The Return to Religion

Maulana Wahiduddin Khan

The nineteenth century was the century of atheism. But with the arrival of the twentieth century, the whole course of history changed, with religion again becoming a major force in human life. Although more in potential than in reality. The obvious causes are discontent with science and the continuing existence of religion as an inherent part of human nature.

A hundred years ago even thinking against science was considered a sign of ignorance. At the end of the 19th century a well-known scientist said that he was not able to understand anything unless he could make a scientific model of it. But now, at least at the academic level, man’s conviction of the usefulness of science has been shaken. The whole spate of books on this subject which came out after the second world war was an indication of the extent of the human dilemma. The article on the history of science in the Encyclopaedia Britannia (1984) begins with these words:

‘Until recently, the history of science was a story of success. The triumphs of science represented a cumulative process of increasing knowledge and a sequence of victories over ignorance and superstition; and from science flowed a stream of inventions for the improvement of human life. The recent realization of deep moral problems within science of external forces and constraints on its development, and of dangers in uncontrolled technological change has challenged historians to a critical reassessment of this earlier simple faith." (16:366)

Modern science has offered man innumerable facilities, but along with this it has brought in its wake such great dangers as have rendered all its gifts meaningless. The greatest menace is that of a third world war. In the event of this happening, it will be a nuclear war which will reduce most of the big cities to ruins in a matter of hours. Moreover, the whole atmosphere will be engulfed in thick smoke which will prevent sunlight from reaching the earth. This will in turn produce a terrible nuclear winter, which will bring all human, animal and vegetable existence to the verge of the most tragic annihilation.

One of the most serious problems produced by science is that of air pollution. Science produced technology, which in turn produced machines. Initially, when people saw cars running on the streets and so many items being produced in factories, they were thrilled. But soon they learned the hard reality that all that progress and development had been achieved at the cost of harmful gases pervading the atmosphere rendering it impossible for man to breathe in beneficially. A western thinker has written that the greatest danger facing modern man is air pollution. According to him the human race is advancing towards a future where all humans will find themselves enclosed in a polluted cage produced by the industrial civilization. According to an AP report based on American government statistics: "US industrial plants are spouting 163 million kg. of suspected cancer-causing chemicals into the air annually, with releases from each of the 30 biggest polluters exceeding 450,000 kilograms" (Times of India, June 22, 1989).

The Clean Air Act was passed in the U.S.A. in 1970 but after twenty years of this the air pollution has further increased. According to the U.S. Environmental Protection Agency, the U.S. is spending 30 thousand million dollars in controlling air pollution, yet all the present efforts have failed to check the pollution. Now the suggestion is being made to double the amount in order to adopt more effective methods. (Span, August, 1989)

The progress of science has not only produced material problems, but has also created intellectual and spiritual problems of a very grave nature.

1. Science and scientific resources had vastly expanded human knowledge. It not only gave man microscopes and telescopes to observe things which had till then remained unseen, but it also opened up innumerable new ways and means of making it possible to add greatly to information in every field.

All this gave man the self-confidence to feel certain that he could arrive at the final reality through science alone. But the only thing that the increase in knowledge has told man is that he has how entered into a new phase of ignorance. In the words of a scientist: "We know more and more about less and less."

By the end of the 19th century scientists believed that with the increase in knowledge they had been heading towards the final reality. But new research by the end of the first half of the 20th century proved that man cannot reach the ultimate reality unaided. His limitations are decisively obstacles in his path. It is now an accepted fact among the scientific community that science gives us but a partial knowledge of reality.

2. With the emergence of modern science it had become fashionable among intellectuals to hold that the universe could be explained without God. Therefore, every fact that came to light was explained in a way that would prove that there was no mind or consciousness behind the universe. But this bid to explain the universe atheistically failed.

The Indian scientist, Dr Subramaniam Chandar Shekhar, who won the Nobel prize in Physics (jointly) in 1983, is a self-avowed atheist. He has briefly stated the present position of science on this subject:

There are aspects which are extremely difficult to understand. A famous remark of Einstein—and other people have said similar things, Schrodinger in particular—that the most incomprehensible thing about nature is that it is comprehensible. How is it that the human mind, extremely small compared to the universe and living over a time span microscopic in terms of astronomical time, comprehends reality in ideas which spring from the human mind?

This question has puzzled many people from Kepler on. Why should mathematical description be accurate? Mathematical description is something the human mind has evolved. Why should it fit external nature? We don’t have answers to these questions. One is not saying the world is orderly and therefore must be ordered. But why should we understand the world in terms of the concepts we have developed?

(The Hindustan Times, May 31, 1987)

T.S. Eliot has said:

Where is the wisdom that we have lost in knowledge?Where is the knowledge that we have lost in information?

A book called (published in 1989) Wisdom, Information and Wonder, by Dr Mary Midgley, elaborates—as its title suggests—on the above rhetorical questions, and makes a significant contribution to the new thinking of the latter half of the 20th century.

In his book, The Secular City, Professor Harvey R. Cox (published in 1965 in the U.S.A.) showed that people had lost interest in religion. But the same writer in another book titled, Religion in the Secular City, published in 1984, has shown that religion in the U.S.A. has seen a revival. The same has been found to be true of the western countries.

God wants the message of His religion to be communicated to all human beings; Islam being the final religion, He has taken special care to safeguard it from all human additions and interpolations. Islam is thus the only totally preserved and genuinely historical of all the religions; as such, it deserves pride of place as the sole reliable guide to pious living.

This attribute of Islam has rendered its communication very easy. If believers in Islam do not, by their own foolishness, create problems unnecessarily, they can continue the work of Islamic da‘wah without any hindrance. And then, no intellectual hurdles have to be surmounted to understand Islam. That is one of the qualities that has made Islam such an acceptable religion. The only task now is to introduce Islam to people in a purely positive way, so that on their own they will feel attracted to it, and will adopt it in response to their own desires.

The return to religion, in respect of its potential, is a return to Islam. Who will arise to convert this potential to reality? Who will join us in this Plan of God?