The first phase of Islamic Revival

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.

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.

Source: Rise and Decline of Muslim Ummah

To Be Continued....

Rise and Decline of Muslim Ummah