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Compiled by: Azeem Ayub |
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Reflections | |
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In the Name of Allah, |
Belonging to an Ism
Every man on earth seems to be in search of an identity for himself that can last a lifetime. I see nothing wrong with that. In fact, an identity can really set our preferences straight and keep us steadfast on one path. However, the problem arises when we confuse the pursuit of an identity with that of limiting ourselves within the bound of ‘isms’.
A little study of philosophy will reveal to mind the idea behind any ‘ism’. It portrays a thought that must encompass all. In other words, an ‘ism’ does not simply entail appreciation of a school of thought. Rather, it portrays absolute belief in a theory that bounds all reality within itself. In effect, belonging to an ‘ism’ conveys the belief that all incidences, all phenomena and all occurrences can be defined and explained from within a thought. Any prescription or proscription external to it, thus, would be regarded as false and inconsistent.
If one takes notice of the fame that Marx has achieved in the past, one can be astounded. For even though the man condemned religion and regarded it only as a product of the oppressed class, he seems to have created a new religion for his followers - ‘Marxism’. There is no denying the fact that the man was a thinking individual, that he had the capacity of luring men towards himself and therefore, towards his thought. However, in order to be appreciative of one element of his philosophy does not mean that we must enslave ourselves to everything he ever had to say. For no matter how intelligent and noble a man may be, he will remain a man after all. Just as many philosophers argue for ‘rationality’ as being the basis of differentiation between a man and an animal, the difference between God and man may be highlighted as well. Whilst man can commit errors and make mistakes on account of his limited knowledge, God remains All-Knowing and unbounded by any shortcomings. God is ‘infallible’, man is not.
If one is to admire Marx’s explanations regarding the demise of Capitalism, to me, there seems to be no harm. However, the moment we respond to the calls of our excitement and relief by declaring ourselves Marxists, alarm bells begin to ring. For such a declaration implies that we are, in fact, ascribing an attribute of infallibility to all theories resting in the cradle of the Marxian thought. It follows then that belief in Marx’s critique of a political economy does not necessitate belief in his definition of religion as the ‘opium of the people’.
Another ‘ism’ that seems to have clutched our youth is that of Freud’s theories. Having read through the works of Sigmund Freud, many people claim to be thoroughly impressed. Again, as far as I see, there is nothing wrong with being impressed with what is read. However, an affirmation of each and every word within that book and all others by the psychologist, is not a requisite for any admirer. That remains a requisite only for the believer with the divine book in his hands. Yet again, the urge of having an identity for ourselves wins the battle, and we begin to laud ourselves on acquiring faith in Freudianism.
Care and caution is required in appreciating a philosophy because, in many cases, it is the innocent admiration that gradually leads to the extreme – that is, enslavement of the mind. The same rule ought to be applied concerning Islamic thinkers and scholars as well. This concern first sprung to me after attending a lecture on Muslim philosophers. Walking out of the class, a friend began thinking aloud: ‘Should I be a Rationalist? Or should I be a Traditionalist?’. Regardless of what fate she would decide for herself, I thought the question itself was wrong. Of course, when we studied Ash‘arī’s criticism on the Mu‘tazillite approach, the appeal was immense since he wrote with much conviction, all the while, strictly adhering to the traditions of religion. On the other hand, when we analyzed Ibn Rushd’s essay aimed at compelling men to use their sense of reasoning, it appealed greatly to the intellect. However, such appreciation certainly does not mean that one should either become a traditionalist and remain a die-hard loyalist to the Ashariite school of thought, or that one should definitely hail the God-cosmos relationship as purported by the great Averroes. Because to do so would amount to a grave error: assigning an unerring quality to man.
The only quality that we should try to equip ourselves with is that of realizing the infallibility and absoluteness of God - and only God. And the only identity that we ought to be satisfied with is that of being His servant.
Author: Saadia Malik
Topic URL: http://www.monthly-renaissance.com/issue/content.aspx?id=453
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In this Issue | ||
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Reflections | ||
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Read & Reflect
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Debate & Discuss * Discussion Forum: Norms of Gender Interaction | ||
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* General Discussion Hell Forever? | ||
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Eids
Volunteers?
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Successful
Recent Additions
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Author Dr Khalid Zaheer
This article is divided into five parts. The first part describes the reasons why ethics should be studied. The second one deals the question of the rationale of studying Islamic ethics in particular. In the third section, an attempt is made to explain the rationale from the secular and Islamic points of view of behaving ethically in the business world. The fourth section clarifies the methodology that is adopted to decide what is ethical and what is not. The final section explains the reasons why prophethood is the most reliable source of deciding about ethical questions.
