Dr Kanwal Ahmed, a student of Shaykh Amin, takes us to the shores of hope and creativity “beyond colonialism”. This paper summarizes Shaykh Amin’s address delivered at the Islamic Association of Addison on Jumada II 12, 1446 AH (December 13, 2024).
In recent history, many individuals, particularly in the Muslim world, have grappled with the effects of colonization and its lasting psychological impacts. However, it is essential to view our contemporary struggles within the broader context of human history. Our experiences, thoughts, and emotions are not isolated but are part of a continuum shaped by the past. What we feel today is often linked to the mistakes and events of the past, particularly those from a century ago.
In clinical terms, post-traumatic stress disorder (PTSD) is a mental health condition that develops after experiencing or witnessing a traumatic event, such as a near-death experience or severe abuse. While many people recover from their traumas over time without formal intervention, those whose symptoms persist and interfere with their daily functioning are diagnosed with post-traumatic stress disorder and typically require medical and psychological treatment. Today, Muslims are grappling with a form of “post-colonial PTSD,” a sense of enduring trauma that has shaped the collective psyche of societies affected by the history of colonialism. This has manifested in the form of inferiority, self-pity, and a sense of being marginalized. As a result of this deep psychological wound, Muslims have struggled to unite and function together as one Ummah.
The painful aftermath of colonization led many to question the validity of Islamic values. This was a tragic error. For centuries, Muslim civilizations thrived precisely because of their adherence to Islam’s core values, which promoted knowledge, justice, and ethical behavior. When Muslims abandoned these values, we lost our place at the forefront of human civilization.
In the modern era, we have become enamored with Western ideas of science, technology, and material progress and have fallen into the trap of analysis paralysis, endlessly dissecting problems without taking meaningful action. The proof of this is that we continue to author books on postcolonialism to this day! Countless authors have written extensively about their grievances and struggles, consumed by analysis, yet how few books have we written on the Quran and Sunnah in recent times? In doing so, we have neglected to return to our foundational sources of strength.
It is important, however, to understand that such a response, though understandable, is ultimately unproductive. A perfect example of this is the Darul Uloom Deoband in India, an institution founded in 1866 that responded to the British colonial reign of India from 1858 to 1947 not with self-pity, but with proactive action. Rather than focusing on grievances about the British colonization, the scholars at Deoband focused on self-empowerment, producing generations of polymaths who contributed significantly to Islamic scholarship. They were firm in their belief in Allah’s Qadr (destiny) and His power, rejecting the notion that the colonizers had any lasting authority over their lives. Darul Uloom produced towering intellectuals, all emerging in the post-colonial era. Figures such as Shaykh Al-Hind (Mahmud Hasan Deobandi) and his students, including Shaykh Hussain Ahmad Madani, Shaykh Ashraf Ali Thanwi, Shaykh Anwar Shah Kashmiri, Mufti Gangohi and Qari Tayyib Saab, the teacher of our beloved Shaykh Amin Kholwadia. These scholars all rose from the ashes of colonialism, creating a legacy that continues to inspire.
Take, for example, Shaykh Al-Hind Mahmud Hasan Deobandi and his student, Hussain Ahmad Madani, who were imprisoned by the British empire for three years. During his time in prison, Shaykh Al-Hind authored his influential work, In Defense of the Hanafi Method of Salah—and he did so without access to any reference books! These were true intellectual giants, constantly engaged in creativity and scholarship, steadfastly resisting the temptation to succumb to self-pity.
The key to overcoming this postcolonial trauma lies in shifting our mindset. Instead of wallowing in despair, we must take pride in our faith and its deep intellectual and spiritual resources. The Quran itself encourages us to rejoice and find happiness in the blessings of Allah, as stated in Surah Yunus, verse 58: “With the Fadl (Grace) of Allah and the Rahman (Mercy) of Allah, be happy!” Islam offers the greatest ni’ma (blessing)—the Quran and the guidance it contains. The issue, therefore, is not that we have been deprived but that we have allowed ourselves to forget the value of this divine gift.
We have lost our bearings, but our scholars are here to administer the medicine for our ailments. Shaykh Amin’s first prescription is to ponder on Tawhid (the oneness of Allah) and contemplate over the Siffat (characteristics) of Allah. Allah tells us that He is constantly creating—”that which [we] do not know”—for He is Al-Khalaq (the Creator). This reminds us that the potential for growth and renewal is limitless, and our inability to see beyond our current limitations is what often traps us in cycles of despair. Much of our suffering can be removed by reinvigorating our imagination.
The second treatment involves studying the Seerah (life of the Prophet Muhammad (peace be upon him)) and extracting our behavioral standards, or ethics, from the Sunnah. By examining the Prophet’s life (peace be upon him), we find clear guidance on how to reach the highest good. Consider, an action that is loved by Allah is labeled as Mustahab (recommended) and an action that is disliked by Allah and takes us away from our highest potential is labeled as Makrooh (disliked). As Muslims, we should be eager to perform the Mustahab actions and avoid the Makrooh actions. In this way, we extract our ethical framework from Islamic jurisprudence and align ourselves with the Divine will; ultimately returning us to a state of empowerment and spiritual health.
It is crucial to remember that the trauma caused by war is real and must not be minimized. Muslims living in conflict zones, enduring the horrors of war, experience severe emotional and psychological challenges. The Prophet Muhammad (peace be upon him) offers us a model of how to respond to such circumstances. His life during the battles of Badr, Uhud, the Battle of the Trench and the epic dua he made after being brutally rejected by the people of Taif shows how faith, perseverance, and reliance on Allah lead to victory. The key to overcoming hardship is not to succumb to despair but to create hope, as the Prophet did.
In Islam, creating hope is not just a psychological concept; it is a divine directive. The Quran teaches that we should never lose hope in Allah’s mercy and ability to change our circumstances. Even in the depths of despair, as seen with the Prophet Yunus (peace be upon him) in the belly of the whale, when he prayed, “There is no deity except You. Glory is to You. Indeed, I have been of the wrongdoers,” faith becomes the catalyst that opens the door to hope.
The true challenge for Muslims today is to stop feeling sorry for ourselves. Instead, we must engage in mujahada (struggle and sacrifice) to overcome the difficulties we face. This involves personal sacrifice—whether in time, money, or effort—and a shift in mindset. It is a lack of imagination and belief that we are incapable of changing our circumstances that holds us back. Just as the scholars of Deoband rose above colonial oppression with faith in Allah and a commitment to positive action, we too must reject self-pity and return to the Quran and Sunnah as the guiding principles for our personal and collective revival. By diligently following the prescriptions of our scholars, we can cure ourselves of our mental paralysis, heal our postcolonial trauma, and restore our mental clarity and spiritual strength. In doing so, we can reimagine unity within the Ummah and position ourselves once again as a community of strength and purpose.
Kanwal Ahmed, MD
Al-Amin Ethics Student
Psychiatry Resident