Muslims in the West : Between Ghetto-isation and Assimilation

by M. A. Bari

Ever since the keys of Islamic Granada was handed over to Ferdinand and his consort Muslim, fate was sealed to be global underdogs for centuries to come, not only in Europe but in the rest of the world. Spain was cleansed of Muslims and their legacy of nearly eight hundred years of civilisational history was uprooted with vengeance. Although the Ottoman Turks made a headway in the Eastern Europe and remained a military power for a few more centuries, they could not stop the downward spiral of the ummah. The inner stagnation brought forth an era of subjugation and humiliation by the European adversaries. Once the spirit of Islam was lost, the Muslim vitality and creativity dithered. They were replaced by dogma and passivity. For the last five hundred years Muslims have taken a back seat in the world affairs. Even five decades after de-colonisation, the Muslim world is the consumer of western market economy and hedonistic ideas. The community, with the treasure of Qur'an in their midst, is at the receiving end in almost every sphere.

As the entire Muslim world, except a few nominally independent countries, was subjected to European colonialism 'the best community' (ali-Imran 3:110) has undergone a tremendous metamorphosis. Today, in the West, most Muslims, apart from those in the Balkan hotspot, are 'immigrants' from the ex-colonial lands of Asia and Africa. The effect of colonial hegemony, not only in the form of material dependence and internal disharmony but intellectual servility and psychological despondency, is haunting the ummah everywhere. On the other hand, many Muslims are leaving behind the trauma of war, violence, poverty, tribal and sectarian intolerance in their own lands. Many in the community are disoriented and uprooted from their anchored past.

The Muslim psyche is still influenced by historical complexity. On one extreme there are the colonial brainchildren who are zealously trumpeting their masters' voice, on the other there are the inward-looking ghettoised mass who cling to what they understand as their past. The challengers of the status quo are caught between these two extremes.

The effect of Muslim decline is the upsurge of modern Jahiliyah which is leading mankind far away from Truth and Justice. This has, in effect, robbed peace from the surface of the earth. Man has downgraded himself from the position of his Creator's vicegerency to a status which is unworthy of human dignity. Humanity is suffering from an unparalleled identity crisis. The Muslims are also facing a multifarious problems in the East and the West. Being in the fore-front of dazzling material and scientific achievement, the West has a hypnotic attraction for the impoverished people of the 'third world'. The intellectual explosion that gave rise to free thinking and creativity during the Renaissance culminated in Industrial Revolution and technological monopoly of the West over rest of the world. That still continues un-abetted. However, after the Second World War the policy of brute military domination of the world has been replaced by a 'humane and civilised' method of coercion. This has given them a psychological edge over others. As the West is still occupying the driving seat of world affairs, not only in military and political strength but in intellectual and organisational skills as well, it remains a dreamland for millions.

However, like all the empires of the past, the West has invented its own monster, the adulation of extreme materialism. The melting pot is becoming too hot to maintain one's exclusive characteristics. The Muslim community has the worst fear. Over the past decades, as the community has expanded and is trying to assert its own rights, new frontiers of challenges are opening up. In the land of their previous masters the first generation has undergone immense psychological complexities in adjusting with the 'alien' environment.

On the other hand, the later generations are struggling hard to come to terms with the two 'opposing' worlds - the traditional inward-looking Muslim life and the highly materialised and complex western lifestyle. The secularised education system and permissive social dynamics are having colossal influence on the evolution of the ummah. The overt animosity towards divinely ordained values and the promotion of moral relativism and permissiveness is having a disastrous consequence. The proliferation of consumer culture and entertainment industry is eating away the spirit of innocence from the younger people. The display of erotic adverts in public places and the mass circulation of pornographic tabloids are inviting people towards promiscuity. Radical feminism, modelling, glorification of extra-marital sex and homosexuality have become the tools of modernity. The effect is the erosion of morality, the disintegration of family structure, child abuse and other social ills. Numerous help and chat lines are alluring young people, including Muslim, and contributing to the rapid social disorientation.

In contrast, the ummah's emergence is for the common good of humanity. This requires a comprehensive and all-out vision, with the manifestation of exemplary conduct in everyday affairs. Muslims emulate the life of Prophet Muhammad (pbuh) and his companions who fully belonged to the society. They not only participated in the affairs of the society, but took a leading role in alleviating the spiritual and material needs of common human being. They became the role model to the rest of the community.

The Muslims are undergoing an internal transformation everywhere. The ummah in the West, being in the heart of a dominant material civilisation, has a formidable task ahead. Their first and foremost responsibility is to create a strong community of their own based on common values and wider participation of all sections of Muslims. As the Islamic vision is based on the servitude of Allah (SWT), the bond of love and brotherhood is a pre-requisite for a cohesive force to challenge the overwhelming Jahiliya of the modern days. The rejuvenation of a spiritually rich human society is now a crying need. If the Muslims in the West can create an open society that has warmth and compassion for all, that gives identity and pride to its younger generation and behaves with responsibility and maturity, a new era will usher in the world.

