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Iqbal and Islamic Revival

By Javed Rashid

Iqbal of course is the right source to go to seek inspiration for revival of societies.

Iqbal inspired by his: readings of the Koran; assessment from Muslim history;and his philosophical heritage for Eastern and Western philosophers developedhis philosophy and his call for revival of Islamic societies. His call in verysimplistic term could be stated to be the revival of Ijtehad and consequently themodernization of Islamic thought and regulations.

Iqbal in both prose and poetry presented his thesis and the ensuing call for actionin no uncertain terms. His, call, however, could again in very simplistic terms bestated to be a Mission statement or an Objectives statement. Iqbal presentedwhat was wrong with the Islamic World but did not present a path to revival. Theissue is that Islam unfortunately did not benefit from a Gibbon, the cause(s) of

Muslim stagnation and decline were not analyzed in a comprehensive mannerand piece meal efforts were presented. Conventional wisdom assigns the lack offollowing of Islamic teachings as the cause. The cause is hotly debated byvarious groups. Iqbals assertion is that Islam being inherently Modern in naturerequires that either Muslims understand this spirit of the Koran or adopt thoseportions of Western thought and practice that are compatible with Islam. Heopined that the West is deeply indebted to Moorish and Arab Spain and Islamand to accept back from the West, what is ours, in a manner of speaking, in thefirst place should not be wrong. This very basic premise will find vigorousopposition from quite a few quarters; the very basic assertion of Iqbal to reviveIjtehad and modernize Muslim lives and laws will be unacceptable to many

groups .Iqbal did provide an analysis of the failure of Muslim Societies but did notprovide a comprehensive panacea for ills facing Muslim societies, such aframework is absolutely necessary before any action can take place. Iqbal saw inGreek Philosophy and its impact upon Islamic culture as the reason forstagnation and decay in Muslim World .Iqbal deemed Greek philosophy to be tooabstract and speculative to be of use in a dynamic thought process. Greekinsistence upon eternity of the universe also found opposition in Iqbal . AlthoughEuropean philosophy and scientific progress found approval in iqbal , who sawthis as an route to revival of Muslim lands by borrowing from the West what wastheirs in the first place .

Iqbals philosophy is result of influences from Western and Eastern Thinkers, theCambridge Group, Goethe, Nietzche, Rumi etc all contributed towards evolutionof Iqbals philosophy . Philosophy has since moved on, even when Iqbal was inEurope philosophy was moving on to the post Hegelian era where it was opinedthat since God cannot be deciphered by logic and thought it is better to leave thisquestion out of the philosophical ambit. Iqbal of course choose only that thoughtthat was either compatible to Islam or had the potential of being compatible ifsubjected to the process of Ijtehad . The issue would be that philosophy has

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since moved on and there surely must be need to revalidate Iqbals thought inlight of recent development s in philosophy. this will be in fact in line with Iqbalsown thesis which in one part asserts that Koran and Islam recognizes changeand advocates that Muslims seek change and adopt the laws accordingly . In factit cab be argued that Iqbal believes that a Muslim who actively fosters and

encourages change. Many including Dr. Manzur Ahmed of the University ofKarachi have attempted to do that , there is perhaps need to continuously reviseIqbals philosophy in light of developments that are taking place . Iqbal Islamizedsome of the then prevalent philosophy .What needs to be said is that Iqbal didnot present his work as the ultimate word and he never meant that his work beused to stagnate further evolution and progress in Islamic thought .

Most if not all Muslims would agree with the statement that the Muslim worldneeds to be revitalized. The State of the Muslim World is such that : collectivelythe social indicators are just a little better than Sub Saharan Africa ; Muslims as awhole are generally underdeveloped , even rich states , with two exceptions of

Turkey (which can be bracketed with the BRICS) and Malaysia , both incidentallyhave what could be loosely called a moderate or soft face or version of Islam ,are rich due to oil and do not have the structures of a developed nation ; with anexception no Muslim has receive the Noel prize in Science fields ; no MuslimNation has an University that is included in the top 50 ; scientific andtechnological research is all but non existent ; with two exception no MuslimState is a democracy ; Muslim States routinely mistreat women, (that issurprising given that the Koran is the only book that gave equality to women inrights . The abysmal condition of the Islamic World needs redress; this isuniversally accepted by all but how this redress is to take place is hotly debated.There are many divergent views; the Group that seeks revitalization will need to

address this issue at the onset.

Iqbal did provide a frame work within which lay the path to Islamic revival, thesuggested path included: understanding the true spirit of the Koran and thereligion; this true spirit is to be used to construct a call for Muslim action to seekredress; and a social point of view to support the supremacy of Islam and the callfor revival. Iqbal pointed out that social and economics issues are also regulatedby religion, laws regulate the conduct of relations between people and withinfamilies etc. .These are unique to each society and depend upon thegeographical conditions and the technological level a society has achieved.These laws and regulations need to change with any change in the underlyingfactors. About 800 years ago Muslim theologians determined that all change thathad to happen has already occurred and therefore there is n need of any furtherIjtehad , This clearly is not valid and correct . It may not be enough to revive theclassical instrument of Ijtehad. The form and nature of Ihtehad also needsattention, perhaps the conventional stipulations need revision of change.Iqbal , in his prose and poetry , stresses upon the pillars of the religion .Tauhid isan important issue , presentation and propagation of Tauhid is another importantaspect to Iqbal .He recommends that one must attempt to create in oneself the

