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  1. Judging by the discussions on this forum, one might conclude that liberalism is winning the Muslim ummah. Thread after thread mentions the rise in divorce, experimental drug-taking, apostasy, zina, and so on. On the other hand, my impression is that Wahhabism and Wahhabi-influenced Islamism is winning the ummah far more than liberalism is. The Wahhabis and their acolytes are having more offspring, are more aggressive in proselytisation and conquest, etc. than the liberal or ex-Muslims. They are also far better organised and funded than the liberals. Their appeal extends to a much wider segment of the ummah than that of the liberal currents. In Muslim country after Muslim country, one sees Wahhabis and their partners gaining power, most recently in Afghanistan, with the return of the Taliban. (The Taliban are Deobandi and therefore historically linked to Wahhabi influences.) Even in states such as Egypt and Tunisia, their underground influence is strong and spreading. Wahhabism has gained a surprisingly strong foothold among Iranian Sunnis as well. Given the predominance of Saudi and Qatari funding, Wahhabism has long since gained predominant influence over Sunni Islam and the Salafi movement(s) generally. By contrast, liberal Islam(-ism) is far less visible and popular. I think that Wahhabism and its socially conservative, reactionary, sectarian acolytes are winning over the Muslim ummah, not liberalism. (Shiism and traditional Sunni Islam simply lack the resources to defend against Wahhabism, much less compete with it.) The West, Turkey, and Israel also seem to be relying more on Saudis and Qataris than liberal or anti-Islam forces. The West isn’t telling its Saudi, Qatari, and Turkish clients to stop supporting Wahhabism and instead shift to liberalism or anti-Islam campaigning. Instead, the West continues to focus on supporting socially conservative, sectarian, predominately Sunni Islamism, Wahhabism. Even under MbS the KSA hasn’t shut down its Wahhabi NGOs, foundations, and so on. MbS’s liberalism is mainly cosmetic and geared toward the upper middle classes. Wahhabism is still used to control the vast majority, the masses. There is still a lot of money that is behind Wahhabism. This does not even cover the extreme underground Wahhabis who oppose the state-sponsored Wahhabi clergy and in many ways are even more extreme than the Saudi religious establishment. These underground Wahhabis have long been reaching out to anti-Saudi forces such as the Muslim Brotherhood and are seeking a more “populist“ Wahhabism. It is the Wahhabis who will be the main Muslim foot soldiers in the coming NATO/Israeli war on Iran, Russia, and China—not the liberal or ex-Muslims. Note that I include Salafi Muslims as Wahhabis, because virtually all Salafi Islamism today is strongly influenced by Wahhabism.
  2. Assalaykum. I have been seeing many Muslims say they are Communists on tiktok and twitter. I was wondering if this is permissible. These muslims of course do not agree with State Atheism and Marx's "religion is the opium of the masses". But they do not believe in private property, classes, I think some are anarchists, Most believe sepration of church and state. Are they still consider pious muslims, or are they commiting big sins with this type of thinking.
