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 those 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

More Speeches

Back to top