Globalization’s Challenge On Islamic Revival

Since the beginning of the 20^th Century there have been brilliant intellectuals who did a lot of work, aiming to revive Muslim nations from their backwardness caused by their obscurity and lethargy. In Afghanistan there was Jamaluddin Afghany. In the Indian peninsula there was Abul Kalam Azad, Mohammad Iqbal then Mawdoodi, Mohammad Ilyas, Ali Mian (Abul-Hasan Nadwy). In Shaam (Syria, Palestine and Lebanon) there was Rashid Redha, Shakeeb Arsalan, then An-Nabhany and Ahmad Yasin. In Libya Omar Almokhtar. In Algeria: Bin Badis, Albashir Alibrahimi and Malik Binnabi. In Egypt: Mohammad Abduh, then Hasan Albanna. In Nigeria: Ahmadu Bello and Abubakar Tafawa Balewa. In Indonesia Kiai Haji Ahmad Dahlan, Omar Said Tjokroaminoto, then Mohammad Natsir. There were pioneers in almost every corner of the world.

But by the time all those activities and work started to show results and the awareness began to grow, the world societies also started to witness the beginning of what we now call globalization.

Globalization is the process of international integration arising from the interchange of worldviews, products, ideas and other aspects of culture. Factors that have contributed to globalization include increasingly sophisticated communication and transportation technologies and services, mass migration and the movement of people.

So the beginning of the awakening of Islamic identity among Muslim nations came together with the Cultural globalization, which refers to the transmission of ideas, meanings and values around the world in such a way as to extend and intensify social relations.

Throughout human history there always have been innovations in ideas and tools that can be used positively or negatively. And what is happening with this globalization is the same; only that with the globalization things go faster then before. So it is for each person or group to accept or refuse it, or to use the innovations positively or negatively. Each will react according to his own mentality.

This process of globalization impelled the creation of three kinds of mentalities (the process of forming the intellectual ability) among young Muslim generations.

Although the evaluation of these mentalities can be argued for and against from different perspectives, we are more concerned here by its broad acceptance in the Muslim society.

There are Muslim people who can perceive the Islamic teachings and directives deeply and broadmindedly, however with firm attachment. They observe God’s order carefully: “.. Say: To God belong the East and the West. He guides whom He wills to a straight Path. Thus We have made of you an Ummah justly balanced, so that (with your life) you might be witnesses over all nations, and that the Messenger might be a witness to you ..” (2:142-143).

But there are two other kinds of Muslim people opposing one another: The ones who perceive the Islamic teachings and directives rigidly and literally, so that they cannot benefit enough from the positive elements and norms of globalization. And others who are deceived by the glittering of what they see in the West without thinking deeply about the many bad outcomes it may bring, nor thinking about the richness of the Islamic values and broadmindedness they could benefit from, with a fair perspective.

The essence of Islam is to avoid all extravagances and extremes. It is a sober, practical Religion or Way of Life: “Therefore stand firm (in the Straight Path) as you are commanded – you and those who, with you, have turned unto Him; and do not behave in an overweening manner, for, verily, He sees all that you do” (11:112).

All messengers of God taught their people to behave justly and to avoid all extravagance in ideas and conduct:

“We have verily sent Our messengers with clear signs, and We revealed with them the Scripture and the Balance, so that mankind may uphold justice..” (57:25).

God also said in the Qur’an: “And He has raised the heaven and set up the Balance; in order that you may not transgress (due) balance. So observe the weights with justice and do not skimp the balance” (55:7-9).

Abu Hurairah (one of the Prophet’s companions) reported that the Prophet (peace and God’s blessings upon him) said:

“The Religion (of Islam) is easy, and whoever makes the religion a rigor, it will overpower him. So follow a middle course and be sure you will be satisfied. And seek God’s help by prayers at morn and at dusk and some part of night” (Recorded by Al-Bukhari in his Collection of Hadith).

“Heart” In The Qur’an & The Extensive Intrinsic Nervous System

In the Qur’an there are many verses talking about the heart, which is in the chest of the human body, saying that it has the ability to understand, feel, remember and make decisions, good or bad.

For example: “Have they not travelled in the land so that they may have hearts with which to comprehend, or ears with which to hear? Indeed it is not the eyes that turn blind, but it is the hearts within the breasts that turn blind!” (22:46). “.. and do not conceal the testimony, - for, verily, he who conceals it, his heart is sinful, and God has full knowledge of all that you do” (2:283).

Also in the sayings of the Messenger of God (peace and God’s blessings upon him) we find indications that the heart is the decision-maker of a person:

“Abu Hurairah narrated that the Prophet said: Do not envy one another, do not inflate prices for one another, do not hate one another, do not turn away from one another, and do not undercut one another in trade. But rather be servants of God and brothers (amongst yourselves). A Muslim is the brother of a Muslim: he does not oppress him, nor does he fail him, nor does he lie to him, nor does he hold him in contempt. Piety is right here (and he pointed to his chest) three times. It is evil enough for a man to hold his brother Muslim in contempt. The whole of a Muslim is inviolable for another Muslim: his blood, his property, and his honor” (Muslim in his Collection of Hadith).

