Ahmad Qadri Student ID: 1081119

Islamic Studies Journal Exercise

DENNY, F. 2015. An introduction to Islam, Routledge.

Frederick Mathewson Denny introduces the basic tenants and foundational beliefs of the
Islamic faith in a concise manner. In my reflective response to his introduction, I will explore
and discuss the basic Islamic tenants that Denny describes through my deep interest in the
rationale and purpose of these tenants and beliefs. As a believing Muslim myself, I have
grown up surrounded by many of the basic pillars of Islam and articles of faith and have
actively experienced the rituals. Indeed, the rationale and ideas behind these tenants are a
major area of interest.
Denny’s beginning within his chapter reflects the beginning and basic first principle of any
Muslim person’s life, that is, the shahada and belief in one God. Perhaps the main question
that one could raise in relation to the notion of tawhid is the emphasis that Islam focuses on
the one and singular God and therefore a rejection of any other forms of God or any
association towards God (Denny, 2015). This is quite clearly stated within the main
foundation text of Islam, the Quran, within chapter 112 which Denny references. In my
personal reflection of this belief, it becomes apparent to me that the idea of monotheism is
the only rational explanation of a higher entity. This can be explained mainly through the
cosmological argument in favor of God as well as the attributes of God. The origin of the
universe had to have only had one initial cause, an external, metaphysical, uncreated force
that created the universe through a systemized methodology. This can then be related to
the attributes and nature of God, whom is as all powerful, all knowing, all seeing within the
Islamic tradition. Therefore, following these characteristics, it would simply be non sensical
for there to exist more than one higher deity as it would clearly contradict the basic ideas of
the highest omniscient and omnipotent entity. Furthermore, the mathematical simplicity in
the submission to one supreme being allows the Islamic faith and practice to become more
convenient. Surely, the belief and submission to a pantheon of Gods leaves the capacity of
one to become confused, especially in terms of which God to worship at what time and for
what purpose. This is an objection I have often raised in relation to polytheistic faiths such
as Hinduism. So, this is one idea that was noted as I read through the text.
The fundamental purpose of the angels, scripture and prophets also arose interest and
curiosity, especially in relation to the nature of God and his communication with humanity
as per Islamic belief. A question, especially in relation to supernatural beings, is raised as I
read through Denny’s description of this basic article of faith. Namely, why does God need a
medium to speak to the Prophets and messengers. I did however, conclude that the all-
powerful nature of an uncreated creator would render the naturalistic and physical universe
that he created unprepared and unable to handle such a force. Therefore, it is only logical
that a smaller, less powerful force of ‘angels’ were used as a medium to communicate to
humanity. The simplest explanation in relation to messengers and scripture can then be
brought forth and can be explained through the necessity of the message of God being
Ahmad Qadri Student ID: 1081119

materialized and communicated from one natural human being to another through writing
and oral tradition.
In relation to the ideas of salah, hajj, sawm and zakat that Denny touches upon, I reflected
on these rituals as being more closely linked with the personal spiritual health of the
Muslim, which is seriously lacking in today’s age of materialism and attachment to wealth.
Islam indeed attempts to balance the life of a believer through regular attachment to God
and metaphysical entities. This can be closely related to eastern religions and philosophy
where one’s spiritual being is a central focus for one to live a fulfilled life. The pillars of
salah, hajj and sawm allow for serious introspection and de-attachment to our whims and
desires. The most significant of these acts being the pilgrimage to Makkah, a literal spiritual
retreat where I have personally witnessed many return as being closer to Allah and more
regular in the basic practices of Islam. While Zakat can also lead one to introspection, it is
more of an act of worship for the benefit of the community and those less fortunate and
reinforcement of the Islamic ideal of living a simple lifestyle with limited luxury. Thinking
about this, I deduced that this Islamic tenant is in need of a major revival especially within
the current socio-political context of the Islamic world.

AL-HUJWIRI, A. B. J. R. N., LONDON, LUZAC & COMPANY 1976. Uthman Al-Jullabi The Hashf Al-
Mahjub: The Oldest Persian Treatise on Sufism,

