The Decline and Fall of Religion

The Decline and Fall of Religion

THE ARGUMENT: 

with reference to the Quran

by: Prof.Ahmad Rafique Akhtar

The history of the middle ages is a chronicle of Man’s lust for power and intellectual tyranny. It is a period characterized by the prominence of religious despotism. The central concept which fuelled the movements of intellectual regeneration and freedom of thought during the late mediaeval period was the desire to break free from this religious authoritarianism. However, the ‘advanced’ intellectual approach which the religious reform movements of Europe relied upon to escape from the shackles of religion was not without its own bias. The intense desire to fracture the stronghold of the Papacy and the Clergy led to the adoption of an aggressive, intellectual style of debate, which on occasions resulted in the sacrifice of life and property. The positions adopted by both sides were so extreme and uncompromising that any attempt at mutual understanding was almost impossible.

In contrast, the Muslim world during the middle ages displayed a degree of openness and religious tolerance which far exceeded that of the West. Excepting a few isolated examples it is impossible to find historical incidents in the Islamic world of religious prejudice and hatred which have been worthy of going down in the annals of religious bigotry. In fact it was this tolerance which inspired Christianity to renew its religious thought, particularly after the Ottoman conquest of Constantinople. Thus the transmission of knowledge, originating from the centres of learning such as Cordoba and Baghdad, resulted in illuminating Europe during its ‘Dark Ages’.

However, both the movement for religious reform and the renaissance of science lost all sense of proportion, transgressing beyond the limits of sound reasoning. The dawn of the Sun of ‘freedom of thought’ not only exposed the bigotry and bias of religious thought and opinion, it also popularised the irrational ridiculing of the fundamental tenets of religious faith which went far beyond the legitimate critique of Papal exploitation and authority. In apportioning blame and responsibility against the religious tyranny, the intellectuals of the time did not distinguish between the beliefs of the individuals who were behind the oppression and the universal principles of religion. Instead the latter was subsumed under the former and was not subjected to an independent critique. Secular scholars of the time such as Bradlow identified numerous inconsistencies within the teachings of Christianity and gradually this influenced the undermining of faith in the truth of religion as a whole.

In the East, sects such as the Mutazilites and the followers of pure reason, influenced by the opinions of the Greek philosophers, sought to find a rational basis for diverting people away from Islam. However, the religion of Islam never came under the complete sway and domination of one particular group or school of thought. With the minor exceptions of a few historical movements, Islam has succeeded in retaining its cosmological world view intact. The situation in Europe however, was such that religious learning slipped out of the hands of the great masters and scholars and fell into the intellectual confines of the blind followers of these intellectual and spiritual pioneers. As a result of this we find that, by the end of the fifteenth century, religion in the West became almost entirely defensive and reactionary in its outlook. In the context of the battle for intellectual and political domination and freedom of choice, Christianity had to admit defeat. The fundamental reason for this was the intellectual stagnation, blind adherence to the outward form of customs and traditions, unfamiliarity with the changes and advancements in learning, and the failure to acknowledge the results of intellectual thought and enquiry of the time. The Church stubbornly refused at any cost to give up the influence it had for centuries exercised over the minds of the ordinary masses; nor was it willing to relinquish some share of this power. In the midst of a climate of a renaissance of scientific learning and radical shifts in intellectual thought, the movements which promoted a secular approach found it relatively easy, with a few minor exceptions, to oblige religion into humbling itself and assuming a diminished role within society.

The situation in the East was entirely different. The main distinguishing feature was the failure of a narrow-minded clerical elite in establishing a complete stronghold on religion. As a consequence, the secular backlash and resulting conflict had an almost negligible impact on religious thought in Islamic society and popular culture. The absence of a popular uprising against religion in the Islamic world was a result of several factors intrinsic to the religion of Islam. Firstly, the simplicity and appeal of its religious philosophy coupled with a message which was unambiguous and free from internal contradictions. Secondly, the fundamental infrastructure of Islam with its unrelenting emphasis on the welfare, success and happiness of all people was an extremely attractive world view. Thirdly, the intellectual and religious tolerance, within the context of a thriving culture and civilization which was constantly expanding its borders, had a convincing appeal in comparison to the harsh, ruthless and bigoted alternatives of the time. The centres of the Islamic world were characterized by sophisticated social and economic infrastructures, underpinned by justice and fairness: it was a society where even the rights of non-Muslims were safeguarded and protected under Islamic Law. Even in the darkest days of Islamic history, the rights guaranteed by Islam continued to be respected.

In addition to the philosophy and outlook of Islam there was, however, another extremely vital and fundamental factor which diminished the necessity for mass protest and revolution. In fact, it ensured that Islamic society and culture would never be permeated by an extreme version of the basic instinct for ‘survival’, similar to that which occurred in Europe. This underlying element was the presence of the Quran. It was a text which was beyond the slightest taint of uncertainty, whose every word and letter was above any tampering, and whose intrinsic value as a source of absolute knowledge was never in doubt. Indeed, not even a single dot or letter had been subject to any alteration since the time of the original revelation up till the present day, a period spanning over fifteen centuries.

This characteristic of the Quran was of such an amazing, astonishing and miraculous nature that it set it apart from all other scriptures: it was a fact which the doyens and standard bearers of modern thought could not comprehend or explain away. In comparison to other inspired scriptures, the divine status and reputation of the Quran was evidently clear, and its standard of wisdom and insight was able to withstand any type of critique and scrutiny. When considered alongside the Quran, the scriptures of other faiths appear as though they are the products of individual effort, even though it is possible to glimpse a ray of the ‘mind’ of God the Almighty and Exalted in these writings. Despite this, the influence of human agency coupled with the distortions of key passages is discernible.

However, it must be acknowledged that although it is possible to discern the awareness of God’s injunctions within the corpus of the other inspired scriptures, it is difficult to perceive within their choice of language and style of exposition anything approximating to the level of the Divine. Furthermore, none of the prophets and sages, who may be regarded as the main mediating instruments of their scriptures, devised or put into place a system which would safeguard the contents of their message. For instance, even though the Torah and the New Testament acquired the rank of being the ‘Message of God,' they could not attain the level of being the exact ‘letter of God.' Because of this, scholars, disciples and religious authorities of later generations, motivated by selfish egoistic concerns and the desire to attain worldly honour and status, were afforded an opportunity to distort the meanings of scripture through verbal and semantic manipulations. Perhaps, this is why God refers to these scriptures as His ‘message’ and not as His ‘word’, and states in the Quran with absolute clarity that He no longer regards these distorted scriptures as worthy of being relied upon, and that if you desire an authoritative and verified account regarding His laws and universal principles, then turn to the Quran.

It may be argued that the difference between the Quran and other divinely inspired books is of such a magnitude that any attempt to equate it with them is unjustifiable. The broad-brush approach adopted by some contemporary critics of regarding all revealed scripture as one and the same, without any rational basis or authentic analysis, is utterly absurd and intellectually flawed. According to the accepted methodology of the intellectual and scientific community, there is no rational justification for the assumption that the text of the Quran is identical and comparable to the contents of other divine scriptures. On further reflection it is evident that not only is the Quran incomparable to other religious revelations, it is also impossible to find, within the entire literary effort past and present of humanity, a written text which equals the Quran both in significance and authenticity, and its insights on reality.

