1. Labels
   

Muslim enthusiasts seem to have too much zeal to liberally use the label "Islamic". For example, States that must label themselves "Islamic" republic; banks "Islamic" banks; organizations "Islamic" Jihad, and Islami Chaatro Shibir (or Majlish). My observation also applies to other organizations with which I myself might be closely involved. When label is pushed and the substance is relegated, we actually discredit ourselves and inflict disgrace on the very label itself. I don't have an adequately thought out solution on this. I urge you to be conscious and concerned about this matter and think about it. At any rate, I am convinced that (1) we should be more sparing with the "Islamic" label and (2) we should pay greater attention to the substance of the same.

2. Premises and assumptions:

1. Islam provides comprehensive guidance for humanity to lead their lives both at personal and collective level.
   
2. The essential source of Islamic guidance is the Qur'an and the Sunnah. We are to be respectful of and we must take into consideration the opinions of our pious and capable ancestors and their valuable contributions. However, we are not to imitate or follow them verbatim, if in conscientiously understanding, interpreting or practicing Islam in contemporary times we need fresh thoughts and solutions.
   
3. Human experiences are valuable in understanding, interpreting and practicing Islam. There might be many autonomous contributions collected from human experience that might not be in conflict with Islam. Furthermore, many such human experiences may even help us detect our own incoherence or misunderstanding of Islam. For example, current system of popular or mass electoral system.

III. Identification of challenges

1. Governance:

I prefer to use the term governance as the issue than government. This is one of the most critical challenges facing the Muslims, not just in our contemporary time. We need to be clear about what kind of political system we aspire for. Not more than fifty years from the time of the Prophet (s), the institutional structure at the highest level of the Muslim society was dislodged from its true Islamic anchor. As a consequence, history has witnessed despotic rulers: amirs, kings, sultans, khalifas and, later on, military juntas and dictators who are essentially Islamically illegitimate. Because of the failure from within the Muslim Ummah to put the governance of the society on its essential Islamic foundation, the next round of challenge we faced was democracy, which in most cases of the Muslim world, was pseudo-democracy. In response to it, what is being touted as Islamic government in some Muslim countries is often farcical and nauseating.

What are the essential dimensions of Islamic governance?

CONSTITUTIONAL: Islamic government is essentially a "constitutional" government, where constitution represents the agreement of the governed to govern by a defined and agreed upon framework of rights and duties. For Muslims, the source of the constitution is the Qur'an, the Sunnah, and anything deemed relevant, effective, but not inconsistent with Islam. No authority, except the governed, has the right to put away (abrogate) or change such a constitution.

PARTICIPATORY: An Islamic political system is participatory. From establishing the institutional structure of governance to operating it, the system is participatory. It means that the leadership and the policies will be conducted on the basis of full, gender-neutral participation of the governed through a popular electoral process. Muslims can use their creativity using the Islamic guidelines and human experience to date to institute, and continuously refine, their processes. This participatory aspect is the Islamic process of Shura.

ACCOUNTABLE: This is an essential corollary to a constitutional/participatory system. The leadership and the holders of authority are accountable to people within an Islamic framework. Islamic framework here means that all Muslims are accountable to Allah and his divine guidance. But that is more in a theological sense. The practical accountability relates to people. Thus, the Khulafa ar-Rashidoon were both Khalifatur Rasool (representative of the Rasool) as well as Khalifatul Muslimeen (representative of the Muslims). What happens when the society and leadership face a conflict? For example, if the majority of the society does not want to uphold Islam, the leadership cannot coerce the society into what it does not want. Coercion never delivers sustainable results, and the foundation of Islam cannot be based on coercion.

Resolution: Islam is incompatible with monarchy, military rule, dictatorship, or any other type of authoritarian political system. Islam envisions a constitutional, participatory, and accountable system of governance. This is the Islamic concept of Khilafat. However, I am less concerned about terminology than substance. In its fundamental character, there is no conflict between democracy and Islamic political system, except that in an Islamic political system people cannot call themselves Islamic while themselves in conflict with Islam. That is why Muslims should not shun democracy in a general sense as conflicting with Islam; rather they should welcome it within an Islamic perspective.

2. Rule of Law

This second challenge directly relates to the first one. An Islamic society/state is based on "rule of law". The essences of rule of law are several:

1. Equality of everyone before the law and no one is above the law, where laws are based on objective, accessible rules;
   
2. Judiciary is independent;
   
3. Enforcement of law is civil and non-partisan; and
   
4. Conflict resolution occurs through the legal system and/or the political system without violence of the citizens.

 

3. Choice vs. coercion

The entire edifice of Islam is based on free choice, not coercion. If Islam is to be relevant again to our time, we have to understand and embrace Islam on the foundation of free choice. Coercion can elicit outward compliance, but can never win the hearts of people who, under coercion, will disavow their loyalty at the first opportunity they have.

