Building a New Society

An Islamic Approach to Social Change

Zahid Parvez

• Publisher: The Islamic Foundation
• Year: 2007
• ISBN:
  9780860376040
• Topic: Theology & Religion
• Subtopic: Islamic Theology

Building a New Society casts light on an issue that has generated much heated debate: how a social change based on Islam should be brought about? The book expounds the vision of Islam for man and society and presents the broad process Islam has laid down for realising this vision. It reminds the readers of the purpose of the Muslim world-community, highlights the problems and key challenges that are presented by secular-materialism and clarifies the Islamic methodology for guiding and directing social change in a systematic and comprehensive way. Some of the issues addressed include: What kind of change does Islam aim to promote in social life? Where does the process of change start from? Should change be revolutionary or gradual? What bearing should the social context have on strategies and methods?

PART I

Islam and the Contemporary State of Affairs

CHAPTER I

Introduction

The Purpose of this Book

The need for putting together material on the Islamic methodology for guiding social change arose from a number of concerns, and it is these that make the contents of this book urgent and relevant. First, it is observed that many ordinary Muslims in the West, after a period of settling down in their new-found homes, are awakening to their Islamic duties and responsibilities. As a result they are becoming more enthusiastic, organised, assertive and active in efforts aimed at challenging secular-materialism, taking the message of Islam forward to the indigenous population, and striving for a more compassionate, fair and peaceful society for all citizens. However, the approaches adopted by the various Muslim groups differ. In cases these exhibit extremism, or are quite diverse and even conflicting. Such a state of affairs has given rise to much confusion and has unfortunately created tensions and inter-group conflicts to some extent. In addition, many activists, due to a poor understanding of the Islamic process of change (i.e. how a change based on Islam should be brought about), display impatience at times, become reactive, or frequently become entangled in side issues and insignificant details, or even find themselves easily distracted by the symptoms of social crises rather than remaining focused on the root issues and causes.

It is also observed that many activists are unable to work effectively in the West. They encounter difficulties in relating Islam to their contemporary Western, non-Muslim majority, context. Some also fail to distinguish between the ideals of Islam on the one hand, and the accretions added by history, customs and cultural practices on the other. This weakness is not only observed in efforts for change, but also encompasses other aspects of Muslim practices related to dress, rituals, family life, customs and so on. Unfortunately, at times a great deal is attached to the understanding and practices that originate from cultures and organisations operating in Muslim countries, even though some of these may conflict with Islamic ideals and values. In cases, even the operational strategies, terms, slogans, activities, organisational structures and ways of working are imitated and adopted with religious zeal, though they may not perhaps be appropriate or desirable in the contemporary Western context. Such blind imitation has led to inward-looking attitudes, inappropriate and irrelevant activities, and hence poor performance. In some cases these have also resulted in fanatical and extremist tendencies. Of course, Muslims in the West can, and should, learn from the experiences of Islamic movements operating in Muslim majority countries. However, the social and political context of these movements is quite different from that of the West, and hence an uncritical imitation may be counter-productive.

To counteract these negative tendencies, a balanced and comprehensive framework needs to be offered to the Muslim activists. Such a framework, based on a rich and balanced understanding of Islam and its methodology for positively shaping social life, will aid Islamic workers in distinguishing between the universal and fundamental Islamic beliefs and ideals on the one hand, and the evolved cultural and organisational practices found in Muslim countries on the other. Second, it will produce flexibility and enable the formulation of relevant and suitable organisational models, approaches and actions for the Western context. Furthermore, an understanding of the Islamic process of change will encourage the promotion of tolerance, harmony and co-operation between the various Muslim groups. Finally, it will enable Islamic workers, i.e. the change agents, to contribute creatively, positively and effectively towards the spiritual, social and moral development of their society.

In addition to these immediate concerns, an understanding of the Islamic framework for guiding and moulding social change becomes important because of the current socio-political circumstances that surround our global and local affairs. For example, prior to the collapse of the former Soviet Union, Communism was perceived by the West as an ‘evil empire’ and a great danger to the civilised world. However, due to the recent upsurge of the Islamic movements in many Muslim countries, Islam and the Muslim world-community are currently perceived as a potential threat to Western economic and political interests. In some quarters, intellectuals and scholars openly express their views and opinions about the threat of Islam. Some even predict that in the 21st century, the clash will be between Islam and the West¹. Unfortunately, the fear of Islam is such that the Islamic revival in Muslim countries has come to denote radicalism, anti-Westernism and terrorism. At times, Islam is even grouped with Nazism. Such views and attitudes are obviously not based on true facts and are neither conducive to global harmony nor peace. Regrettably, views like these have, and are continuing to hamper the West’s understanding of Islam, and they also condition and promote hostile political responses.

Furthermore, the Islamic world, since the 1980’s in particular (with the Revolution in Iran), has, for some reasons, constantly become the centre of focus for the world’s media. Issues such as Islamic fundamentalism, the rise of the Islamic movements, the defiance of Muslim people against the West, and the oppression and persecution of Muslims in their own homelands form the major topics of current affairs. Thus, in order to interpret such global events accurately, an understanding of the reasons behind the Islamic resurgence and the process of social change based on Islam, becomes imperative for politicians, journalists and political analysts.

