Heritage: Views of Sindhi Muslim theologians

[Gul Agha <agha@CS.UIUC.EDU>]

Unfortunately, the Pakistan controlled curricula and media have
propagated a very narrow minded, intolerant and bigotted version of
Islamic theology.  Through the centuries, Sindh has produced a number
of brilliant Islamic theologians who are completely ignored by the
official channels.  Unfortunately, due to lack of access as well as
censorship, many young Sindhis are ignorant of their thinking.

Some prominent Islamic theologians of the last century include Maulana
Obaidullah Sindhi, Allama I. I. Kazi, and Maulana Grami.  Consider the
writings of Allama I. I. Kazi.  Allama Kazi, early in his career a
professor in Germany, latter served as Vice-Chancellor (like a
Chancellor in the U.S. system) of Sindh University in the early 1960s.
Here is a summary of my understanding of some of his ideas.

Part of standard Islamic theology is that the Holy Quran is the
"final" message of God.  This has been interpreted, as taught in
"Islamic studies" courses in Pakistan -- and probably throughout much
of Muslim world by the orthodox ulema -- to imply that the Quran (and
whatever else was said and done in the 7th cent. AD) is to be followed
literally as commandments for practical ethics.  In his book, "Brown
Girl in Search of God", Allama Kazi rejects this view categorically:

     "This message is final because the Book that contains it is not
      the book of commandments but of discretions and discriminations
      and it advises a different kind of method by which each man
      [human] will receive revelation individually and will have no
      need of those periodic revelations which have been coming now
      and again.  Man is grown up now; there is no more 'thou shalt'
      for him nor 'thou shalt not' but the Book points [Quran] out to
      him broad ways... Man is now free to choose, but so much more
      responsible."
            --- Prophet Mohammad, speaking to the 'Brown Girl' in
                Kazi, "Brown Girl in Search of God"

What then is to replace the authority of religion in determining right
and wrong?  As the basis arriving at practical ethics, if there are no
specific commandments determining the law?  According to the Allama,
the logical conclusion of Islam is pure rationalism:

     "Keyserling said no new religion is expected and that what went
      under the name of religion will henceforth be called
      'philosophy'.  It merely means that argument and logic will be
      used to substantiate at least 'practical beliefs'.  This is no
      new indication.  Fourteen centuries ago, the old idea of faith
      had been modified by the Quranic words: 'Bring forth your
      arguments, if indeed you are of the truthful ones.'"
                             -- Allama I. I. Kazi

The Allama is clearly picking up on the Rationalist Schools of Islamic
theology, who were severely persecuted by Sunni and Shia fanatics in
history and is, in fact, categorical in his commitment to pure
rationalism.

In his writings on evolution, Allama Kazi liberally quotes the Quran,
Rumi and Shah Latif in support of the theory of evolution.  He
proposes that evolution of life is not merely material, but spiritual
and moral as well.  Not only does the learned Allama reject the idea
that specific practical beliefs (laws, ethical decisions, etc.) were
fixed for all time centuries ago, he vigorously argues that there is
relativity of morals, and moreover that spiritual growth (evolution)
of humanity is a logically continual process:

     "As to the relativity of morals and evolution of religion, it
      was put down as 'tadbir al-amar', and that was further cleared
      by the prophetic saying: 'There is no end of exaltation and
      evolution of man.'  Indeed the Prophet of Islam told: if you do
      such and such a thing, then 'perhaps you may find yourself in a
      much more praiseworthy position' (asa un yab'asaka rabbuka
      maqaman mahamuda).  Indeed in this, "nearer than two bows or
      even nearer" [qab qausain ao adna --Quran] was already
      reached...

     "The whole of the 'Last Revealed Book' consists of the idea of
      evolution, journey to the ideal, different necessitites of
      conduct at different levels--what is best (ahsan), what is good
      (khair), what is allowed under sufferance (mubah), and so on and
      so forth..."

Allama Kazi is inspired by the concept of unity of life (inherent in
Darwin's theory of evolution) and strongly believes in its Quranic
basis.  He lays out its spiritual 'counterpart' and sees the
universality it implies (referring in fact to the theology embodied in
Shah Latif as representing the real meaning of this universality):

     "The whole trouble comes from egoism--from partial recognition
      of humanity based on one organism.  The claims of 'Mine' and
      'Thine' based on the individual, caste, tribal, national or
      geographical affiliations seem to divide humanity.  Separateness
      and conservatism have their hold: I follow what I found my
      ancestors at--that will be sufficient for me.  Quran keeps on
      complaining of the obstacles that hold man back from truth.

     "Oneness of life, according to the Quran, is complete and a
      matter of moral unity.  Man is called upon to evolve to a higher
      level of life and that a whole world of truth and beauty is
      waiting to be discovered by him."

The Allama is clearly aware that his views would put him at odds with
the 'mainstream' Islamic theologians.  His repudiation of such ulema
and their fanaticism is complete:

    "But instead of living up to that grand course, how low has he
     not fallen being unjust and ignorant (kan zaluman jahula)!"

I have summarized these theological views, as I read them, and in the
short space and am not able to do justice to them.  I would highly
recommend, particularly to the Muslim Sindhis, to read the original
thinkers to understand what the theological traditions in Sindh have
inspired and to better understand the context that the officially
supported fanatics and occupiers are working hard to supplant.

In my personal opinion, ignorance of these ideas and writings in many
belonging to the younger generation of educated Sindhi Muslims leaves
them a lot poorer for it.

haku mojuudu,

Gul Agha