بسم الله الرحمن الرحيم

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Jun 24 Transforming Your Reality Jun 17 A History of Muslim Americans’ Political Engagement Jun 17 My Brother is Gay: Navigating the Intersection of Religion and Family An interview with Imam Wesley Lebron Jun 10 Islam and the Romans: Early Muslim-Byzantine Interaction May 20 Reclaiming the Sunnah of Adoption and Foster Care: An Interview with Basmah Salam Apr 29 National Poetry Month: An Ode to Faith, Visibility, and the Conversations We Don’t Forget Apr 15 Beyond Ramadan: Taking Its Lessons Farther  Apr 15 The Power of Saying No: A Reflection on Boundaries

Author: Mohammad Masud

  • Can Israel Survive Its Current Downward Spiral?

    Can Israel Survive Its Current Downward Spiral?

    Considering our world’s fast-changing geopolitical landscape and Israel’s horrific actions over the years and particularly since the Hamas attack on Oct. 7, 2023, I doubt Israel can survive much longer. I can’t predict the future, but I find the trajectory of Israel’s recent moves indicative of a great demise.

    Factors Leading to Failure

     

    First, when it comes to its geographical position, Israel is in a losing demographic situation. Its population will likely never surpass that of Palestinians and certainly not that of Middle East Arabs. In Israel, there are 7 million Jews and 1.9 million Arabs, i.e. Palestinians. An additional 5.5 million Palestinians live in the occupied territories. Outside these borders, Arabs number approximately 450 million, including 7 million Palestinians in Jordan, Lebanon, Syria, Europe and the United States. However, only about 7 million Jews live in America and Europe.

     

    Second, Israeli Prime Minister Benjamin Netanyahu and the general Israeli population have shifted from the support of a two-state solution and instead want to create a Greater Israel — defined as Israel and the Palestinian territories — where Jews will be first-class citizens and others, including Muslims and Christians, will be second-class citizens. However, they know a one-state solution under current demographics, with a 50 percent or higher non-Jewish voter base, won’t allow a Jewish nation to survive. As a result, Israel has turned to brazen ethnic cleansing, driving Palestinians out of their homes and cities, forbidding their return, and, finally, committing genocide. This leads to a third problem. Israel is pushing its agenda hard, but in our modern age, with social media and live streaming, their agenda is on full display for the world to see.

     

    Considering these factors, coupled with the resolute and courageous character of the Palestinians, it’s no wonder that despite Israel’s scheming, violent occupation, and controlling of the narrative for 75 years, it hasn’t gained a firm grip on the occupied land or full control of those living there.

     

    Its Own Worst Enemy

     

    Despite this, Israel’s arrogance and defiance demonstrate that it views success through a different lens, namely its strong economy, the Abraham Accords, Saudi Arabia’s plan to recognize Israel, and most importantly, its influence on American politicians and policymakers, as well as significant control of U.S. media. However, the U.S. is a democracy, and policy will shift when popular support changes. What’s more, there are signs this shift is happening fast—particularly among young people.

     

    In the world geopolitical hierarchy, America is still the superpower and enjoys unparalleled influence. However, its unflinching support of Israeli brutality, be it militarily or in the United Nations Security Council, has significantly damaged America’s global standing. Coupled with misguided military campaigns over the past decades in Vietnam, Afghanistan, Iraq, and various Latin American countries, unquestioned support of Israel has damaged the American brand, one earned through two world wars when the U.S. stood against colonialism and fascist regimes. Now, its influence is declining, and nations like South Africa, China, Russia, Turkey, and India are seeing theirs grow.

     

    Negative Public Perception and Missed Opportunities

     

    Other factors are also weakening Israel’s position. The Holocaust engendered great sympathy for Jewish people and for those who created the modern nation of Israel. However, the past year-plus assault on Gaza has been a horrific exposé of death and destruction and has shifted sympathy from Israelis to Palestinians, with live streaming of massacres and wanton destruction shocking people worldwide.

     

    A press release on the website of the UN Human Rights Office of the High Commissioner notes that the International Court of Justice ruling on July 19 of this year, “declared that Israel’s occupation of the Gaza strip and the West Bank, including East Jerusalem, is unlawful, along with the associated settlement regime, annexation and use of natural resources. The Court added that Israel’s legislation and measures violate the international prohibition on racial segregation and apartheid. The ICJ mandated Israel to end its occupation, dismantle its settlements, provide full reparations to Palestinian victims and facilitate the return of displaced people.” This ruling cuts to the very heart of Israel’s latest campaign of destruction in Gaza and the West Bank, discrediting all justifications for its lethal rhetoric and actions. Finally, Muslim countries, while not very influential, are returning to the world stage with economic, technological, and military powers, all factors likely to influence global policymaking.

     

    Of course, one could argue Israel can simply course correct, right? After all, if the issues noted above are leading to Israel’s demise, it could just change policy and avoid any negative consequences. Perhaps, but it is not likely.  In my mind, Israel squandered a once-in-a-lifetime opportunity after the Hamas attack when images of invasions of homes and women being taken as hostages to Gaza horrified the global community. Had Israel worked to investigate war crimes committed that day and focused on freeing hostages through negotiation rather than genocide, I believe they would now enjoy worldwide support. But that’s not what happened, and as a result, support for Israel has dwindled, and Netanyahu is largely to blame.

     

    Flawed Leadership

     

    The Israeli Prime Minister is shrewd, leading his country on a wild ride. He’s logged successes, including strong economic development and political recognition from nations both Muslim and non-Muslim. He has weakened Palestinian leadership by corrupting leaders, fueling divisions, slowly destroying the West Bank with settlements, containing Gaza in an open-air prison, and, most significantly, creating an illusion of security and stability in Israel.

     

    However, over time he’s became more arrogant, autocratic, and defiant of opposition. Like other autocratic leaders, he’s lengthened his political life by weakening or controlling democratic institutions. He’s also succumbed to corruption and is scheduled to testify in court when his trial resumes in December, as he is charged with fraud, breach of trust, and bribery. Meanwhile, the Israeli population has become more extremist, leading to radical politicians gaining prominence. Netanyahu’s ambitions, successes, and the real possibility of facing up to ten years in jail have pushed him to a point of no return.

     

    The U.S., led by President Joe Biden, made it worse. Biden, an ardent supporter of Israel and self-proclaimed Zionist, has supported Israel throughout his political career. Naturally, when Hamas attacked Israel and Israel retaliated, Biden stood firm in his support for his long-time ally, even when it became clear that Israel intended a widespread destruction of Gaza with a death toll mounting by the day. But Biden isn’t the only U.S. politician to unfailingly support the Jewish state. Due to AIPAC’s influence on American politicians, it’s nearly impossible for a politician to attain and keep office without the blessing of the lobby. Its power means Israel can do nearly anything it wants without repercussions and with little pushback.

     

    Dim View of Israel’s Future

     

    Looking forward, how does Israel’s current aggression play out over the next few years? It’s decades-long PR campaign has demonized Palestinians, and for many the killing of non-combatants, even women, children, and the elderly, seems justified. They’re viewed as “collateral damage” because, supposedly, Hamas and Hezbollah used them as “human shields.” Powerful nations, particularly America and some in Europe, buy into this narrative thanks to media propaganda. However, the unprecedented rise of news consumption via social media has made it increasingly difficult for Israel to hide its atrocities.

     

    Consequently, the tactic of labeling anyone who criticizes Israel or sympathizes with the Palestinians as an anti-Semite is weakening, despite it working well for decades. Recently, the global consciousness has shifted, recognizing Palestinians’ legitimate right to self-determination and calling out the apartheid state. As horrors in Palestine remain at the forefront, this trend will continue in Europe and America, driving a dramatic change in public opinion and, ultimately, in government policy. It’s already happening in Ireland and Spain, and to some extent in the UK and the U.S.

     

    Israel’s actions today may significantly diminish any sympathy it still enjoys and possibly spur a resurgence of anti-Semitic sentiment in Europe and America. Should this happen, it could force U.S. presidents to rethink their unflinching support, both in the UN Security Council and by the military aid it provides to Israel.

