Challenges Faced by Imams - Essay Example

Insert Challenges Faced by Imams Imams face complex challenges, especially in a Western society such the United s, whereMuslims are a minority in the largely secular society. Since time immemorial, Imams have been facing different challenges arising from special dietary needs, ways of worship, education, different cultural sensitivities and conservation of the religious identity. The American government laws and regulations which are aimed at supporting multiculturalism and cultural inclusion have been mainly theoretical in ensuring that these unique needs are met. Prior to 9/11 terror attacks in the US, these political commitments were mainly superficial. They were exhibited through cultural activities such as cuisine festivals or via different ethnically based events such as sports or cultural functions. Regardless, the challenges facing Imams have largely remained unchanged for many decades: for instance, the same way ancient Imams struggled to spread the traditional culture of Islam, which had largely alienated the religion from the mainstream Western-Christian societies is the same way current Imams are battling isolation from secular agents due to the theoretical association of the community with hostilities. Imams are struggling to help new Muslim converts rediscover themselves within the religious community. This is because new converts, for instance, especially members of the younger generation are facing problem embodying the very classic Muslim ideals of conservatism (Elliot 1). Imams in the US are facing the effects of secularism of the Western culture especially among new converts, in the form of perceived deviant behavior such as smoking, alcoholism, partying, and nightlife. Making the new converts internalize their individual commitment to God (Allah) is one of the most challenging experiences facing the clergy in dealing with members of the younger generation. As such, distinguishing members of the faithful from other members of the secular society or Kafirs in a superficial manner that does not betray the mainstream perception of Muslims as exclusive for a sinister motive or alienating is a major challenge. However, with “theological questions were first prompted by political disputes” Lapidus noted that political pressure and the need for so many of the faithful to feel welcome in the secular mainstream society is making it easy for Imams to sacrifice some of the “extreme” traditional Islamic cultural practices such as the treatment of females as lesser beings (87). Salafism Contradictions By contrast, Lapidus (86) traces the challenges facing Imams to the late 20th century when the Salafi Movement assumed substantial growth and acceptance among the then faithful. The Movement piled heavy pressure upon Imams towards adopting traditional Islam. Before Salafism became widespread, Imams could handle the differences among members of the convert community quite easily (Elliot 1). But as many people adopted the Islamic faith and were introduced into Salafism culture, it appeared that the Imams could neither withstand the high conversion rate nor the philosophical concepts taught by the Salafi instructors. As such, Salafism triggered the philosophical focus on Allah’s guidance, presence and physical qualities such as hands, a face and eyes as well as the duty of all the faithful holding such concepts without which their religious contribution would be in jeopardy. With the reforming concept, many Imams had to deal with criticisms of other tenets of Islam such as Sunni Schools, Sufism, and a renewed determination to rid the community (Umma) of “alleged” inventions, which generally enabled members of the Muslim faith to integrate well into the secular society (Lapidus 89). Since the early 2000s, Imams have had to contend with a new “conventional” movement triggered by the impacts of Salafism. Part of the impacts has been teachings that there is no specific place for Allah and that making reference to Him as having human qualities such as hands and eyes is akin to sacrilege against the Supreme Deity. As such, most Imams are at pains to come out strongly in favor of Sufi orders or innovation, with the latter concept being viewed as wider than Salafism. Whereas in the past, it was easier to distinguish between the two factions, today’s Imams are facing the challenge of contradicting views when they make general references about each of them (Shiism: An overview 8). There are fundamentals from both schools of thought that are contradict, such as the place of God; this in turn complicates Imam’s work to prove the validity and occasionally the very core of Islamic faith. Elliot’s Oh, Allah, it read, preserve Islam and Muslims from the evil people of watermelons best explains the contradictions facing the seemingly faceless faithful (1). The resulting situation risks creating a feeling of deepening alienation of members of the faithful from the core values of Islamic faith and goes beyond the power of the Imams. Alienation from Islamic tradition Elliot noted that Imams face the problem of