Muslims in the West: Where are we going?

Thoughts following on from a talk entitled 'Muslims in the West: Where are going? (A step toward formulating a realistic vision)'

Much of what is going on today has precedent in the past. However, there is one aspect that is unique, and that is the (largish) presence of Muslims in (secular) Western lands. Our parents came here for economic reasons. For a short stay. To earn some money and then return. But they remained, got married, had children and here we are. Since there coming until now there has been improvisation (building mosques etc) but no grand vision for our future in our new home. Thus, for the most part we are like lost sheep, no vision and no goal for the different challenges our generation is facing.

This question (Where are we going?) needs to become the topic of our conversations. In particular there are five questions to think about and answer:

1. Are we allowed to live in "Daar-ul-Kufr"?

From a Shar'ee point of view the issue is not black and white, as with many issues of Fiqh. There is rich difference (Ikhtilaaf) and many evidences given from the various sides.

From a pragmatic perspective (ignoring the theoretical view), there are hundreds of millions of Muslims living outside the "Muslim world" (East and West). If Hijrah (emigration) were obligatory upon us where would we all go? The Shariah takes into account the pragmatics and looks at the situation that we are living in.

2. What is our role as a community? What do we want to achieve? Do we want to turn it into a Shariah state, or live and let live?

Look at the example set by the Muslims that migrated from Mecca to Abyssinia because they were being persecuted and forced to commit Shirk. They remained there for more than a decade; married there, divorced there, settled there. Was the Prophet Muhammad (SAW) secretly advising them to plot and overrun the ruler? No. All they asked for was to be free to worship Allah.

Our goal is to remain Muslim and to be allowed to practice Islam without governmental infringement. Is it our "goal" to convert the public masses? No. Though it is a desire for the non-Muslims around us to accept Islam, it is not our goal. What if we were to fail in the set goal, then what? We would be sinful. In actuality, know that Da'wah is Fard Kifaayah (obligatory upon the community) and not Fard Ain (obligatory upon the individual). Don't say, "This is what I must do. My goal of which I cannot fall short". Rather, show by example and say, "This is my way. If you like it, then all Praise is due to Allah, and if you don't, then that is your decision." However, do note that if we fall short as a community then we are all sinful.

3. What should our relationship be with "the others without" (i.e. the non-Muslim communities around us)?

Not total isolation and not total assimilation; a healthy integration. We have to consider ourselves "a healthy part of society": Helping the society around us and yet retaining our (Islamic) values and ethics. Further, when people see that we are a (useful) part of society, they will be more open to our Dawah and theology.

We cannot have disdain (a "them and us" mentality) to a non-Muslim just because he/she is a non-Muslim. There are fine examples of non-Muslims helping Muslims in the Seerah and the Muslims responding with gratitude. And let us not overlook the examples in front of us today in the various anti-war anti-terror campaigns devoid of Muslim participation.

Besides all else, we have to admit to ourselves, we owe our mentality to this culture. Yes there is evil here, but there is evil everywhere. And let's get real, there is no Utopian (Medinan) state. There is good and bad everywhere. As an extreme example, if you were to be (wrongly) sentenced for inciting terror, would you rather do time here in Britain or in a Middle Eastern jail?

4. What do we do with "the others within" (i.e. the Muslims that we deem incorrect in their theology)?

In a secular democracy, quantity counts; remember that if you want to make some change. Work between the different groups should be treated on a case by case basis; by weighing the good against the bad, and not refusing on account of some unrelated (perhaps petty) difference. If you see that "the other" calls himself a Muslim, loves the Sunnah and the Companions, then there is no reason not to work with him on general levels, like calling to prayer, kindness etc (away from the details and differences of Fiqh and Aqeedah).

5. Who do we turn to for moral and spiritual guidance in times of crisis? The Ulema? Which Ulema?

We need to start to give more precedence to our local scholars; those with actual living experience, even more than those with more "pure book knowledge". Only those living in the lands can understand the pros and cons. The one who sees is not like the one who hears.

Conclusion

These are not the only issues, but the first and foremost that need to be answered. Islam will survive. This is not the question. The question is, will we?