The Movements for ‘Islamic Renaissance’

and their Misconceived Notion of Faith (II)

It is an outcome of this very standpoint that the practice of the Islamic faith has come to be regarded as synonymous with the State, and worship (Ibadah) simply equivalent to obedience (Ita‘ah). The Prophet’s (SAAW)statement that prayer (Salat) is the spiritual ascension of the believer is completely disregarded.

The Prophet’s (SAAW) saying:

((جُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاةِ))  (رواہ احمد و النسائی: عن انس)

means that I find inner comfort in Salat, i.e., the prayer offered five times a day.

The attachment of the human soul to prayer to the degree that it becomes the only source of inner happiness and peace is nowhere to be seen. Contrary to this, the more progressive elements have identified the canonical prayer with the social order of the community. Some others assign importance to it only in so far as it is a comprehensive method for the organization of the Muslim community. The power of Zakat, the annual poor due, to develop and purify the soul is regarded as secondary to its role in the Islamic economic system or national welfare scheme. Fasting is commonly said to be an exercise in self-control, but its potency to vitalize the soul by relaxing the shackle of the corporeal body upon it is either not fully realized or left unexpressed. The Prophet’s(SAAW) saying,“Fasting is a shield”, is often reiterated in religious writings and sermons and a good deal of time is spent in its explanation. However, the holy tradition that “Fasting is for the pleasure of Allah (SWT) and He will Himself grant its Reward”, is mentioned briefly and cursorily if at all. Similarly, it is common knowledge about Pilgrimage that this provides the pivot of worship around which a vast universal brotherhood is organized. But its deeper religious significance and the spiritual blessings it brings are seldom expressed.

This new interpretation of Islam is a direct result of the universal domination of Western philosophical thought which has completely secularized the point of view of Muslims. Consequently, the soul and its inner life is wholly discarded in favor of the affairs of worldly life which constitute the sole object of thought and reflection. This has resulted in a materialistic interpretation of faith and religion. Though at the theoretical level it is said that Islam is a comprehensive system of human welfare, concerned with both this world and the Hereafter. However, since their eyes are firmly fixed on the problems of this-worldly existence, Islam, in the final analysis, is reduced to a political and social system. Theological beliefs are considered as no more than a ‘veil’, a facade, or an outer crust. The real mission they have set for themselves is the enforcement of this system of life and conduct. The yearning for communion with Allah (SWT), His adoration andhumble supplication before Him, which are the real essence of worship, are relegated to a peripheral status.

The import of all these movements is more social and political than religious. They are more ‘this-worldly’ than ‘other-worldly’. They are distinguished from other political and economic movements only in holding the Islamic way of life as a better solution to human problems than the systems of life enunciated by capitalistic democracy or communism. And this is tantamount to saying that the task of reviving the real values of Islam has yet not even started.

This is the reason why these Islamic revivalist movements are comparable to ships without anchors drifting to and from the waves. Quite often, they behave helplessly like a traveler who neither knows his destination, nor remembers his point of embarkation.

Ref: An excerpt from the English translation of the Book "اسلام کی نشاة ثانیہ :کرنے کا اصل کام"byDr Israr Ahmad (RAA); “ISLAMIC RENAISSANCE: The Real Task Ahead” [Translated by Dr. Absar Ahmad]