The Qur’an, which was revealed to Prophet Muhammad (peace and God’s blessings upon him) never mentioned “al-

‘aql” (= brain) but hundred of times mentioned “ta’qiloon” , “ya’qiloon” (= you or they seek to understand), and always the subject is “the heart” not the brain. Also “yatadabbaroon” (= they ponder), not with the brain, but with the heart: “Will they not, then, ponder over this Qur’an? – or there locks upon their hearts?” (47:24).

If the Prophet’s statement (more than fourteen centuries ago) said that the piousness (earnest compliant in the observance of religion) of a person is in fact his heart’s accomplishment, then it is interesting to know that modern physicians who spent their life on research in neurological and neuroanatomical aspects of cardiology only recently discovered that “the heart is a sensory organ and information encoding and processing center, with an extensive intrinsic nervous system that’s sufficiently sophisticated to qualify as a heart brain. Its circuitry enables it to learn, remember, and make functional decisions independent of the cranial brain. To everyone’s surprise, the findings have demonstrated that the heart’s intrinsic nervous system is a complex, self-organized system; its neuroplasticity, or ability to reorganize itself by forming new neural connections over both the short and long term, has been well demonstrated”. (From an article written by Professor Dr. Dominique Surel: appliedconsciousnessintl.com).

The Qur’an indicates that all research in human history will be useless without attentive work or consciousness of the heart:

“And how many a generation We destroyed before them, who were superior than these in prowess, and (who) then searched throughout the land (wondering); is there any escape? Assuredly there is in that a reminder for him who has a (conscious) heart, or gives ear in (full) witness” (50:36-37).

On another occasion, the Prophet (peace and God’s blessings upon him), while talking about the lawful and the unlawful things for a Muslim, said: “What is lawful is clear and what is unlawful is clear, but between them are certain doubtful things which many people do not know. So he who guards against doubtful things keeps his religion and his honor blameless. But he who falls into that which is unlawful, just as a shepherd who grazes his cattle in the vicinity of a pasture declared prohibited (by the king): he is likely to stray into the pasture. Mind you, every king has a protected pasture and God’s involved limit is that which He has declared unlawful. Verily, there is a piece of flesh in the body, if it is healthy, the whole body is healthy, and if it is corrupt, the whole body is corrupt. Verily, it is the heart!” (Narrated by An-Nu’man bin Basheer, and recorded by Al-Bukhari and Muslim in their Collections of Hadith).

This explanation given by the Prophet to his followers was to teach them that all understanding, intelligence and intention of a person that will be put into action should be decided by the heart. One should not do anything without a determination from his heart.

“Then heart is the most powerful organ generating five thousand times more electromagnetic signals than the brain. Some of the same neurotransmitters present in the brain, also found in the heart, establish their own neurochemical communications link. The heart translates information that is then communicated through its neurological impulses and makes its way to the brain to the medulla and up to higher centers of the brain where they can influence our cognitive processes such as how we make decisions and how we perceive reality”. (www.appliedconsciousnessintl.com).

“Tawakkul” = Trust In God

There are steps that a faithful Muslim should undertake to reach the level of tawakkul (= trust in God):

First step

To know and believe that God is the Lord, the Ever-Living, the Self-Subsistent, the Sovereign Who does whatever He wills, the Powerful over everything. Nothing can exist without His permission, and nobody can attain any of His Knowledge save that which He wills.

Second step

To assert that God has established the law of cause and effect in the world.

One should be certain that trust in God is one of the causes he should use to get any effect, like someone cannot satisfy his appetite without eating. God has given every thing due order and proportion; it means He has made the law of nature for all creation. So if anyone wants to get an effect, he should use a proper cause, that is, pray to God to make it easy and successful. God says in the Qur’an:

“(God is) who creates (every thing), and thereupon forms it in what it is meant to be, and who determines the nature (of all that exists), and thereupon guides it (towards its fulfillment)” (87:2-3).

Third step

After doing his best in using the causes for the goal he wishes to achieve, one should be content. Whatever result he gets, it will be the best for him, as it is what God wants him to get, and God knows better what is beyond the appearance of that result. One, who places his trust fully in God, should therefore presume that the choice of God is certainly the best for him.

God says: “.. It could be that you dislike a thing which is good for you; and it may happen that you love a thing which is bad for you; God knows, and you know not” (2:216).

That is why the Prophet (peace and God’s blessings upon him) used to teach his followers a special prayer for when any of them is about to undertake an enterprise or to do something important:

 Jabir bin Abdullah narrated: The messenger of God used to teach us the prayer of seeking guidance in all matters we intend to do. He used to say:

“When anyone of you will begin an enterprise, let him perform two rak’ah of optional prayer other than the obligatory prayers, and then supplicate: O God, I consult You through Your Knowledge, and I seek strength through Your Power, and ask of Your great Bounty, for You are Capable whereas I am not, and You know and I do not, and You are the Knower of hidden things. O God, if You know that this matter (and name it) is good for me in respect of my Faith, my livelihood and the consequences of my affairs then ordain it for me, make it easy for me, and bless it for me. But if you know this matter (and name it) to be bad for my Faith, my livelihood or the consequences of my affairs then turn it away from me, and turn me away from it, and grant me power to do good whatever it may be, and cause me to be content with it. And let the supplication specify the object”  (Al-Bukhari and Muslim in their Collections of Hadith).

