Muslims as well as their well-wishers in India are very much concerned about the lack of significant Muslim presence in the Indian public life. Data and surveys reveal that Muslims are under-represented (i.e. not in proportion to their population) in the legislature, government services, administration and educational sector. The political parties often do not put up an adequate number of Muslim candidates and similarly enough Muslims are not appointed to the various public offices.
CAUSES
The cause of this state of affairs is said to be “discrimination”. That the Muslims are discriminated against is probably true. But we cannot regard it as the whole reason or even as the main reason of Muslim “under-representation”. To do so would be simplistic. Throughout human history, discrimination has been a regular phenomenon; various groups have routinely discriminated against one another. Fair play seems to be the exception, rather than the rule; when human beings interact with one another as groups. Such “discrimination” has never defeated a group, which really wanted to succeed.
What then is the real cause of Muslim under-representation? A correct approach to answer this question would begin by looking for “internal” causes rather than “external” ones. In other words, one must examine the attitudes, psyche and thought patterns of Muslims. When we look at the question from this angle, we may begin to realise that the primary cause must lie in how Muslims look at themselves and at the world around them.
AN ALIEN WORLD
A Muslim today lives simultaneously in two different worlds. On the one hand, the Muslim homes and localities, to a very significant extent, reflect the Islamic worldview and culture. Mosque is the main building in a Muslim locality and a large number of Muslims, young and old, offer prayers. Children attend the Qur’ān recitation classes and not an insignificant number of ladies observe purdah. The Muslim mentality absorbs the Islamic traditions from various institutional sources like madrasas, religious gatherings, Islamic magazines and literature. A Muslim, educated or uneducated, thus gets acquainted with Islamic culture and has an emotional attachment to it.
On the other hand a Muslim is also compelled to simultaneously live in another world. This is the world consisting of modern media, modern educational institutions, the market and the public life. This is a “secular world”. Its worldview is atheistic and based on materialism. Its values are consumerism, promotion of self interest and ethical “relativism”. This world is alien to the Muslim mind. A Muslim interacts with this world half-heartedly, unsure of himself and confused about his identity. Is he a Muslim or a citizen of the modern world?
THE DILEMMA
The Muslim dilemma may now be presented in clear terms:
i) Should I withdraw from this “alien” world and confine myself to my familiar surroundings (the mosque, the madrasa and the narrow community life). If I do so, I would suffer no psychological distress. However I would lose all opportunity of getting useful education, and decent means of livelihood. I would be rendered almost powerless.
ii) On the other hand, I may choose to wholeheartedly embrace the “secular world”. Then all opportunities would open to me. I will get useful education, a well-paying job and position of power. However I would have to compromise on Islamic principles at every step; and I would risk losing my Islamic identity, altogether.
THE MUSLIMS RESPONSE
Muslims have not analysed this dilemma consciously. They are just living on a “day to day” and “moment to moment” basis without evolving a coherent strategy to deal with this situation. As a result, they are often lethargic and lazy. They are unenthusiastic players in the modern world. As long as they do not face this dilemma squarely, their situation is unlikely to change.
Apart from the two above mentioned possible responses i.e. (a) withdrawal, and (b) half-hearted participation in the modern world; is there a third possible response? Our submission is that such a creative response is indeed possible and it is the Muslim intellectual’s responsibility to discover it.
CHANGE THE WORLD
Instead of withdrawing into one’s shell or slavishly imitating the secular world, the correct Islamic response is to “change the world”. The worldview and values of the “secular world” are to be identified and then consciously and totally rejected. This rejection is the starting point of the Muslim “self discovery”.
The next step is to invite all human beings to get ride of the erroneous and false worldview of materialism and secularism and sincerely accept divine guidance as their way of life.
When Muslims adopt this stance, they would discover a new source of energy. Instead of lethargy and laziness, which plagues them now, they would experience new life flowing into their veins. These actions would become meaningful and their activities would become harmonious and coherent. Instead of oscillating between two worlds, they would be firmly committed to their belief in God and instead of ethical “relativism”, the moral values would occupy the most exalted position in their eyes.
PARTICIPATING AS Muslims
“Changing the world” is certainly a long term task; it requires sustained collective efforts over a long period of time. In the meantime, Muslims must participate in this world; but “on their own terms” (i.e. without compromising their Muslim identity).
How does one participate on “one’s own terms”? There could be three ways: (a) to evolve alternatives, (b) to sufficiently “mould” the existing institutions, to accommodate Muslim viewpoint, and (c) to forgo “participation” and merely interact.
