Recently, young Muslims in Europe have revived the Mut’ah or the contractual temporary marriage which had been forbidden in Islam centuries ago. Younger Muslims in different parts of the world have also becoming indoctrinated into committing acts contradictory to Islam and human advancement. Many individuals across the political spectrum have speculated on the different ways these acts have manifested, yet no one has discussed the possible reasons these young Muslims are susceptible to the indoctrination of a mindset which produces contrary acts.
The answer comes after understanding that in the first Muslim community founded in Medina on the Arabian peninsula, the first community action taken by Islamic leadership was to create a school to educate their future adults, and to address the social conditions of all before consulting with them on matters of faith. The intent produced the result where citizens recognized they were part of a society that genuinely cared about improving their physical condition as much as their spiritual one. This fostered a willingness on the part of young individuals to be open with their societal and religious leaders about their unique problems. They were encouraged to have this outlook, because the leadership proved through their social involvement a sincerity that problems of the youth would one day become problems for adults if left unattended.
In 2013, some aspects of Muslim leadership have denounced the negative contrary actions, but do not personally engage in understanding the evolving struggles in a society and how each struggle is different among many cultures. If a young person has been told to remain chaste until marriage, then leadership must prepare itself to create a financial system designed to promote and sustain healthy young marriages. Instead, some leaders have neglected to even create programs designed to foster positive interaction between the young men and women to see if compatibility exists to increase the chances for a successful marriage. If a young person is encountering institutional white supremacy in all walks of life, then Muslim leadership must understand how this affects their outlook for advancement in that society as a future business owner.
Instead, some Muslim leadership remains comfortable dismissing the young as simply individuals lacking maturity without understanding that leaders must help cultivate a mature mindset by preparing the mind to face the current issues to contend with in the future. The Islamic leadership in Medina did this regularly. Muslim leaders choose to tell youngsters they must commit themselves to rote memorization of the Qur’an and Sunnah (words and deeds of Prophet Muhammad peace be upon him), without understanding how to apply what they memorize to overcome the negative feelings produced from social isolation, growing up in a neighborhood beset by violence, or simply being the product of a broken household. Muslim leadership could lift up youngsters that are making good preparations as standard bearers for future excellence.
Instead, Muslim leaders have refrained from this acknowledgement out of a warped sense that doing so could be interpreted as a minor form of worship. The problem is they do not teach the people the difference between worshipping someone not worthy of worship, and making the community aware of how to use its human investment capital for the growth and production of their own communities. This is why the initial community of Medina built a school and relentlessly addressed the social problems.
This unwillingness produces a leadership vacuum, a sense of worthlessness, ripe for the ill intended person to exploit or the well meaning person to make a crucial mistake. This produces the perfect human storm. Some Muslims could possibly be practicing Mut’ah because they feel this is the only viable option available to them to protect themselves from a horrific divorce that traumatizes their children. Others might practice it because leadership has not taught them how to use the historic teachings of Islam to find an appropriate partner in a current world.
Some Islamic leadership has expressed a mindset that if something is not covered in the Qur’an or Sunnah then Muslims cannot attempt to address it. However, Prophet Muhammad (pbuh) once clarified the term Ijtihad or simply using the Qur’an and an equally complimentary corresponding aspect of the Sunnah as the basis for posing solutions to future problems not faced by the early Muslims of Medina. All of this must be used to address substance addiction, institutional white supremacy, wars for profit, illiteracy, feelings of neglect, etc. If Muslim leadership does not use the lessons of Islamic past to adequately prepare, it will by default abandon its future.
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