The
Theological Struggle within Islam
by Mohamad K. Yusuff
Generally
speaking, the Muslims of North America can be classified (for purposes of
analysis) into two primary groups: indigenous Muslims (modern day ansars) and immigrant Muslims (present day muhajirun). The first group is made up of adherents
predominantly from the African-American community and, of late, a growing
number of "Anglo reverts." The second group consists of immigrant
Muslims from practically every country in the world. They comprise lay Muslims,
semi-literate mullahs, half-educated "imams", self-proclaimed
"scholars" of every shade of the theological spectrum, and a minority
of formally trained jurist-theologians.
The
immigrant population also reflects the political, ideological, and geographical
differences of the countries of their origin. These muhajirun
have brought with them their distinctive identity and attributes of their
national personality, to North America. It is clear that the multi-cultural
make-up of immigrant Muslims varies widely in terms of their theological
orientation, as well as the extent of their conformity to Islamic law (shari`a). Most of these immigrants have migrated to
the West for a multiplicity of reasons, including better educational and
economic opportunities, homegrown tyranny and repression, and as refugees due
to military conflicts.
The
theological struggle that has engulfed the world of Islam in the domain of
interpretation and application of the shari`a,
human rights and social welfare, education and literacy, economic development,
misogyny against women, and legitimacy of rulers, among others, has now reached
the shores of North America. At first glance it may appear that this debate is
an exercise in futility, since it is universally agreed that there is no
legitimate "Islamic" government anywhere in the known Muslim world;
and since only a legally instituted government (sanctioned by the will of the
people) can implement Islamic law, what good can come of this "big
debate?" Such a reading, however, is shortsighted, because the fate of many captive Muslim nations hang in the balance, at
the whim and fancy of despotic and ruthless "believing" rulers.
Hence, the ensuing ideological struggle that has just begun here is but a
microcosm of the rift enveloping the rest of the Muslim world.
In
this paper, I will briefly attempt to present (one aspect) of this intense
philosophical polemic - a test of will between two advocacy groups: the
"reformists" and the "literalists," for primacy in Islam,
over age old questions, such as, the relationship between man and God, man and
man, and the application of God’s Laws for man’s eventual salvation. This
theological divide is being played out in mosques, Islamic centers, lecture
halls, and convention podia all across the North American continent by
adherents of the faith. Many native Muslims have now been drawn into this
religious quagmire.
The
immigrant Muslim population of North America can also be divided roughly into
two theological camps. First, there are those who regard themselves as
"reformists" (so-called "liberals" and
"modernists" included). This group is generally secularized and
governed more by collective consensus and rational thinking, rather than by
affiliation to a particular school of Islamic law. The reformists generally
operate independently of mosques, Islamic centers, or external religious
allegiance.
And
then there are the "literalists" representing traditional medieval
orthodoxy. This group includes those who subscribe to the tabligh
orientation, a subgroup noted for its "evangelical" zeal to
proselytize the initiated and the uninitiated. These are generally independent
of mainstream Muslims, place strong emphasis on personal piety and righteous
living, and are governed by a devotion to bring back backsliders and new
members into the fold. Also included among the literalists are the
"conservatives" or so-called "purists", who are highly
organized, with international connections and a clear vision of what
constitutes correct and authoritative practice. This subgroup, whose
philosophical outlook is dictated almost entirely by medieval orthodoxy, is
committed to an Islamic order and an ecclesiastical protocol that essentially
border on extremism.
An
evaluation of the position espoused by adherents of these two schools of
theological thinking is quite revealing. The current fracture between the
"reformists" and the "literalists" is nothing new; in fact,
it is the classic polemic between what is "moderate and easy" versus
what is "severe and extreme." From the earliest days of the
establishment of the Islamic community, there has been a tension among the
faithful between those who believe that strict adherence to the shari`a is paramount
for one to be considered a "true" Muslim, and those who subscribe to
a more flexible interpretation. This stress, which sometimes can be creative
and healthy, essentially gravitates around the primary issue of what
constitutes a "moral life of a believer."
During
the past two centuries and more, scholar-reformers have attempted to redefine
what they believe to be "pristine" Islam. Toward this end, they
decoded the layered religious dogma and simplified the faith into its core and
essential elements. Moreover, they have steadily pealed
away the accretions of centuries of ecclesiastical encrustation and emphasized
what they understood to be the rational nature of man, who essentially is God’s
agent on earth, as symbolized in the figure of the first man, Adam.
