Quran and Modern Science

QURANIC APPROACH TOWARDS CHALLENGE

          My mind has been preoccupied, for some years, with the concept of change  and permanence in human life and as to how the Quran itself envisions it. of course the concept is inherent in it and I was not unfamiliar, but what triggered off this constant preoccupation was, what could be described as woman bashing by Zia’s regime in the form Hadood Ordinance, Law of Evidence and the proposed law of Qisas and Diyat. As a consequence I got involved with some of the highly intelligent and highly qualified women activists of our country who were resisting these ordinance. The very fact that these women showed tremendous courage and resilience, rationality and creativity in the face of an unscrupulous military dictator, more than any section of the population, exploded many a myth about women. They were inferior to no one and they refused to live as second or third rate citizens. 

            However, certain issues that were more or less settled in my mind were enlivened afresh through constant arguments and doubts that were raised. This time It was not just a question of unauthentic Hadith and the outdated fiqah, but certain verses of the Quran themselves. Does or does not the Quran accept woman as equal? They wanted a categorical answer. Ultimately, the question did not remain restricted to the woman’s concerns, but included the institutions of slavery, of  property and inheritance, of charity as distinct from an economic system, and of punishments for various crimes. All these challenges gave me the opportunity to look deeper into the issue  and the result is this article. In what I am going to say I do not claim to be original, but this is the moment in this history of the world to speak out and speak out boldly and openly.

            The Quranic claim is that varied historical experienced whether within the ambit of its attitude and values , or outside it, that is, under the process of “trial and error”, the Truth of the Quranic objectives will be ultimately vindicated. We see today the C0ommunist Structure collapsing not under foreign subversion and attack, but under the battering of “glasnost” and “perestroika” from within, led by no less a person than Mikhail Gorbachev himself. Then this year, 1989 happens to be the bicentenary of the French Revolution. Re-evaluation are being expressed from the advantage of hind-sight that is available to us. I am not referring to any country in the “Muslim” world because no bold experiment has been ,made by them and they do not have much to speak of about themselves except blind unthinking imitation and harking back to the past to maintain the status quo. Anyways, because of France and Russia, 1989 is indeed a great year, full of portends, constructive or destructive, for the time to come.

            The emphasis of this article is on a particular aspect of the problem, that is, the approach Quran emphasis and teaches in the methodology of change, and it is on this very aspect that somecomments of the analysis on the French and Russian Revolutions become relevant. My contention is that this clarification will go a long way in meeting the above mentioned doubts and questions.

            The justification or the rationale behind “Wahi” is the limitations of human reason, reason which is indispensable but is not pure or perfect. Because of this hasty, impatient, quarrelsome and unable to see beyond their immediate profit. To harness human potentials and transform this “Khudbeen” attitude, as Iqbal puts it, to “Doorbeen” approach, permanent values are set forth as ultimate objectives of life on this earth. A mere glance at the relevant Quranic verses presents a picture of an earth-shaking revolution, reverberating in the corridors of power and challenging the status quo of establishment. At once one sees its fury and its uncompromising attack n kingship, autocracy and dictatorship, feudalism and aristocracy, preistcraft and Brahmanism, caste and class, slavery and buying and selling of human beings as commodities, sexual discrimination and women subjugation, ownership of the resources of the land and acquisition of property, disparity of wealth and doling out of charity, real polotik or Machiavellian politics. In a nutshell no man has the right to rule over another and there is no such thing as the ruler and the ruled. Now, no opponent or disbeliever will deny this; all this is as bright as sunshine unless one closes ones eyes and says: I cannot see. But the confusion and rejection arise when one comes across certain rules and rejection arise when one comes across certain rules and regulations regarding inheritance of property, woman as a woman and man-woman relationship, slavery, charity and punishment. The immediate comment is; Why this contradiction? If the concept of possession is rejected, why then these laws of inheritance? If slavery is abolished, why then these instructions for the treatment of slavery? If women are human why then these laws that humiliate and downgrade her? After all, as long as women remain economically dependent on men, for she does emerge as a victim of a Patriarchal Society according to these laws, then isn’t her emancipation and dignity set at naught? 

            Furthermore, if everyone will be economically secure, why then these exhortations to give charity with all its accompanied dehumanization? And last but not the least, if the Quran is the upholder of humanity, why then these barbaric and inhuman punishments? after pointing of these contradictions, no matter what initiative on takes, nobody   is ready to listen. Seen superficially, the contradictions are apparent; the two sets of laws and values must connect at some point for after all the Quranic challenge is that the proof of its supra-human source is the absolute absence contradictions in its text. 

