Here is an excerpt from The Forbidden Dialogues by Uthman Ibrahim-Morrison, the section is originally called "a new breed". This is probably the least analytical and most lyrical and moving passage in the book, although I'm not certain how I feel about the last paragraph. In certain respects it really parallels some of the ideas behind Third Resurrection. I took this from Planet Grenada
By now it should be clear that the purpose of this book is not to offer an alternative response to the dilemma of the black man in Europe and America who finds himself alienated from his African roots, but to give notice of an event. It announces the advent of a new breed who have overcome the diseased psychology of ressentiment and who have unearthed from beneath layers of deliberate distortion and concealment the hidden keys to the recovery of a complete and genuine Islam without whose vital contribution there can be no effective unlocking of our human predicament. These keys are the spiritual sciences of Tassawwuf which reveal the true human being, and the Madinan civic patterns which have revealed the politically explosive economics of open trade.
They have already begun to share these knowledges with those of their Muslim and non-Muslim counterparts across Europe, Africa and America and the message is invariably well received by those who have retained enough command over their intellectual integrity and independence not to have succumbed to the emotional prejudices and conditioning generated by the misleading dialectics of race and religion. So the fuse is lit and it is now simply a question of time.
Their deen does not belong to the category of corrupt Islamic regimes which terrorise the ordinary people caught in their grip, nor is it that of the young black men dressed according to Arab or Pakistani tradition or in the specially customised variations which have become common sights on the streets of New York and London. You will not find them haranguing passers-by on street corners. You will not find them gratuitously attacking their own people verbally or otherwise, Muslim or not.
Their purpose is to bring to bear by the best means at their disposal the benefits of the knowledge and the political significance of the spirituality they themselves have come to embody by virtue of their overcoming of the distortions and contradictions resulting from the historical departure of the inward spiritual path (tassawwuf) from the limits of outward behavior which had always contained it (the shari'ah). This has led to the dismissal of sufism by the shari'ah to the shari'ah's own detriment since it is left distorted and disabled by the rejection of it's most vital internal organ, while the sufis for their part recoil from what they see as this limping deformity which cannot possibly be what Islamic shari'ah is supposed to stand for.
These new men have emerged neither as devotees of an unrestrained sufi mysticism, nor as men of a shari'ah reduced to the rigid fundamentalism of mullahs and terrorists. Rather, they have emerged through a middle way resulting in a breed of men whose form is superior to both of the previous alternatives. They are men of Allah, men of pure deen, laughing lions who have sat with vigorous appetites at well laid tables where masters have served them with the best of Tassawwuf. They have eaten every dish and the essential nourishment, finally back where it belongs, has fed their hearts and suffused itself throughout their limbs, eliminating along the way any waste matter or useless residues.
Their demeanor is urbane and self-assured. They value intelligence, courtesy, trustworthiness, courage, loyalty, sincerity and generosity above all other personal qualities. They disdain all forms of vulgarity or whatever lacks dignity and they do not suffer patiently the prevarications of the fainthearted. The inner path of their deen takes them on a journey of genuine transformation by tasting of the inwardly hidden realities and knowledges which alone can bring true mastery over the self and freedom from fear and anxiety with respect to confronting the world and the powers that claim to govern it in defiance of the Power that is the origin of all power. This is the import of Tassawwuf when it lies at the heart of Islam and without which the results is the familiar hollowness of organised religion, a sad deformity, a body without a soul.
This new breed have surpassed the familiar melancholic song of the African Diaspora whose melody floats lost between Africa, the Americas and Europe. Historical destiny has taken them on two journeys and his delivered them to their appointed places. They have surpassed the values of survival and resistance, they are not concerned with that or with fighting for rights, and they have surpassed the politics of race and religion in favor of a life transaction based upon harmony with the natural order of the universe and the Lord of the Worlds. They are the songmasters of a new spirit and they sing to a score written and orchestrated since before endless time by the Unifier of existence. Their voice is the voice of Overman culture which sings of the transvaluation of values and the arrival of the heralds of a New Wave. From the heart of Europe and across the Americas they sing the will to power of Marcus Garvey, they sing the ultimate song of Hajj Malik al Shabazz, they sing the battle cries of Nietzsche, Wagner and Pound, and they sing the searching flights of John Coltrane for a Love Supreme. They sing the strains of spiritual home-coming.