1-     Imad Benjelloun - Delaware Valley College, Pennsylvania, USA

 

Excelling in this life for the next Based on the Prophetic Method Developed by Abdessalam Yassine»

 

What?

v  Excelling

®     An ongoing lifetime journey, not a destination

v  In this life for the next

®     Excel as God's servant on earth to please Him and invest for the hereafter

Why?

v  God commands it!

®     “Verily God enjoins ihsan and Justice” the primary dual goal of the Prophetic Method

®     “Verily God has prescribed ihsan in all things. So if you kill then kill well; and if you slaughter, then slaughter well. Let each one of you sharpen his blade and let the slaughtered animal die comfortably”

®     Excelling is one of the three meanings of ihsan as defined by Imam Yassine

v  God intends it!

®     “He Who created Death and Life, that He may test you, who is best in deed?”

v  God loves it!

®     “Verily God loves that if someone performs a work, he perfects it.”

®     “For those who righteously excel is paradise and more”

®     Best result & reward in this life [serve & enjoy] and in the next [triple delight]

v  God does it!

®     Absolute Perfection & Power are attributed to none but God, the Greatest!

®     “This is the handiwork of God Who has perfected everything that He created.”

®     “Truly, God has power over all things.”

®     Excel in Harmony with God’s Perfect Plan

How?

v  Apply the ten attributes of the Prophetic Method

1.    accompany the best in order to guide you

2.    remember God in order to empower you

3.    be truly committed to excellence in order to achieve it

4.    give your best in order to get the best

5.    learn in order to be on the right path

6.    practice in order to become an expert

7.    outshine in order to join the best of the bests

8.    persevere patiently in order to overcome the journey’s obstacles

9.    be balanced and purposeful in order to best serve God’s creation

10. strive to finish the journey and return to God with an excellent soul

v  Example of attribute #2:  remember God in order to empower you

1.    Proximity to God

®     … hence truer and greater success; you can achieve more in quantity and better in quality with less amount of time, effort, and resources

®     “I am with my servant when he remembers Me.” [وأنا معه إذا ذكرني] 

2.    Power

®     … to exert the necessary effort to excel; prayer generates power

3.    Patience

®     … to face any hardship in your journey; excelling is an act of jihad

4.    Perseverance

®     … not to give up and continue the journey until death no matter what; meticulous attention to detail necessitates patient perseverance

5.    Protection

®     … from evil thoughts and corrupt intentions that may result in doing “great” work but for the wrong cause

6.    Peacefulness

®     … of heart and mind, which is very much needed to relax and counter any potential distress or stress resulting from the journey’s obstacles

Next

v  Who are the best of the bests in the sight of God, the Absolute Best?

®     The Best of Deeds - Best People

®     Best Teacher - Best Student

®     Best Employer - Best Employee

®     Best Husband - Best Wife       

®     Best Parent - Best Child

®     Best Friend

®     Best Speaker

v  Organizational excellence in this life for the next

 

 

 

3-  The Theory of Quranic Spirituality:

Imam Abdessalam Yassine’s  Critique of Hybrid Sufism

(Paper for the First International Scientific Conference on The Centrality of the Holy Qur’ān in Imam Abdessalam Yassine’s Theory of the Prophetic Method [al-Minhāj an-Nabawi], Istanbul, Muharram 17 - 18, 1434 (AH) / December 1 - 2, 2012)

Prof. Dr. MOHD. SANAULLAH AL-NADAWI

Department of Arabic

Aligarh Muslim University

Aligarh-202002 U.P. INDIA

Email: sanaullahnadawi@gmail.com

 

 

The Quranic Spirituality versus Hybrid theosophy

 

The Quranic Spiritualistic directives lead to a divine intuitive pedagogy weaved thoroughly within the canonical fabrics of Shari’ah. The ill-conceived duality of Shari’ah and Tariqh  paved way for emergence of syncretism or hybridism with some Sufi Seers in Muslim history (manifest in the backdrop of cross-cultural encounters of Muslims with India, Greek, Alexandrian and Persian Gnostic mendicants), yielding some concepts and practices hardly reconcilable with the Quranic paradigm of spirituality. The ready examples are: reverse prayer (الصلاة المعكوسة), cabbalistic practices, Sanskrit hymns and invocations, Yogic exercises (Hath Yoga, Layayoga) of breath-control, sense-control, arousal of Kundalini, etc, besides antinomian and bizarre practices such as snake-eating, permissibility of narcotics, etc.

