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Tag: modernism

  • Postmodernism and Truth

    Postmodernism and Truth

    Imagine a scenario in which a friend informs you that he believes there are aliens in his closet. You check the closet and find nothing, and you respond, “there are no aliens in your closet.” Your friend is taken aback at your stance and he responds, “That’s your truth. My truth is that there are aliens in my closet.” Perhaps your friend here is suggesting that truth is relative, and that people might have different truths that contradict one another. Furthermore, your friend is clearly implying that your claim – that there are no aliens in his closet – is simply your truth and thus is insignificant to his beliefs. What is the problem here?

    One of the greatest characteristics of the postmodern world is the lack of certainty in any objective truth. We live in an era in which many people, like in the simplified example above, make no distinction between personal beliefs and objective truth. In such a postmodern scenario, what your friend believes to be true does not need to align with what you believe to be true, even if what you believe to be true is, in fact, true. While it is possible to have subjectivity in some everyday scenarios, truth is objective (i.e., factual) in most scenarios. For instance, after checking your friend’s closet, you would establish an objective truth: there are no aliens in the closet. However, your friend is free to believe that there are; it doesn’t make the belief true! Otherwise, human beings would be free to believe any number of ridiculous ideas, such as the belief that one can fly, without any evidence to warrant such a claim.

    Unfortunately, the idea of subjective truths in objective matters has become more common today, and it has led to the watering down of religious beliefs, universal truths, and confidence in objective matters. With religion in particular, what people used to consider objectively true has simply come to be considered a “created truth” or subjective worldview, one that has been created on a human level, in contrast to transcendent truth that has been established or proven through research, reflection, and analysis.

    A Relativist World?

    The idea of relativism posits that all perceptions and judgments depend on and vary according to the individual and environment, and the historical context. Accordingly, nothing is absolute, including morality and truth.The discomfort of relativism as a worldview eventually, for many if not most people, gives way and they come to face the real issue: Is there a transcendent meaning and purpose in this life or is there none?

    Without delving into complex terminologies or concepts, one can consider the notion of relativism evident in the 1965 novel The Crying of Lot 49, in which there is a relative notion of value and truth. In this postmodern novel, the protagonist finds herself struggling with conflicting standards of meaning, but she comes to the most fundamental existential challenge, one that is represented in binary form. The author describes the protagonist’s predicament as a metaphor:

    For it was now like walking among matrices of a great digital computer, the zeroes and ones twinned above, hanging like balanced mobiles right and left, ahead, thick, maybe endless. Behind the hieroglyphic streets there would either be a transcendent meaning, or only the earth. . . . Ones and zeroes. . . . Another mode of meaning behind the obvious, or none.

    There would be either some form of transcendent meaning (e.g., a divine reality), or only the earth she walked upon (i.e., a plodding material existence). The character’s dilemma is “either/or,” a zero or a one; either there is meaning behind the mundane, an objective truth, or there is none. Yet, the proponents of postmodern relativism have consistently claimed that the desire to distinguish between a “truth” and a “falsehood” is in need of revision.Unfortunately, the consequence of such a philosophy is alack of belief in a verifiable truth.Furthermore, postmodern relativism, as manifested in everyday thought, is one that does not believe it is possible to establish a truth, due to a number of factors, or that there is no need for it.

    Thus, in the postmodernist ethos, people have moved away from claims of traditional truth and have anchored themselves in a form of self-created spirituality and ego-worship, where truths are subjective and created, purpose is invented by the individual’s preferences and experiences, and structures of religion or objective morality are no longer relevant or verifiable. Such an invented “truth” – a relative worldview – has no specific doctrine, no scripture, no objectivity, no sound methodology, and no claim to philosophical coherence. It is simply whatever the individual desires, prefers, and chooses to believe is his or her “independent truth.” These assumptive and relative beliefs, however, hold no weight against objective truth, just as God says: “…they merely follow assumptions, and assumptions are of no value against the truth” (Qur’an 53:28).

    A World of Objective Truth

    From an Islamic theological and philosophical perspective, postmodern philosophy — specifically, relativism— holds no weight whatsoever and can be exposed for what it truly is: worship of the self and an abandonment of God and objective meaning and purpose. Muslims believe in an objective truth when it comes to religion (“Indeed, the true religion in the sight of Allah is Islam…” (Qur’an 3:19), and that God gave human beings the necessary faculties to distinguish between truth and falsehood in order to fulfill their purpose in this life.

