3.2 REVIVALISM IS NOT OPPOSED TO TRADITIONALISM
There is no contradiction between revivalism and traditionalism, as I explained in my book “The Islamic Awakening And The Woes Of The Arab Muslim world”. On the contrary, the two of them are two faces of the same coin: revivalism is true only when it is traditionalist, and traditionalism is true only when it is revivalist.
Islam Approves of Revivalism
We should never say that the Movement is Islamic in it`; origin, direction, goals and principles, that Islam is only one thing that is fixed and cannot be renewed. First, we say that Islam itself approves of [the legitimacy of] revival, as told in the accepted and verified hadith (Allah shall send [a man] who will revive the religion of this Nation at the start of every hundred years) [Abu Dawud & Al Hakim].
Revival is legitimate and required by hadith, and what .say could be better than the Prophet’s’?
We should not be intimidated by the term revival in religion, now that it has proven to be stated in the [accepted] hadith. What we should do here is to determine the meaning of “revival” so that no manipulators would manipulate the religion in the name of their so-called revival while they are far from revival as can be.
I have explained in a study I had written on this hadith the meaning of “revival”. its aspects and who should undertake it. In short, reviving something does not mean eliminating it and substituting something for it, but means restoring it as much as possible to the shape it was in when it first emerged into existence, and maintaining its essence, characteristics and features to the minutes” detail without altering them in the least.
This applies to both the concrete and abstract senses. Renovating an ancient building, such as a palace, a temple or a mosque, does not mean demolishing it and building another in its place along the latest lines of construction, but rather means restoring it and taking every care to return it to its original state as much as possible. This is what true revival is.
Revival of religion includes the renewal of its understanding its fiqh, which is an ideological revival; renewing belief in it, which is a spiritual one; and renewing the effort for its help and the call for its promulgation, which is a practical one.
Each age requires its own type of revival that addresses the deficiencies and cures the ailments of this specific age.
However, there is an area that renewal can never enter under any conditions: it is the area of “conclusive” where Islam has passed its decisive judgment in the various aspects of doctrine, worship, morals and legislation, which embody the doctrinal, spiritual, intellectual and behavioral unity of the Muslim Nation.
I have elaborated on this point in other books, which the reader may refer to if he so wishes.
THE NECESSITY OF RENEWAL IN MEANS
Second, we say that the Movement, though it is Islamic in source, orientation, principle and objective, adopts such methodologies and means as it sees fit to serve its religion and establish it on the earth, as appropriate to time, place and conditions.
Methodologies, means and systems are not as immortal as Islam itself. They do not possess the consistency of Islamic fundamentals and principles, as they are tools produced by human endeavor and effort for reviving and renewing Islam in the hearts and in life itself.
Imam Hassan AlBanna, who laid down the first rules of organized work of the Islamic Movement for the renewal of Islam, did not claim infallibility for himself or for the tools which Allah inspired him with, despite the fact that his tools were so good and powerful that it was right for Sayyed Qutb to call them “the genius of building” and for Guide General Omar AlTelmisani to describe him as “the inspired, talented leader”. and for Sheikh AlGhazali to say that he was “the reviver of the fourteenth century after Hijra. “These means should be subjected to evaluation from time to time, just as education experts do to their curricula and reference books, bringing them up for revision every few years and making a deletion or insertion here and an amendment there. This is necessary for any human activity, regardless of how close it may be to accuracy or perfection”.
HASSAN AL-BANNA WAS NOT STIFF
Hassan AlBanna himself was not stiff, but was always renewing and developing means and approaches for the Movement’s structures, institutions and systems.
Hassan AlBanna would not turn in his grave if some of his children and followers went against him in an issue on which he had passed an opinion in the past, such as the multiparty system in an Islamic state, which I myself have done in one of my studies.
Hassan AlBanna would not do that either if somebody added to his fundamentals others which that somebody deems as complementary to these fundamentals, which Sheikh AlGhazali has done in his explanation of the twenty fundamentals in his book entitled “The Constitution of Cultural Unity For Muslims”.
There is nothing legal, traditional or mental that prevents the reconsideration of educational means and systems inside the group, such as the (Muslim Brotherhood’s) Fraternal Groups and Katiba, with a view to adding new means or systems to them if appropriate.
