Friday, 19 January 2018

The second aspect of Islamic Revival



The second important aspect or phase of the all-round revivalist activity comprises of efforts of different groups and organisations of religious divines and scholars of Islam actively engaged each in its own special way to serve the cause of Islam and the Muslim Ummah. In this respect also the Indo-Pakistan sub-continent occupies a distinctive place in the whole of Islamic world. The hold that the religious divines of this sub-continent exercise on the Muslim masses is stronger than can be found in any other part of the Muslim world. No where else is Islam so firmly rooted among them as here9. Indeed it would not be far from true to say that even the Arabian peninsula, despite the deep impression until the middle of twentieth century created by the reformist efforts of Muhammad bin Abdul Wahhab, is far behind Pakistan in this regard.

[*9 The agitation against Dr. Fazalur Rahman’s book ‘Islam in 1969 and the more recent miracle which occurred in connection with the Qadiyani problem are outstanding proofs of this statement.]

The reason behind this superiority can be easily understood after a little thought. No genius like the versatile Imamul-Hind Shah Waliullah was born during the last three hundred years in the whole Islamic World.

While diverting the minds of Muslims towards Quran and Hadith, the real sources of Islamic disciplines, he also performed splendidly the task of reconstructing Islamic thought anew. Through his efforts, the respect and reverence for religion and religious divines was greatly renewed and enhanced.

In this connection another fact that should be clearly understood is that the main emphasis and stress in the efforts of religious divines in the modern age has been the safeguarding and defence of religious dogmas and rituals rather than the revival of true faith and a total Islamic way of life. In this way their services outwardly continue with the efforts of previous reformers and revivalists of Islam, though in reality there are some differences too. For example, since the time when Ijtehad ceased to be exercised, age of static dogmatism set in bringing with it sectarianism and divisiveness. The religious divines of every sect are now using all their energy to propagate their special form of dogma and ritual, seeking the approval and support of their own particular group or sect. This strengthens the roots of sectarian factionalism and mutual intolerance. Moreover, they have not studied modern sciences, social theories and philosophical thoughts of the contemporary age, as Imam Ghazali and Imam ibn Taimiyyah did in their own times. Hence most of the present Muslim divines are not competent to fulfill the real demands of defending, protecting and promoting the cause of their religion on fruitful lines.

The very idea can be alternatively expressed. Majority of the Muslim religious divines and missionaries of the present age cannot serve as an engine capable of propelling forward and steering the ship of Islam to the envisaged destination of revival and regeneration. In Indo- Pakistan subcontinent, however, they at least serve as a heavy anchor that can stop this ship from drifting away in wrong directions. And in this age this is also quite a substantial and laudable service.

In the subcontinent, the Deoband school of thought and its proponents occupy a distinctive position in revivalist efforts. Though not strictly a descendant of Shah Waliullah’s school of thought, it certainly appropriated a big chunk of the knowledge and wisdom of that rich system. Besides, it has brought forth a vast chain of religious schools and seminaries, and has also inspired a great movement that has established the roots of orthodox Islam among the masses and focussed attention on basic beliefs and realities of faith. Under its influence, at least, those people are coming closer to religion whose minds are untouched by the theoretical and philosophical questions imposed by Western influence, and in whose hearts a sentiment for moral virtue and religious sensibility are dormant, even though perhaps not fully realised. This movement is the Tableeghi Jamaat, the religious impulse of which has spread throughout the Islamic world and penetrating into non-Islamic lands as well. It has actively been renewing the faith of a great many ordinary Muslims and it undoubtedly holds an important position in the general process of Islamic revival.






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