STUDENTS’ VOICE
By: KHURSHID AHMED
“WE HAVE ENTERED A DARK JOURNEY IN A TIME OF DARKNESS” this is how Albert Schweitzer portrays the present crisis of the Western Secular Civilization. He has studied the western society and its problems very keenly and dispassionately and has come to the conclusion that the trouble with the world is neither economic nor technological-it is moral. He lays greatest emphasis on the moral renaissance of the world and declared that:
“Of all the forces that would reality, morality is the first and the foremost”. (Civilization and Ethics. p. 22.)
Prof. Albert Schweitzer is philosopher of great eminence. He was born in Kaisersberg in 1875 and was educated at Sternberg, Paris and Berlin. He had been a visiting lecturer to several important Universities and is a great thinker and moral teacher. A. Schweitzer is the author of “The Philosophy of Civilization” (1923) two volumes-(I) The Decay and Restoration of Civilization and (II) “Civilization and Ethics”. The Quest of the Historical Jesus (English Translation, 1936) J.S. Bach (English Translation, 1938); Indian Thought and its development (English Translation, 1936) and many other books.
Albert Schweitzer is an eminent moral teacher of humanity and deals with the fundamental problems of ethics at handsome length. He has discussed the nature and the role of ethics and morality in society and has suggested ways and means to realize the great ethical goal. He has also dealt with the rise and fall of civilizations and the part of morality in the history of mankind.
Schweitzer conception of civilization is pre-eminently ethical. He says that:
“Civilization is twofold in its nature: it realizes itself in the supremacy of reason, first. By over the forces of nature, and, second, over the disposition of, Man”. (The Philosophy of History)
He holds that moral control over man’s disposition is extremely important, even more important than the control over nature. Ethical mastery should be the be-all and end-all of our striving. Reverence for life is most essential for a healthy growth of civilization and that moral progress occupies a much greater importance than material progress.
Looking upon the contemporary world, from this angle of vision, this philosopher of history finds it caught in a nasty whirl of decay and degeneration. According to him the decline began around the middle of the nineteenth century and continuously progressed. The moral values have faded into the thin air. The world is going ahead, slowly but steadily, towards a great crisis. The downward march is very gravely viewed by Schweitzer who holds that contrary to the previous decay of civilizations, the present decay is much more important, because
“The earth no longer lies in reserve, as it had once, gifted peoples as yet unused, who can retain us and take our place in some distant future as leaders of spiritual life. All of them are, like ourselves, diseased, and only as we recover can they recover.”
“IN THE PRESENT CRISIS IT IS NOT THE CIVILISATION OF THIS OR THAT PEOPLE THAT MUST BE GIVEN UP AS LOST, BUT THAT OF MANKIND PRESENT AND FUTURE IF NO REBIRTH TAKES PLACE WITHIN THE PRESENT CIVILIZATION”. (The Philosophy of civilization vol. I, p. 63).
Prof: Schweitzer lays his fingers at the real cause of the decay; he diagnoses that the root cause of the malady is ETHICAL.
“IF THE ETHICAL FOUNDATION IS LACKING, THEN CIVILIZATION COLLAPSES, EVEN WHEN IN OTHER DIRECTIONS CREATIVE AND INTELLECTUAL FORCES OF THE STRONGEST NATURE ARE AT WORK”.
(Quoted by P.I. Sorokin, “Social Philosophies in an Age of Revolution” P. 177).
Reviewing the crisis of our age expresses the view that the main cause of the arrest of progress is ethical. The abandonment of the principles of life-affirmation. The philosophy of the eighteenth century put forward ethical idea’s and tried to translate them in practice, but this philosophy could not meet the acid test of rational criticism and succumbed to it because it was vulnerable and its foundations were weak. Attempts by Kant, Goethe, Schiller, Fichte, Hegel and others to provide this tottering building with a new lease of life failed because their world-views too were vulnerable. As a result,
“THE ETHICAL IDEAS ON WHICH CIVILIZATION RESTS
HAVE BEEN WANDERING ABOUT THE WORLD, POVERTY-STRICKEN AND HOMELESS. NO THEORY OF THE UNIVERSE BEEN ADVANCED WHICH CAN GIVE THEM A SOLID FOUNDATION.THEREFORE, INSTEAD OF BEING INSPIRED BY A PROFOUND AND POWERFUL SPIRIT OF AF- FIRMATION OF THE WORLD AND LIFE, THE WORLD IS BEING PUSHED TO AND FRO BY “FRAGMENTARY AND SUPERFICIAL IDEOLOGIES” AND BY FRUITLESS PRACTICES ALAS! WE HAVE ENTERED A DARK JOURNEY IN A TIME OF DARKNESS”.
