Author: Sayyed Muslih al-din
The Present and Future of Islam from the Perspective of Orientalists (Part Three)
Arnold Toynbee states: “But the extreme Western movement led by Mustafa Kemal Ataturk made us doubt whether, after Ataturk’s imaginary vision and his satanic justification of power, we could attribute the shaking of the Turks from their old situation solely to these two reasons. If the Turks had not faced a difficult choice after the First World War—one from which it was impossible to escape, with two paths ahead of them: either to tend towards the West without caution or to face certain destruction. The fact is that the sudden onslaught of the West on the Muslim world was largely influenced by the bitter memories the West had of the bravery and heroism of the Turks and other Islamic nations.”
“Now that distances have been shortened by Western technology, and at a time when Western lifestyles are competing with Russian lifestyles for supremacy over all of humanity, it is apparent that the Islamic ideal of human brotherhood is a noble example that aligns with the needs of our social age, far surpassing Western alternatives, and leading to the rise of numerous small, self-governing states. And now, after the Second World War, the West has dismembered more than forty independent sovereign states, placing every home under threat from such divisions. It was hoped that the Muslim world could at least halt the spread of this Western political disease through a strong Islamic sense of unity.”
“It was not necessary for other Islamic states to follow exactly the same path as the Turkish representatives and envoys. For example, the Arab Islamic states, which share a common Arabic language with various dialects, utilize the same literary language in their writings and correspondence from the Atlantic coast of Morocco to the western borders of Iran, and from Aleppo and Mosul in the north down to Khartoum, Aden, Muscat, and Zanzibar in the south. Because Arabic serves as the religious language even in countries where it is not spoken as the main language, is it really necessary for the Arab world to disintegrate as Spain did into twenty independent states? Of course, in the weak forms under Western domination, this latter aspect is a grim reflection on our Western civilization, and it is unfortunate that the peoples speaking the original Arabic language have imitated them to such a degree.”
“It is within our power to discern some Islamic principles which, if applied in the social life of the new world working class (proletariat), can produce beautiful and beneficial results for that great society in the near future. Here are two apparent sources of great resources: the first is psychological, and the second is material in the existing relations between the world proletariat and the ruling class in Western society.”
“There are two significant sources of concern in our Western society: 1. Racial discrimination, and 2. Alcoholism. In the fight against these two evils and losses, Islamic thought can play a vital role. If Islamic principles are embraced with regard to high social and moral values, then the absence of racial discrimination among Muslims stands as one of the most evident Islamic moral achievements, and the contemporary world, in its progressive state, is in dire need of such Islamic virtues. The force of racial tolerance is immensely important to humanity, and it is currently embroiled in a pernicious struggle fueled by thought, which sometimes prevails. However, the vigilant support of a strong influence has yet to occur for the sake of caution. We must consider that suitable strengthening and consolidation will be necessary to navigate the course of this struggle in the interests of tolerance, peace, and reconciliation.”
“It is true that Islamic unity is currently dormant, but we must factor into our calculations that whenever the world proletariat revolts against the West’s dominance over the Western world and cries out against their aggressive control, then Islamic unity will awaken. Such a cry may have innumerable psychological consequences in awakening the spirit of resistance to revive Islam. Although the emergence of that resistance appears to have paused—as if in slumber like the companions of Kahf (Ashab Kahf)—it may be possible for history to reawaken the dormant heroism of Islam. Here are two historical occasions that reveal the secret of the advancement of Eastern society in its victory over the occupying West through Islam: During the era of the rightly guided Caliphs, after the time of Prophethood, Islam liberated Syria and Egypt from Greek domination that had burdened those countries for nearly a thousand years. Similarly, Salah ad-din Ayyubi and the Arab Mamluks protected the fortress of Islam against the invasions of the Crusaders and Mongols. Whenever the international situation enters a new phase of racial conflict, Islam can once again take action and demonstrate its historical role.”
Continues…
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