  3. Read the Reddit comments to understand what the thread was about, since the post has since been deleted. ....................................................................................... I'm so tired of the utterly nonsensical and VERY COMMON Sunni notion of 'I am happy to seek unity with Shias as long as they don't curse/insult/abuse any Sahaba, and especially NOT Aisha, Abu Bakr, Omar, Uthman. Firstly, any Shia claim regarding the sahabi that happens to go against the Sunni narrative is considered insulting. Secondly, and more importantly, is that the same notion is true for Shias... You are insulting the Ahlul Bayt by not accepting them as divinely appointed leaders of Allah, and infallible individuals, and perfect preservers of the religion of Islam, and a high means of seeking closeness to Allah (intercession). Not only are you insulting revered Shia figures by not following them, you are commiting MAJOR shirk by giving a false attribute to Allah, by saying that Allah has not always appointed an infallible leader on this Earth, and that there currently isn't an infallible leader. Furthermore, the real kicker is that plenty of revered Shia figures, such as Abu Talib (رضي الله عنه), are considered kuffar by Sunnis. Is this not insulting? So, how can we Shias unite with Sunnis based on their own fallacious logic? Shias are the minority, and Sunnis are the majority. It makes Sunnis think that they are Orthodox and that they have to unite with Heterodox for political and humanitarian reasons, and that Shias must make [ridiculous] compromises. Shias are far more receptive to the unity message, because we actually understand Sunni Islam, and can see the commonalities. We understand that we can't make Sunnis compromise on their beliefs. Simply by being the minority within Islam, by nature we Shias already understand Sunni beliefs, whereas Sunnis have a basic strawman understanding of Shia beliefs... which is natural, considering that they are the majority. Anyways, the point of my post is the following: Let's compile a list of revered Shia figures that are not given their proper status by Sunnis, according to Shia Islam... with an explanation given. ...This is to show that we Shias and Sunnis can unite, but we cannot unite upon revered figures and imamah. ...This will also serve as a way of showing Sunnis that this argument of theirs makes no sense. Another important question we may ask is "What about commonly revered figures like Imam Ali (عليه السلام) who is given different status in both sects? Can we unite upon Imam Ali (عليه السلام)?" ...a common Sunni criticism of political unity is that "Ali ibn Abi Talib (رضي الله عنه) is given an improper status in Shia religion because they call upon him... tawassul (intercession) of the 'dead' is Shirk! So there is absolutely no room for unity since we can't even agree on the status of the sahabi" [yes, I am aware that the Imams (عليه السلام) are still alive, but Sunnis don't believe this...] I would love to hear your thoughts. Wassalam. JazakAllah Khair. Fi sabilillah.
  4. The words of Nietzsche have reached a crescendo in the postmodern world we inhabit today where the idol of the “self” is worshipped. Secularism is the new world order and disbelief is the default ‘faith’, having successfully trickled down from the elite bourgeoisie to reach the masses. This reality hit me like a ton of bricks as I stared with my mouth agar at the infamous words of Nietzsche neatly printed on the first page of my required reading notes for the Political Science degree I had enrolled in. After up hauling my entire life from Pakistan to England so I could be ‘educated’ from a prestigious university and begin a ‘successful’ life, I was faced with a conundrum. How do I authentically live my faith whilst immersed in an environment that was bent on eradicating God from the hearts and minds of people? This is not an academic critique or even a critique for that matter of modernisms. This is not a rebuttal or a defense. It is not within the scope of this article to deconstruct postmodernism and reveal it for the fallacious ideology that it is. This is simply a regurgitation of my thoughts as I grapple with my faith in this unprecedented new world we find ourselves in. I am well aware that I am far from the only young Muslim struggling to uphold Islamic orthodoxy in an era where ‘traditional’ and ‘conservative’ is synonymous with irrational and narrow-mindedness. Plagued with doubts. Wrought by uncertainties. Endeavouring to make sense of the world, with a silent resolve to not cave in. This is the jihad of the young Muslim — and the casualties are mounting. My eyes welled with tears as I gazed at my notes; and frankly, I lost it. I lost my composure. I felt vulnerable. Ambushed without any intellectual arsenal to defend my faith with. My consciousness echoed the words “here we go again”. This was not the first time I felt the need to take cover in order to preserve my faith. I pulled out my prayer rug, laid it on the floor, faced it towards Mecca, dived into sajdah and sobbed. Why