Shaykh Al-Hashimi - Some Points
ed. Omar K N
Some Points On How Shaykh Al-Hashimi Implemented The Imitation Of The Prophet ﷺ In All Of His Activities, Including Politics.
1.) Regarding miracles
The position of Shaykh al-Hashimi meant regarding miracles that the best miracle is moral rectitude (al-istiqâma). SMH30 The prophetic Companions (Sahabah) didn't need miracles to strengthen their certitude.
2.) Perils of spiritual wayfaring
There are of course several perils of spiritual wayfaring (mujâhadah), which is why strict adherence to the teachings of the Quran and the prophetic practice is the safest and most excellent way in Islam.
This is why for example extatic utterances and strange behaviour during remembrance (dhikr) are not accepted. Shaykh al-Hashimi's position was that he regarded it as a "remembrance through one-s ego." SMH29
3.) Falling from the traditional way of life.
The political, social and economic changes of the last 200 years, then colonialization of the Islamic lands and not the least those recent wars, which have been waged upon the Muslim peoples, "have alienated many Muslims from their own heritage." SMH32
The secularization of present-day education in the Muslim world also "contributes to misunderstandings about the traditional way of life, and the way the relationship between spiritual authority and temporal power is perceived." SMH32
4.) The general idea of politics in Islam
Politics "in the sense of good government of society, is part and parcel of Islamic teaching. SMH32 Example of the Prophet (saws). But it is not party politics which is persued, because of the danger of fitna. "For whereas party politics and conventional political activism endeavour to change society using authority and power, i.e. from the top, the Muslims (who have not excluded Tasawwuf from their Islam) strive to change society through the power of spiritual therapy and instruction, i.e. from the bottom."
5.) Method of change, non-partisan politics
The method of change that the Muslims (who have not excluded Tasawwuf from their Islam) have adopted consists of "saving Muslim blood
, of preserving their inviolability, of avoiding the sources of schism (fitna) between Muslims as much as reasonably and legally possible, and also of helping anyone, regardless of his position or status, who enjoins good and attempts to establish the ordinances of Islam in society through wise words and deeds." SMH33, see Imam al-Ghazali, Ihya, Book On Enjoining Good And Forbidding Evil.
6.) Fitna is the Muslims' weakness.
"The Muslim community is so divided in itself that it is hardly conceivable that party politics could help in any way to unite Muslims or to provide any agenda for social change that does not entail more schism or even bloodshed." SMH33
7.) The state and Islam
Concerning any party that advocates Islam as its manifesto: It will lead to a confrontation with the state, and eventually it will be suppressed by that same state. This is an unvoidable process, which will easily "turn into a conflict between the state and Islam, as seen today in many Muslim countries. Yet this is the last thing that any Muslim would want." SMH33
8.) Concerning Shaykh al-Hashimi's political activity
"Reformist Islam, modernist Islam and western ideas were as alien to the Shaykh's lifestyle as were blameworthy innovations." SMH31
For example in the year 1365 AH / 1945, Shaykh al-Hashimi did not hesitate "to take active part in the efforts of the Syrian `ulamâ (muslim scholars) who found the drastic changes that had crept into their country abhorrent and wanted to do something about it." SMH34 But after about 10 years, there was a change of focus and intent in the work by those who "were determined to use the activitis of the League (of Scholars) for their own ends" and the league had to be dissolved. SMH35
fn1: Exempel på elitistisk politisk aktivismen kan man finna allt för ofta. Som i den för övrigt intressanta boken “The Quranic foundations and structure of Muslim society” där man utropar - under rubriken Obligation Of Establishing The Islamic State:
“The collective effort of the Millat for the moral perfection and happiness of the individual cannot, however, gain its ends truly and comprehensively unless it transforms itself into a free theo-democratic state, whose function should be to enforce the Islamic Way of Life in its totality and to act as a condition for the natural flowering of the ideals of Islam.” (mitt understräck)
p.343 The Quranic foundations and structure of Muslim society; Sh. Muhammad Fazl-ur-Rahman Ansari; Karachi; före 1977. Dessa förskönande ord kan inte förmå muslimska aktivister att lägga band på själva, när dem kommer att “enforce the Islamic Way of Life in its totality”, dvs. med maktmedel och tvång genomföra den Islamiska livsstilen i dess totalitet. Tyvärr kommer det inte bli mycket av den “natural flowering of the ideals of Islam” i ett sådant totalitär klimat. Det gick inte tvinga människor till “moral perfection and happiness” förr och det går ännu mindre idag, och Allah vet bäst.
boken i pappersformat finns här:
och som digitalbok här:
Shaykh Muhammad al-Hâshimi, His Life And Works; Mokrane Guezzou; UK 2009