Speech by Sumuwwul Amir Hashem El Dan­darawy on Al Waq­fah Ma’an Nafs of 48th Mu’tamar Al ‘Am

The First Theme: Who are we?

A Self-​directed Question

Every year dur­ing our cel­e­brated feasts, Al Usrah Al Dan­daraweyah from each part of the world comes to cel­e­brate and be happy together with the Maulid of our Prophet and our Zaim who he is the rea­son for our exis­tence and the Wali for our bless­ing, Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah. We are always devoted in trans­lat­ing our hap­pi­ness with ‘Alaihi Solawat­ul­lah through our con­fer­ences where we address the per­fec­tion of the Prophet and defence of the Prophetic thresh­old. Hop­ing that he ‘Alaihi Solawat­ul­lah be please with us, Mus­limin Muham­madiyin as the guardians and also as Fur­san. There­fore, the true mean­ing of this cel­e­bra­tion reaches our Wij­dan and Wujud where we are happy because of him and he the Prophet will be happy with us.

The year 1973 was the first gen­eral con­fer­ence for our assem­bly after the Masirah has been stopped for 20 years. The theme of the con­fer­ence was “Who are we?”. This ques­tion was imposed on us due to con­flict­ing state­ment about the fact of our assem­bly. The dis­cus­sion about our Tak­win and Kiyan resulted in us giv­ing our­selves a name that will be known to the soci­ety that we are: An assem­bly of Muham­madi Tak­win and Kiyan Dandarawi.

For this year, after nearly half a cen­tury, we pose the same ques­tion: “Who are we?” But in a dif­fer­ent scope. In 1973, this ques­tion was in an intro­duc­tory scope; it was a ques­tion from oth­ers to us and the answer was directed to oth­ers. But today it is posed in a con­science exploratory scope. The ques­tion comes from him­self and the answer is directed to him­self, in the absence of any influ­ence. A ques­tion that is directed to each one of us in this assem­bly and to ask him­self: Am I really what I told peo­ple? Am I really Muham­madi Tak­win Dan­darawi Kiyan? Am I really qual­i­fied to carry this respon­si­bil­ity of Qad­hiyah Muham­madiyah and be the guardian of the Prophetic Threshold?

To con­firm that each one of us are Insan Muham­mad Sol­lal­lahu ‘Ala Sayyid­ina Muham­mad, he must pose him­self five ques­tions and answer these ques­tions him­self, to know the truth about him­self. Also, to con­firm that he is a suit­able per­son for this suit­able assembly.

Let us begin to raise the ques­tions to explore our Wij­dan to know the fact about our­selves. I crafted these ques­tions in a per­sonal for­mat for each one of us to see his Masirah Zatiyyah in a clear picture.

First Ques­tion: Am I amongst the peo­ple whom Sidi Muham­mad As Sul­tan wants to gather with him with his call of reformation?

Sul­tan Dan­darawi has directed his call “Return to your Nabi” to all the peo­ple of Tauhid whether he is con­cern about Islam and Mus­limin and search­ing for a way to reform this sad sit­u­a­tion for his Ummah and his Insan. Or an indi­vid­ual who is self­ish and what hap­pened out­side of him­self and his fam­ily and his group do not con­cern him.

After this gen­eral call and pre­scrib­ing the med­i­cine to us for this sad sit­u­a­tion, the First Dan­darawi wanted to begin his ref­or­ma­tion work. This ref­or­ma­tion work starts with a few peo­ple and sub­se­quently spreads. Thus, he asked Allah Sub­hanah through his beloved Prophet to help him to gather with him these few peo­ple that will start with their self-​reformation. And from there, this ref­or­ma­tion will spread to the soci­ety and Ummah. Through the call of “Allahu Akbar Nahnu Muham­madiyuun wa lil­lahil Hamd”, these few peo­ple will express their human identity.

Now, let us look at the descrip­tion of the per­son which Sul­tan Dan­darawi has exam­ined his qual­i­fi­ca­tion care­fully to be the fore­front of human ref­or­ma­tion. Hence, we found two texts in the Wathiqah Baida’ that show these descriptions.

  1. Page 65: “Sul­tan Dan­darawi thus exclaimed his Soi­hah Nida’. He seeks help from Allah to assist him in assem­bling every­one who wants to free him­self from the plagues of seg­re­ga­tions and the destruc­tion of dis­unity among the Muslims.”
  2. Page 70: “Sidi Muham­mad As Sul­tan is con­cerned to direct his Soi­hah Nida’ to all peo­ple of Tauhid, to get along with oth­ers and peo­ple can get along with him.”

We extracted four descrip­tions from these two texts for a per­son to be qual­i­fied to enter the saf of Al Usrah Al Dan­daraweyah and to be the seed for human reform in his surroundings.

First descrip­tion: To see in him­self the exis­tence of the plague that tears apart the human self and the selves of the peo­ple sur­round­ing him. He must be deter­mined to get rid of this plague from himself.