was I rattled? Because Nietzsche was right, his brazen statement was a true reflection of this new Godless world. It packed a punch for me and to understand that, let me take you back. Back to Pakistan. Back to life ‘before’. Before I knew Islam. Who I Was At this stage, you are probably wondering if I am a convert to the faith. Technically, no. I am desi so I inherited Islam as a cultural identity. Being brown and being Muslim just went hand in hand. You wore shalwar kameez, ate samosas, and fasted for a month out of the year. That is what I had known. Your run of the mill, middle class, culturally Muslim, Pakistani girl. Fiercely patriotic about my country, and en route to becoming a bona fide liberal. Secretly lamenting marriage as a deplorable institution whose sole purpose was the subjugation of women, considered women who covered as the acme of regression, and viewed religion with more than just an air of suspicion. My aspirations in life were to study really hard so I could party really hard later on in life. Higher ideals? Well, the only thing that I was taught to revere via the media and education system was the nation-state and ‘serving’ it was the epitome of living with purpose. I can almost hear reverberations of Nusret Fateh Alis popular nationalistic song “Mera Iman Pakistan”, i.e., Pakistan is my faith. The contested claim is that Pakistan was made so Islam could prosper in this land. I would argue that 70 years later, our motto is “Pakistan must prosper, be it with or without Islam”. Preferably without. It was very easy for the nation-state to take the place of God because God was relegated to simply garnishing my sentences with mashAllah and inshaAllah. God was absent at home. He was a vengeful, spiteful, angry God outside the home that big, burly men would berate you to fear. These spokespeople for God (that is how I saw them) were the laughing stock of the upper middle classes and no one with an iota of intelligence would take them seriously. They seemed incapable of benefitting society in any measurable fashion so they might as well isolate themselves in madrassas and carry on with their chanting or whatever it is that they do. Out of sight, out of mind. That is what the ulema were. In a nutshell, irrelevant at best and a nuisance at worst. I will remind you again, I lived in the Islamic Republic of Pakistan. These are my frank admissions and believe me, there are a plethora of young people that concur with these views. All the people that seemed to care about religion were poor and uneducated for the most part and largely derided. The way in which people of the upper echelons of society lived their life, it was apparent that only their names reflected any association with Islam. I believed that people continued to indulge in some of the rituals in order to maintain a façade because they would rather not deal with the social repercussions of openly admitting that they did not really think that barakah was a real thing or that two angel scribes sit on your shoulders and write down your deeds. Secretly, they (I include my past self in this group) thought the whole concept was ridiculous. Not to mention how much they resented the drudgery of reciting the Quran to ‘mauvli sahab’; just the endeavor of reciting something while having zero comprehension of what it was that you were reciting ran home the point of how nonsensical the whole thing was. For the majority of middle-class children, this was their only exposure to the Quran, a miserable fifteen minutes. Talk about imbibing a strong Muslim identity. To add on to that devastating list, if your parents never prioritized the religion and only paid lip service to it, you did not stand a chance of holding onto even the edifice of the tradition. I vividly remember highlighting in bright pink the verses in a Pickthall translation of the Quran that I felt were sexist or plain wrong. Cue all the favorite verses of your average Islamophobe. I remember my Islamic studies teachers at school being unable to answer questions like, why were there so many battles during the early caliphates? Was Islam spread by the sword? I remember the short surahs recited in the morning assembly being there just for ceremonial purposes. I recall turning my nose up to our religious neighbours who did not own a television set. All of it is indelibly imprinted in my mind’s eye. I grew up in a Muslim country, in a Muslim family. In retrospect, I feel that the path had been paved for me to become an atheist and a hard leaning leftist. Who I Became Today, I can say that despite all the odds stacked against me, for some reason Allah did not let go of me and that I consciously chose to be Muslim. What I want to know is, why was it more probable for me to not make it? Why is the path of leading a God-conscious life, a path less traversed? Why are Muslim youth groping in the dark for guidance? Why is the stage set for them to disavow themselves from their faith? Who has set this stage? Who or what do I hold to be culpable for my almost spiritual death? I made it, Alhamdulillah, but