 

Imam Abdessalam Yassine’s critique of Hybrid Sufism

 

The Spiritualist paradigm in Imam Abdessalam Yassine’s schema is represented in his famous book Al-Iḥsān (1998), besides other books like Muqaddimāt fi al-Minhāj (1989), Miḥnat al-‘Aql al-Muslim (1994), etc. A thorough study of the book helps us penetrate the core of Quranic spirituality, after disowning the syncretistic or hybrid Sufism. Imam Yassine epitomizes reconstruction of Sufism on a comprehensive Quranic scheme of spirit. He begins his discourse on Spirituality amid his questioning of the variance in Sufi terminologies and their proximity to the Quranic terms such as إحسان، تزكية، أولياء، تقرب إلى الله، سابقون، مقربون، محِبون، محبوبون  etc,  in the preface of his book Al-Iḥsān with a scathing condemnation of the hybridism in Spirituality, represented by snake eaters, dancers, atheists, madmen, drunkards and beggars.[1]  This sets the very basic paradigm of what is sālih (good) and distinct from tālih (bad). For Imam Yassine, the Spiritualists are the men (Rījāl) who come first chapter in his book Al-Iḥsān, while deliberating upon the percepts of and prejudices against Al-Iḥsān. It defines the actual relationship of man with God, his other fellow beings and things. His relation with God is transformed into Iḥsān, provided it is bonded by remembrance of God and His fear. To judge how beneficial he is to society, we have to take into account the actual desired performance of the job in society, besides good intentions, beatitude of righteous will and indulgence.  For Imam Yassine, the Spiritualists are jurists of training and physicists of hearts. (فقهاء التربية أطباء القلوب). Spirituality is a serious business to engineer an archeology of deliberation and discourse in a serious subject: the subject of way to God Almighty, amidst a plethora of raging controversies, widening intrigues and conflicting opinions.[2]

 

What deprived Islam of its majesty and what keeps it going in face of the turbulent times? For Imam Yassine, the first bond to break in the majesty of Islam was the political power, followed by successive falls resulting into disruption of the Muslim society, the Islamic mind, the Islamic unity, and the Islamic paradigms of Shura and Justice. Now if something is intact in the very fabric of Islam, it is because of the presence of the Holy Book of God, the Sunnah of His Messenger and the men who torch bearers of the Right and pavilions of public guidance amid chaotic impurities in a decadent world.

 

According to Imam Yassine, the greatest malady of our time is the absence of God-fearing ness and phantomlike emergence of hypocrisy. Imam Yassine disassociates himself from people (Western orientalists and their disciples in the Orient) who are given to academic polemical debates on the origin and development of spirituality and mysticism. For him, mysticism is jurisprudence and diligence. He condemns people….who strive hard to prove that mysticism is an intruder science on the assumption that the Sufis are disciples of Brahmins and the Gnostics…[3]

 

The theoretical pedagogy put forth by Imam Yassine in defence of true spirituality against the onslaught of hybrid mysticism reinforces its epistemology from the Holy Quran, the Hadith, and the foremost ideologues of Muslim faith against torrential currents of atheism and heretic movements. Imam Yassine takes heavily on all hues and colors of deviations and distortions that crept into ranks of Islamic Spiritualistic schools. One has to keep strict guard while denouncing some elements or approving the other. For Imam Yassine, litany and its assemblies would turn meaningless and hostile to the very basic Muslim ideology and social justice if posited wrongly in pedagogy or practice.

 

The Sufi initiation imbibes ten qualities in the persona of adherents. Deliberating on the theme, Imam Yassine enumerates them with ample details in an utmost lucid style. It is: Ten sounds on the road, ten footsteps, ten sets of people. The steps are: 1) enrolment as a trainee with a true spiritual master; 2) concentrate on remembrance of God, accompanied by regular prayers; 3) honesty, ratifying God and the unseen, and to demonstrate readiness for jihad; 4) charity and alms-giving: it removes psychological misery and helps heals the miseries of underprivileged people; 5) Science; 6) Work; 7) Right way; 8) Unhurriedness; 9) Perfect balance; 10) Jihad, the fruit of engaged training, organization and active work on the lines of faith.[4]

 

Epilogue

 

The epistemological dimensions of Yassine’s discourse, imbibed with clarity of vision, method, analysis and inference, make it the most original and authentic contribution in the contemporary world. Imam Yassine through his powerful and lucid writings reconstructed the very idea and ideals of spirituality in modern times, doing away with the heretical hybridism and eclecticism from Yogic, Neo-platonic, Cabbalistic and Theosophist spiritualistic quarters. According to the Yassine methodology of discourse on Sufism, Spirituality enjoys greater validity and significance in today’s world. 

