Post by maruf on Nov 4, 2005 4:20:44 GMT -5
Modernization in light of Marx, Durkheim, and Weber: The Benefits and Shortcomings with an Islamic Critique
INTRODUCTION
Before any discussion of the benefits and shortcomings of modernization can take place, the term modernization has to be defined. David Lyon (1999) illuminates what is modernity:
The term refers to the social order that emerged following the Enlightenment. Though its roots may be traced further back, the modern world is marked by its unprecedented dynamism, its dismissal or marginalizing of tradition, and by its global consequences. Time seemed to speed up, and space to open up. Modernity’s forward-looking thrust relates strongly to belief in progress and the power of human reason to produce freedom. (P.25)
Lyon (1999) mentions that modernization dismisses or marginalizes tradition. But what is tradition? According to Lyon (1999), tradition “is a set of rules given by the village community, religious cultic life, or the elders or kings who held sway” (P.27). Therefore modernization uproots the pre-modern traditional societies’ Weltanschauung or worldview (a framework on how one makes sense of the world—beliefs and values included). I will discuss the benefits and shortcomings of modernization in light of the three proclaimed founders of sociology (Karl Marx, Emil Durkheim, and Max Weber) and give the Islaamic view on modernization or progress. First, I will begin with discussion of the perceived benefits of modernization.
The Benefits of Modernization
Mass Production/Industrialization/Technological Advancement
One of the major benefits of modernization has been the increase in technology and industry. Such technological advances as the steam engine, machine tools, textile mills, mass production of cars, and others are signs that a society is advancing or progressing—materialistically at least. Although Karl Marx (1818-83) indicated that capitalism was the catalyst of the industrial revolution, few can argue its positive impact in our lives. Technology makes our lives easier and expansive. We have the ability to communicate over long distances with people we have never met, all with the click of a computer button. We can travel across the world in hours. Industrial workers are able to work more efficiently in factories that the new technology and industry produced, versus in the pre-modern or pre-industrial societies. The sheer amount of production—mass production, allowed many people to enjoy the benefits of technology and industry—that is of course if you had the money to afford it. This was something that was only a thought in pre-modern societies—to go to the moon through space travel or talk thousands of miles away on the internet, to send digital pictures the instant your child was born to relatives far away, etc.
The Division of Labor
To Emil Durkheim (1858-1917), another great sociologist—and I say great only in the context of a secular western thinker; the coming of modernization can be traced to the division of labor. The division of labor was a part of the industrial revolution. It relates to a differentiation and specialization of society in general. Durkheim indicated that the bonding of society had moved from mechanical solidarity where people were independent of one another to an organic solidarity, were people were interdependent on one another. The division of labor in the modern society organizes it to function on an ideal level were workers are dependent on other workers for production. I specialize in making tires. You specialize in making engines; we both depend on one another for production. My home is my home (separate space), not my job. One goes to the hospital for medical care, not the back room of his home. Children go to schools instead being taught by their parents at home. This division of labor takes strain off of the family, individual, or one particular institution to do the work of society. This is certainly a benefit of modernization, who today would want to perform the many tasks of the different institutions today in society? Through the division of labor, we gain our individuality.
Rationality
One of the benefits of modernization according to sociologist and historian Max Weber (1864-1918), is the transformation from traditional or religious dogma (particularly in Catholicism) to scientific or rational thinking. Defining Weber’s view on modernization and rationalization, Lyon (1999) clearly states:
By this he meant the gradual adoption of a calculating attitude towards more and amore aspects of life. Having pushed what he saw as the ‘spirits and demons’ of traditional culture into the wings, the rational approach that underlay science and that found its dynamic expression in the capitalist economy took centre stage, systematically infusing every sector of society. Authority derived more and more from this calculating rationality, less and less from tradition
Here, Weber’s view of modernity fits along with the Enlightenment or what is alternatively referred to as the Age of reason, where authority and legitimacy is given to science and human reasoning over the Church or religious leaders.
Rationality, to Weber, leads to bureaucracy, which is good for society because it organizes society for its functional benefit. Bureaucracy refers to the social organization of society by administrators and their enforcers. Rationality certainly manifested itself in the advancement of science. It must be noted that the Age of Reason in relation to religion (Christianity), is something central to Europe, and was not as dramatic in other parts of the world or with Islaam in particular. Muslims made great advances in mathematics, chemistry, medicine, and astronomy to name just a few. Because of the oppression and suppression of intellectuals by the Roman Catholic Church, many western intellectuals were pushed towards secularism. Marx, Weber, and Durkeim clearly were a part of this group. As indicated above, modernization to the West was breaking away from tradition (religious Dogma to them). Although Islaam never had a history of saying that the world was flat, and condemning those to be witches or possessed that disagreed, the modern western thinker or intellectual, generally speaking, rejects any kind of religion on the basis that it is “blindness” and dogma. Hence, the West had to enlighten itself from the grip of the blind tradition of religion (Christianity as a reference point, but it became to be any religion). In a sense however, the West broke not only from Christianity, but God (Allah). By turning towards Human Thought in itself as a guide, they sought the understanding of life in what they could materially understand. This is the modern scientific (or rational to some) secular society that we witness today. Many so-called intellectuals believe that God (Allah) has not basis in academic discussion or the classrooms.
The Shortcomings of Modernization
Class struggle and Capitalism
Karl Marx (1818-83), linked modernization with capitalism. Marx believed that the capitalists (the owners of production) would exploit the workers due to the power imbalance. Marx believed that modernization/capitalism would alienate the workers from control of their production (Giddens 1971). Marx believed that the capitalists increasing wealth (ability to have extra or surplus money) would create class consciousness. The means of production would increasingly define your class. Class consciousness creates divisions. People in the higher class do not feel a connection with the lower class. Modernization suddenly makes me more aware that I am different from others in society; I live in upper part of town, while you live in the ghetto. What Marx did not discuss was race. Race is intertwined with class in western societies. People do not just see the class of the individual. Before one notices your speech, they notice your race. There is a race and class consciousness that capitalism has produced as well in the modern western society.
