Reflection on Iqbal's "The Reconstruction" and us today

Khairu Rejal

Sunday, October 26, 2008

"‘Muhammad of Arabia ascended the highest Heaven and returned. I swear by God that if I had
reached that point, I should never have returned.’

These are the words of a great Muslim saint, ‘AbdulQuddus of Gangoh. In the whole range of Sufi
literature it will be probably difficult to find words which, in a single sentence, disclose such an acute
perception of the psychological difference between the prophetic and the mystic types of
consciousness. The mystic does not wish to return from the repose of ‘unitary experience’; and even
when he does return, as he must, his return does not mean much for mankind at large. The prophet’s
return is creative. He returns to insert himself into the sweep of time with a view to control the forces
of history, and thereby to create a fresh world of ideals. For the mystic the repose of ‘unitary
experience’ is something final; for the prophet it is the awakening, within him, of world-shaking
psychological forces, calculated to completely transform the human world."

Taken from The Reconstruction of Religious Thought in Islam (Muhammad Iqbal, 1930)
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This was one of my early read in the effort to enhance a deeper appreciation of the Islamic world
view. Essentially, it is a collection of (I think) lectures and essays from a man who was one of the
pioneers in the conception of Pakistan as an Islamic state. Though, I don't share the ideal of that end
result and consider that conception then more as a sort of liberation from colonial imperialism and
towards self determination hence one need to concede that such context has changed. However,
Iqbal's work remain as an important literature in understanding the role of Islam and Muslims viz. a
viz. how we have diverted from the role and as Pak Syafii Ma'arif puts it "shahidan ala naas".

In this morning's session (which I thoroughly enjoyed and was far better that the night before -
perhaps since he spoke in a language that would have better sense of clarity between the audience
and the speaker and as well as the "close door" nature thus a more frank and transparent
discussions), Pak Syafii quoted the above and in many ways recollected in me the profoundness
that I had had experienced then when I first read that paragraph in view of the Prophet's character.

A mutasawif's (or a Sufi, mystic) prime motive in his activities and exercises of mainly seeking an
altitude of closeness to God can never be compared to the par excellence of a or the Prophet (saw)
especially with respect to enlightenment as define (in this case) by one who understands the true
purpose of existence. This is mainly since, according to Iqbal - a mutasawif (or Sufi) only seeks that
altitude of Divine station but yet has little of concern for anything else. Perhaps one may argue that
(and especially in contemporary times) the Deobandi or Naqshbandi group are less passive thus the
last statement would be anything but fair however I would consider that in the general sense the
fundamental motive of the Sufi is congruent with the former point.

In other words, the Sufi enjoys nothing better than to bask in the light or presence of (as claimed)
the Essence (Zat) - and he could remain in that position (drunken or otherwise) be it if the entire
humanity collapse - yet he would not have cared any less since the light of the Rabbani is enough,
for him.

The Mi'raj (or ascension of the Prophet saw) is a paramount event in history essentially because it
was then that a man or a nabi or (as literally quoted from the Qur'an) an abd came to an avenue of
closeness to the Omnipotent that then any other man has ever received - which is the pursuit of all
mutasawif. Especially and since as quoted from Abdul Qudus - if it was him, he would not have
returned from that "maqam".

Which is fair. Why would one return to this troublesome planet with all its turmoils and
cumbersome worries and toils? It is in fact illogical to have done anything but to stay and bask in
the Divine presence and perfection. Well at least, it would be from the lenses of a mutasawif.

However, it is mainly because Muhammad (saw) is Muhammad (that personally, to me, represents
a symbol of compassion and progressive change or reform to humanity) - a Prophet that
understood his purpose of existence and the purpose of this existence (read up al Farabi's
psychology on revelation and intellect) - that he returns after that "unitary experience" to this
troublesome planet, despite its cumbersome worries and toils.

In short, the Prophet (saw) concern was primely of humanity and not mainly of himself or even his
own family as has been highlighted so often if one were to review the Hadith(s). His fundamental
activities was not to dedicate in searching the high "maqam" as skewedly understood - through
introverted "spiritual exercises" and radical practices not congruent to the Sunnah as shown by the
Prophet (saw) - but his main activities was rather of the salvation of others and society, despite all
odds and hardship which entails - hence his return from the comfort of the Divine station only
emphasizes the conclusion that thus therein (concern of others and humanity) lies the truest
maqam and grandeur.

To sum, (in reiterating Iqbal) the journey of the Sufi ends at the maqam of closeness to the Divine
and hence his mere salvation but, on the other hand, the journey of the Prophet ends at the
salvation of humanity, of others.

"Verily, there has come unto you a Messenger (Muhammad SAW) from amongst yourselves (i.e. whom
you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad SAW) is
anxious over you (to be rightly guided, to repent to Allâh, and beg Him to pardon and forgive your
sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the
believers (he SAW is) full of pity, kind, and merciful." (9:128)

Therefore, in considering that the Prophet (saw) is our prime and best of example (uswatun
hasanah), shall we then not consider to strategize our own time and efforts to this very cause that
he had dedicated his life for and importantly begin to bask ourselves in the spirit of compassion
towards humanity (and others) that the Prophet (saw) exemplified?

Allahumma salli a'la al Mustafa Nabiina Muhammad - al Imamul anbiya wa Saiyidul mursaleen -
Basyira wa Nadziraa wa Da'ian ilallah bi iznihi wa Sirajam muneerah ...

Haya bina!