Islamic Banking (7)—Sookhdeo Continued

Post 37--:Is

Today we continue the enumeration of problems  associated with Islamic banking as listed by Sookhdeo.

 Why non-Muslims are drawn to Islamic Banking

§       In some countries non-Muslims are drawn to these banks; some, because of good profits; others, because they regard the system “as more ethical, fair, and stable” than the “predatory” Western institutions (pp. 52, 56, 76, 78).

Copies of Western Banks

§       “Contrary to their goals, the tendency is for the emerging Islamic economy to be driven by market forces and to become an integrated subdivision of the Western-dominated global economy.” Some see it as just copies of Western institutions (p. 55).

Creating Artificial Needs and Wants

§       “It is clear that the Islamist movements have artificially generated the need and demand for sharia finance” (p. 79). Boer: If Sookdheo does not object to the ways of Western banks and business in general, why should he object to this feature in Islamic banking? They both do the same thing: Create artificial needs and wants.  The goose and gander kick in once again.

Driven by Politics, not Religion

§       The demand for this system “is not a purely religious phenomenon.”  Sookhdeo holds the “assumption that sharia finance is a politically-driven Islamist invention masked in religious idiom” (p. 79).

Pre-eminence of Divine Directive

§       In spite of the negatives listed above, Sookhdeo admits that to Muslims the sharia connection, “this divine directive,”  “is the preeminent point and the final say in the matter” (p. 53). 

Issues to be Considered by Western Governments

§       The final paragraph in Sookhdeo’s book:  The response of governments and other authorities to this process requires urgent and sustained attention.  Detailed recommendations cannot be provided here, but we suggest that it would at least be prudent for Western governments to exercise more discernment over their…support for sharia finance, at least to the extent of recognizing…its vulnerabilities and in particular its lack of external accountability. At a time of intense debate in Western countries over the proper role of religion in public life, the possibility of sharia finance’s giving to Islam an inappropriate influence over financial and economic policy must also be acknowledged. Political, economic and financial institutions are wise to take note of any possible threat to their own systems, and to provide necessary checks and balances before it takes effect. The provision of rigorous regulatory mechanisms for Islamic practices and products, according to internationally accepted norms, must therefore be a priority (pp. 56-57).  

Summary of Islamic Banking in Various Countries

§       I would urge you to read Appendix 2-4 in Sookhdeo’s book, where he gives a summary of sharia banking in many countries, Muslim, Western and Asian non-Muslim.  It is very enlightening to see how countries react so differently. 

I want you to realize that though his is a very helpful book, it is not an objective book: It is part of Sookhdeo’s anti-Islamist struggle and thus selective in the topics discussed. Do not look for anything positive or supportive. Such a book is legitimate and I do not criticize Soohdeo for it. In fact, I recommend the book highly, especially for Nigeria that is presently trying to give birth to Islamic banking. Much of his critique of the system is derived from Muslims themselves.

But—and this is a criticism--it is also infused throughout with the semi-secularist dualism so common to evangelicals, that shines through all of Sookhdeo’s work and that partially derails it. While he totally condemns Islamic banking, he does not utter a single critique of the secular Western banking system that has only recently cast the world into an unprecedented downward spiral due to its avarice and carelessness. Sorry, not quite true. There is that one exception of one single word: Sookdheo refers to the Western system as “predatory.” Profoundly true. But that’s it.  For the rest, the Western system is implicitly upheld as the standard to which Muslims should conform. Well, that is Evangelicals for you and other Christians afflicted with this semi-secular dualism. It is a serious critique. Missionaries have exported the same worldview into many countries and saddled the church with it. The result is a clumsy and inadequate response on the part of many Christians to Islam.

In spite of that serious critique, Christians, moderate Muslims and governments need to ensure that the budding Islamic banking sector is not in any way tied to militancy and terrorism, whether internally or globally.  Sookhdeo demonstrates very convincingly that much of this sector has such connections. It is the reason some Muslim countries are either cautious or have rejected it altogether.  Any such institution must be shut down immediately with zero tolerance, for if left to operate, it will be like a cancerous worm that will be difficult to eradicate once it has settled in. 

What Christians Can Learn from Islam

Post 27 

Offer of Free Lecture

Today we deal with question no. 5 in my Christian Courier series.  Once again, I apologize for the interruption.  Life sometimes becomes too hectic for me to cope.  I take on too many responsibilities or obligations and then find I need to temporarily change course.  This time around it was a trip to Ibadan, Nigeria, where I was invited to deliver an annual lecture to Christians about sharia.  My title was “Re-tooling Our Approach to Sharia: A Wholistic and Pluralistic Perspective.”  Readers interested in that issue may contact me at < boerjf@hotmail.com > to request an electronic copy.  If you do forward this request, please be sure to mention this blog post and tell me what province or state and what country you are from.