 

The methodological and epistemological merits of the revivalist-reconstructive Sufi legacy of Imam Yassine call for greater amounts of research and deliberation on World forums, with focus on initiatives to formulate a full spiritualistic philosophy of the Imam in all domains of psycho-philosophical and socio-ethical sciences: ontology, epistemology, ethics, sociology and public administration, etc.

 

 

4-         The Qur’anic Ideals of Human Reason in

Ustadh Abdessalam Yassine’s Theory of the Prophetic Method

(Abstract)

Dr. Mykhaylo Yakubovych, The National University of Ostroh Academy,

mykhaylo.yakubovych@oa.edu.ua

 

         Introduction. Contemporary Arabic Thought is often being associated with the special attention to the problem of rationality. Unfortunately, nowadays many of Muslim intellectuals became to follow way of secularism and idea that religion has nothing to do with the pure reason which is the field of science. Others still claim for the returning to the beginnings of Medieval Islamic Philosophy where some visible harmony between the faith and reason was presented. And the third group supports radical ideas and believes that reason is something which is beyond the true goals of God-given law (shari’ah).

         In contrast to these groups, the mediate way between all the extremities is presented in the writings of Ustadh Abdessalam Yassine, who always argues for the return to the primary sources of Islam – that is, the Glorious Qur’an and the Prophetic Sunnah.

         The idea of “reason” reflected in the Glorious Qur’an by the means of verbs like ‘aqala (“The Cow”: 73), tafakkara (“The Cattle”: 50), ‘alama (“The Repentance”: 93), nouns like ulu l-albab (“The Crowds”: 9) zu hijr (“The Dawn”: 4) and some other words. In the history of Qur’anic Studies in Islam (’ilm at-tafsir) some interpreters made these verses as a starting point of Islamic sciences, imaging the Qur’anic idea of contemplation on the miracles of creation in order to prove the existence of God. Usthadh Abdessalam Yassine, continuing this line of Qur’anic rationality in his works like “Trial of Muslim’s Mind” (Mihnah al-‘Aql al-Muslim, 1995), “The Prophetic Method” (al-Manhaj an-Nabawwi, 1982), “Islam and Modernity” (al-Islam wa l-Hadathah, 2000), “The Council and the Democracy” (Ash-Shura wa d-Dimuqratiyyah, 2003), enters this idea into the social, political and economical context.

         Main goal of our study is to explore the meaning of rationality in the works of Ustadh Abdessalam Yassine as the result of his significant contemplations on the verses of the Qur’an. The first aim is to study the concept of reason in the mentioned works of Ustadh Abdessalam Yassine and its relation to the concepts Qur’an. The second aim is to study the social and political benefits of these concepts for the modern Islamic civilization in the way of future reform. Finally, our study is going to show the outstanding significance of Ustadh Abdessalam Yassine in contemporary Islamic thought. The reception of his method in proving the importance of reason from Qur’anic viewpoint seems to be one of the most convincing ideas for the development of Islamic world.

         The article consists of six parts. The first part, “Secular challenges to the Qur’an and minhaj an-nabawwi” includes critique of some contemporary views on the Glorious Qur’an which are challenging for the Islamic tradition. The second part, “The Concept of Mind in Ustadh Abdessalam Yassine’s writings”, gives a clear analysis of  Abdessalam Yassine’s views on al-‘aql, “the mind” as a response to the Western secularism. The third part, “Abdessalam Yassine’s interpretation of some verses of the Qur’an” explores his proofs and arguments, derived from the Glorious Qur’an. The fourth part, “The descriptive and reflective images of the world in the thought of Abdessalam Yassine”, is dedicated to the perspectives of science in Islam. The fifth part, “The meaning of life in the age of reason”, provides a vision of Abdessalam Yassine on the main problem of modern civilizations. The six part, “Building a harmony between the faith and the reason: project of Abdessalam Yassine” shows the necessity of following the Qur’an and the Prophetic Method to achieve the highest results in building the future for Islam. Finally, conclusions presents some observances concerning the main points of Abdessalam Yassine’s centrality of the Qur’an.

         Ustadh Abdessalam Yassine is one of the most influential contemporary Islamic thinkers, who are both original and traditional at once: original from the viewpoint of reforms, and traditional from the perspective of the Qur’an and Sunnah. Nowadays, his speeches, letters and lectures became more and more popular – especially, after the Arab Spring.

         The problem of rationality, the Qur’an and Islam in general received a high attention and in-depth observance in the scope of Ustadh Abdessalam Yassine’s thought.

         The first point, argued in our study, is that the Prophetic Method contains not only the ideas, but the clear mechanisms of how to make them a real phenomenon of life. The Qur’anic concept of reason (‘aql) plays here a very important role. Only the mind of believer can ask and formulate the questions correctly, finding the solutions in the Qur’an and Sunnah.

