Islam – A Rethink
By:
AbuBakr Karolia
September 4, 2001
Before the advent
of Islam in the 7th century A.D the people of Mecca and
surrounding country were engulfed in a state of ignorance that
mankind finds itself in the 21st century A.D. In the 6th
century A.D. Meccans were involved in tribal conflict and oppressive
tyrannical warlords who created chaos and disorder. The burial of
infant girls and immoral behaviour similar to animals in the
desserts of Arabia was the order of the day. The arrival of Islam
through the Prophet of Islam changed the landscape, transformed and
affected the known world, which enjoyed a period of enlightenment,
peace and happiness for a thousand years.
When a person
looks at past history in comparison to the present then one has to
question what has happened to the present generation of Muslims? An
examination of some facts and events in history as well as to make
clear who the Muslims are in the present global picture is hopefully
my task.
Modern challenges
of industrialization, science, technology, global markets and
management systems for social transformation have left many
ideologies in the dustbins of the world. The demise of the Soviet
Union and globalisation has brought new challenges for the Muslims
and the world. The question is whether Muslims, if the past is to go
by, able to developed the higher man, assist and create a harmonious
society and establish a just order for humanity.
VIOLENCE AND
POLITICS
In the modern era,
mankind is redefining positions within the scope of identity,
culture, religion and ideology. Today, through rapid advancement in
technology, communication and the potential to be heard, people are
more sensitive to oppression, prejudice and intolerances. The
violent behaviour of people against woman, children or entire
communities through the narrow usage of modern language of ‘ethnic
cleansing’ in Bosnia/Herzegovina or the dividing arguments of
indigenous people and neighbours in Rwanda and Burundi and the
genocide of the Hutu’s by Tutsi people are some of the ethical
predicament and problematic for humanity.
Issues as the
occupation of Palestine in 1948 by Zionist Jews are not resolved
through UN resolutions or peace initiatives as Oslo. The partition
of India and Pakistan in 1948 by Britain had created a new problem
for neighbouring Kashmir, which remains a state without
self-determination through the annexation and occupation by India.
These conflicts are illegal and unnatural in the behaviouristic
appreciation of the human family.
The dismantling of
Apartheid in South Africa has not eradicated the disease of racism
or solved the issue of the landless and the atmosphere of the social
environment is static in mistrust and rampant crime. The dominant
flavour from whiteness to blackness has not transcended the barriers
of prejudice and attitudes. The station of transformation and change
is being passed for the position of power and mismanagement of the
countries resources. Globalisation has become the new dogma for
change and the economy is in control through hegemonic designs of
GEAR, a macro-economic model.
THE PERIOD OF
COLONISATION
Reflecting on the
period of colonization of the world by European countries of which
the effects of a ‘Migraine’ and the symptom of occupation and
control is still with us. The colonized designs of change through
formation of the nation states have established the ideas of
nationalism and despotic rulers. Globalisation the birth child of
colonization owns and occupies the nation states more subtly and
effectively through economic models and economic institutions. The
period of colonization effectively eroded the ideas of a vibrant
family culture and transformative social behaviour. This past period
of colonized oppression makes us understand critically, what is
happening in the modern tragedy of Algeria, Egypt, Tunisia and the
Sudan. Reading the history of European colonization, quickly places
in perspective the modern dilemma of poverty, ignorance, disease and
the oppression of mankind.
When we look
deeper into the surface of colonization, the question arises,
whether it reorganized community forums, religious and local leaders
to continue the kind of oppression and fanatically impose the
concept of violence inherited from the conflicts of the past period.
This is illustrated by the experiences of Taliban in Afghanistan
when Muslim kills Muslim. The reaction by the Taliban to destroy
the archaeological Buddha’s as a slap in the face of western
civilization who refuses to act with impunity to help the human
condition in that part of the world. The onslaught of colonisation
on Afghanistan by the British, The Russian and American interference
has left the country raged, raped and oppressed.
Anthropologist and
Historian Mehmood Mamdani from Uganda clarifies that race problems
existed before colonization but it became a racist problem after
colonization. He argues that African traditional chiefs who
originally had the law in their hand through customary laws and were
not absolute. These chiefs were reorganized as despotic rulers
through civil law formulated by the colonial masters. Post- colonial
Africa began nationalism and the liberal economy and the movement of
wealth to the rich and the multinationals.