     

    If the current hostilities escalate, the ethnic cleansing in Gaza and the West bank and/or between Israel and Lebanon, there could be bloodshed for millions and even a possible WWIII. Is there any way to avoid this? In my view, Israel must accept a two-state solution with a viable Palestinian state. If that happens, Israel may survive. Many Jews in America already understand this, and more are coming around to this position. However, Israel is not only making life difficult for Jews in their own state, but it also is creating an unsafe environment for Jews worldwide. The sooner Israelis understand this, the better for their fellow Jews everywhere, and the sooner a major impediment to peace in the world might be resolved.

  • The Tremendous Harms of Pornography: Guarding Ourselves and Our Youth

    The Tremendous Harms of Pornography: Guarding Ourselves and Our Youth

    A previous article discussed the dangers of pornography, for both adults and youth. The obvious question follows: What are we to do? Many of us behave like ostriches, putting our heads in the sand, hoping that this problem will go away. If we understand, however, the impulses that lead to engaging with pornography, then it will be clear why the “ostrich strategy” is courting disaster.

    Allah created us with hormones and biological desires as part of maintaining the human species on this earth. When these hormonal impulses and desires in men and women kick in, then without having the guardrails and systems in place, it will be like putting sandbags in front of an ocean’s high tide. We need to live on higher ground where the high tide can’t reach us.

    Although the Qur’an does not explicitly mention pornography, its teachings provide profound guidance on modesty, chastity, and the sanctity of human relationships that effectively counteract the pull of indecency. A practicing Muslim is guided in such a way that even consuming pornographic content, let alone participating in the industry, feels alien and repulsive, totally contrary to the teachings of the Qur’an.

    Now, for those of us who are parents, we have another role: to safeguard our offspring. First, we must save ourselves from pornography, whether it is soft or hardcore. It’s like safety instructions for an emergency on an airplane—you first put an oxygen mask on yourself before you take care of that for your children. Then we must increase our awareness of this issue, including the reasons why we might not realize the magnitude of this problem. Here are some reasons why that is the case:

    • Parents who grew up in the in a non-Western society bring with them a cultural mindset which is rooted in the Islamic practice of haya (modesty). In that same mindset, however, talking to the youth about pornography, warning them about its harms, would be very uncomfortable for many parents, and for some even considered taboo.
    • Many Muslim parents may not have been exposed to such a tsunami of pornographic and vulgar situations in their early life and are currently busy with their professional and social lives, so they’re not aware of the decadent state of current society in the West.
    • They are now living married lives, the single most effective safeguard against immorality, and they are unaware or unable to imagine what their youth are exposed to, and thus unable to put themselves in their children’s shoes.
    • Parents who are immigrants to this country and live in a more conservative community falsely think that they too were exposed to such bad things, but they ended up being fine so the youth today will also be just fine. They often forget that the society they grew up in had a social safety net where an extended family and societal norms took care of many issues, whereas in this country, many times the temptations are enormous and, in the case of pornography, it can be addictive.
    Guiding Ourselves and Our Youth

    Being in a Western society, or living outside the West but following a Western secular lifestyle, there are some things we can do to guard ourselves from the scourge of pornography:

    • Do not take lightly what we, the adults, or our youth wear. We might think it’s okay to let our very young children wear swimsuits because they don’t yet have the stricter adult requirement of modesty, but we’re making our lives harder in the future by having to make a sharp turn on their lifestyle later on. As to what we, as parents wear, remember that we are the role models for our youth.
    • Limit watching so-called entertainment that acts like a gateway to pornography. If the older folks can’t stop watching Hollywood or Bollywood movies and watching TV shows that are contrary to Islamic modesty requirements, how can we expect that our children and youth will do so? They learn mostly from what we do rather than what we tell them.
    • Limit being in places where immodest clothes are the norm, such as beaches or resort/entertainment cities such as Las Vegas.
    • Avoid vain talk or discussion about immodest styles of living or media such as movies, TV shows, music videos, etc., that promote immodesty. Our ears also feed the nafs (self, soul). If we feed our nafs, so to speak, good nourishment, then it will energize us to good thoughts, desires, and actions. However, when we feed it with evil through our senses, it will drag us to evil. It’s very important to significantly limit, if not stop altogether, the intake of immodesty that we watch, that we talk about, and that we speak. Do this for seven days and observe how your iman (faith) and taqwa (consciousness of Allah; inclination to virtue; healthy fear of displeasing Allah) is significantly boosted.
    • Talk to the children and youth about alternatives that maintain modesty. They can occupy their free time with participation in sports, pursuit of a hobby, and socializing with like-minded youth.
    • Find out who their friends are and the family they come from. If the family has a modest lifestyle, they pass that on to their children. So, befriend those who uphold modesty.
    • Control their access to devices and put in place filters to block explicit content. It does become harder when they enter their adolescent and teen years as devices and access to the internet are ubiquitous and it’s almost impossible to stop access, either by them or through their friends. So, as they enter adolescence, start teaching them how to monitor themselves, and to be disciplined and wise in their use of the internet.
    • Finally, remind yourself and your family members again and again about the love of Allah and the rational and prudent fear of displeasing Him. This can be done through recitation and discussion of the Qur’an and ahadith.

     

    Qur’an and Ahadith as the Guide

    Surah An-Noor: Allah instructs both men and women to lower their gaze and guard their chastity, highlighting the significance of personal modesty— “Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Indeed, Allah is Acquainted with what they do. And tell the believing women to lower their gaze and guard their chastity…” (Qur’an 24:30-31).

    Surah Ar-Rum: In this surah, it is emphasized that the sanctity of marriage is a bond that fulfills emotional and physical intimacy between spouses — “And among His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed, in that are signs for a people who give thought” (Qur’an 30:21).

    Allah’s Messenger (pbuh) also highlighted the importance of marriage and how it is a shield against immodesty and unlawful sexual activity: “O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty, and whoever is not able to marry, should fast, as fasting diminishes his sexual power” (Sahih al-Bukhari).

    Surah Al-A’raf: Verses in this surah explicitly prohibit lewdness and indecency, which are intrinsic to pornography — “Say, ‘My Lord has only forbidden indecencies —what is apparent of them and what is concealed—and sin….’” (Qur’an 7:33).

    Surah Ash-Shams:  The importance of self-reflection and purification of the soul is emphasized —”He has succeeded who purifies it. And he has failed who corrupts it” (Qur’an 91:9-10).

    By fostering a mindset of self-improvement and every-growing consciousness of Allah’s commands, individuals are more likely to resist temptations, including the allure of pornography. The Qur’an’s comprehensive guidance on modesty, chastity, the sanctity of marriage, and the prohibition of indecency provides a strong foundation for addressing this issue. By adhering to these principles, individuals can cultivate a healthy perspective on sexuality and relationships, steering clear of the destructive path of pornography. The Qur’an, thus, offers a timeless solution to modern challenges, guiding believers towards a life of purity, dignity, and spiritual fulfillment.

  • The Tremendous Harms of Pornography to Adults and Youth

    The Tremendous Harms of Pornography to Adults and Youth

    In an otherwise normal, decent world, pornography is not a topic that we would wish to publicly discuss. Talking about issues with negative connotations often brings out the very destructive impact on the public that we intended to avoid.  But once a destructive issue is already in the public sphere and impacting society, it is important to discuss it. The case of pornography in the West and most countries in the world is exactly that—it’s way past the threshold. In fact, it’s wreaking havoc in society. Pornography has manifested in its most extreme state of vulgarity in our current time, using the omnipresent technology of the internet and mobile devices.

