By Safi Kaskas
as it developed up to this point, especially the one promoted by wealthy Arabs
is a highly legalistic institution where many Muslims tend to ask so-called
religious scholars if something is halal (allowed) or haram (forbidden). A
philosophy of anti-enjoyment of life is prevalent among many, believing that
any enjoyment here on earth is questionable and true pleasure will be enjoyed
only during the next life, where all that is forbidden here is allowed
fatalistic, self-defeating culture is causing too many Muslims to accept a life
of deprivation as if deprivation is their destiny, while the Quran calls for
the Muslims to fully enjoy this life on earth in moderation.
Muslims gather for Friday prayers, the Imam usually reminds them in his sermon,
no matter what the main crux of that sermon is, that this life is a test, it is
not for us to enjoy because we will fully enjoy life in Heaven. Often our imams
will remind us that others, namely those Christian Westerners who are enjoying
life to its fullest on earth, will end up in Hell.
Heaven is ours and Hell is theirs. This is the poison too many Muslims learn
from an early age, through a stagnant interpretation of Islam.
kind of religion that too often serves as shackles around the believers’ necks
is the main reason for the present status quo. What Muslims need is a new set
of ideals based on a fresh reading of the Quran and the Sunnah (the actual
example) of the Prophet (pbuh), where they will find that all the bounties on
this earth and beyond were created for them, and they should use it wisely.
not see that God has made everything in heaven and on earth subject to you, and
has abundantly showered you with His favors, [both] seen and unseen? Yet some
people argue about God in ignorance without guidance or illuminating Scripture.
there is a balance between our worldly life and the life of the hereafter that
the Quran teaches. It says:
the Hereafter with what God has given you, but do not neglect your share of
this world. Do good as God has done good to you. Do not seek to cause
corruption in the land, for God does not like those who spread corruption.
Quran is teaching balance and equity — to enjoy the bounties and share them
with others. Do good and seek to benefit others. Those others are not
necessarily always Muslims, for the Quran teaches that respect is owed to every
human being regardless of religion. Dignity and freedom are guaranteed to each
person regardless of origin or whether they are a part of a majority or a
Imams delivering the Friday sermons need to spread the love and respect of
others rather than hatred. This culture of “we are better because we’re
Muslims” is counterproductive. Let’s teach Muslims the best of manners as we
learned them from our beloved Prophet and leave the judgment to Allah.
did not learn this arrogance from the Prophet, for he was humble and respectful
of all others. We learned to be arrogant when we had an empire, for power
corrupts and with power comes arrogance.
of the dominant blind, unquestioning obedience to religious dogma, we should
teach critical thinking to our children in schools. Indeed, the Quran urges
people to use their mind: Will they not reflect? Will they not ponder? Will
they not understand? The Quran encourages thinking and contemplation rather than
blind obedience to so-called religious scholars, who are resisting any change.
how can we change a religious culture based on decrees from scholars and
instead empower people? Simply, through education. Our education systems in
various Muslim countries are based on memorization of an antiquated religious
curriculum based on dogma. The education systems that produced brilliant
thinkers throughout history were based on comprehension, experimentation and
applicable science that lead to inventions.
we need much more focus on science. Research, creativity and critical thinking
should become the new culture.
you can’t encourage critical thinking in an oppressive environment that does
not permit the freedom of expression. Real change requires innovative ideas. We
need the freedom to have even wrong ideas and the freedom to discuss those
wrong ideas without pressure. The freedom I’m talking about actually extends
itself way beyond personal freedom. It also deals with being free from myth
about what Islam is, about the purpose of our existence on earth and the role
of others. It is indeed a responsible freedom.
road to modernity is long and the Muslim world still does not have the will to
travel it. Importing fast food restaurants will not make you modern. Traveling
in an airplane instead of a camel does not make you modern. Modernity is a
number of values that Muslims need to adopt in order to formulate a culture
that will make them productive.
can’t buy or import modernity; it comes as a result of a cultural change.
Muslims need a new culture based on a contemporary understanding of the Quran
where one’s religious practice is personal while the social values are communal
and the state is civil, just like the society of Madinah under the leadership
of our beloved Prophet.
education and open markets: These were once Muslim values, and they could be so
the Wahhabis, for example, the performance of prayer that is punctual, ritually
correct, and communally performed not only is urged but publicly required of
men. Consumption of wine is forbidden to the believer because wine is literally
forbidden in the Quran. Under the Wahhabis, however, the ban extended to all
intoxicating drinks and other stimulants, including tobacco. Modest dress is
prescribed for both men and women in accordance with the Quran, but the
Wahhabis specify the type of clothing that should be worn, especially by women,
and forbid the wearing of silk and gold, although the latter ban has been
enforced only sporadically. Music and dancing have also been forbidden by the
Wahhabis at times, as have loud laughter and demonstrative weeping,
particularly at funerals. http://countrystudies.us/saudi-arabia/27.htm
Kaskas is an administrator in the managerial sciences with over 40 years of
broad-based experience in strategic planning, leadership and business ethics
with an emphasis on strategic management in the corporate and academic worlds.
In addition to his focus on strategic management sciences, Dr. Kaskas has
studied Abrahamic religions and lectured throughout the US and Saudi Arabia on
subjects related to Islam, interfaith and reconciliation between Evangelicals
and American Muslims.