Islam And Modern Life - I

[Shanza]

ISLAM AND MODERN LIFE - I
The question of religion and modernity is one of those subjects which do not concern the Muslims alone. Other religions also had to face this question. Many liberal minded people in the world have renounced religion, because they are under the impression that religion and modern life are incompatible. They think that inertia, stagnation and rigidity are the inherent properties of religiousness. In other words, they think that inertia, monotony and the maintenance of status quo are the characteristics of religion.

The late Mr. Nehru, a former Prime Minister of India, had secular ideas and did not have faith in any religion. It appears from his statements that what made him averse to religion was its rigidity and monotony.

Towards the end of his life Nehru felt a vacuum within himself and in the world and believed that it could be filled only by a spiritual force. But still, he was not inclined to accept any religion, because he believed that a state of rigidity and monotony pervaded all religions.

An Indian journalist, named Karanjia, interviewed Nehru towards the end of the latter's life and apparently this was the last interview during which Nehru expressed his views on general world problems. While talking about Gandhi, Karanjia said:

"Some liberal and progressive elements believe that Gandhiji, through his emotional solutions and moral and spiritual ways, weakened and dampened your original belief in scientific socialism".

In the course of his reply, Nehru said: "It is necessary and good to take advantage of moral and spiritual ways. I have always agreed with Gandhiji in this respect. I believe that it is more necessary to take advantage of these means, for now, more than ever, we need moral and spiritual answers to the questions resulting from the moral vacuum caused by the modern culture, which is becoming popular."

Then Karanjia put questions about Marxism. Nehru admitted its imperfection and, in his replies, pointed out some of its failures. He again suggested a spiritual solution to the world's problems. At this juncture, Karanjia said: "Mr. Nehru, does not your present concept of moral and spiritual solutions make you different from yesterday's Jawaharlal (Nehru himself during his youth)? What you have said gives an idea that Mr. Nehru, towards the end of his life, has come out in search of God".

Nehru said: "Yes, I have changed. My emphasis on moral and spiritual values and the solutions is not unintentional". He added: "Now the question is how to raise the morality and spiritualism to a higher level. No doubt, for this purpose, religion is there, but unfortunately it has taken the shape of a short-sighted and rigid ritualism and has been reduced to dry formalities. Only its apparent form and external shell have remained and its real spirit and concept have disappeared".

ISLAM AND THE REQUIREMENTS OF THE TIME

Of all the religions Islam alone is more concerned with all the aspects of human life. Its teachings are not confined to acts of worship and prayer and to a set of moral counsels. As Islam has dealt with men's relations with God, it has also given the broad lines of men's relations with each other. It has, in various forms, dealt with individual rights and obligations, too. That is why the question whether its teachings are applicable or not to the ever-changing circumstances is more valid in the case of Islam than in that of any other religion.

Incidentally, many non-Muslim intellectuals and writers have studied the social and civil laws of Islam and have commended them as a body of progressive laws. They have paid rich tributes to Islam, as a living and everlasting religion, and have recognised the applicability of its laws to all times and circumstances.

The well-known liberal minded English writer, Bernard Shaw has said: "I have always held the religion of Muhammad (P) in high estimation, because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capability to the changing phase of existence, which can make itself appeal to every age. I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow, and the signs of this are becoming apparent even now. The medieval ecclesiastics, either through ignorance or bigotry, painted Muhammadanism in the darkest colours. They were, in fact, trained both to hate the man, Muhammad, and his religion. To them Muhammad was anti-Christ. I have studied him, the wonderful man, and, in my opinion, far from being anti-Christ, he must be called the Saviour of Humanity. I believe that if a man like him were to assume the leadership of the modern world, he would succeed in solving its problems in a way that would bring it the much needed peace and happiness".

Dr. Shibli Shama'il is an Arab materialist of Lebanon. He, for the first time, translated Darwin's 'Origin of Species' into Arabic, along with the German scientist Boucher's commentary on it, giving it the name of 'A weapon against religious beliefs".

Though he is a materialist, he does not feel shy of admiring Islam and its great founder. He appreciates Islam as a living religion, applicable to all times.