Given the extreme limitation and constraints, the Muslim struggle to create some infra-structure through the establishment of mosques, Islamic centres, schools, halal food, etc, is an encouraging phenomenon. They have brought a new look to the western landscape and paved the way for pluralistic societies in many western countries. These are the products of dedication, perseverance and undiluted love for Islam by majority Muslims. But unfortunately, most of these proud contributions are fragmented. As a result, these pockets of uncoordinated good works have little national impact. Too often, they are also marred by sectarian, linguistic and tribal intolerance. The absence of accommodation and broad-mindedness is pulling down these hard-earned achievements. This has occasionally proved fatal to the community. The perpetrators of the imperial 'divide and rule' policy find pleasure in this situation.

In this internal challenge, unity is the only solution. But unfortunately this is an arduous job. Unity is a cherished goal of the ummah which can only be enhanced through broader understanding, positive attitude towards others, openness and acceptance of diversity in human creation. In order to accomplish unity of action, unity of hearts is the fundamental ingredient. This can only be achieved by the blessings of Allah. Organisations and institutions have to take the burden of taking initiative in this regard with understanding and sensitivity. Help one another to virtue and God-consciousness and do not help one another to sin and transgression. (al-Maidah 5:2)

In this frightful situation there are Muslims who have little knowledge of their surroundings. There is ignorance, apathy and sad fatalism. There are also those who, out of fear and hatred against the West, tend to hide from the reality and confine themselves within their own ghettos. There are also those who have succumbed to the greed and lethargy of disproportionate extent. Others who try to do something are adopting very narrow and simplistic approaches. On the contrary, there are the powerful elite, the remnants created by the imperial powers in the Muslim land, who advocate for total assimilation with the secular liberal culture of the West. They are the apologetics, the 'brown sahibs' of today who represent the fifth column within the ummah.

On the whole, although there is hope in the inner strength of the ummah, there are disturbing adversities ahead of us. We must remember that when a nation of divine purpose choose to be complacent and shows reluctance in the affairs of the world, the result is ignominy and sufferings. Unless you go forth He will punish you with a grievous penalty, and put others in your place. You cannot harm Him at all. Allah has power over all things. (at-Tawbah 9:39)

In this daunting task the options for the Muslims are very limited --- ghettoisation, assimilation and assertion. In history, many a nation have lost out because they preferred to remain secluded from their 'host' nations. As a result, they were either wiped out from the surface of the earth or 'ethnically cleansed' at some stage. The Bani-Israel in Egypt, Jews in Europe before the holocaust and, to some extent, the Muslims in Spain are the archetypal cases. The examples of assimilation are also many. Many a nation had lost their own identity and were swallowed by the cultural octopus of the dominant civilisation over decades and centuries. The black people in the West and the Muslims of Balkan could be mentioned here. Only recently, these people have shown a tendency to assert their identity, but with a huge cost.

The best alternative for a community to survive and prosper is to assert one's unique values and principles in wherever they live. Muslim traders in the Far East and the European nationals in the colonial period are the examples. Assertion is linked with power - either material or moral, spiritual. In the hey days of Islamic expansion Muslims were equipped with both of these. Later on, as Muslims were gradually losing material power, spiritual assertion was the key factors in opening up new frontiers. From 18th century onward that also declined and Europe asserted itself with primarily the material power.

Assertion only works when the community interacts with others. Interaction is the first stage to take part in the common affairs. 'Guest community' then becomes a part of the 'host community', integrated, not assimilated. They work for a shared benefit, a common agreement (ali-Imran 3:64) This Qur'anic injunction can only be implemented when the Muslim community takes an active part in 'enjoining good and forbidding evil'. The criteria of basic good and evil are common to everybody. When the Muslim community genuinely stands on the moral high ground and they effectively address the issues that concern all, only then the meaning of the best community is fulfilled.

In a world of Jahiliyah where peace has all but vanished, the Muslim ummah is in the cross road of their destiny. The Muslims in the West has a tremendous responsibility on their shoulders. Their future depends largely on their ability to face the challenge of time. Muslims are now a significant minority in the West. They have the immense material resources and diverse cultural and civilisational heritage. Islam is the ultimate solace to human soul as it is the "religion of nature" (ar-Rum 30:30). Every human being is born as Muslim with an innate nature of goodness in him. Muslims are blessed in the sense that Islam's original source, the Qur'an and Sunnah, are still in their pristine form and without any adulteration, unlike other religious texts.

It is under this context that the Muslims in the West can play a significant role for the future of humanity. They can be the catalyst of a divine change to moulding the future of man in the new millennium. What is important is an unquestionable faith, deep knowledge and commitment to what they profess. It remains to be seen whether they can take this prophetic burden on their shoulders.