Iqbal and Islamic Revival

By Javed Rashid

Iqbal of course is the right source to go to seek inspiration for revival of societies.
Iqbal inspired by his: readings of the Koran; assessment from Muslim history;
and his philosophical heritage for Eastern and Western philosophers developed
his philosophy and his call for revival of Islamic societies. His call in very
simplistic term could be stated to be the revival of Ijtehad and consequently the
modernization of Islamic thought and regulations.

Iqbal in both prose and poetry presented his thesis and the ensuing call for action
in no uncertain terms. His, call, however, could again in very simplistic terms be
stated to be a Mission statement or an Objectives statement. Iqbal presented
what was wrong with the Islamic World but did not present a path to revival. The
issue is that Islam unfortunately did not benefit from a Gibbon, the cause(s) of
Muslim stagnation and decline were not analyzed in a comprehensive manner
and piece meal efforts were presented. Conventional wisdom assigns the lack of
following of Islamic teachings as the cause. The cause is hotly debated by
various groups. Iqbal’s assertion is that Islam being inherently Modern in nature
requires that either Muslims understand this spirit of the Koran or adopt those
portions of Western thought and practice that are compatible with Islam. He
opined that the West is deeply indebted to Moorish and Arab Spain and Islam
and to accept back from the West, what is ours, in a manner of speaking, in the
first place should not be wrong. This very basic premise will find vigorous
opposition from quite a few quarters; the very basic assertion of Iqbal to revive
Ijtehad and modernize Muslim lives and laws will be unacceptable to many
groups .Iqbal did provide an analysis of the failure of Muslim Societies but did not
provide a comprehensive panacea for ills facing Muslim societies, such a
framework is absolutely necessary before any action can take place. Iqbal saw in
Greek Philosophy and its impact upon Islamic culture as the reason for
stagnation and decay in Muslim World .Iqbal deemed Greek philosophy to be too
abstract and speculative to be of use in a dynamic thought process. Greek
insistence upon eternity of the universe also found opposition in Iqbal . Although
European philosophy and scientific progress found approval in iqbal , who saw
this as an route to revival of Muslim lands by borrowing from the West what was
theirs in the first place .

Iqbal’s philosophy is result of influences from Western and Eastern Thinkers, the
Cambridge Group, Goethe, Nietzche, Rumi etc all contributed towards evolution
of Iqbal’s philosophy . Philosophy has since moved on, even when Iqbal was in
Europe philosophy was moving on to the post Hegelian era where it was opined
that since God cannot be deciphered by logic and thought it is better to leave this
question out of the philosophical ambit. Iqbal of course choose only that thought
that was either compatible to Islam or had the potential of being compatible if
subjected to the process of Ijtehad . The issue would be that philosophy has
since moved on and there surely must be need to revalidate Iqbal’s thought in
light of recent development s in philosophy. this will be in fact in line with Iqbal’s
own thesis which in one part asserts that Koran and Islam recognizes change
and advocates that Muslims seek change and adopt the laws accordingly . In fact
it cab be argued that Iqbal believes that a Muslim who actively fosters and
encourages change. Many including Dr. Manzur Ahmed of the University of
Karachi have attempted to do that , there is perhaps need to continuously revise
Iqbal’s philosophy in light of developments that are taking place . Iqbal Islamized
some of the then prevalent philosophy .What needs to be said is that Iqbal did
not present his work as the ultimate word and he never meant that his work be
used to stagnate further evolution and progress in Islamic thought .

Most if not all Muslims would agree with the statement that the Muslim world
needs to be revitalized. The State of the Muslim World is such that : collectively
the social indicators are just a little better than Sub Saharan Africa ; Muslims as a
whole are generally underdeveloped , even ‘rich’ states , with two exceptions of
Turkey (which can be bracketed with the BRICS) and Malaysia , both incidentally
have what could be loosely called a ‘moderate’ or ‘soft’ face or version of Islam ,
are rich due to oil and do not have the structures of a developed nation ; with an
exception no Muslim has receive the Noel prize in Science fields ; no Muslim
Nation has an University that is included in the top 50 ; scientific and
technological research is all but non existent ; with two exception no Muslim
State is a democracy ; Muslim States routinely mistreat women, (that is
surprising given that the Koran is the only book that gave equality to women in
rights . The abysmal condition of the Islamic World needs redress; this is
universally accepted by all but how this redress is to take place is hotly debated.
There are many divergent views; the Group that seeks revitalization will need to
address this issue at the onset.