All aspects of Islam are essentially applicable to the adults who are able to freely make their choice. Thus, our effort to culturalize Islam, that is expecting our children and younger generation to automatically be Muslims, is preposterous and inconsistent with Islam. If I believe in Islam, I will try to practice and follow the best I can, I will try to set an example for others and my own children, I will help them understand Islam as they grow up, and I will help them understand how making choices are important, and the consequences of our choices. But it would not be appropriate for us to either dogmatically or blindly accept faith. They have to affirm their own identity. That is why the first pillar of Islam is Shahadat, which we have rendered irrelevant and, as an outcome, Islam as a way of life is not dynamic for us any more.

When the children grow up and make choice not to our liking, we must respect it, try to do better to be able to guide them, and pray a whole lot for them. But every person, as an adult - irrespective of gender, must make his/her own choice. If such a choice is made based on spontaneity and freedom, then that is the true representation of Islam and that Islam may once again revolutionize the world. Also, if any of our children does make a wrong choice, instead of showing antagonism and rejection, we need to show them greater love and respect. That might be the only remaining pathway for them to return to what we like, but antagonism and rejection would ensure that the door of their return would be probably permanently closed.

Another area where the issue of coercion has special relevance is in case of marriage. Among many Muslims it has become customary to force a specific bride or groom on their children. This is unislamic. Yes, Islam prefers family involvement, particularly of parents, in a marriage decision, but that is a matter of consultation. The best marriages are those that come about with mutual consultation and agreement of the bride/groom and their respective parents. However, there is an Islamic limit. The final decision regarding any marriage decisively rests with the bride and groom. Any coercion in this regard is unIslamic and invalid. If parents understand their domain of rights and duties, and so do the children, then much of the related problems and tensions can be avoided. It is imperative, therefore, to educate both parents and children of their respective rights and duties. Properly enunciated laws need to complement such education.

Probably the biggest and broadest areas related to choice and coercion involve the role of the state. In light of the experience with Islamic law and their wrongful application, many Muslims as well as non-Muslims now have tremendous reservation about Islamic laws, or mixing political power with religious authorities. The pertinent issues need to be examined and taken into consideration with empathy and sensitivity. Many Muslims and non-Muslims who are afraid of a "religious" state may have good reasons to fear; not necessarily, they have an ill or prejudiced attitude toward Islam. Without properly addressing those issues, it would not be possible to persuade them in favor of Islam (before an Islamic society is established) and maintain the bond between Islam and people at a dynamic level (after such a society is established).

The experience of Iran and Afghanistan in the twentieth century plays very important role in shaping the attitude of a lot of people toward Islam. I must admit that I myself, from observing some aspects of contemporary experience am very uncomfortable, and observing some other aspects, appalled. Islam is not to be pushed down the throat of anyone: that stands patently against Islam. In some cases, particularly in the context of Talibani Afghanistan, even enemies of Islam could not do any better in alienating Muslims from Islam, let alone non-Muslims.

Islam envisions Islamic authority, which is constitutional, participatory and accountable to people, that would use least power, authority and coercion. An Islamic authority does have executive power and would use it judiciously. Islam has already limited such authority in a balanced manner. Unfortunately, there does not seem to be adequate appreciation of this among Muslims, let alone non-Muslims. The government in an Islamic society does not pry into people's lives, does not fill up jails with those who do not pray or fast, does not beat a lady who does not wear a scarf. If the government make people do these because of the power and authority of government, then how much is the persuasive value and attraction of Islam? Sooner or later, such coercive actions would be undone by those who are coerced.

Yes, in a nascent society based on Islam, such authoritative power to shape the values and norms of the society may be used. But such power cannot be abusive; otherwise, it would simply be counter-productive.

People should be allowed to choose their faith. If someone wants to choose another faith at any stage of his or her lives, Islam should not stand in the way. It is a gross misunderstanding and distortion of Islam that a person giving up the faith in Islam needs to be punished.

Also, there needs to be fresh articulation of the rights of non-Muslims in an Islamic society. Both at the time of the Prophet Muhammad (s) as well as after him, there were many non-Muslims who desired to migrate and live in that society. We have to understand why. An Islamic society is a pluralistic society. Traditional viewpoints on issues, such as Jizya, political participation and right to hold office, need to be freshly re-examined. [Also read Islam and Freedom.]