         The second point, is that in his contemplation on Qur’anic ayats Ustadh Abdessalam Yassine uses the tools of both analytical and thematical commentaries to the Qur’an. His understanding of the Holy Book combines both traditional and contemporary methods of exegetics.

         The third point, which has been proved in our study, is the importance of difference between the reflective and descriptive vision of the world. Thus, Islamic mind must understood the processes (how) in reality, and not only substances or reasons alone (why).

         The fourth point is related to the vision of Islam and science in thought of  Ustadh Abdessalam Yassine. In his writings, faith and reason are combined in accordance with the Glorious Qur’an and the Prophetic Sunnah. This provides a good opportunity for the future development of Islamic sciences.

         The fifth point is that Abdessalam Yassine show the main problem of contemporary civilization. That is, the fault in the perceiving of the sense of life. He tries to make this issue interesting for so many people as possible; this is the only way to accept the very Qur’anic truth and to make our future in accordance with the Prophetic Method.

         Glory to Allah, the Lord of the Worlds. Peace and blessings upon His last Prophet and His noble family.

           

 

5-  Building the Epistemic and Value Systems in the Muslim Mass Media: Revisiting Sheikh Abdel Salam Yaccine’s Qura`anic Views

By:

Dr. Wail Ismail Abdel Barry

Ain Shams University – Egypt

wail@aucegypt.edu

Introduction

Basically, the mass media play a major role in formulating pluralistic and synergistic patterns of behavior among the audience in general and the Muslim viewers in particular. Muslim communication scholars are confronted with helping mass media systems in the Islamic nation to act responsibly towards the society. The benefit of this is twofold: to bring up young generations in accordance with the Islamic value system and to induce effect positively on the nature of media content.

The core of this study is to apply what Sheikh Abdel Salam Yaccine coined as core aspects of the Holy Qura`an &Sunnah in the “Islamic Revival Thought.” Sheikh Yaccine talked about the following main ideas in his books:

1-      The Islamic Revival Project which is based on Qura`an and Sunnah

2-      The value system of bringing up Muslim generations

3-      Organizational control

4-      Islamization as a stream of thought, ideology and a system of life

5-      Islamic religious catalysts for Muslim generations

6-      Islam as an inclusive general system

7-      The future vision of Islam vs. other ideologies

 

Meanwhile, the Muslim nation should sort out its values from the ‘Holy Qura`an.’ In turn, the researcher is going to shed the light on these values in accordance with the value system that Sheikh Yaccine called for.

The theoretical rationale and approach of this article utilize the theoretical dimension of the Islamization of Knowledge. It is a corner stone idea that should engulf the work of the Muslim scholar.

Finally, the study comprises two methods: the descriptive analytical method and the meta- research approach in addition to the log-file server analysis as a research tool.

 

 

 

Yaccine’s Concept of “Path- Menhaj”

بسم الله الرحمن الرحيم

"وأنزلنا إليك الكتاب بالحق مصدقا لما بين يديه من الكتاب ومهيمنا عليه فاحكم بينهم بما أنزل الله ولا تتبع أهواءهم عما جاءك من الحق لكل جعلنا منكم شرعة ومنهاجا ولو شاء الله لجعلكم امة واحدة ولكن ليبلوكم في ما ءاتاكم فاستبقوا الخيرات إلى الله مرجعكم جميعا فينبئكم بما كنتم فيه تختلفون" المائدة 48

 

The above Qura’anic verse typifies the core point of discussion in the following section. The Islamic scholar, Sheikh Abdel Salam Yaccine coined the term “path or menhaj” to promote his epistemic Islamic thoughts. In his book “al-Menhaj al-Nabawei- the Prophetic Path”, Yaccine (2001) handled core issues that affect the Muslim nation. He talked about:

·         The social engineering of the Muslim society

·         The concept of empowerment

·         Regional conflicts and the status of Muslims

To start with, Yaccine believes in the leading power of the Holy Qura’an to set up a value system whose tenants are generated from the teachings of the Qura’an and the instructions of Prophet Muhammad (Peace Be Upon Him-PBUH). He shed the light on the effect of globalization that coincided with the collapse of communism on the global society. Critically, the process of globalism is perceived as an agent of negative change because it perpetuates “material values” that undermine the value system of Muslim nations. Indeed, globalism typifies the advancement in technology and telecommunication but it also propagates the consumption of utilitarian values and ideas on the part of economy, media and politics.