    Pornography has always been a part of human culture, going at least as far back as the fertility cults, with their pornographic drawings, that existed throughout the world. Some researchers suggest that fertility symbols were used as early as prehistoric times. The digital age has given pornography new dimensions and raised concerns about its negative impact on individuals and society as a whole. It’s just like “sugar” in the modern diet causing a public health disaster, it’s omnipresent—you don’t need to seek sugary products explicitly, but added sugar comes to you in every food you buy, be it kids’ milk pouches, juice, bread, ketchup… you name it. Similarly, pornography or the likes of it doesn’t need to be sought explicitly but comes to you as an ingredient in your everyday life—you go to a TV channel, a web page, YouTube, or internet gaming sites—you constantly get baited or even sampled (sampling is a direct marketing technique that offers the consumer a small sample for free so that they will be motivated to purchase the full product after that). Baiting is most often done with soft porn, a gateway to more hardcore pornography. According to definitions.net, softcore pornography is…

    “…commercial still photography or film that has a pornographic or erotic component but is less sexually graphic and intrusive than hardcore pornography, defined by a lack of visual sexual penetration. Softcore pornography includes stripteases, lingerie modeling, simulated sex and emphasis on the sensual appreciation of the human form. It typically contains nude or semi-nude actors involved in love scenes and is intended to be sexually arousing and aesthetically beautiful. The distinction between softcore pornography and erotic photography is largely a matter of taste.”

    Islamic Clarity About Pornography

    For Muslims, there is no distinction between soft- and hardcore porn. Islam is clear on the issue of producing or consuming sexually explicit material of any kind. It hasn’t just declared it unacceptable but creates barriers surrounding it so that society can prevent individuals coming close to it. Islam is the religion of haya, modesty. In that way, Islam provides, so to speak, a natural immunity to pornography. So, we shouldn’t be worried, right? Far from it. This danger is like an infectious virus—indiscriminately attacking Muslims and non-Muslims alike. We’ll go over why the Muslim “immune system” to pornography isn’t working. Let’s understand first the “immune system,” if you will, that’s inbuilt in Islam.

    • Islam has put modesty of men and women as a criterion of faith. It’s not just about wearing modest outfits and restricting the mixing of men and women; it is also a lowering of the gaze by both men and women.
    • Islam accepts the reality of human biology that drives us sexually. Thus, Islam puts marriage as a top priority to channel sexual impulses in a healthy and productive way. The Qur’an is very clear on every able man and woman getting married unless there’s a condition of prohibitive disability or abject economic hardship where they are advised by God to “fast” to counter the effect of human biology and hormones.
    • The Qur’an then takes it to the next level: advising men and women to not even come close to sexual involvement outside of marriage—knowing that humans are created weak and that one must stay away from the slippery slope of immoral activities.
    • At a societal level, the Islamic economy has made it very explicit that anything harmful to society shouldn’t be a money-making industry. Alcohol, drugs, gambling, pornography, etc., are prohibited in the Islamic system. That’s a macro-level immunity that Islam provides.

    One should then ask why all the above aspects of such a broad-based defense mechanism is not working for Muslims. The answer is simple — we’re living in a society that promotes a lifestyle that compromises the “immunity” that we are supposed to have. Do not think that it’s only in America or in the West. It’s also ubiquitous in many Muslim countries as most of the world is now following the West as a cultural role model without giving any critical thought to religion or societal stability and well-being.

    Pornography is a legal business in most countries. Some may deny that Muslim countries have such an industry. I would argue, however, that the entertainment industry is not far removed from it, and most Muslim countries allow the almost unrestricted flow of Hollywood or Bollywood movies. As mentioned above, soft porn, which is prevalent in movies, is just one step from more hardcore pornographic material.

    To make the effect worse, marriage between a man and a woman is being hollowed out, while the uncensored mixing of men and women is encouraged or, many times, structurally necessary in the workplace.

    Harming of Faith and Healthy Relationships

    The most devastating harm pornography or the entertainment industry does is that they eat away the foundation of the faith (iman). Imam Ghazzali wrote in his book Minhajul Abedin that if our nafs (self, soul) is a wild beast that drags us to follow our desires, then the gates through which it’s fed are through our senses. The most important sense is our eyes. The more the beast is fed, the wilder it becomes. And it drags you further away from the remembrance of Allah. It’s like a rain shower on a barren land with a downward slope—you put soil on it to farm crops, but the rain washes away the topsoil. Likewise, every exposure to vulgarity washes away your deposit of faith. The exposure to pornography, or similar immodest content, takes away the taste of sweetness from our Ibadah (the regular worshiping activity like salah, fasting, charity, etc.).

    Another significant concern about pornography is its impact on personal relationships. A study published in the Journal of Sex Research found that high pornography consumption is associated with decreased satisfaction in intimate life in marriage. The unrealistic and often degrading depictions of intimate encounters can create toxic expectations, leading to dissatisfaction and conflict in real-world relationships. Pornography has been cited as a contributing factor in numerous divorces and breakups, further emphasizing the corrosive effects it can have on personal connections.

    The addictive nature of pornography is also a significant concern, with 8-9 percent of U.S. adults reportedly struggling with compulsive sexual behavior, often linked to excessive pornography use. Easy access to explicit content online can foster addiction, negatively impacting individuals and families. Alarmingly, 42 percent of unwanted online pornography exposure cases in 2019 involved minors, which can distort children’s understanding of healthy relationships and sexuality. The pornography industry also has ties to sex trafficking, with some individuals being exploited or even coerced to participate. Additionally, excessive pornography consumption is linked to negative mental health outcomes, including depression, anxiety, and risky sexual behaviors, particularly among adolescents.

    While society is being corrupted by decadent and often deviant behaviors, the proliferation of pornography in the United States has reached unprecedented levels, due to the internet and technological advancements. The pornography industry in the United States is a multi-billion-dollar behemoth, overshadowing the revenues of even some mainstream entertainment sectors. According to a 2020 report of one of the world’s largest adult content websites, they received a staggering 42 billion visits throughout the year, averaging over 115 million visits per day. This not only underscores the ubiquity of pornography but also highlights its immense influence on the population of the world.

    In a forthcoming article, I will discuss how to protect ourselves and our children from the tremendous harms of pornography.

  • Artificial Intelligence: How It Is Transforming Society, Part two

    Artificial Intelligence: How It Is Transforming Society, Part two

    Part 1 of this article presented an overview of artificial intelligence and its potential for good, with some mention of its potential harms. As to its potential good, we should remember that Allah, in the Holy Qur’an, repeatedly emphasizes the importance of acquiring knowledge and understanding the magnificent creation and the purpose of life. The Qur’an mentions various engineering technologies of ancient times such as body armor as taught by Allah (21:80) to Prophet Dawood (a.s.), dams as inspired by the mercy of Allah to Dhu’l Qarnayn (18:98), and boats, as Prophet Nuh (a.s.) was instructed by Allah to build one under His observation and inspiration (11:37). These technical skills were used for the purposes set forth by Allah. Therefore, there shouldn’t be hesitation in utilizing AI and other scientific advancements as long as they do not contradict with the Qur’an and Sunnah but instead fulfil the purpose of life as designated and detailed by Allah SWT.

    It is thus not useful to debate the permissibility of the AI technologies, but rather to focus on how we can use them for the betterment of humanity while adhering to the principles of Islam. While it is true that AI would replace a vast number of jobs, it would also bring countless benefits in all fields. Throughout history, we have seen innovations such as the wheel, steam engine, electricity, and computer technology transforming our world. While computer technology, for example, displaced many workers, it created many more opportunities and millions of previously unknown jobs in software engineering, information processing, communications, data analytics etc. Essentially, it’s now accepted that computer technologies are an integral part of most businesses in the West as they rely on computers for communications, marketing, data management, etc.

    Extending these capacities, AI can automate repetitive tasks, enabling us to focus on more complex work to increase productivity. It can also analyze vast amounts of data to provide insights that humans may not be able to identify and can lead to faster and better decision-making. In healthcare, for example, doctors can be aided with AI technologies to diagnose and treat diseases more accurately and efficiently. AI can help protect workers doing hazardous jobs such as working in mines, on oil rigs, or in chemical plants. It can also be used to mitigate the effects of natural disasters with early warning systems, disaster response planning, analysis and optimization of evacuation routes, etc. These are just a few of countless examples. Overall, rather than fearing AI, we should embrace its potential to push the bounds of knowledge and technology to improve our lives.

