In the contemporary world, two different ideologies have emerged in human civilizations- the secular ideology and the (Islamic) religious ideology.
By Abid Hussain Rather
In the contemporary world, two distinct ideologies have emerged within human civilizations: the secular ideology and the Islamic religious ideology. Secular ideology is rooted purely in human reasoning, advocating for the separation of religion from the political, economic, social, and cultural spheres of life; it treats faith as a strictly personal matter. Conversely, religious ideology finds its basis in sacred scriptures—unaltered by human thought and propagated by various prophets, culminating in the message of Prophet Mohammad (PBUH). This perspective seeks solutions to life’s complexities through divine laws and principles, viewing the various prophets as deliverers of the same core message adapted through different prescribed regulations for their respective times.
Currently, secular ideology faces significant scrutiny, with some viewing it as a disillusioned and “depauperized” system that has failed to solve the fundamental problems of humanity. During the height of modern materialistic prosperity, secular thinkers predicted the arrival of a “Utopian” world. A prime example is Alvin Toffler’s 1970 bestseller Future Shock, which suggested that as civilization transitioned from the industrial to the “super-industrial” stage, human beings would finally reach a zenith where all materialistic desires could be fulfilled. However, the dawn of the twenty-first century has largely dismantled these optimistic speculations.
Our planet is now witnessing the harsh realities of global warming and environmental pollution, consequences of the very industrial activities once hailed as progress. Climatologists warn that we have reached a disastrous and nearly irreversible stage of climatic change. In scientific terms, these are often interpreted as clues of a looming “Doomsday.” For instance, a 2020 report in the Hindustan Times titled “Doomsday Not Far” noted that the world is facing its worst conditions in 650,000 years. Former UN Secretary-General Ban Ki Moon described these real-world scenarios as “more terrifying” than science fiction. To many, this environmental failure rejects secular self-sufficiency and affirms the religious view that worldly resources are imperfect and temporary.
The imperfection of worldly resources suggests they were not bestowed upon humanity as final rewards, but rather as a test. If this world were the ultimate destination, its resources would be perfect; instead, their flawed nature serves to prepare human beings for the “Next World” (the Hereafter). This argument implies that the present world is a fleeting shadow, while the Hereafter represents the consistent and perfect version of existence. It challenges the secular dream of a fair society built solely on human effort, pointing out that despite thousands of years of philosophy, the world remains engulfed in anarchy, corruption, and exploitation.
Because human values have deteriorated and materialistic greed has taken root, achieving a truly just Utopian society through human systems—such as the modern judiciary—seems increasingly impossible. When honest people are not rewarded and culprits go unpunished, human conscience begins to demand a higher court. This indicates the need for a perfect, ideal world where justice is applied immaculately. Religious ideology addresses this by confirming two periods of human life: before and after death. It posits that a fair society is impossible through limited human efforts but is guaranteed through the power of the Almighty in the Hereafter.
Ultimately, these arguments suggest that the Day of Judgment is an inevitable reality where every individual will be rewarded or punished according to their deeds. While the human mind cannot perfectly imagine the specifics of that world due to limited cognitive ability, our subconscious desire for justice makes its existence a logical necessity. Therefore, rather than focusing solely on the temporary gains of the present world, one is encouraged to prepare for the life to come. As the Qur’an states: “But you prefer the worldly life, while the hereafter is better and more enduring” (87:16-17).
The views expressed in this article are solely those of the author and do not necessarily reflect the opinions or views of this newspaper
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