            Fortunately, the human experience of just the last two centuries makes the clarification easier for it can be picked as a pragmatic test. They have been very eventful centuries, teaching us meant things if we care to learn. 

            Now, what appears as a contradiction in the Quran, is a very profound understanding of the human condition. While laying down, radical changes in the socio-economic and political areas, the Quran emphasizes a slow and evolutionary and unhurried process and methodology in moving forward towards the ultimate goal. The Quran warns against overnight changes. They can be self defeating, and even if partially successful, can cause prolonged, unnecessary suffering and inflict wounds that can be too gaping to be cured and normally. As Arnold Glasgow has well said:

            “the key to everything is patience. You get the chicken by hatching the egg—not by smashing it.” 

            explaining the same point Allam Ghulam Ahmad Parwez wrote in June 1938 about the doubts, questions and restlessness that were seething like a silent volcano in the breast of Muslim India, and promised to assuage them. “But it will be accomplished very gradually and slowly,” he wrote “because teeing off from the thorny bushes with an abrupt, sudden gesture is certainly no wisdom.”.            

            indeed, mental attitudes and world views change very slowly, and old habits die very hard. So the Quran begging by recognizing the reality  of the situation here and now at any given point in history, both in material and psychological human conditions, while directing its movement outside of human life, unless totally transformed from within, is a familiar Quranic approach. This reality is ignored by the humans in their hastiness. Lets hear what Chingiz Aitmatov, a Kirghizian writer and editor of the Soviet Magazone “Foreign Literature” said to Natalya Kazmina, ANP correspondent. “When we rejected our past religion, history and philosophy—we laid waste our cultural field. We are duty bound to compensate the spiritual void that has formed as result of our undialected attitude towards the past.” Talking, about ‘glasnost’ and ‘perestroika’ in the same vein said “_____ we should not smash everything along way. In our attempt to change things today, to eliminate one thing or another—be it some relic or an alphabet—we should show great care, wisdom and tolerance in order to find the best possible decision. Our society has suffered enough from abrupt changes.” This is the crux of the matter. The Quran is anxious to avoid “abrupt changes”. An attempt is made below to give a few examples to explain the mode of change.

1.     Economic: the ultimate objective of the Quran being the fulfillment of the basic needs of every individual along with t a guarantee to the unborn generations as well, it if followed by the permanent value – concept of using the resources of the land and not possessing them. “To possess” and “to have “ are alien concepts to this new setup.

Mode of Change: this indeed is a radical and dialectic stop in the midst of the large landed estates. However, no forcible snatching away is ordered; instead laws of inheritance divide and fragment the estates so that within a generation or two or three its total fragmentation will merge into non-possession of the Islamic Economic system. In the course of this ongoing process, Zakat, which is “to give away the surplus for the growth of the state in lieu of permanent guarantee of security”, and as such the very base of the economy, will have matured. But while in the process of maturing, the citizens are enjoined to give “sadaqah” to fulfill the deficiencies and eliminate disproportion in the existing condition, on individual basis. This is only for the transitory period. Once the system takes shape, both the “laws of inheritance” and “Sadaqah” lapse and become redundant. However these rules remain an integral part of the Quran for any society in any given space and time which is beginning from scratch. Charity in any case is not a Quranic concept.

2. Slavery: The ultimate objective is the establishment of a human family and equality of all humans. Every individual is honorable for the simple reason that he/she is human. No other consideration is needed. This is an absolute rejection of castes and classes, and above all, slavery. I wonder if anyone of us can visualize and feel what a dehumanizing affect, suppression of initiative and enterprise, the buying and selling and auctioning of human beings, as commercial commodities, can bring about. May be we can get some idea if we see objectively what imperialism has to us as a subjugated people. 