    That being said, there are multiple warnings from industry leaders about the rapid pace at which AI is developing and the need to put some controls in place. The power and impact of AI on society are significant and could potentially have a devastating impact on humanity if we are not careful and prudent. It is now front and center on the list of other threats faced by humanity — nuclear weapons, genetic engineering, bioengineering, climate change, etc.

    The threat of AI is real and paramount. In March, tech industry leaders, professors, and scientists, including Steve Wozniak and Elon Musk, wrote an open letter calling on “all AI labs to immediately pause for at least 6 months the training of AI systems more powerful than GPT-4.” Currently the letter has more than 27,000 signatures. The letter says, in part, “As stated in the widely-endorsed Asilomar AI Principles, Advanced AI could represent a profound change in the history of life on Earth, and should be planned for and managed with commensurate care and resources. Unfortunately, this level of planning and management is not happening, even though recent months have seen AI labs locked in an out-of-control race to develop and deploy ever more powerful digital minds that no one – not even their creators – can understand, predict, or reliably control.”

    Some potential risks involving the advancement of AI include the following:
    • An unprecedented level of job loss in a short period of time: an article at Business Insider lists 10 areas where AI might replace humans: “tech jobs (coders, computer programmers, software engineers, data analysts); media jobs (advertising, content creation, technical writing, journalism); legal industry jobs (paralegals, legal assistants); market research analysts; teachers; finance jobs (financial analysts, personal financial advisors); [Wall Street] traders; graphic designers; accountants; customer service agents.” AI can replace routine, repeatable, and even many creative jobs, potentially causing a collapse of the socio-economic structure as the encroachment by AI will happen faster than human ability to learn new skills and adapt.

    • Economic disparities could increase: linked to job displacement is the possibility that use of AI could widen the gap between rich and poor. Lawrence Katz, a labor economist at Harvard, is worried about AI’s effects on income inequality. “It’s likely to continue to reduce labor’s share of income as many tasks get automated,” he said.

    • Negative effects on physical and mental health: as jobs are displaced and the use of AI permeates lives in countless ways, human beings may experience stress and uncertainty. The rapidity and magnitude of change can cause or exacerbate physical and mental health issues. Additionally, the use of AI-powered machines for physical labor can lead to a more sedentary lifestyle for individuals displaced from those jobs, also having a negative effect on physical and mental health.

    • The threat to privacy rights and personal autonomy: Dr. Mark van Rijmenam cautions, “AI presents a challenge to the privacy of individuals and organisations because of the complexity of the algorithms used in AI systems. As AI becomes more advanced, it can make decisions based on subtle patterns in data that are difficult for humans to discern. This means that individuals may not even be aware that their personal data is being used to make decisions that affect them.” Deepfakes (images, audio, and video content) created by hoaxers, exploiters, and mischief-makers using AI is another emerging area of concern, challenging not only privacy but also personal autonomy.

    • The use of AI in military operations: this could potentially lead to out-of-control situations where machines powered by AI make life-or-death decisions at lightning speed without human oversight or ability to intervene. Other risks involving the use of AI in the military include accidental errors, vulnerability to hacking, escalation of hostilities, and violations of international law.

    How Can We Prepare?

    The question we should be asking ourselves is this: How do we prepare for the enormous power that AI brings to humanity? There’s no escape from the ongoing advancement of this technology, even if we wanted to. If we’re not ready for it, we risk a lot of trouble ahead. Here are some ideas on how we can prepare for the Fourth Industrial Revolution:

    • To remain relevant in the modern world, it’s crucial to invest in educating individuals across the Muslim ummah in disciplines such as mathematics, biology, physics, electrical and computer engineering, psychology, philosophy, and economics.

    • AI’s unprecedented rate of advancement will hardly leave any profession “safe” from its grab. To remain competitive, it’s important to have a smarter approach to jobs and professions than simply mimicking mechanical steps. Instead, one should strive to gain a solid conceptual understanding of the foundation of their field and its interconnections with other disciplines. As stated in an article in startupgrind, it is important to “develop critical thinking skills, interpersonal skills, emotional intelligence, and the ability to link disparate fields to find creative solutions to complex problems. Interdisciplinary knowledge will become more vital to viability.”

    • In the Fourth Industrial Revolution, experts in AI will be in high demand. By cultivating a pool of Muslim AI experts, we can ensure that the ummah is well-prepared to navigate the challenges and opportunities presented by this rapidly evolving field. Muslim AI experts can also bring to the table, or at least add their weight to the position and conviction that AI must be handled in the most moral and ethical way, and for the common good.

    • To promote the moral and ethical usage of AI and guard against its abuse, we must engage with civic and political institutions to establish norms and legislation. Although not perfect, the International Atomic Energy Agency (IAEA) provides an example of how we can contain disasters through international agreements. We should follow this model to create an international agreement for the responsible use of AI, preventing any uncontrolled and damaging outcomes.

    While it may seem daunting to compete against such advanced technology as artificial intelligence, humans have demonstrated remarkable adaptability and ability to adjust to new technologies throughout history. We are capable of creating and controlling technology that enhances our lives and makes work more efficient.

    AI presents real risks that we cannot ignore. As khalifa, or guardian, on this Earth, humans are responsible for taking care of the Earth, the world and all its creatures, and humanity. This responsibility includes approaching the development and deployment of AI in a responsible and cautious manner, with a focus on minimizing its potential negative impacts on society. We must be mindful of our accountability and ready to stand in front of Allah and answer to Him for how we have cared for the Earth.

    Artificial intelligence, no matter how advanced its intelligence might become, it cannot replace humanity. Allah SWT created humans with spirit and heart, intelligence and sentience. This complexity, this miracle of consciousness and self-awareness cannot be created by humans in AI. Allah SWT tells us in the Qur’an, “It is He who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affections that you might give thanks” (16:78).

  • Artificial Intelligence: How It Is Transforming Society

    Artificial Intelligence: How It Is Transforming Society

    “AI could spell the end of the human race.”

    “AI presents profound risks to society and humanity.”

    Prominent leaders in science and technology such as Stephen Hawking and Elon Musk have issued warnings about the potential risks of AI. But what exactly is AI, and what are the imminent threats we face from it?

    Artificial Intelligence or, in short, AI, is widely recognized as the driving force behind the so-called Fourth Industrial Revolution (4IR) and is transforming the world and human society in front of our eyes. AI, however, did not simply appear all of a sudden or out of nowhere. It is the result of centuries of scientific and philosophical inquiry, drawing on fields such as philosophy, mathematics, logic, biology, neuroscience, psychology, linguistics, engineering (computer, electronic, and mechanical), and economics. In fact, AI first appeared in computer science over 70 years ago. The first Artificial Neural Network or, in short, Neural Net, was built in 1950 at Harvard by two undergrad students, Marvin Minsky and Dean Edmonds. However, the term, “Artificial Intelligence,” was coined in 1956 by John McCarthy in a conference held at Dartmouth College. The goal was to find ways to make machines that “use language, form abstractions and concepts, solve kinds of problems now reserved for humans, and improve themselves.”

    AI can be understood as an academic discipline that aims to create machines that can mimic human intelligence, and human behavior in particular contexts. But AI, at least in the present time, cannot simulate the complexity or the nuance of human intelligence and behavior. It is important to note that the quest for human-enhancing technology is not new. From simple tools like sticks to complex inventions like airplanes and computers, humans have always sought to boost their capabilities by imitating the natural world around them or pursuing innovations to fulfill human needs or increase productivity. Steve Jobs, the founder of Apple, once compared his Macintosh computer to a bicycle, as both are accelerators of human ability, allowing us to move faster and, in the case of the computer, to process information more effectively. Therefore, while AI may seem like a revolutionary and disruptive technology, it is ultimately just another step in the ongoing evolution of human knowledge, technological innovation, problem-solving, and progress.