It should also be right to reexamine political tools in the light of local, regional and international changes and developments, which would make it imperative to enter into fronts or alliances, or resort to truces or partnerships, as dictated by the high interests of Islam, the Nation and the Movement under the current circumstances. Every country has its unique conditions, every period has its own rules, and every group has its own capabilities, imperatives and conditions that are known to it better than to any other group.
The Islamic Movement, like jurisprudence and other Shariarelated sciences, will not live, prosper and grow without the minds of studious. creative renewers, and will wither, shrink and become impotent only through the minds of the stiff imitators, if what they had in their heads could be called “minds”!
STIFFNESS IS A SERIOUS DISEASE
Stiffness is one of the diseases that afflict the “systemized” ideologies of the Islamic Movement, and one of the obstacles that hinder the Movement from within, as I have explained in my book “The Islamic Solution: A Farida And A Necessity” [Stiffness’ its] sticking to a stiff pattern in organization, stiff methods in education, stiff means in advocating the Call, stiff procedures in attaining an objective and stiff ideas in pursuing politics, so that anyone who tries to change or amend these procedures, means and methods finds facing zealous refusals, even accusations and denunciations.
Once again, I would like to stress that the renewal we seek does not mean the abolition of the old. it rather means modernizing, improving, upgrading and adding to the old, especially in terms of tools, means and procedures, which are flexible and changeable, with a view to making use of’ the capabilities afforded by our contemporary age and possessed, and used. by others. The word of wisdom should always be sought by believers.
WHAT I FEAR FOR THE ISLAMIC MOVEMENT
My worst fear for the Islamic Movement is that it opposes the free thinkers among its children and close the door to renewal and ijtihad confining itself’ to only one type of thinking that does not accept any other viewpoints which prescribe different objectives. means or phases for the Movement, give a different assessment of events, situations or men, or differ with that single way of thinking in any other of the pursuits that fall under human ijtihad. For human ijtihad is always subject to development and change according to the changing conditions and factors. Our felyih.` said long ago, “A fatwa must change with the change of time. place, customs and conditions”. If my fear turns into reality, then the capable minds that can renew and innovate will escape from the ranks of the Movement like water through fingers. leaving behind those conservatives who can only imitate and who like everything to stay as it is regardless of how ancient it is, as they believe that what we know is better than what we do not know and that what we have tried should be better than what we have yet to try.
The end result will be for the Movement to lose the creative minds among its ranks and eventually fall prey to stagnation, or to an impotence that afflicted jurisprudence and literature in the ages of imitation. The remaining members of the Movement will then creep into their shells, despairing of any fruitful effort to help Islam, or they will work individually, disassociating themselves from any collective effort, or they will throw themselves with others in another collective venture whose consequences are unknown.
The worst damage to Muslim minds in all ages, past and present, has been done by that adage which says, “The predecessors have left nothing to be added by the successors”! or, in other words,” It cannot be better”!
There is nothing that can benefit Muslim minds now more than the adoption of a contrary adage saying, “The predecessors have left a lot to be added by the successors”! or. “It can always be better!” (And He has created [other] things of which you have no knowledge) [Surat AlNahl:8].
A Balanced Ideology
Another characteristic of the ideology we seek is that it is balanced in its objectives and orientation, for it is an ideology that reflects an intermediate, balanced, comprehensive attitude towards people and life, a balanced attitude of an evenly balanced nation that is far from being extremist or negligent.
The Balanced Ideology’s Attitude Towards Major Issues
The even balance of this ideology is evident in its attitude towards important major issues, as follows:
It is balanced between the advocates of strict M a d h habiyyoh (adherence, in theology, jurisprudence, etc., to one certain school of Islamic law, such as the Malikite, Hanafite, etc.) and the advocates of loose nonMadhhabiyyah (freeing oneself from any abidance by rules of whatever school of Muslim law).
It is balanced between those who support Sufism regardless of whether it deviates or invents, and those who oppose Sufism regardless of whether it is proper and abiding (by Shari’ah).
It is balanced between the advocates of an uncontrolled open-door policy, and the advocates of an unjustified closed door policy.
