An analogy for why direct copy and paste the way of the Salafism of the practices and mindset of the early generations of Islam may not fully incorporate into today’s Muslim lifestyle can be compared to trying to fit a square peg into a round hole. Just as a square peg cannot fit perfectly into a round hole, the practices and mindset of the best early generations of Islam may not fit perfectly into today’s Muslim lifestyle.
The reason for this is that the best three generations of Islam lived in a specific historical context that was different from the context of today’s Muslim world. They faced specific challenges, had certain experiences, and lived in a different social, economic, and political climate. As a result, their practices and mindset were shaped by their context and may not be directly applicable to today’s Muslim lifestyle.
Furthermore, that generations of Islam were not a monolithic group. They had diverse backgrounds, experiences, and beliefs, and their practices and mindset were shaped by their individual contexts. Therefore, trying to copy and paste their practices and mindset without taking into account these differences may result in a superficial or incomplete understanding of their example.
Instead, Muslims today should strive to understand the underlying principles and values that guided the practices and mindset of the that generations of Islam and apply them in a way that is relevant to their own context. By doing so, they can benefit from their wisdom while also addressing the challenges and opportunities of their own time.
“Applying them in a way that is relevant to their own context” means that Muslims today should strive to understand the principles and values that guided the practices and mindset of the best three generations of Islam and find ways to adapt them to their own time and circumstances.
For example, the principle of social justice was central to the practices and mindset of the that generations. They were known for their concern for the poor, their commitment to charity and their opposition to injustice. However, the social, economic, and political context of their time was different from that of today’s Muslim world.
To apply the principle of social justice in a way that is relevant to today’s context, Muslims should seek to understand the specific social, economic, and political challenges facing their communities and find ways to address them through charitable work, advocacy, and community organizing. This could include providing food and shelter for the homeless, advocating for policies that address income inequality and discrimination, or working to promote social cohesion and mutual respect among different communities.
Similarly, the principle of piety was central to the practices and mindset of the early generations of Islam. They were known for their devotion to Allah, their regular prayer and fasting, and their emphasis on good deeds and moral behavior. However, the cultural and religious context of their time was different from that of today’s Muslim world.
To apply the principle of piety in a way that is relevant to today’s context, Muslims should seek to understand the specific religious and cultural challenges facing their communities and find ways to address them through education, spiritual practice, and community engagement. This could include promoting interfaith dialogue and understanding, providing religious education for youth, or developing innovative approaches to spiritual practice and community building.
In summary, understanding the underlying principles and values that guided the practices and mindset of the best three generations of Islam and finding ways to adapt them to the specific challenges and opportunities of today’s Muslim world. By doing so, Muslims can benefit from the wisdom and while also addressing the unique challenges of their own time.
Secular education: The early Islam placed a high value on knowledge and education, and many of them were scholars and teachers in their own right. However, the educational system and methods of their time were different from those of today. In today’s context, Muslims can apply the principles of critical thinking, inquiry, and innovation in their pursuit of knowledge and education. They can also find ways to integrate Islamic values and perspectives into secular education and promote the development of a holistic and integrated approach to education.
Niqab: The niqab (face veil) was not commonly worn by women during the time of those generations as a fardh or sunnah of Islam. It was more of a custom due to geographical needs. However, some Muslim women today choose to wear the niqab as an expression of their faith and identity. Muslims can apply the principles of personal freedom, respect for diversity, and mutual understanding in their attitudes towards the niqab and find ways to address issues of women’s empowerment and agency within their communities.
(Read the blog: https://learningservant.wixsite.com/rethinking-islam/post/the-niqab-a-personal-choice-or-a-religious-obligation)
Pilgrimage: The Hajj (pilgrimage to Mecca) was performed by the Prophet Muhammad (peace be upon him) and them, and it remains a central pillar of the Islamic faith. However, the logistical and practical aspects of the pilgrimage have changed significantly over time. Muslims can apply the principles of solidarity, brotherhood/sisterhood, and social responsibility in their participation in the Hajj and find ways to promote sustainable and responsible tourism practices in the modern context.
Lifestyle: The best three generations of Islam were known for their simplicity, humility, and contentment with the basic necessities of life. In today’s context, Muslims can apply the principles of environmental sustainability, social justice, and mindfulness in their lifestyle choices and find ways to promote a more balanced and sustainable way of life. This could include adopting a plant-based diet, reducing waste and consumption, and promoting ethical and sustainable fashion and beauty practices.
Great then it would be easy just to follow them! But wait a minute, the Islamic literature varies in relation to the Quran and Sunnah. Am I confused or the Scholars are confused?
One of the challenges of following the best three generations of Islam in contemporary times is the vast differences in the understanding of the Qur’an and hadith. While the principles and values of the three generations are universally relevant and timeless, the application of these principles in specific contexts requires a deep understanding of the historical, social, and cultural factors that shape these contexts.
One problem that can arise from a simplistic or superficial understanding of the early generations is the potential for dogmatism, rigidity, and a lack of critical thinking. If Muslims try to mimic the practices of those generations without taking into account the unique circumstances of their own time and place, they may end up imposing outdated or irrelevant practices on themselves and others, without considering the broader ethical and social implications. For example, Women’s rights: The earlier generations of Islam were known for their respect and support for women’s rights, and many women played prominent roles in the early Muslim community. However, the interpretation of Islamic texts regarding women’s rights has varied considerably over time, and there are often stark differences of opinion among Muslims on issues such as gender equality, women’s dress codes, and women’s leadership roles.
