I was recently invited to present a paper at the AMERICAN ACADEMY OF RELIGION annual conference. The AAR is the largest society for the academic study of religion, with over 8,000 members.
Below, you will find both the abstract and the paper that was presented at this event. The content and arguments are essentially the same, with small differences (which is the nature of such a presentation) between the two.
From the Abstract:
The
future of Islam in shifting times.
Introduction
The followers of the Islamic religion (known as “Muslims”)
are roughly 24% of the world’s population, occupying important areas of trade,
finance and culture. Islam is predicted In a Pew Research Center report to
become the largest religion in the world by 2070. Thus, by any measure, the
topic of our discussion is very important.
Social values, political policies, technology and the like
are in constant flux, particularly in a largely secular West, and as a
consequence Muslims (like other communities) are facing challenges that have
distinct characteristics from place to place, but all representing the same
basic realities.
The Islamic intellectual tradition has a built-in mechanism
of research and reflection known as Ijtihaad, utilized by scholars to determine
the religious guidance in unclear matters, meant to deliver answers in shifting
times.
Purpose
The goal of this proposed paper submission is to present
analysis of the ways that Muslim scholars, intellectuals and religious
functionaries have addressed these shifts, i.e. through the process of
Ijtihaad.
Method
The procedure for addressing “The future of Islam in
shifting times” includes, but are not limited to, accessing scripture,
historical precedents, and of course drawing upon my long experience as a
religious functionary in the American Muslim community.
Conclusion
To show that the Islamic tradition has all the intellectual
and spiritual tools available to create a dynamic and progressive foundation
that not only withstands the winds of change, but shows us how to thrive in
shifting times. Moojam Momen explains:
“Overall, Islam has thus far neen more successful in
resisting the destructive elements of modernity than Christianity.” (Momen,
1999).
References
Momen, Moojam (1999) The Phenomenon of Religion: A Thematic
Approach Oxford: Oneworld Publications.
Below is from the paper itself.
The Future of Islam in shifting times
Differing definitions
of Islam
It is important at the outset to have a clear definition of
the terms in question, this is relevant for all topics, and especially so for a
term such as “Islam”. Are we talking
about a particular faith, with doctrines, rituals and expression? Or are we
talking about specific regional culture(s)? Indeed, adding to this confusion is
the fact that pundits and academics alike have become accustomed to using
languages such as “Islamists”, “folk Islam” even “Islamism”.
Certainly “Islam” exists as a religion, with beliefs,
scripture, ethical teachings and spiritual practices, but it also forms the
foundation of many societies and groups, impacting everything from food,
entertainment, social interactions and political worldview. Acknowledging this diversity, some have
coined the term “Islams” (in the plural) (ft.1).
For a proper analysis of the future of “Islam” in shifting
times, it is necessary to have clarity on which aspect(s) or particular
subjects being subjected to scrutiny. For our purposes, we are addressing Islam
as a religious and cultural force, a community holding onto united core
principles and beliefs, while simultaneously possessing diverse approaches to
theology, politics, and cultural realities, one which encompasses a majority In
at least forty-nine nations and forms significant populations in all regions of
the world, a growing population expected to be the largest religion globally by
2070!
As a religious force
While belief is said to be weakening in the West,
particularly in the Judeo/Christian faiths (deemed “the western religions”),
the same cannot be said of religious belief of Muslims amongst the traditional
Muslims societies. (ft.2). Belief and practice among Muslims is very high, and
has been often cited as the primary source of strength for Muslims under
hardships, such as the recent Gaza conflict (ft.3).
This, coupled with high birth-rates and an increase of
converts to the religion (ft.4), demonstrates that Islam will continue to have
a great influence in world affairs, challenges notwithstanding.