    One of the important tools used by AI is algorithms. An algorithm is a set of instructions for performing a task or solving a problem. It may be as simple as sorting data or as complex as controlling and coordinating the movements of robots by interacting with the environment, processing sensory data, and making decisions in real time. It’s interesting to note that the term “algorithm” derives from the Latinized version of the name al-Khwarizmi, a Muslim mathematician. In 820 AD he was the first to generalize the solving of algebraic equations using the principles of equality, as detailed in his book, “The Book on Calculation by Restoration and Reduction.” Thus, he is often credited as the inventor of algorithms. Models are another important tool of AI. Representing the relationship between different variables in a dataset, a model allows the AI to make predictions or decisions based on the data.

    The Rebirth of AI

    AI has many branches, such as Computer Vision and Perception Processing, Natural Language Processing, Decision Making, and Robotics, among others. Combining them all makes a general AI solution, capable of performing complex tasks in diverse domains. Whether narrow or general AI, there are applications in many fields including healthcare, finance, the military, engineering, transportation, education, scientific research, and entertainment.

    However, until the 1990s, computer scientists were constrained by having to manually train Neural Net models. Thus, such training couldn’t go beyond hundreds or thousands of nodes and parameters because it was not practically and economically possible to handcraft large Neural Nets and tweak their values manually. Then, the breakthrough came. With the advent of Machine Learning (ML), scientists were able to economically train AI models (like Neural Nets and others) with huge amounts of training datasets. This paradigm shift was the rebirth of AI. Now, a Neural Net model is built with millions or billions of nodes and parameters and trained using terabytes of data. As an example, consider the most recent sensation in AI, the ChatGPT. While its parameter count and training dataset are not disclosed by OpenAI (the company and its research laboratory which created and maintains ChatGPT), it is similar to the GPT-3 language model which has 175 billion parameters and is trained on a dataset of hundreds of terabytes or more.

    Where Might This Lead?

    It should be all good to embrace AI with open arms as a hi-tech accelerator just like a computer, right? Actually, it’s not that black and white and many alarm bells are going off now. With the advent of cheap computing power and the abundance of data gathered on the internet, it became possible to turn that old-time Neural Nets into the current state of complexity and potential in which AI can reach of point of exceeding human intelligence in such way that humans lose control of it, and just as much harm as benefit can result.

    It’s potentially the most transformational technology of all time, to date, far more than the combustion engine or general-purpose computing technologies. As the saying goes for science, “the sky’s the limit.” What we’re witnessing today with AI is just the tip of the iceberg. However, we are currently operating in the realm of Artificial Narrow Intelligence or ANI, also known as “Weak AI,” which is purpose-built for tasks such as face recognition, email spam detection, search engines, language translation and conversation, autonomous driving, etc.

    The real breakthrough will occur when Artificial General Intelligence or AGI, also known as “Strong AI,” becomes widely available (Boston Dynamics Atlas or SPOT robots are glimpses of what AGI can achieve). Once that happens, it will be like having another entity that lives side-by-side with us, capable of doing what we can do and maybe even surpassing our capabilities (that would be Artificial Super Intelligence or ASI). The possibilities are endless and thus come with substantial risks. The biggest concern is that AI may eventually make human beings seem obsolete once it starts self-improvement. Some are saying that the creation and evolution of AI cannot be undone. Fearing where all this may lead is a natural reaction. While artificial intelligence, in and of itself, is neutral, it can be put to good or ill use. And there are those who warn that AI, as it becomes more sophisticated, might, itself, turn against humanity and intend to do it harm. However, if someone suggests that AI is inherently evil then I would argue that there’s nothing in AI that makes it inherently evil or harmful. From an Islamic perspective, things like an interest-based economy, gambling, alcohol, and drugs are inherently harmful to humans and create many subsequent evils. It’s up to humans to use AI for good or evil.

    The second part of this article will focus on the impacts AI will have on human beings and society, and ways to prepare for the enormous power that AI will bring, including safeguarding against the human use of AI for harmful or evil purposes. It will touch on the need to put controls in place to steer this technology for the good of humanity.

  • Using Social Media for Our Benefit While Avoiding Its Harms

    Using Social Media for Our Benefit While Avoiding Its Harms

    The times we live in make it imperative to understand the underlying mechanisms of social media, what benefits and harms it poses, and how to use it wisely and in accordance with Islamic principles. These social platforms have come as a blessing to us as we can instantly reach out to our friends and families across the world. We use Facebook, Instagram, TikTok, Snapchat, WhatsApp, YouTube, LinkedIn, Pinterest, etc., to talk to them and share information with them, most surprisingly, without any cost. Nonetheless, as the saying goes “there ain’t no such thing as a free lunch,” and we do pay a “price” for it, an invisible but hefty price.

    To understand that fully, we have to understand the business model of social media. It is built on the economic model called “attention economy” and we pay the price through our “attention.” The other leg of this economic model is the network effect, i.e., we empower it by being connected to it. “Attention” and “connectedness” are the foods for this beast. The more they can capture our attention, the better they can sell us to their customers, the advertisers.

    It’s very difficult to not fall into the trap of the carefully designed “algorithms” that grab our attention, but we can try a few strategies and techniques that can help us to dodge the harmful snare. First, to understand if you’re a victim of this business model, see how many of these symptoms apply to you:

    • The app’s notifications are turned on and you have the urge to check instantly at the buzz of a notification
    • The first thing that comes to your mind in the morning is the number of reactions to your post.
    • You feel the urge to “tell” everyone what you had for breakfast, lunch, or dinner — day after day.
    • You can’t wait to return home from your vacation to post all the “cool” pictures of amazing food, fun activities, and places you visited during your trip.
    • Your app’s video feed has auto play enabled, thus hooking you for hours.
    • You can’t resist a day without publishing a post even if it’s something relatively meaningless, or a personal status like “feeling lonely” that should be expressed to a family member, good friend, or counselor, not the public.
    Enormous Benefit

    If used appropriately, however, social media also brings enormous benefit. Never in human history have we been so connected in such a convenient manner. Each and every one of us is like a live broadcaster. We can reach out to our families and friends across the world. We can share ideas and information with others. We have access to a wealth of knowledge and varying content, an availability that was unthinkable in past human history. You can get all the top-ranked universities’ lectures or join their live classes from across the world. One would have to be a fool to deny the benefits of it. But what we don’t realize is that the social media companies intend to predispose us to virtual relationships rather than face-to-face relationships. These companies are making billions of dollars as they constantly preach to use their tool and replace our real life with their virtual reality (e.g., the metaverse). Make no mistake, it comes with enormous risks that can destroy the fabric of society and every individual from the inside.

    Following are some of the risks:
    • Access to so much content in a short time narrows attention span. It’s hard for an individual to stay focused on a particular topic for more than a few minutes. One is constantly allured to the “next cool” thing on the side — be it a recommendation or an advertisement. To feed “the beast,” it will ensure that you are hooked into their platform with “must see” baits such as, posts, pictures, memes, and videos.
    • The deliberate design of social media feeds this diminishing attention span and ability to concentrate. Humans are built with peripheral vision. It allows us to see the surroundings even when we’re focusing on a particular thing in front of us. This is a mechanism of self-protection against unexpected harm. Social media technologists know that very well and they frequently pop things up on the screen to allure you to the place that benefits their business. Once your brain gets used to that frequent interruption, then it becomes your patterned behavior. This is devastating for you regarding your knowledge acquisition, ability to focus, or living a life with intentionality.
    • Everyone tends to share their carefully curated “polished” persona with the world. So, you will be seeing the best of everyone: their most attractive selfie, stunning vacation place, the luxurious food, the awards they receive, the highest promotion at their job, the number of likes they get with their posts, and on and on. Imagine you have a few hundred “friends” and you constantly see their “success” stories only. That will prompt you to set unrealistic goals to be best at everything and be happy all the time. This creates psychological issues as you are constantly comparing yourself to this one or that one, or to the sum total of your friends’ “successes.”
    • Social media platforms are designed to flood you with information so you don’t get time to check the validity or authenticity of the information. Moreover, they make it easy, often with one click, to share with any social media platforms and groups. This may sound trivial on the face, but this has an enormous impact on society. As Muslims, we are commanded to act responsibly and to not share anything but verified and authentic information (Quran 49:6 and 24:15).
    • The most deliberate attack is by the advertisements. You may say, “what’s the big deal?” You are used to newspaper, TV, or billboard ads. Yes, those also have psychological and emotional effects, and even subliminal influences; but it’s like comparing raindrops to a cyclone. Most importantly, artificial Intelligence algorithms use individualized data to target and drag you where they can best make a profit (i.e., using your personal data and connections to promote goods and services to you in a personalized way). It hooks you to the screen for a long time by showing you one-after-another “interesting” post that allows them to charge higher prices to their advertisers. Ads are intended to make you think you need their product and therefore throws you into the material rat race.
    • Another subtle but consequential impact of social media on our society is that we become numb. Repeated sensationalized, fast-moving images and news may numb our senses and exhaust our emotions. If we get used to watching on a screen tragedies and incidents of violence or oppression and reacting virtually with a simple click of the mouse, then we might no longer seek to take action in real life in support of social justice, no longer making effort to relieve the suffering of others.
    Using Social Media Responsibly