XENOPHOBIA
Let us look at a
refugee who has left his land for another because of repression,
poverty or a better life. The movement and travel for us today is
very swift and easy and are able to establish ourselves in different
parts of the world further then previous generations. The dream of
most migrants is to pass unnoticed in their newfound opportunity.
Most often they fail. They haven’t got the right accent. Their names
are different or are too dark.
Indigenous people
look at the movements of refugees or migrants fearfully as to what
they are doing in their land. This process has invented a new word
that frightfully describes the unsettling process of ‘cleansing’
called ‘Xenophobia’. Millions of people worldwide are left feeling
marginalized and people are not willing to accept diversity and
shouts of hatred, victimization and even murder have become the
distortions and character of the colonized message and legacy. Many
of us think about what will happen to them and many of us will be
part of the tyranny over them.
THROUGHOUT
HISTORY
Muslim see
Christians in the panorama of history during the meeting with a
delegation of the prophet of Islam from Mecca and King Negus of
Abyssinia in the 7th century A. D. Muslims were welcomed
in Ethiopia in the 7th century A.D. and in the 20th
century we re-look at the upheaval in Somalia and Ethiopia and
wonder in amazement and shame of the arrogance and hypocrisy of good
neighbours and tolerance.
The intolerance of
the European fascism during the World wars in the 20th
century and genocide against humanity and the holocaust of Jews is
the pretence of civilization and modernism. The direct implication
of this holocaust has cast a doubt about its authenticity by the
Zionist Jews own holocaust against the people of Palestine.
Considering
whether Muslims have themselves become part of this stereo typed
model of the European colonizer. The Muslims are unable solve their
own identity ‘crises’ or understand the ‘real’ message of Islam.
Many Muslim have not understood that Islam brings reform and social
transformation of societies but have rather been embroiled in hate
politics and revenge.
The religious
rhetoric and the lack of stratagem and have left many Muslim
communities, bewildered and leaderless. Unable to in the vibrancy
and vitality of genuine consultation and creative opinions have
insulated ideas and methods have been co-opted to derail the message
of Islam. Muslims unable to develop and challenge colonization or
westernisation have retracted into radical fanaticism and
conservatism.
The conservative
and fundamentalist type of movement within the framework of
colonization has eroded the creativeness and the Universality of the
message of Islam. Fiefdoms, monarchies, corrupt and despotic
political, religious and community leaders have been behind the
decline of the Muslim communities worldwide. We are forced to
conclude in the 20th century, Muslims have not been a
liberating force but rather a reactive kind of extreme conservative
behaviour who ban open discussion, intolerant to the difference of
opinions, avoid consultation or even a smile.
Of many of the
stateless people of the world, from the Palestinians, the Crimean
Tartars and the largest who are the Kurds? In the Kurdish struggle
for a homeland they had to fight powerful, secular, Muslim and
religious nationalism of the 20th century. Kemal
Atartuk’s Turkey, Imam Khomeini’s Iran, Saddam Hussain’s Iraq and
Hafez Assad’s Syria. What would Salahudeen Ayubi the liberator of
Jerusalem, himself a Kurd have to say about the national struggle of
the Kurds and the oppression and atrocities against them?
In Cuba the change
from “Junta” politics to liberation, left the country fighting for
survival as sanctions by America and isolation by the world began to
bite into its side. The exchange of words during the ‘cold war’
period between the USA and Soviet Union left the country crying for
justice and compassion. The resilience of Fidel Castro and the
countries leadership developed and reorganized the ethics and logos
of the country to transform and reorganize societies through
personal sacrifice and care for humanity. Cuba is an example we take
with us in the new millennium as a fortress of hope, support and an
improvement of human dignity, tolerance and compassion. Fidel Castro
and his people have been an example for the human race.
FANATICISM AND
IGNORANCE
During the height
of Islamic civilization in Baghdad and Cordoba during the 10th
to the 12th century A.D. was a delightful exchange and
example of a dazzling life. By the beginning of the 13th
century A.D. its defenders were no longer able to tolerate
dissenting voices. It was a bastion of fanaticism and ignorance,
which was about to be taken over by the Catholics.