The most important pleas of Sheikh Yaccine:

-          The importance of setting up an Islamic upbringing system

-          The importance of empowering the Muslim nation

-          The importance of pushing forward Islamic revival

-          The importance of establishing an Islamic entity

Hence, all the past core dimensions reflect the authentic adherence of Sheikh Yaccine’s views to what the Prophet (PBUH) stated in the early stage of the Muslim state. However, the coming section the scholar is going to shed the light on the futuristic vision of Sheikh Yaccine regarding the status of the Muslim nation.

 

 

 

 

Yaccine’s Vision

Sheik Yaccine (2005) wrote a book titled: Introductions to the Future of Islam. In this book, he highlighted four essential sections:

-          The well-being of the Muslim nation

-          Prophet Muhammad’s “menhaj” as a tool of Islamic revival

-          The Holy Qura`an as the promise of Allah

-          Islamic belief and science

-         Scholarly Works of Sheikh Yaccine

No.	Title	Epistemic Scope
1	Al-Menhaj al-Nabawei	Educational
2	Al-Adl (Justice)	Instructional
3	Al-Ehsan (Benevolence)	Advisory
4	Tanweer (Enlightenment) of female Muslims	Educational
5	Introductions in Menhaj	Educational
6	Al-Fiqh (Jurisprudence) and History	Instructional
7	The Future of Islam	Futuristic
8	Islah (Reformation) People	Societal
9	Khelafaa (Governance) and Monarchy	Political
10	Iqtisaad (Economy)	Socio-Economic
11	Emama (Leadership) of the Muslim Nation	Education
12	The Holy Qura’an and the Prophetship	Religious
13	The Crisis of the Muslim Mind	Epistemology
14	Shura (Consultation) and Democracy	Political
15	Discourse with Noble Democrats	Discursive Debate
16	Discourse of the Past and the Future	Futuristic
17	Discourse with an Amazeighi Friend	National
18	The Scientific Message	Educational
19	Islam and Modernism	Philosophical
20	Islam and Secular Nationalism	Philosophical
21	Islam and the Confrontation of Marxism	Philosophical
22	Other miscellaneous works	Advisory

 

6-                    Dr. Muhammad Raza Taimoor

(College Burewala, Punjab Government)

«The Qur’anic basis for the Appointment of Rulers and Limits of their Authority-Analysis of Imam Abdessalam Yassine»

 

 

         Devising theoretical and practical bases for an Islamic state in the Modern World has been a challenging task in lieu of its vitality for the Muslim faith and its implementation. Modern mindset of the Muslims confronts serious problems when interpreting the mode of traditional Islamic civilization in political terms. Major objection which is often raised is the absolute nature of Muslim rulers in their version of kingship. The environment of democracy left no room for de facto position of kingship in the modern world. Swayed by the political and the cultural hegemony of the West, Muslim mind tried to respond this challenge by discarding kingship as non-Islamic system and seeking analogy of democracy in the Righteous Caliphate of the early Islam. Many revivalist figures of the Muslim World in the twentieth century present different agendas to fix the problem in a democratic setup. Imam Abdessalam Yassine’s approach is one of the interpretations which are not limited to a particular aspect of life. In this paper the determining aspect of a political system will be discussed with all of its facets. It is important because in Vision and Mission of the Yassine School establishing the second Islamic Caliphate is a clear motive of their theory.

Lexically caliphate is vice regency of the Prophet in Islam on the basis of charge taken by Abu Bakr of the then Islamic stronghold comprising of Arabian Peninsula after the Prophet PBUH. This vice regency was actually to bound the state business by the Divine principles, though; the door of revelation had been closed with the Prophet of Islam PBUH. Therefore the state in Islam is to ensure the nourishment of shariah among the believers. Despite having this vital position the appointment of the ruler was not stood as a prescribed procedure but open to the collective conscience of the believers of authentic descent. That was why the apparent procedure for the appointment of the first four Caliphs was not uniform. This attitude eventually created a rift among the Muslims and carved out endless dissentions in the political history of Islam which afterwards involved religion as well.

Imam Yassine has conducted a brief commentary upon this chronology in the perspective of the prediction made by the Prophet PBUH regarding the fate of the caliphate. Though he only considers four rightly guided caliphs as lawful rulers of Islamic Caliphate, he does not totally rule out the government of latter Muslim rulers.

Quran has described the traits of eligibility for the ruler on certain places. When the Prophet Samuel said to the children of Israel that God had appointed Saul (Talut) as a king over them they refused to recognize him as they thought themselves fitter than Saul for the reason that they are wealthier. On this objection the Prophet reported that God has granted him with knowledge and stature.

