mahussain3
Son of Aa'ishah(R.A)
A study conducted by Griffith University academic Dr Halim Rane published in the latest issue of the Journal of Sociology sheds new light on Islam-West relations and the adaptability of Muslims to Western societies.
-by Halim Rane
In the aftermath of European colonial rule, many leaders encouraged the Muslim masses to reject all things Western including democracy and modern standards of human rights. In most Muslim-majority countries such rhetoric legitimised the authoritarian rule of existing dictatorships. Over time, however, many Muslims have made a more clear-eyed comparison of their own country and Western liberal democracies in respect to government accountability and transparency, corruption, economic prosperity, education, health care, human rights, basic freedoms and basic living standards. They discovered that such cherished objectives are closer to being met in the West than at home.
The way Muslims have approached Islam over the last century has been problematic. Three main factors are involved. Firstly, there has been a tendency to view the Quran and Sunnah in legal rather than moral, ethical, and pragmatic terms. To the detriment of Islam, its sacred texts have been read as a legal code for state and society rather than as spiritual guidance. Muslims have generally failed to understand the contents of the Quran and Sunnah in terms of general principles and higher objectives to guide individuals and communities.
Secondly, the text of the Quran and Sunnah have been manipulated and forced to be involved in issues for which they were neither designed nor intended. This is most evident in the realm of politics. Islam is a religion, not a state; a message, not a government. Human beings were not sent revelation alone; we have also been given the power of reason and intellect, which must be used in conjunction with the higher objectives and principles enshrined in revelation. Centuries of human endeavour have made the answer to many questions a matter of common sense…though we often fail to use it. Similarly, policies, practices, systems and institutions that most effectively deliver such objectives as justice, fairness, equity, and socio-economic well-being have also become obvious through human endeavour. In short, religious objectives can be achieved through reason and common sense.
Thirdly, the notion of a universal, monolithic Islam is a myth. Aside from the most basic aspects of Islam – common worship of the one God, following the same Prophet, reading the one Quran, and practising the same five pillars – the Muslim world is characterised by diversity. Wherever it spread, Islam absorbed elements of the existing society and culture it encountered and reflected pre-existing norms and values. Thus, Islam in Indonesia is different from Islam in Turkey, which is different from Islam in Pakistan, which is different from Islam in Saudi Arabia, which is different from Islam in Egypt…and so on. So too should we expect Islam in Australia to be different from all the rest. This process is underway, though there is some resistance.
A study I conducted with colleagues from GIRU surveyed a broad cross-section of 428 Muslims at the 2009 EidFest in Brisbane. It found the ‘Islam versus the West’ mindset, characteristic of Muslim thought in the second half of the 20th century, to be significantly diminished.
Asked how they felt about integration:
-71 per cent of respondents stated that ‘Muslims should integrate by learning English and by other social, economic and political means but should retain their religious identity’;
-13 per cent expressed that ‘Muslims should become completely integrated into Australian society’;
-14 per cent felt they ‘should integrate by learning English but retain all other parts of their identity and mix with their own community as much as possible’; and
-1 per cent stated that ‘Muslims should not integrate at all’.
Arguably, a critical part of the integration process involves embracing Australia’s democratic principles and system of government. In response to the statement ‘democracy is a Western form of government and is not compatible with Islam’:
74 per cent disagreed;
26 per cent agreed or said that they ‘think that most aspects of Islam are not compatible with democracy’.
While it cannot be denied that an often vocal minority of Muslims in the West as well as the Muslim world continue to oppose values and systems such as human rights and democracy, the data suggests that overall Islam and the West are on a path towards reconciliation rather than further confrontation. Support for democracy by Muslim Australians represents an evolution of Islamic thought. It is mirrored by poll data gathered around the Muslim world which shows that majorities see Islam and democracy as compatible and want their country to adopt a democratic system of government. This desire for freedom and democracy is what the current protests across the Middle East and North Africa are all about. Those putting their life on the line are Muslims and a significant proportion is Islamically-oriented. Like the majority of Muslim Australians, this new generation envisions an Islam that can coexist with the West and share in the fruits of its legacy.
However, the biggest challenge to accepting this new reality will be overcoming a view of Islam as static and largely antithetical to the West that has prevailed for too long. Muslims cannot remain an unaccepted ‘other’ in Australia. Acceptance will require Muslims to allow Islam to evolve in harmony with the Australian social context. Families like mine have five generations born in Australia who have remained Muslim. If generations of Muslim Australians have successfully remained Muslim by practising Islam in a way that is in harmony with Australian society, there is no reason why all Muslim Australians should not do the same.
Dr Halim Rane is the Deputy Director of the Griffith Islamic Research Unit and a Senior Lecturer at Griffith University. He is the author of several books; his latest is ‘Islam and Contemporary Civilisation: Evolving Ideas, Transforming Relations’ published by Melbourne University Press.