This man, in the second volume of his book "Philosophy of Evolution", which he has published in Arabic, has written an article under the caption "The Qur'an and Civilisation". He has written this article to refute a non-Muslim who had travelled in the Muslim countries and had expressed the opinion that Islam was responsible for the decline of the Muslims. Shibli Shama'il has tried to prove that actually the cause of the decline of the Muslims is their deviation from the social teachings of Islam. Those Europeans who attack Islam, either do not know it or criticise it with the bad intention of making the people of the East sceptical about their laws and their system with a view to keeping them under the western tutelage.

During our time the question, whether Islam is compatible with the present age, has become a burning question. We meet a cross-section of people, especially those belonging to the educated class and we find that this question is asked more often than other questions.

TO BE CONTINUED...............

[Umar]

nice article :) MASHALLAH
Thanks for sharing Shanza :)

[Rida]

nice...megar Kya Shanza ais ka baqi hisa post kerain gi??

[Shanza]

thanks
rida jee
n
umar bahi
i'll post it

[Shanza]

OBJECTIONS

Sometimes these people give a philosophical turn to their query and say that everything in this world is subject to change. Nothing is static and stationary, human society being no exception. Then, how can a body of laws remain unchanged through the ages?

If we look at this question from a purely philosophical point of view, the answer is simple. It is the material things of the world which are ever changing; which grow and decline, and which are subject to evolution and decay. As for the universal laws, they do not change. For example, all living things have evolved and continue to evolve according to certain laws which have been set forth by the scientists. The living things themselves are, no doubt, ever changing, but the laws of their evolution and development are not subject to any change. And we are at present talking about the laws. In this respect it makes no difference whether the laws are natural or have been framed and compiled, for it is possible that the laws which have been framed might have nature as their source and be in conformity with the evolutionary process of the individuals as well as the human society as a whole.

Anyhow, the queries in respect of the compatibility and incompatibility of Islam with the requirements of the time do not have a general and philosophical aspect alone.

The question, which is more often asked, is that when the laws are framed to meet human requirements which are not constant, how can social laws be constant and unalterable?

It is a good question. Incidentally, it is a miraculous characteristic of Islam that it provides constant laws to meet all constant requirements of the individuals and the society, and flexible laws for the temporary and changing requirements. This is its characteristic of which all judicious and knowledgeable Muslims are proud of. We propose to explain it further to an extent appropriate to the present occasion.

[Shanza]

