On the Muslim Question

Joint Article by Diana Susanti Al Barkah & Angga Bassoni Al Barkah

Assalaamu ‘Alaykum Wa Rahmatullahi Wa Barakatuh

Al Ain, 28 November 2024 | I stumbled upon a post on Twitter (𝕏) by Sohail Ahmed (@SohailSNAhmed) which said:

“Thread: The Urgent Need for Reform in the Islamic World

1/ Let’s stop sugar-coating it. Current Islamic thinking perpetuates and sanctifies medievalist theology, clinging to an outdated worldview shaped centuries ago when slavery was normal. It has utterly failed in modernity.

2/ No, it’s not ‘just a few bad apples.’ The issue is systemic. A majority of Islamic scholars are educated in pre-modern jurisprudence and vehemently shun extensive and meaningful contextualisation. Their theological frameworks were developed in an era totally alien to ours.

3/ Medievalist theology refers to religious works rooted in a time when: Theocratic rule was dominant. Gender, class, and group-based hierarchies were rigid. Scientific understanding was minimal. War and violence were the norm.

4/ Examples of problematic teachings: The dehumanisation of women and sexual minorities. Hatred of non-Muslims. Scepticism and even downright hostility towards reason, philosophy, science, secularism, progress, and adaptation. Offensive holy war (jihad).

5/ Extremist narratives build on the foundation of outdated theology. Even when imams and preachers do not explicitly support violence, their teachings can provide a fertile ground for extremism to grow. This presents problems for Western countries with Muslim populations.

6/ Scrutiny is necessary. Silence enables harm. This isn’t about demonising Muslims. It’s about: Transparency: Ensuring the Muslim community is inclusive. Accountability: Holding preachers accountable for their teachings. Reform: Encouraging theological dialogue and progress.

7/ Is reform un-Islamic? No. Islam has a tradition of ijtihad (independent reasoning). Many of history’s greatest Islamic scholars adapted teachings to fit the contexts of their time. Reform doesn’t mean rejecting faith; it means keeping to Islam’s original evolving nature.

8/ Think about it. Islam is uniquely positioned for reform given that according to the religious tradition, each verse was revealed in real-time in response to a specific event or context. Over time, the teachings changed to adapt to specific circumstances.

9/ Do you really think the need for that process of contextualization and adaptation and change suddenly ended once the prophet died? Anyone claiming as much is frankly insane.

10/ Reform must include: Encouraging critical thinking and engaging with science & philosophy. Reviving the Islamic tradition, and opening the doors of ijtihaad (independent reasoning) wide open. Engaging with academics in Islamic Studies departments in Western universities.

11/ If we don’t address this: Extremists will exploit the massive disconnect between Islam and modernity. Generational disconnects will widen, leaving young Muslims disillusioned. Islam will lose its relevance, becoming a relic. People will leave Islam in droves.

12/ The current state of the Islamic world is embarrassing. I’m almost embarrassed to call myself a Muslim. The irony is that Islam is the most amenable religion to change and progress relative to the other Abrahamic faiths, yet we’re the ones stuck in medieval times.

In addressing the arguments put forth by Sohail Ahmed in his thread, which echoes the tone of Bruno Bauer’s The Jewish Question, we must confront not only his critique of “medieval theology” in Islam but also the framework of alienation and societal conditions that underpin his conclusions. Ahmed’s thesis, much like Bauer’s, fails to transcend the ideological confines of the very systems it critiques. His solution—reform through contextualization within modernity—is itself a product of the alienation and material contradictions of a capitalist-feudalistic order.

Addressing the Premises

1. Claim: Islamic theology is “medievalist” and outdated.

Counter: Islamic theology is dynamic and timeless.

• Qur’anic Principle:

“وَمَآ أَرْسَلْنَـٰكَ إِلَّا رَحْمَةًۭ لِّلْعَـٰلَمِينَ ١٠٧”

“And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (Qur’an 21:107)

The universality of Islamic teachings ensures that they remain relevant and applicable across various ages and diverse circumstances.

