A pragmatic approach towards religion that is centred more towards mass rituals and identity than towards rationality and truth.
By Arman Kazmi
Many activities that we perform in our daily life, ranging from the food we eat to the language we speak, are based largely on habituation and imitation. Take an example of rice, for those who take rice in dinner or lunch, if they are asked as to why do they eat rice? The usual answer will be it’s a part of culture. Some might answer by mentioning benefits of rice but in most of the cases its not because of those reason that this choice was made. It was already determined by our virtue of belonging to a particular culture. It’s based more on habituation and obedience to culture than on reason and reflection. Imitation is usual way tradition and culture gets transmitted. Prima facie there is no harm in adopting these things from our tradition in this way but in certain cases, this way of adopting is clearly not the best way and may lead to a mundane approach and dogmatism. One such important case in our society is the case of religion.
If I replace the questions asked above about rice, with that of religion, the answers may not be different. If I ask myself, as to Why I follow Islam? The answer will be the same, I was determined to be a Muslim. It was never about choice, given the way our society functions. A person born in Muslim family ought to be become one. It’s causally determined and not reasoned. To follow or not, is usually never a choice that our families/societies provide us. There may be reasons given about Islam being the best path to reach the truth, but that all comes in, once we are inside that circle. Like our daily beverages and meals, this choice is not reasoned but already determined. In this pragmatic way of religiosity, emulation and obedience plays the biggest role in perpetuating, since it devotes itself to deeds rather than thought and reflection. Since it is constructed upon emotion and excitation rather than rational endeavour and inquiry, it gradually becomes tainted by dogmatism and prejudice.
As result of all this, the capacity to even tolerate dissent is lost. Religion becomes reduced to an identity where we can feel like somebody and distinguish ourselves from others and not because we want to arrive at some truth.This type of religiosity limits the scope of rationality and if it exists, it gets restricted to intra religious circle and no analysis of religions is done from outside. The two hefty companions of rationality, one is the tireless raising of whys, wherefores, maybe sos and maybe nots, and the other is a relentless individuality. All these get compromised, if religion is adopted as a hereditary, a property that is inherited. It becomes emotional, dogmatic, ritualistic, ideological, identity-bound, concerned with outward superficies, collective-communal, mythic, imitative, obedient, traditional, habitual and even against the teachings of the very religion. This customary religiosity, not just goes against the principles of rationality but also against the very principles of Islam and teachings of Quran.
In Surah Baqarah verse 2, Quran says,
“ When they are told, follow what all has send down. They say, We will rather follow what we have found our fathers( Aaba una) following. What if their fathers never applied reason nor were guided(Yahtadun).”
This verse clearly indicates Quran criticising the imitation of Fore Fathers in following a discourses and encourages the use if rationality not just in following the religious edicts but also in analysing the message of Islam. In Surah Muminoon(23) verse 24, following the forefathers and making this way a ground of realising truth, is defined as an attribute of Faithless Elites(Malla). There are more than 10 verses in Quran that discourages such approach and calls for “appeal to reason” as the way(Sunnah) of all the Prophets.
“There is no compulsion in Religion”, is another very famous verse of the Quran, quoted quite often in debates about the scope of freedom in accepting a religion and religious edicts. Compulsion means an absence of choice, an absence of consent and absence of agency. If one adopts or is made to accept a religion without giving proper consideration to the agency of that individual then there definitely is an element of compulsion. If a religion is followed deterministically where it’s caused and not reasoned, then this verse is not followed in its’s true essence.
One of the usual objection to this critical enquiry, we usually hear in some sermons and preachings, is that Islam means submission and one who submits, doesn’t raise questions. This is a very simplistic approach towards understanding the meaning of “Tasleem” .
The pre requisite for this submission in Islam is reciting the “Kalima e Tayyiba”. The fascinating thing about this Kalima is that the verse, acceptance of which makes you a Muslim, begins with “La”(Negation). Submission(Tasleem) in Islam begins with denial. In Islamic theology as well as in jurisprudence it’s of vital importance to have proper knowledge about the thing that one is denying, otherwise that denial is considered as a sign of ignorance. If the first word of this verse is not followed properly, what does that say about the submission which comes as a result of narrating/acknowledging the particular verse?
The word “La” for me represents, all the whats and whys, a long reasoned engagement, a constant strife to break the idols of falsehood, prejudices and dogmatism. To reveal the reality hidden in the next word: “Illalah”.
As Rumi says in Mathnavi,
“Reinforce reason with the help of reason.
Invoke the ‘consultation verse’ for every season.”
(Student of Philosophy, currently pursuing his Masters from University of Hyderabad. My area of interests are philosophy of science, religion, ethics and mysticism.)