No Reaction
They discovered
very early in their careers that the solution to their problem lay in
shouldering the entire responsibility for their own destinies, and refusing to
react even in the face of severe provocation. Living ordered lives, at peace
with their neighbors; they were able to find the time, energy and mental
balance to work much harder than others. Not only did this solve their own
problems, but it brought an unexpected benefit to American society – a new
competitive atmosphere. American youngsters, who had slipped into idle ways
because they had become over-complacent about the future, now found that if
they were even to survive; they would have to work as hard as the Asian
Americans. American intellectuals have been quick to acknowledge that this jolt
given to their society has been healthy in its effect.
According to Span
(December 1987) a middle aged man from New York said: ‘Thank God for the
Asians. They’re bringing back standards to our schools (p. 32).’
The work ethic,
which used to be considered a western concept, has now become the special
preserve of the Asians. Young Americans are now being admonished to conform to
‘Asian work ethics’ if they wish to be successful in their careers. This notion
would appear to be borne out by the fact that whenever Asian immigrants have
had to compete with the general run of Americans, they have proved to be the
better qualified. As such, their presence has acted as a spur to young
Americans to work harder. It is no doubt a sobering thought that Asians, in one
generation, have achieved what it has taken others three generations to
accomplish.
Analysing the
distinctive performance of Asians in the US, New York’s University President is
reported by Span to have said, ‘when
I look at our Asian-American students I am certain that much of their success
is due to Confucianism.’ Certainly, Americans have reasoned that people who
have begun to project such a high economic and intellectual profile within a
relatively short period of time must have very special qualities of character
to be able to do so, and this, in turn, has commanded a great deal of respect
for what has developed those qualities, this is to say, the religion and
culture of the eastern Asian countries.
If Confucianism
can have such a salutary effect upon eastern Asians, why cant Islam lead Indian
Muslims to even greater heights of achievement? After all, the Qur’an and
Hadith lay similar stress upon hard work and self-sufficiency. Prophet once
refused to give a poor man alms, and instead gave him a practical lesson in how
to fend for himself. He enquired about him and said since he owned only one sheet and one
drinking vessel, he should sell the drinking vessel and buy himself an axe-head
with the proceeds. The man dutifully brought the axe-head to the Prophet, who
fitted a shaft on it himself. The Prophet then advised him to go and hew wood
and sell it. In a few days time, the man came back to him, rejoicing that he
now had much more money that his cup had fetched him. The Prophet also
admonished his companions never to ask help of others. He preached strict
independence, and never encouraged anyone to become a burden upon society. For
example, he said that even if one’s whip fell down from the saddle, one should
dismount from one’s horse in order to pick it up, rather than ask anyone to
hand it up to one. These are very simple examples, but they do illustrate the
spirit which the Prophet tried to inculcate in his followers.
One might well ask what has happened to this spirit in modern times. It
appears to have become submerged and forgotten in the kind of national and
communal dispute which is constantly being provoked by shallow-minded leaders,
who are more interested in their own popularity than in actual human uplift. If
disputants could forget superficial differences and culminate avoidable
friction, they would set themselves intellectually free to pursue a more
constructive line of action. Simply by basing their lives upon the eternal
principles of Islam, they would be able to find the means to bring about a new
revolution in this country. In this manner, Muslims would not only solve their
own problems but would give to this country a new standard which in time would
come to be known as ‘the Muslim work ethic.’ Only when this happens, will Muslims
establish themselves as an asset to this country, instead of the liability
which they now are.
In order to re-integrate their cultural identity, Muslims have set
themselves to launching one demand movement after another. To me, all such
efforts are futile, because all cultural identity is something which cannot be
achieved by just making demands. It is something which is generated by internal
strength, something which makes its impact through the sum total intrinsic
human qualities.
What Muslims should, more appropriately, aim at is a moral identity.
Whatever distinction they hope to achieve should come from the willing, and
conscious adoption of Islamic ethics. Once they have established their moral
identity, their long sought-after cultural identity will, of itself, re-assert
itself. This will come about quite independently of the demand movements which
are so fruitlessly being launched at the present time. Then Span’s evaluation
of the Asian presence in America – ‘Their presence is going to be a great
blessing for society’ – may with justice be applied also to the Indian Muslims
of today.
No comments:
Post a Comment