Sayyid Habeeb Ullah Madani

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Shaykhul Islam Husain Ahmad Madani writes about his father, Sayyid Habeeb Ullah that in the field of taweez and amaliyaat he had notable skill and complete expertise. He used to mention, ‘There was a time when I had become so proficient that I used to write naqsh myself for curing illnesses and benefits were derived from them.’ At the time when my father granted me verbal ijazah to practice amaliyat and nuqoosh, he added, ‘I have fulfilled the zakah required for all the amaal within this common place book (his own hand-written compilation). There is no need for you to fulfil the zakah. I present you with ijazah; however, it will be better for you to carry out all the amaal in my presence once. Unfortunately, owing to my insolence and idleness I avoided this opportunity because I considered it an exertion and gave precedence to my Ilmi commitments. I was left regretting my decision thereafter.

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Tradition & Change: To Reform or not to Reform?

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Tradition is here defined as an intellectual tendency or social perspective of continuing the preservation of values, statements, norms and the like from one generation to the next. In contrast, modernity is the social outlook on life which is inclined to break with tradition. It is driven by the force to repudiate traditional values, customs and beliefs in favour of more radical ideas. A delineating feature of modernity is constant change whilst tradition is identified by continuation. Where do we stand regarding these two polarities as religious people?

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Religion vs Secularism

0bf85ece-2299-4e49-89d1-a97dcc5473d8-2060x1236What conventional wisdom promotes and dictates is the assumption that religion is an outdated weltanschuuang. It presupposes the reality of secular ideals vs. the myth of religion. It assumes the necessity of secularism versus the threat of religion. Much of the foreign policy of the last decade or so, and now with Theresa May and David Cameron’s new terrorism Bill, is underpinned by an assumption that somehow secularism is a saviour of religion. It sees religion as a dangerous phenomena and therefore it is in need, or more correctly, there is a necessity for it to be tamed. Continue reading →

Habermas’ ‘Religion in the Public Sphere’

I wish to show the theoretical underpinnings of Habermas’ ‘Religion in the Public Sphere’. Namely, I want to highlight that Habermas’ work is underpinned with a binary position of religion versus the secular; of metaphysical claims against non-metaphysical ones. I want to show that the constraints of defining religion in secular terms presumes religious values to be speculative and therefore as less real than the materiality of other concepts. I want to show that Habermas implicitly suggests that religious reasoning and viewpoints are intrinsically and diametrically opposed to secular reasoning and it is only with the condition of institutional translation proviso that they are relevant in the legislative domain. This is based on a certain definition of religion and is neither based on a sociologically unified political formation nor on a singular religious logic (Mahmood 2009). This dichotomy of characterising religion as such is based on an a priori epistemological assumption of the nature of religion. Continue reading →