In the first part of the article, we discussed the roots and nature of secularism, the circumstances surrounding its infiltration into our countries, and its advocates within our societies. Today, we continue what we started by addressing the repercussions of secularism and the ways to rid ourselves of its dangerous effects and implications.
Repercussions of Secular Thought in Our Societies
Gradually, secular thought has expanded in our societies, creating a tremendous uproar within them, and with its multiple reflections, some of the most dangerous are as follows:
- The collision of secular thought with religious foundations that have remained entrenched in the minds of Muslims throughout Islamic history has led to confusion in the collective mind of the nation, particularly regarding the essence of Islam and its role in various aspects of life.
- Secular thought has caused deep fractures in the social fabric of our countries, fractures that have reflected on various fields and activities, opening up a widening rift that has resulted in sharp divisions within each of our societies, leading to conflicts between secular thinkers and those commonly referred to as "the religious." This strife has stemmed from disagreements over religious foundations that have an intellectual, cultural, political, social, and even economic presence.
Conflict with Secularists
The reality is that the conflict between secularists on one hand and the religious on the other is currently at its peak, and it is remarkable that it is identical across most of our Islamic societies in various aspects, such that they are exact carbon copies of one another! From Pakistan, Bangladesh, and Indonesia in the east to Libya, Tunisia, Morocco, and Algeria in the west, and from Sudan in the south to Turkey in the north—which represent the clearest and most intense model of this conflict for historical reasons clear to any observer. There is a fear that these conflicts in our societies may escalate into something more intense and dangerous, God forbid.
The Dark Tunnel
As for the ways to lead our Islamic societies out of this dark tunnel, we believe that the primary responsibility lies with the scholars of the nation, especially the official religious institutions in our Muslim countries, which bear the greater share of responsibility for the current state of affairs resulting from this fierce conflict. Hence, hopes are pinned on them to swiftly address the situation before the anticipated explosion that could undermine the pillars of all Islamic societies, God forbid.
Who should interfere?
What we seek from our scholars, institutions, and bodies is to take on their role and intervene to resolve this religious entanglement, to end the undesirable contention, and to prevent potential conflicts and strife among the followers of one faith. In this regard, there are numerous essential issues awaiting their resolution to conclude the intense debate surrounding them, including, for example, the following:
A- Is there really such a thing as an Islamic economy? Does Islam contain rulings and principles that can genuinely form a comprehensive or integrated economic system? Furthermore, does Islam have a theory or formula for political leadership of states and peoples, and for managing their internal and external affairs, in both war and peace? We do not wish to delve into terms like religious or civil state, etc., but we pose clear and direct questions: Isn't it strange that such debates have been raised for decades, starting with what happened to Sheikh Ali Abdul Razzaq due to the ideas he presented in his book "Islam and the Foundations of Governance" more than 70 years ago, leading to a division among all Islamic nations around these debates into two opposing factions that consume one another, without our scholars and religious institutions playing their role by providing the Muslim nation with a set of clear-cut fatwas to settle such crucial issues?
Furthermore, if the answer to these questions is affirmative, why have our scholars not yet embarked on developing a comprehensive vision or a complete Islamic economic, political, and social project with detailed explanations and clear examples drawn from the context of our age, and also clearly applicable to its nuances? Who do Muslims around the world rely on if they do not rely on their scholars and institutions in such serious matters? In what circumstances can the scholars and institutions of the nation be relied upon if not here? This is nothing but a reproach and a cry for help.
B- Is the implementation of Islamic Sharia obligatory or not? If it is obligatory, is it implemented in all our Islamic countries, not implemented at all, or implemented only partially? There is a lot of confusion surrounding this issue; some claim that Islamic Sharia is largely implemented in all these societies — is this true? If so, what specific areas or aspects are still not governed by the laws of God’s Sharia as of today?
We specifically address the issue of "hudud" (fixed punishments). Some argue that these punishments do not suit today's human context and should be replaced with other penalties more in line with the nature of the age. What is the opinion on this statement? Are these secondary matters that can be neglected without a binding authority from scholars to preserve their limits and to maintain the unity and cohesion of our societies and their internal security?
C- Is the hijab for women obligatory, a necessity, or an ancient Arab custom? When we hear people with media presence and influence assert that the Holy Quran does not include a ruling mandating the hijab, and when we read well-known authors claim that the hijab has nothing to do with religion and that Arab women used to wear it only to protect themselves from the heat of the desert in the Arabian Peninsula when they went to relieve themselves in the open — when we read this and hear that, the matter becomes serious, not trivial. It was expected that religious bodies and institutions would rush to renew the legal fatwa in this regard, affirm it repeatedly, vocally, and clearly, and to proclaim God's commands regardless of their contents, while refuting all else.
D- Is the appearance of actresses and singers in most cases in line with what Islamic law permits in this regard? And does the nature of acting performance mostly align with our noble Sharia? Most actors, directors, and others in this field see no issue with inappropriate scenes, considering it an artistic necessity; is this in accordance with religious law? If this were an individual or rare occurrence, we might have remained silent about it, but this is the prevailing trend today in the field of acting!
Moreover, does Islam approve of what is known in our society as "belly dancing," considering it one of the arts that can elevate society?! Do our esteemed scholars not see and hear what is happening in their communities? And if they hear and know, then why the silence? We do not demand from our scholars to issue fatwas in a particular direction, but rather to declare the opinion of religion regardless of its alignment.
One might say that the article raises self-evident facts. No, there are many self-evident truths that are no longer a matter of consensus among the Muslims of our era! Even if this matter was a consensus of the Ummah in previous ages, there is no harm in renewing the fatwa, even insistent on it, to avert evils, and to prevent those with erroneous opinions, whoever they may be, from persisting in their delusion. This also protects others from emulating them, and afterward, whoever wishes may believe, and whoever wishes may disbelieve.
O scholars, our Islamic communities are threatened by frightening dangers, and the lion's share of the responsibility for addressing these dangers falls upon you. Therefore, fulfill your responsibilities without delay.
