The persistent conundrum in contemporary discourse often revolves around the execution of Islamic principles: who, in practice, manifests the quintessence of Islam? It is reminiscent of an intellectual contest with contenders from all corners of the world vying for the acknowledgment of their superior piety.
I have come across some strange assertions which suggest that individuals from Western societies excel in embodying Islamic virtues, surpassing even practicing Muslims. This narrative, however, takes an intriguing turn within the vibrant locales of Southeast Asia, where popular opinion elevates the Japanese to an esteemed status, one in which they are revered as exemplars of ethical conduct and propriety.
The esteem for Japan within East Asian contexts is hardly unfounded. Japan, having navigated its way out from the remnants of its imperial legacy, emerged in the 20th and early 21st centuries as a beacon of technological progress and innovation. It brandishes an array of technological advancements and cultural richness, capturing the admiration of its neighboring countries such as Malaysia and Singapore, which eagerly emulate various aspects of Japanese societal structure.
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This admiration extends significantly within the Japanese Muslim community. These individuals exhibit a profound respect for the etiquette and commitment of their their fellow citizens, a sentiment that underscores the societal harmony experienced within Japan. This nation appears to be committed to ensuring collective comfort, sanitation, and efficiency, fostering an environment that is conducive to mutual respect and consideration.
One particularly noteworthy aspect of Japanese culture is its dedication to honesty and integrity—a principle so entrenched that it garners global attention, evidenced by numerous anecdotal testaments available across media platforms.
The international appeal of Japanese cultural elements—bolstered significantly by the global dissemination and consumption of manga—extends this appreciation for Japanese decorum beyond Eastern boundaries. Western societies, increasingly exposed to these cultural exports, express a similar sense of veneration.
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However, a critical examination reveals that the commendation of Japan as the epitome of Islamic values reflects a superficial comprehension of ethical behavior. True moral conduct in Islamic theology extends far beyond just social harmony. It extends into the intricacies of our individual rapport with the Divine and introspective self-regulation.
In this regard, Japan exhibits certain major deficiencies. The nation’s religious landscape is marked by a spectrum ranging from atheism to a syncretic adoption of Shinto and Buddhist practices, often accompanied by a nihilistic worldview. Spiritual engagements, rather than stemming from devout allegiance, frequently adopt a ceremonial tone, with the populace partaking in religious activities during specific cultural or academic milestones. This eclectic approach, while enhancing societal tolerance—evident in the generally respectful reception of Islam—simultaneously undermines the seriousness accorded to religious fidelity, with secular pursuits or nationalistic duties often taking precedence.
Moreover, the societal fabric reveals alarming strains. Despite its many advancements, Japan contends with significant wellness challenges, including workplace stress, detrimental work-life imbalance, and an unsettling prevalence of suicide. Additionally, social issues such as bullying in educational and professional environments, harassment within public transportation, and the erosion of familial bonds expose stark contradictions to the outward semblance of societal cohesion.
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This analysis leads to a fundamental Islamic tenet: exemplary conduct is unattainable solely through humanistic efforts that are devoid of spiritual guidance. It underscores the Islamic assertion that the life of the Prophet Muhammad (may Allah bless him and grant him peace) manifests a divine intervention in guiding moral conduct and behavior.
Yet, very truly, in the Messenger of Allah there is an excellent model for you — for whoever has hope in Allah and [for salvation on] the Last Day and, [therefore], remembers Allah much. (Qur’an, 33:21)
We also know that iman (belief in Allah, His Messengers, and the teachings of Islam) is more valuable than any amount of good actions, praiseworthy characteristics, and moral conduct. Iman alone is the key to true success. Everything else is merely an embellishment to a person’s iman, raising them in rank and virtue. Without iman, all the good in the world has no real value, and will not avail a person in the hereafter.
While the Japanese demonstrate commendable resilience and decorum in their societal structures, their experience reaffirms the Islamic perspective, i.e., that without prophetic guidance, complete moral rectitude remains ever elusive. The authentic path of ethical living, as articulated in Islamic doctrine, necessitates adherence to divine revelation and the prophetic example, transcending cultural admiration, regardless of how aesthetically alluring it may seem.
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Dr. Naoki Yamamoto says you used his picture without permission.
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A dying society is praised for its manners. Our priorities are not straight.
More and more Muslims love Japan, it’s necessary to show them that no society, including Japan, can succeed without Islam, you are right.
It’s also necessary to show that adab in general cannot be complete without Quran and Sunnah’s guidance.
But we should not be blind and ignore the real good part and the real success of Japanese society, because, if we do so, we will lose all credibility from the Muslims that nurture this love for Japan.