Islam came 1400 years back, how can u follow it completely now?

Kindly refer http:%2F%2Fwww.alinaam.org.za%2Flibrary%2Fiotimes.htm%0D%0A%0D%0AISLAM FOR OUR TIMES - how and why%0D%0A%0D%0AIslam, exactly as it was revealed to Prophet Muhammad sallallaahu alayhi%0D%0Awasallam, and without any changes or alterations, is the religion that Allah%0D%0Achose for all people from the time he sent His Messenger till the end of%0D%0Atime.%0D%0A%0D%0AIslam is thus for recent times just as it was for earlier times. But while%0D%0Athe texts of this religion are immutable, people's conditions are not. What%0D%0Acan we do? In answering this question, people these days have been,%0D%0Abasically, divided into two main camps: the faithful and the revisionist.%0D%0A%0D%0ATHE REVISIONIST SAYS: Keep the religious texts as they are but give them%0D%0Ameanings that suit contemporary culture just as those before you gave them%0D%0Ameanings that suited their particular cultures. The texts are divine%0D%0Arevelation, but their understanding is a human endeavor. Divine words are%0D%0Aabsolute, but their human understanding is relative.%0D%0A%0D%0ATHE FAITHFUL ANSWERS: But the Qur'an was revealed in clear Arabic words%0D%0Awhose meanings are well known to Arabic speaking people, "we send it down as%0D%0Aan Arabic Qur'an in order that you may understand." [12:2] The Prophet,%0D%0Asallallahu alayhi wasallam, explained the Qur'an verbally and by example.%0D%0AAll the Prophet's words and deeds are considered to be a living commentary%0D%0Aon the Qur'an. The companions of the Prophet were better placed to do so%0D%0Athan later generations because Arabic was their mother tongue, and because%0D%0Athey had knowledge of the occasions on which the verses were revealed, and%0D%0Athe situations in which the Prophet's words were uttered. Then came%0D%0Agenerations after generations of great leading scholars whose extant works%0D%0Aare a living witness to the fact that they understood the basic meanings of%0D%0Athe verses of the Qur'an in generally the same way as they were understood%0D%0Aby the first generations. Your claim that each generation gave the words of%0D%0Athe Qur'an and those of the Prophet meanings that suited their contemporary%0D%0Acultures is one that history belies.%0D%0A%0D%0AREVISIONIST: Are you saying that they never differed?%0D%0A%0D%0AFAITHFUL: They differed only slightly as far as the basic meanings of the%0D%0Averses and the Ahadith are concerned. But they naturally differed sometimes%0D%0Aon matters like what was to be deduced logically from the text or the way%0D%0Arules were to be applied to a new situation. What is important here, is that%0D%0Athe differences, whatever they were, did not come as a result of differences%0D%0Ain culture. They were individual differences that occurred even among%0D%0Acontemporaries living in the same cultural milieu. True, there were drastic%0D%0Adifferences, but they were among those who adhered to the correct method as%0D%0Awell as those who adopted irrational methods.%0D%0A%0D%0AREVISIONIST: Are you claiming that there is a scientific method for the%0D%0Ainterpretation of Islamic text?%0D%0A%0D%0AFAITHFUL: I am saying rather that there is a scientific method for the basic%0D%0Aunderstanding of every text, Islamic or otherwise.%0D%0A%0D%0AREVISIONIST: How?%0D%0A%0D%0AFAITHFUL: If you want to understand a poem by say, Shakespeare, what do you%0D%0Ado?%0D%0A%0D%0AREVISIONIST: I consult the books that explain what Shakespeare meant by it.%0D%0A%0D%0AFAITHFUL: Do you mean that you do not understand it in the light of your%0D%0Acontemporary culture?%0D%0A%0D%0AREVISIONIST: No, because my aim is to understand what Shakespeare meant by%0D%0Ahis poem.%0D%0A%0D%0AFAITHFUL: Do you mean that you give his words and phrases the meaning that%0D%0Ahe meant by them at the time that he wrote his poem, even if they differed%0D%0Afrom what current English usage might suggest?%0D%0A%0D%0AREVISIONIST: Of course; because my aim, as I said, is to understand what%0D%0AShakespeare actually meant. If I give his words meanings that he did not%0D%0Aintend by them, I would be attributing to him something that he did not say.%0D%0A%0D%0AFAITHFUL: Do you follow this same method if you want to be, say, an%0D%0AAristotle's expert? Do you try, for example, to learn ancient Greek in which%0D%0Ahe wrote his philosophy?%0D%0A%0D%0AREVISIONIST: I certainly would, and would try not to confuse it with Modern%0D%0AGreek, because my aim again is to understand what Aristotle said.%0D%0A%0D%0AFAITHFUL: Are there any ways, besides his language that you think would help%0D%0Ayou in understanding his philosophy?%0D%0A%0D%0AREVISIONIST: Yes, I would for example, try to see how his contemporaries%0D%0Aunderstood it because they were better placed to do so than I am. I would%0D%0Aalso consult the works of the experts who preceded me, and so on.