:sl:
:D More Jihad shortly on its way Insha-Allah . . . :p
:shade: Please also refer to:
http://www.illegalvoices.org/knowled...ral_islam.html
Bismillah [hidayahnet] SPIRITUAL AND INTELLECTUAL JIHAD
cahaya malam
Sat, 07 May 2005 15:35:07 -0700
From: Megawati Mustafa [EMAIL PROTECTED]
Subject: SPIRITUAL AND INTELLECTUAL JIHAD
SPIRITUAL AND INTELLECTUAL JIHAD
A BEST-CASE SCENARIO
FOR THE HOLY LAND
by Dr. Robert ****son Crane
The grand strategy of Islam has always been to address issues of conscience
in both domestic and foreign policy by focusing on causes rather than merely on
effects. It focuses on the inner rather than the outer, on the spiritual
dynamics of change rather than merely on their result in current events. And it
focuses on the power of ideas in shaping human affairs rather than on the power
that comes from bombs and ballots.
The challenge of bringing peace through justice in the Holy Land requires the
transformation of Jewish self-perceived identity. Jews can perfect themselves
as a people and thereby fulfill their destiny in the Holy Land only if they
recognize the threats that secular Zionism poses to their future and instead
embrace the guidance and opportunities of spiritual Zionism so beautifully
taught by the Chief Rabbi of Palestine from 1919 to 1935, Rebbe Abraham Isaac
Kook.
Identity transformation is required also for both Christians and Muslims. The
Holy Land can resume its normal role as the worlds leading center of
civilization interchange and enrichment only if the Christian civilization of
the West transforms its drive for stability, and the Muslim civilization of the
East transforms its drive for survival, into a drive for peace through justice.
The Jewish, Christian, and Muslim peoples can fulfill their destiny as the
principal catalyst of a new global civilization only by drawing on the best
from their past in a joint effort of civilization renewal. This process of
civilization renewal requires Muslims to found dedicated institutes of higher
learning. A pioneering and cutting-edge venture in civilization renewal has
been undertaken by a diverse group of progressive Muslim intellectuals,
scholars, and professionals. They have founded Crescent University as a modern,
mainstream, and egalitarian seat of higher learning modeled on other successful
faith-based institutions. Their mission is to develop an American Muslim
university equal to Oxford and Harvard by the middle of the present century.
Part One
Transformation of Self Identity from Secular to Spiritual Zionism
The current events of April, 2002, are a denouement of the so-called Second
Intifada, which began in September, 2000, as a reaction to Prime Minister Ariel
Sharons symbolical assertion of Israeli sovereignty over the Haram al Sharif
or Temple Mount in the heart of Old Jerusalem. His occupation of the Temple
Mount by an armed force of a thousand Israelis put an end to the decade-long
Oslo peace process, which, in the Palestinians perception, had succeeded only
in gradually and incrementally restricting their rights and hopes in the Holy
Land.
Increasingly, even supporters of secular Zionism are concluding that present
trends seem to be leading to an eventual holocaust. Even separation of peoples
into two sovereign ghettos might accomplish no more than buy time before the
inevitable. There are alternatives, among which perhaps the most promising is
the Abraham Federation, explained on the website of the Center for Economic and
Social Justice, www.cesj.org. Any successful solution, however, must address
the most fundamental of the root causes of conflict, which is secular Zionism
itself.
Conflict over the past century in the Holy Land, including the failure of Oslo,
is an effect of the secularization of Judaism during the 19th century in
Europe, caused in part by anti-Semitism, and by the devastating blow to the
faith in the twentieth century by the Holocaust, which produced the phenomenon
of secular Zionism. Alienated from their own culture, and vulnerable to modern
nationalist demagoguery, a growing portion of the Jewish nation came to elevate
control over physical land to an ultimate value and goal. A minor, splinter
faction before the Holocaust, the secular Zionists by mid-century had become
the dominant force in a revolution that replaced spiritual Zionism as the
return to God by a secularized Zionism as the return to a modern secular state.
The self-identity of Jews world-wide thus was transformed into loyalty to a
national-security-state based on political and military power in conflict with
the rest of the world.