ALTERNATIVES
Wherever possible the Muslim mind should try to evolve alternatives to the existing secularised institutions. For instance
(i) Muslim educational institutions as alternative to the existing “secular” institutions.
(ii) Muslim voluntary organisations as alternative to state support; for securing their rights and for solving the day to day problems of the community.
(iii) Welfare institutions as alternative to the state support.
(iv) Interest-free institutions as alternative to the capitalistic financial institutions.
(v) “Darul Qaza” for settling disputes.
(vi) Muslim media as alternative to existing media.
(vii) Muslim political or semi-political association to bring about desirable policy changes and resist unhealthy tendencies in the polity.
To some extent, Muslims are engaged in the activities. But a coherent and a complete vision is lacking. The conscious desire to “change the world” is the foundation of a complete vision; which Muslims must try to evolve.
THE MUSLIM EDUCATIONAL INSTITUTION
Muslims are running a large number of educational institutions, throughout the country. But, are they really “Muslim” institutions and do they present an “alternative” to what the existing institutions offer to us?
To answer this question, we may define a Muslim educational institution as one which possesses the following characteristics:
(a) It is under Muslim management and the majority of the teachers and other staff are Muslims.
(b) Majority of students benefiting from it are Muslims.
(c) It reflects Muslim culture in its architecture, monogram and layout.
(d) It respects Islamic values and norms in its social and cultural life.
(e) It bases its syllabi and its teaching and research activities on Islamic worldview and Islamic framework.
If we look at the existing Muslim educational institutions and judge them on the above criteria, the picture that emerges is pessimistic.
The first and third conditions are by and large fulfilled.
The second condition is fulfilled only in some institutions and not in all.
The fourth condition is often violated. The cultural and social life in a Muslim institution is often as “westernised” and at times “vulgarised” as in the general institutions.
The fifth condition is not even recognised in principle. In this context, we may note that the “Muslim leadership” in India keeps on harping about such issues as “importance of education”, “need for more schools and colleges”, “increased enrolment” and “creation of educational facilities in Muslim areas”. But this leadership never talks about the “content of education”. All “education and awareness campaigns” launched by it, ignore this aspect and as far as the Muslim leadership is concerned, the “secular” content of education seems to be perfectly acceptable!
The Muslim subconscious mind however is uncomfortable with this “secular” content and the “westernised” atmosphere of educational institutions. And is therefore less than enthusiastic about the slogan of “spreading education”.
The Muslim leadership must correct its vision and squarely address the question of “content of education”. Muslims certainly need “education” and also “educational institutions” but these institutions should be Islamic in the intellectual and the cultural sense, to satisfy the Muslim need.
DOES THE “SYSTEM” ACCOMMODATE MUSLIMS?
If the system is prepared to accommodate us as “Muslims”, we must participate in it. Therefore a Muslim needs to ask questions like the following:
a) Will this school (which I am considering) compel Muslim students to sing “Vande Mataram” or is it prepared to exempt them from singing it?
b) Will Muslim girls be forced to wear skirts and participate in dances? Or will they be permitted to wear descent dress?
Similarly a teacher may ask such questions as:
a) Will I have my intellectual freedom or will I be compelled to teach the opinions that I actually reject and which clash with my faith?
b) Will a lady teacher be compelled to forgo Hijab?
A Muslim officer or administrator needs to ask the following:
a) Will I be implementing policies which are unjust and un-Islamic?
b) Will I be required to install statues and pay respects to them or will I be exempt from such degradation?
If the “system” has sufficient flexibility in it and lets us participate in it as Muslims, we must certainly participate. And otherwise we should first “mould” it sufficiently.
INTERACTION
A Muslim judge, like any other judge, would be expected to decide cases, in accordance with the existing law; the “law” might be in conflict with the divine guidance. The Muslim judge would then be compelled to act, contrary to his faith. There is no way to resolve this problem!
Nothing however stops a Muslim from “interacting” with a judge (without aspiring to become a judge himself). This example shows that though “participation” may not always be possible without violating one’s principles, “interaction” is always possible. Through sincere and well meaning “interaction”, Muslims may try to bring about desirable changes in the system. Similarly, one may always talk to members of the “legislature” without himself becoming a part of it.
THE CORRECT QUESTION
The question “How to increase Muslim participation and Muslim presence?” is not a correct question. The correct question is: “How to change the system, so that we may participate in it, as Muslims?” Asking the correct question is the first prerequisite for getting a correct answer.