Farid Wajdi (1878-1954CE) فَرِيد وَجدي

Background

The beginning of the twentieth century witnessed the downfall of Muslim nations in the wake of colonial expansion. The agenda took a communal turn when the European colonizers intensified their missionary activities as well. They launched an onslaught on Islam, the Qur’an and the Prophet by denigrating them, through lies and misrepresentation of texts.

After the end of the World War I, Lord Allenby entered Bayt al-Maqdis proudly announcing his arrival with words, “Oh Salahuddin! We have returned” Salahuddin the hero who had wrenched Jerusalem from the Crusaders, was thus reminded of the vengeance. Kemun wrote a book titled, The pathology of Islam described the religion as leprosy, a poison and madness. He depicted the Muslims as wild animals. The foreign ministry in England established a separate department to launch its offensive on the faith and the people. British Prime Minister Gladstone suggested not only destruction of Qur’an but also cleansing of Muslims from Europe. The Orientalists under the pretext of research and scholarship intensified targeting Islam with missionary zeal by a multi-pronged attack through special circles of studies to ridicule and distort Islam’s message, history and mission.

Birth and Growth as Thinker

Farid Wajdi was born in 1878 as per authentic sources. He began his early education in a school at Alexandria and then, after his father’s transfer, at a government school at Cairo. This transfer created difficulty for the child who was supposed to switch from French school to English. Hence having said good bye to formal schooling, he began self-study. He also began learning Arabic through magazines and newspapers. His father used to have interaction with important citizens and he used to attend meetings of these renowned persons. He was full of doubts and this prompted him to learn more about the religion.

The Story of One Who Had a Little Knowledge

A certain man knew something of astronomy and his head, in consequence, was filled with pride. Journeying far, he visited a sage, who turned his eyes from him and would teach him nothing. When the disappointed traveler was on the point of leaving, The sage addressed him with these words: “Thou imaginest that thou art full of knowledge. How can a vessel that is full receive of more? Rid thyself of thy pretensions, so that thou mayest be filled. Being full of vanity, thou goest empty.” (Sa`di Sheerazi)

Soon the young Wajdi began sending articles for publication after resigning the job in which he was occupied for two years. His articles began attracting attention of people. By 25 he was well-established as an author. While he believed “Islam is a religion,” it was, for him, at the same time, also a state. While literary circles wanted to attract him inviting him to literary pursuits; writers thought him to be a threat to literature for diverting the attraction of people from literature to religion. They did not consider his encyclopedia Da’iratul Ma`arif (in twenty volumes) as a service to knowledge. His first book was a protest against the growing tendency of westernization which ultimately would lead people to apostasy, a trap laid by the Orientalists. His book, Al-Falsafatu al-Haqqah (The Real Philosophy), written at the early age of twenty, tried to invite people to watch the universe and its miracles and thus to acknowledge the power behind the entire system of the cosmos without citing extensively from theQur’an or the Hadith. He would quote from contemporary thinkers for highlighting their myopia and inadequate reasoning. This book covers topics of religious debates. He came in contact with the reputed scholar of the time, Rasheed Rida. He emphasized the need of writing a book in French to counter the propaganda of the Orientalists. He asserted in the preface to the book thatIslam was not a religion to be forgotten nor one opposed to modern sciences, philosophies or realities.

He lamented the weakness of Muslims who had deviated from the fundamentals of Islam the same Islam which had brought them splendor and glory. Dr. Taha al-Hajiri compared his book with Risalat-ul-Tawheed by Muhammad `Abduh, a towering scholar of the period. He emphasized the point that Fareed Wajdi not only asserted Islamic philosophy, but also addresses the controversial questions that European civilization was wont to raise. Some tried to underestimate him by branding his ideas as shallow - since he was not a product of Al-Azhar (or of any other religious institution) - and his knowledge of Tawhid, logic, Hadith as superficial.

However, so strong was his popularity among the masses that every foreign visitor used to visit three eminent scholars: Rida, Wajdi and Tantavi. Charles Adams, an American Orientalist, acknowledges Wajdi’s contribution in explaining Islam to Europeans. He, while calling people to Islam, defends it against onslaughts. His book, Al-Islam-ul-Madaniyyah, went through several editions and was translated into Turkish, Urdu, Tatari, Persian and Bosnian languages. It also became a part of school syllabus in elementary schools. It was serialized in Bahar (an Islamic Magazine) for one year.

