Monday, June 30, 2025

Critique in Daily Life in Islam: The Need for Religious Renewal and Social Change in India

By New Age Islam Correspondent 27 June 2025 At a moment when religion is viewed as either lovely or toxic, the authentic Islamic practice of criticism—as a moral and sacred obligation—must be recovered. Islam itself is not dogma in its core. It is an active way of existing that has always encouraged questioning, critical examination, and renewal. From the Qur'anic criticisms levelled at unjust powers to the prophetic practice of critique of power, Islam has consistently demanded that religion is not blind obedience but accountability. Here, we examine how criticism is not just acceptable but urged by Islam. We observe how religious texts can be used to promote constructive social criticism. We also discuss why, particularly in India, religion must be used not as a resistance to change but as an instrument for moving forward towards reform. Major Points: 1. Criticism is not against religion—there is no way to live religion without criticism. Criticism in Islam is a positive thing, an act of worship. 2. It is concerning oneself, the community, and the world to make them a better place. In India, where Muslims have problems from outside and problems from within, criticism must be a part of everyday life. 3. Religion is meant to make people see, not blind them to what is real. The Qur'an addresses the Prophet as a "mercy to all the worlds." That mercy is not stifling one's conscience and tolerating injustice, but courage, compassion, and reform. 4. In order to restore the real spirit of Islam in India, we must restore thinking, remain receptive to questioning, and commit to reform. Then religion can fulfill its greatest potential: to ennoble mankind. ------ The Islamic Way of Criticism Criticism in the real sense is not deconstructing values but sharpening them. The Qur'an frequently invites the believers to "reflect" (Yatafakkaroon), "understand" (Ya'qiloon), and "listen" (Yasma'oon). These are not passive verbs. They demand active engagement. The Qur'anic value of Amr Bil Ma'ruf Wa Nahi Anil Munkar—admonishing people to do good and preventing them from evil—is actually an invitation to social criticism. It invites believers to be moral watchdogs, not passive conformists. Prophet Muhammad (peace be upon him) once said, "The best kind of jihad is to speak a word of truth in the hearing of a tyrannical ruler." What this means is that criticizing isn't going against religion—it's a vital aspect of religion. Islam as a Source of Good Social Criticism Islamic history is replete with reformers who employed the power of religion to combat social ills. Caliph Umar ibn al-Khattab introduced land reforms and assisted the poor. Thinkers such as Al-Ghazali and Ibn Khaldun condemned institutional corruption. The culture of criticism and questioning in Islamic culture is robust and highly revered. There were voices in India demanding change and reform in Islam for decades. Sir Syed Ahmed Khan, the 19th-century scholar, stressed that Muslims needed to embrace modern science and reason. He believed that real religion should be logical enough to withstand the test of logic and meet social needs. Despite much criticism, his Aligarh Movement brought about a positive change in Muslim education. But another powerful example is Maulana Abul Kalam Azad, Muslim intellectual and freedom fighter. He employed the Qur'anic language of justice and solidarity to condemn communalism and religious divide politics in pre-independent India. Religion was not a refuge to which one would retreat for him but a weapon to combat inequality and injustice. Why Critique Matters in Contemporary Indian Islam Now in India, Muslim communities are confronting many challenges—poor literacy, political disenfranchisement, orthodox traditions, and rising Islamophobia. These issues can't be tackled by merely using slogans and emotions. What is needed is serious introspection in the society and the willingness to overcome entrenched habits and fixed beliefs. 1. Educational Reform and Intellectual Openness Madrasas have been institutions of learning about Islam for centuries, and they require reforms today. Although many impart good values and discipline, what they impart is outdated and not linked with the knowledge of the present day. This disconnect is unhealthy for young Muslims, and it becomes difficult for them to manage the contemporary world. Some progressive madrasas have started imparting English, science, and technology in their curriculum—but such initiatives must become widespread everywhere. The principle of ijtihad (independent thought) needs to be revived so that new interpretations of Islamic scripture could be generated on the basis of contemporary social conditions. Scholars like Wahiduddin Khan and Taha Jabir Al-Alwani have emphasized that Islam needs to evolve to address new situations. 2. Gender Justice and Women's Rights Most of the traditional understandings of Islamic law continue to claim that women are not equal, not because Islam says so, but due to centuries of patriarchal interpretations. It is time to test these understandings against the light of the Qur'an and the Sunnah. The Qur'an instructs in Surah An-Nisa: "Do not covet what Allah has given to some people in preference to others. Men will have an equal share of what they have achieved, and women will have an equal share of what they have earned." (Qur'an 4:32) In India, activists like Dr. Asma Zehra and Zakia Soman have challenged triple talaq and other gender-biased practices on religious grounds. Their fight, thus, indicates that criticism is not against religion—it is religion-based. 