• Historical Context:

Islamic theology, through the process of ijtihad (independent reasoning), has always adapted to new and evolving circumstances. Renowned scholars like Al-Ghazali and Ibn Rushd effectively reconciled religion with reason and philosophy, demonstrating how theology can evolve over time without losing its fundamental core principles.

• Biblical Parallel:

“Heaven and earth will pass away, but my words will never pass away.” (Matthew 24:35)

Sacred texts across various religious traditions claim eternal relevance, indicating a shared belief in their adaptability and ability to address the changing needs of humanity.

2. Claim: The issue is systemic, with scholars clinging to pre-modern jurisprudence.

Counter: Islamic jurisprudence was designed to evolve through ijtihad.

• Qur’anic Principe:

وَٱلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ ٣٨

“who respond to their Lord, establish prayer, conduct their affairs by mutual consultation, and donate from what We have provided for them;” (Quran 42:38)

• Example of Evolution:

Jurists like Imam Shafi’i adapted legal rulings to different contexts (e.g., moving from Iraq to Egypt). This flexibility counters the claim that Islamic jurisprudence is static.

• Biblical Parallel:

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” (Matthew 5:17)

Laws evolve with understanding while retaining their divine core.

3. Claim: Medievalist theology is rooted in a time of theocratic rule and rigid hierarchies.

Counter: Islamic theology challenges oppressive hierarchies and promotes equality.

• Qur’anic Principle:

“يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَـٰكُم مِّن ذَكَرٍۢ وَأُنثَىٰ وَجَعَلْنَـٰكُمْ شُعُوبًۭا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۭ ١٣”

“O mankind, We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.” (Qur’an 49:13)

Islam explicitly rejects rigid hierarchies of class, gender, or race.

• Prophetic Example:

The Prophet (PBUH) appointed Bilal, a former slave of African origin, as the first muezzin. This act dismantled racial and class hierarchies in practice.

• Biblical Parallel:

“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” (Galatians 3:28)

The rejection of hierarchies is a shared Abrahamic ideal.

4. Claim: Problematic teachings include dehumanization of women, hatred of non-Muslims, and hostility towards reason.

Counter: Islamic teachings uphold the dignity of all humans and value reason.

• Qur’anic Principle on Women:

“وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ بِٱلْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌۭ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ ٢٢٨ …”

“Women have rights similar to those of men equitably, although men have a degree ˹of responsibility (darajah?)˺ above them. And Allah is Almighty, All-Wise.” (Qur’an 2:228)

This verse contains a nuanced message worth discussing. The phrase “وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ بِٱلْمَعْرُوفِ” emphasizes the equality of women with men in terms of rights and responsibilities, grounded in fairness (bil-ma’ruf). The following phrase about men having a darajah (degree) over women does not imply superiority but rather reflects a degree of responsibility in marriage. This responsibility calls for men to provide for, protect, and support their families with kindness and justice, embodying leadership as a form of service, not dominance.

In today’s context, this degree highlights men’s obligation to actively support their partners emotionally, financially, and socially, fostering a partnership of mutual respect and care. This is exemplified by the Prophet Muhammad (ﷺ), who treated his wives with unparalleled love, respect, and fairness, setting a timeless example.

Islam explicitly affirms women’s dignity and equality, ensuring that marital relationships are built on reciprocity and compassion.

• Qur’anic Principle on Non-Muslims:

“لَّا يَنْهَىٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمْ يُقَـٰتِلُوكُمْ فِى ٱلدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَـٰرِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوٓا۟ إِلَيْهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ ٨”

“Allah does not forbid you from being kind and just toward those who have not fought you because of religion or expelled you from your homes.” (Qur’an 60:8)

This verse reflects Islam’s encouragement of peaceful coexistence and fairness toward non-Muslims who do not display hostility or oppression. It is crucial to understand the context when examining resistance movements globally, such as those in Palestine (by Hamas and their allies) and Occupied Papua (by ULMWP). These struggles arise because occupiers, often backed by Western interests (e.g., Indonesia in Papua and “Israel” in Palestine), have seized lands and dispossessed indigenous people. In such cases, Islam supports the right to resist oppression and defend one’s home and dignity.