Too Bureaucratic/no emotions
Another shortcoming foretold by Max Weber of modernization was its tendency to be too calculated, too rational if you will, in its thinking to the point where emotions were forgotten. We can certainly see this today when for-profit hospitals and the staff turn away the poor, who sometimes die as a result. Or, how about when the middle manager of GM fires his worker due to company downsizing, and says, “I am only doing my job.” The responsibility is seemingly taken off the manager’s back because he is just doing what he was told to do.
Anomie and loneliness
According to Durkheim, when you become too much different from each other, you have the potential to fall into Anomie. Anomie is defined as the pathological state of modernity in which one looses connection with others in society. Because we no longer are tied to a community (no longer mechanical in our solidarity), we have the potential to divide from others—to the point where it is harmful. For example, when rock stars take their lives because of the feeling that no one cares about or understands them, when the old lady next door dies alone in her home, and no one attends her funeral, when people commit suicide because they got lonely during the holidays, these are extreme examples of when community no longer ties us together.
Summary and reflections about modernization
No one can deny the positive effect of the industrial revolution on our lives technologically speaking. Who would deny the benefits of having a car to travel for our needs and wants? The specialization of medicine has optimized our lives allowing doctors to master different forms of medicine—thus allowing us to live longer healthier lives. When bureaucracies delegate tasks, this allows businesses to potentially serve customers better by allowing us to go exactly to who can help us. The division of labor has freed up the individual to pursue self interest. It has served as a strong ideal of how the parts of society should function.
On the other hand, and this is where we can really offer an Islaamic critique, modernization’s marginalization of traditional values, increase individuality, decreased capacity to feel for the human being (as Weber indicated), and exploitation of the worker through capitalism (as Marx indicated) needs to be re-thought. Durkheim indicated that religion holds society together by given a shared moral value. God is the prudence of society. The theory of secularization indicates secularization results from an increase in modernization and industrialization. In Durkheim’s organic solidarity of society, which is based on individualism, allows individuals to become disconnected and isolated from another. During the holidays, coincidently, there is an increase in depression and suicide. Could it be that the moving away from traditional communities and families to the smaller nuclear family causes an increased in anomie?
Perhaps the most profound shortcoming of modernity has been capitalism. The capitalism witnessed today is one that puts a bottom line on profit, at the total cost society and humanity worldwide. Because capitalist seek to maximize profits, they never give the worker his proper wage in relationship to his production (one of Marx’s central argument about capitalism). They simply exploit the worker, who is divorced from his production.
In summary, capitalism, secularism, and anomie are three of the most obvious shortcomings of modernization. It is unfortunate, that modernization in its most positive form—that is its production, innovation, and division of labor, was not able to keep the needed traditional values (God and Morality being one) and community needed to keep people psychologically, if you will, healthy. The exploitation of workers needs no further elaboration to its detrimental impact on the individual.
Looking at modernization from an Islaamic perspective
First and foremost, secular modernization failed because it came from the mind of man, who is limited in his ability to judge, reason, and comprehend creation. Allah (God) is the Creator of all exists in the heavens and earth. Allah says in his last and protected book:
Ðóáößõãõ Çááøåõ ÑóÈøõßõãú áÇ ÅöáóÜåó ÅöáÇøó åõæó ÎóÇáöÞõ ßõáøö ÔóíúÁò ÝóÇÚúÈõÏõæåõ æóåõæó Úóáóì ßõáøö ÔóíúÁò æóßöíáñ
6:102 That is Allah, your Lord! there is no god but He, the creator of all things: then worship ye Him: and He hath power to dispose of all affairs.
Because he is The Creator, he certainly has the right and is in a better position to tell us how we should live for our benefit and progress. Islaam never had the history of the Catholic Church, Christianity, or Judaism. It never suppressed knowledge. In fact it encouraged it. The Last and Final Messenger (SAW) of Allah (SWT) said: "Seek knowledge even in China", "Seek knowledge from the cradle to the grave", and "Verily the men of knowledge are the inheritors of the prophets." Islaam encouraged a holistic knowledge within the boundaries of Islaam. The knowledge was not separated from the Deen (Islaamic way of life).
There was, and is no need in Islaam for enlightenment. In fact, Islaam’s birth was that light for humanity and the world at large. Allah says:
ÝóÅöä ßóÐøóÈõæßó ÝóÞóÏú ßõÐøöÈó ÑõÓõáñ ãøöä ÞóÈúáößó ÌóÂÄõæÇ ÈöÇáúÈóíøöäóÇÊö æóÇáÒøõÈõÑö æóÇáúßöÊóÇÈö ÇáúãõäöíÑö
3:184 Then if they reject thee, so were rejected apostles before thee, who came with Clear Signs, Books of dark prophecies, and the Book of Enlightenment.
ÇáúÍóãúÏõ áöáøåö ÇáøóÐöí ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖó æóÌóÚóáó ÇáÙøõáõãóÇÊö æóÇáäøõæÑó Ëõãøó ÇáøóÐöíäó ßóÝóÑõæÇú ÈöÑóÈøöåöã íóÚúÏöáõæäó
6:1 Praise be Allah, Who created the heavens and the earth, and made the darkness and the light. Yet those who reject Faith hold (others) as equal, with their Guardian-Lord.