Sec­ond descrip­tion: He must be con­cerned about the Ummah and he knows that the Ummah are being torn apart by destruc­tion of dis­unity. He must also be con­vinced that although he is one per­son, he must make a dif­fer­ence in this sad sit­u­a­tion. He must be pre­pared to do what­ever he can in his effort to change the sit­u­a­tion of Mus­limin Ummah.

Third descrip­tion: He must be the per­son who can get along with oth­ers and inter­acts in the build­ing of the human soci­ety. He does not dis­tance him­self from oth­ers whose behav­iour that does not impress him.

Fourth descrip­tion: He must be ready to give his all and improve his Akhlaq so that peo­ple can get along with him and adhere to the prin­ci­ples of Adab in his interactions.

The bottom-​line:

Am I deter­mined to get rid of hatred, envy, turn­ing away from each other and cut­ting of ties which are the plagues of segregation?

Am I deter­mined to get rid of extrem­ism, Iso­la­tion, Fanatism and Seclu­sion which are the destruc­tion of disunity?

Am I ready to get along with oth­ers and not quickly & eas­ily run away from them?

Am I ready to make myself accepted by oth­ers and get along with them?

If all the answers are pos­i­tive, then I am the suit­able per­son for this suit­able assembly.

Sec­ond ques­tion: Am I from amongst the peo­ple that, because of them, Sumuwwul Amir Fadhl Ahsanal­lahu Ilaihi Bi Ridha’ recorded the Wathiqah Baida’?

Wathiqah Baida’ has played an impor­tant role in human ref­or­ma­tion. This is because each per­son that has accepted the call of Sul­tan Ad-​Dandarawi and entered the saf of Al Usrah Al Dan­daraweyah will need a book that acts as a ref­er­ence for knowl­edge and human ref­or­ma­tion. The book also intro­duces to the per­son what he must know about Kiyan Dan­darawi which he deter­mines to be a part of.

We can see in Wathiqah Baida’ two texts that moti­vates Sumuwwul Amir Fadhl to record this Wathiqah.

  1. Page 13: “We seek from Allah, Rab­bul A’lamin, that this book be a guide for those who seek ways to sal­vage Islam from what has befallen upon most Muslims.”
  2. Page 15: “I present to all of you with full of love and respect, the first book of our Wathiqah Baidha’ to be the direc­tion of the path for you and me.”

We extract from these two texts two descrip­tions that Amir Fadhl recorded in Wathiqah Baidha’ because of them.

The 1st one: The per­son must be con­cerned to show the high­ness of Islam. He must know that every Mus­lim affects the image of Islam in the eyes of the peo­ple in this world and the sta­tus of Islam amongst the world’s reli­gions. This con­cern is detached from the scope of feel­ings to enter the scope of work and action. It is to search for a way on how to save and free Islam from what had befallen most Muslimin.

The 2nd one: The per­son must be con­sis­tent on his patience and com­mit to the sys­tem (Nizam).

And this is because Wathiqah Baidha’ has drawn the path to Sol­lal­lahu ‘Alaihi Wasal­lam. This map is a path of ref­or­ma­tion that an Insan needs in his Masirah Zatiyyah and he must be con­sis­tent in his patience because there is no end to the Masirah. And what is required from him is to com­mit to the Nizam in his Masirah Jamaiyyah in order to achieve one line and one syn­chro­nized movement.

The bottom-​line:

The Wathiqah Baidha’ has served its role as a ref­er­ence on the knowl­edge of human ref­or­ma­tion and it has per­formed four func­tions that achieve one line and one syn­chro­nized move­ment. The func­tions are:

  1. One vision on ref­or­ma­tion for all.
  2. One per­spec­tive (means our per­spec­tive on Islam, Insan and Reformation)
  3. One con­cept and vocab­u­lary (To elim­i­nate any pos­si­bil­i­ties of mis­un­der­stand­ings in com­mu­ni­ca­tion and dialogues)
  4. Draw­ing the steps of ref­or­ma­tion and details of the work that must be reg­u­lated on all Insan Dan­darawi in his jour­ney of ref­or­ma­tion, Zatiyyah & Jamaiyyah.

And now,

Am I the per­son whom Sumuwwul Amir Fadhl recorded this ref­er­ence of work and knowl­edge for?

Am I con­cerned to show the high­ness of Islam and search­ing for the way to achieve that?

Am I ready to com­mit to the Nizam and be con­tin­u­ously patient?

If all the answers are pos­i­tive, I am the suit­able per­son for this suit­able assembly.

Third Ques­tion: Am I from amongst the peo­ple who comes for­ward to assume the respon­si­bil­ity of the human ref­or­ma­tion accord­ing to the Dan­darawi saying?

The above ques­tion con­sists of fur­ther three ques­tions and they are:

  1. Where can we find the Dan­darawi say­ing about this human reformation?
  2. Who is respon­si­ble for this human reformation?
  3. Must this per­son give all his energy to ful­fil his responsibility?