As a cultural
movement
Along with its theological constructs, Islam also is the
foundation for cultural expression globally, and will undoubtedly provide
alternatives to the current mainstream paradigm, even within Non-Muslim
societies. One example (which we reluctantly place under a cultural example) is
that of Somalian immigrants to the United States, wishing to adhere to the
Islamic prohibitions against usury, have actually organized themselves
economically –in order to obey the Islamic directives. (ft.5). In addition, is
the emergence of the “burkini”, a
swimming outfit that (unlike the bikini) covers the entire body, keeping with
the Islamic norms of modesty, especially for women.(ft.6)
What is noteworthy is that the two examples cited above are
not theological in nature, rather they are examples of Islamic religious norms
having an impact on the wider world, the benefit of which does not require a
hyper religiosity, or even for those benefitting from it to be Muslims.
Islam has the ability to challenge mass assumptions and
generate genuine contemplation, positive action and healthy change.
Revisiting of
scriptures to address the complex modern world
While it is imagined that Islam is inherently inflexible,
conservative in application, the reality is that within the foundations of the
faith, there is a built-in process known as Ijtihaad,
which allows qualified persons to engage the scriptures and traditions in order
to have proper guidance in areas of ambiguity.
It is our view that the persons engaging in Ijtihaad not only be educated in the
scriptures and traditions of Islam, but also in the social sciences, philosophy
and other related fields. It is perfectly acceptable (within the parameters set
forth in the Islamic tradition) to reach conclusions in social and legal
affairs that differ from those of the past.
A beautiful explanation on this point has been provided by
Khaled Abou El Fadl in his word Speaking
in God’s Name as follows: “ God wishes human beings to search and seek for
the Divine Will. Truth adheres to the search-the search itself is the ultimate
truth. Consequently, correctness is measured according to the sincerity of the
individual’s search.” (ft.7)
An example of employing the Ijtihaad process is found in the approaches to the consumption of
tobacco products. Items such as cigarettes, cigars and other such products
obviously do not find mention in Islamic scriptures, so, broadly speaking,
Muslim scholars have made various arguments, asserting that those items are forbidden
(haraam), while others have argued
that, at worst, they are simply disliked items to consume (makrooh). This process of Ijtihaad
reached different conclusions on this topic, both of which are considered
respected views among Muslim scholarship.
Conclusion
Times are in a constant state of flux- life itself can be
said to be regularly moving in change. Islamic principals are consistent and
stable, they don’t necessarily shift, but the form of practice or emphasis can
in fact be altered when needed. Thus, Islam has within it all the ingredients
needed to deliver guidance to its followers and benefits for the wider
world. The Qur’an, Islam’s primary
source, is largely general in its content, allowing for flexibility in its
application and understanding.
Footnotes
(1)
Tariq Ramadan is against the term “Islams”. He
writes “ However, the label is problematic religiously, and also in terms of
what is subsumed by the notion of “Islamic civilization” itself.” Ramadan, T.
(2012) Islam and the Arab Awakening
Oxford: Oxford University press, pg.
68.
(2)
See the following like by the Pew Research
Center. https://www.pewresearch.org/religion/2012/08/09/the-worlds-muslims-unity-and-diversity-2-religious-commitment/
(3)
A brief article on how Islam has provided
strength to the Palestinians during the recent Gaza war can be found https://5pillarsuk.com/2023/10/12/the-strength-of-the-palestinians-puts-muslims-in-the-west-to-shame/
(4)
An example of conversions to Islam can be found https://www.cbsnews.com/colorado/news/more-hispanics-converting-to-islam/
(5)
Somali-Americans have made some interesting
efforts to avoid interest, for which see https://nextcity.org/urbanist-news/minneapolis-somali-american-community-can-soon-bypass-the-bank-to-buy-homes
(6)
On the Burkini, see https://fashionmagazine.com/style/trends/what-is-a-burkini/
(7)
Abou El Fadl, K. (2001) Speaking in God’s Name: Islamic law, Authority and Women. Oxford:
Oneworld publications. (pg.33)
