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?
What conventional wisdom promotes and dictates is the assumption that religion is an outdated weltanschuuang.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 “Religion vs Secularism”
In this discussion, Talal Asad identifies the problematic ways in which the presence of Muslim communities in Western contexts has been characterized in response to outbreaks of violence such as the recent events in Paris. Asad argues that many of the critiques to which Muslims are subjected, namely their dependence on transcendent forces, also inhabit the intellectual assumptions of secular and atheist commentators. He further expresses the need to examine Islam as a “tradition” in order to avoid precisely the types of sweeping generalizations and focus instead on the complexities and particularities of the various ways in which Islam is lived. The inability to historicize Islam as a tradition has played into the calls for a “reform” of the religion and resulted in the inability to confront the underlying causes of the recent eruptions of violence. This interview was conducted in New York on 17 January 2015. It was later transcribed for publication. Click here
The majlis takes place every Sunday night at 6.oo pm;
the venue is:
Madrasa Taleemul Quran
12 Freer Road
The Majlis starts with a short talk based on a commentary of Shaykh Ibn `Ata’ Allah’s “al-Hikam,” followed by a session of jahri (loud) Dhikr, consisting in the “Bara Tasbih” (12 tasbihat) of the Chishti Sabiri Tariqah.
In Sufism, as in hadith studies, there exists a lineage that connects each disciple with their shaykh, who has also taken it from his shaykh, and so on, in a continous chain back to the Messenger of Allah (Allah bless him and give him peace). The spiritual lineage of my own teacher, Shaykh Asad Madani, comes from its prophetic origin through a number of tariqas. The main ones are given below: Continue reading “Spiritual Lineage of the Tariqas”
No Muhammad, No God.
Know Muhammad, Know God.
Allahumma Salli Wa Sallim Wa Barik ‘Alayh!!!
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 “Habermas’ ‘Religion in the Public Sphere’”
The strong men of Qazwin were accustomed to have themselves tattooed. One customer calls for a lion to be emblazoned on his shoulder. The tattooist starts work on the lion’s tale; but the pain is too much for the customer who insists that the tale be left out. The same happens when the tattooist begins to draw an ear and again with the lion’s belly. Enraged, the artist flings down the needle: ‘Whoever saw a lion without a tale, ear and belly? Allah Himself never created such a lion.’