There is no such thing that we are part of a generic nation of “Westerners”. No such people or tribe exists, let alone in Ontario or Perth.
We must accept our ancestry which places us as descendants, quite likely, of ‘Īsū, and thus the immediate offspring of Ishāq, peace upon him.
It is thus by no means a despicable ancestry, and the fact that the dominant component in it is hostile to Muslims and encroaches upon the body politic of Islam does not justify us escaping from our roots or disavowing our source-identity: It simply calls us to fructify the best seeds in that genetic matrix.
Because of his inalterable genealogical matrix, the Rūmī person is exceptionally brilliant. He can use that brilliance exploitatively and imperialistically; but he can also do so in a beneficent way, mercifully for the sake of the All-Merciful.
He is a methodical and deep thinker: He can probe the depths of sophisticated godless humanism, just as he is an invaluably enriching contributor to the revival of Islamic thought, especially when he is nurtured by the established Muslim communities grappling with a decayed Islam.
Too many times we come across Muslim Rūm who angrily and contemptibly deny their origin and metaphorically kill their father in a paroxystic enactment of the Oedipal complex.
We are not fatherless people who need to be adopted by “established” Muslims or by ideological tribes taking advantage of the feeling of alienation and estrangement the Muslim Rūm bring upon themselves.
Adoption as currently practiced is of two types:

•    I merge you into my family, you call me “dad” (something Allah has explicitly forbidden us to do in the noble Sūrah al-Ahzāb), and I shape up your identity to reflect mine;
•    I adopt a Bosnian or Tibetan orphan from a distance, and I pay for the child’s upbringing while still firmly planted in his or her original cultural milieu, in which case I do not have a father; I have a sponsor and a patron, which is different. I am close to amawlā in one respect, but not in its fuller and more beneficial sense.

Let us therefore gleefully accept our biological map, our biological ancestry and identity. Let us be proud of it. Let us learn, be inspired by and cultivate its many positives, while learning to jettison the negatives as we turn ourselves into a platoon of the universal ummah of the best of creation, Sallallāhu ‘alayhi wa-Sallam, and in so doing we rub elbows with the many other social aggregates which as intersecting lines converge therein.
If members of our stock commit aggressive or intolerant evils against fellow Muslims, does it mean we have to negate our anthropological essence or torture ourselves about it; or define ourselves purely as followers of a jurisprudential method, a doctrinal school or a spiritual path?
Do the Muslims from India perchance hate themselves because of the diseased beliefs and practices of Hindus?

Being who they are in their nucleus, their aforesaid genealogical matrix connecting them to Ishāq, peace upon him, Muslim Rūm are naturally attracted to the pursuit of knowledge, and to seek and master the details of Islamic sciences, even to the point of excessive pedantry or sophistry.
It is in their blood.
Allah defined Ishāq in His Book as a very knowledgeable boy (ghulām ‘alīm):  «Do not be afraid. We bring you the good news of a boy of great knowledge» (Sūrah al-Hijr: 53).
Ismā`īl has been defined, not through an opposite, but through a complementary feature, as a clement or forbearing boy (ghulām halīm):
«And We gave him the good news of a clement boy» (Sūrah asSāffāt: 101).
Hilm, as known by all those who have learnt the rudiments of Arabic, is to clemently restrain oneself from exacting punishment against someone while in a position to do so.
They are two Attributes of Allah, and He is both al-‘Alīm and al-Halīm.
We Muslim Rūm have to absorb more clemency into our beings, whereas ‘ilm or knowledge is congenital in us. As the hadīth combining mention of the two features puts it: “Knowledge (‘ilmis only actualized by learning, just as clemency (hilmis only actualized by forcing oneself to be clement.
The sharp-witted Rūm, across the centuries, from classical Rome to Great Britain and beyond, founded well-organized and pretty functional empires, which were ordinarily ruthless in accordance with the germinal seed of the entire stock: Delenda Carthago Est.

When the descendants of the clement boy (the ghulām halīm) went abroad, as part of expanding Islamic armies, they brought merciful rule and justice, though in a position to exact ferocious castigation or revenge, and they mingled with the locals affectionately.
At the same time, the established Muslims must draw from the ample reservoir of Rūm’s intellectual genius so as to refresh their own seed, and no one is more apt to do so than the Rūm who have come into Islam (and similar such new blood).
In an age of increasing planetary polarization between the two blocs of īmān and kufr, that is a must which can no longer be delayed.
It is insane in our age to believe that any particular Muslim people might succeed on its own, just as it is insane to believe Muslims without an identity might succeed where their predecessors have failed.
Naturally, there are plenty of self-destructive fools among established Muslims who, out of arrogant racism or tribalism, presumptuously dismiss the Muslim Rūm of recent coinage and their vast potential to elevate the ummah. We simply need to turn away from them, as Allah instructed His beloved, Sallallāhu ‘alayhi wa-Sallam, to do with each and every ignoramus («wa-a`rid ‘ani’l-jāhilīn»).
We only address the elite.
As we cautioned before, the genetic infatuation with knowledge and the dissecting of it, which is native to Muslim Rūm, is also the most dangerous entry point of deviancies leading them astray while passionately searching for the fountainheads of knowledge: They resonate with knowledge, and that is, therefore, precisely the terrain enemies of the Dīn would target them in. The cure is in the sickness and vice versa.  
In the Hereafter we shall be called by our names and the names of our fathers.
Whoever renounces his father’s paternity is in a state of belligerence with Allah, and in this world he will meet with resultant defeat and disappointment.

Shaykh Ahmad Ali Adani

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