Çááøåõ æóáöíøõ ÇáøóÐöíäó ÂãóäõæÇú íõÎúÑöÌõåõã ãøöäó ÇáÙøõáõãóÇÊö Åöáóì ÇáäøõæõÑö æóÇáøóÐöíäó ßóÝóÑõæÇú ÃóæúáöíóÂÄõåõãõ ÇáØøóÇÛõæÊõ íõÎúÑöÌõæäóåõã ãøöäó ÇáäøõæÑö Åöáóì ÇáÙøõáõãóÇÊö ÃõæúáóÜÆößó ÃóÕúÍóÇÈõ ÇáäøóÇÑö åõãú ÝöíåóÇ ÎóÇáöÏõæäó
2:257 Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (For ever).
From these beautiful words of Allah (God), we are reminded that He (SWT) led us out of darkness to the light, which is the guidance of Islaam. Many converts to Islaam can testify to this. Before, we did not have dignity or respect for ourselves. We did not practice taharah (cleanliness in Islaam). How many so-called intellectuals or PhDs, MDs, This Ds or That Ds do not appreciate what cleanliness is? How many go the bathroom without cleaning themselves or even washing their hands? Islaam elevates you from a cleanliness standpoint alone. Our thoughts were shallow and limited to our desires. We thought of women as sex objects—our goal was to “screw anything that moved.” What was ruling us was our whims, not Allah. We saw “getting high” and acting silly (driving under the influence, getting into fights, having unprotected intercourse with strangers at parties—as something fun. We only saw races and colors in our fellow human beings—which often times blinded us to the potentials of brotherhood and respect for humanity. Truly Islaam enlightened us. Just as it did the Arabs of yesterday, who became Sahabah (Companions of the Prophet), who buried their daughters alive, walked around naked, had orgies, drank alcohol obsessively, and was generally untrustworthy—it has transformed some of the misguided and lower status people of today. Islaam reminds a light and mercy today, and will until the end of time.
Islaam allows progress through what is called ijtihad (exerting effort in understanding a reality so that it can be judged by Islaam to be permitted or not). As mentioned earlier, Muslims were the leaders of civilization, so inventing new technologies and industry can be done in the light of Islaam, not away from it. Science and technological advancements can be done in the sprit of Islaam. Not in the Calvinistic sense (where this advancement means that you are of God’s fated chosen), but in the sense that you seek to please Allah and advance your Ummah (Islaamic Worldwide community). Why? Because the Pleasure of Allah is to your benefit in the next life, this is a rational thought. I connect my actions of this life with the atonement with the Creator. I am certain of the meeting with Allah; therefore I am not in competition to prove his non-existence.
In addition, progress is not limited to material advancement. True progress is holistic in nature. You are not an elevated civilization if your creed does not address the greatest questions to man, which is where did he come from, what is the purpose of life, and what happens afterlife. Islaam profound answers these questions—thus it can be truly called illuminating. The mix of technological and industrial advances coupled with an intellectual understanding of life’s objective cannot be beaten.
My objective is not to provide a comprehensive critique of Capitalism; Communism is a dead alternative, or an in-depth explanation of the Islaamic economic system. But I will state, Islaam does not allow the hoarding of resources in general, and in particular natural resources are not privatized. The Islaamic State (which does not exist today, administers the natural resources for the benefit of itself. Allah gives us the value of what and why we should spend our money and not hoard it in many verses of Qur’an.
æóÃóäÝöÞõæÇú Ýöí ÓóÈöíáö Çááøåö æóáÇó ÊõáúÞõæÇú ÈöÃóíúÏöíßõãú Åöáóì ÇáÊøóåúáõßóÉö æóÃóÍúÓöäõæóÇú Åöäøó Çááøåó íõÍöÈøõ ÇáúãõÍúÓöäöíäó
2:195 And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loves those who do good.
íóÓúÃóáõæäóßó ãóÇÐóÇ íõäÝöÞõæäó Þõáú ãóÇ ÃóäÝóÞúÊõã ãøöäú ÎóíúÑò ÝóáöáúæóÇáöÏóíúäö æóÇáÃóÞúÑóÈöíäó æóÇáúíóÊóÇãóì æóÇáúãóÓóÇßöíäö æóÇÈúäö ÇáÓøóÈöíáö æóãóÇ ÊóÝúÚóáõæÇú ãöäú ÎóíúÑò ÝóÅöäøó Çááøåó Èöåö Úóáöíãñ
2:215 They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -(Allah) knoweth it well.
íóÓúÃóáõæäóßó Úóäö ÇáúÎóãúÑö æóÇáúãóíúÓöÑö Þõáú ÝöíåöãóÇ ÅöËúãñ ßóÈöíÑñ æóãóäóÇÝöÚõ áöáäøóÇÓö æóÅöËúãõåõãó ÃóßúÈóÑõ ãöä äøóÝúÚöåöãóÇ æóíóÓúÃóáõæäóßó ãóÇÐóÇ íõäÝöÞõæäó Þõáö ÇáúÚóÝúæó ßóÐóáößó íõÈíøöäõ Çááøåõ áóßõãõ ÇáÂíóÇÊö áóÚóáøóßõãú ÊóÊóÝóßøóÑõæäó
2:219 They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider-
íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÃóäÝöÞõæÇú ãöãøóÇ ÑóÒóÞúäóÇßõã ãøöä ÞóÈúáö Ãóä íóÃúÊöíó íóæúãñ áÇøó ÈóíúÚñ Ýöíåö æóáÇó ÎõáøóÉñ æóáÇó ÔóÝóÇÚóÉñ æóÇáúßóÇÝöÑõæäó åõãõ ÇáÙøóÇáöãõæäó
2:254 O ye who believe! spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers.