He ridiculed Darwinian theory considering it a seduction that would lead towards atheism - a threat not only to Islam, but also to Christianity. Having studied hundreds of books he wrote thousands of pages to disprove Darwin’s theory. He got published another book named The Intellectual Garden at his own expense, and in which he cited natural proofs to establish the existence of Allah.

Journalism

He remained associated with journalism in various capacities - Chief Editor, Executive Editor, or as correspondent. Prominent journals like al-Liwa, al-Ahram and others used to publish his articles regularly. When he found reluctance on the part of a few journals, he launched his own - called al-Hayah - to propagate the Islamic point of view, to awaken the society and to counteract European propaganda. In all his journalistic writings, his emphasis was on Islam, for to him, Islam was the soul of civilization and a boon for humanity. However, financial constraints forced him to stop the publication after a few issues. Undaunted, he launched another magazine called al-Dustoor.

When attacks on Islam intensified with Lord Cromer’s tirade against Muslims, in general, and Egyptians, in particular, Wajdi gave a fitting reply through the pages of al-Mu’ayyad, al-Liwa and al-Hayah. However, with al-Dustoor, he had several objectives in mind, for it covered a wide spectrum of issues, of domestic and international interest, together serving the cause of politics, educations, history, literature etc. It also catered to the scientific and philosophical demands of the people. However, when he began criticizing the national party, a (official) boycott forced him to discontinue its publication. In order to settle his liabilities towards cost of paper and salary of the employees he sold his books at 1/10th their cost.

Following the pattern of Muhammad Beg al-Muwaihiti’s Lamp of the East popular as Narrative of `Isa b. Hisham, in which the social life of Egypt was reflected, he began al-Wajadiyyat. He wrote (fictional) essays depicting the picture of high-society as well as glimpses of old history. Through stories, he raised questions that society faced. He then provided the answers as well. These essays later on were issued in the form of a book.

Al Azhar The Magazine

He was appointed by the council of Jami`at-ul-Azhar as Chief Editor of Noor-ul-Islam which was later renamed as Majallat-ul-Azhar. This was an opportunity for Wajdi as a journalist to present - and defend - Islam. Several great scholars contributed in the encyclopedic project. It is worthwhile to narrate an incident to show how strongly he was supported by the Management. Once when al-Zahaviu, an Iraqi poet, died, several magazines -for one reason or the other - wrote articles praising him. However, Wajdi wrote an article questioning the deceased poet’s beliefs about the soul and the existence of Allah (along with his answers in the light of Qur’an and Hadith). There was a wave of protests from leaders and scholars. When the matter was brought before the management, the Rector, Mustafa al-Maraghi, strongly defended Wajdi.

While Al-Azhar devoted itself to the contribution made by the university and its alumni in diverse fields for the domestic readers; it fell to Majallat-ul-Azhar to defend Islam against foreign tirades through foreign languages. Wajdi very successfully answered all the charges in the light of Qur’an and Hadith. He also wrote articles on eminent scholars in the form of obituaries when they died. Even non-Muslim scholars, such as Anton al-Jameel or Jibril Taqlan, received his warm appreciation. A special issue was brought out to mourn the demise of Jibril Taqlan, who though a Christian, was a former Editor of Al-Azhar.

Materialism

He spent half a century in condemning materialism which, in his view, was a great threat to religion. He strongly refuted the claims of pro-Darwinians who labeled him orthodox and an out dated person. In response to Shibli Shameel’s Philosophy of Evolution, he edited a voluminous book - On the Ruins of the Materialistic Religion - in four volumes dealing with the rise of the cult of materialism. Though a strong champion of spiritualism he did not preach the world to slip out of hands. What he attempted was to reform the world (and not to totally discard it). He held the belief that reforming this world would bring its reward in the next. Since the coming world is a destined reality, righteous deeds must be undertaken to reap rewards and to escape punishment. It is only religion that would safeguard one’s claim in the Hereafter. Islam as religion was opposed to apostasy and preached Tawheed, Risalah and Aakhirah. Wajdi’s intellectual deliberations on these themes drew the attention of the academic world and several prestigious institutions like Oxford, Cambridge and New York universities established special chairs to study these ideas and notions. These studies supported the idea that the soul exists as a free entity even after the death of the body, and the Prophets were sent to take care of the soul and to save it from damnation. One such remarkable study was the book, Eternity of the Human Soul, by Alfred Joseph, Director at Birmingham University. Sheikh Wajdi believed that social life without faith would be a tale of depression and suffering.

