AS-SIRAAT AL-MUSTAQEEM

Contents

The Qurâ€™anâ€™s Message and Challenges of Modernity

<ol> <li><a href="content_detail.php?id=12#1">What is Modernity?</a></li> <li><a href="content_detail.php?id=12#2">Social Progress</a></li> <li><a href="content_detail.php?id=12#3">Challenges of Modernity</a></li> <li><a href="content_detail.php?id=12#4">Science</a></li> <li><a href="content_detail.php?id=12#5">Arts</a></li> <li><a href="content_detail.php?id=12#6">Human Rights</a></li> <li><a href="content_detail.php?id=12#7">Economic and Free Trade</a></li> </ol> <a id="1" name="1"></a>What is Modernity? Many people ask the question, why Islam is not compatible with modernity? In order to answer this it is equally important to understand what modernity is and unfortunately, the answer to this differentiates between various modern cultures. In terms of answering why Islam or Muslims cannot modernise? What they really mean is that why Muslims cannot be like the rest of the people in the world or why they dress differently. Therefore such people often assume that ‘modernity’ is a good thing whereas everything else that is not ‘modern’ is backward. Islam’s compatibility with modernity clashes at this point; the change does not always bring with it public and moral good which is the fundamental concern of the Qur’an’s law and teachings. Modernity is rightfully credited with the progress of certain ideals (such as universal human rights) and inventions (such as sufficient transportation) that have greatly improved the condition of the world. However, modernity has also brought with it phenomenal inventions (such as nuclear weapons) that have the potential to destroy the world even faster than they build it. Unfortunately, Muslims today often ignore the beneficial aspects of modernity. To act ‘modernise’ Muslims sometimes pursue those aspects of western culture (such as materialism) that result in more harm than good. Some corporations have tapped into this desire for ‘modernisation’ by exporting a growing culture of mass distraction rather than mass development. Modernity, meaning social and political progress that benefits humanity, differs from modern culture, which reflects lifestyles not necessarily built around the concept of public benefit. <a class="float_right" href="content_detail.php?id=12#">↑ top</a> <a id="2" name="2"></a>Social Progress The Qur’an describes Adam, the first man, as having superior intellect amongst God’s creations in his ability to name things that were shown to him (2:31). On earth, Adam received the honorary title of Allah (swt’s) representative. This title extends a responsibility on to every human being male and female (2:30; 6:165). Allah (swt) (God) has raised human beings above the rest of His creations by honouring His role and status. “We have honoured the children of Adam. Provided them with transport on land and sea. Given them for a Sustenance things good and pure, and conferred on them special favours above a great part of Our creation” (17: 70). Mankind received the honours of intellect (2:31), eloquent speech (55:4), and free will (2:281; 2:286) to represent Allah (swt) (God) on earth by building spiritual, moral, and ethical civilisation based on public benefit. The Qur’an describes the role of humanity on earth as socially progressive. The Qur’an also acknowledges that mankind was created ‘weak’, in resolution (4:28). Humanity has shown a tendency to follow lower temptations rather than higher aspirations. The moral laws of Allah (swt) (God) ensure that civilisations build on morally constructive foundations rather than short -sighted whims and desires. Muslims today stand in the middle of the road on issues of modernity. On the one hand, the Qur’an mentions nothing that prevents Muslims from venturing into the sciences and arts that bring benefit to civilisation. The Qur’an encourages such pursuits. However, modern Muslims also recognise that not ‘everything’ modern translates into good. <a class="float_right" href="content_detail.php?id=12#">↑ top</a> <a id="3" name="3"></a>Challenges of Modernity The Qur’an defines principles of preserving life, religion, honour, family, wealth and intellect, derives Islamic law. Change should not occur for its own sake, but only for public benefit. Islamic Law therefore establishes that everything is permissible as long as it is not explicitly forbidden (Haraam), what does not contradict the spirit of Islamic Law. <a class="float_right" href="content_detail.php?id=12#">↑ top</a> <a id="4" name="4"></a>Science The Qur’an mentions in great esteem those who deeply reflect and study divine creation “in the heavens and the earth” (3:191). This is a constant call for man to come to know Allah (swt) (God) through contemplation provides the moral basis for pursuing science in the Islamic tradition. The Qur’an also mentions that people should “reflect within themselves” (30:8) and often encourages its reader to think about his or her own humble origins from a single sperm dropped to a mature human being (22:5). These and other such reflections urge Muslims to explore the biological and medical sciences. These scientific pursuits must find balance with the divine ethical laws that give priority to preservation of life over scientific pursuit. For example, in medicine, the marriage of these two priorities results in the sacred preservation of life. <a class="float_right" href="content_detail.php?id=12#">↑ top</a> <a id="5" name="5"></a>Arts The concept of Ihsan defines a beautiful relationship with Allah (swt). (This word comes from the root “Husn”, which means beauty and goodness.) Those who practice Ihsan are called Muhsin, which in the spiritual tradition means “to make or produce beauty”. The Qur’an says that ,“God loves those who produce beauty (and goodness)” (2:195). A Muhsin beautifies the world with good actions and struggles against any moral ugliness in society; a Muhsin produces physical beauty on earth that is consistent with divine ethics. The Qur’an even encourages human beings to wear “beautiful apparel at every time and place....” (7:31). The Prophet Muhammad (PBUH) taught his companions that “Allah is beautiful, and He loves to see beauty”. Development of the arts formed a great part of Islamic civilisation in geography and architecture, a tradition that Muslims still celebrate today. The greatest symbols of art are prevalent in places like Turkey, Spain, Egypt, Syria and Morocco. However, in the arts the preservation of religion precludes drawing humans and animals and creating idols (14:35). This prohibition helps Muslims down the road to avoid falling into any sort of idol worshipping or polytheism. While the Qur’an encourages beauty it also warns against excessive waste by saying that “God loves not the wasters”, (7:31). Finally, over indulgence in making great buildings