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attributes of God , The true believer , as per Iqbal , is the propagandist ofgoodness and mildness , leading to tolerance . Iqbal of course equally stressedthe role and place of the Prophet (pbuh) in Islamic thought and concept. Prayeras a pillar of Islam is also stressed and finds special mention in Iqbal .Prayersare deemed to be an expression of a mans yearning for the Ultimate in awful

silence of the Universe . Iqbal in a manner of speaking is quite conservative,where the pillars of the religion are concerned. Fasting, Haj , Zakat and Jihadfind strong and favorable mention in Iqbal .For those seeking changes in thebasics Iqbal would be a disappointment . The reformer has to be from amongstthe faith, follower of the pillars of the religion, it cannot be someone who does notpray or keeps fast. Iqbal is radical where social economic and other elements ofthe faith are concerned, his readings about dynamism of the religion are forcefuland bold. The message related to change and revival is both bold and vibrant,modernization finds a strong response in Iqbal .

The Shia-Sunni schism is another issue that needs immediate attention, it is

most damaging. In recent times others have sought and managed to widen thisdivision. We ourselves are even more responsible as this schism is wideningover time. Surely this needs to be stopped and reversed. This of course is not theonly schism afflicting the world of Islam; each major sect has multiple divisionsthat are even more violent and dangerous. Imam Ghazalli in his last book laiddown the boundaries of religious tolerance in Islam and having Islamized theSufic thought included it in the fold of Islam .Perhaps there is a much greaterneed of a Ghazalli now . Contrary to popular opinion Islamic Theology is notdead, the basic teachings about Jihad have been modified and extremism is theresult of a few such modifications. Extremism is as much a result of thesetheological pronouncements as of economics or Kashmir or Palestine. There is

need to fight this extremism on a theological platform, Muslim societies need tobe in control of such efforts and the battle for Muslim minds needs to be won.

The UNDP Human Development Report upon Arab States is most revealing .Itfound that 30 percent of the youth in the Arab States region is unemployed.Considering that more than 50 percent of the population in Arab countries isunder the age of 24, 51 million new jobs are needed by 2020 in order to avoid anincrease in the unemployment rate. The reports have shed light on a broad rangeof development challenges facing the people of the Arab countries, from poverty,unemployment, and volatile economic growth; to water scarcity, food security,and climate change; to gender equity and the empowerment of women as well asvulnerable groups; and to conflict prevention and recovery. But the commontheme tying each page together is the call for freedom and good governance asthe cornerstone of progress in human development. The recent angst in the Arabworld is a direct consequence of this underdevelopment. The rest of the MuslimStates, with a few exceptions, are in the same if not worst state. Surely thisneeds immediate attention.

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Modernism in Islam is not clearly defined; different people have differentmeanings for what is to be considered modern. There is need to agree uponwhat is meant by modernism, since quite a few arguments and misgivings arisefrom this vague definition of the term. The modernizers have to be from amongstthe faith, people who follow the teachings of the Koran, prayer saying, zakat

giving and Hafj performing people. The reformer cannot be a whiskey drinkingliberal. Dr. Manzur Ahmed opines that Muslims need to present a new paradigmthat lays down the path to revitalization; the Group endeavoring to embark uponmodernizing Islam needs to present this new paradigm. Merely trying tounderstand Iqbal will not be enough, Iqbal himself advocated action and actionhas to be preceded by a plan.

Modernists asset, that the Koran is not a book of science, physics or economics.They claim that although there are considerable references to scientific facts butthese are in context. It is also asserted that there is no economics of the Koran.Discussions on Islamic Economic start and usually end with arguments on the

Interest question. The present resolution which has ensued in the form of a nIslamic Banking system is only a cosmetic change to the Adam Smith and Co.system. The Koran has of course much more to say about economics and whatis said is a part of the unique socio-economic system of Islam which is the coreinstruction and of paramount importance.

The Koran presents a very interesting economics system, one which believes infree enterprise and recommends that incomes be varied as per ability. Thesystem recommends that there be competition, so that the best or better arealways at the helm of affairs. This is slightly Darwinian with the exception thatcompetition has to be tempered and not be cut throat or extreme. This much is

just about as per standard capitalistic teachings. But in consumption the Koranrequires that there be convergence. Extreme poverty is forbidden in Islam andthe mandatory Zakat mechanism would if implemented, eradicate absolutepoverty. In an Islamic society it is the duty of the State, Government or Society toeradicate absolute poverty and the collection of Zakat can be forced andmandatory. The convergence in consumption entails that the haves, voluntarily,fund education, health and housing etc. The haves after using their incomes toenhance their abilities and capabilities must ensure that all children in an Islamicsociety are able to receive the same education and the next leaders are notautomatically the children of the elite. No child is left hungry and deprived,poverty is deemed to be a curse a disease.

This redistribution has to be voluntary, it cannot be enforced by the State , this isimportant , the idea is that the haves of today may not be the haves of tomorrowand in an involuntary system the new haves would treat the new have-nots in thesame manner they themselves were .This will reduce and mitigate theuncertainty of life , it would remove or mitigate the fear and risk , failure, earlydeath , disability etc. , the fear of ,material loss would be significantly mitigatedallowing people to concentrate upon the higher purpose of life . Societal evolution

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