Javed Ahmed Ghamidi has frequently been asked what problem Muslims face as a community and what course of action they should adopt for its remedy. The discussions he has had from time to time in response to this question have been derived into the present article.
After having held the seat of power in the world for nearly a thousand years, we Muslims have been deposed. Several centuries have passed since this event occurred. In the life of nations, this period is not sufficient for a renaissance, but it is more than enough for a nation to determine the causes of its decline and to actively engage in addressing them. Our tragedy is that we have not only failed to determine the causes of our decline, but we have yet to even understand the divine decree regarding our deposition. Despite being a conquered nation in the world, we continue to live with the mentality of dominance and rule. It is as if we stand shackled in the grand assembly of the world, yet proclaim the conquest of the universe. It is a long tale of folly that we have inscribed over the past two centuries. This tale is not associated with any specific region or race; rather, its chapters are scattered wherever our communities exist. Upon reading it, the people of the world are astonished as to who these people are, standing at the ultimate point of moral degradation, yet insisting that the world ought to learn the lessons of morality from them. They are unfamiliar even with the basics of modern sciences and arts, yet they desire that everything they say be considered authoritative. Deprived of the ability for even basic defense, they appear eager to storm the world. Estranged from their Creator, yet they still firmly believe that Allah’s support and mercy are solely reserved for them.
In this context, if we examine our collective existence, a list of numerous issues can be compiled, but the most comprehensive words for them are ‘ignorance’ and ‘poverty.’ These maladies have penetrated our entire existence like a festering wound. The manifestations of these can be clearly seen in our morals and character, education and learning, and organization and community.
In terms of ethics and character, if we observe these manifestations, we find that our collective existence has become devoid of those values that have always been universally recognized among humans and which Islam has presented as its hallmark.
The value of respecting humanity, upon which the foundation of society is built, is being trampled upon in such a way that respect for others’ dignity, conscience, and opinion is neglected, and human life itself holds no reverence for us anymore. This is why we become ready to slit another person’s throat merely on the basis of a difference of opinion.
The value of justice and fairness, through which any society becomes a cradle of peace and harmony, is being severely undermined in our context. We view and weigh every matter, both on individual and collective levels, through the lens of personal interests and benefits.
Values of tolerance and patience nurture love among humans and eliminate hatred. Our current state is such that instead of these, we only seem to exhibit prejudice, animosity, and provocation.
The safety of any society depends on the value placed on the respect of the law, but our general attitude is such that we consider adherence to the law as an insult to ourselves. As a result, wherever we are present, anarchy and disorder reach their peak.
In the same way, valuing self-respect is essential for the protection of dignity and honor. If a nation lacks this, it is not possible for it to achieve a place among the nations of the world. In this regard, our situation is such that we are known as a nation of beggars globally. The issue is not just that we knock on others’ doors for our economic needs, but we also await others’ favor in matters of scholarly research, technical inventions, and cultural standards.
These are manifestations of our poverty and ignorance regarding moral values. This situation exists fully in the field of education and learning. From this perspective, it becomes apparent that these words, with all their meanings, are applicable to us. In every sphere of life where education is the key to progress and survival, a state of lethargy has overtaken us.
Philosophy and wisdom, knowledge and art, poetry and literature, law and politics, thought and craft—in every field, we are counted among the most backward nations of the world. In mathematics, chemistry, physics, astronomy, political science, and economics, we are unaware even of the basics of these sciences, where some nations have traveled years to achieve the pinnacle of expertise. Our ignorance and negligence in worldly sciences have blocked all paths to material progress for us.
If the matter had remained limited to this, it would still have been bearable. However, we have gone further and exhibited the same behavior in the field of religious sciences. As a result, despite being the bearers of the firm faith (Dīn-e-Matīn), we lost the wealth of knowledge and morality that we could have transferred to the world, thereby securing an honorable position among the nations. In the life of nations, a stage of decline and deterioration can also come where they become indifferent to external factors of progress, but this situation becomes tragic when they become negligent of their own heritage. In the matter of religion, we are confronted with this very situation.
The poverty and ignorance can also be prominently seen in our organization and gatherings. The collective institutions upon which the construction of the nation depends have become so afflicted with the illnesses of ignorance, disorder, and corruption that the very idea of their reform and development based on them is inconceivable.
Political institutions are deprived of the foundation of amrahum shura baynahum (their system is based on their mutual consultation).1 Consequently, neither is the government established through the opinion of the Muslims, nor does it remain established through their support, nor does it necessarily come to an end once deprived of it. As a result, the public has not been able to become fully politically aware, nor has the process of scrutinizing leadership been completed. This is why we have not yet been able to define our internal and external objectives of action.
In terms of the economic system, we are continuously grinding in the mill of poverty and destitution. In this regard, it is clear in every respect that this poverty has not come upon us as a trial from Allah, but is the result of our own shortcomings and negligence. In this field, while many slogans are being raised for the elimination of interest, we neither actively strive to bring about a conscious change among the people, recognizing how interest has infiltrated the collective existence of humanity like a malignant disease, nor are we presenting proposals for an alternative economic system to those in authority.