ãøóËóáõ ÇáøóÐöíäó íõäÝöÞõæäó ÃóãúæóÇáóåõãú Ýöí ÓóÈöíáö Çááøåö ßóãóËóáö ÍóÈøóÉò ÃóäÈóÊóÊú ÓóÈúÚó ÓóäóÇÈöáó Ýöí ßõáøö ÓõäÈõáóÉò ãøöÆóÉõ ÍóÈøóÉò æóÇááøåõ íõÖóÇÚöÝõ áöãóä íóÔóÇÁ æóÇááøåõ æóÇÓöÚñ Úóáöíãñ
2:261 The parable of those who spend their substance in the way of Allah is that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. Allah giveth manifold increase to whom He pleaseth: And Allah careth for all and He knoweth all things.
These verses instill a compelling perspective on the Believer. Allah is the one who gave me my wealth. To Allah is whom I will return, so I had better keep my eye on the objective of life when it comes to my wealth. Spending one’s money in the way of Allah is a means to success in the next life. The Islaamic society frowns upon hoarding money in the face of object poverty and misery. If I can alleviate some of the pain of the poor, I should do this. Not like what we see under Capitalism, where as Marx correctly identified, the capitalists’ objectives are to gain more and more wealth (surplus money), thus distancing themselves (the few ones who own everything) from the majority of the world (including most of the inhabitants of the rich Western countries as well) . It must be mentioned that the capitalist ideology came out of a mind divorced from God, selfish, manipulative and sinister in purpose. It is no wonder why we see what we see today (drug and alcohol abuse, sexual dysfunction, health epidemics, and violence—just to name a few) when man goes against Allah (God).
This mentality is manifested in Durkheim’s emphasis on freedom and individuality. According to Islaam, man is not free. Did I create my self with brown skin or white skin? Did I decide what year I would be born and will die (sorry sci-fi movie creators)? Can I decide not to breathe air? When I die, am I free not to be held accountable to Allah for my actions? After pondering these questions, it is clear that the human being is not free. There is no division in my Aqeedah (Creed) when I am at home and when I am at work. I will be judged for every moment I was on earth by Allah.
An extreme emphasis on the individual has stripped society of its community. This is especially manifested in Western Democracies. Islaam encourages community and family. One is not to “cut the ties of the womb” in Islaam. Muslims must take care of their parents and visit their relatives. Muslims must be aware that they are a part of one global Ummah ( World Wide Nation). An Ummah that Prophet Muhammad (saw) said felt the pain of itself as we feel the pain of our hands, stomachs, knees, backs, and fingers that bleed. The Islaamic society is not based on individualism, although the State is responsible for administering the affairs of the Ummah in a functional sense as Durkheim saw the various institutions functioning optimally.
Finally, this message is directed towards Muslim academicians, sociologist, psychologists, social scientist, biologists, chemists, and professionals in general. We have learned what we know from theorists and scientists that came out of the Western Secular Materialistic (some say Scientific) school of thinking. We must understand that the root of their thinking is corrupt, inept, and kufr. Perhaps I am being to kind. Many of these post-enlightenment thinkers were straight on deniers in the existence of God. Some even wanted to do away with the concept, and morals period.
It does not mean that technology, industry, medicine, case studies, quantitative and qualitative research can not be used and benefited from. There is nothing wrong with driving a car, or appreciating Marx’s critique of capitalism. But, I should understand my connection to the creator. Taking oneself away from Allah in the name of Reasoning is Kufr—not Enlightenment. Allah is fully there in our analysis of what we perceive with our senses.
Þõáú ãóä íóÑúÒõÞõßõã ãøöäó ÇáÓøóãóÇÁ æóÇáÃóÑúÖö Ãóãøóä íóãúáößõ ÇáÓøóãúÚó æÇáÃóÈúÕóÇÑó æóãóä íõÎúÑöÌõ ÇáúÍóíøó ãöäó ÇáúãóíøöÊö æóíõÎúÑöÌõ ÇáúãóíøóÊó ãöäó ÇáúÍóíøö æóãóä íõÏóÈøöÑõ ÇáÃóãúÑó ÝóÓóíóÞõæáõæäó Çááøåõ ÝóÞõáú ÃóÝóáÇó ÊóÊøóÞõæäó
10:31 Say: "Who is it that sustains you (in life) from the sky and from the earth? or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? and who is it that Rules and regulates all affairs?" They will soon say, "(Allah)". Say, "will ye not then show piety (to Him)?"
The root of the problem in society, according to Islaam, is not applying what Allah has sent down to be applied—that is his Deen.
Allah says:
æóÃóäö ÇÍúßõã Èóíúäóåõã Èöãó ÃóäÒóáó Çááøåõ æóáÇó ÊóÊøóÈöÚú ÃóåúæóÇÁåõãú æóÇÍúÐóÑúåõãú Ãóä íóÝúÊöäõæßó Úóä ÈóÚúÖö ãóÇ ÃóäÒóáó Çááøåõ Åöáóíúßó ÝóÅöä ÊóæóáøóæúÇú ÝóÇÚúáóãú ÃóäøóãóÇ íõÑöíÏõ Çááøåõ Ãóä íõÕöíÈóåõã ÈöÈóÚúÖö ÐõäõæÈöåöãú æóÅöäøó ßóËöíÑðÇ ãøöäó ÇáäøóÇÓö áóÝóÇÓöÞõæäó
5:49 And this (He commands): Judge thou between them by what Allah hath revealed, and follow not their vain desires, but beware of them lest they beguile thee from any of that (teaching) which Allah hath sent down to thee. And if they turn away, be assured that for some of their crime it is Allah's purpose to punish them. And truly most men are rebellious.
ÃóÝóÍõßúãó ÇáúÌóÇåöáöíøóÉö íóÈúÛõæäó æóãóäú ÃóÍúÓóäõ ãöäó Çááøåö ÍõßúãðÇ áøöÞóæúãò íõæÞöäõæäó
5:50 Do they then seek after a judgment of (the days of) ignorance? But who, for a people whose faith is assured, can give better judgment than Allah.