there are scores who do not. They will not confess that they have in essence left the fold of the religion but they have decided that they will not offer salahand will distance themselves from the Quran, not out of laziness, but out of the conviction that the less Islam they have in their life, the better they will be for it. The loss of a meaningful Islam in the lives of young people is a damning indictment of our failings as an ummah to pass on this deen to our progeny. We dropped the baton and bowed out of the race altogether. The story of how I came to the life-changing conclusion that Islam is the truth is a story for another time. I want to focus on the internal monologue that occurs in a young mind once they have reached this conclusion and the challenges they face in carving a niche for themselves in a Godless world. The anger that was burgeoning inside of me for being deprived of an authentic understanding of Islam left me bitter and heartbroken. However, as I slowly began to reclaim Islam, steadily started enslaving myself to God, for the first time my enraptured gaze stared at the chains that had shackled me previously. Chains that were invisible but which I could now clearly behold as the ideologies I had subconsciously been ascribing to, the doctrines that I was being fed at school and the dogmas being thrust down my throat through the media. I recognized that the views I had endorsed were part of larger isms and I could put my finger on them and name them. The reason why this became so glaringly obvious is that now that my fitrah beckoned me to believe, opinions being propagated in society that were starkly against Islamic teachings began to bother me immensely. Alarm bells would be ringing and red flags would show up where previously I would nod my head vociferously in agreement. Now, I valued the Quran as Gods speech, I loved Muhammad (pbuh) and without reticence strove to follow his teachings, because I recognized it for the truth that it was. This is the most transformative experience because once your reason and fitrah arrive at the truth value of Islam, everything that Islam espouses, everything that emanates from within the Islamic canons, of its unequivocal prohibitions and commandments, you submit to. Western sensibilities be damned. The Struggle of Identity This new commitment would not allow me to sit silently in Sociology class where my Muslim teacher would assert that gender is a social construct. My heart would wince when my classmates would appreciate Marxism and how aptly Marx described religion as the opiate of the masses and then go on to make a crude joke about the “maulvis”and “mullahs”. I had once believed that the poor were given religion to pacify them so they could continue being exploited and not once question their oppressors but rather seek solace in some make belief paradise. I began to identify why I thought so badly of my religion before and it dawned on me that a plethora of Western ideologies had permeated into the very fabric of the Muslim world. Why did I think that the idea of a God as the creator was far-fetched? Well, of course, it was a ludicrous notion, the creation myth had been busted by Darwin’s theory of evolution. As an avid Biology student, I knew this was more than just an insinuation, it was an assertion — and I did not question it; it fit in very neatly into the worldview that I was developing. I can still go back to that reverie, as a young child of eight or nine years old telling my mother that my Quran teacher was just another Homosapien! And my all-time favourite: Muslim women are oppressed in Islam. This was not even contested, it was fact. As I studied feminism, I understood why I had highlighted those verses in the Quran. What my yardstick had been. What my criterion of judgment had been. Now that I actually believed in Islam, beyond mere lip service but rather at the core of my being, everything started irking me. There was not a subject left except that I had major contentions against its core principles. I found myself alone in trying to argue against the status quo. Being at the receiving end of deriding comments and condescending glances did not help the matter. What goes around comes around I guess. My faith fell into turmoil once more, this time not because I was not convinced of its intellectual veracity but because I was so utterly exhausted trying to ride the tiger of modernity while simultaneously shielding my faith against a myriad of assaults hurled its way. I had come to value this panacea and was vehemently protective over it because of how tumultuous the sojourn had been to reach it. I was acutely aware that if I loosened my grip for even a moment, Islam could slip away again. I knew that this hyper vigilance needed to be offset with a strong spiritual connection with God. However, the intellectual warfare against religion is bound to take a toll on your spirituality especially if you do not have a religious support system to fall back on, be that traditional scholars or family members. The cognitive dissonance that