Our Current Condition
We live in a time where our community is in the state of ghafla (heedless). A time where our youth waste their precious early life with playing meaningless video games, which is the black hole of our modern society – an activity whose substance is complete nothingness. Our time spend in seclusion used to mean our time spend in remembrance of Allah, but now it means our time spend on watching vulgar images and videos in front of our computers. Today, our heartlands and our hearts are subjugated by inward and outward forces that make us submit to created things, as oppose to Islam’s mission to free us from these powers by submitting to the Creator of things. We should feel ashamed of ourselves when we talk about ‘adab or akhlak, as we no longer personify these noble concepts; in fact, nowadays other communities embody those concepts way better than us. As Syaikh Hamza Yusuf eloquently puts, “generally speaking, we are powerless, bereft, morally bankrupt – objects of history rather than subject of history, as were our pious predecessors who engaged the world with the power of truth and dispelled darkness with their spiritual light.”1
We live in a time where our community is in the state of ghafla (heedless). A time where our youth waste their precious early life with playing meaningless video games, which is the black hole of our modern society – an activity whose substance is complete nothingness. Our time spend in seclusion used to mean our time spend in remembrance of Allah, but now it means our time spend on watching vulgar images and videos in front of our computers. Today, our heartlands and our hearts are subjugated by inward and outward forces that make us submit to created things, as oppose to Islam’s mission to free us from these powers by submitting to the Creator of things. We should feel ashamed of ourselves when we talk about ‘adab or akhlak, as we no longer personify these noble concepts; in fact, nowadays other communities embody those concepts way better than us. As Syaikh Hamza Yusuf eloquently puts, “generally speaking, we are powerless, bereft, morally bankrupt – objects of history rather than subject of history, as were our pious predecessors who engaged the world with the power of truth and dispelled darkness with their spiritual light.”1