“The Relevance of Islam in the
Modern world” is what everyone is talking about. I often find myself in the
middle of discussions questioning, ‘are the Islamic traditions (shariah)
relevant to the problems faced by the modern world?’ The most argued point which
springs up in every discussion is the dire and rather declining situation of the
Muslim world in contrast with the progressive ‘Modern’ West. One may be
justified in saying that the vast majority of the Muslims are not concerned with
the problems of the modern world. No doubt, part of the reason for this is that,
like most of the rest of world’s inhabitants, they are uninformed and
short-sighted; in any case, they have the immediate worldly and spiritual
concerns of everyday life to keep them occupied. But a profoundly positive
attitude can also be discerned behind this ‘lack of concern.’ To the extent that
Muslims are faithful to their own heritage and partially uninfluenced by
recently manufactured ideologies, they are certain of Islam’s Truth and its
ability to provide them with everything that is necessary for human life and
hereafter.
May I also suggest that, today many people from all religions are not sure about
what their own religions teach. So many compromises have been made with the
‘Modern World’, especially in the last few decades, that the boundary between
the absolute and the relative, Truth and error, Goodness and evil, Beauty and
ugliness has been totally obscured. Fundamental concepts such as ‘Truth” and
“Goodness” have been held up to a doubting scrutiny that many ‘believers’ of
these religions no longer think they have any meaning. Modernism has been used
as cover to introduce the principles of secularism into the minds of people.
Secularism being the separation of life’s affair from reverence. A better
definition would be the changing of religion from religion to a complete sham.
Perhaps, this also answers the question, the clarity and lack of ambiguity in
the basic tenets of Islam may help some people to reconsider the bases of their
faith.
Anyway, in spite of the negative picture I may have drawn, the above description
of most Muslims shows that the Islamic traditions are far from dead despite
living in a time of immense skepticism. A time where humans rely on oft repeated
‘norms’ and ‘truths’ rather than look at the reality of our situation and the
divine Truth. Skeptics may ask; how can a way of life that was implemented
fourteen centuries ago be applicable today? Humans have ‘progressed’ and our
lives have changed dramatically since then. Our tools of production, means of
trading and modes of communication would be unrecognized by the desert Arab of
the 6th Century CE.
So, what of Modernism? The utterances of illusionists are no longer
‘abracadabra’ and ‘hey presto’. The magic words are now; ‘new and improved’ and
‘best ever’. This modern, plastic disposable society is obsessed with what is
new and what is modern. The spin used to sell us soft drinks is also used to
sell us ideas about; life, culture, society and politics. Does new really mean
better? Just because this is repeated to us over and over again ad nausea m, it
does not mean that it is true. The average speed of travel in Alfa Romeo t-spark
on the grid-locked streets of London is no faster than horse-back in the Middle
Ages. The main differences being a stereo system and one in seven children
becoming asthmatics. This example may seem flippant, but we should all be
quicker to question modernity than we are to question Islam.
The complexities of human existence and communal living are bewildering. If we
are to take stock of who we are and how we live, we will find that certain
basics remain constant. We have certain organic needs and instincts that have
never changed. The first man was in need of food, water and air to breath etc.
All other human beings since have all had these necessities. Islam had various
laws revealed concerning the intake of food. Because we have not done away with
the need to eat those laws may still be lived by today. 20th Century living has
not stopped Muslims from being mindful of Islamic dietary laws. Take for
example:
“O you who believe! When the call is proclaimed to prayer on Friday (the day of
Jum‘ah), hasten earnestly to the Remembrance of ALLAH, and leave off business (bai‘a):
That is best for you if you but knew! And when the Prayer is finished, then may
you disperse through the land, and seek of the Bounty of ALLAH: and celebrate
the Praises of ALLAH often (and without stint): that you may prosper.” [62:9]
The law that ALLAH (swt) has laid down in this verse is that it is forbidden for
the male mature Muslim to trade at the time of Friday prayers. The word bai‘a
(trading) is explicitly mentioned. However, it is not only trading that is
forbidden during this period. To be more accurate, a Muslim may not busy himself
during this time. ‘Busying oneself’ is still the same today and ever since the
time of the Prophet (saw). ‘Busying oneself’ has never changed and never will
change. To sit and watch television is still ‘busying oneself’, to read the
newspaper is still ‘busying oneself’. To cook, clean or crochet is still
‘busying oneself’. All of these are far removed from trading. Nevertheless, they
are all forbidden at the time of Jum‘ah.
The principle of studying the text of Islam and finding its application today is
a whole science in its own right. But it is a science that Muslims should all
have conviction and confidence in. These are principles which have not changed
in essence since the time of the Prophet (saw). The fine details of these things
have obviously changed but the essence and hence the rule is still apt,
appropriate and applicable. ALLAH (swt) has blessed people with intelligence and
knowledge to make them capable of bringing rules from the Qur’an and the Sun
nah.
What sustains the strength of the Islamic Shariah is not only the authority of
government. The citizens must have belief and have confidence in Islam. This
confidence and belief not only helps them in this life and the hereafter as
individuals, but helps to implement Islam as a whole unit. These are the
political implications of believing in Islam as a complete way of life. Muslims
should naturally have the strength to participate in the dialogue concerning
problems of the modern world, presenting Islam as the ideological alternative to
secular Capitalism.
The philosophy that ‘new is good’ is what instills in Capitalist nations an
insatiable need for ‘newness’. The principles that fuel Capitalism, are the same
principles that fuel consumerism. Muslims should consider consumerism,
capitalism and secular philosophy inextricably linked. Moreover, we should
consider them all alien to Islam, i.e. Kufr. We may be justified in asking; how
is it that these ideas become so popular amongst Muslims? We must remember that
these ideas were not adopted by in the Islamic lands over-night. They were
slowly injected into the Ummah in a most subtle and devious way.