IS THE SOCIAL CHANGE COMPATIBLE WITH TIME?
Before going into this question we should like to bring forward two points:
The first point is that most of the people who talk of progress, development and change in a situation suppose that any social change, especially if its source is in the West, is the consequence of progress and development. This is one of the most erroneous ideas entertained by the present generation.
These people are under the impression that as the means of life change from day to day, and the imperfect ones are replaced by the perfect ones and as science and industry are constantly advancing, all changes in human life are a sort of progress and advancement and should be welcomed as such. Not only that, they think that such changes are inevitable and have to come with the passage of time.
In fact, all changes are not the direct result of the advancement of science and industry, nor are they inevitable. While science is progressing, the selfish and animal nature of man is also not idle. Knowledge and wisdom carry man towards perfection and the selfish and animal human nature pushes him towards corruption and perversion. The animal nature of man always tries to utilise knowledge as a means of attaining its base desires. With the passage of time, as progress and development takes place, corruption and perversion also grow. We have to march forward with the advancement of time, but at the same time we must fight corruption also. The reformer and the reactionary both fight against time, with the difference that the reformer fights against the perversion of time, and the reactionary fights against its progress. If we regard time and its changes as the criterion of all good and evil, then what is the criterion to judge time itself? If everything should conform to time, then what should time conform to? If man should follow time and its changes with folded hands, then what will happen to the constructive and creative role of the human will? Man is riding the vehicle of time, which is in motion. He must not be negligent of guiding and controlling his vehicle. Otherwise, he will be like a person mounted on horseback, who leaves himself to the will of the horse.
ADJUSTMENT OR ABROGATION?
The second point worth mentioning here is that some people have solved the difficult problem of 'Islam and the requirements of time' in a very simple and easy way. They say that Islam is an everlasting religion, and it can be adjusted to every age and every time. But when asked how this adjustment takes place and what its formula is, they at once say that when the circumstances change, the existing laws are repealed and replaced by other laws. They argue that the temporal laws of religion must be flexible and in harmony with the progress of knowledge and science and the expansion of culture and civilisation. According to them, such flexibility and adjustability to the requirements of time conform to the spirit of Islam and are not against its teachings.
They hold that, as the requirements of time are always changing, every age demands a new set of laws. They further hold that the civil and social laws of Islam are in conformity with the simple life of the pre-Islamic Arabs, and are mostly based on their customs and usages. As they are not compatible with the present age, they should be replaced by modern laws.
Such people should be asked: If adjustability means capability of being repealed, which law does not have this type of flexibility? Is there any law which is not compatible with time in this sense?
This interpretation of flexibility and applicability to all times is exactly like saying that books and libraries are the best means of enjoying life, because whenever one wants enjoyment, one can sell them and spend the money so obtained, on the gratification of one's desires.
An Iranian writer says that the teachings of Islam are divided into three parts. The first part consists of basic doctrines, such as Divine Unity, Prophethood, Resurrection etc. The second part is related to the acts of worship such as prayer, fasting, ablution, ritual cleaning, pilgrimage etc. The third part consists of the laws concerning the life of the people.
According to him only the first two parts are an integral part of religion, and something to be preserved for ever. As far as the third part is concerned, it is not an integral part of religion, for religion is not concerned with the daily way of life of the people. The Holy Prophet himself did not prescribe these laws as a part of religion, for they were not related to his mission as Messenger. It was only a chance that, as the Head of the State, he had to give some laws also. Otherwise, religion has nothing to do with the worldly life of the people.
It is hard to believe that a person living in a Muslim country should be so ignorant of the precepts of Islam.
Has not the Qur'an described the aim of the Prophets and the Apostles? Does not the Qur'an expressly say: "We have sent Our Messengers with clear proof and We have sent down with them the Book and the Balance, so that people may rise with justice" (Surah al-Hadid, 57 : 25). The Qur'an describes social justice as the main aim of all the Prophets.
If you like, you may not act on the teachings of the Qur'an, but why do you commit a bigger sin by bringing a calumny against Islam and the Qur'an? Most of our misfortunes are due to the fact that our morals and laws have lost their only source of strength, viz. religion.
It is only during the past half a century that we have come to hear the cry that Islam is good, provided it remains confined to the places of worship, and has nothing to do with the society. This cry has burst forth from across the frontiers of the Muslim countries, and has been propagated throughout the Muslim world.