We answer to the first ques­tion: The Dan­darawi say­ing to the peo­ple is recorded and pre­served in Wathiqah Baidha’.

We answer to the sec­ond ques­tion: It is a must for every per­son who chooses to will­ingly join this fam­ily and being part of the assem­bly to assume the respon­si­bil­ity for the human reformation.

We answer to the third ques­tion: By logic, by Syara’ and by Akhlaq, the per­son must give all his energy in exe­cut­ing the work of the respon­si­bil­ity that he assumes.

The bottom-​line:

Have I started my Masirah Zatiyyah in ful­fill­ing the respon­si­bil­ity that I assume in a frame­work of one assembly?

Have I given all my energy to become an Insan that embod­ies what is being men­tioned by the Wathiqah Baidha’?

If all the answers are pos­i­tive, then I am the suit­able per­son for this suit­able assembly.

Fourth Ques­tion: Am I amongst the peo­ple who prac­tice Wathiqah Baidha’ or just amongst those who talk about it?

Amir Fadhl recorded Wathiqah Baidha’ in a clear and ele­gant lan­guage that affects the read­ers Wij­dan. He has pre­served through its huruf the well-​thought and com­pre­hen­si­ble per­spec­tive which he received directly from Sidi Muham­mad Sul­tan ‘Alaihi Minal­l­lahi Rid­hwan, the founder of Al Usrah Al Dan­daraweyah. This is a per­spec­tive which moves the mind of the one who accepts it to think and Tadabbur.

The Dan­darawi Lan­guage and its per­spec­tive can have two effects on the readers:

If the per­son con­nects to the lan­guage and per­spec­tive cor­rectly, its mag­ni­tude will gen­er­ate a great energy in him that pushes the per­son to act and reform him­self. How­ever, if the per­son is not able to con­nect to it, it will devi­ate him from the field of action to field of say­ings. So, wher­ever he sits, he will lec­ture about Fikr Dan­darawi. It is a well thought and com­pre­hen­si­ble per­spec­tive, rich in its frame­works, its con­tents and it is holis­tic. In addi­tion to that, it is a new per­spec­tive which peo­ple did not know nor ever read about it in any books, and it addresses the con­tem­po­rary issues in their lives. There­fore, it gives the speaker a sta­tus amongst audi­ence and the peo­ple he inter­acts with.

We do observe a dan­ger­ous phe­nom­e­non that most of the Abna’ of Al Usrah Al Dan­daraweyah mea­sure his suc­cess in his Masirah based on the effect he has on the peo­ple after telling about Fikr Dandarawi.

The bottom-​line:

Am I amongst the one who prac­tice the human ref­or­ma­tion as being recorded in Wathiqah Baidha’ or most of the time I am a lec­turer or speaker about Fikr Dan­darawi only?

Have I mea­sured my suc­cess in my ref­or­ma­tion effort in the field of actions which means progress in my Masirah Zatiyyah and my abil­ity to make my Masirah Zatiyyah within the frame­work as one assem­bly and not through my words only?

If the two answers are pos­i­tive, so I am the suit­able per­son for this suit­able assembly.

Fifth & last Ques­tion: Am I from amongst the peo­ple who look at him­self or look at others?

Indeed, the Insan Dan­darawi lives within his fam­ily envi­ron­ment (his fam­ily and chil­dren). He also com­mu­ni­cates with rel­a­tives, neigh­bours, com­pan­ions, friends and col­leagues. In real­ity, an Insan Dan­darawi who mem­o­rizes Wathiqah Baidha’ and fills his per­spec­tive with Dan­darawi vision, some­times clearly sees actions or hears state­ments in oth­ers regard­ing Islam, Insan or Ref­or­ma­tion that does not agree with the vision recorded in Wathiqah Baidha’. There­fore, he starts to direct his con­ver­sa­tion to oth­ers politely or arro­gantly to cor­rect the under­stand­ing or to con­vince them of the Dan­darawi sys­tem in human reformation.

The ques­tion: Is an Insan Dan­darawi respon­si­ble to con­vince and reform oth­ers? Or indeed is his respon­si­bil­ity to build him­self to attain Tak­win Muhammadi?

The 1st answer: If he crit­i­cizes oth­ers and wrongs them, espe­cially if it is done in an abhor­rent way, both approaches causes them to run away, not only from the per­son who talks to him but from Al Usrah Al Dan­daraweyah as a whole. We can say that they are the ones who cause oth­ers to run away from Al Usrah Al Dan­daraweyah. This mat­ter does not only make them repel but also moti­vates them to go against Al Usrah Al Dan­daraweyah. It pushes them to search for any short­com­ings in any Insan Dan­darawi with regards to con­duct and reli­gious com­mit­ments. If he found any crit­i­cism in any Insan Dan­darawi, he may say to him­self or pro­claim loudly: before the Insan Dan­darawi try to reform oth­ers, they must reform them­selves first. Or he will say: If any Insan Dan­darawi is con­vinced of this med­i­cine, take it so that I can see its result and wit­ness the product.

