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