6. Sunnah and its Spirit

The book “Islam at Crossroads” by Muhammad Asad deals with the fall of the Muslim world. It laments the imitation of the West which is in its spirit (materialistic) diametrically opposite to the Islamic spirit (spiritual and harmony between subtle and mundane). It argues that the imitation of the West can only be at the cost of Islam, the two being incompatible. It discusses the attitude the Muslims must adopt towards the West. It further argues that the practical aspect of the spirit of Islam lies in the Sunnah of the Prophet, which has been shunned for the visible impossibility of implementing its seemingly trivial aspects in life, the weakening of these foundations has weakened the cultural structure. It argues that adherence to Sunnah and the conscious acknowledgment of that exercise will bring the Ummah out of its lethargy.

The Book can be divided into the following parts:

1. Islamic Foundations are Moral in Nature [Click to Open]
2. The Spirit of the West is Practical Utility and Dynamic Expansion alone [Click to Open]
3. Historical Experiences [Click to Open]
4. Western Education and its Imitation [Click to Open]
5. Westernization is the reason for the onslaught on Hadith and Sunnah [Click to Open]
6. Sunnah and its Spirit [Click to Open]
7. Conclusion [Click to Open]

After discussing the spiritual incompatibility between Islam and the West, Asad moves on to draw from Historical experiences which he argues are deeply tinged by a strange animosity against Islam. Having done that he discusses Western Education and what it means for the Muslims to imitate it. Then Asad moves on to discuss the importance of Sunnah in the revival of he civilization. He first discusses the “Objective Necessity” for a Muslim to follow the Sunnah, this he does by differentiating between “reason” and “rationalism”, having discarded rationalism and shown the limit of reason, he shows the place of reason and the reason for why we need a Prophet. He then moves on to show the reasons for the institution of Sunnah, their role within religious and social structure of Islam.

1. Reason vs Rationalism
   • These are different. The duty of reason is to watch that nothing is imposed on the human mind which it cannot bear easily without the aid of philosophical juggleries.
   • The role of reason is that of a registration apparatus saying “yes” or “no”.
   • Rationalism jumps into the field of speculation, it is not receptive and detached like pure reason.
   • Reason knows its limits; rationalism claims to encompass everything.
   • Overestimation of rationalism is the reason why some Muslims refuse to surrender to Sunnah.
   • Human mind has its limitations.
2. Need for the Prophet (saw)
   • Islam represents a totality of conceptions to which nothing can be added and from which nothing can be subtracted.
   • Problems of religion rest upon the transcendental, which human mind cannot understand. We need a guide whose is in possession of something more than all of us, someone who is inspired, a Prophet!
3. Aql and Taqleed (Reason and Blind Faith)
   • If we believe in the Word of God and Prophethood of Muhammad (saw) we are bound to follow their guidance blindly.
   • The role of reason is to discover the inherent meaning and purpose of the Prophetic commands.
   • The Prophet (saw) knew the domain of religion both in its spiritual and social aspect far better than anyone of us ever could. What of him we don’t understand the purpose of we must obey. The Quran says “He (the Prophet) does not speak of his own desire”.
4. Reasons for Institution of Sunnah
   • The training of Man
     • Training the man to live permanently in the state of religious consciousness, wakefulness and self-control.
     • Unifying man’s spiritual self and material self into one single unity.
     • Removing the unconscious, uncontrolled factors of life is only possible through self-observation which can be done by getting the seemingly unimportant actions of our daily life under control.
     • It is psychologically of highest importance to do things according to a systematic resolve, it keeps us in constant self-observation and moral control.
     • “Training” means that its result is dependent on the consciousness of its performance. Therefore Sunnah cannot be reduced to mechanical routine.
   • Social Importance and Utility
     • Conflicts arise because of misunderstanding actions and intentions. Society is filled with individuals of different temperaments.
     • If habits and customs are same/similar among a population despite differences in social and economic status their mutual relations will be sympathetic and their minds ready to understand one another.
     • “Social Questions” create dissent, corruption and strife. Such social questions arise when certain institutions or customs are felt to be imperfect and defective and open to criticism and progressive change. The Muslims are saved by Sunnah from all of such strife.
     • Freed from dialectical confusion and built on the solid pedestal of the Divine Law and the life example of the Prophet (saw), Islamic society can use all its forces on problems of real material and intellectual welfare.
   • Enter into Islam completely
     • We have to decide whether we regard the Prophet (saw) as “a mere wise man among many other wise men”, or as the supreme Messenger of God always acting under Divine inspiration. The Islamic viewpoint is clear, it is the later.
     • The Sunnah helps us remain in constant remembrance of him, his personality becomes deeply embodied in the very routine of our daily life.
     • Consciously or unconsciously we are led to study the Prophet’s (saw) attitude in this or that matter. We begin to regard him as our master and leader.
     • It is in this way we can emulate what is inside our heart that the Prophet (saw) is not just one guide among others, but the guide and Islam is not a way among others, but the way.

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