(The Philosophy of civilization vol. I. p. 6)
Several other factors have added fuel to the fire; they have hastened the decay. They are: Modern man’s fettered economic position; his being over-worked and incapable of self-collectedness a decrease in creative thinking and an increase in superficial “mob mindedness”, pattered by various “manufactures of public opinion” (newspapers’ etc.); lack of spiritual independence and humanity; development of ethical nihilism and an unethical conception of civilization; greater development of the material, rather than spiritual part of our civilization and a rapid advance in ethically indifferent knowledge and technology”.
(The Philosophy of civilization I and II.)
Schweitzer categorically declares that the drift towards decay and disaster can be arrested only by an ethical renaissance, a religious transfiguration of mankind. As to the principles of ethics and the source of morality, the writer of these lines is of the opinion that Schweitzer himself has failed to supply any adequate solution. His philosophy of “reverence for life” and “the life affirmation” is not at all satisfying and the cause is not far to seek. Human mind is hopelessly incapable of expounding these principles. Only Divine Guidance can offer the bridle that can control our passions and the light that can guide our steps in every walk of life.
“Verily, the true way of life, in the eyes of Allah is “AL ISLAM” (Quran)
By Schweitzer.
Social Philosophies in an Age of Crisis. by P.A. Sorokin.
World Review (monthly) 1949-50 files.
For the Islam-loving youth 23rd the day on
December, 1947 of which the foundations of an independent students’ organization were laid and when a handful Lahore collegians made a firm resolve to raise aloft the banner of Islam, is an unforgettable day. It was on this day that a new movement was born a movement which instead of coming into existence to provide mercenaries to be used by professional politicians in their struggle for possessed a lofty ideal, the ideal of establishing the supremacy of Islam.
Having no blood-boiling slogans or attractive catchwords, it could not attract the attention of the broad masses of students in the beginning. But as years passed on those enlightened and courageous young men began to join our ranks whose minds had not been blurred by the elusive sheen and glamour of the decadent west and who had gallantly resolved to stake their all in the way of Islam. It was through their patient, untiring and selfless efforts that the movement continued its onward march. And now when we make a retrospect of the six years that have elapsed, war see that many a milestone has been left behind us!
In fact, the Jamiat is a unit student movement, altogether different from the student more mints which have risen either before or after the independence of this sub-continent. Jamiat-e- Tulaba is an ideological student movement and has come into being with the well-defined objective to create a new generation of the youth a new generation deeply imbued with the Islamic ideology, having an unshakable faith in its being Divinely-revealed, in its being true and in its being perfect, a generation which may exemplify Islamic ideals by its practical life and conduct and not simply sing hymns in its praise, a generation which may be capable of catering for the multifarious needs of a modern and progressive Islamic society. In fact, such a band of young men is the most inescapable necessity of our country if we aspire to make it the nerve-center of the world-wide movement for 1slamic Renaissance.
It is therefore, quite natural that our Movement has no semblance with other student movements. Our message, our ideals our sources of inspiration and guidance, our activities and our method of work are totally different from others.
The fact is that student movements of our sub-continent have hitherto been usually tools in the hands of interested political parties or ambitious public leaders. Instead of struggling for any set of principles or ideology, they came into existence with the purpose of serving the selfish interests of particular individuals or corrupt political parties. Or else these parties have served the purpose of a climbing ladder to professional student leaders. It is because of these reasons that vested interests have always considered them a happy hunting-ground.
Being devoid of any clear-cut programmer or consistent policy to follow, such organizations are wont to raise cheap slogans every now and then to sustain their hold on students. They “create” problems and issues in a manner which may win them popular support. They are also compelled to arrange obscene dances and immoral films; dramas and variety show to tap into the baser instincts of the students.