The future of Jews in the Holy Land will depend on the extent to which they can
overcome this secular transformation and re-transform their identity to recover
and connect with their spiritual roots.
More than four years before the Second Intifada, the Associate Editor of the
Middle East Affairs Journal, Laura Drake, identified the underlying problem of
identity transformation in her 54-page article, Reconstructing Identities: The
Arab-Israeli Conflict in Theoretical Perspective. This profound think-piece,
published in the Winter/Spring issue of 1997-98, summarized her just-completed
doctoral dissertation at American University.
Dr. Drake focuses on the identity destabilization and identity deconstruction
among Israelis who no longer consider themselves Zionists and among Arabs who
consider Arab identity to be merely a function of geography. She suggests that
such a post-modern loss of consciousness on one side both causes and results
from hegemony on the other side.
The beginning of the 21st century revealed how easily this negative process of
identity loss can be reversed by threats to physical security deliberately
instigated and aggravated by extremists on both sides. In early 2002, the
mutual incriminations of a terrorist/anti-terrorist dance of death refurbished
secular identities. At the same time it made ever more clear the need for the
spiritual leaders of all the parties in the Holy Land during the rest of the
21st century to recover their pre-Holocaust and pre-Intifada identities as
peoples called by God to bring peace through justice to the world.
The flourishing of Jewish civilization in the Holy Land will never come merely
from the post-modern loss of modernist identities, because such a vacuum is
unstable. Long-run security will come only from positive and pro-active
commitment to recover classical identities.
The apostle of such classical identity for Jews was Abraham Isaac Kook, who was
Chief Rabbi of Palestine from 1919 to 1935. He taught that every religion
contains the seed of its own perversion, because humans are free to divert
their worship from God to themselves. The greatest evil is always the
perversion of the good, and the surest salvation from evil is always the return
to prophetic origins.
Although the fundamentalist Gush Emunim, who have established fanatical
settlements deep into the West Bank, invoke Rebbe Kook as their mentor, they
make the sacrilegious error of turning his spiritual teaching into a call for
secular nationalism of the most extreme kind. Abraham Isaac Kooks entire life
bespoke his message that only in the Holy Land of Israel can the genius of
Hebraic prophecy be revived and the Jewish people bring the creative power of
Gods love in the form of justice and unity to every person and to all mankind.
For the basic disposition of the Israelite nation, he asserted, is the
aspiration that the highest measure of justice, the justice of God, shall
prevail in the world.
Universally recognized as the leading spokesperson of spiritual Zionism, Rabbi
Kook went to Jaffa from Poland in 1904 to perfect the people and land of Israel
by bringing out the holy sparks in every person, group, and ideology in order
to make way for the advent of the Messiah.
As a Lurianic Cabbalist, committed to the social renewal that both confirms and
transcends halakha, Rebbe Kook emphasized, first of all, that religious
experience is certain knowledge of God, from which all other knowledge can be
at best merely a reflection, and that this common experience of total being
or unity of all religious people is the only adequate medium for Gods
message through the Jewish people, who are the microcosm of humanity.
If individuals cannot summon the whole world to God, proclaimed Rebbe Kook,
then a people must issue the call. He appealed therefore to the Jewish people,
whose commitment to the oneness of God is a commitment to the vision of
universality in all its far-reaching implications & and whose vocation is to
help make the world more receptive to the divine light & by bearing witness to
the Torah in the world. This, he taught, is the whole purpose of Israel, which
stands for shir el, the song of God. It is schlomo, which means peace or
wholeness, Solomans Song of Songs.
But he warned, again prophetically, that, when an idea needs to acquire a
physical base, it tends to descend from its height. In such an instance it is
thrust toward the earthly, and brazen ones come and desecrate its holiness.
Together with this, however, its followers increase, and the physical vitality
becomes strikingly visible. Each person then suffers: The stubbornness of
seeking spiritual satisfaction in the outer aspect of things enfeebles ones
powers, fragments the human spirit, and leads the stormy quest in a direction
where it will find emptiness and disappointment. In disillusionment, the quest
will continue in another direction. & When degeneration leads one to embrace an
outlook on life that negates ones higher vision, then one becomes prey to the
dark side within. & The spiritual dimension becomes enslaved and darkened in
the darkness of life.
