for the sake of human beings — is reflected in our activ­i­ties through­out the year and in our annual con­fer­ences and eco­nomic and cul­tural forums.

We do not view our cul­tural forums as merely a “cul­tural event.” We hope that it will be a “cul­tural plat­form” in which all inter­ested par­ties par­tic­i­pate and that each forum will be a step towards cul­tural change that estab­lishes social secu­rity and dri­ves the human being — male and female, old and young — to work on him­self and to bring him­self to greater heights through his knowl­edge and work.

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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Speech in the Al Isra’ wal Mi’raj Asy Syarif Cel­e­bra­tions 1433H /​2012: Per­spec­tive of Al Usrah Al Dan­daraweyah on Social Reform

Intro­duc­tion

Under the con­di­tions that have stormed this coun­try, it is nec­es­sary for us to say the words of Al Usrah Al Dan­daraweyah, “This is the assem­bly that intends to reform human­ity, and what this coun­try needs dur­ing these dif­fi­cult times is peo­ple with safe Tak­win Muhammadi.”

Since more than 150 years ago, most local com­mu­nity lead­ers in Egypt have under­stood that the national sit­u­a­tion can­not stand on an indi­vid­ual person’s ref­or­ma­tion regard­less the extent of his abil­ity and capa­bil­ity. Being open to the Arab Spring at that time, it resulted in many of these lead­ers grow­ing their ideas to move the reform prac­tices from indi­vid­ual works to col­lec­tive works. Since that moment, Egypt has wit­nessed the estab­lish­ments of new local assem­blies such as wel­fare bod­ies and national orga­ni­za­tions. They emerged along the assem­blies that had been estab­lished over the cen­turies in the regions of Egypt; the Fiqh or Salafi assem­blies as well as the Sufi assemblies.

Every­one was active with gen­eral refor­ma­tions. Every indi­vid­ual from these assem­blies sys­tem­ized his ideas based on a spe­cial­ized field of work. Indeed, every Egypt­ian man was fed with love for improve­ment and ref­or­ma­tion, and learnt to sac­ri­fice and give.

Main Con­tent

Voices rose from the national orga­ni­za­tions, call­ing out to peo­ple that it was nec­es­sary for them to start polit­i­cal ref­or­ma­tion works. This stream of peo­ple who called for polit­i­cal ref­or­ma­tion was divided into two factions:

The first fac­tion saw the need to inte­grate pol­i­tics with reli­gion in order to expand pol­i­tics based on the firm­ness of Islam in estab­lish­ing states and their con­sti­tu­tions, where the Sul­tanate in Islam is the tool to ful­fill divine jus­tice and spread peace through­out mankind.

The sec­ond fac­tion extended a wing for the estab­lish­ment of Islam. Thus they uti­lized the estab­lish­ment of Islam for polit­i­cal pur­poses, and deployed sol­diers to wars for the sake of the Sul­tanate. They made strict and harsh speeches, issu­ing fear­ful threats to youths in sus­pi­cious groups and to youths who doubt the pos­si­bil­ity of feel­ing safety, peace, jus­tice and sat­is­fac­tion in the Islamic community.

Although Al Usrah Al Dan­daraweyah is an assem­bly that does not prac­tice pol­i­tics and has no ambi­tion to prac­tice a spe­cial­ized polit­i­cal ref­or­ma­tion, we are con­vinced and we believe that Islam is shaped with ref­er­ence of a com­plete human ref­or­ma­tion. As the Amir for the Tribes and Fam­i­lies of Al Usrah Al Dan­daraweyah, I see that it is nec­es­sary for me to explain a por­tion of our Dan­darawi Vision about this con­text of change in Egypt. It is a vision deeply based on the tol­er­ance of Islam. At the same time, it is also based on its inter­ac­tions with the con­tem­po­rary sit­u­a­tion that includes its demands and changes, but with­out com­pro­mis­ing the firm­ness of Islam.