alienation from Islamic cultural heritage in an environment where secularism influences are real (1). Such alienations are complex and range from demographic, to regional, to sociological, to past experiences and to emotional factors. A growing number of Muslim faithful increasingly perceive the Islamic heritage as backward, immaterial and indifferent to the challenges and primary concerns of current-day communities. (Lapidus (91) attributed the negative perception to the inability of Imams and other religious leaders to acknowledge and fully understand the nature of the modern societies and all of the concerns and problems, which accompany them within the context of an individual’s daily life. In addition, the challenge may be attributed to the failure of Islamic religious philosophers to critically assess, question and understand the methodologies and epistemology of traditional knowledge and their underlying assumptions and thus render the tradition more relevant to the concerns of a contemporary Muslim faithful (Elliot 1). As a consequence, Imams are struggling to find solutions to declining strength of Islamic traditions in an increasing diverse environment where over-simplicity, romanticism and decontextualized perception and interpretation of the faith are real. Imams are facing challenges convincing the increasingly educated Muslims of the contemporary world, who view traditional Islamic traditions as irrelevant, unsatisfactory and backwards (Lapidus 93). As such, alienation and widespread epistemological difference between these more enlightened members of the faithful and the advocates of traditionalism presents a philosophical conflict for the Imams. Finding solutions to the two rather disparate lines of thought usually translates into sacrificing other important tenets of Islam such as faith. Alienation from the secular society The conflict between the elements of progressivism and elements of traditionalism is straining the passions of Imams and creating offshoots of resistance or extremism. The ensuing challenges are evidenced in the further alienation of the Muslims since the post-9/11 era. The common Islamic apostates who dominate the mainstream media have been greatly regarded as the embodiments of Islam and thus, the most effective to pioneer transformation of the Islamic concepts in order to ensure they are more in line with the secular society (Lapidus 95). There are other elements within the “Progressives” who advocate for alterations to traditionally inalienable Islamic teachings, for example, queer relationships. Elliot (1) noted that by virtue of majority of these “Moderates” being aloof from ancient scholarly tradition emboldens them to critique the classical elements without reflection of the circumstances which dictated the lives of the faithful or the overall morals they held. As a consequence, Imams are struggling to unify these philosophically diverse communities. In addition, many Imams are facing a backlash of today’s younger generation of faithful, who after inheriting hatred for classical philosophies and scholarship from members of the older generation within their social environment (Elliot 1). As such, Imams are struggling to correct misguided lessons and concepts of faithful who prefer classical concepts over the seemingly tolerant modern philosophy. Specifically, current Imams are facing the challenge of correcting troubles that new converts and or modern faithful face due to their superficial understanding of the primary universal truths in the classical world, largely because the current generation were never given the chance to learn and internalize classical Islamic discourses. Conclusion Imams are facing several problems in their effort to lead Muslim faithful through classical and contemporary Islamic teachings. The religion is stuck between the ancient traditionalist and contemporary approaches to faith, with the former capitalizing on the conservatism ideology while the latter leaning towards progressivism. As a result, Imams are split in thought as to whether the classical concepts, which tend to alienate the younger generation and new converts from the rest of the secular society is the religious ethical way to go or the whether the newer, more accommodative modern approach to Islam will work. This is especially true because the progressive Islamic teachings also alienate adherents of the classical thought. Works Cited Elliot, Andrea. “A Clerics Journey Leads to a Suburban Frontier.” The New York Times, 28 Jan. 2007. Web. 25 Mar 2015. Elliott, Andrea. “Muslim Leader in Brooklyn, Reconciling 2 Worlds.” The New York Times, 5 Mar 2006. Web. 25 Mar. 2015. Elliott, Andrea. Tending to Muslim Hearts and Islams Future. The New York Times, 7 Mar. 2006. Web. 25 Mar. 2015. Elliott, Andrea. To Lead the Faithful in a Faith Under Fire. The New York Times, 6 Mar. 2006. Web. 25 Mar. 2015. Lapidus, M. Ira. A History of Islamic Scientists. Cambridge: Cambridge University Press, 2014. “Shiism: An overview.” Retrieved from http://blogs.baruch.cuny.edu//traditionofislam/files/2010/01/pinault_theshiites.pdf Read More