INTRODUCTION
Before any discussion of the benefits and shortcomings of modernization can take place, the term modernization has to be defined. David Lyon (1999) illuminates what is modernity:
The term refers to the social order that emerged following the Enlightenment. Though its roots may be traced further back, the modern world is marked by its unprecedented dynamism, its dismissal or marginalizing of tradition, and by its global consequences. Time seemed to speed up, and space to open up. Modernity’s forward-looking thrust relates strongly to belief in progress and the power of human reason to produce freedom. (P.25)
Lyon (1999) mentions that modernization dismisses or marginalizes tradition. But what is tradition? According to Lyon (1999), tradition “is a set of rules given by the village community, religious cultic life, or the elders or kings who held sway” (P.27). Therefore modernization uproots the pre-modern traditional societies’ Weltanschauung or worldview (a framework on how one makes sense of the world—beliefs and values included). I will discuss the benefits and shortcomings of modernization in light of the three proclaimed founders of sociology (Karl Marx, Emil Durkheim, and Max Weber) and give the Islaamic view on modernization or progress. First, I will begin with discussion of the perceived benefits of modernization.
The Benefits of Modernization
Mass Production/Industrialization/Technological Advancement
One of the major benefits of modernization has been the increase in technology and industry. Such technological advances as the steam engine, machine tools, textile mills, mass production of cars, and others are signs that a society is advancing or progressing—materialistically at least. Although Karl Marx (1818-83) indicated that capitalism was the catalyst of the industrial revolution, few can argue its positive impact in our lives. Technology makes our lives easier and expansive. We have the ability to communicate over long distances with people we have never met, all with the click of a computer button. We can travel across the world in hours. Industrial workers are able to work more efficiently in factories that the new technology and industry produced, versus in the pre-modern or pre-industrial societies. The sheer amount of production—mass production, allowed many people to enjoy the benefits of technology and industry—that is of course if you had the money to afford it. This was something that was only a thought in pre-modern societies—to go to the moon through space travel or talk thousands of miles away on the internet, to send digital pictures the instant your child was born to relatives far away, etc.
The Division of Labor
To Emil Durkheim (1858-1917), another great sociologist—and I say great only in the context of a secular western thinker; the coming of modernization can be traced to the division of labor. The division of labor was a part of the industrial revolution. It relates to a differentiation and specialization of society in general. Durkheim indicated that the bonding of society had moved from mechanical solidarity where people were independent of one another to an organic solidarity, were people were interdependent on one another. The division of labor in the modern society organizes it to function on an ideal level were workers are dependent on other workers for production. I specialize in making tires. You specialize in making engines; we both depend on one another for production. My home is my home (separate space), not my job. One goes to the hospital for medical care, not the back room of his home. Children go to schools instead being taught by their parents at home. This division of labor takes strain off of the family, individual, or one particular institution to do the work of society. This is certainly a benefit of modernization, who today would want to perform the many tasks of the different institutions today in society? Through the division of labor, we gain our individuality.
Rationality
One of the benefits of modernization according to sociologist and historian Max Weber (1864-1918), is the transformation from traditional or religious dogma (particularly in Catholicism) to scientific or rational thinking. Defining Weber’s view on modernization and rationalization, Lyon (1999) clearly states:
By this he meant the gradual adoption of a calculating attitude towards more and amore aspects of life. Having pushed what he saw as the ‘spirits and demons’ of traditional culture into the wings, the rational approach that underlay science and that found its dynamic expression in the capitalist economy took centre stage, systematically infusing every sector of society. Authority derived more and more from this calculating rationality, less and less from tradition
Here, Weber’s view of modernity fits along with the Enlightenment or what is alternatively referred to as the Age of reason, where authority and legitimacy is given to science and human reasoning over the Church or religious leaders.
Rationality, to Weber, leads to bureaucracy, which is good for society because it organizes society for its functional benefit. Bureaucracy refers to the social organization of society by administrators and their enforcers. Rationality certainly manifested itself in the advancement of science. It must be noted that the Age of Reason in relation to religion (Christianity), is something central to Europe, and was not as dramatic in other parts of the world or with Islaam in particular. Muslims made great advances in mathematics, chemistry, medicine, and astronomy to name just a few. Because of the oppression and suppression of intellectuals by the Roman Catholic Church, many western intellectuals were pushed towards secularism. Marx, Weber, and Durkeim clearly were a part of this group. As indicated above, modernization to the West was breaking away from tradition (religious Dogma to them). Although Islaam never had a history of saying that the world was flat, and condemning those to be witches or possessed that disagreed, the modern western thinker or intellectual, generally speaking, rejects any kind of religion on the basis that it is “blindness” and dogma. Hence, the West had to enlighten itself from the grip of the blind tradition of religion (Christianity as a reference point, but it became to be any religion). In a sense however, the West broke not only from Christianity, but God (Allah). By turning towards Human Thought in itself as a guide, they sought the understanding of life in what they could materially understand. This is the modern scientific (or rational to some) secular society that we witness today. Many so-called intellectuals believe that God (Allah) has not basis in academic discussion or the classrooms.
The Shortcomings of Modernization
Class struggle and Capitalism
Karl Marx (1818-83), linked modernization with capitalism. Marx believed that the capitalists (the owners of production) would exploit the workers due to the power imbalance. Marx believed that modernization/capitalism would alienate the workers from control of their production (Giddens 1971). Marx believed that the capitalists increasing wealth (ability to have extra or surplus money) would create class consciousness. The means of production would increasingly define your class. Class consciousness creates divisions. People in the higher class do not feel a connection with the lower class. Modernization suddenly makes me more aware that I am different from others in society; I live in upper part of town, while you live in the ghetto. What Marx did not discuss was race. Race is intertwined with class in western societies. People do not just see the class of the individual. Before one notices your speech, they notice your race. There is a race and class consciousness that capitalism has produced as well in the modern western society.