4. Value-orientation

An important reason behind the gradual deterioration in the moral-spiritual fiber of Muslim societies is the extremism in regard to ritualism and legalism. Symptoms of ritualism is like someone very particular about prayers and all its details, but does not care about courtesy, decency, politeness, honesty, care, compassion, etc. To establish the correctness of whether Ameen should said aloud we might not hesitate to declare someone Kafir, call him names, or even punch in the nose of those who disagree.

In the same way, there is extremism regarding Islamic law. We fail to understand that the way we sometime present Islam as a "complete" code of life might be considered by others as quite tyrannical. Besides the obligatory and the prohibited, the rest of the Islamic guidance should be left for people to discover for themselves and follow as much as they like.

Also Islamic guidance to some extent has been greatly trivialized by such discussions as to whether it is alright to cross legs while sitting, etc. Much of these fine details should be left to people as they grow up and discover themselves. The primary focus should be on the foundations/basics that help people develop proper attitude, perspective, behavior, and values. God-consciousness, honesty, trustworthiness, human empathy, fairness, kindness, freedom, mutual consultation (wherever appropriate) are parts of Islamic value system that need primary emphasis.

There are many aspects of Islamic laws, such as punishment of theft, adultery, etc. that serve the purpose best when they don't need to be applied. That is why value-orientation is of fundamental importance.

5. Literacy/Education

Islam and illiteracy and lack of education are incompatible. That we have lived so long tolerating such lapse is unconscionable. In an Islamic society there must not be any room for illiteracy. Education has to be available to all, irrespective of gender. Also education is not limited to religious education or gender-specific education.

Such education would not only enhance people's skills, but also broaden their horizon of knowledge, understanding, and capability. Education in an Islamic society would not be self-centered. It will produce people like al-Biruni who would travel to India, learn foreign language such as Sanskrit and gather knowledge from every corner of the world. It will produce people who would take great interest in nature - the world of creation of Allah. Subject to resource availability, they will explore this great universe, and they will do so responsibly.

As far as literacy is concerned, I strongly believe that those who will bring about genuine Islamic changes in the future, they will have to incorporate literacy as a core part of their future-building activities. Let us not call any movement Islamic movement that does not include literacy as a core part of its program.

6. Poverty eradication

A test of whether Islam is capable to solve our contemporary problems and thus be relevant to our contemporary practical problems is whether it can deliver economic results, at least, in terms of poverty eradication.

The kind of affluence, extravagance or waste of the West may not be the model to follow for the rest of the world, but Muslims must be able to solve their problems of poverty and extreme maldistribution of wealth and income. Unfortunately, the contemporary Islamic experience in Iran and Afghanistan does not forebode well in this regard. There are several aspects to consider.

First, I believe that there is a general level of tolerance of poverty among Muslims, which arises from misunderstanding of Islam, as if Islam makes pursuit of or contentment with poverty noble and virtuous.

Second, Islam is commonly taken as a set of dogma than as guide/tool for problem solving. Instead of understanding the nature, extent and causes of the problem and trying to solve the problem, we begin from the wrong end, which is what Islam allows and does not allow, and naively proclaiming that if we, for example, institute zakat and get rid of interest, prosperity would automatically follow.

Third, the emphasis of Islam on being charitable and caring is grossly misunderstood. All the explicit emphasis of Islam on being charitable and caring is to make us more sensitive so that we caringly, competently, and creatively seek long-term and permanent solution to the problems. However, the way we understand Islam commonly, there are lots of caring and charitable people to give a hungry person one or more meals, but would not engage in the problem-solving, solution-seeking activities by arranging for these needy people to get an axe or a fishing rod.

Fourth, literacy/education and the problem of poverty are interconnected. Poverty eradication has to go hand-in-hand with the removal of illiteracy and delivery of relevant education.

Fifth, Poverty eradication would not be possible until, parallel to social sensitivity, at the level of government, there is caring, competent, honest, creative, and non-partisan leadership to deal with the problems.

7. Family

One of the biggest challenges the West is facing is to the issue of family. Family is the core institution of society. Social health often is measured by the health of family as an institution. While in the western culture all-too-embracing of change, even family has become disposable, in Muslim societies, in the name of protecting and defending family as an institution, we have gone to the other extreme. In traditional families, even today women's education is not well appreciated. In case of Talibani Afghanistan, women's education is being virtually eliminated. From spousal abuse to abuse in women's inheritance are all too rampant in Muslim societies.

An excellent case in point is the attitude of many pious Muslims in Bangladesh toward Grameen Bank. The Grameen Bank's model of women empowerment is intimidating to many devoted Muslims. Unfortunately, they are unable to produce an Islamic model that solves their problems as well as persuade and attract them toward Islam, rather than coercing them to Islam. Islam does have better - more effective and balanced - model to offer. However, our dogmatism, blind traditionalism, and lack of problem-solving attitude have made Islam a hostage.

