CIVIL SOCIETY The New Superpower

The bedrock of civilization rests on three institutions:

Family;

Business; and

The State.

A fourth institution called civil society has also always existed, but has generated renewed interest and importance in recent times. Although civil society is distinct from the state, family and market, their mutual boundaries are often blurred, complex and over-lapping.
Civil society is populated by organisations such as

registered charities

development non-governmental organisations (NGOs)

community groups

women’s organisations

faith-based organisations

professional associations

trade unions

self-help groups

social movements

business associations

coalitions

advocacy groups.

Civil society reflects diverse interests and values and enables the articulation, mobilisation, and pursuit of the aspirations of the different constituent elements within a society. Civil society enables different groupings in society to debate differences, reach compromise, form priorities, and sometimes develop consensus on a higher common purpose. Civil-society groups (CSOs) can help to monitor and constrain the arbitrary exercise of state power and increasingly, the anti-poor behaviour of private businesses and multinational corporations. Civil society can thus act as a counter balance to the “authoritarian state” and the “tyrannical market”.

Civil society has started occupying significant space in a myriad of domains. Some of them include:

Prevention of war / riots and dealing with the subsequent consequences of violence;

Re-construction of society and institutions in war-torn / riot affected areas;

Voicing the concerns of the have-nots in the rapidly changing economic scenarios of developing countries who have been forced to adopt the structural adjustment programmes by the World Bank and IMF to adopt the free market economy and open up markets to multinational corporations at the cost of destroying the cottage industry and the rural economy;

Striving for policy change on such critical issues as the environment, economic reform, women’s rights, education, Aids, minority upliftment, healthcare, consumer protection, etc., and

Striving to deliver justice to the victims of state sponsored terror and fake encounters.

Islam is the antithesis of uncivilized society. The pre-Islamic society is thus referred to as ‘Jahiliyyah’ meaning ignorant or uncivilized. Some of the prevalent conditions before the advent of Islam were:

Great religions had become playthings in the hands of debased religious scholars who corrupted and twisted them beyond recognition;

Social disruption had reached its peak with the common people groaning under the strain of taxes and other duties levied by the autocratic system of monarchy;

King-worship, racial pride, tribal prejudice, sexual perversion, caste system, women exploitation and subjugation was widespread; and

There was no end in sight to the loathsome extravagance of the rich and privileged and the hopeless plight of the masses.

The Islamic concept of God as the Creator, Nourisher and Sustainer of all people and nations and the universal scope of the ministry of Prophet Muhammad (may Allah bless and greet him) demolished all barriers of blood, colour and geography between man and man and welded mankind into one family. He succeeded in establishing a really classless society in which the high and the low, the rich and the poor, the white and the coloured were united into a single brotherhood. All sections of society readily cooperated with one another and helped each other in the hour of need. Women were no longer treated as slaves but became equal human beings and like trusts in the hands of men and started enjoying unprecedented rights.

Muslims were charged with a strong sense of social responsibility. Their minds were matured and they conducted themselves as responsible members of their families, their faith and the entire human society.

The Qur’an says “O ye who believe! stand out firmly for justice” (Nisa 4:135). It is not enough for Muslims to uphold justice themselves: they are expected to be its standard-bearers. They are supposed not merely to practise justice in their own dealings but to strive for its triumph. They have to do all within their power to ensure that injustice is eradicated and replaced by equity and justice.

The Qur’an says “Let there arise out of you a band of people inviting to all that is good, enjoining what is right and forbidding what is wrong; they are the ones to attain felicity” (Ale-Imran 3:104). This command is the key to the formation and continued existence of civil society. Muslims have been told to play a social and proactive role in society and not become mere onlookers and passive citizens. They must keep preaching and promoting the good and stop the elements that do evil and create mischief.

Islamic history provides examples of many non-state actors, institutions and organisations that served as intermediaries between the ruler / government and the people, between state and society. Religious endowments (waqf, pl awqaf), supported schools, universities, hostels, hospitals and social welfare activities. The development of Islamic law (Shari’ah) itself was often the product of private individuals or scholars (ulama) and schools of thought (madhab, pl madhahib) that were independent of the state and initially sought to limit and curb the powers of the ruler. Sufi brotherhoods (tariqahs) and masters (shaykhs or pirs) provided not only spiritual guidance but also significant educational and social services in Muslim societies. Finally guilds played an important role in the economic and social life of Muslim cities. Professional groups or guilds were organised around trade and commerce. Their activities included “regulating the production of goods, maintaining a professional code of ethics and overseeing prices.” Guilds often relied upon religion and religious rituals for rites of initiation and celebration and to legitimate their origins and activities, such as that of the market supervisor (muhtasib) who was responsible for the enforcement (hisbah) of public morals.

Civil society is now acknowledged and respected as a powerful structure by both business and the state. Indian Muslims have a good history of social service and welfare through voluntary and charitable associations. Their commitment for donating for charitable and public welfare works and community rehabilitation programmes in post-riots scenario has been encouraging. The need of the hour is to mould and extend their collective power which is currently engaged in charity work and demanding their legitimate rights as minority community. Muslims need to get out of their passive and defeatist mentality and understand their position as ummat e wasat (the best community) and custodians of amr bil maroof and nahi anil munkar (promoters of good and opponents of evil). They have to impart a leadership role in civil society and set the agenda so that civil society sets its priorities correctly and is not swayed by pressure exerted against it by competing forces. Tools such as pressure politics, media management, organising seminars, symposiums and peaceful demonstrations should be employed for the achievement of objectives. Muslims have their job cut out. Only they can transform civil society into a superpower.