The 2nd answer: The work of ref­or­ma­tion starts from reform­ing one’s self and the first respon­si­bil­ity of an Insan Dan­darawi is to attain Tak­win Muham­madi, not to make oth­ers to have Tak­win Muham­madi. It is a betrayal of the respon­si­bil­ity of an Insan Dan­darawi to be occu­pied with oth­ers and their actions and say­ings before he builds him­self. Indeed, the per­son who is being addressed lis­tens and observes at the speaker and may widen his cir­cle of vision to include all the Markaz in the coun­try. The con­di­tion and the image of the speaker that is being por­trayed to him gives a view that it is the prod­uct of Fikr Dan­darawi. Hence, an Insan Dan­darawi must not direct his say­ings of ref­or­ma­tion except after he builds him­self. Indeed, occu­py­ing one­self with oth­ers within the Dan­darawi prin­ci­ples is the next stage which must only be after build­ing one’s self by attain­ing Tak­win Muhammadi.

The bottom-​line:

Do I see myself and mon­i­tor myself the whole time?

Did I achieve Tak­win Muham­madi and expose it amongst the people?

Do my actions attract oth­ers towards Al Usrah Al Dan­daraweyah and give them a true image of it?

If my answers are pos­i­tive, so I am the suit­able per­son for this suit­able assembly.

Con­clu­sion: It is not per­mis­si­ble for any­one who only obtains the­o­ret­i­cal knowl­edge and walks with it amongst the peo­ple to defend Al Qad­hiyah Al Muham­madiyah and safe­guard Al A’tab An Nabawiyah.

The ques­tion is: Will Prophet Sol­lal­lahu ‘Alaihi Wasal­lam be pleased with every defence of his Qad­hiyah and safe­guard of his A’tab and rewards the per­son who per­forms it? Or does Prophet Sol­lal­lahu ‘Alaihi Wasal­lam who holds all the keys of the trea­sures in his hands need an unqual­i­fied per­son to uphold this hon­ourable task? Hence, we say to those who­ever see them­selves as a tool for the defence and find his role as a safe­guard of the prophetic thresh­old and he feels enough with it and with­out start­ing his Masirah Zatiyyah in achiev­ing Tak­win Muham­madi, indeed that Insan will never ever become qual­i­fied to uphold the hon­ourable task of safe­guard­ing Al A’tab An Nabawiyah.

We say to each Insan Dan­darawi who rise on his own choice to defend Al A’tab An Nabawiyah before he attains his Tak­win Muham­madi: Indeed the task of defend­ing Qad­hiyah Muham­madiyah and safe­guard­ing Al A’tab An Nabawiyah is a task for Al Usrah Al Dan­daraweyah and not the task for the indi­vid­ual. Because of that, Al Usrah Al Dan­daraweyah pre­pares the Insan to make him qual­ify (self and knowl­edge) to be accepted to defend Al A’tab An Nabawiyah by the owner Sol­lal­lahu ‘Alaihi Wasallam.

بسمِ الله الرحمنِ الارحيم

The Sec­ond Theme: Where are we?

A Self-​directed Question

When we decided to hold our annual con­fer­ence, which was attended by our del­e­ga­tions and guests, this was indeed a deci­sion which con­sist of mul­ti­ple tasks. Amongst the tasks: the word Masirah in our Dan­darawi per­spec­tive indi­cates the act of walk­ing and not the dis­tance walked. The act of walk­ing describes the walk and the walk is not divided into stages and peri­ods. Whereas, the Masaar (Path) is a “Planned Walk” in which the plan­ning of it can be divided into stages. From here, our deci­sion to hold the annual con­fer­ence indi­cates that we had made the route of our Masirah with steps where every step resem­bles a unit of time and the period is a year.

The choice to hold our annual con­fer­ence in occa­sion of the Maulid An Nabawi Asy Syarif for days and nights bears var­i­ous evi­dences. One of them is the empha­sis that our path (Masaar) is Muham­madi and the year is in between two Ihti­fal of the most pre­cious Prophet, Solawat­ul­lahi ‘Alaih. Every year, on the 8th of Rabiul Thani our Masirah enters a new year and a year is added to our records of existence.

We, as an assem­bly being the owner of the Ahdan and task, our promise is to be Muham­madiyin who walks on the path of Al Mai’yyah Al Muham­madiyah Al Maniah, under the shel­ter of the ban­ner of Az Za’amah Al Muham­madiyah Al Jami’ah, our main task is to defend Qad­hiyah Muham­madiyah and safe­guard Al A‘tab An Nabawiyah. It is nec­es­sary upon us in the begin­ning of every year to make a list in order to present our accounts of suc­cesses and set­backs for the past year. We must be hon­est and truth­ful in mea­sur­ing “What we have arrived at” in our Masirah with the mea­sure­ment of “What we are striv­ing to arrive at” through our self-​assessment and Waq­fah Ma’an Nafs. This Waq­fah Ma’an Nafs has to be car­ried out with full account­abil­ity and fairness.