3. Caste, Class, and Social Levels Though Islam preaches equality, Indian Muslim society is hierarchic and divided. The Ashraf–Ajlaf divide, where Muslims of higher castes have a superiority complex over the "lower castes," is against Islamic ideals. This must be dealt with squarely. The Prophet's final sermon proclaimed: "No Arab is superior to a non-Arab, and no white is superior to a black." But, in most Indian mosques and madrasas, discrimination prevails. Young Muslim intellectuals and community leaders should use criticism to expose these contradictions. Islamic institutions should be aware of this issue and help promote equality within the community. Critique and Political Participation Indian Muslim politics is at a turning point. There are genuine apprehensions of discrimination and exclusion, but much of Muslim political mobilization is also a reaction to such fears. This tends to generate isolation and siege mentality. We require change politics rather that is all about self-introspection and includes all. Islamic values of justice, welfare, and dignity can be used to frame political narratives that resonate with all Indians and not just Muslims. We need leaders and thinkers who can look closely at both the outside system and its problems. Leaders like Hamid Dalwai (a rare Muslim social reformer from Maharashtra) supported new ideas about Islam and fought for women's rights, including stopping triple talaq. Sadly, these voices were often quieted or ignored. The Significance of Religious Transformations Islamic history demonstrates religious change is not only possible, but is a requirement. Imam Abu Hanifa was regarded as a trailblazer of his day for applying reason and individual opinion (ra'y) to issues of law. Imam Shafi'i formalized a system of legal techniques. The Mu'tazilites emphasized reason and logic. Even today, Islamic scholars are demanding a revised method of Islamic law (Fiqh), divesting it of central fixed beliefs (Aqidah). In India, religious learning institutions such as Darul Uloom Deoband or Nadwatul Ulama have to set an example by allowing space for debate and intellectual discussion instead of handing out strict fatwas. They owe it to themselves to make space for criticism and reform in their syllabus. Applying Islamic Values to Achieve Greater Social Change Values like Adl (justice), Rahmah (mercy), and Shura (consultation) cannot be left in mosques. These should be applied in how we act towards each other, how we make laws, and how we build society. For instance, Islamic charitable trust Waqf can be utilized to construct schools, hospitals, and the residences of poor people. Waqf land in the majority of Indian cities remains vacant or misused. An Islamic movement willing to give back could reclaim these properties for the benefit of all communities. Principles of Islamic finance such as profit-sharing and interest-free borrowing can be used for encouraging responsible business practices and loans to the poor. This is feasible only if a culture of responsibility and openness exists, which can only be achieved by criticism and reforms. A Mode of Thinking Critically Young Muslims must be made to question. Not being allowed to question religion is not healthy. The religion that cannot be questioned will never mature. Islam does not have to be fearful of questioning. The Qur'an itself promotes questioning. "Ask the people of knowledge if you do not know." (Qur'an 16:43) We should teach children at schools, madrasas, and community centres that questioning is not disobedience but trying to understand. Good debates by scholars and imams should be encouraged. Friday sermons should be critical thinking rather than blind following. Conclusion: Towards a Revival Through Critique Criticism is not against religion—there is no way to live religion without criticism. Criticism in Islam is a positive thing, an act of worship. It is concerning oneself, the community, and the world to make them a better place. In India, where Muslims have problems from outside and problems from within, criticism must be a part of everyday life. Religion is meant to make people see, not blind them to what is real. The Qur'an addresses the Prophet as a "mercy to all the worlds." That mercy is not stifling one's conscience and tolerating injustice, but courage, compassion, and reform. In order to restore the real spirit of Islam in India, we must restore thinking, remain receptive to questioning, and commit to reform. Then religion can fulfill its greatest potential: to ennoble mankind. Postscript It is not a matter of discussion about reform—now we must implement it. Religious scholars need to sit with sociologists. Scientists need to be represented on madrasa boards. Mosques need to be places of community development. And most importantly, critique needs to be invited, not avoided. Indian Islam's future is in revival, not in nostalgia for the past. URL: https://www.newageislam.com/ijtihad-rethinking-islam/critique-religious-renewal-social-change-india/d/136004 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

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