Encyclopedia of the 20th Century

Realizing that people had no access to knowledge, Wajdi embarked upon the project of compiling an encyclopedia - called the Kanz-ul-Uloom wal Lughat - in 1905. This was for his countrymen who could not afford access to foreign, expensive, publications. It covered a wide spectrum of disciplines - literature, language as well as natural sciences. In the course of another thirteen years, it grew into a ten-volume edition, as the effort of a single individual. It was well-received and eminent scholars wrote reviews on it in reputed journals. It is interesting to note the wealth of information it continued. For example, the history of Egypt was covered in 226 pages (IX volume) while the word, Allah, was discussed in 81 pages. He gave elaborate accounts of Islamic cities like Baghdad and Makkah. The importance of Wajdi’s work must be gauged against the backdrop of other encyclopedias written by Orientalists which were full of distortions regarding Islam and the Prophet.

Commentary on the Quran

Attempting Tafsir (exegeses) of the Qur’an has been a favorite exercise of all major scholars of Islam. However, many such enthusiasts incorporated, into their work, scholarly erudition of several disciplines to such an extent that these Tafsirs used to suffer from one defect: the actual Tafsir excepted, the net result would be an outpouring of knowledge (that included both relevant and irrelevant information). For example, Mafateeh-ul-Ghayb by Imam Razi or Tafsir Jalalayn. Wajdi studied several Tafsirs and became aware of their shortcomings. He himself first wrote an elaborate preface called Safwat-ul-Qur’an (in 10 volumes), and this was followed by the actual text after three years. The preface itself ran into several editions. Sheikh Wajdi’s outstanding contribution that it was, when it was completed it ran into 100,000 copies in print.

Importance of Islam in the World

As Chief Editor of Al-Azhar, Wajdi began writing articles on Islam under the title: Importance of Islam in the world. These articles were later on published in book-form after his death by Dr. Shaikh Abdul Wadood Shafi. In these articles Wajdi explained the mission Islam had as its objective, the procedure followed by the Prophet to propagate the message, the hurdles, and the duties of the faithful in propagating it to the masses. He answered the frequent allegation that the spread of Islam had been through the sword

Biography of the Prophet

Majallat-ul-Azhar serialized publishing the Biography of the Prophet for a period of seven years. The unique feature of this biography was that the facts were presented in the light of science and philosophy. These articles were later on published in book-form (two volumes). Sheikh Fareed Wajdi stated that enlightened people analyze events before accepting them as facts. Hence, the book was an exercise in analyzing historical events. The first volume covers the Prophet’s life; the second focuses on the teachings of Islam. In the first volume he provided the scientific proof for Wahi (revelation) by examining three questions:

I. Can an event in the universe be comprehended intuitively (i.e., through extra-sensory perception)? Does science subscribe to such a possibility?

II. Is there any kind of link between the soul and the highly developed world (of reality)? Does the intellect approve of such a link?

III. Is there a spiritual plane over and above the physical (material) plane? Does it consider revelation a feasible probability?

The first question was answered by explaining the instinctive behavior of organisms (over which there is consensus). For example, the caterpillar lays its eggs on a green leaf and dies. The eggs hatch at a later stage (after the mother’s death). As soon as they are hatched the new-born begins eating the green leaf. Who prompts the mother caterpillar to take such measures to ensure the food requirements of the eggs? We explain it by using the term ‘instinct.’ Instinct gives it foreknowledge of coming events. Another example cited is that of the grass-eater. At a very early stage the mother collects grass as it does not want the new-born one to eat flesh (i.e., insects). Thus Wajdi established the fact that instinct provides an intimation of coming events. This is hereditary. Hence human beings also inherit it.