It is clear then, that tawakkul (trust in God) is the opposite of sluggishness or laziness, because it is the culmination of great efforts and high ambition. And that is why God says:

“…verily, God loves those who place their trust in Him” (3:159).

The Message of The Qur’an

The Qur’an is the last revelation of God to humanity. Many messengers of God before the last one, Muhammad, (peace and God’s blessings upon them all) had received a revelation, amongst them are Nuh (Noah), Ibrahim (Abraham), Musa (Moses) and Isa (Jesus). The Qur’an stated:

“And verily We sent forth among every community a messenger (to say): Worship God and shun false deities. Then among them were some whom God guided, and among them were some who deserved to be in error. So travel in the land and observe the nature of the consequence of those who denied” (16:36).

The peculiarity of the Qur’an compared to other earlier revelations is its encompassment of those before it, and its continuous originality, as God says: “Verily it is We Who have revealed the Remembrance (= the Qur’an), and assuredly, We will preserve it” (15:9).  That is because it is meant to reform and expand its content, in order to fulfill the human needs through a complete guidance, and to confront the speed and revolutionary process of civilization in the world. The Qur’an represents the culminating point of all revelation and offers the final and perfect way to spiritual fulfillment.

Some shortsighted Muslims think (with real conviction) that the aim of Islam is to establish a Khilafah (Islamic State). However, if we attentively observe the Qur’an and the history of the Prophet’s struggle during his mission, we will find out that it was much deeper and broader. And certainly we cannot reach that level without a solid base in the society. The Qur’an clearly explains that the purpose in creating human beings is to make each of them a khalifah (see Qur’an, 2:30), a responsible person, in order to become a faithful person who can be a nucleus for a good and stable society. Only such society will be capable to organize itself in an adequate State. Thus, any faithful Muslim who does his duty correctly, will be considered to have fulfilled his task, even if no Islamic State has been established yet.

We can summarize the aims of the Qur’an as follows:

First

To give knowledge about:

a)   God the Creator, His Names (Attributes) and Deeds. Since human beings were given the advantage to be the master over all creation, then they should know the attributes of their Lord.

b)   the nature of God’s creation in general. The Qur’an often mentions the nature of every kind of creation in the universe.

c)   the creation of human beings and their task. There is a tremendous explanation about this in the Qur’an.

d)   the upcoming of the complete destruction of this world and the fact that God will resurrect all human beings, then give the best rewards to those who deserve it, and punish those who failed to fulfill their tasks correctly because of disdain.

Second

To inspire human beings:

a)   to use their minds correctly. Look how the Qur’an uses this kind of logical terms: “Have they not travelled in the land so that they shall have hearts to understand with, or ears to listen with? As, indeed, it is not their eyes that have become blind – but the hearts that are in the breasts that have become blind!” (22:46).

b)   to purify their inner selves attentively, by many means, such as prayers and different social works to satisfy God’s wish: “Successful indeed he who purifies himself, and glorify the name (= attribute of perfection) of his Lord, and offers prayer” (87:14-15). “Consider the human self, and how it is formed in accordance with what it is meant to be; and how it is imbued with moral failings as well as with consciousness of God! Successful indeed will be the one who causes this (self) to grow in purity, and truly lost is he who buries it (in darkness)” (91:7-10).

c)   to strengthen fraternity between people in different areas of life: family, community and society in general.

Third

To introduce excellent conducts, which should be observed by human beings in their dealings with one another: “Indeed, did We send forth Our messengers with all evidence of (this) truth, and through them We bestowed revelation from on high, and (thus gave you) a balance (wherewith to weigh right and wrong), so that human beings might behave with equity” (57:25).

Fourth

To introduce ordinances of the lawful and the unlawful in their life, which they need to take into consideration, individually and as a society.

When most of the society’s members understand the Qur’an’s teachings well and are convinced of the worth of this guidance, and strive to make this message into reality, naturally they will realize the idea of building an Islamic State, not necessarily by the slogan of “khilafah”, but in a similar spirit as the Khilafah at the time of Abubakr, Umar, Uthman and Ali: no dictatorship, no monarchy, no tyranny and no oppression against anyone.

In other words, this Qur’an is revealed for people who use their mind and their insight: “Do they not contemplate the Qur’an? Or is it that there are locks, on (their) hearts?” (47:24).

This Qur’an is revealed for those who are endowed with insight, who seek inspiration from it, and intend to follow the truth. The Qur’an was revealed for people who are deeply desirous of understanding it, “Those who whenever they are reminded of their Lord’s verses (or signs), do not fall on them (as if they are) deaf and blind” (25:73).

Thus, among other things, the Qur’an was revealed to create cadres for a real Islamic society, open-minded people who seek “good in this world and good in the Hereafter” (2:201).