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Published On:08 August 2012
Posted by Indian Muslim Observer

PEOPLE: Dr. Javed Jamil -- The Crusader against Economic Fundamentalism

By Syed Adil

Dr. Javed Jamil is a medical doctor by profession. However, such has been his grasp on issues related to diverse spheres of life that it is no wonder people often mistakenly consider him to be a Doctor of Philosophy (Ph.D). He is quickly emerging on the international scene as a thinker whose amazing versatility would sooner than later compel the world to appreciate his work and admire the comprehensiveness of his approach in dealing with contemporary issues. He has already propounded several remarkable theses in various fields that range from Community Medicine to Physics, from Social Sciences to Economics and from international affairs to religion. His works include The Devil of Economic Fundamentalism, The Killer Sex, In Search of a Comprehensive Solution for AIDS, Rediscovering the Universe, Beyond Einsteinian Limits, Islam means Peace, he Essence of the Divine Verses, Islamic Model for Control of AIDS, Scientific and Social Theories derived from Quran, Family Welfare in Islam and Islam and Science. Besides, he has a collection of Urdu poems (Ghazals), Rahguzar and a novel, Siskiyan. He has also hundreds of articles to his credit published in various magazine, newspapers and journals.

Dr Javed Jamil was born on 15th December 1958 at Saharanpur, a city of Uttar Pradesh, the most famous province of India. His father, Jamil Ahmad has been a leading Counsellor of the city and a well known social activist. Third in a family of ten brothers and sisters, Javed was a remarkable boy from the very childhood. He did his High School and intermediate from Government Inter College Saharanpur and earned honours in High School. The Principal of the college instituted a special award, “Best Student of the College in appreciation of his versatile activities that ranged from sports to debating, essay writing and acting. After Intermediate, he joined King George’s Medical College Lucknow, one of the most renowned medical institutions of the country. In 1983, he started his clinic in his home town and is currently Executive Director of Mahavir Hospital. He had started writing very early in his life and his first paper was published when he was a student of the second year of MBBS. He has always been actively involved in various social fields. At the age of 23, he initiated a campaign against the historical Shah Bano verdict by Supreme Court of India and organised a big public demonstration in Saharanpur, the first show of public resentment on the verdict in the country. The movement was soon picked up by Muslim politicians and clerics and is known to have brought huge transformation in Indian politics. He is regarded as pioneer in the field of Family Welfare in Indian Muslims and AIDS. He is founding Director of an NGO called PEACE and is also Founder and Executive Chairman of International Centre for Applied Islamics. In May this year, his path-breaking monumental work, “Muslim Vision of Secular India: Destination & Roadmap” was unveiled for nationwide public debate. This document presents a holistic plan to empower Indian Muslims so that they can play a meaningful role in national affairs. Another work of him, “Despite Shortcomings, Muslims Most Civilised in the World” serialised last year on the Internet groups, triggered huge debate. He is known in various circles as Islamic scholar, social scientist, ecumenist, journalist, physicist, public health specialist and poet.

Man of Theories

Dr. Javed Jamil can very well be called a man of theories. He has propounded several unconventional theories in different fields. Though it can be argued that almost all his major works are rooted in Islamic principles, he has presented his theses both in secular as well as Islamic framework. It is no wonder that he distinguishes Atheistic Secularism from Religious Secularism, as will be elaborated later. Some of his remarkable theories are as follows:

Theory of Economic Fundamentalism

Dr Javed Jamil has waged a ruthless war of attrition against what he calls “economic fundamentalism”, which he defines as the ideology that gives predominance to economics over all other spheres of life, without caring for its devastating effects on health, family peace and social order. 

He says: “Wealth has a central position in economics. But economic fundamentalism tends to regard it as the most, not just one of the most essential requirements of life. The business community has throughout the world and for ages always cared little for anything but its own economic interests. But businessmen of the past made only individual efforts in that direction and had little influence over happenings in their surroundings. They were cranes that would use their cunning eyes to capture the prey when it came close to them and not leopards that would roar their way through a forest in search of their preys. They did not have any say in political and administrative affairs; the law of the land safeguarded the interests of the common people, or the interests of rulers. During the last few centuries, especial­ly in the wake of Industrial Revolution, businessmen have organised themselves into an aggressive, domineering, dextrous, ingenious and inexorable class. It has wrongfully or rightfully but successfully mastered all the new information, techniques and opportunities available to it for the protection and expansion of its interests. This is where economic fundamentalism begins to emerge. Now, businessmen, unlike in the past, are no more weak and submissive. They are not cranes any more but leopards that want to rule and roar. They have not only learned to assert themselves but have perfected the skill to push their plans defying all obstacles that may come in their way. 

Not any longer are they bootlickers of the rulers they used to be; they have now mastered the art of manoeuvring them into submission. From sycophants they used to be they have now positioned themselves in a way that rulers and administrators often become their sycophants. Not any more are they silent followers of the rule of law; they have become articulate votaries of such modifications in the legal system as better suit their interests. They have ceased to be introverts seeking comfort in solitude; they now socialise in a way that gives them a plateau of eminence in society; and of course the economic monopoly. Still they sacrifice moles for gaining mountains in return. It is this assertive, ag­gressive, cunning, provident and ruthlessly selfish approach towards economics that breeds what I have termed Economic Fundamentalism.