Islam's Reminding Function

So, what can Christians learn from Muslims?  Many things, actually.  If you have read my earlier post “The Muslim Within You,” you have already become aware of how, far back in history, the Western world adopted various major ideas and institutions from the Muslim world.  Today my concern is not something that took place way back there in history but what is taking place or could take place today in your own life.  

Years ago, in Nigeria, I met a Muslim biking along the long driveway leading to our mission compound. I greeted him in the local style and he stopped to chat in the Hausa language. In the course of the conversation, I told him about my plans for the next day.  I was going to do this and that, I confidently announced.   He was silent for a moment, cocked his head slightly and then asked, “Allah fa?”  “What about God?”  Does He not figure in your plans? 

I felt deeply embarrassed.  Here was a Muslim for whom I was paid to bring the Gospel and he brought the Gospel to me!  I was brought up in a culture where the term “Deo volente,” Latin for “God willing,” laced daily conversation.  Immigrating to Canada where that term is rarely used, I had dropped it somewhere along the line.  And, now, here was this Muslim reminding me of a neglected component of my own inherited worldview and language. 

Presence of God

That seemingly insignificant interchange has stuck with me ever since.  “Allah fa?”  Yes, indeed, what of God in our ordinary daily lives?  His name interlaces most Muslim conversations, not, as in the West, as barbaric profanity, but as an expression of our dependence on Him in everything. Of course, deep down I knew that God is there all the time, but the secular culture in which I grew up on Vancouver Island made me careless and drop the lingo—and with it blunted the edge of this spiritual awareness. It was still there, but marginalized, so that this Muslim gentleman was offended. He reminded me. 

A major function Muslims can play for Western Christians is that of reminder.  We have been so deeply influenced by the pervasive secularism around us that much of our Christian sensitivities have been blunted and Christian standards marginalized, if not plain forgotten, or, worse perhaps, actually rejected as outmoded or politically incorrect. Politically incorrect they most assuredly are, but outmoded? We know the Name of Jesus is holy and needs to be revered, but when He is insulted in public life by sheer derision or outright exclusion, we shrug our shoulders. Muslims cannot tolerate such carelessness and infidelity. A few years ago the Anglican Church in the UK was silent when someone publicly insulted Christ, but the Muslim community stood up and denounced the insult.  After all, Jesus is seen as a Muslim Prophet second only to Muhammad.  When someone is perceived as insulting Muhammad, even non-practicing Muslims can get on their high horse and cause riots.  But Christians just shrug their shoulders in indifference as if it were an inconsequential matter. 

Pioneer Reformed Challenges to Secularism

The generation that founded the Christian Courier, the semi-monthly that originally published this series, was deeply offended by Canada’s secularism and challenged it by establishing Christ-honouring alternative social institutions. They took their issues to the highest courts of the land and achieved some remarkable victories.  Half a century later, the structures they built still exist not only, but are fully Canadian, flourishing and effective institutions. Today, only half a century later, most of their descendants know little of and care less for those issues.  Some of them are now run by Canadians from other Christian traditions that became excited by the broad vision of these early Reformed pioneers.

Muslim Challenge to Reformed and Other Christians

Muslims continually challenge this secularism and remind us of God across all of life.  They have their prayer times and little stops them from performing them.  Certainly not shame or embarrassment.  Neither are they embarrassed about being identified as Muslims and, thus, religious.  In fact, they are proud to be Muslim.  We may sneer at some of their female fashions, but who sees Christ in us with our fashions?  Where has modesty gone?  Women, without any apology on my part to those concerned with the politically correct, do you realize how many of you befudge the reputation of Christ among Muslims with your fashions?  Muslims remind us of modesty not only but of the general need for morals, both private and public.  Of course, men who casually ascend Christ’s pulpits in torn jeans and flip-flops similarly downgrade His holy Name by their lack of respect, another concept we have almost forgotten (Unless it is a conscious decision to identify with a population where such dress is standard.). While many Christians have largely succumbed to the secular demand for separation of religion from both politics, government and the market place in general, Muslims boldly march into the market place with religion up front, even with Muslim banks. In contrast, we deride such banks that uphold moral standards that go beyond the financial bottom line.  When Muslims speak mission, they do not talk merely of church planting; they actively claim the entire world for God.  To the descendants of those early pioneers I ask, “Does this sound familiar to you?  Are you reminded of some things from your background?  Might you even experience some slight twangs of conscience?”

Muslims serve to remind us of the need to re-install God in our daily lives at every level. I should put it differently, for God does not need to be re-installed, for He is there and everywhere, whether we are conscious of Him or not.  He needs to be re-installed in our consciousness. Islam reminds us of that.

We Reformed ought to respect them for it, observe them, listen to them and be reminded once again of our roots.  Perhaps we can even cooperate with them at selected fronts.