Rebbe Kook warns that the irruption of spiritual light from its divine source
on uncultivated ground yields the perverse aspect of idolatry. & It is for this
reason that we note to our astonishment the decline of religious Judaism in a
period of national renaissance. The love of the nation, he taught, or more
broadly, for humanity, is adorned at its source with the purest ideals, which
reflect humanity and nationhood in their noblest light, & but if a person
should wish to embrace the nation in its decadent condition, its coarser
aspects, without inner illumination from its ancient, higher light, he will
soon take into himself filth and lowliness and elements of evil that will turn
to bitterness in a short span of history of but a few generations. & This is
the narrow state to which the community of Israel will descend prior to an
awakening to the true revival.
By transgressing the limits, Rebbe Kook prophesied, the leaders of Israel may
bring on a holocaust. But this will merely precede a revival. As smoke fades
away, so will fade away all the destructive winds that have filled the land,
the language, the history, and the literature.
Always following his warning was the reminder of Gods covenant. In all of
this is hiding the presence of the living God. & It is a fundamental error for
us to retreat from our distinctive excellence, to cease recognizing ourselves
as chosen for a divine vocation. & We are a great people and we have blundered
greatly, and, therefore, we suffered great tribulation; but great also is our
consolation. & Our people will be rebuilt and established & through the divine
dimension of its life. All the builders of the people will come to recognize
this profound truth. Then they will call out with a mighty voice to themselves
and to their people: Let us go and return to the Lord! And this return will be
a true return.
And at this time, prophesied Rebbe Kook, who always sharply defended the
validity of both Christianity and Islam as religions in the plan of God, the
brotherly love of Esau and Jacob [Christians and Jews], and of Isaac and
Ishmael [Jews and Muslims], will assert itself above all the confusion & [and
turn] the darkness to light.
Part Two
Civilizational Renewal
If the causes of conflict are fundamentally the loss of spiritual awareness
and commitment, the cures are their recovery. This is particularly important
for Muslims in America, because they are called to the spiritual path both by
their own religion and by their presence in America, whose founders and entire
purpose are deeply spiritual. The spiritual power both of America and of
American Muslims can be recovered only by recognizing their common origins in
reliance on and commitment to their loving Creator.
Muslims are vice-regents of Allah, subhanahu wa taala, born with khilafa.
Every individual Muslim has a duty, fard ain, and the entire umma here in
America has a responsibility, fard kifaya, to be Gods servants in weaving
Allahs grand design. Their role and very existence here in America is part of
the divine purpose to bring real meaning and substance to the Founders
conviction that America can and should be a moral leader of the world.
America is perhaps the only country where a truly Islamic culture can flourish
and therefore may be the only leading Western country that can become
functionally Islamic. By this I do not mean that the majority will make the
shahada and formally become Muslims, but rather that the common principles of
classical America and classical Islam will provide the paradigm of thought that
guides public life.
The basic paradigm of what we call American traditionalist thought, which
originated in the Glorious Revolution of 1688 in England and culminated in the
American Revolution almost a century later, is that order, justice, and freedom
are interdependent. When freedom is construed to be independent of justice,
there can be no justice and the result will be anarchy. When order is thought
to be possible without justice, there can be no order, because injustice is the
principal cause of disorder. When justice is thought to be possible without
order and freedom, then the pursuit of order, justice, and freedom are snares
of the ignorant.
This triune nature of peace through justice is thoroughly Islamic, but Muslim
scholars have spelled it out in unsurpassed detail. The vision of Islam was
fully articulated during the Islamic classical period and culminated in the
writings of Al Shatibi six centuries ago in direct reliance on thematic
analysis of the Quran and on the diplomacy of the Prophet Muhammad ( ). The
great scholars of Islam, every one of whom was imprisoned at least once for
refusing to corrupt Islamic tradition, developed guidelines for developing and
applying Islamic law (shariah) in the form of a set of Islamic universal
principles (kulliyat), essentials (dururiyat), or purposes (maqasid). Although
there are some important fiqi guidelines to observe in this field, al Shatibi
explained that the number and inner tectonics of these maqasid are flexible
according to time and place.