Too Bureaucratic/no emotions
Another shortcoming foretold by Max Weber of modernization was its tendency to be too calculated, too rational if you will, in its thinking to the point where emotions were forgotten. We can certainly see this today when for-profit hospitals and the staff turn away the poor, who sometimes die as a result. Or, how about when the middle manager of GM fires his worker due to company downsizing, and says, “I am only doing my job.” The responsibility is seemingly taken off the manager’s back because he is just doing what he was told to do.
Anomie and loneliness
According to Durkheim, when you become too much different from each other, you have the potential to fall into Anomie. Anomie is defined as the pathological state of modernity in which one looses connection with others in society. Because we no longer are tied to a community (no longer mechanical in our solidarity), we have the potential to divide from others—to the point where it is harmful. For example, when rock stars take their lives because of the feeling that no one cares about or understands them, when the old lady next door dies alone in her home, and no one attends her funeral, when people commit suicide because they got lonely during the holidays, these are extreme examples of when community no longer ties us together.
Summary and reflections about modernization
No one can deny the positive effect of the industrial revolution on our lives technologically speaking. Who would deny the benefits of having a car to travel for our needs and wants? The specialization of medicine has optimized our lives allowing doctors to master different forms of medicine—thus allowing us to live longer healthier lives. When bureaucracies delegate tasks, this allows businesses to potentially serve customers better by allowing us to go exactly to who can help us. The division of labor has freed up the individual to pursue self interest. It has served as a strong ideal of how the parts of society should function.
On the other hand, and this is where we can really offer an Islaamic critique, modernization’s marginalization of traditional values, increase individuality, decreased capacity to feel for the human being (as Weber indicated), and exploitation of the worker through capitalism (as Marx indicated) needs to be re-thought. Durkheim indicated that religion holds society together by given a shared moral value. God is the prudence of society. The theory of secularization indicates secularization results from an increase in modernization and industrialization. In Durkheim’s organic solidarity of society, which is based on individualism, allows individuals to become disconnected and isolated from another. During the holidays, coincidently, there is an increase in depression and suicide. Could it be that the moving away from traditional communities and families to the smaller nuclear family causes an increased in anomie?
Perhaps the most profound shortcoming of modernity has been capitalism. The capitalism witnessed today is one that puts a bottom line on profit, at the total cost society and humanity worldwide. Because capitalist seek to maximize profits, they never give the worker his proper wage in relationship to his production (one of Marx’s central argument about capitalism). They simply exploit the worker, who is divorced from his production.
In summary, capitalism, secularism, and anomie are three of the most obvious shortcomings of modernization. It is unfortunate, that modernization in its most positive form—that is its production, innovation, and division of labor, was not able to keep the needed traditional values (God and Morality being one) and community needed to keep people psychologically, if you will, healthy. The exploitation of workers needs no further elaboration to its detrimental impact on the individual.
Looking at modernization from an Islaamic perspective
First and foremost, secular modernization failed because it came from the mind of man, who is limited in his ability to judge, reason, and comprehend creation. Allah (God) is the Creator of all exists in the heavens and earth. Allah says in his last and protected book:
Ðóáößõãõ Çááøåõ ÑóÈøõßõãú áÇ ÅöáóÜåó ÅöáÇøó åõæó ÎóÇáöÞõ ßõáøö ÔóíúÁò ÝóÇÚúÈõÏõæåõ æóåõæó Úóáóì ßõáøö ÔóíúÁò æóßöíáñ
6:102 That is Allah, your Lord! there is no god but He, the creator of all things: then worship ye Him: and He hath power to dispose of all affairs.
Because he is The Creator, he certainly has the right and is in a better position to tell us how we should live for our benefit and progress. Islaam never had the history of the Catholic Church, Christianity, or Judaism. It never suppressed knowledge. In fact it encouraged it. The Last and Final Messenger (SAW) of Allah (SWT) said: "Seek knowledge even in China", "Seek knowledge from the cradle to the grave", and "Verily the men of knowledge are the inheritors of the prophets." Islaam encouraged a holistic knowledge within the boundaries of Islaam. The knowledge was not separated from the Deen (Islaamic way of life).
There was, and is no need in Islaam for enlightenment. In fact, Islaam’s birth was that light for humanity and the world at large. Allah says:
ÝóÅöä ßóÐøóÈõæßó ÝóÞóÏú ßõÐøöÈó ÑõÓõáñ ãøöä ÞóÈúáößó ÌóÂÄõæÇ ÈöÇáúÈóíøöäóÇÊö æóÇáÒøõÈõÑö æóÇáúßöÊóÇÈö ÇáúãõäöíÑö
3:184 Then if they reject thee, so were rejected apostles before thee, who came with Clear Signs, Books of dark prophecies, and the Book of Enlightenment.
ÇáúÍóãúÏõ áöáøåö ÇáøóÐöí ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖó æóÌóÚóáó ÇáÙøõáõãóÇÊö æóÇáäøõæÑó Ëõãøó ÇáøóÐöíäó ßóÝóÑõæÇú ÈöÑóÈøöåöã íóÚúÏöáõæäó
6:1 Praise be Allah, Who created the heavens and the earth, and made the darkness and the light. Yet those who reject Faith hold (others) as equal, with their Guardian-Lord.