Mode of change: the Quran encourages people to emancipate the slaves at every step, and side by side emphasizes loving and humane treatment like unto any member of the family. Thus measure are taken to protect them and course them in every stage by stage until they are capable of standing on their own feet economically and psychologically. Age old existence of being owned by somebody as a thing can make one feel lost, nervous and bewildered if suddenly thrown out into the free world as free persons. This exactly what happened when   more that a hundred years ago Abraham Lincoln emancipated the black American slaves and then left them in the lurch, as it were with all good intentions of- course. Many couldn’t face this newly won freedom and pleased to be allowed to hop back into the cage. The worst part of it is that till today the attitude of the white man has not changed. It has not been educated out of their minds (More will be said about education later).  Woman: the ultimate objective of the Quran is equality of all humans and equal partnership and companionship in the family unit. Without this mutual reacts and trust, a family cannot perform its functions in a normal healthy manner. I need hardly repay here that even towards the end of the twentieth century, the mass of women on this earth are economically dependent and depressed, and hence early manipulated condition in pregnancy, child birth and lactation and the early upbringing of children that is the root cause of these economic victimization. Instead of honoring other for this roles and helping her in her incapacitation, the perverted mind of the husband enslaves her for all times it is this perversion that the Quran attacks.  Mode of Change: in the transitory period, help and protection in this incapacitated condition is emphasis, but it is obvious that once the Quranic Economic system gradually manifests itself in which no man or woman is economically dependent and his/her basic needs from the resources of land are fulfilled as a meter the birthright, and tone eats and drinks naturally alone breaths in the air and absorbs the sunshine as free firsts of nature, any talk of the economic dependence becomes irrelevant. The whole concept is inbuilt in the system. Similarly, rules and regulations regarding the moral support of the second woman to the female witness in financial matters become redundant when women become confident and experienced in these matters. In fact, when this happens, there is no reason why two female witnesses will not do when no male witness is forthcoming, such a situation can arise especially today, and it neednt be a prerequisite that one witness has to be a male. The way women all over, including Pakistani women, are entering the world of finance and backing, and trade and commerce, business and industry, to insist of such a condition sounds funny if not worse. Otherwise too, many a women in Pakistan, leave alone the rest of the world are so articulate, dialectic and confident that the term “bangled women” now applies perhaps more to some men than these women! Of course a large majority are still depressed and helpless, meek and illiterate, they may still need help and support, so the transitory rules may still apply on them and naturally remain and integral part of the Quran for all those who are making a beginning and breaking a new ground, lapsing again when closer and nearer the goal. Seen from this perspective the Quranic claim is vindicated that the proof of its divine source is that it contains no contradiction. 

3.     Punishments: talking about punishments, another aspect of this theme of change will have to be clarified, equally important and sensitive. The Quran, as the last and fine book spoke to humanity as a whole, it does not address a particular chosen people. Throughout that recipient is An-Nas, mankind. Its challenge is that criterion for survival is service to humanity as an ultimate objective. All else will wither away. But, the Quran, as we all know was revealed in the midst of Hejazi Arabs. Why is Hejaz, is a story by itself. Now, while the ultimate objectives, the values of the Quran are permanent and universal, beyond space and time, some references in it and certain transitory rules, particularly the realms of punishments, are local and historical, but definitely exemplary for all times to come. Here are some cases in point. Although Anbiya came to every nook and corner of the world, only a few from the Arabian peninsula are mentioned. Certain events , personalities and archaeological finds are referred to again fro the same area. Actually, pharaohs and nimrods exist everywhere and so does the ungrateful and treacherous people like the Jews. These are only examples familiar to Arabs of those days. Similarly, punishments of flogging is mentioned which was not common in other parts of white world. The philosophy and the psychology behind it all is, as Shah Wali Ullah put it, that Arabs were to be prepared as a leaven (                          ) for  the rest of humanity. They were to be a model for others, since Islam or for that matter any idea, cannot be spread by force. By force the nomenclature of the individual may be changed, the head and the heart remain atrophied to the idea, even more so as a vendetta of a defense mechanism. Nothing could be more so devastating to any new idea. So the Quranic approach to change is to begin from a certain point in time where one stand at the moment. Naturally, local and familiar methods and institutions are easier to user – politically, economically and judicially—than those that are superimposed. Nabi Muhammad (pbuh) for example used the tribal “bait” system to build democratic norms, i.e. to enable them to elect, select and participate in consultation. Iqbal and Jinnah recommended the secret ballot system and the parliamentary form with which the people were familiar. As one faints in experience and maturity these modes, techniques are evolved, changed, amended and improved where very necessary. This includes the penal code as well. The Arabs were to continue flogging until alternate and better method of deterrence was evolved or acquired. Another society ought to begin from what ever they are used to and the most inhuman practices were immediately done away with, for example killing and beheading the prisoners of war and taking the as slaves and concubines. They were to be ransomed or freed, as the case may be.