The secret to the functional Islamization of America is to articulate vision.
Vision shapes the public policy agenda, and whoever shapes the agenda controls
policy.
For purposes of agenda formation, the universal principles of Islamic thought
are seven responsibilities. When observed, they produce corresponding human
rights. The first, haqq al din, is the duty to respect and maintain the purity
of divine revelation, without which human reason is unreliable. The next three,
which promote human survival, are haqq al haya, the duty to respect human life
and the human person; haqq al nasl, the duty to respect the human family and
group rights at every level of human association; and haqq al mal, the duty to
respect private property and the universal human right to individual ownership
of the means of production.
The second set of three maqasid promotes quality of life. These are haqq al
hurriya, the duty to respect group self-determination through political
freedom, including the second-order principles of governmental responsiveness
(shura), representative government (ijma), and an independent judiciary; haqq
al karama, the duty to respect human dignity, including freedom of religion and
gender equity; and haqq al ilm, which is the duty to respect knowledge,
including freedom of thought, speech, and association, subject to the other six
universal principles. These universal principles of Islamic law constitute a
definition of justice, which, in turn, is the Islamic definition of human
rights.
In order to clarify the picture of the real Islam in Western societies, the
principal requirement is for Muslims to reflect the wisdom and beauty of Islam
in their daily lives, because this is the best form of dawa. Their
responsibilities, however, go beyond this, particularly now that Islam has
become well established in America during a century when its future and the
future of civilization hang in the balance. They must introduce Islam into the
public discourse on all issues of conscience. For this they need concerted
effort by Muslim think-tanks or policy centers, and behind the think-tanks as
essential intellectual support must be the institutionalization of higher
education in the Muslim equivalent of Harvard or Oxford.
Some of the opinion leaders in the Muslim umma talk glibly about founding
think-tanks, but without any idea of why, what, or how, other than to vent
their frustration with American foreign policies. They are narcissistic to the
extent of conceiving that a Muslim think-tank should address only issues that
directly concern Muslims. They treat Islam as a special-interest group rather
than as a universal religion divinely revealed to bring balance in our
stewardship of the earth, mercy to the poor, wisdom to the powerful, and
justice to all.
The function of a Muslim think-tank is to provide vision for a network of
like-minded think-tanks in the non-Muslim policy community. It also should
explore and evaluate different options for action.
In Islam, commitment to action is known as jihad. There are three kinds of
jihad. The first two are found in the hadith or history of the sayings and
actions of the Prophet Muhammad ( ). These are the jihad al akbar or greatest
jihad, which is the struggle to overcome ones unruly self. The second is the
lesser jihad, the jihad al saghrir or asghrar, which is the armed battle to
defend the human rights of ones own people and of people everywhere. The third
jihad, mentioned only by the word of God in the Quran, Surah al Furqan 25:52,
is the jihad al kabir or great jihad. This jihad is called for in the
exhortation wa jihidhum bihi jihadan kabiran, which means struggle with it
[divine revelation] in a great struggle. This is the intellectual jihad, which
normally follows the first two.
In the modern era, when the instinct to defend oneself with armed force can be
self-defeating, the call to a great jihad requires Muslim intellectuals to
counter the impending clash of civilizations by providing the intellectual
basis for cooperation among civilizations in the articulation of common
principles and the pursuit of common goals.
The scholars and political activists of Islam have a four-fold task, which is
to: 1) develop a framework of thought consistent with the universal principles
of classical Americas founders and of the classical scholars of Islam; 2)
address the major issues of conscience in the world within the framework of
these principles, known to Muslims as the maqasid al shariah; 3) enlist the
leaders of interfaith dialogue, without which there can be no real
civilizational cooperation and renewal; and 4) from this position of strength,
engage the deep but destructive thinkers, who otherwise will develop a
counter-culture on their own, cut off from the perennial wisdom that produces
civilization. The challenge to the Muslim umma or community worldwide is
nothing less than to mount a movement of global civilizational renewal at a
time when the barbarians are not only at the gates of civilization but
entrenching themselves inside.