In pre­vi­ous years, we have specif­i­cally ded­i­cated one night of our con­fer­ence for Waq­fah Ma’an Nafs to ascer­tain the integrity of our steps in our Masirah Jama’iyah. But this year, we have specif­i­cally ded­i­cated all days of our con­fer­ence to review our Masirah Zatiyyah. The objec­tive of this sec­ond theme, is for each and every one in all Marakiz to know that he is required to per­son­ally acti­vate his mind (Tasawwur, Tabas­sur, Tafakkur and Tad­ab­bur) through­out his Masirah Zatiyyah until he is able to iden­tify where he is and what is his posi­tion, whether he is in a line and in the circle.

This is a line of Tariq Nurani (enlight­ened path) that has been drawn in the per­spec­tive of the path of Mai’yyah Al Muham­madiyyah Al Mani’ah. Here, the per­son has to look at his Masirah Zatiyyah in an unbi­ased and objec­tive way to deter­mine his posi­tion in this Tariq Nurani and where does his Masirah Zatiyyah takes him. Does he still stand before the start­ing point strug­gling to estab­lish Islam in him by com­mit­ting Maslak, Suluk, Man­haj & Min­haj? Has he estab­lished Islam in him and started his first step on this Tariq Nurani by build­ing him­self with Tak­win Muham­madi? The require­ment is: Every indi­vid­ual who claim that he is a Dan­darawi must know where he stands in this Tariq Nurani.

As for the cir­cle, it is one of the cir­cles that was deter­mined by the human struc­ture of Al Usrah Al Dan­daraweyah. It is the human cir­cles and the heart of the cir­cle is the Fur­san. Sur­round­ing the cir­cle of Fur­san are the peo­ple of place which con­sist the fam­ily and guests. The outer cir­cle is the Ansar and Muhib­bin and so on. Here, the indi­vid­ual looks at his Masirah Zatiyyah to deter­mine which part of the cir­cle does his Human Tak­win and his per­sonal activ­ity puts him in. Is he in the cir­cle of Fur­san and in the posi­tion of a Faris or is he in a posi­tion of the guest or Ansar?

Does his Masirah Zatiyyah pushes him to accel­er­ate the Masirah Jama’iyah towards progress or is he in the posi­tion of some­one who hin­ders, sab­o­tages and is repul­sive? The require­ment is: Every indi­vid­ual who claim that he is a Dan­darawi must know where he stands and in which human cir­cle he exists.

In order to dis­cover his posi­tion on the Tariq Nurani and his posi­tion within the human cir­cles, every one of us must pose 3 ques­tions to him­self and answer them himself.

Sim­i­lar to the first theme, I have made these ques­tions in a per­sonal for­mat for every one of us to observe his posi­tion accu­rately and honestly.

First Ques­tion: Why am I in Al Usrah Al Dan­daraweyah? (Why am I here?).

Indeed, the pur­pose of this ques­tion is to direct the indi­vid­ual to dive deep into him­self to check his inten­tion and iden­tify the real moti­va­tion of his Inti­sab to Al Usrah Al Dan­daraweyah. We have iden­ti­fied 4 pos­si­ble cases of why the indi­vid­ual enter the ranks of Al Usrah Al Dan­daraweyah. These cases were iden­ti­fied through our prac­tice of lead­er­ship posi­tion in Al Usrah Al Dan­daraweyah, our knowl­edge from the expe­ri­ences of our broth­ers, their inter­ac­tion amongst them and their reac­tions when the deci­sion of Iqaf or Isqat Inti­sab was given to them.

We will cite the fol­low­ing cases as the sub­ject of the dia­logues and extract the knowl­edge about the posi­tion of these individuals:

The first case is the sit­u­a­tion of the per­son who found him­self in the ranks either because he was born in a fam­ily where both or one of the par­ents is a Dan­darawi or because one of his par­ents accom­pany him to the Markaz reg­u­larly or irreg­u­larly or due to mar­riage to a Dan­darawi indi­vid­ual. This forms a large seg­ment amongst us. There are amongst us who found the objec­tive being in Al Usrah Al Dan­daraweyah and became its blessed Fur­san. While the oth­ers still stand­ing, mon­i­tor­ing, observ­ing and weigh­ing his possibilities.

The sec­ond case is the sit­u­a­tion of the per­son who Inti­sab to Al Usrah Al Dan­daraweyah because he wants to be part of an assem­bly that is mod­er­ate and con­sist of peo­ple who are polite, able to get along with oth­ers and also loves Sayyid­i­nan Nabi ‘Alaihi Solawat­ul­lah. Maybe, he found solace by being part of an assem­bly that has a posi­tion and role; as this assem­bly has a social pres­ence and been accepted by the Mus­limin. In other words, his ulte­rior motive (per­haps even hid­den in his own con­scious­ness) is to be with them not with Sol­lal­lahu ‘Alaihi Wasallam.