    Truth can be established via sound reasoning, a sound natural disposition (i.e., the fiṭrah), sincerity, humility, and research. Sound reasoning and intellectual pursuits, so long as they are built on the foundations of sincerity, may be used to establish a number of objective truths.

    Sound reasoning and a sound methodology of study and analysis can establish the following:

    1. The reality of God

    “Have they not reflected upon their own selves? Allah only created the heavens and the earth and everything in between for a purpose and an appointed term. Yet most people are truly in denial of the meeting with their Lord!” (Qur’an 30:8).

    When one considers the astronomically precise fine-tuning of the universe, the existence of the laws of the nature, and the origins of purpose-driven organisms, one can clearly establish that there is asupreme designer of such precise and intricate design. The denial of God’s existence is not based on any objective truth or evidence, as everything observed in the natural world is, in fact, clear signs of God, for people of sincerity. One might observe, for instance, the manner in which many deniers of God will continue to evade the truth by depending on speculative beliefs (e.g., a multi-verse in order to avoid addressing the fine-tuning of this universe) or, for example, thinking that science can prove or disprove the reality of God while, at the same time, denying any other source of knowledge (such as revelation).

    Rather than allowing the evidences of God’s truth to shape their beliefs, dogmatic disbelievers in the existence of God use their own existing beliefs (i.e., a denial of God) to shape the evidences in their minds. God tells us in the Qur’an, “God alone is the truth, and what they invoke beside Him is false. He is the Most High, Most Great”(31:30).

    2. The truthfulness of Prophet Muhammad as a messenger of God

    About the Qur’an being brought by Prophet Muhammad, God instructs the Prophet what to tell his people: “Say: ‘If God had so willed, I would not have recited it to you, nor would He have made it known to you. I lived a whole lifetime among you before it came to me. How can you not use your reason?’”(10:16).

    An objective study of the proofs of prophethood (https://yaqeeninstitute.org/series/proofs-of-prophethood),signs that Prophet Muhammad was truly a chosen messenger of God, leads to the obvious conclusion that cannot be denied by anyone sincerely pursuing truth.One needs to objectively consider the historical context, the integrity of Prophet Muhammad, the prophecies and predictions of the future (which clearly is revelatory knowledge from God), and the miracles he came with, including the Qur’an.

    God says about those of the Prophet’s contemporaries who tried to find any reason not to believe in him as a true prophet and messenger, “Has it not occurred to them that their companion is not mad, but is a clear warner?” (Qur’an 7:184).

    3. The reality of the Qur’an being the Speech of God

    God tells us in the Qur’an, “Do they not then reflect on the Qur’an? Had it been from anyone other than Allah, they would have certainly found in it many inconsistencies” (4:82).An objective study of the miraculous nature of the Qur’an(https://yaqeeninstitute.org/suleiman-hani/introduction-to-ijaz-al-quran-the-miraculous-nature-of-the-quran) would lead any reader of sound mind and sincerity to recognize the truth that the Qur’an is from God. The truth can be established by eliminating any possibility whatsoever of human authorship, beyond just observing specific facets of the Qur’an’s miraculous nature. The miraculous facets of the Qur’an, such as its literary inimitability, then-undiscovered knowledge of the natural world (e.g., the detailed description of the embryo’s development), knowledge of the future (e.g., the Romans, Abu Lahab, the Conquest of Makkah, the victory (al-Naṣr) and spread of Islam, the preservation of the Qur’an, lost knowledge of the past (e.g., Prophet Yusuf [Joseph], the Sleepers of the Cave, the correct historical usage of “pharaoh” versus“king,” and other corrections to the Old and New Testaments), universal maxims and moral laws, its impact on hearts and souls — all these and more are standalone arguments against any claim of human authorship.

    “Say, ‘People, the truth has come to you from your Lord. Whoever is guided, is guided only for his own soul, and whoever goes astray, strays only against it [his own soul]’” (Qur’an 10:108).