            Indeed, this is how, according to my humble opinion and understanding the Quran views change; and as I said earlier, I do not claim to be absolute original in saying so. This approach wiped off confusion and contradictions and sudden, hasty changes.  

            But this is not all. The Quran foes not suffice in giving rules and regulations for the transitory period only. Prior to that, the peoples minds have to change, they must be mentally and emotionally prepared for the change. This is a long, patient, rational and very slow process of teaching. That is why the Nabi (pbuh) is described as teacher. He teaches, he does not preach. They are two very distinct terms with distinct connotation. Teaching is a painstaking method and it is a worthwhile method. Short cut in this method will not take us to the goal. Commenting on “perestroika”, Prof. Khawaja Masud says that it is a bloodless revolution is a revolution that is being washed in the hearts and minds of the people. It is a more difficult revolution because while it is easy to snatch  power, it is a Himalayan task to change the hearts and minds of the people.” The professor considers “perestroika” as a continuation of the October revolution of 1917 in Russia and described them as synonymous. That may be so, but I think the precedence is all wrong. “perestroika” should have come first and then the Revolution. The Revolution then would not have been as bloody and as full of sufferings as it was. the Quran is so careful with its method that its enjoins upon Nabi (pbuh), the teacher to leave his country or home town (Hijrah) for a place which is more conducive it the implementation of the new sustain. So Nabi Muhammad Mesoptamia for Hijaz and Palestine, and Moses left Egypt for the valley of Sinai. Thus “Hijrah” is no ordinary migration. It is the removing of the last hurdle in the way of the new vision and establishment of this vision as a pragmatic test. If the vested interest will not see reason, then at least let them see the results, the fruit of the seed planted on another soil. After all, for a “Momin” the whole planet Earth is a home, and people of all climes, races and languages his brothers. 

            I am convinced a method other than this—that is teaching pragmatic test and a model, ruled and regulations for the transitory pages—will spell disaster. The great upheavals in France and Russia and China, well intentioned and visionary though they may be, were hasty and lacked the above mentioned methodology. The immediate results are described by themselves as “The Terror” which the historians now say was a “cruel experience”. The all-consuming guillotine of France and the Gulag labor camps, and the purge of the mid-thirties in  Russia are regretted today. “terror” Johnson who talks about the terror and the counter revolution has pinned down the cause to “a new political class (that) has come to the fore neither educated nor experienced, reacting to events rather tan controlling them, thinking in terms of vengeance rather than in terms of principles.” Sounds familiar? Well! these lessons of history vindicating and backing up the teaching and educations process the Quran enjoins as a prerequisite to being a change. The tragedy of impatience and hastiness  in manifests in all those regrets for it foes not bring the goal any nearer. It took France nearly a century to digest the revolution after many mishaps of counter-revolution, revivalism, revolution again , now Republican, now monarchial, accompanied by all the unnecessary pain. After seventy two years, Russia is back to square one, though at the same time it may be admitted that there is no going back to pre 1789 ancient regime. Hopefully, that is dead for ever. It may be pointed out here that failure can also be due to some inherent flaw in the philosophy projected, but that is another story. ( a perusal of “Mafhomul Quran” and Insan Ne Kia Socha “by Mr. G.A. Parwez may be with while.) 

            Talking about a model this is what Tim Blanking has to say about the enthusiasm and naive optimism of exporting the French Revolution across Europe. “If they had stayed at home and has set about creating a new order…..their example might well have inspired mass conversion to their cause across the globe.  By trying to export that cause by armed force, they not only sealed their own fate, they also gave the old regimes they detested so much a fresh seas of life which was to see most of them through the next century”. Herein lies the vindication of yet another Quranic guideline, a model as an example to others. Hindsight and second thoughts have made the truth obvious. It is another thing if as Hilary Mantel says. “Writers have truths to offer, while politicians and clerics commonly trade in lies.” Politicians and clerics yes, they trade in lies, and in Islamic polity neither of them have any place. One we are educated in permanent human values and accept their implications and decision even if they go against us, then such Machiavellian politics has no feet to stand on. But I shall end here.

            We can only hope that someday, somewhere, somebody will present this model as a Third alternative to Capitalist and Socialist systems. It will not be done hastily, and yet it is remarkable that the results can emerge sooner than one expects and with minimum death and destruction and unnecessary pain. The very beauty of “Wahi” is to use Iqbal’s words, the economy of time and energy. Remember, it was the tortoise, who won the race and not the hare!