         It is agreed upon matter among Sunni jurists that bearing Quresh descent (clan of the Prophet PBUH) is mandatory for the caliphate. The basis of this condition is a number of hadiths reported from the Prophet PBUH. Whatever happened with the spirit of governance under absolute caliphs of later times, the concept was deep rooted and very difficult to neglect.

The principle of inheritance soon became the appointing criteria for the ruler among the Muslims. It is true that Muslim jurists thought it unlawful to instate one’s son as a caliph, the other point of view found analogy in the case of Umar who was appointed by the sole verdict of Abu Bakr. Secondly, Muslim caliphate has been put analogous to kingship for the reason of inheritance principle, which is also debatable. Inheritance constitutes the selection process and not the central argument, as the rule did not always fall in the same generation and dynasties changed whenever the previous one lost the ability to rule.

         Concept of kingship has Semitic origin These kings were also prophets hence their rule was legitimized by the Divine verdict. On this fashion the kings, other than prophets or spiritual figures, based their legitimacy on the continuity of the tradition. This constitutes an analogy between worldly kingship and ‘Kingdom of God’. That was why followers of Semitic religions did not feel estrange in espousing traditional kings’ ways of grabbing power. 

         Consultation is a basic trait of Islamic state. Quran describes consultation as a characteristic of the believers. However, it is hard to believe that the state affairs of any system could go without consultation. The point of discard is who are the people included in the consultation. Even in modern state system voters do not directly select the head of the state in most of the countries. When this element of consulting body did not remained agreed upon battles became the decisive factor in settling down the selection of a ruler. To avoid battle it was thought desirable to set the principal of inheritance and matter went to the verdict of departing ruler.

         The Quran ordered to obey the ruler if his verdict does not contradict shariah. In cases where shariah proposed a clear layout Muslim rulers dared not to stand in the way of jurists for most of the times. In theory the ruler was never thought of above the law. 

         Muslim theorists took keen interest in describing the details of the caliphate in order to lay down its principles. It should be noted that a theorist can not implement a rule. For example he talked of the deposition of ruler in different situations. Similarly in another case the then chief justice threatened the Abbasid Caliph that his orders would depose the latter from his office.

The adoption of Modern state system by the Muslims raises questions regarding the traditional caliphate in the minds of the Muslims themselves. Like their European counterparts they do not think the traditional system fit for a fare process of government. This create the dissension among the Muslim society every where. Tarditional Ulema detest the modernism but could not persuade the masses to have any belief in the traditional system. Eventually they also came to terms with the modern state in order to make their say in the corridors of power. This creates a paradox in Islamic theory of state where traditional circles eulogize their past while practicing modern state system. This situation occupies a special place in the theory of Imam Yassine who has made valuable opinions in this regard. 

 

 

7-                              Ibn Zohr University

Faculty of Letters and Humanities-Agadir

Department of English Studies

 

Dr. Mohamed Elghazi

Tel. 066 77 86 73

elghazimohamad@gmail.com

 

 

The Qur'anic Basis for "Daawa and Dawla" Dichotomy in Imam Abdessalam Yassine's Theory of the ""Prophetic Method"

 

 

            The bilateral relationship between the concepts of Daawa and Dawla (=Call to Islam and State, respectively) is different from the historical relationship between religion and state. Da3wa and Dawla is a complex concept that belongs to modern politico-islamic thought. The first to have coined the expression is the outstanding Islamic scholar and spiritual leader Imam Abdessalam Yassine.

 

Daawa means “invitation” or “call to Islam.” It is often translated to mean “Islamic Mission,” although, both in theory and in practice, Daawa is different in its aims and methods. Daawa isn’t simply a method for spreading a spiritual teaching or performing charitable works; it is also an inherently political activity, whose principal aim is Islamic reform and revival leading to the eventual establishment of an Islamic state.

 

In Islam, the state is merely an instrument for the realization of spiritual and material goals. The concept of sovereignty is completely absent in Islamic state. Authority belongs to Allah alone; says the Qur’an “Sovereignty is for none but God” (12.40).

 

            The theoretical and practical implications of Daawa and Dawla in Imam Abdessalam Yassine’s writings proved to be an extremely complex and rewarding subject for study. This dichotomy is not new in the Imam’s writings. It is deeply enrooted in his thought. “Since more than a quarter of a century”[5], the Imam says, “ I have written about the bilateral relationship between Daawa and Dawla (=the Islamic call and state) seeking a form of cooperation and conjunction between statesmen and the men of Islamic call (Muslim missionaries), trying hopefully to mend fences between the Koran (as a religious authority) and Sultan (as a worldly political authority).  That dream was swamped by storms of wind”. (Imam Abdessalam Yassine ???p: 569).