However, Islam unequivocally condemns acts of violence rooted in xenophobia or hatred, considering such actions sinful and contrary to its teachings. Understanding the context of resistance is essential to differentiate between the fight against oppression and unjustified aggression.

Qur’anic Principle on Reason:

“إِنَّ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ لَـَٔايَـٰتٍۢ لِّأُو۟لِى ٱلْأَلْبَـٰبِ ١٩٠”

“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.” (Qur’an 3:190)

Reason and reflection play a central role in shaping the Qur’anic worldview.

• Biblical Parallel on Love for Others:

“Love your neighbor as yourself.” (Leviticus 19:18, echoed in Mark 12:31)

Hatred is antithetical to Abrahamic values, it’s not just Islamic value, but all faith always emphasize kindness and loving thy neighbors as yourself.

5. Claim: Extremist narratives exploit outdated theology.

Counter: Extremism distorts, not represents, Islamic teachings.

• Qur’anic Principle:

“مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍۢ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًۭا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًۭا ۚ وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِٱلْبَيِّنَـٰتِ ثُمَّ إِنَّ كَثِيرًۭا مِّنْهُم بَعْدَ ذَٰلِكَ فِى ٱلْأَرْضِ لَمُسْرِفُونَ ٣٢”

“That is why We ordained for the Children of Israel that whoever takes a life—unless as a punishment for murder or mischief in the land—it will be as if they killed all of humanity; and whoever saves a life, it will be as if they saved all of humanity.¹ ˹Although˺ Our messengers already came to them with clear proofs, many of them still transgressed afterwards through the land. (Qur’an 5:32)

This profound verse underscores the sanctity of life and the gravity of its violation. While it directly addresses the Children of Israel (Israelites), its universal message transcends specific groups. The core teaching here is that taking an innocent life is akin to destroying the balance of the universe, while saving a life reflects the highest form of compassion and mercy.

Islam inherently values life and condemns acts of extremism, which are antithetical to its principles of peace and coexistence. This applies not only to human life but extends to all living beings, emphasizing a deep respect for creation. The verse calls us to focus on universal values of justice, mercy, and harmony, rather than reducing its application to a single group. It is a reminder that our actions ripple through the fabric of existence, making the preservation of life an act of immense significance in the eyes of the Divine.

This universal ethic serves as a moral compass against violence and underscores the need for compassion and care in all our interactions.

• Prophetic Example:

“حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ قُلْتُ لأَبِي أُسَامَةَ حَدَّثَكُمْ عُبَيْدُ اللَّهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ وُجِدَتِ امْرَأَةٌ مَقْتُولَةً فِي بَعْضِ مَغَازِي رَسُولِ اللَّهِ صلى الله عليه وسلم، فَنَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ قَتْلِ النِّسَاءِ وَالصِّبْيَانِ‏.‏”

When the Prophet (PBUH) saw a woman killed in battle, he condemned it, emphasizing the protection of non-combatants. (Sahih Bukhari 3015)

• Biblical Parallel:

“You shall not murder.”  (Exodus 20:13)

Sacred teachings across various religious traditions unequivocally denounce violence and promote peace.

6. Claim: Scrutiny, transparency, and reform are necessary for accountability.

Counter: Accountability and transparency are inherent in Islamic governance.