Despite their reliance on the latest paradigms, theories and techniques of textual criticism, it is these features of the Quran which compelled the pseudo-rationalist faction within the Muslim community to acknowledge that the text of the Quran was free from distortion. Instead, they began to assert that its true meanings had been misinterpreted. Nevertheless, it is a historical fact that the Quran has remained unchanged as regards its accuracy and authenticity, and has been totally free from any kind of distortion or misrepresentation. However, this has meant that in all times and ages it has had to encounter challenges of one kind or another.

Amidst the change and upheaval of history and in periods of progress and decline, the Quran has posed an open challenge to popular and common beliefs, to the conclusions of intellectual struggle and strife, to human curiosity, and to the boundaries of confusion, certainty and doubt. In particular, during times of intellectual advancement and the expansion of human understanding the Quran took a position contrary to that of the ‘latest’ intellectual revolution, without experiencing intellectual defeat or embarrassment. In fact, no period in human history has been able to declare or demonstrate any shortcomings in the facts of the Quran: even though at times the limitations of human knowledge and understanding have meant that humankind could not access the depth of meaning contained within the Quranic data.

Both the intellectual investigations and ‘scientific’ discoveries of the middle ages were inherently unreliable and far removed from certainty. For instance, we find that the learning and knowledge promoted and popularised during this era appear nowadays as nothing more than antiquated and obsolete myths. In fact the opinions and views that were presented regarding certain phenomena, in hindsight seem crude and uninformed. Although we must pay tribute to the intellectual curiosity reflected in the mediaeval scholars' research, it is not even remotely possible for us to accept and agree with their conclusions. The fact that it was, and still is, impossible for anyone to change the words of the Quran, meant that many religious scholars resorted to personal interpretations when undertaking Quranic exegesis. Due to the intellectual shortcomings of some of these commentators, it appeared that certain definitive and conclusive verses of the Quran were open to criticism based on modern scientific research and discoveries. This view was also the result of the absence of true knowledge and insight into reality, and an age which did not accept anything beyond empirical science and physical matter: in the context of a popular Zeitgeist which did not recognize the limitations of both scientific instruments and the human intellect. It is worth bearing in mind that, despite these historically and culturally bound criticisms, the conclusive and definitive findings of science and intellectual enquiry as opposed to scientific opinions and theories, in fact confirmed and supported the claims of the Quran and acknowledged the presence of the Almighty. In contrast, the uncovering and deeper understanding of physical phenomena through scientific research and discovery began to reveal glaring inconsistencies between science and the sacred texts of other religious traditions. Faced with this, the followers of these faiths had no choice other than to declare total and blind adherence to their religions and thus expanded the rift between reason and revelation or science and religion.

The hasty and knee-jerk response of the intellectuals and ‘sages’ of the new scientific and secular thinking did not distinguish between various religions, lumping them all together under one critique. Thus European thinkers, and certain ‘sages’ of the East who blindly followed them, declared religion to be a ‘backward’ and regressive notion and tried their utmost to diminish its importance in human affairs. For instance, they proclaimed that all religion was incompatible with scientific reasoning and thought. This claim was and still is entirely baseless and without a shred of truth: it reflected the limited knowledge and ignorance of these ‘scholars’.

The view that all religious teachings were irreconcilable with science had some unfortunate consequences. For instance, a cursory reading of the Quranic text, followed by a superficial analysis, led to a novel, imitative and short-sighted attitude towards the Quran. As a result of this, religion was declared as outmoded, and its practices deemed to be incapable of practical implementation. Instead, the lifestyles of the modern age predicated on the pursuit of physical pleasures, and animalistic instincts were upheld and promoted. The tragedy was that these scholars and intellectuals regarded the reading and understanding of the Quran as a waste of time. Even those who did read the Quran did not ponder deeply on its wisdom and remained within the confines of its recitation and the appreciation of its rhythmic beauty, whilst some religious folk used the Quran primarily as a means to attain a livelihood. Moreover, there were those, who on the basis of their narrow-minded and sectarian interpretations reduced this great source of inspired wisdom and knowledge to fit within the dogmatic parameters of their particular school of thought.

Despite their limited capacity for balanced and rigorous intellectual thought, the teachers and dons of these religious schools attempted to raise the profile of their intellectual status and credentials by resorting to the use of inflated and hyperbolic titles and appellations. Furthermore, they proclaimed that their unenlightened and superficial interpretations were above any shortcomings or criticism. Not only did they drag the Quran down to the level and standard of their self-centred writings, they also succeeded in erecting such robust barriers and walls of intellectual prejudice and bigotry which diverted the Muslim Ummah from understanding the reality of the cosmos, miring them instead, in the rut of mundane and humdrum issues. The adversaries and critics of religion, who were without doubt immensely more educated and intelligent than the teachers of the religious schools, fell into the trap of regarding the limited and unenlightened interpretations of these narrow-minded teachers as the ultimate benchmark and standard of the Quran. Based upon this they proclaimed that Islam as a religion was characterized by bigotry and extremism. It seemed that it was now the turn of Islam to bear the brunt of the secular critique, since Christianity and other major religions had already been reduced to the level of mere custom and tradition, with no significant role to play in civilized society. Communism and socialism had forced themselves into the minds of people in a similar fashion to the intellectual tyranny of the middle Ages, and this approach to life was purely restricted to the materialistic aspects of human existence, declaring that all the metaphysical and cosmic realities of the religion of Islam were no more than ancient fairy tales. Instead, they firmly believed that their philosophy of materialism was the ultimate truth, and pointed to the abject condition of the Muslims coupled with their limited contributions as evidence of their success and the truth of their arguments. However, since communism was at the same time undertaking an ideological battle with countries following the European model which promoted opposing values such as social independence, freedom of thought and free trade, it was inevitable that it would lose this battle because of its short-sightedness and limited materialistic approach to human life.

After the fall of communism, it was only a matter of time before the secular culture of the West came face to face with Islam. The fact was that the military resources of Islam were few and its intellectual resources were even fewer. On the other hand, the widespread opportunities for ease, comfort and luxury available in a secular culture had quickly tempted people towards it. The values of religion were declared as enemies of freedom of thought and personal liberty. Faced with this relentless secular onslaught, Christianity had no choice but to compromise; in order to survive it had to learn to live at the mercy of a free and secular culture. In a very short time it accepted defeat, with the result that we find that religion in free secular societies merely exists as a personal and private inclination. What is more, it morally degraded itself to such a level that it felt obliged to give its approval and blessing to extremely reprehensible acts such as homosexuality.

The religion of God, known as Islam, holds no complaint or bitterness against others. Its lament is that it has been held hostage by the arrogance, ostentation and posturing of its adherents. Having abandoned and cast aside the higher aims and goals of life, the Muslim Ummah has been consumed by the scourge of sectarianism. The tyranny and dictatorship of partisan religious scholars (Mullahism) strived to extinguish the qualities of sincerity and thinking within the Muslim Ummah. The Muslims have been diverted from the fundamental goals of religion, and with the passing of each day, erect new schools and seminaries devoted to a particular interpretation of the faith. People of mediocre thinking exploit religion for personal power and glory, and even the most highly respected religious institutions of learning are fanning the flames of bigotry and sectarianism. The act of separating God from religion has encouraged within all the religious movements of modern times a cult of secrecy on the style of freemasonry, exclusivity centred around a figure head, and a personal perspective promoted as a universal truth.