Another challenge is the potential for cherry-picking or selective interpretation of the Qur’an and hadith, which can lead to a narrow and exclusionary understanding of Islam. The early generations of Islam were known for their diversity and pluralism, and their understanding of Islam was shaped by a range of social, cultural, and intellectual influences. Muslims today need to adopt a similarly open and inclusive approach to the interpretation and application of Islamic principles, recognizing the complexity and diversity of contemporary Muslim contexts. Violence and extremism: The three generations of Islam were characterized by their commitment to nonviolence, tolerance, and peaceful coexistence with non-Muslims. However, in contemporary times, there are some Muslims who interpret Islamic texts in a way that justifies violence and extremism, leading to conflicts, terrorism, and other forms of violence.
Finally, it is important to recognize that the best three generations of Islam were not a monolithic or homogenous group, and their practices and beliefs varied considerably depending on the time and place. Muslims today need to adopt a nuanced and contextualized understanding of the early Islam, recognizing the specific historical and cultural factors that shaped their practices and beliefs. By doing so, they can draw on the timeless principles and values of the that generations while adapting them to the unique challenges and opportunities of their own time and place.
A strict following of the three generations of Islam does not necessarily lead to a backward society, but it can potentially lead to a society that is disconnected from the broader social, cultural, and intellectual developments of contemporary times. That period was characterized by their openness to new ideas, their willingness to engage with other cultures and religions, and their commitment to intellectual inquiry and critical thinking. Muslims today who seek to follow the example of the best three generations need to adopt a similarly open and inclusive approach to the challenges and opportunities of their own time and place.
Moreover, it is important to recognize that they were not a static or unchanging group, and their practices and beliefs evolved over time in response to changing circumstances. Muslims who seek to follow the example of them need to recognize that Islam is a dynamic and evolving tradition that is shaped by a range of social, cultural, and intellectual influences. By doing so, they can draw on the timeless principles and values of such generations while adapting them to the unique challenges and opportunities of their own time and place, without sacrificing the broader social, cultural, and intellectual developments of contemporary times.
In short, a strict and literal interpretation of the practices and beliefs of the best three generations of Islam can potentially lead to a society that is disconnected from the broader social, cultural, and intellectual developments of contemporary times. However, a nuanced and contextualized approach to the practices and beliefs of them can help Muslims to draw on the timeless principles and values of Islam while adapting them to the unique challenges and opportunities of their own time and place.
It is important to note that examples of strict adherence to the practices and beliefs of the early Muslims leading to a disconnect from the Qur’an and hadith are rare, and not necessarily representative of the broader Muslim community. However, here are a few examples of instances where some people who claim to follow the example of the best three generations have been accused of misinterpreting or misapplying Islamic texts:
ISIS in Syria and Iraq: The Islamic State of Iraq and Syria (ISIS), a militant group that emerged in 2014, claimed to be following the example of the best three generations of Islam, and sought to establish a caliphate based on strict Islamic law. However, their violent and extremist tactics, including the killing of innocent civilians, have been widely condemned by Muslims around the world as being contrary to the principles of Islam.
Boko Haram in Nigeria: Boko Haram, a militant group that has been active in Nigeria since 2002, has been accused of misinterpreting Islamic texts in order to justify their violent tactics, including the kidnapping of schoolgirls and the killing of innocent civilians. While the group claims to be following the example of the best three generations of Islam, their actions have been widely criticized by Muslims as being contrary to the principles of Islam.
The Salafi movement in Saudi Arabia: The Salafi movement, which emphasizes a strict interpretation of Islamic texts and seeks to return to the practices and beliefs of the best three generations of Islam, has been accused by some critics of being overly rigid and dogmatic in their approach to Islam. Some Salafis have been criticized for rejecting modern technology, education, and scientific knowledge, which they see as being at odds with the teachings of Islam.
It is important to note that these examples represent only a small minority of Muslims who claim to follow the example of the best three generations of Islam. The vast majority of Muslims around the world seek to balance the timeless principles and values of Islam with the unique challenges and opportunities of their own time and place, while remaining firmly rooted in the Qur’an and hadith.
The Salafi movement is a conservative Islamic movement that originated in the 18th century in Saudi Arabia and is characterized by its emphasis on returning to the practices and beliefs of the best three generations of Islam and rejecting any innovations or changes that have been introduced since that time. The movement seeks to adhere strictly to the Qur’an and hadith and follows the teachings of the early Islamic scholars, particularly those of the Hanbali school of Islamic law.
While the Salafi movement has gained popularity in recent decades, it has also faced criticism from some quarters for its strict and often dogmatic approach to Islam. Some critics argue that the movement’s emphasis on the literal interpretation of Islamic texts can lead to a rejection of modern scientific knowledge and technology and can result in a narrow and overly rigid understanding of Islam.
Here are links to further reading on the Salafi movement:
As a parent, I was strict with my children about following the Salaf way of prioritizing prayers above all else, but I realize now that I may have been too harsh. When my children were in tertiary education, they sometimes skipped prayers, and I scolded and preached to them about the importance of prayer. However, my son pointed out that it was difficult to find amenities for prayer in a non-Islamic country and that he had respect for me to tell the truth about skipping prayers. While I still encourage my children to pray whenever possible, I understand that it may not always be feasible. I worry about whether or not to allow my son to continue his studies, fearing that he may succumb to negative influences due to anger or loneliness. So, will we be punished for this? What could be done to ensure his prayers’ duties are fulfilled? Stopping schools would be the answer? What happens if every parent does that? What will happen to our Islamic community? No doctors to save Muslims? No translators from Arabic to other languages?
So back to prayers, what will happen to my children for skipping prayers in such circumstances and to me for not doing anything much about it? Salaf’s way is to stop, drop everything, and just go and pray. If we are in Makkah or Medinah, there are no excuses, but in a non-Islamic nation? I shall discuss this in another blog, In Sha ALLAH!
Food for thought:
So, which would be more successful for you, your friends, your families, community? You decide!