We observe this case when this per­son faces Isqat of his Inti­sab due to one of the fun­da­men­tal rea­sons. Most of the time we find that his anguish is when he was sep­a­rated from his assem­bly and also his anguish is more from his loss of being a part of the assem­bly than him los­ing his role in safe­guard­ing Al A’tab An Nabawiyah.

The third case is a sit­u­a­tion about a per­son who loves Sol­lal­lahu ‘Alaihi Wasal­lam and saw that Al Usrah Al Dan­daraweyah is indeed an active human assem­bly where every­thing revolves around An Nabi Al UmmiSo­lawat­u­lahi ‘Alaih. This per­son wanted to trans­late his love for Sol­lal­lahu ‘Alaihi Wasal­lam into works that pleases Sol­lal­lahu ‘Alaihi Wasal­lam. Thus, he Inti­sab to this assembly.

The fourth case is the sit­u­a­tion about a per­son who knows that the mem­bers of Al Usrah Al Dan­daraweyah are the own­ers and defend­ers of Al Qad­hiyah Al Muham­madiyah and guardians of Al A’tab An Nabawiyah. This Qad­hiyah can only be exe­cuted in a col­lec­tive effort by the assem­bly and not indi­vid­u­ally. Hence, he wanted to help in car­ry­ing this Qad­hiyah Jama’iyah within his per­sonal capac­ity but some­times due to his busy lifestyle, he is unable to make the Qad­hiyah his pri­or­ity hence not able to carry this respon­si­bil­ity. In real­ity, by putting as much effort as pos­si­ble and by build­ing him­self with Tak­win Muham­madi and apply­ing it in all aspects of his work and life, it is pos­si­ble for him to be suc­cess­ful in putting the Qad­hiyah forward.

After the above 4 sit­u­a­tions that are clearly seen in the ranks of Al Usrah Al Dan­daraweyah, we say that indeed, the accepted Inti­sab is based on a person’s own free will, per­sonal choice and his con­vic­tion where Al Usrah Al Dan­daraweyah can offer him sev­eral pos­si­bil­i­ties in which he seeks and strives for. The pos­si­bil­i­ties are:

  1. For him to get to know his prophet Sol­lal­lahu ‘Alaihi Wasal­lam in a beau­ti­ful and com­pre­hen­sive per­spec­tive that he will not have known through his per­sonal effort and read­ing. A per­spec­tive that estab­lishes the Mus­lim Aqi­dah in the self of Rasu­l­ul­lah ‘Alaihi Solawatullah.
  2. Get­ting a share in defend­ing Al A’tab An Nabawiyah. This work can only bear fruit and make a dif­fer­ence in a col­lec­tive framework.
  3. Rais­ing his human self with Tak­win Muhammadi.
  4. Test­ing his self as an Insan of the Ummah in an assem­bly that mim­ics the Ummah.

So, if the motive to Inti­sab to Al Usrah Al Dan­daraweyah is not one of the above 4 pos­si­bil­i­ties or sim­i­lar, he must recon­sider. Else, his motive is not acceptable.

Sec­ond Ques­tion: Have I ful­filled the con­di­tion of Inti­sab to Al Usrah Al Dan­daraweyah? Am I now on the path of Al Mai’yyah Al Muham­madiyah Al Mani’ah?

We will start from the begin­ning, indeed the per­son who had the chance to study the Dan­darawi Per­spec­tive through whichever means, he then came to believe that Allah Sub­hanah had sent his mes­sen­ger with two roles: Ar Rasul Al Kha­tim lil Islam and Az Zaim Al Jami’ lil Mus­limin, he then became con­vinced that Irt­ibat with the self of Az Zaim Al Jami’ Solawat­ul­lah ‘Alaihi is the core of the reli­gion. His will to enter the ranks of Al Usrah Al Dan­daraweyah may be revived.

Here, he knows that there is a con­di­tion to enter Al Usrah Al Dan­daraweyah. The con­di­tion is Irt­ibat with the self of Sayyidul Basyar Muham­mad Sol­lal­lahu ‘Alaihi Wasal­lam. From the Dan­darawi per­spec­tive, indeed Irt­ibat is not merely an idea that we are con­vinced with and defend it or just a faith that we believe in for us to pre­serve sacredly in the house of Aqi­dah only. How­ever, it is a faith that requires us to exe­cute an action. This action is the con­di­tion to Inti­sab to Al Usrah Al Dandaraweyah.

From our shared expe­ri­ence, we noticed that every one of us who Inti­sab to this fam­ily, includ­ing the slack­ers, that their begin­nings are promis­ing. When he began his Masirah Zatiyyah, his inten­tion was sin­cere. After some time, his deter­mi­na­tion turned cold and stopped his quest as he assumed that he had reached the pin­na­cle in the direc­tion of attain­ing Tak­win Muham­madi through the works that he initiated.

