By Babatunde Jose
Further to our last discourse on the issue of youths and Islam, we contend that there is a need to bridge the faith-science divide in the public square and in popular media. This becomes necessary considering the false dichotomy of science against faith that is being used as one of the assaults against religion.
The Quran, no doubt, is not a book of science, and this, despite so many verses that provoke people to think, to observe, to rationalize and to use sound mind. Nor is it a book of philosophy: It does not propound the Theory of Relativity or Quantum Mechanics, or other scientific facts that are recently discovered. To look for scientific treatises in the Quran, or indeed in any Scripture, is futile. As rightly pointed out by Professor Shamsi in his lecture at the International Conference on Science in Islamic Polity in Islamabad (1983), “Quran is not even a book in the ordinary sense of the word, for it is not meant to be read as one would read al-Bairouni’s Qanun al-Masudi or Newton’s Principia, nor is it meant to adorn the bookshelves.”
“Rather the Quran embodies an open talk between man and his creator. It suggests a cause-and-effect relationship, that a law of requital is at work at every sphere of life, and that he has only to keep it in view if he has to avoid the pitfalls of life, and live in peace with his own self and at peace with his world of external relations. In other words, the Quran’s main purpose is to tell us about the relationships between: God and man, man and man, and man and his subconscious. It is a Book that guides us to conduct our lives in this world. Its ideology instils the spirit of humanism into man and protects him from every form of exclusiveness, as is summed up in the directive, ‘Believe and act righteously.”
The Quran provides a basis for the development of philosophy of nature, and thus a perspective to the philosophy of science. It awakens human curiosity and instils a spirit of inquiry in all those who adopt Islam as their way of life (see, e.g., Quran 2:164, 6:99, 10:101, 3:190, and 21:22). Deductively, then, the Quran encourages mankind to engage in the pursuit of science. It inculcates a scientific mind-set, plainly indicating that false beliefs must be abandoned if facts and/or valid arguments lead to contrary conclusions. This much should be emphasized to our youth.
The Quran contrasts the perceptible with the imperceptible and tells us that mankind’s knowledge is limited to the perceptible, but God’s knowledge extends to what for mankind is imperceptible and as such incomprehensible, (see, e.g., Quran 27:65, 59:22 and 36:6).
The Quran says very categorically that Allah is the sole cause of whatever has happened in the past or will happen in the future, in the sense that His will is the underlying cause of everything, including the apparent causal worth of the phenomenal things. It is true, liberal and progressive Muslim rulers helped to provide an atmosphere for independent thinking, education, research and development that fostered growth and prosperity of their respective societies. But there has never been a schism between Islam and science.
Whatever the case maybe, the generation gap and youth culture does not pose a terrible danger to Islam because, Allah Himself said in the Quran that He would preserve the Quran: Surat Al-Hijr delivers a message of support to the believers: Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian. (Quran 15:9)
We are in a better position to engage in a dialogue with our youth to make them understand the beauty in the tenets of Islam. There are many things we need to do if we want young people to live to our expectations: We need to create regular opportunities for young people to talk with us about the issues they are facing and the things they are thinking about; allow young people the chance to explore ideas and views about life, relationships and faith issues; create opportunities for young people to interact, discuss and journey with adults in the faith communities; be willing to challenge and confront young people about their thinking and actions; help them to express their feelings and emotions because often destructive actions come out of the inability of young people to understand and express the emotions they have; spend more time listening to them than talking at them.
But in doing so, we should offer them an accommodation. We should be able to offer answers to their nagging questions. This means that opportunities for meeting of the minds should be found. This also implies that we should bridge the generation gap.
Sermons generally provide little opportunities for engagement or as a community of faith. For youth we need to develop conversations. Conversations involve many people, allow for multiple ideas and thoughts and people learn from each other’s contributions. Sermons are for teaching while conversations help shape and develop people’s learning. There is a difference and young people know it.
Young people’s thoughts and ideas are just as valid as anyone else’s—if young people feel that what they think and believe is not given a chance to be expressed and if what they share is not seen as valid as what an adult share then they will feel that this ‘faith’ thing is not for them. This therefore means that we should create space for our youth.
Creating space is not just a physical action—it is about creating space for the voice and feelings of all members of the Umma including young people. By allowing young people to take the lead is also about creating space for them. When young people see and hear other young people being involved then they will feel that there is space for them and their age group. This is what happens when young religious leaders are installed as Imams and Alfas; Young people need to know that they are needed.
We need to make it plainly obvious to people that we need them and how we see them being used. It is an intentional view of developing leadership where we put people in training programmes, walk alongside them in the process, give them opportunities, and help them see how they can make a difference.
This applies to most of our Islamic societies where gerontocracy is the norm. Though they have youth wings, the actual decisions are being made by the elders. There is however, an emerging trend of putting younger elements in positions of importance; exemplified by the appointment of young Missioners and Chief Imams by some Islamic societies and Movements.
But we need to do more; the Chief Imam of many societies are over 90; some of them chair ridden. What stops us from evolving a retirement program for these old clerics? Among the old brigade, it is a taboo to contemplate such an idea.
There are a myriad of religious concepts that have been distorted over time by earthly authorities (read elders) which have served to put many of the young generation off from the path of the faith. These have been done to suit the whims of the elders in an attempt to consolidate their hold on the Umma. They also derive financial and political power from it. This is usually the case in Islamic societies where even the selection of an Imam becomes a cause for bitter quarrel often leading to litigation, and in many cases a resort to traditional means of settlement.
Today, technology and in particular the new information age is beginning to exposé the shenanigans of these geriatric leaders. Now, the Quran can be accessed by all who care to read, in any language, including translations and commentaries: But more still need to be done.
Finally, we would conclude this lecture by asserting that the truth in Islam as well as other revealed religions cannot be taken away by any youth culture or generation gap. The Fathia is a supplication that is true yesterday, today and for all time. Islam remains a growing religion after 1443 years since the Hijira.
May Allah guide us aright Ameen.
Rabbana atina fid-dunya hasanatan wa fil ‘akhirati hasanatan waqina ‘adhaban-nar. Our Lord! Grant us good in this world and good in the hereafter, and save us from the chastisement of the fire (Quran 2:201)
HAPPY EASTER
The life of Jesus is shroud in mystery, inscrutability, impenetrability and inexplicability; right from his birth to the age of 12 after which he disappeared and the Bible had no explanation for his absence, only to suddenly reappear into history at 30, ministry for 3 years and summarily crucified for a crime he did not commit. The end of the life of Jesus on earth is also involved in ambiguity as his birth. It is not profitable to discuss the many doubts and conjectures among the early Christian sects and among Muslim theologians.
At Easter, our concern is with the death and resurrection of Jesus the Christ. And the concept of atonement.
The greatest question the concept of blood atonement begs is: After Jesus carried away our sins, are we sinless today? Have we been cleansed? Is man better for all that has been done on his behalf by the Christ? Judging from the iniquities and sin man has committed since the time of Christ, it might be tempting to conclude that Jesus sacrificed his blood in vain for an unrepentant and adulterous generation.
Epistemologically, Jesus and his effects in our world are inextricably intertwined: the man of Nazareth cannot be understood in isolation from the footprint he has left on our collective and individual understanding, feeling and knowing. And yet, there is an obvious and equally ‘historical’ sense in which he is clearly not just ‘a man like any other man’.”
Barka Juma’at and Happy Easter holiday.