To make the purpose of this cry clearer, it may be said that the idea behind it is that Islam should stay as a force to withstand the spread of communism, but when it clashes with the interests of the West, it must go. From the viewpoint of the West, the devotional rites of Islam must continue so that the Muslims, whenever need be, could be stirred up against the atheistic and godless system of communism, but the social rules of Islam which provide a philosophy of life to the Muslims must go, for these rules give the Muslims a sense of independence and separate identity, and prevent their being swallowed up by the greedy West.
Unfortunately, the exponents of the thesis that Islam is not concerned with the daily practical life, have ignored certain basic facts.
Firstly, Islam, 1,400 years ago, depreciated the principle of, "We believe in certain things (some of the teachings of Islam) and reject the others", and proclaimed that the rules of Islam are irreversible.
Secondly, we believe that the time has come, when the Muslims should not be misled by such deceptive slogans. The critical sense of the people has now, more or less, been awakened, and gradually they are beginning to differentiate between the manifestations of progress and advancement, which are the outcome of the blooming of the scientific and intellectual forces, and the manifestations of corruption and perversion, though their source be in the West.
The people of the Muslim world have now, more than ever, become conscious of the value of the teachings of Islam, and have realised that they can lead an independent life only by following them. They are not going to give them up, at any cost.
The vigilant Muslims know that the propaganda against Islamic laws is nothing but an imperialistic fraud.
Thirdly, the exponents of this thesis should know that Islam, when powerful, withstands any other system, whether it is atheistic or not. Islam wants to dominate the society as a philosophy of life, and does not want to be confined to the 'masjids' and other places of worship. The Islam which will be restricted to the places of worship, will vacate the field, not only for the Western ideas, but it will vacate it for the anti-Western ideas and doctrines as well.
The penalty which the West is paying, in certain Muslim countries, is the result of its not realising this fact.
ISLAM AND MODERN LIFE - II
Man is not the only living being which leads a social life. Many animals, especially insects, are gregarious. They follow sensible but fixed rules of co-operation, division of labour, production and distribution, and giving and receiving orders.
The bees, and certain kinds of ants and termites enjoy such superb systems, that it will take man, who considers himself to be the prince of creation, years, even centuries, to reach that level.
Their civilisation, contrary to the human civilisation, has not passed through such periods as the forest age, the stone age and the atomic age. They, from the very beginning, have had the same civilisation and the same system as they have today. It is man who started his life from a scratch: Vide Surah al-Nisa, 4 : 28 "Man was created powerless" and is marching forward towards infinity.
For the animals, the requirements of life are always the same. For them, modernity and new fashions have no meaning. The ancient world and the modern world do not exist for them. So far as they are concerned science does not make new discoveries everyday. The latest products of light and heavy industries do not come to their market; why? Because they live by instinct, and not by reason.
But the social life of human beings is always subject to change. Every century, the world is changed. There lies the secret of man's being the prince of creation. Human being is the mature and worthy child of nature. He has reached a stage, where he does not require the direct guidance of that mysterious force which is called instinct.
Nature recognises that man is mature, and that is why it has left him free. What an animal accomplishes by its instinct and by following inviolable natural laws, human beings should accomplish by one's intellect and knowledge, and by following the viable enacted laws.
Man, being the master of his own destiny, can always deviate from the path of progress, and there lies the secret of his slips, setbacks, lapses and failures.
Just as the way to progress and advancement is open to him, the way to corruption, perversion and failure is also not closed.
Human beings have reached such a stage that, in the words of the Qur'an, they can shoulder that trust which the heavens, the earth and the mountains could not carry. In other words, they can lead a free life and can accept legal, professional and other responsibilities. That is the reason why they are not immune to mistakes, selfishness, ignorance and injustice.
Where the Qur'an refers to this wonderful human capacity, it also immediately describes man as 'unjust' and 'ignorant'.
These two human capacities - the capacity of evolution and the capacity of deviation, are inseparable. Man is not like an animal which, in its social life, goes neither forward nor backward. It turns neither to the right nor to the left. On the other hand, man, in his life, sometimes goes forward and sometimes backward. In human life if there is motion and speed, there is halt and pause also. If there is progress and evolution, there is corruption and perversion, too. If there is justice and virtue, there is injustice and aggression also. If there are manifestations of knowledge and wisdom, there are manifestations of ignorance and base desires, too.
It is possible that the changes which take place and the new phenomena which appear, may be of the latter category.

