Do you know Islam? Do you know why Muhammed is spoken of in such terms that the language is as a ship coming to take you home to your chosen city? Do you know how the Sufi in Islam speaks so well of Muhammed and makes of him one to be utterly adored and marvelled at? Do you know these things?
You may well think that I could not – and you may well think and believe that I do not – yet I tell you it is as simple a matter to know Muhammed, as a Sufi knows Muhammed – as it is to feed my children their daily bread.
If I were to speak of Muhammed as a Sufi speaks of Muhammed then I would have to pass into the ship of Islam (الإِسْلاَمُ) and be carried to Muhammed’s place and to his time, and to his house. Then I would see a child and I would stretch out my hand and smile at him and he would take my hand as a child takes the hand of the giver. Then I would walk his life and see the sheets of his tent, as with his eyes.
How well do you think one could speak of Muhammed in such.a place?
I would see the child who lost his father before he was born – and his mother who could not bear with her own life and became ill – and his wet nurse who could not feed the child she swore to feed because she became afraid of him. Then of his grandfather, I would see the keys of the Kaaba in his hand and the polytheist’s standing patiently as he opened up the great door to their idols and their gods.
All through the eyes of a child.
Then in that same innocence I would be carried in my Uncle’s trade, into great places and see the people of the Book. And in the evening, half asleep and half awake, I would hear them sing and hear them read their Scriptures, and my Uncle would set the threshold of my learning.
How well do you think one could speak of Muhammed if one were a Sufi?
And after a span of time I would find myself running down the great plain into Mecca, full of excitement and desiring to know how all the things I had seen could be found in the Kaaba, my grandfather now gone – no more the keys and no more the smiles of the men who once took my hand. So as a child does, I would dance around it, and my hand would tremble over its smooth stones and I would have no answers – just childish innocence.
How well do you think it is possible to speak of Muhammed?
It is a simple thing to speak well of any man if you can see his innocence as a child. Yet to speak of the man as one speaks of his childhood is to garner deceit and to wilfully set a nation against itself. Words that speak well of a child do not excuse the man. Islam (الإِسْلاَمُ) is an undoubted grief.
Muhammed came to view Islam as a necessary physical suppression of others. It is reflective of the rejection he received at the hands of the polytheists in Mecca and thereafter the Jews in Medina. It is Greater Jihad (Inner struggle) with Lesser Jihad (Outer struggle) following on. We have to know what Islam means here and now. That meaning can be found in the life and actions of Muhammed, which at very least represents a continuation of the spread of Islam with its implication of physical Jihad.
Inner struggle – Muhammed’s struggle to convince others that he was the Prophet of God – Greater Jihad– reason – persuasion – personal rejection – ending in the Hijra. Greater Jihad is presented to western minds as inner purity – and denotes a sense of one’s personal struggle inwardly to conform to Islamic ideals and ordinances.
Outer struggle – Muhammed’s physical struggle to implement Islam – Lesser Jihad– political demands – war – subjugation – culminating in the Hajj. Lesser Jihad is presented as Noble – and means all that which promotes the implementation of Islamic Rule regardless of its moral character.
Jihad is both Theological and Political Islam – which together form the Shari’ah (شريعة) Surah 45:18 of Islam (الإِسْلاَمُ) Surah 5:3.
THE CRŒSASID PARTY