AUGUST 23
The Theory of Revolution in Islam
We learn from the Quran that the state of a community is changed by God only when its members have themselves moved on to a higher spiritual plane. The Quran expresses this with telling simplicity: “God does not change people’s lot unless they change what is in their hearts” (13:11)
The starting point of the Islamic revolution is, in fact, the individual. From the individual it gradually progresses on to the society or system, instead of starting from the system to the individual. Clearly, Islamic thinking on this subject is diametrically opposed to the communist ideology, which decrees that the individual can be reformed by a change of system. The Islamic view is that when the individual has reformed, society will of itself undergo a transformation.
The theory of Islamic revolution recognizes that the individual is the source of both corruption and reform. Therefore, if the rectification of any aspect of society is sought, the starting point must be the individual and his spiritual wholeness. There is a hadith which gives metaphorical expression to this: “Listen carefully. In the body there is a piece of flesh. If that is healthy, the whole body is healthy. But if that piece of flesh is not in proper shape, the whole body will become unfit. Listen, that piece of flesh is the heart” (Al-Bukhari).
If a social revolution is to be brought about, emphasis must be laid primarily on producing good character: the importance of the good and the right—in thought, word and deed—should, ideally, be inculcated from the very outset. Goodness then becomes the principle upon which all healthy social interaction takes place. This has a generally pervasive effect also on social institutions, which take their moral hue from the individuals responsible for their functioning at all levels.
According to a hadith recorded in Mishkat, the Prophet of Islam said that the rulers would be of the same level as that of the ruled. That is, whether a system is good or bad for a society will depend upon the individuals who manage it, and also who are managed by it. In a society formed of good citizens, the system, whatever it may be, will run on just and equitable lines. Conversely, in a society formed of miscreants and moral backsliders, no system per se can conceivably engender social progress, while the system itself, because of the corruption of individuals, will appear to be riddled with iniquities.
The strength of a society and its ability to endure are dependent on the personal worthiness of its member. Each member contributes his individual strength like a brick in a tall building. If the bricks are badly made, so that they erode and crumble, it will only be a matter of time before the entire building crumbles and falls. Can society survive if its constituents are of an inferior moral fibre? They are like the passenger on a ship who bores a hole in the hull without considering that, as a result of his action, ship, crew and passengers will quickly flounder. Therefore each and every individual needs to be reformed for producing a good society. For even a single member of the society can wreak havoc by his acts of perversion.
Clearly, in a society which is entirely driven by corrupt and subversive forces, a revolution is called for. The most salient principle of Islamic revolution is that change must be brought about through peaceful efforts. A transformation can, of course, be effected by the use of violence, but it will in no sense be a positive one. For a revolution to be effective and beneficial, it is vital that it should be carried out peacefully. There is a hadith which says: “God grants to non-violence what He does not grant to violence.”
The Prophet Muhammad was eminently successful in bringing about major changes in both religious and secular beliefs and practices throughout seventh century Arabia and the countries surrounding it. The fact that this was done in the most gradual and pacific way, with the minimum of bloodshed, is a matter of historical record. Indeed, the Prophet’s life is replete with examples of how to bring about change in an ideally patient and tolerant manner, first of all on a very small scale, then gradually enlarging the scope of activities, and only in the final stages bringing about the thoroughgoing social revolution which, in effect, meant individuals on a large scale bowing to the will of the Almighty. It was only after a very long period of missionary work that the Prophet exhorted people, on the basis of divine revelations, for example, to give up drinking, gambling and adultery. Had he attempted to hasten matters by force or intimidation, people would have reacted negatively and might have decided never to comply with his requests (Al-Bukhari). It is a measure of the success of his persuasive methods that, despite the heavy addiction to liquor in Arab society, regular takers not only gave up the habit, but also destroyed all the pots in which they had liquor stored in their homes. Given the fifteen years of his painstaking work just to condition individuals’ minds to the sublimity of surrendering to their Creator, one might say that his method was evolutionary rather than revolutionary.
The Prophet lived on in Makkah for thirteen years after receiving his prophethood. At the end of this period, he migrated to Madinah, where he lived for ten years till the time of his death. It is a well-documented fact that during his Makkan period, he was offered kingship, but that he declined it (Ibn Hisham). His reason for denial was that he knew full well that the mere crowning of a man as king would not transform society. Change in society comes about not with the wielding of enormous political power, but through education and awareness. The Prophet therefore continued with great patience and perseverance to educate the people, until the time came when the social and political system was Islamized on its own.