The Muslim world has not transformed into a society without religion, but it has been infected with religious paralysis. It has become an arena in which ideologies from every corner of the globe are reflected and contested. This has resulted in the trivialization and belittling of religion. For instance, Muslim society displays a greater willingness to accept and adopt the beliefs of scientific and political theories in comparison to those of religion. In fact, it clearly communicates its desire to follow common and conventional styles of thinking instead of religion. Suffering from the twin curses of an illiterate population and extreme underdevelopment, the governments of Islamic countries show more interest in holding on to political power and promoting nationalism, instead of bettering their people through a deep understanding of religion.

A handful of individuals and ‘thinkers’ are driving the intellectual thought processes of the Muslim Ummah: the majority of whom are beguiled by Western ideals and concepts. They are devoid of personal identity and lack the capacity to conceive of an effective and alternative vision. Standing shoulder to shoulder, both the narrow-minded rulers and these ‘intellectuals’, having been educated in the lecture halls of Europe and having ‘tasted the freedom of western culture,’ are working relentlessly to create a secular society. What is happening in reality is that they are creating a new ‘church’ in opposition to the model of religion espoused by the shortsighted and poorly educated ‘scholars’ of Islam. This battle for the hearts and minds of Muslim society is conducted at all levels. In the name of personal freedom and liberty, mass media and modern communications technology is actively engaged in a struggle to popularise, at a grass roots level, the notion of a ‘free’ society. The biggest thorn in the side of this campaign is religion.

This clash of values is not merely in the East or the West, but is visible at all levels and within every Islamic country. Nevertheless, Islam stands tall, as though it awaits the coming of those who possess, like the first generation of Muslims, minds suffused with sincerity, purity and clarity, and who will raise high the banner of God’s love and create an Islamic society in harmony with human nature: an exemplary society the like of which has never been witnessed before either on terrestrial land or the starry firmament, in which the love and recognition of God would form the backbone of religion. It would be a society in which power would lie not with force and oppression, but with knowledge and understanding; wherein, as well as bettering the conditions of this physical, temporary and short spanned life on earth, preparations would also be made for the never-ending, everlasting life beyond the grave; where there would be no cause for stress, anxiety and emotional upheaval, other than the normal concerns of life and death; wherein the words ‘compassion’ and ‘blessing’ would attain their full meaning. The creation of such a society is not merely the dreams of a utopian paradise, without historical precedence. The culture and society of the Prophetic era and that of the rightly guided Khalifahs is a historical fact. However, it is a sad observation that this is the only historical realization of the vision of Islam, and one which has never been repeated in succeeding generations.

(Translated from Muqaddama-tul-Quran (pp....)

An English Edition of Muqaddama-tul-Quran by Prof.Ahmad Rafique Akhtar

For more, visit us:

http://www.alamaat.com/

How did Prehistoric Man discover God?

How did Prehistoric Man discover God?

THE ARGUMENT:

with reference to the Quran

 by: Prof.Ahmad Rafique Akhtar  

Archaeological experts and scholars of antiquity have devoted an immense amount of time to understand the lifestyles, economic activities and social systems of ancient civilisations. After tireless and painstaking effort they have pieced together the evolution of early human societies and identified their levels of intellectual development. But they have deliberately ignored a fundamental dimension of this study. Under the pretext of objective research, investigation and reliance on facts they allow no possibility of religion, let alone the suggestion of any divine inspiration, to be considered as a potential factor in their explanations. Detailed descriptions of priests and temples in these ancient societies are given, but there is a refusal to acknowledge the possibility of any external source of guidance on earth directed by a creative force.

Instead these experts insist that in prehistoric societies the innate fear and terror felt by early human beings from natural threats and disasters led to the invention of religion. This was a direct consequence of their limited intelligence and understanding. However, the researchers of antiquity rarely display the courage to go beyond the period of polytheism. It is a general principle that the concept of ‘divine unity’ can be glimpsed in every pagan belief system. Idol worship in most societies came after a period of devotion to a single, universal deity. Looking at the Greek gods, we notice that before the families of Zeus and Hera and in the backdrop of all the gods of Mount Olympus, there was the great God Cronus who had the ability to swallow up all others. According to Greek mythology Cronus was later dethroned by Zeus. The explanation behind the spread of idolatry amongst the ancients is that as long as the belief in One God remained, the worship of idols and the creation of images and statues was strictly prohibited. Prophets and priests of that period followed supra-human, metaphysical guidance, worshipping one universal deity and shunning polytheism.

The concept of divine unity can also be found in the mythology and belief system of Hinduism. This states that the Aryans started with the One God Indira, the God of paradise, thunder and lightning. In the cultural period that followed, they linked the One God in the trinity of Mithra and Verona. In another conception of the trinity, the God of the Brahmans is the one and Absolute God. According to the description of Manu he is alone and has no partners. However, it is the attributes of this One God that are manifested in the forms of gods such as Vishnu and Shiva. It is a fact that all idol-worshipping mythologies end with the sovereignty of One God. Perhaps, the abstract and inaccessible concept of One God, led shortsighted and unprincipled priests, driven by greed and wealth, to create means of intercession so that they could have a share of the Absolute Sovereignty of God.

The flood of Noah is mentioned in almost every ancient mythology. The Bible, Torah and the Quran, all confirm that this was a universal flood that did not spare any unbeliever or polytheist. The passengers of Noah’s Ark were the ones who witnessed this major event and passed it on. It is certain that this mighty flood was not confined to the region of Mesopotamia, nor that it was the consequence of the transgression of the inhabitants of the Euphrates and Tigris. The fact is that as a result of this flood the children of Noah spread all over the world; the boundaries of human civilisation reached all the places where the human race is found today. If this had been an ordinary and localised flood its reports would not be found in all world mythologies which roughly originate around the same period after the flood and in similar societies.

It is possible to acknowledge that due to the intermingling of societies, the legend of the great flood entered the mythology of many cultures. However, this would have had to happen at a much later stage of mass human migration. This theory cannot explain how Manu, the founder of the human race in Hindu mythology, talks about the flood; how the Sumerian epic of Gilgamesh mentions it in detail; how Scandinavian mythology is full of the stories of the flood. The reality is that the source of the stories of the great flood can only come from the survivors of the Ark, and this also explains how the story is found in myths and legends of cultures separated by time and space.

If this had been a localised flood, there would not have been any need to gather all the different animals, especially animals that are harmful to humans and have never been ‘befriended’ by Man. Looking after scorpions and snakes on a ship is not the most sensible thing to do. It is clear that this flood was a universal flood and God wanted to save the different types of species through His prophet - irrespective of whether these species were friends or enemies of Mankind.