while ignoring social justice is also condemned in the Qur’an as the practice of civilisation that were destroyed in the past (89:7). <a class="float_right" href="content_detail.php?id=12#">↑ top</a> <a id="6" name="6"></a>Human Rights The United Nations was more recently created and the world started to implement a universal declaration of human rights. The Qur’an (4:1) and the Islamic tradition are in agreement with most of these laws and were highlighted in the Prophet Muhammad’s farewell speech that cause for social justice, economic rights, women’s rights, an end to racism and equality of all humanity. The Qur’an focuses on two institutions that human rights movements today sometimes ignore: (1) The Institution of Family; and (2) Protection of honour. The Qur’an strongly discourages and punishes sexual relations outside of marriage (25:68; 24:2) in order to preserve lineage and family ties. From the Qur’an’s perspective, family preservation qualifies as a human right (4:1) that all children deserve and that all healthy societies need to function properly. Presently, the universal human rights movement does not include emphasis on family rights and in fact have even now moved towards implementing the rights of homosexuality, which of course is forbidden in most faiths including Islam. The Qur’an also believes in protecting honour (17:70), because honour forms the basis of human rights in Islam. With the destruction of neglect of people’s honour, society can create all sorts of evil. Islamic law emphasize a great need for laws that protect people from slander (49:12; 104:1) unproven accusations (24:4), name calling (49:11), invasion of privacy (24:27-28) and spying (49:12). Islamic Law places much structure on punishments than modern laws on those who offend sacred law. These punishments act as a deterrent against actions that violate human rights in society. The Muslims today face a challenge when it comes to honest reform of human rights laws that were developed by Islamic jurist to reflect the condition of their own time period. Islamic jurists today must apply laws in the context of an ever-changing social and political climate to ensure the existence of the Islamic tradition. Some Muslims question the inheritance laws, which give women half the inheritance of men, still apply in today’s world. Muslim women sometimes find themselves the bread- winners for their families taking on the role that men used to play in the past. This situation poses the following question for today’s jurist: if the laws of inheritance seek to create justice in the family system, should the woman who has the family responsibility receive an equal, if not greater, share of the inheritance? Modernists’ interpreters would usually say, yes, because the reasoning and spirit of the law seeks to maintain family justice. However, classical interpreters would say no, because the Qur’an provides the perfect model for life and society. As such, according to these scholars, society should reform to the Qur’anic laws rather than Qur’anic laws reforming to modern society. <a class="float_right" href="content_detail.php?id=12#">↑ top</a> <a id="7" name="7"></a>Economics and Free Trade The Qur’an encourages free trade as long as it compliments fair trade: “Oh you, who believe, eat not up property amongst yourselves in vanities. But let there be amongst you traffic and trade by mutual goodwill.....” (4:29). Property is considered sacred in the Qur’an and therefore the Qur’an states, “and do not eat up your property among yourselves for vanities......” (2:188). The Qur’an also condemns and strongly punishes stealing (5:38) in order to preserve people’s property. The Islamic economic model does not believe in socialism or communism. The Government cannot control the finances of any citizen other than to require the payment of purifying alms that are spent in helping the poor and needy in society, or contributing to other public benefit programmes, such as education and healthcare. The Qur’an honours individual wealth and calls for equal pay for equal work for both men and women (4:32). Free trade and work are encouraged by the Qur’an when it says, “and when the prayer is finished, then you may disburse through the land, and seek of the bounty of God...” (62:10). The key to the economic model found in the Qur’an lies in its principle of balance and moderation (17:29; 18:46). Consumption is permissible (2:168), while lavishness (17:27), and wastefulness (6:141) are strongly discouraged and condemned. The pursuit of livelihood (chapter 106) satisfaction (42:36), and beautification (7:31) are all encouraged so long as wealth does not distract from important moral obligations (chapter 102) and from the remembrance of God who “is the best of providers” (62:11). Some people will always be wealthier than others; each economic level offers a test from Allah (swt). The rich face the test of charity and kindness (2:270-271), while the poor have the test of patience (2:153-157). However, an Islamic society must not discriminate against the poorer members of society by restricting their ability to open businesses and pursue free trade. To make trade fair, the Qur’an lays down laws that ensure ethical business practices. All business transactions must occur in the presence of two or three witnesses (depending on the situation, and be written down on paper to avoid future conflicts (2:282-283). Similarly, the fulfilment of oaths and obligations is commanded (2:177; 5:1). There is also a prohibition on fraud (2:267; 26:181) and the Qur’an’s insistence on establishing clear and just standards in trade (55:9). The greatest barrier between Islamic teachings on business and modern economy is on the issue of usury, a form of interest. Interest is condemned and forbidden by the Qur’an (2:275). The Qur’an says that, “Allah will deprive interest of all blessing, but will give increase for deeds of charity” (2:276). From the Qur’anic perspective, interest results in added burdens on the poor and those who are in debt. The Qur’an’s prohibition of interest has its basis in economic justice. This prohibition poses problems for modern Muslims who live in a world dominated by conventional banking systems based on interest. This prohibition confounds Muslims who want to purchase homes, for example, many scholars say that because interest is unavoidable, it becomes permissible for Muslims to engage in it, due to the “Law of necessity”, derived from Qur’anic law. (Scholars of Islamic Law define necessity as food, drink, and shelter). Also, interest is only permitted in cases where an alternative does not exist. However, scholars maintain that it is prohibited to engage in interest for the sake of simply increasing your wealth. <a class="float_right" href="content_detail.php?id=12#">↑ top</a>

Saturday 18 Jan 2025