The Dan­darawi Vision urges the need to change by look­ing at the sit­u­a­tions of sat­is­fac­tion, peace and sus­tain­abil­ity. Thus social change becomes sus­tain­able if it begins with an indi­vid­ual human, if it is based on knowl­edge and under­stand­ing, and if it stands on the will for free­dom that dri­ves its stages in peace. This sus­tain­able social change focuses on two prac­tices per­formed by indi­vid­u­als in the frame­work of a sin­gle assembly.

The first prac­tice: Under­stand­ing the fun­da­men­tals of Al Irt­ibat with the per­son of Sayyidul Basyar Muham­mad Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam in every move­ment to unify and unite every­one who needs human consensus.

The sec­ond prac­tice: Under­stand­ing the need to replace the human Tak­win [Self-​formation] of a Mus­lim with Tak­win Muhammadi.

We shall elab­o­rate on these two practices.

Indeed, our vision focuses around mak­ing peo­ple under­stand the oblig­a­tion to Irt­ibat Iman and Intima’ with the self of Sayyidul Basyar Muham­mad Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam, and begin with the will to Irt­ibat Iman and Intima’ that changes the human Tak­win.
Many peo­ple accept that this Irt­ibat Iman and Intima’ changes the human Tak­win, but they assume that this change has no effect on the community’s sys­tems, and that it does not extend or con­tribute to any phys­i­cal progress. Thus the ques­tion is whether illit­er­acy, poverty, hunger and con­flicts can be solved by prac­tic­ing Irt­ibat Iman and Intima’ with Sayyidul Basyar Muham­mad Solawat­ul­lahi ‘Alaih. Here, we say, “Indeed Al Irt­ibat with the self of Al Musthafa Al Mujtaba Solawat­ul­lahi ‘Alaih changes the human, then it is the human who changes his sur­round­ings and cre­ates his moment of civilization.”

Sim­i­larly, many peo­ple are con­vinced on the need for this Irt­ibat with the self of Sayyidul Basyar Muham­mad Sol­lal­lahu ‘Alaihi Wasal­lam. How­ever, he requests for orig­i­nal sources of Aqi­dah for this Irt­ibat. We remind them of what has been men­tioned in detail in our Wat­siqah Baidha’:

That “since the begin­ning when the Last Mes­sen­ger ‘Alai­his Solatu Was­salam was sent, every­one who embraced Islam as the reli­gion of his faith knew that Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah has two roles in the lives of every indi­vid­ual from his Ummah; the role as the Final Rasul whom through him Allah Jalla ‘Ulah estab­lishes Islam, and the role as the Uni­fy­ing Za’im whom through him Allah Jalla ‘Ulah unites Muslimin.”

And that “Allah the All-​Majestic and the All-​Honourable Sub­hanah has made the sec­ond role which is Al Irt­ibat with the per­son of Az Za’im Al Jami’ Sol­lal­lahu ‘Alaihi Was­sal­lam, to be equal in the Aqi­dah to the first role which is sub­mis­sion to his Risalah.” Thus who­ever wants evi­dences and proofs, he should refer and return to our Wat­siqah Baidha’.

Our Fikr Dan­darawi has explained that Sayyidul Basyar Muham­mad Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam is the one who unites the Mus­lim Ummah, places its social foun­da­tions, moulds the prac­tices for the ele­ments of a Muslim’s self-​formation and fab­ri­cates the inter­ac­tions for the visual pro­jec­tions of his per­son­al­ity, until he ful­fills the one­ness of his self and reaches to his per­fec­tions within the frame­work of a sin­gle assem­bly.
Fikr Dan­darawi explains to us about four uni­fi­ca­tions that a Mus­lim achieves if he Irt­ibat with the self of Az Za’im Al Jami’ lil Mus­limin Sol­lal­lahu ‘Alaihi Wasal­lam. Firstly, it is the uni­fi­ca­tion of the four ele­ments; body, soul, desire and mind. Sec­ondly, it is the uni­fi­ca­tion of the mother, father and chil­dren within one fam­ily. Thirdly, it is the uni­fi­ca­tion of social sta­tuses to build a cohe­sive com­mu­nity. Fourthly, it is the uni­fi­ca­tion of racial eth­nic­i­ties, fam­i­lies and tribes to estab­lish an inte­grated Ummah.