Centuries later the report of this event reached other societies; but what need was there for these cultures, who had not experienced the flood themselves, to make this story part of their religious traditions in a very diligent manner? There seems to be only one explanation. To the survivors, this flood was a historical event of such magnitude that, like a terrifying threat, it seeped into the unconsciousness of Mankind. The terror it produced in their minds was so intense that even future generations could not forget it. Perhaps, God-fearing elders narrated the story of the flood to warn and caution the heedless of future generations so that the intellect could witness the consequences of misguidance.

There were two major trends after the great flood. First, the dispersal of the human species across the globe was accelerated. Crossing the boundaries of a specific region the descendants of Noah spread to every corner of the Earth - even building homes in regions of boundless ice and snow like the Eskimos (Inuit). Second, the worship of One God became the custom of every human society for a considerable period of time. Modern research into pre-history is still confined to the age of polytheism. Were we to advance beyond the period of statues and idols, we would discover the reality that monotheism came before polytheism. Existing civilised societies have their origin in the second period of the Neolithic or Stone Age. As yet there is little anthropological evidence of polytheism and idol worship in these early societies.

Another fact that cannot be ignored is that all early societies were religious communities, structured around a priestly class. At a time when the human race was preoccupied with seeking the means of survival, religious consciousness seems to be an exceptional phenomenon. Its presence cannot be explained by the usual workings of the mind. Early Man was not driven by the fear of death. Experience shows that when a single idea dominates every aspect of a person’s life, and when life and death are witnessed on a regular basis, the mind does not fear death; instead it is eager to forget its existence and not be reminded of it. It is impossible to imagine that the concept of an after-life, fear of a Creator, and philosophical and metaphysical ideas are the product of an uncivilised and underdeveloped human mind. Yet, the highly advanced and developed human mind of the modern age regards this life as the only and final stage of existence, and the thinkers of our time have reached the conclusion that religion and the notion of an after life are figments of the imagination. This shows that left to its own devices, the human mind cannot develop such metaphysical notions. How then did the primitive minds of early cultures arrive at such conclusions? A plausible explanation is that the cultures of that time may have received some external supra-human guidance. Their intellectual growth and development was influenced by a power greater than Man. In this way, the wild and untamed groups of humans were given the means to culture their minds.

Prehistoric Man does appear to be different from other animals, but not to the degree that one of our ancestors was able to develop the intelligence to undertake a Ph.D. in rocket engineering. Educational advances were slow and rudimentary, requiring many centuries, not years to make small steps of progress. The human mind was like that of a child whose hand has to be held in order to teach them anything, or like that of an undisciplined student who has to be taught through understanding, coaxing and gentle threats. But who was there to teach the wild and undisciplined human being of prehistoric times? There is only one answer to this question: God.

(Translated from Muqaddama-tul-Quran (pp.110-114)

An English Edition of Muqaddama-tul-Quran by Prof.Ahmad Rafique Akhtar

For more, visit us:

www.alamaat.com

Self Realisation

Self Realization

THE ARGUMENT: with reference to the Quran

 by: Prof.Ahmad Rafique Akhtar  

Self Realization: We seek knowledge for many reasons. Some pursue it to for utilitarian purposes – a tool to better their quality of life. Others acquire knowledge for the sake of knowledge and devote their lives to academic research, others still crave knowledge to understand themselves and attain self-realization. These are the three main motives which define our relationship with knowledge. Whilst the aim of the first two groups is clear, the outcome of the third appears vague and abstract. Why do we want to pursue the goal of self-realization and what drives us along this path? Is the search for abstract concepts synonymous with self-awareness? Are we drawn by the humbleness of the philosophers, when faced with the big questions of life, their habit of questioning and researching everything? In fact, every type of education, intellectual activity, self-reflection and a focus beyond physical existence falls within the concept of self-realisation. Based on this it is clear that humanity has dedicated a vast portion of its intellectual capacity in exploring the nature of being human.

However, who has the authority to define the essence of humanity and of the perfect man? In relation to this has it been possible for anyone to set a benchmark for human perfection without any consideration to the spiritual and divine aspects of human beings? Is it not meaningless to talk of ethics at the same time as accepting that Man is compelled by time and space in his actions and does not have free will? Is the ultimate goal of self-realisation to avoid the pitfalls and mistakes which hinder the path of progress and civilisation? If not, then surely the desire to set yourself apart from ordinary people by adopting eccentric views and behaviour must be the purpose of self-realisation. The simple truth is that until and unless the goal of self-realisation is not clarified, its status as an intellectual concept will remain vague, obscure and lack wider acceptance. Psychopaths and all kinds of weird, wacky and self-delusional people without any inhibitions could claim the mantle of self-realisation if we cannot come to a shared understanding.

In contrast the paths of religion and mysticism regard self-realisation as an integral part of their intellectual tradition, leading to a clearly defined outcome. This is because having acquired the tools of intellectual enquiry, Man tolerates hardship and lives through rich and varied life experiences at the end of which he can boast of many achievements. But despite all this he still feels that his heart is totally empty of peace and tranquillity. Every religion and school of philosophy regards contentment of the heart as a separate value from physical satisfaction. The pleasures of life put together cannot still the restlessness of the heart and replace it with inner joy. It is clear that the disposition, causes and driving forces of this state are distinct from the paths of cold intellectualism and empty expressions of spirituality.

If self-realisation is the pinnacle of human development, then presumably it is a personal and subjective experience which has no connection with religion or wider society. It is for this reason that it is claimed that all inner states are incapable of being transferred from one person to another. These states and experiences are not such that they can be passed on to others through mind control and hypnosis. What benefit, then, can self-realisation provide for society? For the Western intellectuals it has produced a humanistic outlook and an approach which centres on human welfare. The self-proclaimed gurus of self-realisation have not been able to produce a better outcome than this. What pathways to tranquillity have these humanitarian preachers shown to society which entitles them to legislate for our communities and govern our lives? Even if it is accepted that self-realisation is a private matter, it can never usurp the right to dictate for any society whatsoever. There is no necessary correlation between human welfare and self-realisation; one does not depend on the other. It is possible to find many people who have not delved into the depths of philosophy or intricate self-analysis but are still engaged in acts of charity and humanity. However, they are strangers to their inner-selves. Pure self-realisation has never been an ideal that all of Mankind should regard as the ultimate goal of knowledge and life.

In reality, self-realisation is the product of an aspiration arising when intellectual endeavour leads a person to the realisation that wider society is incapable of supporting them in attaining a higher goal in life. What these individuals seek is the direct experience of reality. They have a strong feeling that the ultimate aim of reason and inner experience lies beyond physical matter, and whether they believe in God or not they are determined to find a solution to the fundamental question of human purpose.

Sometimes the desire for self-discovery arises from fear. The agony of such mental anguish has an impact on one's life and education, and ultimately prevents us from attaining our goals. The search to understand ourselves is borne out of the need for survival and normality. Self-realisation is the ability to tame the forces of your reptilian instincts by using reason and consciousness. It is about gaining control over the destructive and anarchic forces within you so that they do not block you from your quest to attain higher consciousness. The emotional tremors which shake the core of our being at birth begin the succession of emotions which continue until we die. We are engaged in a constant struggle to protect ourselves from these painful feelings which induce uncertainty. To help us we fall back on the survival instinct and cultural norms.