It is balanced between those who refer to reason even if it goes against conclusive text, and those who never refer to reason even in understanding the text.
It is balanced between those who regard heritage as sacred even if it shows human failures, and those who disregard heritage even when it shows signs of heavenly inspiration.
It is balanced between those who indulge in politics at the expense of education, and those who neglect politics completely on the pretext of devotion to education.
It is balanced between those who hurry to pick the fruit before it is ripe, and those who fail to see it until it falls into the hands of others after it becomes ripe.
It is balanced between those who are preoccupied with the present and do not heed the future, and those who exaggerate in foreseeing into the future as if they were reading from a book.
It is balanced between those who regard organizational structures as idols to be worshipped, and those who shirk any organized work as if they were beads in a broken string.
It is balanced between those who go to an extreme in obeying a sheikh or a leader, as if they were dead men committed to the hands of the washer, and those who behave with such freedom as if they were not members of a group.
It is balanced between the advocates of worldwide action without regard to local conditions, and the advocates of narrow regional action that has no connection with the world movement.
It is balanced between the overly optimistic who disregard obstacles and dangers, and the overly pessimistic who see nothing but darkness and never hope for the break of dawn.
And it is balanced between those who go to an extreme in forbidding as if there were nothing halal in this world, and those who exaggerate in allowing as if there were nothing haram in it.
This is the balanced ideology we seek. However, the rule in our societies today is to go to either extreme, and the exceptions are few!
The Decline of the Balanced Attitude Among Some Islamists at Some Times
Some Islamists can see only two colors: black and white. They know no other colors, nor can they see any of the original and mixed colors that other people can see and which have countless shades.
Some of these people restrict all colors, and life itself, to only one colorblack. They see people and things through a black film that covers their eyes.
It is through this black, pessimistic look that they have formulated ready answers for every question, which they launch like missiles, not caring whom or what they hit.
[To them] the whole society is (as) pagan (as the preIslamic people), Everything in life is a sin;
All people are either unbelievers or hypocrites;
The world is full of monsters;
The universe is full of evil.
[In their eyes] everything that people do in their contemporary life is haram and nothing else:
All singing is haram;
All music is haram;
All acting is haram;
The theatre is haram;
All art is haram,
They venture in their judgments, despite the fact that our predecessors were very careful not to use the word “haram” to describe anything except what they knew to be haram beyond any doubt. That is why two Quranic verses denounced wine in Surat AlBaqara: (They ask you concerning wine and gambling. Say, “In them is great sin and some profit, for men, but the sin is greater than the profit”) (219) and in Surat AlNisa’): (Do not approach prayer in a state of intoxication) (43),but some of the Prophet’s companions continued drinking it, and some said “O Allah, send down to us a decisive judgment on wine”, and the decisive verse was sent down in Surat Al Ma’ida: (Avoid [such abomination] that you may prosper)(90).
We have to admit that the past period, especially the 1950’s and 1960’s, was a rich breeding ground for a certain type of dark ideas that proliferated in the Islamic fore, to the extent that the predominant way of thinking was one that advocated rejection of everything, pessimism and suspicion and accusation of others regardless of their beliefs and tendencies, including Muslims.
Yes! The idea of judging others as sinners and heretics, even unbelievers, found a very rich breeding ground, and was helped to grow and proliferate by the oppressive environment in which the Islamic Movement and its advocates lived at that time. In that period, the advocates of the Islamic movement were hanged in public, tortured to death in secret or subjected to all kinds of persecution, while the doors were opened wide to communists, secularists and enemies of Islam from every color.
It was in that period that the books of Sayyed Qutb, which reflected the last phase in his thought, were published. They were full of ideas that advocated branding society as an unbelieving society, advised the postponement of calling for an Islamic system, made fun of the idea of renewing and developing Islamic jurisprudence and reviving ijtihad, advocated isolation from society as a whole, called for launching an offensive jihad against all people in general, and made light of the advocates of tolerance and flexibility, branding them with naively and psychological defeat in the face of Western civilization.
This trend in Sayyed Qutb’s thinking is most evident in his interpretation of the Holy Quran entitled, ‘In The Shade Of The Quran [lit.]” in its second edition, as well as in his book “Signs Along The Road”, most of which was taken from the former book, and “Islam And The Problems of Civilization”, and other books that had great positive effects but also had negative effects.