Such organizations are usually reared on the lust of self-glorification and fame. And their edifice despite all their outward glamour, is full of cracks and fissures. There are self-seeking groups and intrigues and even open quarrels.
Another characteristic feature of such organizations is their total neglect of the problem of elevating the moral stature of the students coming in their fold. One’s association with them therefore does not improve one’s character or purify one’s life in the least, rather it deteriorates one’s morality. These organizations are not potent enough to give the nation a different type of people or to bring about a moral rejuvenation in the society. These organizations thrive on the political gullibility of the students and the follies of the authorities. Any awakening among the students amounts to sounding their death knell. If the government does not step in for their help by creating intolerably wretched conditions of life
and study for students, they die their own death. If the sufferings and afflictions of the students are done away with, they lose all “their ground and become lifeless. This rather lengthy reference to others is not motivated by the desire to mudsling or vilification. It is only to emphasize the real difference that does exist between Jamiat and other organizations.
THE REAL TASK
This difference springs from a cause which is very genuine. In fact, the difference lies in goals and ideals and it is these things which have given the whole of our Movement an altogether different color.
The real task that we have set before ourselves is to prepare the youth for the great and glorious mission of building an ideal society in Pakistan, a society which may prove to be a beacon-light to a world groping in the dark. We want that instead of wasting their energies on the gratification of their animal instincts or on baser ideals, they should focus their attention on establishing that system of life which may solve those problems of mankind which have created a headache in the best minds of the world. It is thus alone that the efficacy of the message of Mohammad (peace be on him) to the oppressed and tormented mankind can be demonstrated. This necessitates a great deal of strenuous work and struggle and sacrifice. It requires sweat and our blood.
Islamic Revolution being different in nature and spirit from secular revolutions, cannot be brought about merely by gathering round one’s platform a crowd of fanatics and zealots. The revolution envisaged by Islam is an all-out revolution. It revolutionizes man’s outlook, his values and norms and his conduct and behavior. This revolution starts from the heart and mind of an intellectual, transforms personal character, and then begins to radiate light all round, purifying the character of people and creating a moral regeneration in the society. It is then that virtue begins to dominate over evil. And ultimately a political revolution occurs which transfers the reins of authority to the virtuous and God-fearing elements of the Society. Then Islam gets an opportunity to thoroughly purify and reform every department of life-economic, social and political. Every Islamic Movement must patiently pass through the whole of this lengthy procedure with patience and fortitude. It must never lose sight of the fact that Islam is not content merely with building a new order, it aims at producing a NEW MAN.
Our success therefore consists in being able to produce a new generation of young men which may be able to launch a crusade against the forces of evil and usher in an Islamic era in Pakistan. This we consider our problem Number One and give it the first priority in our Activities.
Our work therefore mainly consists of creating an Islamic consciousness in the students, in explaining and interpreting the ideology, in demonstrating its superiority in comparison with other ideologies of the world and in creating a group which may live according to it and struggle for its propagation and predominance.
With this end in view all our branches hold their weekly meetings which have been registering an ever-increasing attendance of students in which they try to present a true picture of Islam. For this purpose, our enthusiastic workers in schools, colleges and Universities contact their friends and try to convince them about the truth of the ideology and stir them to rise for its implementation. They also hold Study Circles to equip themselves and the sympathizers of the movement with knowledge about Islam. They also make use of authentic books on Islam by reputed Islamic Scholars to propagate the teachings of Islam. They also utilize their organ. STUDENTS’ VOICE in the best possible manner. In short, all the mediums of propagating the ideology are utilized to the best of our capacity to create an intellectual atmosphere congenial for Islamic Revolution. This task is being pursued vigorously and in right earnest.
Next comes the task of the character-building of our workers, in making them lead their lives according to the Islamic values of life and Islamic norms of conduct. In this respect, apart from the comparatively healthier atmosphere that one finds in the company of one’s friends associated with Jamiat, we also try to intensify the consciousness of responsibility before God, the consciousness of man’s ultimate destiny in the future world and a love for virtuous life.