Whether this has any impact on weakening our reptilian instincts I am not sure. However, most people manage to create a fragile equilibrium of the reptilian forces and achieve some degree of mental stability. This uneasy balance is seen as normal human behaviour and part of our biological make-up. As a result, most people regard psychotic and extreme behaviour as an independent but integral part of the ‘normal’ psychological balance and try to get on with their lives. The inevitable consequence of all this is that they unwittingly strengthen the reptilian forces of the Nafs. However, there are a few people who are not content with living in this state because they realise that this is not the real balance of power. They struggle continuously to arrive at the real state of balance which has been defined by God. The difference between the balance of power which God has set up for Man and the reptilian balance of power is like that of the Earth and sky. The entire aim of the reptilian scale is centred on human efficiency and productivity. It is a visible scale which does not allow an individual to break free from the psychotic and depressive tendencies of wider society, ensuring that there is no hindrance in the dominating routines of life. Psychological balance is defined as conformity to the lifestyles and views of society. Everybody acts the same, thinks the same and wants the same things.

In contrast the definition of ‘balance’ given by God is built on the harmonisation of the inner and outer dimensions of humanity, providing liberation from living lives of chaos and crisis. It offers a lifestyle which at first may seem a little strange to many people. God’s definition of the ‘balanced’ human is simple: tranquillity of the heart and freedom from fear and worry. This phrase seems easy enough to understand, but attaining to its true meaning is not possible without self-realisation. However, there has to be an ultimate goal behind self-realisation and the attainment of ‘balance’. These are just the stepping-stones that lead to something greater. But what is this ideal? It is probably difficult for Western and secular intellectuals to accept that there is an Absolute Reality greater than Man. It may be the case that the desire to seek refinement of the body and soul for the sake of God is purely an assumption and figment of the imagination, but it is undeniable that the process of self-realisation cannot start without first sorting out what your priorities are in life.

One could probably ask the question whether to believe in God or not. Yet to question the purpose behind self-realisation is seen as an utter waste of time. The first step towards self-awareness is to develop certainty of knowledge. When the human mind attains to unshakeable certainty of its ultimate purpose it is faced with two choices. It can become entrenched in vainglory and arrogance even in the presence of the ultimate reality in the manner of Satan, which leads it to use deception and spurious arguments to reject the commands of God; or it can choose to develop awe, reverence and love for its real master and build its life around devotion and service to Him. This can only happen if we incline towards the reformation of the reptilian Self and seek the proximity of God. This stream of thought is known as Tasawwuf (Mysticism). It is an outcome of this way of thinking that Man develops an intense desire to perfect the thoughts and behaviours which divert him from the love of God. His entire being is driven by this desire for the divine. He develops a state of awareness which enables him to self-evaluate his thoughts, actions and feelings in relation to the divine balance.

The task of rooting out the dark forces that lurk within us is not easy, since the reptilian Self attempts to thrust us back again and again to its deep-rooted habits. Repentance contains the idea of regret and remorse, but according to Imaam Ja’far Sadiq (d. 765 CE) ‘repentance is easy, abandoning sinful acts is much harder.' The realisation that you do not have the right ‘balance’ is the primary motive leading to the path of self-realisation. A state of mind comes into being which is always self-reflective and careful to avoid any thought, action or behaviour which could distance it from God. This is the alchemy of self-realisation. Purifying the body and training the mind are both essential parts of this struggle. Without the appropriate consciousness of mind, the body regards every physically demanding action as a hardship. In the same way spiritual contemplation and retreats alone can become part of the deceptions of the Nafs as it can take you away from action.

The Quran is the only book in the world which reflects ultimate knowledge and reality. The responsibility of carrying this perfect knowledge was given not to an unstable person, but to the human being who manifested the most perfect personality. It was therefore, revealed to Muhammad the Messenger of God. Through this, God has indicated a fundamental principle relating to knowledge. He who has the greatest knowledge will also be the one who is the most perfectly balanced. Knowledge in this context does not mean the various branches and departments of learning. The fact that some people may become distinguished in a particular specialism or field does not confer on them any real greatness, unless they are able to identify the purpose of self-realisation in accordance with the ultimate priority of knowledge. Human perfection and balance can only occur when a person endeavours to discover who they are within the broader context of God’s knowledge. This must be coupled with efforts to curb the excesses of the reptilian ego so that this does not act as a barrier between you and the recognition of God at any moment in time. Knowledge is consciousness of God (Taqwa), which in turn is the perfectly balanced character. It is possible that you may attain temporary balance of character, but unless you constantly remain watchful over the Nafs, there is no guarantee that it may not revive its negative character traits and plunge you back into the abyss of chaos and catastrophe.

Self-realisation can easily become self-deception if you yourself are its only yardstick. The measure of self-realisation can never be based on subjective standards. Just as the human race has produced many specialists in the various branches of science, it has also produced experts in the field of self-realisation. The objective manner in which the great prophets have explored and clarified all aspects of this area cannot be ignored. Their findings have been verified by the friends of God (Saints) whose lives are a testament to the research of the Prophets. Ignorance led to the separation of Tasawwuf from ordinary life. The fact is that not all human beings are of the same skill and calibre in every field of learning. It is only a few who succeed in mastering a particular area and are regarded as an authority in that field. Why is it that Tasawwuf was regarded as an exception to this?

The number of prophets and saints produced by human societies is far greater than the number of philosophers and scientists to whom human intellectual development is attributed. The difference however, is that the latter were never the source of compassion and generosity for society in the way that a prophet or saint became. It is because of these experts of the Self and due to God that society has arrived at this point in its civilisation. The deceit of the reptilian ego has in every age held the majority of men captive to extremism, anarchy and destruction, and in every period the masters of self-understanding have ensured the survival of humanity through moderation. The day of judgement will occur only when the realisers of God are no more. It is possible that many experts of different fields may exist for a long time, but none of them are essential for the continuation of the human species.

Scientists have given Mankind a small number of materialistic benefits, but at the same time they have created the technology which could destroy the entire human race. They do not possess balance and moderation. The means of survival and destruction are poles apart. Ten thousand years of human history can be wiped out in a matter of ten minutes. Even the philosophers have not advanced to a level which would entitle them to lead society. In reality, many of them cannot satisfy the conditions of balance. In relation to self-realisation it is impossible to find a single piece of work written on this subject by a philosopher or scientist. Who amongst them can teach us how to attain ‘balance’ in our thoughts and actions? Is there anyone who can lead us to the station of peace and tranquillity?

The prevalence of anxiety, agitation and restlessness indicates that science cannot find a solution to the emptiness of the human heart. The absence of experts on self-realisation is acutely being felt. It seems that humanity is crying out for the masters of self-awareness to come and ease their pain. The tragedy is that knowledge of the self has become the victim of many false and self-proclaimed ‘masters’ who have exploited ordinary people and sucked them dry like some wild bulls on the rampage. Every street, town and city is littered with mounds of pseudo-Sufis who are completely ignorant of the knowledge of self-realisation and can just about pronounce its name. These quacks fear neither God nor His creatures. A new type of colonisation based on deceit and deception is under construction. Unfortunately this time it is religion that is under attack and especially Islam, and it does not matter whether it is Bush, Blair or the local fabricator of magical amulets. In fact the danger is greater when this wave of colonisation is led by the Mosque Mullah, hereditary Shaikh, or the well-groomed scholar of the Madrasah.