The test for this per­son arises when he finds him­self in a sit­u­a­tion with a brother, sis­ter or any­one from out­side the ranks of Al Usrah Al Dan­daraweyah because of dif­fer­ent view in a col­lec­tive work, inher­i­tance, finan­cial enti­tle­ments or busi­ness part­ner­ships, the fragility of his self-​development is exposed. He then returns to the “Akhlaq of Jahiliyyah”, not even a strand of a hair is Muham­madi. This shows that his Irt­ibat is weak and his effort to attain Tak­win Muham­madi is superficial.

To make the sit­u­a­tion worse, some of the peo­ple around him rather than inter­ven­ing as a third party – as in the Nizam of Al Usrah Al Dan­daraweyah – may be bias, exag­ger­ate the sit­u­a­tion and uncon­cern of what had been writ­ten in Wathiqah Baidha’. The ques­tion is: Does attain­ing Tak­win Muham­madi by just the sur­face makes a per­son Muham­madi? Is the indi­ca­tor for the exis­tence of Tak­win Muham­madi based on the person’s rou­tine inter­ac­tions and trans­ac­tions or what is seen in his Tak­win when faced with the above situations?

The bottom-​line:

There are 4 fac­tors that define the posi­tion of the per­son if he is on the path of Al Mai’yyah Al Muham­madiyah Al Mani’ah or if he is far from it.

First Fac­tor: The act of Irt­ibat with the self of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam is a con­di­tion to Inti­sab to Al Usrah Al Dandaraweyah.

Sec­ond Fac­tor: Attain­ing Tak­win Muham­madi is the sign of the Irt­ibat in action.

Third Fac­tor: Tak­win Muham­madi is a con­di­tion of the exis­tence of a per­son being on the path of Al Mai’yyah Al Muham­madiyah Al Mani’ah and walk­ing along the enlight­ened path.

Fourth Fac­tor: Walk­ing on the path of Al Mai’yyah Al Muham­madiyah Al Mani’ah places a per­son with Tak­win Muham­madi in the heart of exis­tence and action. From there, he moves through (his Markaz) with his per­sonal work within his sur­round­ing to be influ­en­tial as part of his col­lec­tive role.

From here, the per­son who really Irt­ibat with the self of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam, changes his human Tak­win due to this Irt­ibat and walks on the path of Al Mai’yyah Al Muham­madiyah Al Mani’ah. Regard­less where his feet take him to all parts of the world, be it in his house, work, travel, neigh­bour­hood, he stays on the path of Al Mai’yyah Al Muham­madiyah Al Mani’ah.

As for the per­son who con­tin­ues to Irt­ibat with the self of Rasu­l­ul­lah Sol­lal­lahu ‘Alaihi Wasal­lam just by words and con­vic­tion but did not trans­late it into action, his human Tak­win will always be a step away from walk­ing on the path of Al Mai’yyah Al Muham­madiyah Al Mani’ah even if he is in his own sanctum.

Third Ques­tion: Where am I amongst the human struc­ture of Al Usrah Al Dan­daraweyah? Am I in the cir­cle of Fur­san or out?

If we view the mem­bers of Al Usrah Al Dan­daraweyah through­out the spread­ing of its Marakiz, we will be able to see them exist in two cir­cles and each cir­cle con­sists of peo­ple who have com­mon char­ac­ter­is­tics. At the same time, they are diverse, numer­ous and a vari­ety. The first cir­cle is the cir­cle of Fur­san Al Dan­daraweyah. No one enters into this cir­cle except he who has achieved Tak­win Muham­madi, pre­serve it and did not devi­ate from his Masirah regard­less of all the tests, pres­sures or chal­lenges. Indeed, every­one is this cir­cle is Muham­madiyyun and each Fur­san is Dan­darawiyyun. The bare min­i­mum of them being a Fur­san is to estab­lish Islam and develop them­selves with Tak­win Muham­madi i.e. to exe­cute 12 works (4 com­mit­ments, 4 Failiyyat & 4 Tafa’ulaat).

Since this mat­ter is related to the effort of a per­son, some Muham­madiyyin are ahead of oth­ers in his Masirah Zatiyyah even when they are in one cir­cle. Like­wise, some of them are more capa­ble than oth­ers to expose his Tak­win Muham­madi through actions that resem­ble a mir­ror reflect­ing his Tak­win Muham­madi to its viewer. Every one of us must know that the viewer always observes the mem­bers of Al Usrah Al Dan­daraweyah whom he inter­acts with from two angles:

First Angle: The angle of the com­plete­ness of the Islamic value, which is seen though his actions that reflects the com­plete­ness of his Islam. Does he com­mit to his Ibadah? Is he a per­son who has the Akhlaq in his trans­ac­tions? Does he care about his social part­ners and inte­grate with them? Or is he an indi­vid­u­al­is­tic per­son who dis­tances him­self from oth­ers? Or an Insan Jam’ that is able to con­nect with his fam­ily mem­bers, soci­ety, coun­try­men and all humankind around the world?