ensued because of the incompatibility of what I believed, with what I was being taught, wore me thin. Shaytan knew that and he used that against me with the barrage of wasswass he would send my way. In hindsight, the intensity of wasswass that I experienced eventually strengthened my beliefs; I could never be in doubt about the existence of the belligerent devil again. He was pretty persistent in trying to get me to drop the religious act; everyone around me was waiting for this new ‘fad’ of mine to subside. Praise be to God, to the chagrin of Iblees, salah kept me alive, it was my ventilator up until I could breathe on my own again. I had once tried to communicate to a loved one what I was struggling with. The remark that was made is still something I think about often. I was told that praying and fasting and hijab and all that Islam stuff has nothing to do with your education, your career, or any other aspect of your life. Religion is restricted to the masjid, it has no place out in the real world. It is confined to the personal domain. So you carry on praying but there is no need to linger on any of the secular stuff you are struggling to reconcile faith with. Religion has nothing to say about it. I was gobsmacked, truly horrified at what I heard. Muslims are enthusiastically looking to emulate the West and its path to ‘prosperity’ by embracing separation of masjid and state, or more accurately separating religion from the realm of all other human endeavor. We Muslims should be rejecting this outright. Instead, we are going down the same lizard hole. Islam and Secular Islam The colonialists might have departed but their farewell gift to us was the dismantling of our education system where Islam and the Islamic secular as Dr. Sherman Jackson aptly coins it, were two sides of the same coin. They not only coexisted harmoniously but the notion that the two are separate spheres pertaining to completely different domains was inconceivable. Anatomy was taught in the same madrasah’s where the Quran was being committed to memory. There was no awkward tension. In order to continue the colonization of our minds, our imperialist masters handed us the leftover crumbs from their dinner table. Not only was education going to alienate Muslims from their own faith, but it was also going to drain them of any critical analysis skills so they could never figure out that they were being played. Or, in any case, find out only when it was too late when the cancer became malignant. Why destroy Islam via physical conquest when you can just convince the adherents to reject it with their ‘rationale’? It is a much more sustainable method of colonialization. The syllabus of the modern education system disseminated throughout the Muslim lands has a clear agenda. It is not neutral as purported rather it espouses the aim to usher in the Godless age — they are not even subtle about it. As I was entering the lion’s den, back to my former colonial masters in the United Kingdom. It was bad enough being conservative in Pakistan where people at least pretended to have faith; here the mockery of God was blatant and ubiquitous. See the problem is that you cannot turn your Muslim brain off. It does not come with a switch. We have a word called taqwa, roughly translated as God consciousness, and taqwa is not confined to just prayer, it is supposed to manifest itself at all times, in all places. That is the whole point of it. When you send your teenager to university, having extradited his or her religious upbringing to maulvi sahab or Sunday school, if they do not have their salahprioritized, their Muslim identity cemented, their mental faculties will face the brunt of relentless intellectual attacks against faith. It is not just a degree you will be paying for, but also a very expensive indoctrination of liberal ideas. The Outcome The outcomes can be varied ranging from apostasy to a reduction of Islam to a cultural identity, to my favourite category of progressive, liberal, Muslims. How does the latter group like their Islam? Flexible to the extent of being unrecognizable served with a side of appeasement to the socio-political climate. The progressive Muslims are a contradiction in terms, they have a proclivity to want to dispose of what Islam actually says on a matter and replace it with what they would have it say. Of course, that would have to be in keeping with the liberal criterion of right and wrong. The concept of God being the ultimate authority in Islam is a concept they do not entertain. For the conservative Muslim (one whose moral compass is the Quran and Sunnah), sitting in a lecture hall listening to your openly atheist professor is an exercise in restraining exasperated sighs. You are constantly reiterating to yourself that you must be critical of the subject matter you are being taught, do not accept it at face value. This goes for every subject under the sun. The sciences are taught with the assumption that the order and spectacular beauty that you see in nature is all random, let us not dwell too much on being awed and moved