(Translated from Muqaddama-tul-Quran )

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The Arduous Choice

The Arduous Choice

The Arduous Choice:

Human Beings chose a very difficult path. Deceived by their own greatness, humanity decided to take by force what God would have given them out of His grace. Relying on cause and effect they attempted to snatch from God that which God would have given to them directly. As the field of human intellect and consciousness spread and matured, humanity turned its back more and more on the simple and the pure. They adopted greed and the temptations of the reptilian Self as their guide and chose to ignore the injunctions of God, like a child whose newly acquired and uncontrollable ability to reason leads him to think in a grandiose, pretentious manner.

Being impulsive has always been Man's characteristic. Impulse is a quality which can never be free from error and irrationality. This is why when God offered the guardianship of the intellect and consciousness, He also gave an assessment of Mankind that they could be ‘ignorant’ and ‘oppressive’. They would not grant the rights of others, and had burdened themselves with a responsibility they did not have the resolve to carry. When it came to demanding their rights, nobody was under any doubt or confusion. But how many people supported the cause of knowledge and awareness? In fact, most of the human race became steeped in ignorance: real knowledge of the Creator and the cosmos was lost.

As the ‘instruments’ of human consciousness evolved, humanity's awareness shifted from external gods towards arrogance, conceit and desire for distinction. The human being who once trembled with fear because of the shadows cast by the setting sun, the clashing of thunder and lightning, the rustling of leaves, the howling winds in the open plains, now claimed wisdom, sovereignty and mastery over Nature. The ghosts who used to haunt him changed their shape and form: fear and loneliness were replaced by pride and self-importance. In the past Man lived in the fear of not one, but countless gods: now he claimed to be God himself! Becoming the embodiment of narcissism, humanity refused to accept the existence of any other being greater than itself. Mankind was prepared to fight for its claim to Godhood.

This path was very difficult. The false dream of subjugating the Universe had taken hold of the human mind like an evil spirit. The notion of his own Godhood pushed him to attribute to himself everything which pointed towards an absolute reality. Intellectual pride trampled over his already limited and deficient intelligence. Instead of putting right untold mistakes of the past, this ‘ignorant oppressor’ put into jeopardy humanity’s entire future, by spreading doubt. Is it possible to find a way of acceptance and acknowledgement of human responsibility between the two opposing extremes of ignorance and realisation, a path which would encourage the human race to undertake an objective analysis of reality? This would be a path which would compel it to perceive the terrifying dangers lying ahead. Humanity has lost its grip on the reins of time and reality. Moderation has been swallowed up by fanaticism. The human race is not galloping towards God, but riding on an unsaddled, unbridled horse of lighting speed who is charging towards a dark, horrifying and frightening hell.

Miracles of all kinds have occurred throughout history. On the surface, the miracles of prophets and saints seem to be bewildering, supernatural acts. In reality, they are the application of as yet undiscovered laws. Without relying on apparent cause and effect, with the support of God, the ‘breaker of habits’ of human reason, all those events occurred which would have taken billions and billions of dollars or roubles of technological investment to achieve. In fact, these miracles broaden the horizons of human thought by expanding the realms of possibility. Of course, the cooling of the fire for Abraham is a miracle, but it is also the application of a law.

It would come as no surprise if after three thousand years of effort and research science should be able to discover the principles governing the essential properties of all things. It appears that the mysterious clouds which provided shade in the desert for the tribe of Moses, the bursting forth of twelve fountains from the staff of Moses, the curing of the blind, the leper, the ‘madman’, and bringing the dead to life by Jesus all occurred without any known principle of cause and effect. A prophet is not sent to himself. In everything he does he points to the realm of the possible. Has not the person who transported the throne of Sheba thousands of miles within a blink of an eye directed us to the possibility of fusion and diffusion? Did not the control of the winds and the flying throne of Solomon indicate the possibility of air travel? Did the inspired understanding of Khidr not hint at the possibility that events can be governed by alternative non-physical causes? Were not extraordinary creatures, such as Genies (Jinns) and Devils, manipulated to build mighty palaces? All this is merely within the realm of possibility and control here on Earth. Did not the beautiful event of the Mi’raaj (night journey) expand the limits and boundaries of the cosmos? What is more, the splitting of the moon by a signal of the Prophet’s finger informed the residents of the Earth of the possibility of their control of space and their sovereignty over the Earth and Skies. Miracles are not just to shock and bewilder people, nor are they purely psychological commentaries on the psychopathic and psychotic tendencies of religious believers.

Twelve hundred thousand people witnessed the miracles of Moses, hordes and hordes of people took advantage of the hand of Jesus, five thousand companions witnessed the flowing fountain from the Prophet’s finger. If seeing is believing then these miracles contained complete, convincing observable and intellectual proofs of reality. But history shows that belief did not always follow the act of witnessing a miracle. The question this raises is what was the purpose of miracles? Was it simply to amaze and confound people? This doesn’t seem likely since human beings are easily overawed and dazzled by the inexplicable wonders of Nature. In fact, we see that people are perplexed and shocked by a startling noise, by ghosts and imaginary phantoms, by the tap of a hand, or even by the jingling of trinkets. Is there any need for yet more major miraculous events just to shock and astound?

Was Man not informed that if you follow God and remain steadfast to the teachings of the prophets, you would not have to endure hardship? Instead of preoccupying yourself with billion dollar building projects, just fulfil the obligation of gratitude with sincerity and conviction. If you do this you will find that like Uqbah-bin-Naafi the jungles of Qairawaan will submit themselves to you; that like Sa’d-bin-abi-Waqaas the hurricanes of Madaain will create a pathway for you; that like Moses and Alaa al-Hadrami the river Nile and the lakes of Hadramaut submit to you. The Absolute Power of God will accompany you. In the midst of pitch darkness and howling sandstorms candles will be lit for you, as they were for the inhabitants of Madinah. Angels will rush from the heavens to listen to the recitation of Usaid-bin-Hudair. The promises of Bara-bin-Malik will always be fulfilled. The mighty gates of Khaiber will become like a twig in the hands of Ali al-Murtada. From a distance of a thousand miles the voice of Umar will reach Naeem-bin-Saariya. The effects of deadly poison will not work on Khalid-bin-Waleed even if he puts the poisoned chalice to his lips. The insight of Ibn Abbas will remain till the day of judgement. The prayer of Bukhari will be accepted as soon as it is uttered. Attacking armies will be diverted from Damascus by the supplication of Muhammad-bin-Muhammad al-Jazary. Mankind and Jinn will be subjugated to Abdul Qadir. The benefits of Hiz-ul-Bahr will reach al-Shaadhali. The veils of the Earth will be lifted to allow Ali-bin-Uthman al-Hujweri to witness the Ka’ba.

Science has already achieved some of these possibilities which have been hinted at in these miracles. However, meaningless toil and fanciful dreams of power have put into doubt the outcomes of human effort. Construction has become the tool of destruction. The struggle for survival of the fittest is dragging us towards total annihilation. Short-term gain is leading to unimaginable loss. Without God, the ‘ignorant oppressor' has cast the cloak of suspicion and fear of danger over His universe. These days it is impossible to find anyone who is not in self-denial, restless and anxious; we have forgotten our true identity as human beings. Yet those who worked miracles in the past were at peace and did not lack insight. The harmony that can be seen in the inner and outer aspects of these personalises is like an unattainable dream of today.

