1. A Profile of Secularism
It is often rather a simple matter to get Westerners to admit the unicity of God. But this rarely leads to their embracing Islam as a way of life. This study will focus on the trouble spots which prevent people from moving consistently from belief to practice. Among these will be the status of women, interest, dress, the use of alcohol, music, art, the confusing of culture and religion, traditional and historical fear of Islam, and prejudice. Each of these present different challenges and require different ways of confronting them, although they have their roots in the same problem.
The preponderance of difficulties we are now approaching have their source in Western secularism. If one is able to convince a believing Christian that the Bible is actually more supportive of Islam than it is of Christianity, there is every likelihood that the other barriers to embracing Islam will be negligible. The secular person may well be willing to admit the unicity of God in defiance of Christian belief, but such defiance is still a far cry from embracing Islamic practice. Although the specific barrier touched upon by the individual may require a specific response, it is well to keep in mind that the basic problem is identical in every case, and that is the problem of secularism. It is not specifically the “freedom” for women to dress skimpily in public, the fear that the financial establishment will fail without interest, or addiction to alcohol which truly prevents a commitment to an Islamic life-style. The true barrier is secularism.
Secularism is basically a social psychology that has probably been intentionally developed in the West. Its roots are in the dissatisfaction of the ruling elite in Europe in their failure to increase wealth and of the religious elite in their failure to control the belief and practice of the populace. Contrary to the folklore, medieval kings in Europe were not fabulously wealthy nor was the church successful in eradicating heresy. The process of change includes many factors, such as the rise of the modern state and financial establishment as well as the Protestant Reformation. Protestantism still remains a crucial factor in fostering secularism, despite the overt conflict in aims. The function of secularism is and will continue to be the enhancement of a financial and religious elite.
In the long run, it would seem that secularism could best be overcome by engaging it in a dialectical relationship, whereby Islamic financial interests would become so overwhelming as to determine the character of international finance on one hand, and on the other, Islamic beliefs and practices might penetrate the religious establishment over a period of time to the extent of changing its character as well. Aside from the fact that the Muslim world has not pushed its advantage in either sector, such an approach would be self-defeating. Muslim history has clearly shown to what extent Islam is corruptible, and there is every likelihood that should Islam gain control of Rome Muslims in Rome would do as the Romans do. This is not to say that such strategies should be neglected. Rather the opposite is the case.
The financial and religious sectors in the West have manipulated the minds of the masses in their own interests, creating a secular society with a common and unified religion, a society that through marketing consumerism maintains the highest possible increase of wealth for the elite. Any strategy for gaining control of the financial and religious dictatorship of the West must take the brain-washing of the masses into account. Victory over secularism requires the reversal of that brain-washing process.
The secular mind has been formed on a hierarchical democracy, in which there is competition to rise in the hierarchy without any change in the mind-set itself. The mind-set of secularism is quite simply that freedom and happiness are the most desirable things to be pursued in life, and they are attainable only by increasing the amount of leisure time at one’s disposal and one’s buying power. The failure to experience either freedom or happiness is explained on the premise that one has not yet achieved enough of either leisure or buying power. Justice is seen as a by-product, which arises when there is a sufficiently high level of freedom and happiness.
The Islamic approach seems to be very much the opposite. Justice is the most desirable thing to be pursued in life, and it is attainable to the degree that shari’ah or divine law is carried out in society. The failure to experience justice is explained on the premise that there has been at some point a failure in carrying out shari’ah. Freedom and happiness are seen to be by-products, which appear when there is a sufficiently high level of justice.
There are three areas in which an individual can make a difference. The first is to act in favour of Islamic finances by encouraging Islamic banking and speaking out for the use of Muslim wealth to foster Islamic ideals. The second is to insinuate wherever possible Islamic beliefs and practices into Western institutions. The third is to meet secularized individuals with the invitation to Islam.
Some of the modes of secularism are mentioned below, but it must be remembered that others exist as well, and that all of them are basically the same thing, the product of mind manipulation which needs to be reversed. The reversal process entails the realization of the corresponding Islamic value and a strategy of activity to bridge over from the secular mentality to the Islamic one. The process thus uses the secular mode itself as an opportunity for presenting Islamic values. They are not listed in a logical order below, nor are they categorized. The reality is that most of them will have to be met in every individual in the order in which they naturally arise.
1.1 Modes of Secularism
In the matter of relations between the sexes, feelings run high against Islam. The general understanding is that Islam is backward, patriarchal, and suppresses women. The truth is that the conditions in some ostensibly Muslim countries to some extent confirm this prejudice. The first way of meeting this issue is to note that such conditions are the result of the ignorance and poor economy caused by colonial and neo-colonial policy. It is no use to cause trouble somewhere else in the world and then lay all the blame on those who suffer from the trouble. The second thing to point out is that historically-speaking, Islam as a social movement began as a movement to improve the condition of women, who were oppressed by Judaism and Christianity, religions that are still far inferior to Islam in their laws relating to women. If the status of women has improved in some sectors in the West in the last century or so, in areas such as inheritance and rights of ownership, this is largely the result of new ideas coming into Europe from Islamic civilization and fomenting through the Renascence and Enlightenment. So the second thing is to get the history clear. The third point to get across is what Islamic law actually is, a system which recognizes the real biological differences between men and women on one hand, and attempts to equalize the unbalance in the best possible ways. This only works, however, when people adhere to Islamic law, rather than admiring Western ways of exploiting the weaker.