Part Three
New Frontiers in Erudition and Enlightenment
After the calamity of Americas Black September, 2002, it became obvious to
both Muslims and non-Muslims that enlightened Muslims need a reputable
institutional voice in the mainstream of intellectual and political life. Only
by cooperating with the intellectuals and opinion leaders of all faiths can
Muslims help strengthen Americas original vision and values and shape a
corresponding agenda for addressing the issues of conscience and concern both
in America and around the world. The alternative is continuing confrontation by
Muslim radicals steeped in ignorance, extremism, paranoia, hatred, and global
terrorism.
The younger generation of the ten-million-strong Muslim population in America,
which now produces 100,000 high school graduates a year, can play a critical
role in reviving the classical, revolutionary thought of Americas
revolutionary founders as well as of the enlightened scholars of Islam. This
task of renewing the wisdom of the past in an ecumenical, classical education
is necessary to build a world civilization that recognizes the legitimacy of
all the world religions within the common paradigm that we might call
functional Islam.
In response to the need, concerned Muslims formed Crescent University to serve
both the national and global needs of Muslims by providing a ground-breaking
seat of higher learning to produce new generations of thinking Muslims from all
walks of life committed to help shape Americas global role and to promote
Islamic ecumenism and the resulting global Islamic unity. Muslims must become
creators rather than consumers of knowledge and technology so that they can
become opinion leaders in the broader society.
The Muslim community in America has now come of age with a critical mass of top
scholars and scientists, as well as prosperous professionals and entrepreneurs,
to fill the distinctive marketing niche revealed in a Crescent Steering Group
poll, which found a strong communal desire for a prestigious Muslim university
to rank with the best universities in America. In order to keep it highly
selective, skilled headhunters will recruit the finest faculty, both Muslim and
non-Muslim, and professional marketers will attract the best students. The
objective is not to replicate any inward-looking madrassah-style or seminary
training but to incubate leaders of forward-looking Muslim generations residing
and working in the West.
Crescent is a true university in the sense of its universal scope and its
commitment to exploring new frontiers of knowledge together with its peers,
such as Harvard and Yale, in the Ivy League. Crescent becomes a bridgehead to
the future by stimulating critical Muslim thinking in an atmosphere of
scholarly ingenuity, innovative investigation, philosophical diversity, and
exploratory erudition.
Visionary in outlook and futuristic in orientation, Crescent exists to
revitalize Islamic thought and theology and catalyze an authentic spiritual
renaissance. Its purpose is to renew in the modern world the enlightenment of
early Islam, when scholars and students from across frontiers and faiths
pioneered the peerless intellectual freedom and dynamism renowned at Cordoba
University in Andalusia and Sankore University in Timbuktu, as well as in Al
Azhar in North Africa, Baghdad, and similar centers in Southwest Asia. These
educational Meccas pioneered the scientific method in their search primarily
for truth. They were copied by Europeans in their search primarily for power.
Both East and West now recognize the need for a reinforcing balance.
Crescent, as the first fully-fledged American Muslim university, will
encapsulate Islams twin focus on reason and revelation, scholarship and the
sublime, science and religion. In its cutting-edge under-graduate and
professional schools, Crescent will be the principal platform from which a new
generation of informed, forward-looking Islamic leadership will emerge to help
America meet the challenges of the modern world. By emphasizing the unique
epistemological synthesis of scientific exploration and human wisdom, of
secular knowledge and sacred understanding, of professional development and
moral rearmament, Crescent can revive the Islamic genius in intellectual
originality, scientific inquisitiveness, and technological leadership that
spawns vibrant civilization.
The entire curriculum of Crescent is infused with the total spectrum of secular
knowledge and spiritual learning, the timely and the timeless. Its graduate
schools in the humanities will excel in everything needed to produce a global
ethic by focusing on both personal and community responsibilities and on human
rights (collectively known as the maqasid al shariah) inherent in the
overarching Islamic paradigm of individual morality and economic and social
justice. This will lead to new frontiers in normative economics, political
governance, civic responsibility, and communal altruism, as well as personal
ethics. These, in turn, will produce an Islamic ethics and an Islamic ethos as
a model for the ongoing search in all the world religions.
