http://www.dailytimes.com.pk/default.asp?page=2011\03\17\story_17-3-2011_pg3_3
Thursday, March 17, 2011
VIEW: "Freedom is a condition for goodness" -Ahmad Ali Khalid
'Islam the Ideology', as we see in Pakistan, is an attempt to forge
constructs of identity rather than constructs of reason and faith
The title of this article is a quote from Allama Iqbal's Reconstruction
of Religious Thought in Islam. Freedom is necessary for religion to flourish,
and we need it to ask critical questions and speak out against injustice.
Without freedom there is no Islam.
What does Pakistan stand for? What are our values? Where lies our
repository of truths? What is my role? What has caused this malaise and the
spate of recent tragedies? Questions rather than answers and proclamations
should be asked. Our notions of Islam need to be deepened; we should revisit
many aspects of this great faith in all its diverse and pluralistic traditions.
We should resist succumbing to the rejectionist tendencies and reductionism of
denial like most Pakistanis. We should not reject that there are serious
problems in Pakistan, and not reduce the problems' causes to a single factor or
to divert responsibility to 'external forces', nor should we suggest the
solution in such a vague and crude manner by simply parroting "Islam is the
solution" without even realising what we are talking about.
Our condition, as it is, cannot change unless wilful and candid
introspection and self-criticism is bolstered. This notion of pride and honour
as a justification to hide our blemishes and faults has no religious,
intellectual or common sense basis. It is a desperate attempt to avert reality.
An atmosphere of self-criticism needs to engulf Pakistan in totality
before we can even begin to discuss the answers and solutions. A culture of
dignity and humility arises from self-criticism; we become humbled, appreciate
our fallibility and come to realise and appreciate our human nature. Avoiding
self-criticism inspires a culture of hypocrisy, deceit and betrayal, and these
traits are abhorred by religious traditions and common sense. Hypocrisy is
perhaps the most hated of traits in the Islamic traditions, and for good reason
as well. It is a stumbling block to progress and change. There is nothing
'un-Islamic', or 'western' about self-criticism; it is simply a social process
to understand our predicament in order to search for answers.
In Pakistan the curious paradox is that religious parties and religious
leaders, far from embracing self criticism, reflection and introspection, which
is so clearly evident in Islamic teachings, grab on to hatred and rejectionism,
shutting down all intellectual faculty for shameless and hollow submission.
Although not all religious leaders and organisations exhibit these traits, one
cannot help but feel this is the majoritarian stance. Even 'enlightened'
secularists or non-religious parties engage in this depravity. It seems no one,
regardless of faith, has the courage to indulge in self-criticism. It is an
epidemic that plagues us, and in the West this attitude is caricatured beyond
belief.
However, re-imagination is needed now. To re-imagine our current crisis
within the realms of sober rationality and deep and meaningful religious faith,
rather than petty identity politics, is paramount. A faith that goes beyond
ritualistic dictates and touches the inner realms of consciousness is
desirable. To re-imagine Islam not as an ideology or as a political entity but
to appreciate it as a religion in the purest sense is crucial.
Much damage has been caused by ideologues crudely promoting an 'Islamic
system of politics' or 'Islamic science'. I am all for a strong religious
presence in our public life provided it is self-aware and not imposed; provided
it has a deep meaning and not simply used for shallow political purposes.
For instance, I appreciate the attempts of some Muslim thinkers engaged
in the 'Islamisation of knowledge' project, since I can see it as a thoughtful
and reasoned proposal as an alternative model of education and knowledge, but
when people just proclaim an 'Islamic state' and actively call for its
implementation and do not understand and cannot explain this concept clearly,
rationally, using sound religious scholarship, then it is frustrating and
useless.
Many cling on to Islam as Identity, rather than Truth. This is the view
of AbdolKarim Soroush, the contemporary Iranian philosopher, though Khaled Abou
El Fadl, the American-Muslim jurist, and Tariq Ramadan, the Islamic Studies
professor, have also discussed this in detail in their works. 'Islam the
Ideology', as we see in Pakistan, is an attempt to forge constructs of identity
rather than constructs of reason and faith.
Islam is seen as a retreat from western modernism; hence notions such as
'Islamic state' (rarely found in classical Islamic literature) are constructed
as a direct reaction to the western model of the nation state rather than a
construction of reason and rationality.
We need to return to the deepest question of what role does Islam have
today in Pakistan and what are our expectations from Islam. These are crucial
questions, which require the attention of scholars, intellectuals and laymen
alike.
We need to appreciate Islam is a religion not an ideology. It was up to
God Almighty to reveal His Revelation through his last Apostle Mohammad (PBUH),
who delivered the Holy Quran, but it is up to human beings to interpret this
Revelation to gain its full import.
The Quran affirms in many places the worth and value of wisdom; it is
indeed a most precious entity, shedding light on the darkness of human
explorations. However, wisdom can be attained through many avenues. It can be
attained through a deep and profuse study of the Islamic traditions, in an
inclusive and sophisticated manner. The study of Revelation indeed through
scholarly analysis can be a repository of truths. Or we can exercise our
God-given reason as well, but perhaps the best combination is an interplay and
inclusion of both sources. Revelation as light, and reason to comprehend it
should be seen as a blessing. Reason as another route to understand other
fields of human knowledge should be appreciated. Hence philosophy is invoked,
since philosophy itself means love of wisdom, or love of knowledge.
The answers will not yield themselves; effort is required. Intellectual
effort no less (ijtihad). What is more, it should be an inclusive process;
Pakistanis of all faiths should share their thoughts and grievances. Solutions
from all sources need to be contemplated first rather than rejected or blindly
accepted simply because of their origins.
Faith is a radical and dangerous thing, and we need to control it.
Radical and dangerous, because religion from its beginnings, whether in early
Christianity or early Islam, challenged the status quo of society. It is
radical, because faith is a powerful idea that can spur human beings to either
deeds of great virtue or unspeakable horror.
The writer is a freelance columnist. He can be reached at
[email protected]
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