• Qur’anic Principle:

۞ وَإِن كُنتُمْ عَلَىٰ سَفَرٍۢ وَلَمْ تَجِدُوا۟ كَاتِبًۭا فَرِهَـٰنٌۭ مَّقْبُوضَةٌۭ ۖ فَإِنْ أَمِنَ بَعْضُكُم بَعْضًۭا فَلْيُؤَدِّ ٱلَّذِى ٱؤْتُمِنَ أَمَـٰنَتَهُۥ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ ۗ وَلَا تَكْتُمُوا۟ ٱلشَّهَـٰدَةَ ۚ وَمَن يَكْتُمْهَا فَإِنَّهُۥٓ ءَاثِمٌۭ قَلْبُهُۥ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌۭ ٢٨٣”

“If you are on a journey and a scribe cannot be found, then a security can be taken. If you trust one another, then ˹there is no need for a security, but˺ the debtor should honour this trust ˹by repaying the debt˺—and let them fear Allah, their Lord. And do not conceal the testimony, for whoever conceals it, their hearts are indeed sinful. And Allah ˹fully˺ knows what you do. (Qur’an 2:283)

Islam mandates accountability and transparency in all aspects of life, emphasizing the importance of honesty and integrity.

• Historical Example:

Umar ibn al-Khattab, the second caliph, accepted public criticism and corrected policies in response, embodying accountability.

• Biblical Parallel:

“Speak the truth to one another; render in your gates judgments that are true and make for peace.” (Zechariah 8:16)

7. Claim: Reform aligns with Islamic traditions of ijtihad.

Counter: Reform must preserve the essence of Islam.

• Qur’anic Principle:

وَٱلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ ٣٨

“who respond to their Lord, establish prayer, conduct their affairs by mutual consultation, and donate from what We have provided for them;” (Qur’an 42:38)

And

ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَـٰمَ دِينًۭا ۚ فَمَنِ ٱضْطُرَّ فِى مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍۢ لِّإِثْمٍۢ ۙ فَإِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ٣

“Today I have perfected your faith for you, completed My favour upon you, and chosen Islam as your way. But whoever is compelled by extreme hunger—not intending to sin—then surely Allah is All-Forgiving, Most Merciful.” (Qur’an 5:3)

Islam is a complete faith but allows for contextual application through the process of ijtihad, enabling scholars to interpret its teachings in light of contemporary circumstances and societal needs.

• Prophetic Example:

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ، قَالَ حَدَّثَنَا جُوَيْرِيَةُ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم لَنَا لَمَّا رَجَعَ مِنَ الأَحْزَابِ ‏ “‏ لاَ يُصَلِّيَنَّ أَحَدٌ الْعَصْرَ إِلاَّ فِي بَنِي قُرَيْظَةَ ‏”‏‏.‏ فَأَدْرَكَ بَعْضُهُمُ الْعَصْرَ فِي الطَّرِيقِ فَقَالَ بَعْضُهُمْ لاَ نُصَلِّي حَتَّى نَأْتِيَهَا، وَقَالَ بَعْضُهُمْ بَلْ نُصَلِّي لَمْ يُرَدْ مِنَّا ذَلِكَ‏.‏ فَذُكِرَ لِلنَّبِيِّ صلى الله عليه وسلم فَلَمْ يُعَنِّفْ وَاحِدًا مِنْهُمْ‏.‏

The Prophet (PBUH) allowed flexibility in jurisprudence. For instance, differing interpretations of prayer timings during the Battle of the Trench were both validated. (Sahih Bukhari 946)

8. Claim: Without reform, Islam risks losing relevance.

Counter: Islam remains relevant through its timeless principles.

• Qur’anic Principle:

إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ ٩

“Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.” (Qur’an 15:9)

Islam’s relevance is preserved through divine protection and guidance. Ahmed’s claim is particularly dangerous because the notion of “losing relevance” essentially reduces faith to a mere competition over who has more followers. In reality, Islam, like any other religion, represents a spiritual path to enlightenment and truth rather than merely an institution or organization.

• Biblical Parallel:

“The grass withers, the flower fades, but the word of our God will stand forever.” (Isaiah 40:8)

9. Claim: Reform requires engaging with academics and critical thinking.

Counter: Islamic scholarship already encourages critical thought.