Crescents bed-rock and all-embracing pluralism provides a haven for all
open-minded seekers of truth, both Muslims and non-Muslims, to engage in an
on-going process of interfaith dialogue, religio-cultural interaction, and
spiritual affirmation, in order to strengthen the pillars of all civilizations
in the structure of a global unity incorporating diversity, which is possible
today for the first time in human history
All the religions and denominations in America recognize that their faith and
future depend on faith-based education and they all have founded and are
maintaining universities that bring to bear their contributions to the mosaic
that is America and to the solution of its problems of conscience. Muslims can
do no less, particularly because Islam by its very nature is universal and
ecumenical and therefore is well-suited for leadership in bringing
non-sectarian faith-based wisdom into the public square. Islam, as developed
and applied in America, can and should be a principal force in completing the
American Revolution, or, as President Ronald Reagan put it, in launching the
Second American Revolution as a non-hegemonic model for the entire world. The
Muslim contribution to this task of civilizational renewal can best begin with
the founding of Crescent as a world-class American Muslim university dedicated
to this goal.
The teaching method or pedagogy of Crescent University customizes the
world-famous Oxford and Cambridge (Oxbridge) collegiate and tutorial system in
a residential community of scholars and students, with class sizes limited to
20 students. Crescent follows the Continental system of comprehensive
examinations at the end of the first two years and upon graduation, as well as
the system of external examiners to avoid the debilitating grade inflation that
is contaminating American academia.
The core curriculum is based on the great books of Western and Eastern
civilizations, building upon and enhancing the successful experiments at the
two St. Johns campuses and at Sarah Lawrence College. The great books at
Crescent include those of the Islamic civilization as part of the broader
Islamic, Christian, Jewish civilization, which can become the basis of a
pluralist and open world civilization of the future. For this purpose, student
body and faculty will include both Muslims and non-Muslims.
Study abroad, particularly in the professional schools, and mastery of at least
two Muslim languages, is encouraged. The Crescent law school, once activated by
the year 2010, will offer degrees in both American law and Islamic
jurisprudence and a unique advanced degree in comparative legal systems
designed to include both. This latter degree would require intensive study in
major Islamic universities of the Muslim world.
Crescent University is egalitarian, enlightened, and co-educational. Women will
play crucial roles not only in the student body but in the faculty and in the
administration of the university. Crescent restores the Islamic ordinances of
gender equity, while respecting, for example, the wisdom of single sex
dormitories.
Down-stream projects include a university academic press, convention center,
teaching hospital, think-tanks, and an adjacent research complex and business
park.
The first of Crescents family of associated research associations is the
Center for Understanding Islam, which was founded in the Fall of 2001 as a
clearing house for both popular and scholarly answers to key current questions
about the teachings of Islam. Its website is www.cuii.org. The Centers purpose
is to help Muslims offer a common framework for explaining the wisdom of Islam
in the contemporary world. The larger purpose, as given in its publication,
Islam: Short Answers to Key Current Questions, March 2002, 23 pages, is to
cooperate with concerned persons of all faiths in developing a global ethic as
guidance for addressing all issues of conscience in both domestic and foreign
policy. This Center for Understanding Islam is not a think-tank in the common
sense of the term, because it carefully does not address specific policies of
any government or even recommend a specific agenda for public policy.
Crescent University and its associated organizations are committed to its twin
focus on reason and revelation, science and religion, scholarship and the
sublime. Its five operating principles are: 1) erudition and excellence; 2)
ecumenism; 3) egalitarianism; 4) environment; and 5) enlightenment. Together
these are the keys to success for a modern world-class university.
Conclusion
The best-case scenario for the future of the Holy Land envisages the revival
of both spiritual and intellectual jihad, designed to address issues of
conscience in both domestic and foreign policy by focusing on causes rather
than merely on effects. It focuses on the inner rather than the outer, on the
spiritual dynamics of change rather than merely on their result in current
events. The grand strategy of Islam therefore relies on spiritual and
intellectual jihad, the jihad al akbar and the jihad al kabir, rather than on
the jihad al saghrir or lesser jihad of employing physical force. It focuses on
the power of paradigms and ideas in shaping human affairs in the hope and
prayer that peace through justice and global unity is a paradigm whose time has
come.
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