Human development so far has been achieved by, and the hope for a better future world order lies in, the power of knowledge and the consequent realization and respect for human rights. Any knowledge of the past should thus help understand the present and thereby enthuse us to contribute wholeheartedly towards making the world a better place to live in the future. ‘Welfare state’ wherein everybody is entitled to a comfortable and equitable existence has been the ‘everlasting’ goal of governments the world over. Yet the more aggressive are still deemed to be eligible for a more comfortable existence. Universal equality is still a far cry. In India, untouchability is abolished, but only in the constitution. Conflicts over scarce resources, aggravated further by the multifaceted Economic Imperialism of the First World, are a perpetual threat to humanity. Against the powerful, the United Nations is prowlers. National boundaries are drawn along the lines of human narrow-mindedness and political advantage. The ideal of Vasudeva Kudumbakam is remembered only by the books. Fundamentalism has its representatives in every religion, and, more ominously, every religion has its representatives in politics. Those who do not know the fundamentals of their own religion, when, inebriated with narrow religious chauvinism or narco-religious terrorism, become fundamentalists. The primary target of the sophisticated nuclear bomb is the primary product of Divine Mercy: man.
Stop. Where does Islam stand?
Religious reforms and revivalism are common and necessary to all religions. Through the ages there has been attempts to malign or misinterpret the basic spirit of Islam, both by its followers as well as by its adversaries. And this process till continues. The Quranic verse enjoining Muslims, to ‘seek out, ambush, besiege, seize and slay unbelievers’ (9:5), has to be read and interpreted in its proper historical perspective. A state of reconciliation (Dar al-sulh) should guide Muslims, in non-Muslim countries. Jihad is confined to struggles against social oppression. Actually, even a charitable contribution in the cause of Allah is a jihad. ‘Jehadi elements’ like the Lebanon’s Hizbollah and the Palestinian Hamas, though ahimsa is not always their creed are much associated with social and cultural activities. Islamic taught us that ours ‘is a single brotherhood’ (23:52) and, with its universal appeal, stands for universal welfare. ‘All the beads in the world’, says a Korean proverb, ‘won’t make a necklace until you string them to gether’. Likewise, Islam stands for the unity and integrity of the globe - the ideal vision of: One God, one humanity. It symbolizes peace and harmony, love and affection, respect and regard. Concern and care and warmth and welfare. The small story of my extremely limited experiment with Islam narrated above, which is essentially of an academic nature, and in which I have highlighted those Islamic virtues that bear particular relevance to modern demands, is not an end in itself. It is the beginning of my self-realization. Whenever the prayer call from a nearby mosque waves into my ears, I would immediately experience the scintillating vibrancy of a movement that has been at once religious, social, political and cultural-all blossoming out from, and focusing a spotlight on, the single bosom of spiritual humanism, constantly reminding me of who and what I am to Him. His signs and His creatures. Yes, Islam as I know is a morally compelling statement of spiritual humanism. After all, could there be any other ideal on Earth worth following and nobler than humanism. &
Editors Note:
The Editors of Al Harmony do not neccesarily agree with all the views on Islam expressed by the essayist; for example, his opinion on the relationship between the State and religion, and polygamy does not conform to the interpretations given by majority of Muslim scholars.C
Basham A.L., The Wonder That Was India, 1,27th impression, New Delhi: Rupa & Co., 1996
Basu, Durga Das, Indtrduction to the Constitution of India, 17th edn., New Delhi : Prentice – hall of India, 1995
Basu, Soma, Avoiding ‘waste haemorrhage’, The Hindu Coimbator, May 25, 1999.
Bidwai, Praful, Consolidating Environmental Laws, Frontline Madras, Decemer 12, 1997.
--------, Dangerous Hypocracy, Frontline Madras, March 20, 1998.
Burns, Edward McNall, Raplh, Philip Lee, Lerner, Robert E. and Meacham, Standish, World Civilizations, C, first Indian edn, New Delhi: Goyl SaaB, 1991, (Org. pub.New York : W.W.Norton & Company, Inc., 1986)
Dalai Lama, His Holiness The, Four Noble Truths, New Delhi : Harper Collins India, 1998.
Engineer, Asghar Ali, Muslim Women and Maintenance, The Hindu Coimbator, Juen 27, 1999.
Krishnan, N.R. Reflections on a Green Day, The Hindu Coimbator, June 6, 1999.
Mehta, J.L, Advanced Study in th eHistory of Medieval India, 1, 2nd rev. enl, Edn, New Delhi : Sterling, 1986.
------‘------’1, 2ND rev.end. New Delhi : Sterling, 1984.
Menon, Parvathi, Representations of Greatness /BRA*, Frontline, Madras, October 31, 1997.
Muniandi, K., Ekadasa Vratas of Gandhiji, Madras International Society for the Investigation of Ancient Civilizations, 1998.
Noorani, A.G, Muslim Women’s Rights/BRA, Frontline, Madras, April 24, 1998.
Ramanujam, T.CA., The Bomb and Security Perceptions, The Hindu Comibator, Juen 1, 1999.
Rizvi, S.A.A., The Wonder That Was India, II, 6th impression, New Delhi : Rupa & CO., 1997.
Sayeed, Jaheer Ahmed, Triple Talaq – Bane of Muslims, The Hindu, Coimbator, Aguust 3, 1999.
Sharma, Kalpana, Signs of Hope, The Hindu, Coimbator, July 18, 1999.
Swami, Praveen, Child Labour : The MEA’s Childraen, Frontline, Madras, February 6, 1998.
Thapar, Romila, A History of India, I, reprint, New Delhi : Penguin, 1990.
Usman, Dr. K.K. (Ed), This Is Islam, Cochin : Forum for Faith andFraternity, 1998.
*Book/s Reviw Article