God had wanted to give humanity, on this Earth for a short while, a life of ease and comfort: hospitality to travellers is a well-known principle! The caravan of life which had stopped for a few moments in the resting place of the Earth had been told that you will find comfort and benefit in this place. In the words of the Quran:

And for you there is an abode in the earth and an (enjoyable) provision for a time (2:36)

However, humanity did not put their trust in the promise of God. They traded hardship for ease. Survival was brought to the brink of annihilation. They exerted all their energy in diverting people from the reverence of God. They succeeded only in opening the eye of worldly cause and effect of the Unique and Compassionate God. But the eye of true knowledge and realisation was blinded. By their own hands they handed over their future not to God but Dajjal (Anti-Christ). Man had chosen a very difficult path indeed!

An English Edition of Muqaddama-tul-Quran (pp.129-133)

An English Edition of Muqaddama-tul-Quran by Prof.Ahmad Rafique Akhtar

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Is God Myth or Reality?

Is God Myth or Reality?

It is claimed that God is an idea forged in the mind. An observation of the workings of the human mind shows that it has the capacity to produce the concept of a Supreme Deity. God is seen as an imagined entity who does not possess real existence, created through the sophistry of words. He is an assumption produced in times of tragedy. It is a strange irony that God has been accepted by whole swathes of humanity and mighty civilizations that gave birth to some of the giants of human thought. The search for God has existed throughout the ages. People have turned to Him to find solutions to the problems of life. The language of every human culture contains the word ‘God’. 

The concept of God became so powerful that later intellectual movements were unable to subjugate it. Attempts to refute it only strengthened it. However, according to some intellectuals, if one peels away the layers of words surrounding the concept of God, you will be left with just an idea and lots of empty space. This view found favour with many proponents of social justice. Perhaps this was because these people observed that the sublime values contained in God’s speech and the divine order had not been fully realised or even partially implemented by those who claimed to speak on behalf of religion. They failed to distinguish between the corrupt followers of religion and the universal realities of religion.

During the limited span of human life we may notice that there is no justice in the world: compassion and kindness are hard to find. This observation gives rise to the argument that if God were real, He would not allow the human race to experience such inequality and injustice. Furthermore, history would not have chronicled in its record stories of slaughter, bloodshed, death, destruction, tyrants and unimaginable atrocities. The truth is that the concept of God is a reaction to such unjust social conditions and a means of escaping the harsh realities of life. If God were real, would He not grip the hand of the oppressor the moment he lays a finger on the weak and helpless? Should He not intervene and rush to the aid of the enslaved and downtrodden? Why does He encourage people to question the limits of His power and might because of this failure to intervene? Is it too much to demand from His Supreme power and unlimited attributes of perfection to create a system which would guarantee compassion and kindness between the inhabitants of planet Earth?

To answer this question, however, we need to have some awareness of the framework and principles by which God engages with the world. This is not possible without the study of religion. According to the conceptual outlook of religion, the life of this world is like an examination hall in which candidates are tested. It is not the place or time where decisions are made and results are given. Mankind are being examined in relation to its actions and behaviour through a series of life challenges. Any interference and support during an examination would be regarded as unfair and thus is not allowed. Matters of life, such as victory and defeat, knowledge and understanding, beauty and ugliness, good and evil are all things by which people are tested. These matters are not dependent on the choices and wishes of individuals and nor are they dependent on any individual or organisation for the extent of their duration.

Whereas the sphere of accountability of an individual is limited to their lifetime, the period of testing of nations can extend over several centuries. Both individuals and nations are judged according to their individual and collective response. This is not possible without the occurrence of events and situations by which individuals and groups can be tested fairly. As a result ultimate accountability, feedback and the outcome of the test cannot be given during the period of examination in this life and on earth.

The time for this is the period of life after death, the duration of which is beyond measure.  It is not possible to test someone without externally imposing and setting up the appropriate conditions. Mankind can be provided with support and assistance to get through this test, but they cannot be given the power to change the test. All people pass through a pre-defined course of examination by which they reveal their reactions and record their responses to every situation whether good or bad. No final judgement can be reached during this period of life. Circumstances are constantly changing and the balance of power never stays the same; individuals and nations are tested in circumstances of poverty and opulence. The identity of the oppressor and oppressed is interchanged. Those in authority are tested by being made into subjects.  

The cosmic order of God is totally objective. There is no scope for any subjective interference with it. We can of course, express our transient feelings and put them on record, but we can never change the nature of the test or unfairly influence its results.  This is not to say that God has not supported humanity or given them any guidance. For instance, through the agency of the Holy Prophets, God has taught Mankind the principles which will ensure stability in society and thereby increase our chances of being successful in the test of life. The test paper of life contains many questions. The biggest and most important question is this: does Man regard God as a reality or a mere supposition? Does he allow his real creator to play a rightful part in his life? Does his submission to God support his contemplative, intellectual and practical faculties to recognise a goal and meaning to life? Has Man risen to the challenge of utilising his intellect for its intended purpose? Was he able to rightfully occupy the status of the ‘best of creation’? In the words of the Quran, does he live up to the standard of ‘Ahsan-e-taqweem’ (the most beautiful of forms)? This way of thinking, however, is only possible after one accepts God.

Religion is the source of every praiseworthy human value. It is the creator of every moral and ethical principle, and the origin of all concepts of what is permissible or prohibited in society can be traced to it. A cursory glance is enough to highlight the fact that self-proclaimed, advanced and civilised societies have insisted on adopting practices which contradict fundamental principles of ethics. The twisted and ego-driven ideas of a handful of individuals led to the production of irreligious sentiments in the minds of unthinking people, gripping them like a deadly virus. Economic progress acted like a catalyst for such thinking. Many armchair intellectuals equated material progress with spiritual progress, and this led them to produce a new vision of society. 

The modern conception of society affirms the habits and customs of modern ethics. The ultimate benchmark of every human value and noble character trait is money. The intermingling of wealth and power led to a single response - religion and religious values were declared as outdated and new notions of good and evil, permitted and prohibited, and justice and oppression were promoted. As a result new forms of chaos and corruption began to surface both on land and sea. An ethical system based on commercial interests could only view God and the Divine Order as a fairytale made up by backward people. The mechanical age changed the direction of the novel, and alongside this it completely defaced the understanding of spiritual matters. The soul was seen as an unnecessary burden which the body was forced to carry. 

Terror-stricken minds shrank back from the hope of tranquillity and expression of gratitude. Anxiety, nervous breakdowns and future uncertainty spread to such an extent that dark and agonising shadows of death began to dominate life. Those who claim to believe are ignorant, since their belief is devoid of certainty. The evidence to denounce such believers as out of the fold of religion is perhaps not sufficient. Nevertheless, their hearts do not lean towards sincere acceptance of God. Mosques and temples are impressive and beautiful monuments, but their worshippers are distracted, restless and without feeling. There are also some insane individuals who have succeeded in defiling religion with their narrative of extremism and violence.