    So how do we benefit from the power of social media? Until the social media companies change their business model from the attention economy into something less harmful, we can take back some control in our own hands and create a fence around some of the harmful aspects of social media. Here are some suggestions:

    • Define your social media goals. Here are a few examples of beneficial use of social media — to connect with family and friends who live far away, to access educational resources, to engage in commerce, to carry out activism and awareness campaigns. The bottom line is to make sure that you use these platforms to advance the goal you set forth. Frequently check if you’re staying within those boundaries. If you find yourself drifting away from that goal, get back to the “lane” immediately.
    • Time is the most scarce commodity we were sent to this earth with. Use it wisely and with extreme caution. This alone will help shape your success or failure in life. Set aside a certain time in the day to use social media. Another alternative is to select certain days in the week instead of every day. Make your boundaries and stick to the plan.
    • If your kids need to use YouTube/social media for learning, have them use it in an open space at home where other family members can monitor what they are accessing, and remind them of the importance of moderate use.

    With the internet and social media, we can reach countless individuals across the globe. We have access to all knowledge and to an enormous number of opinions on any topic. Two things are good to keep in mind, however. Regarding the business model of social media platforms, as mentioned above, we want to ensure that we don’t become willing victims to their snares of profit-seeking. We do that by responsibly and deliberately using social media in a moderate and highly conscious way.

    And secondly, as Muslims, we also want to make sure we don’t disseminate information that is untrue, biased, or harmful. It is important to check what you find on social media. There is often “the other side to the story” that is being ignored or untold. Seek out alternative views and weigh what each side is saying as you try to discern the truth or reality of the story. One technique that is used in formal research is called “triangulation.” It facilitates the validation of data by using three or more sources. While use of triangulation in regard to social media is certainly more casual than the triangulation that is used in formal research, it highlights the need to avoid hearing or reading some claim made online and “running with it” without checking out its validity or reliability.

    Only as astute and responsible users of social media can we benefit from it while avoiding its harms.

  • The Revival: First Step — Know Yourself (2)

    The Revival: First Step — Know Yourself (2)

    Editor’s note: The first part of this series is The Revival: Releasing the Dynamism of Islam in Our Lives and in the World. That article examines the pressing need for Islamic revival and making a commitment to begin the journey. Part two of this series explores the foundational need to know the self in order to successfully navigate the journey. Below is part three and it continues the exploration of knowing the self as a foundation for Islamic revival.

    Humans are inclined to ingratitude

    In Surah Ar-Rahman, Allah points out the many favors He has bestowed on us, including the precise orbits of celestial bodies, fruits and grains and flowers with beautiful scents; He has provided fresh water and salt water, and the facility of ships to sail through the sea; He has provided us so many favors in this life and then a reward of endless bliss and pleasures in the gardens and flowing springs of Paradise. So, in this surah, Allah asks us again and again which of the many favors of our Lord would we deny.

    Allah SWT also tells us in the Qur’an, “And if you were to count Allah’s favors, you would not be able to number them; most surely Allah is Forgiving, Merciful” (16: 18). Further, He points out in another verse something so obvious yet so compelling, something that should make us stop and reflect: “It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affections: that you may give thanks” (Qur’an 16:78). And yet we persist in complaining, bickering, resenting, feeling impatient or annoyed! Instead, we should use the phrase “alhamdulillah” for anything and everything we are blessed with — a day of good health or a night of sound sleep; the food we eat, the house we live in, and our loving family; majestic mountains, pastures, wind, and rain; friendships, the ability to communicate with one another, an intrinsic yearning for meaning and purpose in our lives. The list goes on and on.

    When you are grateful in your daily life and look for even the smallest things for which to practice gratitude, it becomes impossible to be ungrateful.  A good practice is this: on a daily basis, when you are annoyed, challenged, impatient, etc., find something that you can focus on, some point for gratitude, to counterbalance or even transform your negative state.

    Humans are prone to disputation

    “And certainly We have explained in this Qur’an for humankind every example, but man is in most things prone to dispute” (Qur’an 18:54). So, man tends to question things, wanting to discuss, debate, and argue. This can be a positive or negative trait.

    Allah has given us free-will and the faculties of reason and logic, aspects of the mind necessary to seek truth and to quest for knowledge. Because of this capacity, we discover the truth of Allah and His deen. Ibrahim (a.s.) is a perfect example. He questioned everything and finally found the truth. If Allah hadn’t given us free will and the yearning for truth and knowledge, then we would be creatures akin to animals, bound by instinct or programmed like angels. Yet, this very nature of questioning predisposes men to dispute things, sometimes in a negative, controversial, or bad-faith manner. Thus, it’s like a double-edged sword and we need to guard ourselves from the harmful side. The Qur’an and ahadith are the “guard,” if you will, to save ourselves from the negative side of man’s questioning nature.

    When Prophet Ibrahim (a.s.) came to the realization of the one true God, he disputed with his own father and community about what they worshipped. However, in his arguments with them he used logic and sound reasoning, he was wise in his approach to what he was disputing, he remained throughout respectful, humble, and polite. Ibrahim’s father, after hearing that Ibrahim rejected the stone idols, threatened to kill his son. Yet, Ibrahim, answered him in the most wise and respectful and gentle way: “Peace be upon you! I will pray to my Lord for your forgiveness. He has truly been Most Gracious to me. I will withdraw from you and that which you pray to beside Allah, and I will pray unto my Lord. It may be that, in prayer unto my Lord, I shall not be unblest” (Qur’an 19:47-48).

    The story of Ibrahim illustrates the beneficial sharpness of intellect when it is conjoined with a virtuous heart. There is, however, also the harmful sharpness of the sword. The other side, the harmful side of questioning everything is petulance, or arguing for the sake of arguing, or arguing in bad faith, or being stubborn and needing to be right regardless of what is factual or true or sincere or pious. We want to make sure, whenever we question or debate or argue, that we do so using logic and sound reasoning, that we are wise in our approach (as to the right time and the right place, for example), that we remain respectful, humble, polite; and that we avoid the harmful side — being gratuitously quarrelsome, controversial, egotistic, impious.

    Whenever you get involved in a dispute, whether it is about religious matters or everyday matters or relationship issues, ask yourself if the dispute is due to your own ego, pride, and/or arrogance, or purely for the sake of Allah. If it’s the former, then know that it is from your lower nafs or from Satan. Stop the dispute, ask forgiveness from Allah, reconcile with the one who you were disputing with, and re-commit yourself to good faith, integrity, and good manners, in times of harmony and times of dispute.

    Humans are desirous of wealth

    The Prophet has told us, “If the son of Adam were to own a valley of gold, he would desire to have two valleys… (Sahih Bukhari). We know, therefore, that without reforming and molding one’s character, the lust for wealth and material acquisition can control us. One way to address it is the remembrance of death. The lifespan of a man is not even a blink of the eye compared to the 14 billion years of the universe, and even more finite and fleeting when compared to the eternal life after death. If we can avoid death and live indefinitely in this world, young and healthy, then we may ignore all the signs and warnings and continue doing whatever we want to do. However, that is not the case. And we are reminded of the world’s deception: “And what is the life of this world except the enjoyment of delusion?” (Qur’an 3:185). And one of the greatest delusions is the allure of wealth.