• Qur’anic Principle:

“وَٱلَّذِينَ ٱجْتَنَبُوا۟ ٱلطَّـٰغُوتَ أَن يَعْبُدُوهَا وَأَنَابُوٓا۟ إِلَى ٱللَّهِ لَهُمُ ٱلْبُشْرَىٰ ۚ فَبَشِّرْ عِبَادِ ١٧ ٱلَّذِينَ يَسْتَمِعُونَ ٱلْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُۥٓ ۚ أُو۟لَـٰٓئِكَ ٱلَّذِينَ هَدَىٰهُمُ ٱللَّهُ ۖ وَأُو۟لَـٰٓئِكَ هُمْ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ ١٨”

“And those who shun the worship of false gods, turning to Allah ˹alone˺, will have good news. So give good news to My servants ˹O Prophet˺— those who listen to what is said and follow the best of it.¹ These are the ones ˹rightly˺ guided by Allah, and these are ˹truly˺ the people of reason. “ (Qur’an 39:17-18)

Critical thinking is intrinsic to Islamic practice and serves as a vital component for understanding the faith deeply. It encourages believers to engage thoughtfully with their beliefs and the world around them.

• Historical Example:

Islamic golden age scholars like Al-Farabi and Ibn Sina integrated Islamic thought with philosophy and science.

I do not delve deeply into biblical texts, as I am not a scholar in that field and wish to avoid potential misinterpretations or misunderstandings. However, I include them because I genuinely believe that all expressions of Tawhid are ultimately unified, conveying the same timeless and universal message throughout history across different cultures and traditions.

The Real Problem

To demand that Islam conform to modernity as a prerequisite for liberation is to misunderstand both Islam and modernity. It is not Islam that must be reformed to fit modernity but modernity that must be interrogated for its inherent alienation, which suffocates all spiritual and material progress.

1. The Real Problem is Alienation

Ahmed’s critique roots the “failure of Islam” in its theology, as though the systemic issues of our age stem from religious dogma alone. This is to confuse symptoms for causes. The alienation of modernity—produced by the fragmentation of human relationships under capitalist-feudalistic structures—isolates individuals not only from their labor and their communities but also from their sense of self and the cosmos.

Alienation manifests in two ways:

• Material Alienation: The commodification of human existence under capitalism severs individuals from their humanity, reducing them to cogs in an economic machine.
• Spiritual Alienation: In alienating individuals from their authentic connection to the cosmos, modernity replaces spiritual liberation with the hollow idols of material progress and hyper-individualism.

Ahmed’s critique, by framing theology as the primary problem, ignores the structural forces of alienation that distort both religious and secular paradigms alike.

2. Ahmed’s Call for Reform: A False Liberation

Ahmed’s solution—reforming Islamic theology to align with modernity—merely reinforces the very alienation he seeks to overcome. By framing progress as the assimilation of Islam into a Western modernist paradigm, he demands that Muslims abandon the essence of their spiritual and communal existence in favor of conformity to a system that perpetuates division and inequality.

Reform, as Ahmed envisions it, is not liberation. It is capitulation. It asks Muslims to surrender their metaphysical frameworks to the epistemology of modernity, which is itself a product of alienated thought. True liberation is not found in submission to modernity but in transcending the alienation that modernity produces.

3. The Question of Modernity

Modernity, as Ahmed upholds it, is not the neutral arbiter of progress but a historical construct rooted in the contradictions of capitalism and colonialism. It has imposed upon the world a worldview in which spirituality is dismissed as regressive and humanity is reduced to a series of economic functions.

Scientific Skepticism in Islam:

Ahmed’s claim that Islam is hostile to reason and science ignores the historical contributions of Muslim thinkers to philosophy, mathematics, and the natural sciences. The perceived “hostility” is not intrinsic to Islam but a reflection of modernity’s dismissal of spiritual wisdom as a valid epistemic framework.