Amin Maalouf,
journalist and former editor of the an-Nahar of Beirut, who writes
‘On identities’, contends that, identities that kill - and he
challenges the notion that reduces identity to one single
affiliation who encourages people to adopt an attitude that is
partial, sectarian, intolerant, domineering. Those who belong to
the same community as we do are ‘ours’ e. g. say the Muslims, we
like to think ourselves concerned about what happens to them: if
they are thought to be ‘lukewarm’ we denounce them, intimidate them,
punish them as traitors and renegades. As for the others, those on
the opposite side, we never try to put ourselves in their place, we
take good care not to ask ourselves whether on some point or other
they might not be in the entirely wrong and we won’t let our hearts
be softened by their complaints, their suffering or the injustices
that have been afflicted on them. The only thing that counts is the
point of view of “our” side, a point of view that is often that of
the most prejudiced and the most fanatical members of the community
and the most militant.
WHAT IS CULTURE?
In the paradigm
for change, the reconstruction of the Muslim ethos and culture we
must understand the responsibility to the human race, which is the
universal message of Islam. Who is to redefine Islamic culture,
identity and communication tools for Muslims in relation to
mankind? Culture is necessary for a healthy society. People of
culture are recognized through the acquisition of enlightenment and
sophistication through education and exposure to the arts. The arts
collectively are literature, arts, science, music and related
intellectual activities.
The culture and
practice is related to essential philosophy, religion and laws by
which the society conducts itself. People with shared beliefs and
practices are a group of people who’s practices are identified at a
particular place, class time to which they belong.
LANGUAGE
The development of
tools and language is the symbols of advancement of a society.
Language is a strong tool of when it is sophisticated and developed
and able to best enhance communicative skills. These advance skills
allows for individual and collective transformation. The Arabic
language has intrinsic building characteristics of morality and
ethics within root meanings, which, develops conceptual clarity.
E.g. the word ‘Rahman’ – (merciful) and its root word
‘raham’ which means the womb. The profound meaning is that the womb
gives life and from it emanates the ‘Mercy from God’ for life. The
life principles of Muslims are that their worship must reflect a
people of mercy and compassion.
MUSLIM DRESS CODE
– A RETHINK
What is a Muslim
dress code and how should an African or European look like? Should
he look like a person from the Indo-Pak continent or from Arabia?
My interpretation of Islamic dress code tells us about modesty and
cleanliness. A Muslims rethink on the dress code must consider the
universal understanding of the human condition, this include man and
woman within their respected rights, beauty and protection. I am not
suggesting a view away from what is the Qur’anic prescription but I
am saying that the present example is tribal and not universal. A
universal choice of covering would be accepted by Alaskans as well
the Europeans, Indians or Africans. Is it possible that Muslim have
lost the idea of the message of Islam and are now convinced that the
dress code is more relevant then to be truthful or to assist the
orphan or to be kind to the beggar or to be vibrant and creative
within the algorithms of the Islamic message which is dynamic in its
worship. The rethinking or relearning, questions ones affirmation of
the Shahada, which then redirects the person on the straight path of
success. Islam is to believe in Allah (swt) and love of His
creations and render selfless assistance for mankind.
DEFINITIONS AND
STRUGGLES
This paradigm for
Muslims who have to deliver prototype for the human family, which
must be significant to help reconstruct the future and incorporate
creative and profound changes in the broad issues confronting
mankind. Islam is the divine religion for all time thus Muslim must
rethink and relearn through the passage of time what is the measure
of happiness for the entire human race. The universal message of
Islam as George Bernard Shaw said is the solution for Europe and the
World. When Muslims redefine the message of Islam then possibly in
the future they can look back and say that they have not failed
humanity.
The root word
Islam is ‘aslama’ which means to surrender i.e. to surrender to the
will of the Almighty in Whom he finds Peace. He then finds peace
within himself and is in peace with the Almighty’s creation. The
universal behaviour is characterized of the Prophet of Islam as a
‘mercy for the worlds’. The basic proposal of human rights that
their exist inherent rights to human dignity that is universal and
reflects the struggle that people do not want to be tolerated, they
want to be accepted. The legacy of mankind is that we are all from
the human family, so the question remains and challenges are there
and whether we are relevant in the equation or not?