Sec­ond Angle: The angle of his inter­ac­tion with oth­ers which can be seen through his actions reflects the extent of his accep­tance of peo­ple who dif­fers from him in ide­ol­ogy, sta­tus, eth­nic and geo­graph­i­cal locations.

These two angles viewed by oth­ers as what is reflected in our actions tar­get the 4 com­mit­ments and the 4 interactions.

When a Faris Al Dan­darawi reflects his Tak­win Muham­madi through his actions to peo­ple, he at the same time becomes the minaret that guides every­one in his sur­round­ing to the way of the Jam’u Insan Muham­mad Sol­lal­lahu ‘Ala Sayyid­ina Muhammad.

The sec­ond cir­cle is the cir­cle of the masses of the place. It includes the rest, there are peo­ple amongst them who do not have the inten­tion to attain Tak­win Muham­madi but still con­sider them­selves as a com­mit­ted Dan­darawi. There are also some oth­ers who started to work on them­selves to attain Tak­win Muham­madi, and their deter­mi­na­tion was extin­guished, became slack and did not con­tinue striv­ing. Due to that, his human devel­op­ment con­tin­ues to be in the form of only a “Tak­win Project”. This resem­bles an exam­ple of a con­struc­tion project aban­doned before com­ple­tion. There are some peo­ple amongst them who became slack in attain­ing Tak­win Muham­madi, devi­ated from it and lost it totally. While some of them, who exempted him­self from striv­ing to attain Tak­win Muham­madi and to be present in the Markaz at times of Liqa’ and activ­i­ties due to lots of work and too busy to build his future career. Some of them attend the Liqa’ one day and absent him­self many days. He does not take his right­ful place and does not leave it for others.

Sum­mary of the human struc­ture accord­ing to Al Usrah Al Dandaraweyah:

Indeed, the human struc­ture in Al Usrah Al Dan­daraweyah is con­fined to the order of the ranks (Sufuf). It is sub­jected to the changes of time and human­ity. It does not touch any­thing on the signs (Ma’alim) of Al Usrah Al Dan­daraweyah (Malamih, Huwiyyah, Mauqi’ & Bunya) which is amongst the fundamentals.

Since we are at the cross­roads of the new restruc­tur­ing and reorder­ing of the ranks that has been reported by the prac­tices of many who are affil­i­ated with Al Usrah Al Dan­daraweyah, every per­son who con­sid­ers him­self a Dan­darawi is required to define his posi­tion in the ranks today:

Either choos­ing to be in the cir­cle of Fur­san where he will be mon­i­tored, observed, ques­tioned and held account­able because he bears the respon­si­bil­ity of the image of Al Usrah Al Dan­daraweyah in the eyes of the peo­ple that sur­rounds him in the Marakiz, any per­sonal inter­ac­tion from him – be it good or bad – will be added into his cred­i­bil­ity among peo­ple and affect his authen­tic­ity in terms of per­spec­tive and ref­or­ma­tion works.

Or choos­ing to be in the cir­cle of the masses of the place. We will con­sider this cir­cle as guests of Al Usrah Al Dan­daraweyah and wel­come them at all times and on every occa­sion. They will not be held account­able if they did not acquire Tak­win Muham­madi, did not par­tic­i­pate actively or if they just attend for only a day only to be absent for a month. At the same time, Al Usrah Al Dan­daraweyah does not bear moral respon­si­bil­ity of their actions in their worldly lives and human relations.

Con­clu­sion:

There have always been major trans­for­ma­tions in the human his­tory led by the few Rijal who are true to what they promised to Allah and his cho­sen Rasul Solawat­u­lahi ‘Alaih. These few Rijal are the As Sabiqun As Sabiqun (pre­de­ces­sors) who led the human reform to curb dete­ri­o­ra­tion on lands and seas, bear­ing the respon­si­bil­ity in chang­ing the soci­ety for the bet­ter. As what had been stated in our Fikr Dan­darawi, it is a mat­ter of Madad (strength) not numbers.

If we extend our obser­va­tion on these blessed few Rijal through­out our Islamic his­tory, we will find a Faris who is dis­tin­guished for his cre­ative vital­ity in self-​capabilities which is nec­es­sary upon the Faris through­out the time. The two most impor­tant prepa­ra­tions for him are:

  1. To pre­pare his Wijdan
  2. To pre­pare for his Wujud

Prepar­ing his Wij­dan requires him to be an active human being who can accept changes, adjust­ments and refor­mu­late his self-​component to suit the “Desired Human”. In prepar­ing his Wujud, Faris must man­age his time and pri­or­i­tize so that he could be just and sys­tem­atic in ful­fill­ing the respon­si­bil­i­ties of his Qad­hiyah and the respon­si­bil­i­ties of his life.

We say: We hope Allah will make it come true. We put in the work and Allah will make it a success.

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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