In the last century or so, and more so within the last 50 years, the way humanity lives has undergone a radical transformation. This has affected Muslim society and the world at large. Reviving a community that works for the common good of all is a challenge we need to take up in the face of modernity. The shape that modern society has taken has caused extreme socio-economic inequality, psychological and emotional decline, and environmental degradation. People have proposed the need to revive a more prosocial approach to community, and voiced concern over the way that parenting has radically changed. In this article we will touch on how we can use an Islamic foundation to establish an Islamic social order and community. A comprehensive plan requires more details and here we will only highlight some of the more important elements.
Within Islam we have what are termed Shuab al Imaan, or the branches of faith. A Hadith tells us that there are 70 plus branches to faith. These can serve as an ideal foundation for personal and societal transformation. Imaan or beliefs provide the only real foundation within a turbulent, chaotic world for understanding our purpose and our accountability to Allah Ta’ala. These values will shape our ethical priorities, and our actions will then bring these principles to life through our worship and service. These branches have the potential to foster spiritual refinement within ourselves and a more stable society which will in turn lead to a just and morally undivided community.
Ulama have extracted these branches of faith from the Hadith and explained them to guide us in understanding and practicing on them. They are generally classified into, 1. The outward, and 2. The inward or unseen which covers our soul, spirit and heart. The scholar of Muslim Spain, Abdul Jaleel ibn Musa al Qasri was among the first to define them in this way. Essentially, they cover Islam (the outward), Imaan (inner wisdom) and Ihsaan (practice and mastery).
The first branch for a community revival is belief in Allah Ta’ala.
The Hadith informs us that part of “Imaan means to bring belief in Allah.” (Bukhari, 4777) This foundation establishes a society built on a shared ultimate authority that transcends human authority. It creates a single code of morality and behaviour which will prevent the breakdown of moral standards. A society based on faith does not root its ethics in ever-changing human preferences or shifting ideologies. When human beings formulate rules or structures, they undergo constant revision and adjustment. Even simple things like sport rules are subject to regular update and change. Such a society will hold firm to the unchanging Divine guidance contained in Islam which has stood the test of time and has proven perfectly adequate for every era and culture. In the modern world, everyone develops their own morals and life standards in isolation which results in the chaos we are witnessing.
On the individual level people would find purpose and value in their relations with Allah Ta’ala rather than social validation and approval of others or material possessions. This creates a sense of accountability beyond purely worldly consequences. Such as society does not elevate material success as the ultimate criterion of worth. Even animal life and the environment will be viewed as the creation of Allah Ta’ala to be treated with responsibility rather than mere resources for exploitation.
The second branch is belief in and following the Prophet Muhammad sallallahu alaihi wa sallam.
The Prophet sallallahu alaihi wa sallam said, “None of you truly believes until his desires are subject to what I have brought.” (Sunan Kubra, 209) Following the lifestyle and commands of the Prophet sallallahu alaihi wa sallam is necessary for eternal happiness and salvation in this world and the next, which is something we are all searching for. We don’t need human trial and error to find the best response to any situation we encounter in life. We have the Sunnah which provides an authoritative model for human conduct. This prevents ethical chaos and unguided moral experimentation which is what shapes the modern outlook on life. It ensures that we have a perfect role model, with his life thoroughly documented for us to follow. Our religious practices will not depend on personal whims but will follow the authenticated lifestyle of the Prophet sallallahu alaihi wa sallam. Society would use the Prophetic traditions for managing affairs and for dispute resolution rather than everchanging intellectual trends.
The third branch is love for Allah Ta’ala.
The Hadith declares that whoever has three qualities will experience the sweetness of faith. The first quality is that Allah Ta’ala and His Prophet sallallahu alaihi wa sallam become more beloved to him than anything else. (Bukhari) This quality is essential because it motivates worship and ethical behaviour, transforming obligations into devotion rather than burden. It creates a society motivated by Divine love rather than mere obligations or fear. Such a society does not rely on force to maintain moral conduct but fosters obedience and good acts out of love and devotion.
A person related how he was on holiday at a resort. He told someone that he was looking for the place to read Salaah. That person told to go ahead and enjoy his Salaah rather than saying perform it. When have we read Salaah out of love and longing for Allah Ta’ala? The Prophet sallallahu alaihi wa sallam said, “The coolness and delight of my eyes lies in Salaah.” (Nasaai) He would instruct Bilal radhiallahu anhu, “Stand, O Bilal, and comfort us with the (call to) Salaah.” (Abu Dawood) We need to read Salaah with joy, peace, comfort and serenity. How often do we sigh when the Athaan goes off interrupting our schedule? How often do we begrudgingly squeeze our Salaah in between other engagements?