We simply want to discuss what recreational alternatives are permissible or prohibited, but we have neither any urge nor capability to provide suitable alternatives. The challenge in regard to family is to deal with all the problems of life in light of Islam and the human experience, while appropriately balancing the goal of preserving family as a healthy, core social institution.

8.  Gender:

There is no gender superiority in Islam. There are some natural differences, such as men can't reproduce and nurse. Based on their uniqueness, each gender has special strength. Such strength should not be any basis for determining any superiority. Both in light of the divine guidance and human experience, society including genders need to make their choice that: (a) does not suppress or negatively affect their natural endowment; (b) positively nurtures and utilizes their natural endowment.

Weakening the foundation of family and development of early life of children in the name of gender equality will destroy the society in the long run. Depriving women of their education as well as work opportunities would never allow a society to be dynamic and functional.

In the expertise about Islam as a religion, women must be raised at levels equivalent to men in an Islamic society. Women must have equal position in the rank of Ulama and experts. Also, from religious to other matters, women must not be merely learners, but also teachers. Muslim men and women must learn from Muslim men and women; not men teaching women only or women teaching women only. [see Women Scholars of Hadith: They Must Bloom Again]

This is how great Islamic scholars in our history were produced and the male Islamic scholars did receive their education from both male and female Islamic scholars. Thus, they did not entertain any notion about intellectual inferiority of women. Now there is virtually no female Islamic scholar. Indeed, the very word Islamic scholar brings up the image of a male, not of a female.

On gender issues, female Islamic scholars and experts all the way up to the level of Mujtahids, have to be involved in both formulation, articulation, interpretation and application of Islam, Islamic law, and all pertinent aspects of life. [Also see, Contemporary Gender Issues]

9. Endogenous technological development

While technological development and change seem to have gained an unprecedented momentum in contemporary world, the Muslim world seems to be primarily at the receiving and reacting end. There is some discussion about catching up in the Muslim world or imitate the developed world, the real challenge in not in catching up or to imitate. The real challenge is to be able to induce and foster endogenous technological progress that draws its inspiration, motivation, vision, direction as well as momentum from within Islam; yet such movement is viable and competitive.

Obviously, technological progress does not come about in a vacuum. Widespread illiteracy and dysfunctional education are not conducive for technological progress. In general, Muslims take less interest in nature. The more religious people are the less curiosity or exploratory interest they have about nature. Inventions and discoveries are primarily results of natural curiosity about nature. The culture must be breeding, supporting and nurturing such curiosity and exploration of nature. Technological change is facilitated by inventions and discoveries in various domains of nature.

Another reason technological change is not endogenous in the Muslim world is because our attitude is not in favor of innovations and problem solving. We are just too happy and comfortable with everything as they are. Without a desire to change or improve, it does not come about spontaneously. It is ironic that Muslims, from religious viewpoint, shun Bid'a, which in a dictionary sense is the equivalent of innovation. Innovations can take place without a softer attitude toward religious Bid'a. However, the very word innovation is used in religious literature in such a harshly negative way that it may very well create psychological barriers in our minds. [see Change and Continuity: The Dynamics of Institutional Behavior in Islam]

10. Example vs. rhetoric

Islam to be relevant to our time must be based on example, rather than polemics and rhetorics. Unfortunately, whether at personal level or at collective level, we have not been able to set examples that would attract others to follow or emulate. Given the extent of illiteracy, poverty, malnutrition, deprivation, political instability and social dysfunctionality, Islam in the book and from history are not going to be adequate. Contemporary examples that decent and otherwise not-dumb people would come to appreciate are essential for Islam to re-establish its relevance.

The other problem is the nature of rhetoric. We are much busier critiquing the west and the non-muslim world than understanding the nature and recognizing the extent of our own problem. We talk about the malaise of the West in terms of women, while we don't admit, recognize or address the fact that we simply represent the other extreme and our understanding of Islam and the way we think of applying Islam or simply apply currently are far removed from Islam.

IV. Conclusion

In true sense, I can't have a conclusion. Because what is presented here is rather an introduction to, what I hope, a substantive, constructive, creative, spirited discussion and analysis. I expect that various forums would pursue such systematic discussions as part of a consensus-building process. I just hope that I have been able to articulate my thoughts properly. I seek forgiveness from Allah, the Most Merciful, the Most Gracious, if I have made any error. May his guidance be a source of light for us to illuminate his divine message and our conscience.

_____________________________________

*Send your comments/feedback to:

Dr. Mohammad Omar Farooq
Associate Professor of Economics and Finance
Upper Iowa University
319-422-5204
farooqm@globalwebpost.com

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