%0D%0A%0D%0AFAITHFUL: Well, that is the method that we called scientific, and it is the%0D%0Amethod we advocate for understanding Islamic texts.%0D%0A%0D%0AREVISIONIST: But you are now ignoring the great differences between ordinary%0D%0Atexts and Islamic texts.%0D%0A%0D%0AFAITHFUL: Would you please elucidate those differences for me?%0D%0A%0D%0AREVISIONIST: One of them is that I can understand what humans like myself%0D%0Areally mean because I am human being, and because they address me in words%0D%0Athat are human; therefore limited. But God is absolute and what He means is%0D%0Aabsolute, and cannot therefore be couched in limited human words. But if%0D%0Aevery reader of Islamic text is given the right to interpret them the way%0D%0Athe reader understands them, there will be a multiplicity of meanings which%0D%0Aapproaches the absolute.%0D%0A%0D%0AFAITHFUL: Leaving aside your vague talk about the limited and the absolute,%0D%0Athe gist of what you are saying is that while human beings have the ability%0D%0Ato successfully communicate their meanings through a medium like Arabic, God%0D%0Afails to do so. This is despite the fact that He himself says that he used%0D%0Athis human language so that those who speak it may understand his message.%0D%0A%0D%0AREVISIONIST: This looks like a good argument. But related to the difference%0D%0Awe just mentioned is another important one. Islam, we say, is good for all%0D%0Atimes and places. If we give the words of its texts the same meanings that%0D%0Aan earlier generation like the Prophet's companions gave, we would be%0D%0Alimiting Islam to a particular age.%0D%0A%0D%0AFAITHFUL: So, what is the alternative?%0D%0A%0D%0AREVISIONIST: The alternative is what I propounded at the beginning Of our%0D%0Adialogue. Every generation of Muslims should give them the meanings that%0D%0Asuit their culture.%0D%0A%0D%0AFAITHFUL: Is this the understanding of the principle of the suitability of%0D%0AIslam for all times and places?%0D%0A%0D%0AREVISIONIST: It is, and I don't see how it can otherwise be.%0D%0A%0D%0AFAITHFUL: if the characteristic of the suitability of a message for all%0D%0Atimes and places is what you take it to be, then any message, even one that%0D%0Ais advocated by the most stupid human beings can fit it.%0D%0A%0D%0AREVISIONIST: I think you're exaggerating.%0D%0A%0D%0AFAITHFUL: I am not, suppose that some one called Mr. Donkey formulated what%0D%0Ahe thought was a comprehensive ideology that consisted of many doc%ADtrines on%0D%0Adifferent aspects of life. Suppose that, to make it suitable for all times%0D%0Aand places Mr. Donkey concluded his ideology with this statement; I hereby%0D%0Agive all believers in this world ideology the right to make any changes in%0D%0Ait they deem necessary to make it suit their different times and%0D%0Acircumstance.%0D%0A%0D%0AREVISIONIST: Change will start to be made in donkeyanism soon after it is%0D%0Aissued so much so that after a short lapse of time nothing remains of it%0D%0Aexcept that concluding statement. But the Donkeyans will continue to boast%0D%0Aof the suitability of their ideology to all times and places.%0D%0A%0D%0AFAITHFUL: Is this how you conceive Islam to be?%0D%0A%0D%0AREVISIONIST: Of course not. But then, what is your conception of this%0D%0Acharacteristic of the Islamic religion?%0D%0A%0D%0AFAITHFUL: I conceive it to mean that Islam, as it was revealed to Muhammad,%0D%0Aand without the slightest alterations, is good for all times and places.%0D%0AWhat makes this miracle possible is that Islam is not a manmade religion. It%0D%0Ais a message of guidance from the Creator of mankind who knows who they%0D%0Aessentially are, and who thus addresses them as human beings, and%0D%0Airrespective of their different cultures, colors, times, places, standards%0D%0Aof living and so on.%0D%0A%0D%0AREVISIONIST: What do you then mean by the phrase 'Islam for our times'?%0D%0A%0D%0AFAITHFUL: I am saying that though the religion does not change, people's%0D%0Acircumstances and problems do change. And so, to make the immutable religion%0D%0Arelevant to their special circumstances, we need to present it in a language%0D%0Athat our contemporaries understand, evaluate, in the light of it, any new%0D%0Aideas or ideologies that have a bearing on it, refute any claims that throw%0D%0Adoubt on it, find in it solutions for new intellectual problems.%0D%0A%0D%0AFinally it is important to make use of scientific discoveries to strengthen%0D%0Athe faith of its adherents, and to use them as means of invitation to Islam.%0D%0AAnd many other things, all of which are made possible because though the%0D%0Atexts are limited, what can be deduced and learnt from them is not.%0D%0A%0D%0ADr. Jafar Shaikh Idris