The followers of religion find no joy, and the lives of those without religion feel empty and unsatisfied. People feel trapped in a major crisis of anxiety, uncertainty and helplessness, and are blindly beseeching God for solace.  They anxiously wait for a single ray from the sun of certainty to fall on them. Without God, life would be utterly desolate.  The scientists who hold the fuses of the atomic and hydrogen bombs are fully aware of this.  The culmination of modern intellectual thinking is this: that the scrolls of life should be rolled up and the Earth should return to the barren state in which it existed four billion years ago!

The rise and fall of nations, their freedom and enslavement, and their poverty or prosperity is not entirely driven by theories manufactured by human minds, such as communism. Even the reign of Prophet Kings did not result in the creation of a classless society. A truly classless society has never been seen on Earth and nor has any single nation on Earth ever experienced abundant prosperity and continuous liberty. It is difficult even today to find a situation in which people nurture the dreams of an imaginary paradise on earth.  However, there has always been a conspicuous difference in the social history of the East and the West. 

The nations of the West have suffered many horrific revolutions, but in the East revolution by the masses did not occur. It is difficult to find parallels of popular uprisings such as the French revolution, the Russian revolution and the Chinese revolution in the history of the East. All these revolutions failed to live up to their ideals. For instance the French revolution began with the proletariat but ended with the most despotic kind of monarchy. Similarly, the Russian revolution was buried in its own shroud without delivering the dream of a classless society. This also happened to the first major communist movement known as Mazdakism (founder Mazdak d. 524) which spearheaded a bitter revolt against the rule of monarchy in the reign of Noshiravan.

The ideological success of Marx and Lenin in European culture can be explained by several factors. Russian society had entered the final phase of its decline. Almost all the notable writers of the time, such as Tolstoy, Sholokov, Dostoevsky, Boris Pasternak, Schoenstein and so on, alluded to the cancerous state of affairs of Russian society. This perhaps explains why Russian literature attained a realism which no other literary tradition did. However, the revolution of Karl Marx was short-lived. The reason for this is because it was not a revolution of positive ideas, but one of a negative reaction against the tyranny of the rulers, nobles and gentry. 

The historical analysis of Marx does not have a universal application, and nor can it be utilised in Non-European societies. For instance, in Eastern Islamic societies there was no possibility of such a revolution ever occurring. The existence of not one, but two systems of social security and welfare ensured that mutual respect, positive dealings and social ethics were never absent from the social fabric. The institutions of Zakat and Sadaqa (giving for the sake of God) promoted social stability that gave no reason or excuse for the poor and dispossessed to develop a negative reaction. As far as equality of distribution and treatment is concerned, we find that the kings and sultans of the time did not develop notions of racial or personal superiority, with the result that even slaves were able to become kings- such as the Mamelukes (Slaves) who ruled Egypt between 1250 and 1517. Similarly, the subservient Seljuq tribesmen of Asia Minor, on the basis of their ability alone were able to gain such power and honour that they became King of Kings, laying the foundations of the Ottoman Empire. 

To declare religion as an opium is both right and wrong. A glance at the role and character of the religious scholars in the Christian world makes it easy to understand why it is correct to call religion as the opium of the people. For instance, the priests were exploiting the rich and poor alike by distributing ‘tickets’ to paradise which could be bought for a meagre sum of ten or fifteen pounds. The nobles and aristocrats were devoted to tyranny and despotism. Religion was reduced to a temple whose priests showed an interest in the wealth and status of the worshippers, purely for selfish gain.  The situation regarding taxes was such that there was a tax levied on even the essentials, such as walking in the street and on baking bread. Killing and bloodshed were common occurrences. Human life was cheap; even shadows had more value.

This atmosphere of oppression and exploitation led to slogans which fanned the flame of hatred against the bourgeoisie, ensuring that this way of thinking became entrenched in the minds of the poor. It was these same negative sentiments which Marx ignited. Like the French revolution, the Russian revolution sowed the seeds of such intense hatred whose embers continued to smoulder in Europe long after the event. The French Revolution laid the foundations of colonial thought, and the Russian revolution, because of the negative emotions it unleashed, became the source of fear and apprehension to the world.

In contrast Islamic culture, despite a period of decline, was able to provide two basic values to people. First, justice was never threatened to the extent that social actors gave up all hope of fairness, and second, no group in society ever reached a state where they came to the brink of total annihilation. No doubt, Islamic lands experienced internal struggles for power, and much blood was shed in the fight for the crown. However, the masses did not experience any catastrophic effects as a result of these internal feuds. In some cases sovereignty changed hands several times in a matter of days and months, but this had very little impact on the way of life, morality and social norms of ordinary people. The morals of the ruling class, too, did not exceed the boundaries of God. Even the worst of rulers felt constrained to stay within the confines of the Islamic social and moral order.

This proved to be a stabilising influence for society. Even communism and socialism were unable to convincingly attack religion in Islamic societies. Although, in relation to Christianity they did have some success, when it came to the Muslims this ideological clash was faced with a powerful response which defended the moral values of Islam, which compared to Christianity did not have the same level of ambiguity. It was a pure and simple faith, a complete and structured book of law which contained a framework encompassing all the principles of socialism and communism. In fact it went further and offered psychological and spiritual benefits whose outcomes would continue into the next life. Marxism and Leninism failed to make a dent in the power of the teachings of Muhammad the Messenger of God, and when they began to force themselves on Islamic societies and began taking practical steps towards this, they were greeted with a final and crushing blow at the hands of Islam and its followers. 

In fact, Islam has come under attack by three main ideologies: nationalism, secularism and religious extremism.  Dealing briefly with nationalism, this did not remain for too long amongst Muslim societies, and the only recognisable outcome of this ideology was the division and separation of the Muslim Ummah.  Mustafa Kemal Pasha, the founder of Modern Turkey was a military genius, but he had a limited intellect characterised by a negative and reactionary response. Gaining freedom for Turkey from its enemies was a supreme achievement, but to attack Islam due to the practices of some corrupt scholars can only be the result of a narrow and shortsighted mind. In the same way, Arab nationalism was also a conspiracy devised by certain political and military leaders who aimed to benefit personally from the break-up of the mighty Ottoman Empire. Of course, we must acknowledge the important role which nationalism played in the struggle for freedom from colonial powers such as Britain. However, power hungry politicians were unable to adapt and turn away from nationalism after independence had been achieved.  Entangling themselves in the peaks and troughs of power, they sowed the seed of political disunity amongst the Muslims, the effects of which live on even today. 

The religious extremists, on the other hand, were so impressed with the pragmatic and objective approach of Europe that they swept away the sublime intellectual traditions of Islam and claimed to lay the foundations of an Islamic state based on the outward compliance to the laws of the Shari’ah. This partial view of Islam plunged the Muslims into an intellectual and religious crisis. Centuries have lapsed and the bosom of Islam continues to produce long-bearded Mullahs complete with Turbans and religious paraphernalia, but as yet not a single Ghazali, Shaadhli, Ali bin Uthman Hujweri or Abdel Qadir Jeelani has been born.

An English Edition of Muqaddama-tul-Quran (pp.120-128)

by Professor Ahmad Rafique Akhtar

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