It is not hidden from anyone that Islam is a universal and global religion. Islam has vast scope and flexibility. In every age, it provides balanced solutions to human problems. Consideration of time and circumstances is clearly found throughout Islamic teachings. The challenges faced by humanity today can be addressed through the comprehensive system present in Islamic sources. In other words, whenever new situations arise, Islam offers complete guidance to deal with them.

On the other hand, when we look at the teachings and laws of other religions, we realise that they do not have the same universality and flexibility. That is why earlier religious laws were limited to a particular time, nation, or period. Their relevance and usefulness were confined to those contexts. Islam, however, has countless distinctive features, and one of its most important qualities is that its teachings are not restricted in any way.
Despite this, our behaviour, attitudes, actions, and writings often give the impression that Islam represents only a specific ideology or school of thought. Sometimes it even appears as though Islam exists merely to promote a particular viewpoint. This narrow thinking and excessive self-made justifications have caused serious harm at the global level. The growing hatred against Muslims and the increasing allegations against Islam are largely influenced by interpretations and explanations presented in the name of Islam, which are actually based on sectarian or ideological biases and have no real connection with Islam.
We must honestly analyse all such tendencies. Likewise, outdated traditions and practices that our society follows in the name of religion, despite having no relationship with Islam, must be clearly rejected.
At present, major changes are taking place worldwide, and circumstances are changing rapidly. We must examine what kind of work is being done in our religious institutions, universities, and research centres in response to these changes. It would not be wrong to say that most of the research and writing produced by Islamic institutions today focuses on biographies, services of scholars, jurisprudential preferences, fatwas, sermons, and moral advice. All these topics have their own importance, but the urgent need for modern Islamic literature is not being met at the required level. Even where such work exists, its quantity is very limited.
This situation demands serious awareness and sensitivity. One major reason for the decline of modern Islamic literature is that many researchers and scholars are not accustomed to thinking beyond their own sectarian, ideological, or intellectual boundaries. Their worldview is restricted to the guidance provided by their own school of thought, and they are influenced only by personalities who represent their sect. It must be remembered that no constructive or meaningful intellectual work can emerge from such a mindset, nor can such a society achieve real progress.
That is why research standards are very high in societies that possess intellectual openness, depth, and the ability to analyse problems critically. Consider this: when a Muslim scholar conducts research in a Western university, his work is examined carefully and often appreciated. Why does this happen? Because the research standards and ethical values established in Western institutions carry significant weight in academic circles. These facts may be bitter, but they are realities we cannot escape.
In contrast, what we see and hear in our own academic environment often leads to disappointment and intellectual stagnation. One clear sign of intellectual decline in our religious circles is that if a researcher cites a scholar from a different sect, his work is rejected simply because that scholar belongs to another school of thought. Such intolerance prevents serious academic progress. When we cannot even tolerate reading or teaching views outside our own sect, how can we achieve research standards that could serve as a model for other societies?
This attitude is completely against the spirit and principles of Islam, as clearly expressed in Islamic sources at numerous places. It is worth mentioning here that the author once wrote an article using references from Tadabbur-e-Qur’an by Maulana Amin Ahsan Islahi and Tafheem-ul-Qur’an by Syed Abul A‘la Maududi. The article was rejected by a publication solely because of these references. Unfortunately, this has become a common trend. Such attitudes have severely damaged intellectual and academic progress. It is deeply painful to witness this situation, especially because all of this is done in the name of Islam. Our religious circles and leadership must reflect seriously on this issue.
Regarding the creation, compilation, and publication of modern Islamic literature, the level of negligence is extremely regrettable. There is no doubt that Islam considers changing times and circumstances, yet very little material is available on this aspect.
For example, pluralistic societies are emerging all over the world, each with its own needs and challenges. We need to develop substantial Islamic literature that provides guidance for such societies. Whatever limited material exists is insufficient. Similarly, classical jurists divided lands into categories such as Dar al-Harb, Dar al-Aman, and Dar al-Mu‘ahadah, and these classifications were relevant during the period of Islamic rule. In earlier times, some fatwas even described India as Dar al-Harb. However, contemporary fatwas recognise India as Dar al-Aman.
The reason is clear: such classifications are no longer relevant in the modern world. This raises an important question: should these divisions still exist, or have they become completely unnecessary? This issue requires serious scholarly engagement. Even today, many fellow citizens believe that Muslims consider India to be Dar al-Harb, which is incorrect. The correct position is that India is now considered Dar al-Jumhuriyyah (a republic) in Islamic legal terms, and scholarly opinions exist to support this view.
There are hundreds of other contemporary issues that require deep reflection and thoughtful discussion. Unfortunately, institutions often focus on topics that are no longer relevant, while ignoring pressing modern concerns. Personal or group interests should never lead to distortion of Islam’s universal teachings or the spirit of Islamic law.
We must also remember that if any religion today can guide humanity intellectually, morally, socially, and ethically, it is Islam alone. This will only be possible when we truly understand Islam as a universal religion and respond to contemporary needs and challenges accordingly.

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