Few articles that will follow are for those who want to give a thought on the present situation, analyzing the pro and cons, using their intellects and come to a broad spectrum of views to help the society to move forward together. These might not only need views and thoughts, but will need activism. A movement to bring about peace, justice and well being for ourselves as human being. The articles are not an effort of an individual but a collection of thoughts across the broad spectrum that has been written and compiled by various writers.
It is undeniably true that there are serious economic, social, and political issues in the Muslim world that need urgent remedying. It is equally true that these changes will take time, and it is also likely that they will be extremely difficult to achieve. Much of the Muslim world is bound to a deeply disturbing economic structure in which it provides natural resources (most importantly in the Middle East, of course, oil) for the global market, while at the same time remaining dependent on Western labor, technological know-how, and staple goods. This economic situation is exacerbated in many parts of the modern Muslim world by atrocious human rights situations, crumbling educational systems, and worn out economies.
There are clearly far too many places in the Muslim world that suffer from an appalling lack of literacy, huge and ever-growing socio-economic gaps between the “haves” and the “have nots,” political tyranny, religious exclusivism, gender injustice, etc. In some cases, prognosticators have predicted that it may take decades, if not centuries, for the Muslim world to “catch up.” As Muslims, we simply cannot wait. We do not have the luxury of sitting idly by in the vague hope that changes will take place before we start dealing with these difficult issues. In reading of the Qur’anic call, we are all held accountable by God for the opportunities we are given in this life, and asked to answer for how we responded to them. Our responsibility of khilafa (vicegerency, stewardship (Qur’an 2:30, 3:104 and 6:165)) deals with the here and now, not twenty years from now, not two hundred years. We are children of this moment, and have to work within the societies in which God has placed us.
Muslim’s project should not so much an epistemological rupture from what has come before as a fine-tuning, a polishing, a grooming, an editing, a re-emphasizing of this and a correction of that. In short, it is a critical engagement with the heritage of Islamic thought, rather than a casual bypassing of its accomplishments. We, as an ummah should be spending a greater time working through passages of the Qur’an, medieval legal texts, political philosophers, and contemporary writings. Being a Muslim, at least in the view of this group, mandates a difficult, onerous, critical, uneasy engagement with the tradition.
Let us engage issues, not attempt to mold one another into the shape of long dead icons.
It is undeniably true that there are serious economic, social, and political issues in the Muslim world that need urgent remedying. It is equally true that these changes will take time, and it is also likely that they will be extremely difficult to achieve. Much of the Muslim world is bound to a deeply disturbing economic structure in which it provides natural resources (most importantly in the Middle East, of course, oil) for the global market, while at the same time remaining dependent on Western labor, technological know-how, and staple goods. This economic situation is exacerbated in many parts of the modern Muslim world by atrocious human rights situations, crumbling educational systems, and worn out economies.
There are clearly far too many places in the Muslim world that suffer from an appalling lack of literacy, huge and ever-growing socio-economic gaps between the “haves” and the “have nots,” political tyranny, religious exclusivism, gender injustice, etc. In some cases, prognosticators have predicted that it may take decades, if not centuries, for the Muslim world to “catch up.” As Muslims, we simply cannot wait. We do not have the luxury of sitting idly by in the vague hope that changes will take place before we start dealing with these difficult issues. In reading of the Qur’anic call, we are all held accountable by God for the opportunities we are given in this life, and asked to answer for how we responded to them. Our responsibility of khilafa (vicegerency, stewardship (Qur’an 2:30, 3:104 and 6:165)) deals with the here and now, not twenty years from now, not two hundred years. We are children of this moment, and have to work within the societies in which God has placed us.
Muslim’s project should not so much an epistemological rupture from what has come before as a fine-tuning, a polishing, a grooming, an editing, a re-emphasizing of this and a correction of that. In short, it is a critical engagement with the heritage of Islamic thought, rather than a casual bypassing of its accomplishments. We, as an ummah should be spending a greater time working through passages of the Qur’an, medieval legal texts, political philosophers, and contemporary writings. Being a Muslim, at least in the view of this group, mandates a difficult, onerous, critical, uneasy engagement with the tradition.
Let us engage issues, not attempt to mold one another into the shape of long dead icons.
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