Revitalization of Faith:

The Necessary Precondition of an Islamic Renaissance (I)

Modern rationalistic and pseudo-scientific interpretations of Islam are quite alien to Islam itself and lack a direct link with the original mission of the Prophet (SAAW). They are devoid of the spiritual message which is the heart of the Qur’anic revelation. They fail to appreciate Islam as a spiritual and metaphysical tradition. But since Islam is essentially based on inward faith known in Arabic as Iman, its renaissance can never be brought about without first reviving and indeed revitalizing the faith of a large part of the Muslim community. There is no denying the importance of political freedom and the independence of Muslim countries and these have undoubtedly contributed to generate greater awareness of Islamic values and ideals. Similarly, the idea of an Islamic way of life and confidence in its superiority over other ideologies has been useful to a limited extent and deserves our praise. The movements which were launched in the past, or those still engaged in advancing the cause of freedom are in fact contributing partially and in their own way, to the revival of the Islamic message. But the most real and fundamental task in this regard still remains to be done. It is imperative for the entire intelligentsia of the Muslim world to pay attention to - and whosoever realizes its real importance should strive for - the cardinal principle that a forceful movement be launched for reviving and revitalizing the Iman in the whole of the Muslim Ummah. In this way, Iman must be transformed from mere verbal attestation (Qaal) to an inward existential faith (Haal)¹.

Iman is essentially attestation of, and inner faith in, some metaphysical truths. The first step towards attaining this faith is to believe more firmly in some truths even though they are not observable or perceptible, and to hold the things heard by the heart to be more trustworthy than the things heard by the ear. Belief in the unseen (Iman Bilghaib) is the first and foremost condition of Iman and this requires a radical change in the thought system and in the point of view of the believer. According to this new perspective, the whole order of creation should be taken as nothing more than a fleeting appearance or shadow, whereas the existence of God should be felt as an eternally living Reality². Contrary to the view that the universe is a chain of eternally present and uncreated causes and effects, or that the world is governed by ‘natural’ forces and rigid mechanical laws, the Will of God, His design and purpose should be ‘seen’ and felt in operation at all times and in all parts of the cosmos. Matter is looked upon as insignificant, and the soul is thought to be man’s essence³. The locution Insan (man) is not to be attributed to man’s animal and corporeal body but to the Divine spirit, the presence of which makes man superior to angels⁴. Worldly life should appear to be transitory and unreal, and life Hereafter should alone be taken as real and ever-lasting⁵. The pleasure of God should be held as more valuable than the attainment of all the riches of this world. And, according to a saying of the Prophet (SAAW), the riches of this world should not even be assigned a value equal to a mosquito’s wing⁶. Let it be clearly and distinctly understood that unless and until a major portion of the Muslim Ummah really undergoes this profound transformation in thought and belief, the vision and the fond hope of an Islamic renaissance can never be realized.

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]

End Notes:

1. The terms Qaal and Haal are often found in the literature of Tasawwuf or Islamic mysticism. Generally speaking, when the avowed attestation of Iman, something spoken and verbal, develops inwardly and permeates the entire being and activity of the believer, the Qaal deepens and enriches into Haal.
2. Dr. Israr delivered detailed lectures on the reality of human worldly existence in comparison to the absolute existenceof God in light of Ayah 3 of SurahAl-Hadid:

He is the First and the Last, and the Outward and the Inward: and He has full knowledge of everything. (Al-Hadid, 57:3)

3. Dr. Israr also quotes a sentence of Upanishad to put human material existence in its proper perspective:

“Man in his ignorance identifies himself with the material sheets that encompass his real self.”

4. This refers to the Verse 34 of Surah Al-Baqarah (2nd Surah of Qur’an), according to which God ordered the angels to prostrate before Adam.
5. In the Qur’an, the word ‘belief’ is used for faith in God but the word ’certain’ is used for faith in Hereafter to stress its significance and importance in straightening human action:

“… for it is they who in their innermost are ‘certain’ of the life to come!”

                                                (Al-Baqarah, 2:4)

6 The prophet’s (SAAW) saying is:

وعن سَهْلِ بنِ سَعْدٍ السَّاعديِّؓ  قَالَ: قَالَ رَسُول اللَّهﷺ: ((لَوْ كَانَت الدُّنْيَا تَعْدِلُ عِنْدَ اللَّه جَنَاحَ بَعُوضَةٍ مَا سَقَى كَافِرًا مِنْها شَرْبَةَ مَاءٍ)) 

                (رواه الترمذي، وَقالَ: حديثٌ حسنٌ صحيحٌ)

“If in the sight of Allah the world had the value equal to that of the wing of a mosquito, He would not have allowed a disbeliever even to have a mouthful of water out of it.”