by what we study, let us instead divert our attention to how we can manipulate it to serve us. Essentially let us devoid knowledge from true tadabbur and tafakkur, let us engage in a superficial study based on reductionist principles and underpinned by naturalist philosophy, using the miracle of consciousness that we are still trying to explain away. If one were to take this mindset to its logical conclusion, you would end up with a very dark view of humankind. It makes complete sense that Nietzsche became clinically insane. “There is No God” The humanities are also steeped with challenges for Muslims. Everything that is taught is taught with the assumption that there is no God; there is no such thing as revelation. If there is no prior connection with the divine, how do you think such an environment will impact a Muslim? The God that you worship, prostrate to several times a day, when you walk out the door of your house, you operate and function in an environment that mocks faith in the Divine. Without spiritual fortitude, swimming against the stream is no easy feat. Most Muslims will and do get persuaded by the dominant, progressive narrative and are quick to proffer a ‘reformist’ interpretation of Islam. Suddenly, matters of unanimous consensus spanning over 1400 years are open to scrutiny, all under the banner of inclusivity, acceptance, and social justice. What about the small minority of youth that is unwavering on its stance to hold tenaciously onto Islam as per the Quran and Sunnah? These vestiges of hope survived through divine guidance and/or an Islamically committed household. Very often they feel spurred on by their faith to serve God in whatever capacity they can. The practice of Islam and what one chooses to pursue in life are inextricably linked and these young Muslims aspire to create positive change for the ummah and not just be another cog in the wheel. Slight problem, the world is Godless and you cannot bring him to work with you. Not in academia, not in the media, and certainly not in politics. When what is taught at the institutional level needs to be taken with a pound of salt, contriving a route to impact the ummah has become even more of a challenge. We are beginning to see that climbing the ladder of success via educational and professional excellence without a thorough grounding in Islam, in order to reach a station of power within politics; media and Science have backfired badly. We need representation they said, we need more Muslims out there they said. Small caveat, in order to get to the top you need to ally yourself with the left and essentially give up your ethics and values as a Muslim. Compromise for the sake of the greater good is the euphemism often used. It is becoming clear that conservative Muslims will not be reaching those positions any time soon unless they start sputtering the same nonsense. So where do they channel themselves? The Solution The problem gets exacerbated when there is no mentorship that can guide young Muslims, in particular mentors that are experts in their fields while also being knowledgeable about Islam. The scholars in the West are beginning to wake up to the reality that we are losing our youth, hence you see initiatives like the Yaqeen Institute springing up. It is a laudable effort and I wish I had these resources when I felt my faith being shaken. However, if we really want to reverse the tide, we cannot resort to band-aid solutions for gaping wide wounds. The Islamization of knowledge is long overdue, efforts to recast knowledge in an Islamic mould can only begin when people understand the urgency with which the conflict of modern knowledge with religious thought needs to be tackled. Zaytuna College in California comes to mind as one of the few institutions trying to reinstate an Islamic paradigm in the study of subjects like logic, politics, and astronomy. We need to make this a norm across the spectrum of subjects, in all parts of the ummah. It is a long-term initiative that requires Muslim intellectuals to band together with the common goal of establishing our own educational institutes; with our own syllabi so we can truly respond to Gods call when He says:
  5. Some thoughts on political identities of Muslims living in the West...write-up will follow. Is there a political identity that's relevant to British/American Muslims? Can we shape our own internal political identity, addressing local needs and issues, whilst standing firm on our principles (proactive approach)? Do we have a political identity shaped by external influences, i.e. wilayatul faqih, Najaf school, etc (passive approach)? Are we forced to accept an identity shaped by internal marginalisation and discrimination (reactive approach)? Do we have to settle for a political identity, or can we contribute to society through proposing a socio-political paradigm with a goal to establish social justice? What is the relationship between ideology and identity? Does religious identity surpass ethnic identity in terms of importance? What is the empirical evidence for that (if any)?