There were also the books of Sheikh Said Hawwi. may Allah forgive him and have peace on him, who advocated the same ideas.
Meanwhile, there emerged a new type of jurisprudence invented by those whom I call “the neoZahirites [who interpret the Holy Quran according to its literal meaning] who claim, or are claimed by people, to belong to the school of IbnTaymia and his disciples, while lbnTaymia and his disciples were as far as can be from “literal interpretation of the Holy Quran” and never confined themselves to the “forms and moulds” which these people hold so desperately to.
That was how stiffness and obstinacy came to dominate the Islamic way of thinking and the tolerant, easy spirit of evenly balanced thinking was forced to give ground for some time. I believe that the Islamic Movement now has to disentangle itself from the way of thinking peculiar to times of distress, or crisis, so that it may move on to the moderate, evenly balanced ideology that expresses the evenly balanced Muslim Nation and the evenly balanced Islamic way of life, by which Allah intends facility, not difficulty.
Balances Goes Hand in Hand With Facilitation
Being evenly balanced goes, in my view, hand in hand with facilitation, which is a balanced attitude between stiffness and undue exaggeration in religiosity on the one hand and laxity and looseness on the other.
The Movement Should Adopt a Line of Facilitation
The Islamic Movement must adopt a line of facilitation, not complication, in its jurisprudential opinions regarding society and its policies, economy, laws, dealings and international relations. I say that for more than one reason.
First, our Shari’ah is based on facility, mercy tolerance and elimination of difficulty and unease as manifested in many texts. Allah the Almighty says after the verse in which He prescribes fasting: (Allah intends every facility for you; He does not want to put you to difficulties) [Surat AlBaqara: 185]. At the conclusion of the verse that prescribes Tahara [cleanliness] we find (Allah does not wish to place you in a difficulty) [Surat AlMai’ida: 6]. After the judgments on marriage and forbidden liaisons, Allah says, (Allah wishes to lighten your [burdens], for Man was created weak [in flesh]) [Surat AlNisa’: 28]. In the context of prescribing equality in cases of murder and the remission related to that, He says, (This is a concession and a mercy from your Lord) [Surat AlBaqara: 178].Our noble Prophet says, (render matters easy, not difficult) [Bukhari & Muslim] and, (You are sent to facilitate matters, not make them difficult) [AlTirmidhi].
When Amr Ibn Al-As was afflicted by janaba [a ceremonial] impurity on a cold night, he performed prayer without performing ghusl [ritual bathing]. The people who were with him complained to the Prophet, and Amr defended himself saying, “I remembered the saying of Allah, (Nor kill yourselves, for verily Allah has been to you Most Merciful) [Surat AlNisa’: 29], and the Prophet smiled. But the Prophet very strongly denounced the attitude of some people who opined that a wounded man who had had a janaba must perform ghusl, and the man bathed and died as a result of their cruel opinion. The Prophet said, (They killed him, may Allah kill them! Why did not they ask when they did not know? The cure for him who does not know is to ask. It was enough for him to tie a bandage around his wound and perform tayammum [striking lightly with hands over clean earth, then passing the palm of each hand over the back of the other, blowing off the dust and then passing them over the face. This is performed instead of ablution when water is not available or when it is feared that water will be harmful for some reason]) ‘ [reported by AbuDawud, on the authority of Jabir. and by Ahmad, AbuDawud and AlHakim, on the authority of IbnAbbas. The hadith is also in “Sahih alJam) AlSaghir”].
Second, in this age of ours, people are in as dire a need as they could ever be for facilitation, out of mercy to them, for their will has eroded and they have become reluctant to pursue the ways of good and charity, as their motives for philanthropic deeds have become less while their motives for doing evil have increased.
It is, therefore, more advisable to give people license of facility instead of ordering them to follow the strictest rules in religious rites. This was what the Prophet did with the people who had taken up Islam recently, or with the bedoiuns of the desert. The Prophet used to accept those who vowed not to perform, over and above the basic faridas, any other voluntary acts of worship, saying about any of them, “He would fare well if he was good as his word”, “He would go to the Garden if he kept his promise”, or “If any of you wants to see one of the people of the Garden, let him look at this man”.