1. Why study Ethics?
Why should the study of ethics
be a part of the curriculum of Business Studies? This question has relevance
both from an individual’s and a society’s point of view. In this section, the
question is going to be addressed from a society’s point of view, where as in
Section 3 the question of the individual will be taken up for discussion. The
concern behind the question is understandable. Since business activity is
primarily undertaken to earn and, in most cases, maximize profits while ethical
behaviour, on the contrary, tends to seemingly place restrictions in the pursuit
of this objective, it is, therefore, against the spirit of business activity to
be concerned about ethical questions. Business concerns are wary of following
even the law of the land in many cases for the same reasons. However, since law
is backed by the muscles of the state machinery, it receives practical
acquiescence in the business world even though, in many cases, reluctantly.
Ethical norms, unaccompanied by the force of state, are not likely to be
practically very successful.
The rationale of studying
business ethics lies in the fact that when business enterprises follow their
narrow objective of profit making, they tend to ignore the interests of others.
If they are not going to be properly guided to be careful about interests of
others while pursuing their self interest, the result will be a net loss to the
society. Corruption will creep in and the ensuing chaos and unrest may deny even
the successful businessmen the real, long-term benefits from gains that they may
have made in their businesses. It is always, therefore, useful to have an
ethically sensitive business environment to enable the individual businesses to
grow in making the most out of the business opportunities.
Another reason for studying
ethics is that the law of the land in an ethically consistent society draws
heavily from its commonly accepted responses to ethical issues. Most principles
on which laws are based are ethical in nature. Studying business ethics,
therefore, is an attempt to study the broad principles on which the local laws
are based. A third reason why business ethics deserves attention is that the study enables the individuals to become better human beings even when approaching such “mundane” activities as profit making. The principles underlying the common understanding of “rational behaviour” of an economic man mentioned in the contemporary literature of economics are exaggeratingly narrow. Human beings are much more than profit maximizing economic agents even while engaged in economic pursuits. They do have inner compulsions of varying degrees to behave ethically as well. In other words, even though the suggestion that man is highly selfish in his business endeavours gained wide theoretical acceptance, since it was based on a narrow understanding of the real man, it has never been practically visible as a universally applicable rule. It is, therefore, more reasonable to study the principles which seem to be (or ought to be) followed even despite the overwhelming suggestion to the contrary from writers on economic behaviour.
Read URL: http://www.monthly-renaissance.com/issue/content.aspx?id=1010
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Course Jhangeer Hanif (Moderator) What is the implication that the Holy Prophet forbade Muslim women to wear strong perfumes, when going outside.
Sweet16
Always pray that all of u brothers & sisters in
Islam are good by the grace of Allah (SWT).
Indeed, we improve day by day, insha Allah, if we
set our eyes on the nobler ideals.
The part where you have said that we must "gain knowledge as much as it realties to our daily affairs" has touched my heart and it is very true, something I really believe in as we all should too. Inshallah as soon as I collect more information on how drinking and sprinkling something like alcohol can be compared then I will provide you with the details ASAP.
Jeffrey Just a thought regarding the wearing of perfumes, fragrances, and the like.
raushan
Can We Use Perfumes ?
Jhangeer Hanif (Moderator)
Aidan I
am sorry, I think didn't put my question properly! I meant, if using perfume in
above mentioned condition, is haraam for ladies or not? whether it contains
alcohol or not, is a lady allowed to wear a perfume when necessary?
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shah_625 I read this ayat the other day Surah Bakarah Verse No.80 about the Jews who thought that no matter how bad they are in this world they will only spend few days in hell and eventually go to heaven. Allah says in the next worse that who ever does evil is bad will stay in hell forever. We Muslims also say the same that we'll eventually go to heavens. I want to know whether this is true, whether Quran mentions this, if not then I think I have a reason to believe that this is concept among us is wrong.
raushan We the ordinary human being try to play God and expect other fellow humans to be angels.
shah_625
No brother, I
totally disagree with you, if what you are saying is correct then why did
Allah mention it in the Quran.
raushan Shah, please ignore my posts, its simple, I don't question your ability to detect others intellects. You may be right.
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shah_625 What is your point with these quotes from Surah Bakarah? My question is still there.
ibrahim (Moderator) Only those Muslims will eventually go to heavens after having their punishment (i.e. spending some time in the Hell) whom Emaan will be accepted by God.
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Why
so Many Eids?
Question Each year, we Muslims become a laughing-stock for many non-Muslims because of such issues as celebrating eid on different days even in the same city. Why can't our scholars sit down and sort out matters once and for all and fix one day for eid?
Answer:
In this matter, we
need to be more practical as well as tolerant. We must remember that the
shari'ah has not bound us in any way to celebrate eid on the same day all over
the world. So, instead of trying to unite Muslims on one eid day, efforts should
perhaps be directed to unite their hearts. We should find harmony in such
discord. If people are celebrating multiple eids, why get depressed. If the
Almighty has not preferred any regimentation in this matter, why should we do
so.
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