    Then how do we safeguard ourselves from the potential pathology of this desire? We have to curb our temptation to have the latest gadget, the latest model of car, the most esteemed office or position, the best house in the neighborhood, etc. If you are already blessed with any of these, then demonstrate gratitude by not showing-off or bragging about them or filling your egoic mind with self-aggrandizement. We can use our blessings to help fellow human beings. And we do well to remind ourselves every day, as a way to stay in a state of ubudiyah, what the Prophet (s) told us: “Wealth does not come from an abundance of things. True wealth comes from a contented mind” (Bukhari and Muslim).

    Now imagine for a moment that each one of us, each and every one of the almost two billion Muslims in the world, revived himself or herself with the richness of Islamic teachings, worked on building character by focusing on and inculcating the following traits: being thorough, systematic, patient, and perseverant in all our actions; taking deeply felt awe-inspiring heed of Allah’s signs; practicing gratitude for all things, big and small; being willing to question and debate but careful not to fall into petulance or arguing for the sake of our ego; and ensuring that the lure of wealth does not encroach upon or compromise our Islamic values, principles, and priorities. We can then work on many other Islamic traits of good character, thus preparing ourselves well for the journey of reviving Islamic civilization.

  • The Revival: First Step — Know Yourself

    The Revival: First Step — Know Yourself

    Editor’s note: The first part of this series is The Revival: Releasing the Dynamism of Islam in Our Lives and in the World. That article examines the pressing need for Islamic revival and making a commitment to starting the journey. This article explores the foundational need to know the self in order to successfully navigate the journey.

    There are many things that we need to do to bring about an Islamic revival, and there are many ways to go about that. The ultimate goal is to be in the state of ubudiyah (servitude to Allah SWT) and follow, to the best of our ability, every command that Allah and His messenger (s) have given to us in the Qur’an and ahadith. However, in a practical sense, our immediate focus should be on the deficits that are evident in the contemporary Muslim ummah. Only then can we utilize our limited resources most efficiently.

    We are the vehicle for the revival of Islamic civilization. Allah tells us in the Qur’an, “Verily, never will Allah change the condition of a people until they change what is in themselves” (13:11). As the vehicle of our own revival, we must have a clear understanding of ourselves. If we do not know who we are and what strengths and weaknesses we have, both as humanity and as individuals, then how do we begin to change ourselves? For that inquiry, who would be more knowledgeable than our Creator who has designed us and knows everything about us? In fact, He has pointed out human strengths and weaknesses in the incomparable source — the Qur’an.

    Throughout the Qur’an, He has mentioned human weaknesses, and the following are some weaknesses that we should be aware of: human beings are creatures of haste, impatient (21:37); heedless of Allah’s signs (10:92); inclined to ingratitude (10:60); prone to disputation (18:54); desirous of wealth (3:14). Didn’t Allah, however, also mention that we are the best of creatures? Yes, He surely did: “We have indeed created man in the best of molds…” (Qur’an 95:4). So how do we reconcile the many weaknesses of man, as documented in the Qur’an, with Allah SWT saying we are created in the best of molds?

    First, Allah has told us in the Qur’an that He created angels with the sole purpose of worshipping Him and celebrating His praises; and they do not disobey Him. However, humans are given the capacity of free-will which is absolutely unique when compared to the status of angels or any creatures in the animal kingdom on this earth. Human free-will brought about the amazing transformation of the jaheli (ignorant) Arabs who were in a debased state by worshipping idols, killing their own daughters, committing adultery, perpetrating injustice, engaging in perpetual tribal feuds, and more. Yet many were transformed into the best of human beings.

    Take the example of Umar ibn al-Khattab or Khalid bin Waleed, for example. Umar (ra) became one of the khulafa-e-rashideen (the rightly guided khalifs) and ruled over half of the known world at that time. He rose from the lowest state in which he was torturing Muslims and wanting to kill the Prophet (s). Similarly, Khalid bin Waleed (ra) was the sworn enemy of Muslims and killed many companions of the Prophet (s) but transformed over the course of just a few years into a great disseminator of Islam throughout the Persian and Byzantine empires. So, let’s look at the weaknesses listed above and take them one at a time and see how we might know ourselves in a deeper way and, insha’Allah, turn weakness into strength.

    Humans are creatures of haste; impatient

    Allah reminds us through the story of Musa (a.s) and Khidr (Qur’an 18:65-82) that being patient is important to learn and practice, given that we, as humans, have limited knowledge of how or why events unfold as they do, or that the appearance of something might be different from the inner reality of it. Khidr said the obvious, “And how would you stay patient over something your comprehension cannot grasp?” After their journey ended, the lessons from the loss of a boat which was the only source of income for the poor people, the rebuilding of the wall, and the death of a child, made it clear that all the actions had future benefits even though it was incorrectly perceived by Musa (a.s.) as missteps by Khidr. So, how can we implement this realization in our lives?

    When any calamity or challenging incident unfolds, pause and look at it through a different lens and keep in mind that you don’t know whether the ultimate outcome will be good or bad. It could be as simple as missing the exit on a highway or getting stuck in traffic, causing you to miss a very important meeting. Or maybe you miss a job opportunity or a desired promotion at work. We get impatient and stressed because we think these things will damage our success. But the story of Khidr shows that there are often layers of reality and meaning that we are not immediately privy to, that might only become apparent in the long run. In addition, Allah has promised in the Qur’an that the person who practices sabr, patience and perseverance, will be successful, in the deeper meaning of success in this life and the hereafter (3:200), will be able to recognize the Signs of Allah (31:31), will be loved by Allah (3:146), and will get a reward without measure (39:10).

    The Prophet (s) has told us, “…Whoever would be patient, then Allah will make him patient. No one is given a gift that is better and more comprehensive than patience” (Sahih Bukhari and Sahih Muslim). This is evident in our day-to-day life. When you are patient in the face of frustration, annoyance, or difficulty, you demonstrate God-consciousness, love and fear of Allah, emotional intelligence, and self-restraint. And by practicing patience, you give the situation the best chance for you to come to a balanced and greater insight, and even healing through time. Some factors surrounding you and the situation might change which inevitably opens up new opportunities, or even sometimes makes that very incident, about which you were so worried or worked up about, irrelevant. So, whenever you are faced with an unexpected loss, a challenging situation, or are on the receiving end of someone’s anger, criticism, or difficult behavior, remind yourself of Khidr and Musa and let the instant knee-jerk reaction cool-off. Remind yourself of all the rewards promised by Allah for practicing sabr. This practice should be with small, daily challenges as well as the big ones. If we practice sabr in a committed way, we will slowly but surely experience an Islamic transformation in our lives, insha’Allah.

    Humans are heedless of Allah’s signs

    The signs of Allah are mentioned hundreds of times in the Qur’an. When reading Surah al-Mulk, for example, one is inspired to look at Allah’s creation and ponder. Allah has even challenged mankind to look again and again (i.e., investigate methodically) at His creation to find any flaw in it, but He promises we will be humbled. “Then look again and your vision will return to you humbled while it is fatigued” (Qur’an 67:4). The observable universe is rich in His signs, and we are reminded of this in the Qur’an: “Indeed, Allah is the cleaver of grain and date seeds. He brings the living out of the dead and brings the dead out of the living. That is Allah; so how are you deluded? He is the cleaver of daybreak and has made the night for rest and the sun and moon for calculation. That is the determination of the Exalted in Might, the Knowing. And it is He who placed for you the stars that you may be guided by them through the darkness of the land and sea. We have detailed the signs for a people who know” (Qur’an 6:95-97).