About the second question, Wajdi reminds his readers that the modern world acknowledges the exceptional capabilities of a genius. As a prophet, Muhammad (pbuh) received revelation. It cannot be ruled out that Prophets were (in addition to revelation) probably gifted with such powers to enable them to establish a link between the soul and the material world.

The third question about spiritual plane over the material plane was answered in the form of a book that he wrote entitled, On the Ruins of the Materialistic Religion.

At the same time, Syed Rasheed Rida also discussed this problem in his book Al-Wahy-ul-Muhammedi. Wajdi arrived at the conclusion that while humanity was embarking on the pursuit of materialism; real success was in guiding the soul to the path advised by the Prophet which pre-supposes knowledge and wisdom.

In order to establish the fact of Prophethood, Wajdi asked people to compare the psychic states of Muhammad prior to Wahi and after receiving Wahi. There used to be soothsayers and divines in Arab society. Yet, he had no such knowledge or inclinations. He always pondered over philosophical problems when he used to contemplate at the cave of Hira.

The Prophet searched for that which he did not find in the physical world around him. When Jibril came to him he was frightened. Why? Similarly when he did not receive Wahi for quite some time, he became worried. Why? These facts established that Wahi transformed him in more ways than one. Wajdi answered queries raised about Wahi or Prophet-hood systematically, and convinced his questioners about the mission that the Prophet preached. To those who attribute Muhammad’s success to the Jahiliyyah practices which he reformed (as a reformer) - and not as a prophet - Wajdi asked why the Mushrikeen refused the Prophet’s invitation if the reforms were going on? Why then did the Muslims migrate to Habasha twice, and later to Madinah, leaving their livelihood and family? Wahi brought about a revolution in the life of idol worshippers. A great change in thought and practice became evident. The rapid growth of Islam also proves the point, especially since the people were actually awaiting a prophet as prophesied in the Jewish and Christian scriptures. The people of Madinahwere quite keen on receiving him. The Prophet thus succeeded in making Aws and Khazraj allies and in creating a bond of brotherhood between the Ansar and the Muhajirun.

Abu Sufyan’s interview with Qaisar of Rome and the reaction of Heraclius to the letter sent by the Prophet confirm Muhammad’s Prophet-hood. Wajdi pointed out Muhammad’s bloodless conquest of Makkah, and the returning of the keys of the Ka`bah to its custodians with honor and respect as again establishing the nobility of a prophet.

The Muslim Woman

The books, The Muslim Woman, written by Sheikh Fareed Wajdi and The Modern Woman written by Qasim Ameen were published simultaneously. While Wajdi emphasized the importance of confining women to their homes to perform their domestic responsibilities instead of competing with men to earn livelihood and the kind of oppression they had to undergo while employed, their negligence towards the upbringing of children boomeranged on the social fabric ultimately resulting in divorce. Qasim Ameen applauded the superiority of the western women. Sheikh Wajdi emphasized the sanctity of hijab and pointed out that western culture was instrumental in corrupting society.

The Objective Critic

Wajdi can be, without hesitation, considered a pioneer in the field of religious criticism. Critical articles in newspapers and journals substantiate his status as an eminent literary critic. Controversial topics were debated and analyzed in such of his writings be it the argument in support of vegetarianism or atheism.

Among the Azharians

Becoming Chief Editor, he tried to create a platform for discussions on religious and social issues. Many Azharians did not appreciate his “leniency” in publishing western ideas. Whereas his real objective in doing so was, first to appraise the Muslim readers about the intellectual scenario in the West, and second (and more importantly), to attempt a close dissection of Western thought, so that the Muslim audiences were brought to a very high level of intellectual sharpness (through the columns of Majallat-ul-Azhar).

Gustav Lebon

He was a French philosopher with several books to his credit. One of his books The Arab Culture was well-received in the Islamic world and was even translated into Arabic. He highlighted the constructive role played by Arab culture in enriching the people they conquered. While Wajdi appreciated the book, he also pointed out some errors regarding historical facts. He lamented the omission of Islam’s contribution in nation-building. He observed that Lebon’s was a materialistic approach.

Communism

He predicted the downfall of communism in a very short period as it was without faith in Allah and Islam. He was against the idea of abolition of (private) property as it was against human nature. He ridiculed the idea of removing poverty by controlling the rich. Some of his other critical works include commentaries on the following books:

Fi al-She`ri al-Jahiliyyah by Taha Husain,Al-Adillat-ul-Islamiyyah `ala Jawaz-li-Tarjumat -Ma`ani al-Qur’an,Lord Cromer and Islam.