Finally, owing to rapid technological developments, the establishment of international trade agreements and practices, and the drive towards globalisation, we are witnessing a substantial transparency between nations and an increase in the mobility of people. Subsequently, this has increased interactions and communication between nations and faith communities. Thus, ordinary Muslims today are in direct contact with the West, at all levels of life more than ever before. Also, presently there are many millions of Muslims who permanently reside in Western countries, where they are living as neighbours and share the work place, classrooms, hospitals and even businesses with their fellow nonMuslims. Further, there is a rapidly growing number of Muslims from the indigenous population of the West. This close contact makes it imperative for all parties concerned to have a better understanding of each others faith, culture and way of life.

Opinions and views based on prejudice, assumption and misinformation can be harmful, since they generally contribute towards increasing misunderstandings and mistrust. Therefore, to develop peace and harmony, and promote tolerance and co-operation, an understanding of Islam is required by the general public and policy makers in the West. Efforts need to be exerted to build bridges, and create understanding and trust between the various communities that make up our multi-cultural, multi-faith and pluralistic societies. The misrepresentations and fears about a social change based on Islam need to be dispelled, and it is hoped that this book will also contribute towards this aspect to some degree.

The Meaning of Social Change

The term ‘social change’ evokes different meanings and sentiments amongst different people. It is sometimes equated with social anarchy, radicalism, disruption and even revolution. Also, perhaps due to a culture of passivity that exists in most Western societies, collective social actions are not viewed favourably by some people and thus, efforts for moulding or advancing any kind of change in society are frowned upon. Owing to these negative connotations, it would be appropriate to briefly discuss and clarify what ‘social change’ actually denotes in the context of this book, since this term will be used quite frequently.

People who share common beliefs or ideas about what is desirable, right, good, wrong and bad, or who share common interests, tend to be drawn together in groups, communities, clubs, associations or political parties. This is implied by the proverb: ‘birds of a feather flock together’. Shared beliefs and ideas give rise to a set of social values (i.e. things considered good and beneficial), and on the whole, it is these that influence and mould the social life of a group or community and gives rise to a particular culture. However, social life does not remain static but undergoes change when influenced, either from within or without, by different sets of ideas or values. This is why the nature of community life, its traditions, social norms and language, change over time. Thus, when a group of people endeavour to change certain social and cultural norms, they are said to be exerting efforts for social change (or cultural change as some academics would like to refer to this). These efforts can be directed at changing certain long-held ideas or beliefs, modifying behaviours and attitudes, or altering political and economic practices, values and processes. If successful, change efforts can lead to modifications or alterations in the flow of information, social structures and practices, or in the laws and policies that govern social systems. The term ‘process of social change’, thus, refers to a transition or a series of transitions from one social condition to another².

Taking our contemporary context as an example, social change is produced, moulded or influenced through competing ideas, views, cultural beliefs and ethical values that a community or society comes into contact with. As an illustration, there are numerous political parties and social movements, organised in various forms and sizes, that are operating in present-day societies. These mass movements draw their inspiration and vision from certain ideologies. The current prevalent ideologies in Western societies include liberalism, capitalism, socialism and feminism as well as communism and fascism to a lesser degree; all these are founded upon a secular-materialistic world-view. Each movement endeavours to promote those political ideas, values, social structures and policies that have been derived from the ideology on which it is based, and strives to influence the direction of society and the state accordingly; either to preserve the status quo, or to introduce new ideas, practices, structures, institutions and laws, or even to revive traditional ones.

Besides the mainstream social movements, other organised efforts exists in society that intend to promote either small or radical changes in society, without intending to touch its core institutional structure. Amongst these are numerous ‘pressure groups’ or ‘interest groups’ which generally have a one-issue agenda. Some of these pressure groups aspire to improve the behaviour and attitudes of people, whilst others endeavour to alert and awaken the public about the environmental pollution and destruction that is taking place. Some even campaign for economic justice, or against crime, smoking, drugs, abortion, or other social problems. Indeed each such effort for change, being based upon a particular social concern, will promote different kinds of social values in society.

Recent years have also witnessed efforts targeted at rebuilding fragmented and shattered local communities through reviving civic and community values. For example, efforts for community policing, the formation of neighbourhood self-help groups, community-action groups, parent-teachers associations, tenants associations and so on are becoming popular in many towns and cities. These aim at involving and organising local communities in issues of common concern; to address and reduce crime, to improve the standards of education, and to ensure a better and safer neighbourhood. Such work facilitates community members in re-connecting with each other, organising themselves and working together to address their common problems and issues.

Additionally, the various groups and social movements that exist in contemporary societies, differ in their programme and scope of change, as well as in their strategy and desired pace for change. Some campaign to get into government, (i.e. for political power as a priority through which their change ideas and programme will be introduced – for example, political parties), whilst others strive to affirm their identity or to gain acceptance of their ideas, values or rights. Also some desire changes to take place gradually, in a flexible and adaptive way, whilst others prefer a swifter introduction or even a revolution.

With this background, Islam, which incorporates guida...

Table of contents

• Cover Page
• Title Page
• Copyright Page
• Dedication
• Contents
• FOREWORD BY PROFESSOR KHURSHID AHMAD
• PREFACE
• PART I: ISLAM AND THE CONTEMPORARY STATE OF AFFAIRS
• PART II: THE CHANGE PROCESS: FRAMEWORK AND METHODOLOGY
• BIBLIOGRAPHY
• GLOSSARY
• INDEX