Gender and Social Hierarchies:

While Ahmed critiques Islam for its perceived rigidity, he fails to address how modernity itself perpetuates hierarchies through the commodification of gender, labor, and identity. True liberation lies in dismantling these structures, not in assimilating into them.

4. The Cosmos and True Liberation

True liberation begins with the annihilation of the self—the surrender to the cosmos. In this surrender, individuals transcend the alienation imposed by modernity, reconnecting with their authentic selves and with each other. This annihilation is not a loss but a reclamation of harmony, logic, and genuine connection.

Islam, in its essence, aligns with this vision of liberation. The concept of tawhid (unity) reflects the interconnectedness of all existence, offering a framework for both spiritual and communal harmony. Ahmed’s critique, by reducing Islam to a static theology, misses the dynamic potential of this unity.

5. Beyond Smoke and Mirrors

Ahmed’s framing of the “Muslim Question” mirrors the alienated thought of modernity. By positioning Muslims as a problem to be solved within a modernist framework, he perpetuates the division and xenophobia that alienation produces.

True liberation requires seeing beyond these smoke and mirrors:

• Islam and Reason: Rather than dismissing Islam as anti-reason, we must recognize the spiritual wisdom that complements and enhances logical thinking.
• Modernity’s Contradictions: Rather than assimilating into modernity, we must interrogate its contradictions, dismantling the structures that perpetuate alienation and division.

6. Conclusion: Toward Genuine Liberation

In conclusion, the Muslim Question is not about the failure of Islamic theology but the failure of modernity to address the alienation it produces. Ahmed’s critique, by focusing on reform within an alienated framework, offers a false solution that perpetuates the very conditions it seeks to overcome.

Additional Perspective: Modernity ≠ Prosperity

I challenge the assumption that adopting modernity inherently leads to progress or well-being. Modernity, often tied to industrialization, technological advancement, and secularization, is not a universal solution to societal issues. Prosperity, in contrast, encompasses holistic well-being, including spiritual fulfillment, social harmony, and ethical governance, which modernity alone cannot guarantee.

For all societies, the relentless pursuit of modernity without grounding in their values can lead to alienation, loss of identity, and social disarray. Prosperity comes not from mimicking Western paradigms but from reviving Tawhid’s principles like justice (adl), balance (mizan), and compassion (rahmah), integrating them with contemporary advancements. History shows that the Islamic Golden Age thrived by blending faith with reason and innovation.

Thus, real prosperity lies in nurturing authentic development that respects cultural and spiritual identities, fostering ethical progress, and ensuring harmony between material and metaphysical needs. In my experience living in Timika, I have witnessed how traditional Papuan ways of life, deeply rooted in harmony with nature, provide a model of prosperity that transcends material wealth. Their connection to the land and sustainable practices show that true fulfillment arises when needs are met without excess or exploitation. Similarly, the Sentinelese, who maintain their traditional way of life, embody a form of prosperity that is self-reliant and spiritually connected.

Modernity, while offering advancements, is merely a tool, not an end in itself. When pursued without consideration of its costs—both environmental and cultural—it risks alienating humanity from its true essence. Prosperity is not guaranteed by lavishness or technological progress but is found in living authentically, ensuring the well-being of both people and the planet.

True liberation lies not in reforming Islam to conform to modernity but in transcending the alienation of both modernity and dogma. By reconnecting with the cosmos, annihilating the self, and living authentically, we can create a world in which harmony and genuine connection replace division and alienation. Islam, in its essence, offers a path to this liberation—not as a relic of the past but as a living, dynamic tradition attuned to the cosmos and to humanity’s deepest yearnings.

No ivory with no cracks

Wa Allahu ‘Alam bi Sawaff, Hasbi Rabbi Jalallah.

Wa Assalaamu ‘Alaykum Wa Rahmatullahi Wa Barakatuh