  6. There are five decrees in islam: Wajib (recommended),Mustahabb (recommended ,but not essential),Mubah (neither encouraged nor discouraged),Harram (forbidden) and Makrouh(prohibited ,but not compulsory) Liberalism says everything is "Mubah" that means: THERE IS NOT ANY RELIGION
  7. This is something i've been thinking about and interested in for quite some time. First of all i made a poll, so, you might like to answer (totally anonymous) that if you hold strong views and have a good backing of information already. If you don't you might like to read some of the things i linked to get a general idea or some of the things that will (hopefully) be posted by other people. Liberal Islam is really a huge umbrella term though, ranging from those who favour relatively minor, mostly sensible and uncontriversial positions like slavery should not be practiced today, all the way to the quranists and things like that. So, its really hard to generalise things as "Liberal Islam". One thing i've noticed though is a distinct lack or low number of what you would call alternative interpretations or positions, compared to the diversity within Christianity or Judaism. Christianity has a very rich tradition of splintering into different schools of belief over theological issues (eg the protestant reformation). I've also noticed a strong tendancy towards these movements in Judaism with Progressive , Liberal , Reform and Conservative as some noted examples of varying from the orthodox positions. The amount of major differing schools of thought in Islam seems to be very small as compared to that of Christianity. Granted Christianity is older but i think there are other reasons (which i will mention below). Within Judaism, i notice a lot of jews follow schools outside the orthodox whereas in comparison, most muslims seem to be within schools that could be classified as tradition or orthodox. That got me thinking, Why? One of the reasons, i believe, is of scripture. The Jewish and Christian scriptures are usually claimed to be written by humans inspired by God, recounting stories and events. I think this fact allows for significantly different interpretations because for one, humans do make errors and if you think there is such an error, maybe its the result of a human or the times and you can reform around that. There has also been errors in translation and cultural factors that heavily influence the practice of Christianity throughout time, since christian culture became blended with that of the state. You are not going directly against God in your reform efforts in this way either and there is significantly more leeway for interpretation. My understanding of the quran is that it is not like the Christian scriptures. It is not mere inspired by God and written by humans. It is the word of God just simply scribed and recorded by humans. The direct word of God handed down. So, you can't really claim theres error and interpret around it. It can't be the error of humans. Either you need to admit there is somehow an error in the quran or the error or wrongness you percieve isn't really there or that it is meant to be and you simply have to accept it, no matter what you feel. I also think that opposed to the blending of Christian and Local culture to a certain extent, Islam became the culture, due to the nature of Islam. So, it would be hard to argue against in that fashion as well. Also, any kind of reform or re-interpretation would seem to some people as almost going against God and the words he handed down and i can understand the considerable difficulties that this would cause. Another reason i think is the political enviroment surrounding muslim majority countries. Many do not do so well on indicies of freedom or democracy (https://en.wikipedia...x#2010_rankings https://en.wikipedia...ountry_rankings (lower is better) ). In some of these places access to information is severely limited. In other cases a certain version of Islam is preferred by the state and if you don't follow this you could be outcast socially, attacked violently or other things like this (eg saudi arabia, afghanistan under the taliban). Some muslim countries are less educated or less developed than their counterparts as well and this would also reduce access to information about issues like this. This lack of education and in some countries not yet reached by western ideals of freedom and democracy would also have an impact. It would lead to not fully appreciating the alternatives or your rights. I think in countries like this as well the significant local thoughts would seem to be Islamic or take a certain interpretation (misguided or not) and make everyone follow that. Think along the lines of honour killings or some of the things that went on in afghanistan. I'd like to see how everone answers the poll and if you have some times, maybe your thoughts on why liberal islam originated, why liberal movements in Islam aren't all that prevalent (or so as far as i can tell), whether you think its good or bad, whether you think the future of Islam will look like that and why some of my reasons may be right or wrong. Feel free to mention anything regarding the topic in general, i'm very interested in your responses. I'll link some information about Liberal Islam below: https://en.wikipedia...i/Liberal_islam http://studyofislam....iberalIslam.pdf (Good academic paper summarising liberal islam as a whole and the differing variations, origins, and reasons for why it hasn't been more successful or prevalent (eg dictatorships ect) ) http://www.liberalislam.net/ - Some essays by a man who supposedly studied at harvard theological college and holds liberal islam views.
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