According
to the reformists, man is personally accountable and responsible for his
conduct (words and deeds), an interpretation posited to counter the
centuries-old position of the literalists that man is completely at the mercy
of the divine will, and as a consequence, exercises no freedom of choice and
action. The reformist formulation does not say that mankind is totally
independent of the ultimate authority of God; rather, man has the obligation to
choose and implement a moral and spiritual life in conformity with God’s Laws.
In
the simplest terms, the reformists are duty bound to liberate Islam from the
shackles of the rigid ritualism and blind following (taqlid)
that have so long characterized its predominant interpretation, as well as from
mystical (sufi) influences and practices
prevalent in the nineteenth century, and steadily on the rise again today.
Reformists maintain that the staunch belief in predestination, as advocated by
the evangelical literalists, combined with what is seen as undue dependence on
mythical formulations common in many of the sufi
orders, have often led to physical indolence and spiritual bankruptcy, born
out of feelings of individual powerlessness in the believer.
Hence,
absolute trust in God, as espoused by the literalists, became synonymous with
raw dependency and the absence of personal initiative. Individual piety thus
deteriorated into inertia, followed by what is tantamount to renunciation of
the world, a mind set which has given birth to the
notion--travel light in this world. The reality is that those who
subscribe to the travel-light syndrome cannot fully implement God’s
Commands to improve the lot of mankind, including compliance with Islam’s
divine tax stipulation (the law of zakat). Faqirs
(beggars) generally are not expected to be prolific donors for God’s causes.
And mendicants will certainly not fill the donation boxes; instead, the
ascetics may be eligible for the (divine) tax exemption on account of penury,
even though some may legitimately argue that contrived poverty is a form of
alms evasion! As would be expected, the reformists have repudiated this
medieval worldview.
The
reformists, under the dual canonical dicta: Give me good in this world and
good in the hereafter and God will not change the condition of a people
until they change themselves, have thus reformulated the equation of the
relationship between man and God, and between man and man. Pushing aside the
notion of passive dependence on divine favors, the reformists have essentially
re-established the Muslim work ethic, a thinking emphasizing the obligation
of the believer to create and to build the Islamic community; that is, to
improve the physical condition of the ordinary man and woman in particular, and
the world at large in general.
Pursuant
to this prescription, the believer’s commitment to a devotional life is not
discounted in any way on account of his responsibility to construct and
establish the infrastructure of a modern civilizational system, thus
demonstrating in a concrete way the relevance of Islam in this twenty first
century global village. Under this approach, intricate details and superfluous
rituals of what is considered "proper action or practice" by the
literalists, are de-emphasized under the canonical wisdom that God wants
things to be easy and not difficult for the believing individual.
The
literalists, however, would not be denied. They severely challenged the revised
perception of the world, as envisioned by the reformists. With a formidable
membership, abundant funding from allied external patrons, the literalists
articulate a punitive, doom and gloom Islamic doctrine, built entirely on
pessimism. They are committed to the proposition that only through a rigid and
essentially regressive theological interpretation can man truly live and
prosper in accordance with God’s Injunctions. Regrettably, the evidence shows
that the literalists have failed successfully in their effort to chart their
errant Islamic worldview, and instead have bequeathed us a legacy of chaos,
repression, intellectual sterility, civilizational stagnation, and downright backwardness,
as manifested in the failed Taliban experiment in Afghanistan. And now
they have resorted to preaching a gospel of empty "slogans" and
"mottoes."
In
this context, we find that they have fully exploited the finding by Western
demographers that Islam is the fastest growing religion in the world
today. This phenomenon (which is not disputed here) has been elevated by them
to the status of a "religious axiom," – a motto, which has reinforced
their evangelical zeal. Another slogan, of recent coinage, seized upon by the
literalists is: Islam is the Solution (Islam huwa
al hal). Purists of every shade, Friday preachers
of every school, and convention lecturers of every brand parrot this mantra at
every opportunity. They earnestly spit out "solutions" for every
Western ill, despite the prevailing chaos, dislocation and failures (political,
social, economic and technical) manifest in most Muslim lands, a reality which
effectively renders their so-called "solutions" empty and
meaningless--not because the axiom is inherently defective, but because its
advocates have failed to produce any evidence to support its success anywhere
in the known Muslim world during the past several centuries.
In
conclusion, the theological struggle between the reformists and the literalists
will undoubtedly continue unabated for all time to come. The debate will be
long and hard, and in my estimation, will not be won by either side.
Nonetheless, for the reformists, the tension ahead will certainly make life
interesting and exciting. For in their eyes, promoting what is good and
proscribing what is false, to improve the human condition (physical and
spiritual), are actions that are meritorious and divinely sanctioned; ideas,
which the literalists themselves claim to promulgate.
Posted August 18, 1998. This article was
published in the September 1998 issue of "The Guyana Journal"