    Ultimately, the erosion of certainty that there is objective truth leads to the erosion of religious practice, transcendent purpose, and the pursuit of paradise. Additionally, and dangerously, the erosion of objective truth in society leads to a greater worship of desires, oftentimes far from their natural disposition, and objective morality disappears with objective truth. As objective morality disappears, oppression, violence, and all sorts of evil will continue to increase and spread throughout the world in different forms and to different degrees. The loss of objective morality leads to the corruption of family ties, political systems, social justice, and true world peace. A great predecessor supplicated, “O Allah, show us the truth as truth and guide us to follow it, and show us falsehood as falsehood and guide us to refrain from it.”

    God guides us accordingly: “Had the truth followed their desires, the heavens, the earth, and all those in them would have certainly been corrupted. In fact, We have brought them their Reminder but they turn away from it” (Qur’an 23:71).

  • Postmodernism, Desires, and Self-Worship

    Postmodernism, Desires, and Self-Worship

    The era of postmodernism followed the late modern period which stretched from the 19th century to the mid 20th century. Many scholars point to the 1960s and 1970s as the years of formative development in postmodern thought. The mainly philosophical movement of postmodernism typically claims, among other things, that there is no objective truth or reality; that reason and logic are constructed by a particular intellectual tradition that is bound by time and ideology and, therefore, not universally valid; that there is no intrinsic and universal human nature; and that all knowledge is relative and prone to subjective distortion. Thus, postmodernism rejects religious metanarratives about God, reality, the world, and human existence.

    It is crucial that both scholars and the general community should be aware of the clear trends in postmodern thought and their influences on society. It is not sufficient for us to recognize the links between secularism, modernity, and postmodernity — we need also to recognize how postmodernity, in all of its forms, influences philosophy, religious adherence, culture, art, literature, media, politics, and so on. In fact, one of the defining traits of a postmodernist worldview pertains to individualism and instant gratification. In short, the ego and base desires are placed on a pedestal and form a way of life for such an individual. This is the type of “self-worship” described in the Qur’an: “Do you see the one who takes his desires as a god?” (45:23).

    The Age of Consumerism

    In this age of consumerism, and particularly around the holiday shopping season, the effects of hyper-consumerism and neoliberalism can be observed in how people shop, both in stores and online. In the politico-economic neoliberal school of thought, human relations are seen as primarily competitive (and therefore the “market” is to be unregulated and the inequalities in society are seen as natural and even virtuous) and people are viewed as mere consumers who exercise their freedom and choice through buying and selling. The advent of the Internet, with all of its potential good and evil, turned “into yet another corporate-dominated sphere” (The Cambridge Companion to Postmodernism, p.141)
    with endless virtual shopping malls and countless entertainment options. It expands the reach of consumerism and reinforces social alienation and isolation. Today, many shoppers have become part of a great capitalist-hedonistic experiment, one in which happiness is intertwined with consumption habits. In a consumer culture, individuals are trained to routinely focus on temporary, superficial, even frivolous products and objectives rather than on transcendent, lasting, purposeful ends.

    So, when we consume, we should consume with purpose and wisdom. It is necessary to purchase products and services, but the wise believers are cautious not to allow consumption habits to validate their lives, fill a spiritual void, attach them to this world, or distract them from greater pursuits. There are many people with immense wealth who find no happiness in their material possessions, and many people with little to no wealth who are happy and fulfilled. We ask, thus, what defines true wealth in light of such a stark contrast. The Prophet (s) has, in fact, answered this. He said, “Richness is not in having an abundance of goods; rather, richness is the richness of the soul [or self]” (Sahih Bukhari and Muslim). He also said, “…Wealth is in the heart and poverty is in the heart. Whoever is wealthy in his heart will not be harmed no matter what happens in the world. Whoever is impoverished in his heart will not be satisfied no matter how much he has in the world. Verily, he will only be harmed by the greed of his own soul” (Al-Tabarani in al-Mu’jam al-Kabir).

    May Allah keep us content and feeling blessed with what we possess and use in the service of Him, of ourselves and our loved ones, and of others. Allah Almighty describes believers, those who perceive the signs of God, recognize them, and submit to His remembrance/worship: “Those who believe and whose hearts find peace in the remembrance of Allah — truly in the remembrance of Allah do hearts find comfort” (Qur’an 13:28). We can compare that to the experience of the person who does not remember Allah. The Prophet (s) said, “If the son of Adam were to possess two valleys of gold, he would long for the third one…” (Bukhari and Muslim). This explains why many consumers increase their spending habits unnecessarily because of FOMO (“fear of missing out” on sales and discounts). But the reality is that you lose a lot more than what you save when you consume for the sake of sales. The allure of sales is known to retailers and often they raise prices and then offer “discounts” for the holidays, or even anytime during the year, in order to increase sales.