There are three basic elements that can aid in bringing enjoyment in our Salaah and other acts of worship: 1. Constantly think about Allah Ta’ala, 2. Be in awe of His greatness, and 3. Recognise our sins, weakness and desperate need of Allah Ta’ala. This will bring focus in our acts of worship. To implement this love for Allah Ta’ala in our worship, we need to, 1. Get to know who Allah Ta’ala is, 2. Stop and reduce the amount of sin in our lives, 3. Soften our hearts with Zikr, remembrance of death, visiting the graveyard, and feeding the poor, and 4. Increase our private worship.
The fourth quality is generosity.
“Two qualities are never combined in a believer: miserliness and bad behaviour.” (Tirmidhi) Generosity is a means of providing relief to people and satisfying hunger. It fosters love and closeness since people are naturally inclined to those who treat them with kindness. I had a conversation with a man in his 90’s. He recounted how he had set up farm shops in the rural areas of KwaZulu Natal in the 1950’s and 60’s. When they were up and running successfully, he would give them to his younger brothers and stepbrothers to run. He would move on to other areas and would give these businesses to his siblings without taking a cent. Did it make him poor? No. He lived a successful, contented life, maybe not a multi-millionaire but debt-free, eating what he wished till his last days, surrounded by over 50 grand and great grandchildren. He left this world peacefully, having achieved his goals of this world, fulfilling his obligations to Allah Ta’ala and his responsibilities to his family and community. He was attached to the Masjid.
We might not realise the benefits of our generosity in our lives and those around us, but rest assured it bears fruit. Generosity ensures that economic activity is not driven solely by self interest or maximising profits, but by mutual care and responsibility. Such a society would systematically address hunger and other societal issues and needs through individual generosity, Generosity would be cultivated as a spiritual virtue bringing one closer to Allah Ta’ala and attaining piety, while society would develop networking of support beyond governmental structures. Such a society would not tolerate economic selfishness, nor would it reduce human worth to financial productivity. The material world belongs to Allah Ta’ala, wealth is a trust and all of us will be held accountable for that trust.
Someone wrote a thought-provoking article. He said that he had a difficult upbringing: his father had died, while his mother was not supportive. He attended public school, but his life took some wrong turns. He ended up successful despite the odds, yet he wrote that this success was not self-made. He said that people helped him along the road in ways we might not realise: taxes paid for the public transport he used and the public school he attended. People showed faith in him and all these elements combined to make him the success he was.
Youth unemployment in South Africa is staggeringly high: Around 62,4% of youth aged 15-24 years old don’t have a job. This stands at 9,1% in places like Australia and 10,6% in Ireland. Youth unemployment leads to reduced productivity, lower consumer spending and long-term scarring of the economy. It increases social unrest, crime, mental health issues and strains social support systems. It leads to decline in self-esteem, increase in social isolation and difficulty in transitioning to adulthood. Ask anyone who grew up in the 90’s and earlier: as kids on weekends and during the holidays they played and walked through the neighbourhood stopping at friends houses to refresh. It takes a village to raise a child, and the community had a hand in shaping these kids, placing less of a burden on the parents as the responsibility was shared. The community played a role in shaping their lives and in mentoring them. Kids could get weekend and starter jobs easily. This is something society needs to revive: training and development of youth, creating apprenticeships, internships and entry-level positions to provide young people with valuable work experience and a sense of fulfilment in getting a pay cheque. Your business might not necessarily need them, but this is a fulfilling form of charity that provides positives to society at large. Youth need to be empowered with small business development, creating interest-free loans as a way out of the crippling interest-based financial tools. This generosity would not limit financial support to profit-driven ventures whose consequences are confined to the material world only but continues to reap benefits in the next life.
These are some of the branches of faith which shape the individual and society in profound ways. There are many more such tools to effectively revive the once-treasured community structures we enjoyed. A society based on these branches as well as sincerity, spreading Salaam, using reconciliation as a means of dispute resolution, and more will be one that has a vibrant spiritual connection to Allah Ta’ala, and personal conduct based on the Prophetic example. Its public spaces would be warm and welcoming. It would be a structured, united and morally grounded society which supports individuals within it in meaningful ways. Without a real community like that of old, we will only see an increase in the chaos, moral degradation and anti-social behaviour which is a hallmark of modern society.
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