    In another verse, 16:79, Allah points us to the example of a bird flying high and that it is through the Power of Allah that they stay aloft. If we are so inclined to read about the aerodynamics of bird flight, we realize that a bird uses its strong legs to thrust itself off the ground and then flaps its wings to stay aloft. This is the thrust and lift of aerodynamics which is the study of the way air moves around things, one of the countless facets of physical law fashioned by Allah. And He SWT made the shape of the bird’s wings curved so that the air moves above and below the wings in such a way as to maintain flight. With our current level of knowledge today we can understand so much of His signs, in such detail, and think about how the signs will be that much more clear and compelling as human knowledge progresses. So many verses in the Qur’an remind us to use our senses, to ponder the creation, and recognize Allah’s signs everywhere.

    A way to ponder His signs and deepen eman is to focus on one sign at a time based on your point of interest and reflect on it. For instance, if you’re intrigued by the origin of life and the universe then ponder 24:45 and 21:30; if you are active in advocating for social justice, then ponder 49:11 and 5:8; if anthropology is your wheelhouse, ponder 30:22. These signs of Allah, all around us, humble us and increase our love of Allah.

    Part 3 of this series will continue the focus on specific aspects of our transformation in our personal and collective lives that are required for revival.

  • The Revival: Releasing the Dynamism of Islam in Our Lives and in the World

    The Revival: Releasing the Dynamism of Islam in Our Lives and in the World

    “The duty of the man who investigates the writings of scientists, if learning the truth is his goal, is to make himself an enemy of all that he reads, and … attack it from every side. He should also suspect himself as he performs his critical examination of it, so that he may avoid falling into either prejudice or leniency.” You may have noted, correctly, that this is the proper approach to analysis of scientific findings, to either support or contradict those findings based, as much as possible, on logical and objective critique. Who is the source of the quote — was he a Greek, British, or an American scientist? Actually, his name is Ibn al-Haytham, a polymath. Also known as the father of modern optics. He was born in Basra, Iraq in 965 CE during the Islamic Golden Age.

    Today, a renowned scientist writes: “…how many [Nobel prize winners] were Muslims? And it’s like one, maybe two…now, how many Nobel Prizes are won by Jews? It’s like the fourth of the Nobel Prizes…how many Muslims are there in the world. It’s like a billion Muslims. How many Jews? Fifteen million, tops. So, you do the ratio of these numbers; had Islam not collapsed in its intellectual standing in the year 1100 and you just do the ratios, they would have every single Nobel Prize today. So, the fact that it’s not only just a few but it’s near zero is deeply worrying. I am concerned about what’s lost. What brilliance may have expressed itself and did not in that community over the past thousand years.” That was not the thinking of a Muslim but of Neil deGrasse Tyson, the American astrophysicist.

    Let me ask you now — did you ever pause and ask why the situation of Muslims today is in such darkness? Yet, during the Middle Ages Islamic civilization brought much light to Europe, in mathematics, medicine, astronomy, and more. Though Tyson correctly points to the consequence of the loss of the Islamic Golden Age, he was in haste to blame Imam Al-Ghazali for demonizing mathematics and triggering the decline. In fact, al-Ghazali had said the complete opposite: “Mathematics comprises the knowledge of calculation, geometry, and cosmology; it has no connection with the religious knowledge and proves nothing for or against religion; it rests on a foundation of proofs which, once known and understood, cannot be refuted.” Al-Ghazali also wrote: “Great indeed is the crime against religion committed by anyone who supposes that Islam is to be championed by the denial of these mathematical sciences. For the revealed Law nowhere undertakes to deny or affirm these sciences, and the latter nowhere address themselves to religious matters.”

    Nonetheless, al-Ghazali warned the seekers of knowledge to be careful about, metaphorically, jumping into the ocean of knowledge unless they are well trained in swimming. But the Muslims of his time took the easy route to “cut the head to cure the headache” and instead of focusing on both Islamic foundational knowledge as well as natural sciences, they discouraged seeking knowledge about the natural sciences. What high costs human civilization is paying by having kept the multitudes of Muslims away from that light of knowledge. Now, how do we bring back that enlightened civilization that would bring good not only to the Muslims but also to humanity?

    Other Western intellectuals have also wished for a strong Islamic civilization. Karen Armstrong, a well-known author of books on world religions, in her book Muhammad, A Biography of The Prophet, wrote: “Islam Isn’t going to disappear or wither away; it’d have been better if it had remained healthy and strong. We can only hope that it is not too late.” In fact, we ought to demonstrate far better than we do in every aspect of life. It’s a promise from Allah. “And thus We have made you a just community that you will be witnesses over the people…“ (Qur’an 2:143). So, if we follow what Allah has commanded of us, we should be the exemplar nation on this earth. But we are far from that.

    Now the question we should ask is why our situation is like this. Contrary to the Islamic Golden Age that endured for close to a millennium, Muslims are now amongst the most backward and ignorant people in the world. Also, Muslims have become synonymous with being oppressed, and many times it is a Muslim regime oppressing their own people. The poorest of the countries in the world is Muslim, the most corrupted country is a Muslim country, the most backward country is a Muslim country, and the most persecuted people in the world are Muslims. Some of the causes of the collapse of Islamic civilization are that the society became more focused on materialism instead of spirituality and knowledge; there were, and continue to be, damaging political, social, and economic effects of long colonial rule; and among the masses of Muslims there has been complacency, loss of unity, religious extremism, etc.

    Finding Our Way Out of Dysfunction and Malaise

    It’s not enough to just analyze what we had and how we lost it. We need to find a way out of the current dysfunction and malaise. Make no mistake, all the wonders of the Islamic Golden Age didn’t just happen by themselves but were initiated and achieved by the Arabs from the Arabian Peninsula who were uncivilized and also discounted and largely ignored by the two great civilizations of that time: the Persians with 1,200 years of imperial history and the Romans with 900 years. A great civilization in Arabia, however, came into existence and in a short span of time became a dominant civilization that paved the way for the Islamic Golden Age. What was the instrument that sparked the light, bright enough to bring people out from the darkness of ignorance? Arabs were given only two things by Prophet Muhammad (s) — the Qur’an (revealed to him by Allah) and the Prophet’s sunnah.

    That, by itself, guidance from a Divine source, enlightened the Arabs and taught them the fullest love of Allah and fear of Him alone; and so, they were launched to the heights of civilization for the next several hundred years. We are in great need of that Divine spark to release the dynamic of revival in our time. The revival could bring a great deal of material success in every aspect of life. But is that enough? What good would it be if we focus only on worldly success? The value and consequences of our efforts must be transferable to life in the hereafter. Our efforts must be relevant to the ultimate purpose of our life. After all, isn’t this worldly life negligible compared to the infinite life of the hereafter? The ultimate success of a Muslim ought to be success in the hereafter. And that’s the purpose of our life on this earth.

    Purpose of Life

    We believe that Allah has created us and, therefore we should look to Him for answers. Who would be better to answer why we were created than our own Creator? If we want to know the purpose of a machine we are unfamiliar with, we would ask the manufacturer of the machine. If we want to know how to use a new smartphone, we would look to the manufacturer of the phone. The manufacturer provides us with the user manual and specifications detailing the purpose of the machine or device and how to use it. We look into the user manual and find everything we need to know. Similarly, we need to look into the user manual of Islam, the Qur’an, to find answers to all our questions. Did Allah tell us why we were created and what the purpose of our life is? Yes, He did. Allah has created us to serve Him, and nothing else, i.e., ubudiyah (عبودية) — servitude to Allah. “And I did not create the jinn and humankind except to serve Me” (Qur’an 51:56).

    There are countless ways we can implement ubudiyah. It has two parts: 1) the prayers and other rituals of worship and, 2) all other actions in this worldly life that are done for the sake of Allah. Part one is clear to most of us. So, let’s re-imagine a framework within which to implement the second part of the Ubudiyah: start with an oath that we will uphold the ubudiyah in our every action. After that we will trace the purpose of our daily activity back to the Qur’an and sunnah. That means that all of our intentions, words, and deeds are within the framework and criteria of what Allah has commanded and what He has forbidden. If we’re firm on that commitment, then we can start the journey of the revival in our time.

    Part 2 of this series will focus on specific aspects of our transformation in our personal and collective lives that are required for revival.