Çááøåõ æóáöíøõ ÇáøóÐöíäó ÂãóäõæÇú íõÎúÑöÌõåõã ãøöäó ÇáÙøõáõãóÇÊö Åöáóì ÇáäøõæõÑö æóÇáøóÐöíäó ßóÝóÑõæÇú ÃóæúáöíóÂÄõåõãõ ÇáØøóÇÛõæÊõ íõÎúÑöÌõæäóåõã ãøöäó ÇáäøõæÑö Åöáóì ÇáÙøõáõãóÇÊö ÃõæúáóÜÆößó ÃóÕúÍóÇÈõ ÇáäøóÇÑö åõãú ÝöíåóÇ ÎóÇáöÏõæäó
2:257 Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (For ever).
From these beautiful words of Allah (God), we are reminded that He (SWT) led us out of darkness to the light, which is the guidance of Islaam. Many converts to Islaam can testify to this. Before, we did not have dignity or respect for ourselves. We did not practice taharah (cleanliness in Islaam). How many so-called intellectuals or PhDs, MDs, This Ds or That Ds do not appreciate what cleanliness is? How many go the bathroom without cleaning themselves or even washing their hands? Islaam elevates you from a cleanliness standpoint alone. Our thoughts were shallow and limited to our desires. We thought of women as sex objects—our goal was to “screw anything that moved.” What was ruling us was our whims, not Allah. We saw “getting high” and acting silly (driving under the influence, getting into fights, having unprotected intercourse with strangers at parties—as something fun. We only saw races and colors in our fellow human beings—which often times blinded us to the potentials of brotherhood and respect for humanity. Truly Islaam enlightened us. Just as it did the Arabs of yesterday, who became Sahabah (Companions of the Prophet), who buried their daughters alive, walked around naked, had orgies, drank alcohol obsessively, and was generally untrustworthy—it has transformed some of the misguided and lower status people of today. Islaam reminds a light and mercy today, and will until the end of time.
Islaam allows progress through what is called ijtihad (exerting effort in understanding a reality so that it can be judged by Islaam to be permitted or not). As mentioned earlier, Muslims were the leaders of civilization, so inventing new technologies and industry can be done in the light of Islaam, not away from it. Science and technological advancements can be done in the sprit of Islaam. Not in the Calvinistic sense (where this advancement means that you are of God’s fated chosen), but in the sense that you seek to please Allah and advance your Ummah (Islaamic Worldwide community). Why? Because the Pleasure of Allah is to your benefit in the next life, this is a rational thought. I connect my actions of this life with the atonement with the Creator. I am certain of the meeting with Allah; therefore I am not in competition to prove his non-existence.
In addition, progress is not limited to material advancement. True progress is holistic in nature. You are not an elevated civilization if your creed does not address the greatest questions to man, which is where did he come from, what is the purpose of life, and what happens afterlife. Islaam profound answers these questions—thus it can be truly called illuminating. The mix of technological and industrial advances coupled with an intellectual understanding of life’s objective cannot be beaten.
My objective is not to provide a comprehensive critique of Capitalism; Communism is a dead alternative, or an in-depth explanation of the Islaamic economic system. But I will state, Islaam does not allow the hoarding of resources in general, and in particular natural resources are not privatized. The Islaamic State (which does not exist today, administers the natural resources for the benefit of itself. Allah gives us the value of what and why we should spend our money and not hoard it in many verses of Qur’an.
æóÃóäÝöÞõæÇú Ýöí ÓóÈöíáö Çááøåö æóáÇó ÊõáúÞõæÇú ÈöÃóíúÏöíßõãú Åöáóì ÇáÊøóåúáõßóÉö æóÃóÍúÓöäõæóÇú Åöäøó Çááøåó íõÍöÈøõ ÇáúãõÍúÓöäöíäó
2:195 And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loves those who do good.
íóÓúÃóáõæäóßó ãóÇÐóÇ íõäÝöÞõæäó Þõáú ãóÇ ÃóäÝóÞúÊõã ãøöäú ÎóíúÑò ÝóáöáúæóÇáöÏóíúäö æóÇáÃóÞúÑóÈöíäó æóÇáúíóÊóÇãóì æóÇáúãóÓóÇßöíäö æóÇÈúäö ÇáÓøóÈöíáö æóãóÇ ÊóÝúÚóáõæÇú ãöäú ÎóíúÑò ÝóÅöäøó Çááøåó Èöåö Úóáöíãñ
2:215 They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -(Allah) knoweth it well.
íóÓúÃóáõæäóßó Úóäö ÇáúÎóãúÑö æóÇáúãóíúÓöÑö Þõáú ÝöíåöãóÇ ÅöËúãñ ßóÈöíÑñ æóãóäóÇÝöÚõ áöáäøóÇÓö æóÅöËúãõåõãó ÃóßúÈóÑõ ãöä äøóÝúÚöåöãóÇ æóíóÓúÃóáõæäóßó ãóÇÐóÇ íõäÝöÞõæäó Þõáö ÇáúÚóÝúæó ßóÐóáößó íõÈíøöäõ Çááøåõ áóßõãõ ÇáÂíóÇÊö áóÚóáøóßõãú ÊóÊóÝóßøóÑõæäó
2:219 They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider-
íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÃóäÝöÞõæÇú ãöãøóÇ ÑóÒóÞúäóÇßõã ãøöä ÞóÈúáö Ãóä íóÃúÊöíó íóæúãñ áÇøó ÈóíúÚñ Ýöíåö æóáÇó ÎõáøóÉñ æóáÇó ÔóÝóÇÚóÉñ æóÇáúßóÇÝöÑõæäó åõãõ ÇáÙøóÇáöãõæäó
2:254 O ye who believe! spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers.
