Invigorating The Human Factor (3/3)

Moral Transformation  

Although a quid pro quo relationship between work and reward is indispensable for eliciting hard and efficient work, it is not necessarily sufficient for inducing integrity and conscientiousness. It is also not adequate to motivate people to change their consumption; saving and investment behaviour in conformity with what is required for actualizing socio-economic goals.

Secularism, which, for quite some time, has tacitly been the dominant philosophy in most of the Muslim countries, regardless of their leaning towards socialism, or capitalism, fails to provide the filter mechanism necessary to serve social goals as well as the charisma that would inspire people and motivate them to make the sacrifices required.

Islam, however, has a great potential for creating the desired qualities in people and for making them identify social interest with their personal interest. It not only demands these characteristics in its fol1owers, it also possesses the necessary charisma to inspire and change them.  

However, since the Muslim masses have, to a considerable extent, lost touch with the inner core of their faith owing to the decline which seized the Muslim societies in general, the implementation of a reform programme based on Islamic values is indispensable. It would help accelerate development substantially in Muslim countries by improving the quality and preferences of the human factor.

Fears may be expressed here about the cost and the time span involved in moral transformation.

Such fears seem to be exaggerated. The implementing machinery already exists in the form of mosques (which exist even in the remotest villages of Muslim countries), educational institutions, news media and social reform organizations.

If all these are properly mobilized and effectively utilized for improving the quality of the human resources, the cost may not be very high.

The governments need to get the imams (prayer leaders) of the mosques, school teachers and social workers involved in the whole process of social change through their proper training and the preparation of necessary literature.

The preparation of this literature may also not require a stupendous effort because, in addition to what is contained in the Qur’an and the Sunnah, a great deal has been written, over the centuries, on the character of a true Muslim and his responsibility before God and fellow human beings. Hence an important task that the governments need to perform is to have this material put across in a simple, effective manner through the network of existing institutions to mobilize the energies of the people for socio-economic reform and development.

Fears about the time span are, however, realistic. But, if moral reform is necessary for socio-economic development, then an effort has to be made in that direction. The lack of willingness to initiate the process of social change through moral reform will not reduce the time span. Changing the social mood may help reduce the time span substantially.  

Reform movements have been trying to accomplish this in Muslim countries but have not been able to make much headway because of the virtual apathy of, in fact antagonism from, governments.

If the governments shed their secular tendency and throw their full weight behind the reform movements, the social mood may change faster and provide the needed momentum to social change; ultimately leading to the desired quality of people.

If this is not done, the erosion in morals will continue and contribute to a further degeneration in the quality of people accompanied by its adverse impact on development and socio-political stability.

The effective use of educational institutions and news media may help the governments accelerate the pace of social change and eliminate or reduce more rapidly the hold of a number of un-Islamic social values (like conspicuous consumption and ostentatious ceremonies) that put a heavy strain on resources and hurt the realization of the maqasid. Such values vitiate the social environment and lead to a consumption pattern that hurts development and need fulfillment.

Unless the governments throw their full weight behind social reform, and apply Islamic values uniformly to all - rich or poor, high or low - it may not be possible to bring about the needed social change.

Ability

While socio-economic justice, moral consciousness, and proper social environment are all necessary to motivate people, they are not enough to realize 'efficiency' and 'equity'. Two persons may be equally motivated, yet they may be unable to contribute equally to the realization of the maqasid.

The difference lies in ability which is not only inborn but also acquired, partly through education and training and partly through access to finance.