We then move on to the sec­ond prac­tice that dri­ves towards social change which is under­stand­ing the need to replace our human Tak­win with Tak­win Muhammadi.

Some peo­ple are mixed up between lov­ing deeply and prac­tic­ing Al Irt­ibat. They assume that with love alone, he is able to walk on the path of Al Ma’iyyah Al Muham­madiyah Al Mani’ah [The Muham­madi Togeth­er­ness which Refrains from any bad actions and say­ings], under the shel­ter of the ban­ner of Az Za’amah Al Muham­madiyah Al Jami’ah [The Uni­fy­ing Muham­madi Guar­an­tee]. Here, we do not deny the effec­tive­ness of lov­ing Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam deeply, but love has a hid­den rep­re­sen­ta­tion. It may be present at one time, and may be miss­ing another time. Pos­si­bly, it may be present dur­ing ses­sions of Zikr or dur­ing our con­fer­ences. Oth­er­wise, it may be miss­ing in the mar­kets, inter­ac­tions or disputes.

Due to that, the reli­able love is the one in which Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam is the most beloved to a Mus­lim, sur­pass­ing the love he has for him­self. This is the sta­tus in Islam that soars above Irt­ibat Al Iman and Al Intima’.
Indeed, the human Tak­win that we are born with and that grows with time is in fact a Tak­win mixed with both genetic inher­i­tance and nur­tur­ing influ­ences such as fam­ily, school, closed ones, com­pan­ions and influ­ences from infor­ma­tional medi­ums, inter­net web­sites and social media. This ran­dom Tak­win does not unify fam­i­lies and tribes, build com­mu­ni­ties, pro­tect states or inte­grate racial bonds.
There­fore, chang­ing our Tak­win with Tak­win Muham­madi that Az Za’im Al Awhad [The Unique Za’im] Sol­lal­lahu ‘Alaihi Wasal­lam who unites the Mus­lim Ummah has moulded and fab­ri­cated after the Hijrah to Al Mad­i­nah Al Munawwarah is indeed an Islamic oblig­a­tion based on the con­text of Aqi­dah as well as the con­text of human society.

Con­clu­sion

We lastly say: A Mus­lim with Tak­win Muham­madi is indeed an assur­ance for his com­mu­nity because after every prayer and at the begin­ning and end­ing of every ses­sion, he pledges to Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam and presents to him his oath that he will not cause any sep­a­ra­tion, seg­re­ga­tion, divi­sion or dis­per­sion to the assem­bly of his Ummah. He pledges to Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam and presents to him his oath that any dif­fer­ence in opin­ion, way of think­ing, style of work, social sta­tus or racial eth­nic­ity will not result in sep­a­ra­tion, con­flict, boast­ing or dis­tanc­ing. Rather, every­one is his brother, com­pan­ion, sib­ling and friend.

Indeed, a Mus­lim who has Tak­win Muham­madi says in his pledge and oath, “As a pledge and an oath to walk on the path of Al Ma’iyyah Al Muham­madiyah Al Mani’ah, under the shel­ter of the ban­ner of Az Za’amah Al Muham­madiyah Al Jami’ah.”

With this pledge and oath, a Mus­lim lives safely and becomes the source of safety and secu­rity for his com­mu­nity and his coun­try, bear­ing the torch of sus­tain­able human ref­or­ma­tion to unite fam­i­lies, tribes, social sta­tuses and coun­tries in the arena of mod­ern events.

I can only raise my hands, sup­pli­cat­ing to Allah Sub­hanahu wa Ta’ala and His beloved Al Musthafa Sol­lal­lahu ‘Alaihi Wasal­lam, to lift this adver­sity from this coun­try, to gather us and pro­tect us with the Barakah [bless­ing] and Nazrah [view] of His Beloved Al Musthafa Sol­lalahu ‘Alaihi Wasal­lam, and not to exclude us from the shel­ter of his noble Ni’al.

أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللهَ الْعَظِيمَ لِي وَلَكُمْ. وَالسَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, An Naib Al Am for Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah in 2012 and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. Now, he is the cur­rent Sumuwwul Amir of this assem­bly. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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