What is the essence of individual character and society? Demand, protest, self-accountability… My answer is: self-accountability. This is the guidance provided by the Holy Qur’an. This is the essence of the teachings of Prophet Muhammad (PBUH). This is also how the Muslim society is introduced. The concept of the Hereafter has clarified this to the ultimate degree. In the presence of God, everyone will be held accountable for their own deeds. Each will be holding their record of deeds; no one else’s achievements or crimes will be recorded therein. This concept generates a culture of self- accountability, even in this world. The same principle applies to Islam. When it discusses the failures of the Muslims, it focuses all its attention on identifying the flaws that lead to defeat.
The Battle of Uhud, a significant incident during the time of Prophethood, is an example. The battles fought by the Prophet (PBUH) were under the divine command and related to Allah’s law of culminating the argument. Hence, whether it was Badr or Uhud, angels descended from the heavens and participated in these battles. The Holy Qur’an informs that Allah primarily enforced His law through the companions of the Prophet (PBUH). The field of Uhud was turned into a training ground for the Muslim armies. Why did the balance of the battle tilt in favor of the enemies? Allah Almighty has commented on this in Surah Al-Imran (3). It is an invitation to “self-accountability.” Allah Almighty directed the Muslims’ attention to their mistakes, telling them that the only way to rectify those mistakes is to return to the original state, which is patience and piety.
In Mecca, Muslims were facing religious persecution which kept them in a state of fear. When they complained “When will the help of Allah come to our rescue?”, they were advised to be patient. The Prophet (PBUH) restrained his focus on ensuring that the group of companions developed high human virtues and their characters became morally strong enough to face any difficult situation. It is beyond doubt that the companions benefited from the training of the Prophet (PBUH) and shaped themselves according to the wishes of Allah and His Messenger. They did not protest or put forth any demands in those thirteen years. The only word that perfectly describes the strategy of the Muslim community of that time is patience. Character building and self-accountability are manifestations of this concept.
Taking a step back from the religious paradigm, and considering other manifestations of social awakening and reformation, the same two values, i.e., self-accountability and personal development seem to be the fundamental essence. The case of religion is powerful because it connects it not just to worldly gains and losses, but to the Hereafter, which broadens its perspective. However, even if this discussion is limited to the mortal life, it supports the belief that only the nations practicing self- accountability and focusing on their national development made reasonable progress. China is a perfect example of this in the contemporary world. Many global powers, including America, are hindering its development, but it continues to dedicate all of its energies to focusing on progress and development regardless of the activities of its rivals. The result is visible to us. Muslim thinkers have also emphasized the importance of this matter. Who does not remember this verse by Allama Iqbal:
Sir Syed Ahmad Khan’s efforts were entirely geared towards personal development and self- accountability. He was the first to raise his voice to extricate Muslims from the psychology of protests and confrontations. He endured a lifetime of abuse, a trend which continues even after his death. Such people still exist who label him an agent of the British. However, history testifies in his favor that the path he advocated was indeed the correct one. Had he not shifted Muslims away from the psychology of protest and guided them toward self-accountability, as a nation, we might have ceased to exist as a nation. Those who doubt this should look at the Hijrah Movement. It was fermented in the culture of protest and confrontation.
The path of protest was introduced by revolutionary movements, which are inherently political. These movements are built on the premise that the problems of weaker nations and groups stem from external sources. In the colonial context, this was indeed true. However, liberation from slavery wasn’t meant to be achieved through clashes or protests against the occupying forces. The Muslims of the Indian subcontinent had also been subjugated. On one hand, there were protest movements, and on the other hand, self-accountability and constructive efforts. The former were led by the religious and political leaders of the Muslims, while the latter by Sir Syed Ahmad Khan. Revolutionaries included both religious and socialist thinkers. If we study these movements and judge them by their outcomes, we can understand who was right.
Slogans of revolution and protest are populist, benefiting political figures. There are sincere revolutionaries who truly believe that protests solve problems. It should be clear that I am not outright
In the hand of destiny, that nation is like a sword, Which continues to hold itself accountable every now and then dismissing protest. I view the matter of protest from a different angle. The democratic age has given protest its place within the system. I am specifically discussing the fundamental essence here. Protest is a part of the political and social process and can be appropriately maintained. The core question is whether it is a part or the whole; is it fundamental or secondary? In my opinion, it belongs to the latter. Nations are built through self-accountability. However, protest is considered permissible in the struggle, provided it is contained within limits. It should not be regarded as the ultimate solution. The primary issue is the psychology of demand.
It must also be clear that I am referring to comprehensive change related to society. Politics is just a part of it. Protest is not a suitable strategy for social change. In the lexicon of reformers, the term “protest” does not carry political connotation. It refers to intellectual criticism against prevailing thoughts and knowledge, as in Christianity with the Protestant Reformation, which was an intellectual protest against mainstream Christian views and the church’s ecclesiastical authorities. The situation we are currently facing cannot be remedied by protests. The state stands at an economic and political juncture where it lacks the capacity to accommodate demands. Protests will only provide justification for those in centers of power to remain in control. We must strengthen our social institutions with patience and a sense of self-accountability. This is where our well being lies. The youth should enhance their knowledge and bolster their moral strength. For a while, they should step away from the psychology of protests. Instead of making demands, they must focus on their responsibilities. Protest is merely catharsis, not a solution to problems.
(Courtesy of Daily Dunya, March 24, 2016)