Fi al She`r al-Jahiliyyah

Dr. Taha Husain wrote about the poems of the Jahiliyyah period and was criticized by almost all eminent scholars. Wajdi accused him of deviation, distortion and reliance on unauthentic material. His knowledge of history and the society was regarded inadequate.

Strong Objections:

Strong objections were raised when attempts to translate the Qur’an was proposed. However, Fareed Wajdi strongly supported the move on several grounds:

• The message of the Qur’an must be conveyed to people in the language they understand.

• Imam Abu Hanifah permitted such efforts.

• The righteous predecessors translated the Qur’an.

Wajdi further elucidated on the points raised by people, some of which were as follows:

a) Why did the great Sahaba not translate?

b) Why did the Abbasids translation would make the Arabic Language powerless and weak?

d) Whether it will bring controversial issues into open discussion?

When some scholars labeled the exercise ‘a new event,’ Fareed Wajdi argued back with the question as to whether the Tartar attack on Islamic civilization, the downfall of the Khilafah, the fall of Spain, the disorder in Palestine were not new events in themselves.

Lord Cromer and Islam

In his report, Lord Cromer wrote against Islam. Sheikh Fareed Wajdi immediately gave a well-reasoned and thoroughly argued rejoinder which was published in an English journal in an equally ‘tit-for-tat’ tone. In the preface Wajdi wrote: ‘The author is a short-sighted person, (lacking) in history, religion and sociology.’ He held that Lord Cromer was ignorant about Islam because of his total immersion in politics. Hence, he did not consider it worthwhile to argue with an ignorant person. He gave a point-to-point reply, however, to Cromer’s canard.

In addition to these, Fareed Wajdi became Islam’s advocate in defending it against the onslaught of the Orientalists like Hoster, H.G. Wells, Henry Berne, the missionary Andrew and American scientist Asiah Bhomon.w

His Views about Islam’s Great Men

The encyclopedia edited by him carries biographical accounts of great men who created history and gave direction to the Islamic movement during its early stage. About `Umar b. al-Khattab, Wajdi observed that he was divinely gifted. His accomplishments were the result of experiments and practice, and his own efforts were directed towards (continuously) engaging himself in practice. His qualities were not the result of knowledge, art or technology. He succeeded because of his wisdom and his philosophy of equality, justice, and respect for individual freedom. About Abu `Ubaydah, Wajdi remarks that he discharged his responsibility (as commander) quite efficiently. He was not one who would seek pomp and show, silk umbrellas or diamond-studded saddles. He lived like an ordinary soldier. He neither killed innocents nor burnt cities or towns.

Another conqueror, `Amr b. al-`Aas, had a very small force of 8000 and yet he could establish his control over Africa by adhering to the principles of Islamic warfare, and thereby ushering peace and dignity to people: something quite unusual in those days of the Roman mode of conquests. While neither Alexander nor the Romans could conquer Persia, it was conquered by Sa`ad b. abi Waqqas. Similarly Qutayba b. Muslim could conquer the region lying between India and China which, in course of time, immensely benefited Islam in the form of the great Muslim scholars who were born at Bukhara, Nishapur, Samarqand and Tirmiz etc.

Turning to men of letters Wajdi found Abdul Ala al-Ma`rri a great poet. He loved his poems, but not his philosophy (because al-Ma`arri did not believe in the Hereafter). He compares him to Descartes who doubted everything.

Death and Tributes

When he expired in 1954, rich tributes were paid to him by his admirers. `Abbas Mahmood al-`Aqqad considered him a unique figure without any exaggeration. He was unrivalled in knowledge as well as in character. A person who escaped the temptations of a life of ease and luxury, Wajdi was a devout Muslim who abstained from the forbidden, and opposed all kinds of innovation. He lived a very abandoned, and finally disappeared from the maps.

simple life and used to respect even his servant who brought him a cup of tea. He would advise kind words even for opponents. He avoided wasting time with people, rarely visited friends, and almost never participated in marriage and other such ceremonies.

Tuesday, March 17, 2015

Farid Wajdi