Initially, when reading the extract from Kashf al Mahjub I found the content of Ali Hujwirih
very difficult to understand to derive any practical meaning from. Upon reading it numerous
times, I began with the realization that Ali Hujwirih evaluates that the root word of ‘Sufi’
does not come from one source exclusively. Rather it is al ism al alam (defining word) that
is, a precise definition with little to no root word or any match with any other word in
another language. This inspires the meaning that the Sufi or Sufis cannot be encapsulated in
a single, semantic meaning. However, all the words associated to Sufi, such as Saff (rank),
soof (wool), safa (purity) all have positive connotations and can be related on different
levels to the characteristics of the Sufis. Therefore, the ultimate goals of the Sufis can be
linked to living a pure life similar to the whiteness of wool and to achieve the highest ‘rank’
with God. After reading the introduction to the chapter, it seems to me that Ali Hujwirih
prefers ‘safa’ (purity) as the closest definition to Sufi, but in no way a conclusive root word.
Much of the chapter however, is focused upon the practical aspects in relation to Sufism
and the individual Sufi. In this reflection I will analyze the many hadiths and accounts
reported from companions and infer a number of different meanings and interpretations in
relation to Hujwirih’s attempt to enrich and help achieve one to reach the ultimate goal of
Sufism. These reports can be connected to various key messages that I believe Ali Hujwirih
attempts to communicate to the reader. They are, that the self-made actions of one cannot
bring anyone closer to God, rather, the true Sufi must examine and study the life and moral
characteristics of the Prophet Muhammad (SAW) to reach the supreme rank of becoming
united with God (AL-HUJWIRI and Company, 1976). That the conscious state of one’s
spiritual being is made unrecognizable by God and the Sufi only exists in relation to God’s
Ahmad Qadri Student ID: 1081119

truth (AL-HUJWIRI and Company, 1976). Further, God’s entity and being becomes
inseparable from the true Sufi and his or her surroundings and external world.
In addition to this, I understood that Sufism is based on a number of qualities. They are, as
quoted by Ruwaym Ibn Ahmed al Baghdadi, “Sufism is founded on three traits: clinging to
spiritual poverty and the need of God, concerning oneself in generosity…abandoning
resistance to God’s will and personal preference.” The meaning within this statement can be
linked to the idea that Sufism is not merely ritualistic practices and theoretical knowledge,
but is heavily associated with the mannerisms of an individual. Yet, these mannerisms, of
spiritual poverty (Faqr), selflessness and generosity can never be achieved without blessing
and inspiration from God. This also correlates with the notion that dependence on any
worldly or material object, even something as small as relying on a cup to drink water rather
than one’s hand, can never lead to a higher Sufi, spiritual state. A person of this mannerism
will only be considered ‘ritualistic’ and mainstream, not truly integrated with God. The story
of the man asking for charity at the Friday congregational prayer that Abd al Rahman al
Sulami reports is a perfect example in relation to this. The man becomes disappointed when
offered wealth, signifying the true Sufi’s reliance on the value of prayer and supplication
rather than limited objects such as money.
In reflection to the chapter within Kashf al Mahjub, I concluded that a restoration of
traditional Sufi and Islamic mystic thought is necessary, especially within the modern Islamic
world. Due to the over attachment and desire of political and economic power of many
Muslims within our contemporary communities, selfishness and competition has become a
norm, even in relation to religious practices. I believe that these corrupt paradigms will
never be undermined without the Muslim ummah’s revaluation of the practice of our faith
and deeper devotion to becoming united with God.

' ‫یہ سب سے بڑھ کر صوفیاءکرام کو جو خدا کے لئے سڑک پر چلنا ہے ان کی زندگی بہترین‬
‫' یہ مغرب کے اندر جانا آیا ہے جیسا کہ اسالمی تصوف‬.‫زندگی کا طریقہ اوربین طریقہ کار ہے‬
‫ اسالم کے باطنی پہلو نمایاں اثرات اسالمی دنیا کے اندر تھا ۔ تصورات و صوفی‬،‫یا صوفی‬
‫ ثقافتی اور سیاسی تانے بانے مسلم دنیا کی اور‬،‫کے مختلف احکام کے فلسفے پر سماجی‬
‫خود کو مسلمانوں کی زندگیوں کے اندر اہم اثرات تھی ۔ یہ ان کے ساتھیوں کے لئے رہنما‬
‫بننے کہ پوری تاریخ میں موجود تھا صوفی بزرگ کے گہرے اور سپاراٹولیز نظریات کے ذریعے‬
‫دیکھا گیا ہے ۔ اس کے باوجود تصوف جو منظر بدعت کے طور پر تصوف کی تعلیم خاص‬
‫ حضرت محمد‬،‫ الٹرا قدامت پسند علماء سے تیز تنقید اور اسالم‬،‫طور پر معاصر‬
‫ﷺ () کے سب سے پہلے صحابہ کے اعمال کی اصل راہ سے انحراف کا‬
‫ شریعت اور اس پرکوئ عمومی اسالمی رسومات کی سخت تعبیر‬،)‫سامنا کرنا پڑا ہے دیکھا‬
‫ہے ۔ اس میں‬
Ahmad Qadri Student ID: 1081119

AL-HUJWIRI, A. B. J. R. N., LONDON, LUZAC & COMPANY 1976. Uthman Al-Jullabi The Hashf Al-
Mahjub: The Oldest Persian Treatise on Sufism, trans. p280.
DENNY, F. 2015. An introduction to Islam, Routledge.