The Prophet only did that out of kindness to such people and consideration of their shard] circumstances.
Third, an individual may impose on himself the hardest conditions if he so wishes, testing his will to the limit, though moderation is the best and most appropriate way as the Prophet says, (Allah likes people to take the [facilitation] licenses He gave them as He hates their committing of sins [that anger Him]) reported by Ahmad, Ibn Hibban and AlBayhagi, on the authority of IbnOmar. It is also in the “Sahih alJam)’ alSaghir”]. However, a faqih should not impose hard conditions on Muslims in the matters that concern the wide majority: he has to take into account that among them are the weak, the old and those who have lawful reasons for exception. A hadith says about leading congregational prayers, (He who acts as imam [leader] in prayer should make his prayer short, for among the people [behind the imam] are the old, the ill and those with errands to run). Prayer is a symbol of the various aspects of life.
Therefore, the faqihs of the Islamic Movement just cannot adopt strict opinions that restrict and do not facilitate, and prohibit but do not allow, especially with respect to the issues related to women, family, arts, entertainment and their likes. It also applies to penal codes, where the least punishment should be imposed, including the opinion that the repentance rescinds the hadd, the opinion that the punishment for drinking wine is a discretionary one, and soon.
I would like our motto in this phase to be the statement of Imam Sufian AlThawri, “Only the trustworthy faqihs can give licenses, but everybody knows how to pass a restraining pinion ” .
A Futuristic Ideology
One of the characteristics of the ideology we want for the Islamic Movement is that it is a futuristic ideology that always looks into the future and does not confine itself to the present. It is not strange that the Islamic Movement should care about the future, for this is the logic of [slam, as manifested in the Quran and the Sunna.
The Holy Quran and the Future
A careful study of the Holy Quran should make us see that since the Meccan time, the Quran attracted Muslims’ attention to the aspired future, telling them that the world was changing and circumstances were fluid, with victor becoming vanquished and weakling becoming a giant, each having his turn [for assuming power] at both regional and international levels.
Muslims have to put their house in order and prepare themselves for the developments that will come sooner or later, but come they eventually will.
If we read Surat AlQamar (the moon), which is Meccan, we will find Allah’s saying about the polytheists who werestrongly built, large in number and heavily armed: (Soon will their multitude be put to flight, and they will show their backs. Nay, the Hour [of judgment] is the time promised them [for their full recompense]. And that Hour will be most grievous and most bitter) (4546).
IbnKathir says in his interpretation of the Holy Quran that Ikrima said, “When the verse (Soon will their multitude be put to flight) was sent down, Omar Ibn AlKhattab asked, which multitude will be put to flight! On the day of [the battle of Badr, I saw the Prophet moving in his armour and saying, “Soon will their multitude will be put to flight! I knew then what was meant by this verse”.
AlBukhari says, “Narrated Aisha: Mohammad received in Mecca when I was still a young girl the Qur’anic verse: (Nay, the Hour [of Judgment] is the time promised them [for their full recompense]: and that Hour will be most grievous and most bitter).
Such verses were aimed at preparing the Muslim mentality and psychology for the inevitable change and the awaited future.
At world level, we find the Holy Quran speaking of that historic conflict between the two super powers of their time: the Romans and the Persians a conflict that the two groups in Mecca: the Muslims and the Unbelievers, were concerned about. The Quran promised the Muslims that the days to come would be dominated by the Romans who were people of the Book, while the Persians, who worshipped fire, would be vanquished. Surat AlRum asserts: (Alif Lam Mim. The Romans have been defeated. In a land close by. But they [even] after [this] defeat of theirs, will soon be victorious within a few years, with Allah is the command in the past and in the future: on that day shall the believers rejoice with the help of Allah. He gives victory to whom He will, and He is Exalted in might, Most Merciful) [15].
These verses tell us two things:
-That the Muslims, small in number and means as they were, were quite aware of the great events in the world and the conflicts of the great powers around them and the positive and negative effects of those conflicts on them.
-That the Holy Quran recorded those events and attracted the Muslims’ attention to the factors of change and the transition from present to future.