Thirdly, our workers are instructed to increase their knowledge of Islam. They are required to make a good study of Quran and the Traditions of the Prophet and other books on Islam so that they may fully understand the changes they are required to bring about both in their own personal lives and in the social life of the country.
The party also demands of its workers to be careful about spending their time and instead of spending it on frivolous things, they should try to make themselves good students. Examination results bear ample testimony to the fact that it is the best stuff of the students’ society which is advancing towards Jamiat. Suffice here to say that for the last four years, Jamiat workers have invariably stood first in the Matriculation Examination of Karachi.
Whatever may be the concepts of some crazed students about students’ activities, we feel that the task that we have undertaken is the most glorious and the most important one.
The signific of Our work becomes manifest when we fully realize that the present generation which has been brought up under the influence of un-Islamic ideas and bears a deep imprint of slavery on its mind, is utterly incapable of shaping the destiny of Pakistan according to the cherished ideals of the nation, On the contrary, it has reduced the country to a dirty whirlpool of immorality, corruption and Evil. Every department of life has become poisoned. There are bribery, exploitation and injustice from top to bottom. This state of affairs cannot come to an end by means of a magic wand. Simple changes in the economic or political set-up of the country, even in the statute book, are not sufficient. Let the healthy revolutionary trends generate in the educated youth of the nation, let them be inspired by new ideals and they shall the destiny of Pakistan.
JAMIAT AND EDUCATIONAL SYSTEM
Right from its inception the Jamiat has also been stressing upon the necessity of re-casting the educational system of the country to make it suit requirements of an independent Islamic State. We have been trying to create a support for this demand in the student community. We have also been trying to make the students conscious of the evils of the present system of education, and we have also tried to give a broad outline of the new educational system which must be brought into existence at the earliest. In 1952, we presented an S-point demand before the authorities. But it is extremely sad that our leaders have not realized the real significance of the demand. Our efforts shall continue in this respect and we hope we shall force the authorities to rise from their slumber and face the problem with open eyes.
JAMIAT AND STUDENT’S PROBLEMS
It is often complained that the Jamiat pays little attention to the serious problems faced by the students and does little to ameliorate their unspeakably wretched conditions of life and study.
In this respect let us remove a serious misunderstanding. To our mind, these problems cannot be solved so long as the present ungodly capitalistic system of life continues to reign supreme. Unless the youth eradicate the system of life that holds sway in the country, and arrange a befitting burial for that decadent and corrupt social order, which subjects the teeming millions of our country to abject poverty and destitution and to the servitude of the money- masters, these problems shall continue to stare us in our face. We are convinced that our struggle to establish a new social order in the country is itself the most effective remedy of these ills. We hold that removing the symptoms cannot cure the disease, nor is it a wise policy to cut off the branches instead of striking at the roots of the evil.
Secondly, let it be known to all “To struggle for the fulfilment of all legitimate demands of students, to help them in their difficulties and guide them in their collective problems.
Being a student organization. Islami Jamiat-e-Tulaba is interested in the problems of students in the same way as the rest of students. The problems of students are its own problems and the difficulties of students are its own difficulties. We know that the students are faced with innumerable problems some of which are so urgent that they need immediate attention. Islami Jamiat-e-Tulaba will make every possible effort to solve their difficulties. But it may be firmly understood that Islami Jamiat-e-Tulaba has not been established to stage the drama of powerful politics; and its object is not to produce a sudden outburst and a momentary storm.
Our path is clear and straight. We are through the most precious and valuable period of our life and in this short period we have to equip ourselves with all those qualities which will be needed for national reconstruction and service of Islam. Therefore, we shall never be a part to the dirty game of creating “students’ problems” by hook and crook and of slogging out baseless agitations only to achieve petty ends. It is futile to fritter away the precious time of students in this noisy exuberance. We shall take up only those problems which are important and inevitable and will support only those demands which are legitimate and just.
And in these problems too our mode of work would not be to start the struggle by “fight” against the authorities. Our endeavor shall be to avoid controversy as far as possible, and settle all disputes through conciliation. In this connection, financial aid to poor students and coaching of deficient students also form a part of our program, and we shall concentrate most of our energy on these two points.