ãøóËóáõ ÇáøóÐöíäó íõäÝöÞõæäó ÃóãúæóÇáóåõãú Ýöí ÓóÈöíáö Çááøåö ßóãóËóáö ÍóÈøóÉò ÃóäÈóÊóÊú ÓóÈúÚó ÓóäóÇÈöáó Ýöí ßõáøö ÓõäÈõáóÉò ãøöÆóÉõ ÍóÈøóÉò æóÇááøåõ íõÖóÇÚöÝõ áöãóä íóÔóÇÁ æóÇááøåõ æóÇÓöÚñ Úóáöíãñ
2:261 The parable of those who spend their substance in the way of Allah is that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. Allah giveth manifold increase to whom He pleaseth: And Allah careth for all and He knoweth all things.
These verses instill a compelling perspective on the Believer. Allah is the one who gave me my wealth. To Allah is whom I will return, so I had better keep my eye on the objective of life when it comes to my wealth. Spending one’s money in the way of Allah is a means to success in the next life. The Islaamic society frowns upon hoarding money in the face of object poverty and misery. If I can alleviate some of the pain of the poor, I should do this. Not like what we see under Capitalism, where as Marx correctly identified, the capitalists’ objectives are to gain more and more wealth (surplus money), thus distancing themselves (the few ones who own everything) from the majority of the world (including most of the inhabitants of the rich Western countries as well) . It must be mentioned that the capitalist ideology came out of a mind divorced from God, selfish, manipulative and sinister in purpose. It is no wonder why we see what we see today (drug and alcohol abuse, sexual dysfunction, health epidemics, and violence—just to name a few) when man goes against Allah (God).
This mentality is manifested in Durkheim’s emphasis on freedom and individuality. According to Islaam, man is not free. Did I create my self with brown skin or white skin? Did I decide what year I would be born and will die (sorry sci-fi movie creators)? Can I decide not to breathe air? When I die, am I free not to be held accountable to Allah for my actions? After pondering these questions, it is clear that the human being is not free. There is no division in my Aqeedah (Creed) when I am at home and when I am at work. I will be judged for every moment I was on earth by Allah.
An extreme emphasis on the individual has stripped society of its community. This is especially manifested in Western Democracies. Islaam encourages community and family. One is not to “cut the ties of the womb” in Islaam. Muslims must take care of their parents and visit their relatives. Muslims must be aware that they are a part of one global Ummah ( World Wide Nation). An Ummah that Prophet Muhammad (saw) said felt the pain of itself as we feel the pain of our hands, stomachs, knees, backs, and fingers that bleed. The Islaamic society is not based on individualism, although the State is responsible for administering the affairs of the Ummah in a functional sense as Durkheim saw the various institutions functioning optimally.
Finally, this message is directed towards Muslim academicians, sociologist, psychologists, social scientist, biologists, chemists, and professionals in general. We have learned what we know from theorists and scientists that came out of the Western Secular Materialistic (some say Scientific) school of thinking. We must understand that the root of their thinking is corrupt, inept, and kufr. Perhaps I am being to kind. Many of these post-enlightenment thinkers were straight on deniers in the existence of God. Some even wanted to do away with the concept, and morals period.
It does not mean that technology, industry, medicine, case studies, quantitative and qualitative research can not be used and benefited from. There is nothing wrong with driving a car, or appreciating Marx’s critique of capitalism. But, I should understand my connection to the creator. Taking oneself away from Allah in the name of Reasoning is Kufr—not Enlightenment. Allah is fully there in our analysis of what we perceive with our senses.
Þõáú ãóä íóÑúÒõÞõßõã ãøöäó ÇáÓøóãóÇÁ æóÇáÃóÑúÖö Ãóãøóä íóãúáößõ ÇáÓøóãúÚó æÇáÃóÈúÕóÇÑó æóãóä íõÎúÑöÌõ ÇáúÍóíøó ãöäó ÇáúãóíøöÊö æóíõÎúÑöÌõ ÇáúãóíøóÊó ãöäó ÇáúÍóíøö æóãóä íõÏóÈøöÑõ ÇáÃóãúÑó ÝóÓóíóÞõæáõæäó Çááøåõ ÝóÞõáú ÃóÝóáÇó ÊóÊøóÞõæäó
10:31 Say: "Who is it that sustains you (in life) from the sky and from the earth? or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? and who is it that Rules and regulates all affairs?" They will soon say, "(Allah)". Say, "will ye not then show piety (to Him)?"
The root of the problem in society, according to Islaam, is not applying what Allah has sent down to be applied—that is his Deen.
Allah says:
æóÃóäö ÇÍúßõã Èóíúäóåõã Èöãó ÃóäÒóáó Çááøåõ æóáÇó ÊóÊøóÈöÚú ÃóåúæóÇÁåõãú æóÇÍúÐóÑúåõãú Ãóä íóÝúÊöäõæßó Úóä ÈóÚúÖö ãóÇ ÃóäÒóáó Çááøåõ Åöáóíúßó ÝóÅöä ÊóæóáøóæúÇú ÝóÇÚúáóãú ÃóäøóãóÇ íõÑöíÏõ Çááøåõ Ãóä íõÕöíÈóåõã ÈöÈóÚúÖö ÐõäõæÈöåöãú æóÅöäøó ßóËöíÑðÇ ãøöäó ÇáäøóÇÓö áóÝóÇÓöÞõæäó
5:49 And this (He commands): Judge thou between them by what Allah hath revealed, and follow not their vain desires, but beware of them lest they beguile thee from any of that (teaching) which Allah hath sent down to thee. And if they turn away, be assured that for some of their crime it is Allah's purpose to punish them. And truly most men are rebellious.
ÃóÝóÍõßúãó ÇáúÌóÇåöáöíøóÉö íóÈúÛõæäó æóãóäú ÃóÍúÓóäõ ãöäó Çááøåö ÍõßúãðÇ áøöÞóæúãò íõæÞöäõæäó
5:50 Do they then seek after a judgment of (the days of) ignorance? But who, for a people whose faith is assured, can give better judgment than Allah.