Source: http://qmt.org.au/islam-adaptable-to-australian-society/
-by Halim Rane
In the aftermath of European colonial rule, many leaders encouraged the Muslim masses to reject all things Western including democracy and modern standards of human rights. In most Muslim-majority countries such rhetoric legitimised the authoritarian rule of existing dictatorships. Over time, however, many Muslims have made a more clear-eyed comparison of their own country and Western liberal democracies in respect to government accountability and transparency, corruption, economic prosperity, education, health care, human rights, basic freedoms and basic living standards. They discovered that such cherished objectives are closer to being met in the West than at home.
The way Muslims have approached Islam over the last century has been problematic. Three main factors are involved. Firstly, there has been a tendency to view the Quran and Sunnah in legal rather than moral, ethical, and pragmatic terms. To the detriment of Islam, its sacred texts have been read as a legal code for state and society rather than as spiritual guidance. Muslims have generally failed to understand the contents of the Quran and Sunnah in terms of general principles and higher objectives to guide individuals and communities.
Secondly, the text of the Quran and Sunnah have been manipulated and forced to be involved in issues for which they were neither designed nor intended. This is most evident in the realm of politics. Islam is a religion, not a state; a message, not a government. Human beings were not sent revelation alone; we have also been given the power of reason and intellect, which must be used in conjunction with the higher objectives and principles enshrined in revelation. Centuries of human endeavour have made the answer to many questions a matter of common sense…though we often fail to use it. Similarly, policies, practices, systems and institutions that most effectively deliver such objectives as justice, fairness, equity, and socio-economic well-being have also become obvious through human endeavour. In short, religious objectives can be achieved through reason and common sense.
Thirdly, the notion of a universal, monolithic Islam is a myth. Aside from the most basic aspects of Islam – common worship of the one God, following the same Prophet, reading the one Quran, and practising the same five pillars – the Muslim world is characterised by diversity. Wherever it spread, Islam absorbed elements of the existing society and culture it encountered and reflected pre-existing norms and values. Thus, Islam in Indonesia is different from Islam in Turkey, which is different from Islam in Pakistan, which is different from Islam in Saudi Arabia, which is different from Islam in Egypt…and so on. So too should we expect Islam in Australia to be different from all the rest. This process is underway, though there is some resistance.
A study I conducted with colleagues from GIRU surveyed a broad cross-section of 428 Muslims at the 2009 EidFest in Brisbane. It found the ‘Islam versus the West’ mindset, characteristic of Muslim thought in the second half of the 20th century, to be significantly diminished.
Asked how they felt about integration:
-71 per cent of respondents stated that ‘Muslims should integrate by learning English and by other social, economic and political means but should retain their religious identity’;
-13 per cent expressed that ‘Muslims should become completely integrated into Australian society’;
-14 per cent felt they ‘should integrate by learning English but retain all other parts of their identity and mix with their own community as much as possible’; and
-1 per cent stated that ‘Muslims should not integrate at all’.
Arguably, a critical part of the integration process involves embracing Australia’s democratic principles and system of government. In response to the statement ‘democracy is a Western form of government and is not compatible with Islam’:
74 per cent disagreed;
26 per cent agreed or said that they ‘think that most aspects of Islam are not compatible with democracy’.
While it cannot be denied that an often vocal minority of Muslims in the West as well as the Muslim world continue to oppose values and systems such as human rights and democracy, the data suggests that overall Islam and the West are on a path towards reconciliation rather than further confrontation. Support for democracy by Muslim Australians represents an evolution of Islamic thought. It is mirrored by poll data gathered around the Muslim world which shows that majorities see Islam and democracy as compatible and want their country to adopt a democratic system of government. This desire for freedom and democracy is what the current protests across the Middle East and North Africa are all about. Those putting their life on the line are Muslims and a significant proportion is Islamically-oriented. Like the majority of Muslim Australians, this new generation envisions an Islam that can coexist with the West and share in the fruits of its legacy.
However, the biggest challenge to accepting this new reality will be overcoming a view of Islam as static and largely antithetical to the West that has prevailed for too long. Muslims cannot remain an unaccepted ‘other’ in Australia. Acceptance will require Muslims to allow Islam to evolve in harmony with the Australian social context. Families like mine have five generations born in Australia who have remained Muslim. If generations of Muslim Australians have successfully remained Muslim by practising Islam in a way that is in harmony with Australian society, there is no reason why all Muslim Australians should not do the same.
Dr Halim Rane is the Deputy Director of the Griffith Islamic Research Unit and a Senior Lecturer at Griffith University. He is the author of several books; his latest is ‘Islam and Contemporary Civilisation: Evolving Ideas, Transforming Relations’ published by Melbourne University Press.
Source: http://qmt.org.au/islam-adaptable-to-australian-society/