In Surat AlMuzzammil, which is Meccan, we have the last verse which tells of Allah’s lightening of the burden of the Prophet and the Muslims staying up [in prayer] and reciting the Holy Quran were concerned, as the Prophet and the Muslims were to be tasked with great missions, meeting with enemies who would fight them and block their advance on the path of Allah, which required that they save some of their strength for that meeting which would be forced on them. Allah the Almighty says (Your Lord knows that you stand forth [to prayer] nearly two thirds of the night, or half the night, or a third of the night,and so does a party of those with you. But Allah appoints night and day in due measure. He knows that you are unable to keep count thereof. So He has turned to you [in mercy]: read, therefore, of the Quran as much as may be easy for you. He knows that there may be [some] among you in ill health, others traveling through the land, seeking for Allah’s bounty, and yet others fighting in Allah’s cause. Read, therefore, as much of the Quran as may be easy [for you]) [20].
The Prophet and the Future
[He] who examines the Prophet’s sirat carefully should find that the Prophet was not negligent of the future of his Call, but was always thinking of and planning for it within the limits of the opportunities presented to him and the tools bestowed on him by Allah.
It should be enough for us to read about his effort and activity during the hajj [pilgrimage! seasons had brought members of all the Arab tribes together, and how He {peace be upon him) used to present the Call to them asking for their support and promising them the wealth’s of the Roman and future.
Persian empires, to know how much he had his eyes on the Prophet believed in two main principles:
First, that that state of affairs had to change, because it had bred the reasons for its own disappearance, that its substitute was Islam, and that the dark night of Ignorance should be followed by a real dawn, and the Muslims had only to stand fast and be patient and not try to pick the fruit before it was ripe.
When the persecution [by the unbelievers] became too much for the Prophet’s Companions in Mecca, especially the weak among them, Khabbab Ibn AlAratt came to Allah’s Messenger complaining and asking for help. The Prophet was sleeping in the shade of the Ka’ba. Khabbab said, “Will you pray Alla to help us, O Allah’s Messenger? Messenger? “The Prophet said, ( There were among those before you some men who would be taken and buried in holes in the ground, then their skulls would be split in half with saws, and their flesh would be parted from their bones with combs of iron, but that [torture I would not turn them away from their religion. By Allah, He shall make this [Islam] complete so that a caravan would travel from Sanaa to Hadhramout [in Yemen] and the travelers would only fear Allah and [guard against] wolves lest they attack their sheep. But you do not have the patience [to wait to see that come true].
Second, that this aspired future would only come about according to the [approved] practices of Allah in doing one’s duty, preparing oneself as much as possible, removing obstacles from the way and leaving everything beyond that to Providence, for what humans cannot do will not be difficult to Allah at all. This was quite evident in the Prophet’s hijra to Medina. The Prophet had chosen his place of hijra in the Arabian Peninsula, not outside it, like in Abyssinia for instance, for that was the appropriate place. He took for ansar [supporters] pure Arabs who had pledged to spare and protect him against what they would spare and protect themselves and their families against. He gave precedence to the hijra of his Companions, as that would make it easier for them [to leave Mecca] and because it was more appropriate for him to arrive after them.
After getting Allah’s permission, the Prophet prepared the animals he would ride and sought the companion he would ride with and the guide who would lead him, as well as the cave he would hide in until the search for him became less intensive and the enthusiasm of the unbelievers cooled down.
He subjected all his preparations to all the secrecy and precautions that was humanly possible, and left everything else that he had no control over to Providence.
That was why he had no doubt whatsoever that Allah would help him.
When AbuBakr said to him while they were in the cave, “O Messenger of Allah, if any of them should look under his feet, he would certainly see us!” The Prophet said, “AbuBakr, what do you think of two people whose third is Allah?”. It was on this situation that All the Almighty sent down His Words: (If you do not help him [the Prophet], [it is no matter], for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion. They two were in the Cave, and he said to his Companion, “Have no fear, for Allah is with us”. Then Allah sent down His peace upon him, and strengthened him with forces which you did not see, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise) [Surat Al Tawba: 40].
Source: Islamic Basics by Yusuf Al-Qaradawi
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