The first phase of the task of Muslim nations in the
process of renaissance has
been to extricate themselves from the direct control of Western colonial powers. By
the grace of Allah (SWT) this
has nearly
been achieved during the last thirty or forty years. But we are
still under
ideological, intellectual and
cultural bondage of the
West. Due to the scientific and
technological superiority
and dominance of Western nations, we still depend
upon them in many respects.
Yet we thank Allah (SWT) that, except
for Palestine, Kashmir, Eriteria and
Muslim
Central Asian region, no area of the globe containing a Muslim majority is
under their direct supremacy and
control8.
[*8
As of now
(2002) with the exception of Kashmir and Palestine,
all
Muslim states have gained independence.]
According to strict Islamic spirit and principles, the
term ‘Muslim nation’ is a self-contradiction. The Qur’an
and
Hadith state clearly
that all Muslims from any
part
of the world form one Ummah or
Hizb, community or party, not various geographical entities or nations. They
are unified in an indivisible
religious
communion with no
possibility of internal divisiveness or
of
multiplicity of identity. Hence the
term ‘Nation’ in the
Western political
sense should not be applied to them. But
historically
Muslims had long ago
ceased to function as an Ummah or unified community, and
hence
de facto assumed
national
status. Yet the conception of a religious unicity still
existed
until the beginning of this century when the ruthlessness
of
Western colonialism
brought the Usmanian Caliphate
to an end. Today
there
is
no Muslim Ummah united
in one
whole, only numerous Muslim states
inhabiting their own territories.
Seen from a rather too idealistic point of view, the
political autonomy of Muslims is in no way
equivalent to a renaissance and revival of the
Islamic faith. But no one can pass the verdict about the future of this autonomy. It may
be a means to religious resurgence.
Or may
be, Allah (SWT) bestows the favour of upholding the banner of His
religion to an entirely
new
people, as the Qur’an says:
“He might substitute for you another people”.
(Al-Qur’an 47
: 38)
But under the
present circumstances the
hopes
of Islam are associated
with the existing
Muslim
Ummah, and in fact these hopes and the
existing Ummah are inseparable from each
other.
Under these circumstances, the
attainment of the blessing of political freedom by Muslim nations is surely connected with the process
of Islamic renaissance. And
the movements which have
been instrumental in gaining this
autonomy
must be considered to have contributed
to this renaissance.
As for the
criticism
that the leaders
of
most of these movements were not ideal and practicing Muslims,
perhaps
the following
Prophetic saying
explains this:
“Verily, it happens that Allah strengthens His faith by means of a wicked person”.
(Bukhari: Kitab al-Jehad)
Allah’s providence is surely amazing. His planning is
precise, perfect and mysterious. His design is
subtle and unhurried and often His faith is served even by the vile
and sinful:
“And Allah hath full
power
to fulfill His commands but most men know it not”
(Al-Qur’an 12
: 21)
In this connection another truth that
we should
realise
is that
the regional or
racial
prejudices
which were invoked
for
strengthening the freedom
campaigns in Muslim countries had as such no relation with the faith of Islam, and in fact contradicted
a fundamental principle of
the
faith as mentioned above. But
there
was no
other
alternative, because the hearts and intellects of Muslims
did
not have an attachment to Islam
strong enough to
suffice as a foundation for a dynamic collective effort. Surely the human stamina and effective
resistance power which are required for achieving steadfastness
in
a cause can only be maintained
on
the basis of concrete
grounds, not upon mere idealism and sentimentalism.
Had the sentiments of Turkish nationalism not been aroused immediately after World War I, the name of Turkey would not have remained on the world map. Similarly, it is common knowledge that Arabs do not have a sincere and tangible attachment to Islam at present, and therefore Arab nationalism has been the only available foundation for the struggle of Arab deliverance from the clutches of European domination. And there is in fact no harm in adopting it as temporary expedient defensive strategy, provided that it is not accepted as a permanent base for Muslim ideology. After the achievement of the transitional objective of political autonomy, true Islamic beliefs including the principle of the unity and brotherhood of Islamic Ummah should be stressed firmly.
Had the sentiments of Turkish nationalism not been aroused immediately after World War I, the name of Turkey would not have remained on the world map. Similarly, it is common knowledge that Arabs do not have a sincere and tangible attachment to Islam at present, and therefore Arab nationalism has been the only available foundation for the struggle of Arab deliverance from the clutches of European domination. And there is in fact no harm in adopting it as temporary expedient defensive strategy, provided that it is not accepted as a permanent base for Muslim ideology. After the achievement of the transitional objective of political autonomy, true Islamic beliefs including the principle of the unity and brotherhood of Islamic Ummah should be stressed firmly.
Against this background, the creation of Pakistan in 1947 stands out
as the most unique effort and its fruition. If the
Muslims of the Indo-Pakistan subcontinent
had co-operated
with non-Muslims
on the basis of Indian nationalism for achieving independence from the British,
they would have
done
so with justification.
It was a special blessing and mercy of Allah (SWT)
that, owing to the
prevailing conditions of the time, the
Indian Muslims launched their political
struggle on the
basis of Muslim
nationalism. Consequently it
gave birth to a state ideologically based entirely
upon Islam. Just as Salman of
Persia (RAA) had renounced all secular identity and
called himself Salman bin Islam. Pakistan too was an offspring
born of Islam. Pakistan in its very
constitution and
genesis represents an advance upon all other Muslim countries. And as compared to these
nations,
Pakistan has already
in principle
transcended the limitations of regional
and ethnic nationalism.
The most
important negative factor that
caused Muslims of India to define themselves in religious terms
was
the traditional prejudice, insularity
and narrow-
mindedness of the Hindus and their ambition for
revenge against the
Muslim
domination of India that had endured for a thousand years. The passion for setting old scores was
burning
in
their hearts. In
this way, their hatred for Islam became
a potent factor contributing towards
the Islamic reawakening and realisation of Muslims as a separate entity.
The strongest
positive factor in the Pakistan movement was the religious fervour and
dedication in the hearts of the Muslims of India, which was far stronger
than
other Muslims in the world. The greatest proof of its force was the violent reaction exhibited
in
India on the abolition of the Caliphate. In no other country
was
it displayed even on a much smaller scale with such
emotion and sincerity. There was also a time when the ‘Khilafat’
movement became the motto
of
joint political struggle of Muslims and
Hindus of the sub-continent. The second positive factor in this connection was
the emergence of the
great poet-philosopher,
Muhammad Iqbal, whose extremely moving and
heart-rending epic poetry awakened the caravan of Indian Muslims from their deep
slumber and apathy, and filled their hearts with religious enthusiasm. In fact, the whole Muslim Ummah is
deeply indebted to Iqbal for this contribution.
His poetry, in its dedication to the Muslim Ummah, has played a vital role in the multi-sided struggle for the revival of Islam and its
renaissance.
It was very significant in this
context that,
in
1974, the Summit Conference of the Heads of Muslim States
from
all over
the world
was held in
Lahore. It was the city in, which passed the
‘Pakistan Resolution’ in 1940 that, turned out to be a landmark in the struggle of Indian Muslims for
a separate homeland. And in this
very city lies buried Iqbal, the greatest
poet of deep
Islamic sentiment
and spiritual guide of the
Muslim
Ummah in the present age.
No comments:
Post a Comment