Toward a Marxists-Muslims Dialog - Part III

b. Marxists are atheists! That's that!

Whether the Marxists have any interest or reason to seek common ground, wherever possible, reduce the differences to a minimum, and attempt to foster mutual respect and trust, it is for them to determine and decide. As a Muslim I do see value in and need for such bridge-building. Of course, I feel more comfortable to articulate the relevant perspective from the Islamic side.

Although I can't claim any authoritativeness in regard to my articulation of Islam, whatever I present here, I do so conscientiously what I personally believe to be a proper articulation in light of the understanding of Islam based on the Qur'an and Sunnah. Those of you who have read my other works, including and in particular, "Fundamental Challenges Facing the Muslims: A Concept Paper" (http://www.globalfront.com/farooqm/writings/islamic/challenges.htm ) and "Key Qur'anic Verses" (http://www.globalfront.com/farooqm/writings/islamic/key_present/key_verses.htm) might find the articulation here easier to follow.

The attitude of most Muslims toward Marxism is fairly simple and straight-forward. Since Marxism represents one of the most powerful and sophisticated challenge to religion in general and Islam in particular, and given its decisively atheistic and secularistic stance, there can be only one way to characterize the relationship between Marxists and Muslims: adversarial and antagonistic. Indeed, the more religious Muslims seem to be, the more vehement is their attitude against  Marxism.

This is where I find the position of most Muslims difficult to understand. In some respect they are not much different than their Marxist counterparts. Just like the Marxist would summarily dismiss religion in general, and Islam in particular, in intellectual arrogance, so would the Muslims speak and write about Marxism in disrespectful manner of "spiritual arrogance" - without any motivation or desire to seek common grounds.

If Muslims believe that Islam is categorically and decisively against any kind of injustice, oppression, or exploitation, then that should be a valuable starting point for establishing common grounds. Let me also make it clear that according to Islam, "who believes in what" is a fundamental human freedom to choose. I may not agree with others' choice, and I might feel bad or sad about it, but that's all. Whether a person believes in any particular religion (Islam, Christianity, Judaism, Hinduism, Buddhism, Zoroastrianism) or ideology/philosophy (Marxism,
atheism, agnosticism, existentialism, secular humanism etc.), that is a right of that individual. We MUST respect, not necessarily the choice, but the RIGHT/FREEDOM to choose. This is a fundamental Islamic creed, which before anyone else, Muslims must recognize, understand, and appreciate adequately. "Let there be no compulsion in religion; Truth stands out clear from Error; ..." [al-Qur'an/2/al-Baqarah/256] ]

Furthermore, differences in creed/faith/ideology does/should/must not automatically lead to antagonism or adversarial relationship. There is only one basis in Islam for antagonism toward others. ["... Let there be NO HOSTILITY except against those who practice oppression." [al-Qur'an/2/al-Baqara/193]] Thus, just because someone is an atheist, agnostic, or communist does not automatically become adversary of me as a Muslim. Others should recognize and respect my right to choose and I should do the same for others. That leaves the wide-open door for mutual respect, understanding and even cooperation in good, positive common causes to make
this world a little bit better.

But I would like to urge others to come forward even further. As far as the fundamental stance of Marx and the Marxists against injustice, exploitation and oppression, Muslims should  naturally feel harmony with them on this account - without ignoring those irreducible differences. Had we done so, then our mutual relationship would have been different, and our societies would have been served better. One can't be sure that such attitude of Muslims to seek common ground would be reciprocated by their Marxist counterparts, but both pragmatism as well as (and more importantly) Islamic teachings suggest that Muslims should take the lead in this regard.

The fact of the matter is that in many cases they have. In an earlier posting on Shetubondhon "Young Marx's thoughts on choice and profession" (1/13/2000), I mentioned that "At least in one respect I had high respect for Marx since I was young..." That had to do with the fact that regardless of his theories and analyses, I always had a soft corner for those with humanistic perspective, those who cared about others, those who were voices against injustice, oppression, and exploitation. Of course, Marx definitely was among those.

Indeed, most socially-conscious people, including among Muslims, can't but feel a sense of harmony with Marx on this account (once again, regardless of some of the irreducible differences). Indeed, there are respectable voices from within Muslims and the domain of Bangla language who have done so quite effectively and eloquently.

The rebel one, Kazi Nazrul Islam, was not a Marxist nor did he believe in any other specific ideology (and one should not confuse his Shammyobad with Communism) had this to say in regard to Marx in one of his writings: "... Does he not know that hardly any labor of any country would understand Das Capital of Karl Marx. Those who would read and understand such works would not be farmers/labors, rather people like Lenin or Lansbury (spelling?). Even if the labor
class in general does not understand, THE THEORIES OF KARL MARX HAVE DONE GOOD, CONTINUES TO DO SO AND WILL DO IN FUTURE. HIS IDEOLOGY
HAS BRED A GROUP OF PEOPLE THAT WANT TO TRANSFORM THE WHOLE WORLD." (http://www.globalfront.com/nazrul/nazrul_works/articles/muzaffar.htm) Indeed, this is the spirit with which positive aspects of anyone or anything should be duly recognized.

Another profound statement in recognition of the Marx's positive contribution was lost in the overall assessment by Allamah Muhammad Iqbal in his Javed Namah, in Farsi, where he wrote (this has been forwarded by someone who maintains a site on Iqbal):

"... The founder of socialism was a descendant of Prophet Abraham
He was a Prophet without inspiration from angel Gabriel.

Because in this book haq and batil have been merged
It can be said that he was a MUMIN AT HEART and an atheist in the mind...."

This is a part that touches me particularly. While Iqbal states the fact that Marx was an atheist - and who doesn't know that - he makes a statement that is worthy of our attention. Marx is MUMIN AT HEART. A Mumin's heart is a caring heart; it is agonized over the suffering of others; it also wants to do something about it. That he was an atheist is a difference between us; but what  should prevent us, the Muslims, to recognize someone who is MUMIN AT HEART and offer him and those inspired by him the due to respect and cordiality for the HEART CONNECTION?
 
Well, as we are discussing the Topic of the Month (Reducing intolerance ...) on Shetubondhon, a forum dedicated to the mission of bridge-building, I do find a bridge between my heart as a  Muslim and the heart of Marx, an atheist. The point again is simply this: Should the Muslims hesitate to offer the respect to those who mirror the feelings of those who are believers in heart, or
should they simply alienate them who are atheists? The same goes for the Marxists: That Muslims respect them as the fellow MUMIN AT HEART (with full awareness that there is an irreducible difference on the basis of theism and atheism), do they - should they - find some reason to seek and strengthen the common grounds with Muslims?

That our hearts feel and empathize with the agony and suffering of those who are victims of injustice, oppression, and exploitation is a very powerful bond that needs to nourished. I can't speak for others, but that's my understanding as a Muslim and a human being.

References:

Stanley Aronowitz, The Crisis in Historical Materialism: Class, Politics and Culture in Marxist Theory (Minneapolis, MN: University of Minnesota Press, 1991, 2nd ed.)

Marx-Engels Archive (http://www.marxists.org/archive/marx/works/1837-pre/1835-ref.htm )

Ali Shariati, Marxism and Other Western Fallacies: An Islamic Critique (Berkeley, CA: Mizan Press, 1980)

Robert Tucker, The Marx-Engels Reader (Norton, 2nd Edition, 1978).

[... continued in Part IV]