Home > Author > Abdal Hakim Murad
1 " Religion is never more tested than when our emotions are ablaze. At such a time, the timeless grandeur of the Law and its ethics stand at our mercy. "
― Abdal Hakim Murad
2 " Those who come to Islam because they wish to draw closer to God have no problem with a multiform Islam radiating from a single revealed paradigmatic core. But those who come to Islam seeking an identity will find the multiplicity of traditional Muslim cultures intolerable. People with confused identities are attracted to totalitarian solutions. And today, many young Muslims feel so threatened by the diversity of calls on their allegiance, and by the sheer complexity of modernity, that the only form of Islam they can regard as legitimate is a totalitarian, monolithic one. That there should be four schools of Islamic law is to them unbearable. That Muslim cultures should legitimately differ is a species of blasphemy. "
3 " Yet she belongs, finally and truly, only to God. The hijab is a symbol of freedom from the male regard, but also, in our time, of freedom from subjugation by the iron fist of materialism, deterministic science, and the death of meaning. It denotes softness, otherness, inwardness. She is not only caught in a world of power relations, but she inhabits a world of love and sacrifice. This freedom, which is of the conscience, is hers to exercise as she will. "
― Abdal Hakim Murad , Commentary on the Eleventh Contentions
4 " God is not a reality to be explained; He is the explanation of reality. "
5 " Allah has names of Beauty: the Compassionate, the Merciful, the Gentle, and many others. But He also has Names of Rigour: the Overwhelming, the Just, the Avenger. The world in which we live exists as the interaction and the manifestation of all of the divine attributes. Hence it is a place of ease and of hardship, of joy and of sorrow. It has to be this way: a world in which there was only ease could not be a place in which we can discover ourselves to be true human beings. It is only by experiencing hardship, and loss, and bereavement, and disease, that we rise above our egos, and show that we can live for others, and for principles, rather than only for ourselves. "
6 " Women are not difficult; but they are difficult to understand.Men are not easy; but they are easy to understand. "
7 " The ‘Islamic State’, that strange miscegenation of Medina with Westphalia, is always in mortal danger of linking the moral austerity of monotheism with the repressive and supervisor powers of the modern nation state. "
8 " It is better to be a naïve believer than an intellectual bereft of intuition. "
9 " A potential dajjalic interruption is an excessive esoterism. All of these people on a grail quest and looking for the ultimate secret to Ibn Arabi’s 21st heaven and endlessly going into the most esoteric stuff without getting the basics right, that is also a fundamental error of our age because the nafs loves all sorts of spiritual stories without taming itself first. The tradition that was practiced in this place for instance (Turkey) was not by starting out on the unity of being or (spiritual realities). Of course not. You start of in the kitchen for a year and then you make your dhikr in your khanaqah and you’re in the degree of service. Even Shah Bahauddin Naqshband before he started who was a great scholar needed 21 years before he was ‘cooked’. But we want to find a shortcut. Everything’s a shortcut. Even on the computer there’s a shortcut for everything. Something around the hard-work and we want the same thing. Because there seems to be so little time (or so little barakah in our time) but there is no short cut unless of course Allah (SWT) opens up a door of paradise or a way for you to go very fast. But we can’t rely on that happening because it’s not common. Mostly it’s salook, constantly trudging forward and carrying the burden until it becomes something sweet and light. And that takes time, so the esoteric deviation is common in our age as well. "
10 " In fact, it would be a worrying inditement of the legitimacy of the religion [Islam] if the modern world approved of us. We complain of negative stereotypes and hostility but in fact that’s always been the way of the believers against the uncomprehending outside world. That’s a sign of our legitimacy… Those religions that are approved of and patted on the head by secular, consumerist, capitalistic, modernity are by that very same token…a source of worry from the point of view of legitimate traditional perspective… So we should be proud that the modern world doesn’t like us, it’s a sign of authenticity. "