If we look at it from a social perspective, we are abandoning the practice of sharing each other’s sorrows. The extreme poverty and destitution prevalent in our society and the government’s negligence towards welfare activities have significantly increased the common man’s problems. Furthermore, there is an atmosphere of self-centeredness. As a result, we often witness that precious human lives are lost while hoping for medicines, young girls are unable to leave their homes due to lack of proper arrangements, and talented youths are forced to abandon education and turn to factories. Our representative values such as modesty, respect, and family dignity are becoming unstable. Public welfare institutions are nearly non-existent, and those that do exist are failing to fulfill their responsibilities.
When we examine the education system, it becomes clear that the primary objective of education in our region is not knowledge and wisdom, but the attainment of employment. Educational institutions are based on an unnatural division between religious and non-religious, and Urdu and English. Even within these, the curricula are outdated, teachers are untrained, and students are reluctant to put in hard work. The education of women, who are responsible for nurturing the new generation, is considered either illegitimate or unnecessary in some places.1
The judicial system is akin to a marketplace where the commodity of justice is affordable for the affluent and unavailable for the impoverished.
The state of religious institutions is such that if one goes to them to seek education, they receive lessons in imitation; if one goes to obtain training, the demand for obedience and submission is made; and if one goes for worship, sometimes even the ultimate sacrifice of life is taken in the name of sectarianism.
In these severe circumstances, it is necessary that some wise and intellectual individuals stand up to raise awareness about these issues among the nation and strive for their resolution. In this regard, we believe that a plan of action should be formulated with the following objectives in mind.
Promotion of Moral Values
First and foremost, moral values should be deeply instilled in people’s hearts and minds, and they should be trained to align their actions accordingly. They should be encouraged to adopt a mindset not of seeking dominance over the world, but of making moral reformation through da‘wah (inviting others to righteousness) their ultimate goal.
They should perceive the world as a place of trial and, while advising its people towards truth, righteousness, faith, and morality, their objective should be to present their case before Allah in the Hereafter, seeking to save themselves from the torment of Hell. They should uphold and promote noble moral values such as respect for humanity, commitment to truth, tolerance, justice, and integrity—practicing these virtues themselves and encouraging others to do the same.
Encouragement of Education
Secondly, the importance of the pursuit of knowledge and education should be highlighted among the members of the community. They should be informed that education empowers individuals and thus opens pathways for national development and progress. They should be explained that the primary purpose of education is not employment but the attainment of knowledge and wisdom. People should be directed towards both religious and worldly education. They should acquire worldly education for material progress and religious education to discover paths for moral development and success in the hereafter.
Guidance in Collective Matters
Thirdly, the responsibility of reforming national and collective institutions should be undertaken. In this context, work needs to be done in two directions initially. First, the shortcomings present in these institutions should be identified, and second, suggestions for their rectification should be formulated. Then, an awareness of reform should be cultivated among the public, and those in power should be urged sincerely towards positive changes. For instance, regarding political governance, the Qur’anic command amrahum shura baynahum (their system is based on their mutual consultation) should be adopted as a fundamental principle, and it should be insisted that the standard of living of rulers be brought at par with that of the ordinary citizen. In the economic sector, a comprehensive system of Zakat should be established to meet national needs, and no other tax should be imposed. In the realm of society, the importance of the family should be highlighted, and a society should be formed where the criterion of dignity and respect is not power and authority, but knowledge, wisdom, virtues, and piety. In the field of education, the existing discrimination should be abolished, and curricula should be cleansed of antiquity and blind imitation. In religious institutions, it should be ensured that the differences in opinion among religious groups do not turn into hostility and enmity, and that under the guise of religion, an environment of murder, slaughter, and terrorism is not created.
Struggle Against Backwardness
Fourthly, it is necessary to raise awareness among Muslims that they should embark on their efforts in the fields of science and economics. In the current era, these are the primary fields of progress. Along with awakening this awareness, Muslims should be informed of the reality that because of their backwardness in these fields, they are helpless in the world. The notion of dominance and supremacy over the world is a far-off dream; they are deprived of genuine sovereignty even within their own states. They wish to conquer the West, but lack the realization that Western civilization, philosophy, and knowledge have not only overtaken their material existence but have also subdued their hearts and minds. Their intellectuals speak the language of Europe and declare its values as obligatory; their rulers sing its praises and beg at its doorsteps; their skilled individuals consider the understanding of its arts as the pinnacle of their creations; their general public perceives it as a terrestrial paradise and is ready to abandon their society, homeland, and even family to attain it. If, even after all this, they chant slogans of domination over the West, it can be described at most as a psychological ailment.
Helping People in Distress
Fifth, observe the difficulties and needs of the people around you and assist them as much as possible. If someone is sick, arrange medicines and medical treatment for them. If a student is in need, make arrangements for their fees and books. If someone requires assistance for a daughter’s marriage, help them. In this regard, a network should be established so that people can help each other on a self-help basis.
[December 2003]
- Al-Shura 42:38.