“The think-tank of the world of economic fundamentalism has taken innumerable steps to strengthen their hold. They have sacrificed the goddess of justice before the eyes of Statue of Liberty. They have transformed through political manoeuvres the state into their estate. They have incessantly and relentlessly been trying to organise a grand farewell for religion. They have captivated the imagination of the people through the media. They have got the attire of society redesigned so that it looks gorgeous and inviting to their eyes. They have industrialised sex, in which they have discovered the hen that always lays golden eggs. They have relocated the entire educational set-up on the Wall Street. They have monopolised the tree of economy whose fruits and shadows are only theirs; others can only admire its beauty from a safe distance. They have taken science and technology as their mistresses who are always keen to offer their glorious best to them. They have nipped all the challenges in the buds by masterminding popular movements. They have lynched ‘civilisation’, which has been given a new incarnation; and now Bohemians are called civilised. Last but not the least, they have been busy colonising the good earth in the name of globalisation.”

The theory of Economic Fundamentalism runs through almost the entire range of his works. Even when he discusses Islam and its role in the current world, he pitches it against the ideology and forces of economic fundamentalism, which he holds responsible for almost every problem of the current world. Specifically, he targets the Commercialisation of sex as the most dangerous offshoot of economic fundamentalism. He regards “Sexual Revolution” as the biggest tormentor of human society. 

He says: “Sexual Revolution” is in truth the nadir of human behaviour. It has proved to be not the antibiotic but the hypnotic. It has heralded nemesis of individual’s peaceful existence, family’s peaceful sustenance and society’s peaceful countenance. It has derailed every body from the right course, nailed every institution and failed every development; it has only bailed the merchants. It has made humanity look ludicrous; it has thinned to almost non-existence the demarcating line between human and animal. It has sacrificed abiding happiness at the altars of instant fun; and has crucified health on the cross of wealth. It has made character moribund by slaughtering the inspector of conscience that sustained it. It has pierced childhood, hanged womanhood and polluted manhood. It has snatched the apron of shyness that used to adore and protect woman, and has made her transvest in the lingerie of shamelessness. It has transfigured man from a lover and protector of woman to mere usurper. It has made love without sex to look abnormal and ridiculous but sex without love to appear natural and admirable. It has reduced love to lovemaking, and has made lovemaking a perpetual captive of unadulterated lust. It has trounced parenthood and transfixed childhood. It has buried fatherhood and sickened motherhood. It has bulldozed the world converting it into huge rubble of solace and brought the mankind to the verge of total collapse. Sexual Revolution is the python that must be trapped at the earliest and killed without delay.

“Sexual Revolution has taught us that sex is not for life but life is for sex. That sex must overrule every other consideration and overcome every obstacle in its way. If it is the custodian of Law, it must learn to behave; if it is the inspector of Religion, it has to be dismissed; and if it is the police of morality, it has to be confronted. It has made us believe that sex must not necessarily be between a human and a human; it can be between a human and an animal. That sex must not always require two sexes; it may be between a man and a man, and between a woman and a woman. That sex must not have to be between two adults: it may be between an adult and a child. That sex may not unfailingly involve those who are not linked by blood; it may involve a mother and a son, a father and a daughter and a brother and a sister. That sex should not always be limited to two individuals; many may join simultaneously. That sex must not necessarily use organs that are naturally meant for it; any organ that can be penetrated is fit for coitus. That sex must not necessarily be enjoyed away from the public gaze; it may be performed in front of their staring eyes and exhilarating hearts and brains. That sex must not necessitate any formal declaration; any two consenting individuals can have it without warranting any social or legal sanction. That, in extreme circumstances, sex does not even require consent; if one is smart enough to hoodwink Law or bold enough to face it, one may even rape without fearing too much. That sex does not have to be for fulfilling one’s legitimate physical and psychological desires; it may also be for filling one’s coffer. That sex need not be the corollary of love; it may be purchased or sold in the market. That whatever comes in the way of sex must be mercilessly got away with even if it is a human-in-making. In nutshell, Sexual Revolution has convinced us that sex knows no bounds. The old saying must be redefined thus: everything is fair in love, sex and war.”

Peace Economics

Dr Jamil proposes “peace Economics” as the economic doctrine that must replace Economic Fundamentalism. Peace Economics is the ideology that seeks to achieve Economic and Social development without undermining the objectives of Grand Peace, which he defines as a comprehensive state comprising health of the individual, family peace and social order. The objectives of the economic set-up envisaged in accordance with this plan can be summed up as follows:

1. To visualise economics as not the only one but one of the important parts of human life.

2. To ensure that all the social and economic developments must be aimed at safeguarding the health of all individuals, family peace and social order.

3. To ensure that industrialists do not earn at the cost of labour and consumers.

4. To ensure that the money of the rich is so used as to benefit the common people, and not the vice versa by:(a) changing the tax structure (imposing assets tax rather than income tax); (b) giving due representation to small share-holders in policy decisions; (c) distributing the profits among all those who have contributed in the success of the company; using emergency measures whenever the level of disparity among the rich and the poor exceeds a defined limit.

5. To guarantee that the susceptibilities and weaknesses of human beings are not misused for commercial purposes:(a) by banning commercial exploitation of all forms of addiction and sex; (b) by strengthening the legal system so that exploiters and oppressors find it impossible to continue their activities; (c) by continuously preaching the need to support the good against the evil.

6. To ensure that political and legal set-ups promote healthy economics.

7. To ensure that social values are shaped in accordance with their impact on health and social conditions, and religion plays an effective role in reducing tensions at all levels.

[Syed Adil is a freelance writer and educationist based at Bangalore.]

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Posted by Indian Muslim Observer on August 08, 2012. Filed under , , , , , . You can follow any responses to this entry through the RSS 2.0. Feel free to leave a response

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