 

            In his subsequent writings, Imam Yassine frequently comes back to the subject but with different objectives in mind. He shifts from looking for ways of reconciliation between Qur’an and Sultan to attempts of institutionalisation and specification of functions of these two poles of the dichotomy under study. To back up his reflections, Imam Yassine constantly refers to quotations from the Islamic authentic sources: the Holy Qur’an and the Sunnah of the Prophet. In this respect, he invokes the following Qur’anic verse:

 

                        “Their prophet said to them: 'Allah has raised Saul to be your king. ‘But they replied: 'should he be given the kingship over us, when we are more deserving of it than he and he has not been given abundant wealth? ‘He said: 'Allah has chosen him over you and increased him with amplitude in knowledge and body. Allah gives his kingship to whom he will. Allah is the embracer, the knower”. (247) 

 

            Notice that the Qur’anic verse alludes to the co-existence of a ‘prophet’ responsible of conveying the godly message beside a king in charge of leading the nation and fighting the enemies. Both of them, hand in hand, work for the same goals.

 

            In Imam Yassine’s ‘Prophetic Method’(viz. Alminhaj Annabawyy), The connotations of the bilateral concepts of Daawa and Dawla permeates all Ten Virtues of faith (viz. al-Khissal al-Asher). The common denominator that underlies all different types and manifestations of the prophetic method concepts is their being related to the believers efforts undertaken for the sake of God and His religion in this world. Imam Yassine provides considerable intellectual and practical concern to the subject of Daawa and Dawla for the various reasons; some of which are:

 

·         The perception of Muslim activists (Men of call to Islam) to their mission is still murky and not clear.

• The necessity and growing need for establishing an institutionalized Daawa and Dawla relationship.
• Some Islamists are not still aware of difficulties, hardships and threats associated with politics and its intricacies.
• Increasing precautions and fears that Muslim preachers be absorbed by political and managerial responsibilities.

 

In the relationship between the call to Islam and state, Imam Abdessalam Yassine specifies areas of conjunction and those of disjunction. But in all cases, the call to Islam ought to stand in a privileged veranda: it must enjoy a position of hegemony over the state. According to Imam Yassine, areas of conjunction and cooperation include the goals and objectives, the theoretical reference, legislation based on sovereignty for Allah.

 

As for the aspects of separation, Imam Yassine alludes to the following points of disjunction: First at the level of executive institutions: these are granted to qualified statesmen. However, educational institutions, moral guidance supreme legal supervision of the state are exclusive responsibilities attributed to Muslim scholars, preachers and spiritual guides. Second, issuing decision mechanisms: plurality in the sphere of Daawa resorts to Shoura whereas plurality in the worldly spheres uses democratic means for decision taking.

 

            Concluding, Imam Yassine’s elaboration on the topic of Daawa and Dawla provides a singularly comprehensive insight into his thought and the way it has evolved. It also paves the way to understanding his programme for religious renewal and for subsequent Islamic change. Furthermore, the study of Daawa and Dawla dichotomy in Imam Yassine’s writings elucidates the final goals set for the Islamist movement, since certain aspects of Daawa and Dawla are concerned with implementing that which has been assimilated by the community of individuals over the course of spiritual education. As such, this dichotomy represents one of the most significant proposals in modern Islamic thought and the pinnacle of Imam Yassine’s programme for change.

 

 

9  Jaouad MUFTISADA - Ecole Normale Supérieure – Casablanca, MOROCCO

The Prophetic Method: Authenticity, Realism et Perspectivism

 

Une œuvre colossale dont le volume dépasse les 10 000 pages écrits en arabe comme en français. Une nébuleuse tissée à partir d’une multitude de termes choisis avec soin et loin de tout arbitraire. C’est l’œuvre de M. Abdessalam Yassine qui, par une approche constructiviste n’a cessé tout au long des 40 ans passés d’exposer et d’expliquer sa théorie de changement  de l’homme comme de la société : la méthode prophétique.

En effet, depuis son premier ouvrage : « L’Islam entre Appel et Etat » (1972), jusqu’au tout dernier : « Le Coran et la Prophétie » (2010), en passant par la très édifiante « Méthode Prophétique en Education, en Organisation et en Action » (1981), M. Yassine fait asseoir cette théorie sur des prolégomènes qu’il détaille dans un traité portant le même titre et des vertus qu’il n’a cesse d’examiner et de réexaminer.

La métrique du terme arabe Minhaj (Méthode) en fait un concept-outil. Il est prophétique, s’inspirant du combat modèle mené par le Messager de Dieu pour bâtir la communauté d’urbanisme fraternelle.

