ISLAM AND MODERN LIFE -III
The main argument of those, who say that in the matter of family rights we should follow the Western system, is that times have changed, and the requirements of the 20th century demand that we should do so. We propose to make our views on this point clear, because without doing so, the discussion of any other point will remain incomplete, though, owing to the limitation of space, it is not possible to discuss the question from all its philosophical, legal, social and moral angles. For the present purpose, it is enough to make two points clear:
The first point is that the harmony in and conformity to the changes of time is not such a simple question as some misinformed people think. The changes, brought about by time, are sometimes progressive and sometimes retrogressive. We should march forward along with the progressive changes, and should fight the retrogressive tendencies. To distinguish between these two kinds of changes and to determine their nature, we should find out the source of the new developments, and which way they are directed to. We should see what human tendencies have brought them into existence, and which classes of society are behind them. We should see whether they have been motivated by high human tendencies or by low animal propensities, and whether they have come into existence as a result of selfless investigations of scholars and intellectuals, or have been motivated by the base desires of self-seekers and the corrupt elements of society.
THE FLEXIBILITY OF ISLAMIC LAWS
The second point, to be made clear, is that the Muslim thinkers believe that Islam has certain potentialities which have made it applicable to all times. According to these thinkers, Islamic teachings are in harmony with the progress of time, the expansion of culture and the resulting changes. Let us see what is the nature of the potentialities which Islam has. In other words, let us see what devices have been put into the structure of this religion, and whether they have given it the characteristic of being in harmony with all the changing situations, without there being any need of dropping any of its teachings and without any conflict taking place between its teachings and any situation arising out of the expansion of knowledge and civilisation.
Although this question has a technical aspect, in order to remove the misunderstanding of those who doubt that Islam has any such characteristic, we briefly deal with it here.
For further discussion of the subject, the readers may refer to Tanbihul Ummab by the late Ayatullah Naini, or to the Marjaiyyat Wa Imamat by the great contemporary scholar, Allamah Tabatabai. Both the books are, however in Persian.
There are many points, which form the secret of Islam being in harmony with the expansion of knowledge and civilisation, and the applicability of its firm and stable laws to the varying circumstances of life. We mention here only a few of them.
EMPHASIS ON SPIRIT AND INDIFFERENCE TO FORM
Islam has not dealt only with the external form of life, which depends upon the degree of the development of human knowledge. Islamic teachings are concerned also with the spirit and the goals of life, and determine the best way to reach these goals. Science has neither changed the spirit and the goals of life, nor has it suggested any better, shorter and safer route to reach them. It has only provided better means and facilities to traverse the way to those goals.
Islam, by keeping only goals within its domain and leaving the form and means to the domain of science and technology, has avoided any clash with culture and civilisation. Not only that, but by encouraging the factors helping the expansion of civilisation, namely, knowledge, labour, piety, will, courage and perseverance, it has undertaken the role of the main factor working for the cause of the expansion of civilisation.
Islam has set up traffic signposts all along the route of human progress. They, on the one hand, indicate the route and the destination, and, on the other, warn against pitfalls and dangerous spots. All Islamic laws are posts, either of the first kind or of the second.
The means of life in every age depend on the degree of the sum total of human knowledge. As human knowledge expands, more perfect means of life come into existence, and automatically take the place of the imperfect ones.
The external and material forms of these means have no sanctity in Islam, and the Muslims are not bound to preserve them forever.
Islam has not said that such and such tools are to be used for the purpose of tailoring, weaving, cultivation, transport, war or any other jobs. Hence, there can be no question of any conflict between science and Islam, in case any tools or implements become obsolete. Islam has not prescribed any particular design of shoes or dress, nor has it suggested any particular style of construction for buildings. Similarly, it does not insist on any particular methods of production and distribution.
This is one of those aspects of Islam, which have facilitated its applicability to all the developments of time.