11 " In 1954 the gulag at Kengir witnessed an uprising by Christian and Muslim prisoners. The guards were driven out, and for forty days worship was freely practiced in the camp. Solzhenitsyn later documented the atmosphere of elation and idealism which prevailed in this doomed island of faith: the Muslims put on turbans and robes again, and 'the grey-black camp was a blaze of color'. The Chechens made kites from which they showered the neighboring villages with messages about the evils of the atheist system. Many marriages were celebrated. Survivors recall the forty days as a testimony to a possible way of living which had been suffocated by dreary unbelief. Delight in the present, and the knowledge of heaven outweighed the awareness of Khrushchev's inevitable revenge. The rebels were crushed under the attacks of tanks, but in the long term, this same spiritual outweighing insured the atheist dystopia's downfall. "
12 " Hand the secular Arab a glass of urine, and tell him that it is wine. He will not only pretend to enjoy it, he will enjoy it. "
13 " In the restaurant of life, the false Salafi can do no more than eat the menu. "
14 " How many leaders in the Islamic world are really familiar with the ideas which underpin modernity? I have met some leaders of activist factions, and have been consistently shocked by their lack of knowledge. How many can even name the principal intellectual systems of our time? Structuralism, post-modernism, realism, analytic philosophy, critical theory, and all the rest are closed books to them. Instead they burble on about the 'International Zionist Masonic Conspiracy', or 'Baha'ism', or the 'New Crusader Invasion', or similar phantasms. If we want to understand why so many Islamic movements fail, we should perhaps begin by acknowledging that their leaders simply do not have the intellectual grasp of the modern world which is the precondition for successfully overcoming the obstacles to Islamic governance. A Muslim activist who does not understand the ideologies of modernism can hardly hope to overcome them.Islam and the New Millennium "
15 " Ten years ago a book appeared in France called D'Une foi l'autre, les conversions a l'Islam en Occident. The authors, both career journalists, carried out extensive interviews with new Muslims in Europe and America. Their conclusions are clear. Almost all educated converts to Islam come in through the door of Islamic spirituality. In the middle ages, the Sufi tariqas were the only effective engine of Islamisation in Muslim minority areas like Central Asia, India, black Africa and Java; and that pattern is maintained today.Why should this be the case? Well, any new Muslim can tell you the answer. Westerners are in the first instance seeking not a moral path, or a political ideology, or a sense of special identity - these being the three commodities on offer among the established Islamic movements. They lack one thing, and they know it - the spiritual life. Thus, handing the average educated Westerner a book by Sayyid Qutb, for instance, or Mawdudi, is likely to have no effect, and may even provoke a revulsion. But hand him or her a collection of Islamic spiritual poetry, and the reaction will be immediately more positive. It is an extraordinary fact that the best-selling religious poet in modern America is our very own Jalal al-Din Rumi. Despite the immeasurably different time and place of his origin, he outsells every Christian religious poet.Islam and the New Millennium "
16 " The Sira is the interpretation of the Sura "
17 " The Islamic world is passing through a most devastating period of transition. A history of economic and scientific change which in Europe took five hundred years, is, in the Muslim world, being squeezed into a couple of generations. Such a transition period…makes human beings very insecure. They look around for something to hold onto, that will give them an identity. In our case, that something is usually Islam.[Islamic Spirituality: The Forgotten Revolution] "
18 " Iblis was the first False Salafi, a literalist whose obsessive misunderstanding of monotheism and of the avoidance of idolatry took him far from spiritual wisdom. "
19 " The traditional ijma' consensus is as objectionable to takfir-validating Wahhabis as it is to homosexualist or feminist exegetes. "
20 " If the dominant ideology is to be liberalism - a doctrine of tolerance - then to what extent can liberalism tolerate anything other than itself?Liberalism seems to be increasingly coercive. 'You must have such and such a curriculum...You must have certain views on alternative sexualities...You must have certain views about gender...etc etc' in an increasing set of boxes which one is expected to tick, which seems to sit ill with the basic premise of liberalism which is to open the horizon for people to think and behave as they will as long as they do not constitute a threat to public order. The current strange liberal inquisition in the schools: Thou Shalt Be A Liberal, is just an example of the paradox of this Late Liberal or Coercive Liberal Project. "
