Mohammed Imara was an influential Egyptian Islamic thinker, scholar and author, known for his extensive writings on Islamic thought, modernity, and the relationship between Islam and the West. He was a key figure in contemporary Islamic discourse, often defending Islamic identity and critiquing Western ideologies like secularism.
The Birth of Secularism in the West
Dr. Muhammad Imara begins his book "Secularism Between the West and Islam" with an in-depth historical analysis of the roots of secularism in the West, examining how it emerged as a result of the social and political tensions that gripped Europe during the Middle Ages. Imara explains that secularism in the West arose from a bitter struggle between the church and the state, where the church dominated public life and controlled people's affairs. This led to a resistance movement, the "secular revolution," which demanded the separation of religion from the state and the granting of full sovereignty to political authority.
Imara points out that secularism emerged in an intellectual context influenced by the Aristotelian conception of the world, where God was portrayed as the creator of the world who imbued it with laws and causes that manage its affairs autonomously, without direct divine intervention after creation. This Aristotelian philosophical view forms the basis for secularism as a worldly movement based on the idea that God’s role ended after creation and that He no longer plays an active role in managing the affairs of the world and its creatures. From this perspective, Imara suggests that secularism was founded on the principle of separating heaven from earth, liberating human society from the restrictions and boundaries imposed by divine law, leading to the separation of religion from worldly affairs and replacing God with man in the governance of human civilization.
Cultural Invasion and Replacing Sharia
Dr. Imara sheds light on how Western colonialism sought to impose secularism on Muslim societies, explaining that colonialism was not limited to military control but followed a strategy of replacing "Islamism" with secularism in state management and societal organization. This was done through the uprooting of Islamic Sharia and its replacement with secular positive law.
He cites Abdullah al-Nadim, who described this cultural invasion by saying, "No European state has entered an Eastern country under the pretext of conquest, but rather under the pretext of reform and the spread of civilization," referring to the deceptive methods used by colonialism to justify its interventions. Imara also illustrates that the secular intervention began to infiltrate the Islamic judicial institution through the establishment of the Commercial Court or the "Merchants' Council" in 1855, aimed at resolving commercial disputes involving foreigners. Over time, these interventions expanded to include other areas such as urgent matters, sales, and expropriation of property, leading to the penetration of the Islamic legal system through the institutions of judiciary and legislation.
Islam's Rejection of Secular Thought
Imara discusses the serious consequences of adopting secularism in Muslim-majority countries, pointing out that this approach often leads to the disintegration of society and the loss of its Islamic identity. He explains that the Islamic conception of God's role goes beyond mere creation to include continuous care and management of everything in the universe. This makes it impossible for a Muslim to accept the idea of separating religion from governance or liberating human civilization from the constraints of divine management.
Imara emphasizes that the philosophy of legislation in Islam is based on a close connection between benefit and ethics, and between interest and Sharia objectives, aiming to achieve happiness in both this world and the hereafter. This distinguishes it from Western laws that are limited to the will of the people and aim only to achieve order and justice in society, while law in Islam is derived from God, and the believer's primary goal is to draw closer to God by adhering to revelation.
In this context, the Islamic state is not merely a religious state but a state that derives its authority from Islam and applies its systems in accordance with Sharia principles and objectives. Imara gives an example of this with the establishment of the first Islamic constitution by the Prophet Muhammad (peace be upon him) through the "Constitution of Medina," which stipulated that any dispute should be resolved by referring to God and His Messenger.
Unlike the secular state, which relies solely on abstract reason and worldly interest, the Islamic state seeks to achieve the well-being of both this world and the hereafter, using reason enlightened by Sharia. Thus, Imara dismantles the arguments of secularism advocates in the Islamic world, affirming that the Islamic vision offers comprehensive and just solutions to contemporary problems and that the Islamic system is not only feasible but surpasses secular alternatives in achieving justice and well-being for society.
A Call for a Renaissance Inspired by Authentic Values
In the end, we clearly see a tone of critique and defense, indicating Dr. Imara's deep concern about protecting Islamic identity in the face of what he perceives as Western cultural domination. He warns against the blind adoption of Western models and stresses the importance of holding on to Islamic heritage and values.
Imara considers that the call for an Islamic renaissance inspired by the Quran and Sunnah is the only way to preserve the identity of the nation and confront contemporary challenges. He believes that returning to authentic Islamic values and achieving a renaissance rooted in the principles of Islam is the foundation for building a strong society capable of resisting cultural pressures and global challenges.