    Missing No Opportunity to Do Good

    The believer, though, with his or her eye on the ultimate purpose of life should strive to feel a level of FOMO when it comes to that which is profoundly meaningful, something that material wealth or base desires can never be. The believer should strive to regularly feel “FOMO” with regard to opportunities to do good deeds, to give charity, and to be in the service of others for Allah’s sake. Instead, many believers complain when, for instance, so many charities reach out to them, so many posts are about charity, or so many times an Islamic Center hosts a sincere and authentic humanitarian organization. The believer with purposeful and transcendent priorities sees these as opportunities rather than irritations and burdens; and sees every moment as one that allows an individual to seek God’s pleasure and the highest levels in Paradise.

    Finally, as Muslims, we must consider the significant impact of consumerism on the environment. Reckless consumerism, which takes a heavy toll on nature, disrupts the proper functioning of ecosystems and depletes natural resources that humans rely on for survival (e.g., drinkable water, unpolluted air, and arable soil). Moderation, thrift, avoiding extravagance and waste — these are encouraged in Islam, as is conservationism and the protection of the earth and all its creatures. Therefore, we should control what we consume and not allow what we consume to control us. It is wisdom to keep your dunya (world) in your hands, not your heart, for you will inevitably part from it and take only what you prepared of deeds.

    There are many people who see themselves as seeking clarity about the truth, about God, about purpose, and about the afterlife, but when the signs of God reach them, they ignore them with stubbornness and arrogance. In fact, many people claiming to seek truth refuse to accept any sign that is not convenient and conforming to their personal desires and whims, their own desire-driven rationale and justification, and their own invented methodology of establishing truth. This group of people is driven by worldly pursuits, instant gratification, and mutual worldly rivalry rather than more purposeful and everlasting ends (i.e., the Hereafter). About these people, Allah says, “Whoever desires this worldly life and its adornments, We will pay them in full for their deeds in this life — nothing will be left out. It is they who will have nothing in the Hereafter except the Fire. Their efforts in this life will be fruitless and their deeds will be useless” (Qur’an 11:15-16). These are people who refuse to work for an eternal return on their investment of time, efforts, and everyday pursuits, and instead their purpose in this world is formed by their own base desires and whims.

    Looking Beyond Base Pleasures

    It is on this final note of a desire-driven life that I want to conclude. Postmodernity is oftentimes viewed as an opposition to modernity, with modernity being portrayed as an age of reason and intellect more than anything else. Postmodernism is viewed as an ideology that challenges ultimate truths and objective morality and ethics, insisting on individual truths, reinterpretations of past intellectual, historical, and philosophical claims; and that gives preference to desire over reason. However, I believe that this generalized approach to an understanding of modernity and postmodernity is flawed in the works of many postmodern scholars. It misses a crucial point elucidated in the Islamic sciences centuries ago. The age of secularism in the 17th and 18th centuries embodied disbelief, abandonment of God, a reinterpretation of the human condition, and a focus on worldly pursuits instead of otherworldly (or religious) purpose, and it is oftentimes characterized as reason-driven, emphasizing intellect (al-‘aql) and logic over belief. However, from the Islamic paradigm, the age of secularism and the abandonment of God was due to a number of interconnected factors, but at its core it is particularly driven by shahawat (desires) and disguised with the cover of pseudo-intellectual arguments (shubuhat) and subsequent philosophies. The age of disbelief and rejection of truth, thus, is one that attempts to replace the worship of God with the worship of one’s own self and desires, and later repackages it as a pseudo-profound philosophy and lifestyle.

    The one who seeks truth must look beyond his or her own pleasures, recognizing that the definition and experience of pleasure is very malleable and responsive to human discernment and choice – for there is no greater pleasure than that which is everlasting, purposeful, for higher ends, and beyond the physical self. May Allah the Exalted guide us, forgive us, protect us, and allow us to overcome our desires. May He keep our desires anchored to His revelation and guidance, so that we pass the trial of this life and enjoy an everlasting home of bliss.