Celui d’Iktiham Al-Aqabah (foncer sur le sommet), emprunté au Saint Coran, résume la nature –même de ce projet, consistant en un combat perpétuel mené d’abord contre soi-même pour se transcender et contre les obstacles externes pour ériger la société humaniste par excellence.

Celui d’at-tajdid (rénovation), moteur de ce changement, puisqu’il s’agit de rénover en permanence sa foi pour pouvoir rénover sa société. Deux processus menés simultanément et en pleine interaction.

Celui d’Al-Qawmah (soulèvement progressif et non violent) désignant ce processus de changement doux et permanent  de la communauté, par un effort spirituel soutenu et un militantisme acharné et persévérant pour faire aboutir la double cause du projet : Al-Adl (Justice)  et Al-Ihsane (Spiritualité).

Pour ce faire, M. Abdessalam Yassine fait asseoir son projet sur trois conditions régulatrices : L’amour en Dieu, le conseil et la concertation et le fait d’assumer ses obligations. Puis, il propose comme instruments de base de la Méthode Prophétique 10 vertus principales, se déclinant en quelques 70 affluents de la foi éparpillés dans le Saint Coran et la Noble Sunna. Je veux dire par là :

1.      Aimer et vivre en communauté

2.      Invoquer Dieu

3.      Etre véridique

4.      Faire preuve de don

5.      Savoir

6.      Agir

7.      Témoigner pour Dieu

8.      La maîtrise de soi

9.      Le cheminement

10.  Le combat pour la cause de Dieu

 

Ceci dit, une lecture en diagonale de l’ensemble de l’œuvre de M. Yassine permet de repérer au moins trois des traits essentiels qui caractérisent le projet de société le sous-jacent ; à savoir son authenticité, son réalisme et son perspectivisme.

Ainsi, tout au long de ses écrits, il ne cesse de se référer aux versets coraniques comme aux évènements de la biographie du Prophète. Sans verser dans un littéralisme borné et simpliste, il s’attache à en déduire les mécanismes profonds du processus transformationnel entamé par lui. L’arsenal terminologique-même de sa théorie de changement est constituée dans sa quasi-totalité de mots empruntés directement des textes fondateurs de l’Islam. C’est dire combien le souci de M. Yassine est grand d’authentifier son projet et de lui faire emprunter la voie modèle du Messager de Dieu.

Ce constat établi, la tentation serait grande de croire que le Minhaj transcende la réalité et prône un processus de changement idéaliste. Loin de là ! M. Yassine ne cesse d’évoquer des faits réels de l’histoire universelle, comme de celle des musulmans. Il consacre même dans son ouvrage très consistant, «Demain l’Islam », tout un chapitre au « Livre du Monde » où il passe en revue plusieurs expériences qui jalonnent le parcours historique de l’humanité, celles relatives aux projets de changements et aux révolutions déclenchées pour renverser un état de fait établi. Une grosse part de ce même chapitre est consacrée à l’expérience maoïenne en Chine dont il s’attache à tirer les leçons qui s’imposent.

Idem pour l’expérience islamiste, M. Yassine semble avoir passé au peigne fin l’histoire des mouvements islamistes, depuis les pères fondateurs jusqu’aux tout récents projets de réforme islamique dans le monde musulman. Son insistance sur les erreurs commises, notamment en matière d’éducation et de participation politique est flagrante.

Mais un projet de changement devant aboutir à un projet de société pourra-t-il pleinement mériter son nom s’il ne fait preuve d’anticipation. Si M. Yassine s’en rapporte en permanence à l’histoire, particulièrement à la genèse de la oumma islamique, pour expliquer la décadence qu’elle vit aujourd’hui, comme à l’histoire toute récente, il ne cesse de projeter sa stratégie de changement sur le moyen et le très long terme. Son œuvre est sans cesse ponctuée de mots désignant ce « Demain » qu’il faudra bâtir. Les solutions qu’il suggère à un tel problème et la réponse qu’il apporte à une telle question sont presque toujours introduites par cette notion.

Une conclusion s’impose donc à nos esprits : loin d’être un visionnaire, M. Abdessalam Yassine s’adonne à un examen minutieux de la réalité actuelle, tout en se référant à l’histoire pour finaliser un projet de changement devant aboutir à un projet de société qu’il nomme urbanisme fraternel. Tout cela en s’inspirant directement des règles de changement arrêtées par le Coran et la Sounna du Saint Prophète. Authenticité, réalisme et perspectivisme sont donc les maîtres-mots qui commandent la théorie du changement prônée par M. Abdessalam Yassine.