[Shanza]

A PARABLE OF THE QUR'AN
Islam is a progressive religion and wants its followers to be progressive. The Qur'an has employed a parable to persuade the Muslims to keep marching forward, under the light of Islam. It says that the followers of Prophet Muhammad (P) are like a seed which is sown in the soil. First, it shoots out in the form of a tender seed leaf, then it grows stronger and stronger till it stands on its own stalk. It grows so rapidly that it causes great surprise to the farmers.
It is an analogy of the society which the Qur'an aims at. What the Qur'an desires is growth. The Qur'an wants to lay the foundation of a society, which should always be growing, developing and expanding.
Will Durant says that no religion has called upon its followers to gain strength as Islam has done. The history of early Islam shows how powerful a force Islam is to rebuild a society and to push it forward.
Islam is opposed to both rigidity and ignorance, and regards both of them as dangerous. The intellectual sterility of the rigid and their clinging to the old customs having no connection with Islam, have provided a pretext to the misinformed to consider Islam to be really opposed to modernity. On the other hand, the following and patronising of the latest fashions and modes of the West by the misinformed, their belief that the prosperity of the people of the East depends on their complete westernization, both physically and spiritually, their acceptance of the habits, manners and traditions of the West, and the blind adaptation of their own civil and social laws to those of the Western nations, have provided a pretext to the rigid to look at everything new with suspicion and to regard it as a threat to their religion, to their independence and to the social personality of their community.
In the meantime, Islam has to pay the penalty for the mistake of both the parties.
The rigidity of the rigid has left the field open to the misinformed to play havoc, and the ignorance of the misinformed has made the rigid more stubborn in their beliefs.
It is surprising that these so called cultured, but really ignorant people, think that time is infallible. The fact is that all changes are brought about by man, and man is not infallible at all. Then how can it be presumed that the changes of time must necessarily be free from error.
Just as man has scientific, moral, aesthetic and religious inclinations, and constantly takes new measures for the benefit of humanity, he has certain negative tendencies also. He is selfish, power- hungry and pleasure-seeking. He loves money and exploitation. Just as he is capable of making new discoveries and finding better ways and means of doing things, he is liable to commit mistakes also. But the misguided and misinformed do not understand these things. They simply go on harping on the same tune and repeating that the modern world is like this, and like that.
What is more surprising is that they compare the principles of life to such things as a shoe, a cap and a dress. As these things are sought after when they are new, and thrown away when they get old and worn out, the same, according to them, should be the case with universal truths. To them, good and bad has no sense other than that of new and old. Feudalism is bad only because it has become old and has gone out of fashion. Otherwise, it was quite good when it was first introduced into the world.
Similarly, exploitation of women is bad only because it is disliked by the modern world; otherwise, till recently, these same people had not given her a share of inheritance. They had not recognised her right of ownership, and had not respected her will or views.
According to such people in the present age, being the space age, just as it is no longer possible to ride a donkey and leave aside the aircraft, light an oil lamp and not to use electricity, use a hand-spinning mills, and to write with hand and leave aside gigantic printing machines, it is not possible not to attend dance parties, swimming-costume parties and barbecue dinners, not to take part in merry-making, not to play poker and not to wear mini-skirts, for all these things are the phenomena of the present century. If they do not indulge in such things, they fear that they will go back to the days of donkey-riding.
They assert that this is the atomic age, the age of science, the age of the artificial moons and the age of ballistic missiles. That is very good! We also thank God that we are living in this age, and wish that we may be able to enjoy the benefits of science and industry to the utmost. But have all the springs, except that of science gone dry in this age? Are all the phenomena of this century an outcome of the modern scientific progress? Does science claim that it has brought nature under its complete control?
Science makes no such claim. The tragedy of our century is that a group of scientists, with good intentions, applies itself to making new discoveries, but another group of selfish and power- hungry opportunists and money-worshippers misuses the fruit of the scientists' labour to achieve its own questionable ends. Science complains constantly that it is misused by stubborn human nature and this is the misfortune of our age.
Science moves forward in the field of physics and discovers the laws of light and reflection, and an opportunist group uses them for the preparation of blue films of a hostile and destructive nature. Chemistry makes progress and discovers the properties of various substances and their combinations. Then certain individuals exploit this discovery for the preparation of heroin, which is a curse to humanity. Science found its way into the inside of the atom and brought a wonderful source of energy under its control, but before it could be used for the benefit of mankind, the power-hungry people hastened to make the atom bomb, and to drop it on innocent people.
When a reception was arranged in honour of Einstein, the great scientist of the 20th Century, he himself mounted the rostrum and said: "Do you honour the man who has been instrumental in the making of the atom bomb?"
Einstein himself did not exercise his knowledge for its making. It was others, who harnessed his discoveries for this purpose.
The use of heroin, the atom bomb and the blue films cannot be justified on the ground that they are among the phenomena of the present century.
If the latest type of bombers are used for throwing the most perfect bombs on the people of another country, and the most highly educated people are employed to perform this job, can all this modernity reduce the inherent barbarity of the act?

[Shanza]

ISLAM AND MODERN LIFE -III
i ll post it INSHA ALLAH after few days