In the matter of interest or riba, Muslims have generally failed. They merely give in to Western banking malpractice. The matter of interest at this point can only serve as an area of discussion demonstrating the social and economic justice inherent in Islamic law. Little can be done by the individual but lament the fact that even where it is ostensibly put into practice, Islamic banking tends to conform to Western pressures. The fact that Islamic law does foster such social and economic justice, however, may be attractive to some secular people.
In the matter of dress, the secular person can be approached through the fact that fashion and design are important means of economic exploitation. This can be an opening bridge for the introduction of Islamic principles of modesty.
The evils of alcohol are so well known that a repetition of them is generally not very effective in reaching secular people who drink. Islamic principles of abstinence can form a point of contact with secular people who happen to oppose the use of alcoholic beverages. A point which is more rarely noted is that alcohol is one of the means of social control, and refusing to use it is a means of attaining individual independence. Secular people interested in personal freedom sometimes respond favourably to this argument.
Rock and popular music are also important means of thought control. Dissent in the West is generally disbursed and rendered innocuous through the use of rock or folk-rock music. The drug-like effect of rock and popular music is well-documented by Western scientists, and used quite knowledgeably by music producers. The consumer tends to deny it, however, and pretends to listen to music solely because of personal likes and tastes. This attitude is exactly the same as that of a heroine addict who claims to use heroine because he likes it. Music addiction is one of the greatest deterrents to the propagation of Islam. The only effective way of dealing with it is the repetition of the idea that music is an addiction. The secular person can break free of it only after having accepted that realization, one which is amply supported by a great deal of scientific research readily available.
As with music, Islamic principles vary. All Muslims reject rock and popular music, since these so obviously arouse excitement. Some Muslims reject music altogether. The argument is many centuries old, and can hardly be settled here. In the same way, some Muslims reject all art except calligraphy and geometric design. Others accept inanimate portrayal, others animate portrayal of all except the human figure or the human face. Finally, at the liberal extreme there are those who basically reject only the portrayal of God and His prophets (as) and art with tendencies to arouse excitement through pornographic themes. This final stance is of course the easiest to get across to a secular person, and appeal can be made to logic in this matter.
The three final slots in the table refer to stages of prejudice in general, rather than to specifics. The first point that can make a secular person susceptible to Islam is to get across the realization that people in the world have become more and more dependent on prejudices created by advertizing than on their own thinking and personal choice. People tend to think they are making a personal choice in one or another matter, but are in fact acting in function of marketing influence. A discussion of this phenomenon, when successful, opens the way for the secular person to think about Islam as a rational alternative, a choice which may affirm independent thinking. Secular people, although most generally the slaves of marketing, recognize the irrationality of Christianity. They project this on Islam. When they can be brought to understand that Islam differs essentially from Christianity precisely in the area of rationality, interest can be awakened. One way of emphasizing this is by saying that Islam is not a religion, but a way of life. In rejecting Christianity, the secular person has rejected religion. They are open, however, to a way of life.
Secular people are generally plagued by irrational fears of Islam generated by the Crusades at the earliest point and transmitted through folklore, and confirmed by contemporary media. Between the two lie the so-called Reconquista, the Renascence, and the Ottoman invasion of eastern Europe. These historical factors still have ramifications in the modern psyche, and serve to complicate the attitude towards Islam. These irrational fears can be met in several ways. The first is correct information about history. The second is balancing information about Muslims today. The first can be attained by providing books and articles by Muslims authors. The second is best attained through peaceful, friendly, and direct contact with Muslims.
Religious relativism is generally seen as a tolerant trend. In fact, it is really a way in which secular people categorize all religious traditions as outmoded. They are cultural remnants that should only serve the purpose of museum objects and events interesting to tourists. This can be met by pointing out that religious traditions differ in the effectiveness of their principles of economic and social justice. Most secular people have an ostensible interest in these matters. Hedonism usually has a veneer or cloak, and by plucking at the sleeve of that cloak one may sometimes elicit a response. However, once one has made the point that Islam has better answers to contemporary issues than other religions, including secular trends, there is still the gap of faith to be met. Islam is a revealed faith and requires belief in the revelation as revelation. We can do much to foster a receptive attitude in those around us, but only God can create faith. Da’wa is an invitation, and we are responsible for extending it in as attractive manner as possible, but it is not, like missionizing, a form of compulsion.