Iqbal did provide a frame work within which lay the path to Islamic revival, the
suggested path included: understanding the true spirit of the Koran and the
religion; this true spirit is to be used to construct a call for Muslim action to seek
redress; and a social point of view to support the supremacy of Islam and the call
for revival. Iqbal pointed out that social and economics issues are also regulated
by religion, laws regulate the conduct of relations between people and within
families etc. .These are unique to each society and depend upon the
geographical conditions and the technological level a society has achieved.
These laws and regulations need to change with any change in the underlying
factors. About 800 years ago Muslim theologians determined that all change that
had to happen has already occurred and therefore there is n need of any further
Ijtehad , This clearly is not valid and correct . It may not be enough to revive the
classical instrument of Ijtehad. The form and nature of Ihtehad also needs
attention, perhaps the conventional stipulations need revision of change.
Iqbal , in his prose and poetry , stresses upon the pillars of the religion .Tauhid is
an important issue , presentation and propagation of Tauhid is another important
aspect to Iqbal .He recommends that one must attempt to create in oneself the
attributes of God , The true believer , as per Iqbal , is the propagandist of
goodness and mildness , leading to tolerance . Iqbal of course equally stressed
the role and place of the Prophet (pbuh) in Islamic thought and concept. Prayer
as a pillar of Islam is also stressed and finds special mention in Iqbal .Prayers
are deemed to be an expression of a man’s yearning for the Ultimate in awful
silence of the Universe . Iqbal in a manner of speaking is quite conservative,
where the pillars of the religion are concerned. Fasting, Haj , Zakat and Jihad
find strong and favorable mention in Iqbal .For those seeking changes in the
basics Iqbal would be a disappointment . The reformer has to be from amongst
the faith, follower of the pillars of the religion, it cannot be someone who does not
pray or keeps fast. Iqbal is radical where social economic and other elements of
the faith are concerned, his readings about dynamism of the religion are forceful
and bold. The message related to change and revival is both bold and vibrant,
modernization finds a strong response in Iqbal .

The Shia-Sunni schism is another issue that needs immediate attention, it is

most damaging. In recent times others have sought and managed to widen this
division. We ourselves are even more responsible as this schism is widening
over time. Surely this needs to be stopped and reversed. This of course is not the
only schism afflicting the world of Islam; each major sect has multiple divisions
that are even more violent and dangerous. Imam Ghazalli in his last book laid
down the boundaries of religious tolerance in Islam and having Islamized the
Sufic thought included it in the fold of Islam .Perhaps there is a much greater
need of a Ghazalli now . Contrary to popular opinion Islamic Theology is not
dead, the basic teachings about Jihad have been modified and extremism is the
result of a few such modifications. Extremism is as much a result of these
theological pronouncements as of economics or Kashmir or Palestine. There is
need to fight this extremism on a theological platform, Muslim societies need to
be in control of such efforts and the battle for Muslim minds needs to be won.

The UNDP Human Development Report upon Arab States is most revealing .It
found that 30 percent of the youth in the Arab States region is unemployed.
Considering that more than 50 percent of the population in Arab countries is
under the age of 24, 51 million new jobs are needed by 2020 in order to avoid an
increase in the unemployment rate. The reports have shed light on a broad range
of development challenges facing the people of the Arab countries, from poverty,
unemployment, and volatile economic growth; to water scarcity, food security,
and climate change; to gender equity and the empowerment of women as well as
vulnerable groups; and to conflict prevention and recovery. But the common
theme tying each page together is the call for freedom and good governance as
the cornerstone of progress in human development. The recent angst in the Arab
world is a direct consequence of this underdevelopment. The rest of the Muslim
States, with a few exceptions, are in the same if not worst state. Surely this
needs immediate attention.
Modernism in Islam is not clearly defined; different people have different
meanings for what is to be considered modern. There is need to agree upon
what is meant by modernism, since quite a few arguments and misgivings arise
from this vague definition of the term. The modernizers have to be from amongst
the faith, people who follow the teachings of the Koran, prayer saying, zakat
giving and Hafj performing people. The reformer cannot be a whiskey drinking
liberal. Dr. Manzur Ahmed opines that Muslims need to present a new paradigm
that lays down the path to revitalization; the Group endeavoring to embark upon
modernizing Islam needs to present this new paradigm. Merely trying to
understand Iqbal will not be enough, Iqbal himself advocated action and action
has to be preceded by a plan.

Modernists’ asset, that the Koran is not a book of science, physics or economics.
They claim that although there are considerable references to scientific facts but
these are in context. It is also asserted that there is no economics of the Koran.
Discussions on Islamic Economic start and usually end with arguments on the
Interest question. The present resolution which has ensued in the form of a n
Islamic Banking system is only a cosmetic change to the Adam Smith and Co.
system. The Koran has of course much more to say about economics and what
is said is a part of the unique socio-economic system of Islam which is the core
instruction and of paramount importance.

The Koran presents a very interesting economics system, one which believes in
free enterprise and recommends that incomes be varied as per ability. The
system recommends that there be competition, so that the best or better are
always at the helm of affairs. This is slightly Darwinian with the exception that
competition has to be tempered and not be cut throat or extreme. This much is
just about as per standard capitalistic teachings. But in consumption the Koran
requires that there be convergence. Extreme poverty is forbidden in Islam and
the mandatory Zakat mechanism would if implemented, eradicate absolute
poverty. In an Islamic society it is the duty of the State, Government or Society to
eradicate absolute poverty and the collection of Zakat can be forced and
mandatory. The convergence in consumption entails that the haves, voluntarily,
fund education, health and housing etc. The haves after using their incomes to
enhance their abilities and capabilities must ensure that all children in an Islamic
society are able to receive the same education and the next leaders are not
automatically the children of the elite. No child is left hungry and deprived,
poverty is deemed to be a curse a disease.

This redistribution has to be voluntary, it cannot be enforced by the State , this is

important , the idea is that the haves of today may not be the haves of tomorrow
and in an involuntary system the new haves would treat the new have-nots in the
same manner they themselves were .This will reduce and mitigate the
uncertainty of life , it would remove or mitigate the fear and risk , failure, early
death , disability etc. , the fear of ,material loss would be significantly mitigated
allowing people to concentrate upon the higher purpose of life . Societal evolution
and faith would allow such a system to function. The way the economics of a
family is managed would then be used as a model as the economy of a group,
nation and the world will be managed.