I. The Reality: The Hidden Crisis in Muslim Classrooms
Every sincere Muslim teacher who steps into a modern university classroom feels a quiet tension in the heart. You open the textbook, deliver the syllabus, mark the exams — and yet, a voice within asks: What am I really teaching?
For many, the answer is uncomfortable. Beneath the neutral tone of our lectures lies an unspoken message: that the secular worldview embedded in modern education is the only legitimate way to understand the world. We do not intend to teach this — but we do.
This is the hidden curriculum — the silent transmission of values and assumptions that shape how our students see reality. Even when we teach “objective” subjects like economics or sociology, we are also, often unknowingly, teaching a philosophy: that religion belongs to the private sphere, that success means material gain, and that moral or spiritual purpose is irrelevant to knowledge.
My book, consisting of a compilation of my articles on “An Islamic Worldview: Essays on the Conflict Between Islam and Modernity” has recently been translated into Bengali. Softcopies are not available, but hardcopies can be ordered from the following links:
I am copying the preface to this translation, written by Asif Adnan
All praise is due to Allah, the absolute sovereign of the heavens and the earth, the Most Gracious, the Most Merciful, the One and Only, Self-Sufficient, Unconquerable, and Supreme. There is no deity except Him, and He has no partner. We have come from Him, and to Him is our ultimate return.
May peace and blessings be upon Allah’s Messenger Muhammad (ﷺ), his family, and his companions.
Imagine someone wearing two different lenses from two distinct pairs of glasses. What would happen? They would stumble repeatedly as they walked. A smooth road would appear uneven, a straight wall would seem crooked. Objects nearby would appear distant, and those far away would seem close. Their perception of length, width, height, and depth would be completely distorted. Even the simplest tasks of daily life would become incredibly difficult. Their life would be trapped in a web of confusion and disorder.
In the modern era, Muslims frequently face a similar predicament. Islam provides us with one lens to perceive and comprehend reality, while modern Western civilization offers another. These two lenses have different colors, molds, and perspectives. Yet, we are attempting to wear both at the same time. Though we identify as Muslims in faith, our thoughts and behaviors are increasingly being shaped by ideas and beliefs originating from the West.
On one hand, we claim that Islam is the ultimate truth, the most beautiful and perfect way of life, the only divinely approved system of living. We identify ourselves as Muslims. But on the other hand, many aspects of the lifestyle we have become accustomed to are in direct conflict with Islam. Not only that, but when we evaluate Islamic principles through the moral framework taught by modern society and civilization, many of Islam’s positions seem incorrect or even flawed. Almost all of us experience this contradiction within ourselves. It feels like a tug-of-war—two colossal forces pulling against each other, with our minds and hearts caught in the middle as the battlefield.
The root of this conflict, the reason behind this contradiction, lies in our inability to recognize the fundamental differences between Islam’s position and the ideologies of modern Western thought. It stems from our failure to understand the clash between their foundational principles and essential characteristics.
There are many individuals who, despite identifying as Muslims, have studied Western philosophy and ideology deeply and internalized them thoroughly. However, in the process of doing so, they have been so deeply influenced that they now read and interpret Islam through the lens of Western thought. Conversely, there are others who have acquired extensive and profound knowledge of Islamic jurisprudence (Shariah and Fiqh) but have only observed Western thought superficially. They have focused on the branches of the tree but not its roots. They have looked at the tree itself but failed to perceive the forest. As a result, based on a few apparent similarities, they have embarked on projects attempting to “Islamize” various Western concepts and systems.
Dr. Asad Zaman stands out in this regard. He is among those rare academics who have immersed themselves in Western thought and philosophy, understood it thoroughly, and then, after returning to the light of guidance, have critically evaluated it using the criterion of divine revelation (Wahi). More importantly, he has clearly articulated, through his writings, the nature, extent, and various manifestations of this intellectual conflict. Instead of stopping there, he has taken on the task of addressing this crisis in Muslim thought in modern times.
His approach is epistemological. Compared to methodologies like the “Islamization of Knowledge,” his approach is broader, deeper, and, in my opinion, more robust. Before pruning the branches of Western knowledge and thought to make them appear superficially compatible with Islam, he has focused on tracing their roots. He has identified the fundamental conflicts between these ideologies and Islamic perspectives. Then, turning to our rich history, he has extracted alternative worldviews based on Islamic tradition.
Dr. Zaman adopts a multidisciplinary approach in his analysis. His discussions provide valuable insights and guidance for various fields of thought and progress. With great skill, he weaves together lessons and realizations from history, economics, sociology, and philosophy, drawing from multiple disciplines. He then evaluates them on the scales of absolute truth found in the Qur’an and Sunnah, integrating divine revelation with modern realities. Even if a reader does not fully agree with all of his proposed solutions, they will undoubtedly concur with his diagnosis of the intellectual crisis.
We, and indeed the entire world, are passing through a period of historical transition, even though we may not yet be fully aware of it. The era of the unipolar world order that followed the Cold War has come to an end. A new multipolar world is taking shape. This emerging world will bring with it many conflicts but also many opportunities. This transitional period presents a golden opportunity for Muslims, especially the younger generation. However, in order to seize this opportunity, we must overcome our epistemological crisis. We must abandon the flawed dual-lens perspective and view the world solely through the lens of divine revelation (Wahi). In this regard, Dr. Asad Zaman’s thoughts and analyses will undoubtedly be highly beneficial.
My dear brother, Abdullah Al Rayhan, has taken the initiative to translate his ideas into the Bengali language—an important and valuable effort. May Allah accept his work, grant him the best of rewards, and grant us the ability to benefit from this effort.
At the 2nd International Collaboration Conference on Islamic Economics 2024, I had the opportunity to explore how Islamic principles can guide us toward sustainable development and empower local communities. Slides for the talk can be downloaded from Slideshare (bit.ly/APSEII24) In this post, I’ll summarize the key points from that talk, focusing on how our intentions and actions, when aligned with the teachings of Islam, can drive meaningful change in addressing global challenges, particularly the climate crisis. ADDENDUM: See later post on: From Mosques to Markets: Grassroots Path to An Islamic Economy (bit.ly/Mosk2Mark}
The Role of Intentions and Useful Knowledge
Everything we do starts with our intentions. In Islam, the worth of our actions is directly tied to the intentions behind them. Seeking knowledge is one of the highest forms of worship, but for it to be truly beneficial, we must intend to use this knowledge for the good of mankind. There is a clear distinction in Islam between useful and useless knowledge. Useful knowledge is knowledge that enters our hearts and leads to action. If knowledge remains theoretical and doesn’t transform into action, it is ultimately a burden rather than a benefit.
The Root of the Climate Crisis
One of the key topics I discussed was the root cause of the environmental crisis we are facing today. The climate crisis is not just a physical problem; it’s a moral and spiritual one. It stems from human actions—particularly greed, overconsumption, and the exploitation of natural resources—that are driven by corrupt desires. The Industrial Revolution set in motion a cycle of overproduction and excess consumption, creating a system that depletes the planet’s resources at an unsustainable rate. For a deeper analysis, see Enlightenment Epistemology and the Climate Crisis.
Islam, however, teaches us to live simply and to avoid extravagance (Israf) and wastefulness (Tabzeer). If we purify our hearts, our desires will align with what is right, and we will act in accordance with the principles of sustainability, balance, and justice that are central to our faith.
The Power of Individual and Collective Action
There are three levels of action that we can take to bring about positive change:
Individual Action: The first step toward meaningful change is self-purification (Tazkiya). By purifying our hearts, we can realign our desires and take actions that are good, just, and sustainable. One of the practical ways to start this process is by reducing our attachment to worldly possessions. While the highest level of this is to spend the things we love most dearly, we can begin by making small sacrifices that are within our capacity. Small steps, if taken with sincerity, lead to greater transformation.
Community Action: Islam places great emphasis on community. The masjid is not just a place of worship but the center of community life. By reviving the concept of the masjid as a hub for community service, we can begin to address the local needs of our neighborhoods, whether it’s through organizing recycling programs, promoting simple lifestyles, or building stronger social ties. Self-help and self-reliance are key principles here—when we take collective action within our communities, we foster both social and environmental stewardship.
Ummah Action: On a larger scale, the Muslim Ummah has the potential to act as a global community for good. While nation-states often divide us, the Ummah unites us across borders, giving us a framework for collective action that can address global challenges. By linking communities—rural and urban, local and global—we can create systems of mutual support and sustainability, trading resources, knowledge, and skills to uplift one another.
Islamic Economics and Sustainable Development
I also discussed the limitations of how “sustainable development” is commonly understood. The prevailing view often focuses on slowing down production and consumption to extend the life of the planet’s resources. However, Islam encourages us to go beyond this and rethink our relationship with material wealth altogether. The goal isn’t just to sustain current systems but to completely realign our lives with the principles of simplicity, justice, and balance.
Islamic economics, when properly understood, provides an alternative to the greed and individualism that underpin capitalist economies. It emphasizes social responsibility, cooperation, and generosity. Islamic financial institutions, like Islamic banks, should not just aim to maximize profits but should serve the communities they are part of. By focusing on public service rather than private gain, these institutions can help build sustainable local economies and support environmental conservation.
Practical Steps for Change
To make this vision actionable, I offered several practical steps:
Start Small: Begin by replacing one action driven by personal desire with one done for the sake of Allah. It’s important to choose steps that are manageable but meaningful, so that progress can be sustained over time.
Build Community-Based Initiatives: Use the masjid as a center for community service. Organize small groups to address local issues like waste management, community welfare, and environmental conservation.
Develop Local Economic Systems: Communities can create their own local currencies, credit unions, or cooperatives that encourage sustainable trade and mutual support within the neighborhood.
It’s important not to wait for government intervention, especially since governments, particularly in many Muslim-majority countries, often follow secular models that do not align with Islamic principles. Grassroots initiatives, built on Islamic values of self-reliance and responsibility, can have a powerful impact, even without governmental support.
A Call to Action
The core message I want to leave you with is this: start from where you are, do what you can, with whatever resources are available. Whether it’s on an individual, community, or global level, every one of us has a role to play in creating a more just and sustainable world. The key is to align our actions with the teachings of Islam and to focus on what we can do today with the resources and opportunities we have at hand.
Success in Islam isn’t measured by outcomes; it’s measured by our effort and intention. If we strive to obey Allah and serve His creation with sincerity, we are already successful, regardless of the results we may or may not see in this life.
By taking these steps, rooted in Islamic teachings, we can not only contribute to solving the environmental crisis but also foster a deeper sense of justice, community, and spiritual well-being. Together, we can work toward a more sustainable and harmonious world.
An Islamic WorldView 