Jump to content

Islamic modernism

From Wikipedia, the free encyclopedia

This is an old revision of this page, as edited by Citation bot (talk | contribs) at 10:41, 22 May 2021 (Add: chapter-url-access, chapter-url, isbn, chapter. Removed or converted URL. Removed parameters. Some additions/deletions were parameter name changes. | Use this bot. Report bugs. | Suggested by Ost316 | Category:CS1 errors: invisible characters | #UCB_Category 37/758). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.

For Liberal movements in Islam, see Liberal Muslim movements. For the topic of Islam in the contemporary sociology of religion, see Islam and modernity.
Part of a series on
Islam
Beliefs
Practices
History
Culture and society
Related topics
Islam
and other religions
Abrahamic religions
Other religions
Islam and...

Islamic Modernism is a movement that has been described as "the first Muslim ideological response to the Western cultural challenge"[Note 1] attempting to reconcile the Islamic faith with modern values such as democracy, civil rights, rationality, equality, and progress.[2] It featured a "critical reexamination of the classical conceptions and methods of jurisprudence" and a new approach to Islamic theology and Quranic exegesis (Tafsir).[1] A contemporary definition describes it as an "effort to re-read Islam’s fundamental sources—the Qur’an and the Sunna, (the practice of the Prophet) —by placing them in their historical context, and then reinterpreting them, non-literally, in the light of the modern context."[3]

It was one of the of several Islamic movements – including Islamic secularism, Islamism, and Salafism – that emerged in the middle of the 19th century in reaction to the rapid changes of the time, especially the perceived onslaught of Western civilization and colonialism on the Muslim world.[2] Founders include Muhammad Abduh, a Sheikh of Al-Azhar University for a brief period before his death in 1905 and Jamal ad-Din al-Afghani.

19th and 20th century Orientalist scholars had misunderstood the Islamic modernism of Abduh and Afghani as a part of the wider Salafiyya reform-revivalist movement. However, recent scholarship has disproven the notion that Afghani and Abduh spearheaded a modernist version of Salafism and used "Salafiyya" as a slogan. They never claimed the Salafi label.[4] Since its inception, Islamic Modernism has suffered from co-option of its original reformism by both secularist rulers and by "the official ulama" whose "task it is to legitimise" rulers' actions in religious terms.[5]

Islamic Modernism differs from secularism in that it insists on the importance of religious faith in public life, and from Salafism or Islamism in that it embraces contemporary European institutions, social processes, and values.[2] One expression of Islamic Modernism, formulated by Mahathir Mohammed, is that "only when Islam is interpreted so as to be relevant in a world which is different from what it was 1400 years ago, can Islam be regarded as a religion for all ages."[6]

Overview

Egyptian Islamic jurist and Islamic modernist Muhammad Abduh.
Egyptian Islamic jurist and scholar Mahmud Shaltut.

Salafism and modernism

The origins of Salafism in the modernist "Salafi Movement" of Jamal al-Din al-Afghani and Muhammad Abduh are noted by many authors,[7][8][9][10] although others say Islamic Modernism only influenced contemporary Salafism.[11] According to Quintan Wiktorowicz:

There has been some confusion in recent years because both the Islamic modernists and the contemporary Salafis refer (referred) to themselves as al-salafiyya, leading some observers to erroneously conclude a common ideological lineage. The earlier salafiyya (modernists), however, were predominantly rationalist Asharis.[12]

Muhammad Abduh and his movement have sometimes been referred to as "Neo-Mutazilites" in reference to the Mu'tazila school of theology.[13] Some have said Abduh's ideas are congruent to Mu'tazilism.[14] Abduh himself denied being either Ashari or a Mutazilite, although he only denied being a Mutazilite on the basis that he rejected strict taqlid to one group.[15]

Themes

Some themes in modern Islamic thought include:

  • The acknowledgement "with varying degrees of criticism or emulation", of the technological, scientific and legal achievements of the West; while at the same time objecting "to Western colonial exploitation of Muslim countries and the imposition of Western secular values" and aiming to develop a modern and dynamic understanding of science among Muslims that would strengthen the Muslim world and prevent further exploitation.[16]
  • Denying that "the Islamic code of law is unalterable and unchangeable", and instead claiming it can "adapt itself to the social and political revolutions going on around it". (Cheragh Ali in 1883)[17]
  • Invocation of the "objectives" of Islamic law (maqasid al-sharia) in support of "public interest", (or maslahah, a secondary source for Islamic jurisprudence).[18][19] This was done by Islamic reformists in "many parts of the globe to justify initiatives not addressed in classical commentaries but regarded as of urgent political and ethical concern."[20][21][22]
  • Reinterpreting traditional Islamic law using the four traditional sources of Islamic jurisprudence – the Quran, the reported deeds and sayings of Muhammad (hadith), consensus of the theologians (ijma) and juristic reasoning by analogy (qiyas), plus another source ijtihad ( independent reasoning to find a solution to a legal question).[23]
    • Taking and reinterpreting the first two sources (the Quran and ahadith) "to transform the last two [(ijma and qiyas)] in order to formulate a reformist project in light of the prevailing standards of scientific rationality and modern social theory."[1]
    • Restricting traditional Islamic law by limiting its basis to the Quran and authentic Sunnah, limiting the Sunna with radical hadith criticism.[Note 2][25]
    • Employing ijtihad not to only in the traditional, narrow way to arrive at legal rulings in unprecedented cases (where Quran, hadith, and rulings of earlier jurists are silent), but for critical independent reasoning in all domains of thought, and perhaps even approving of its use by non-jurists.[26]
  • A more or less radical (re)interpretation of the authoritative sources. This is particularly the case with the Quranic verses on polygyny, the hadd (penal) punishments, jihad, and treatment of unbelievers, banning of usury or interest on loans (riba), which conflict with "modern" views.[Note 3]
  • An apologetic which links aspects of the Islamic tradition with Western ideas and practices, and claims Western practices in question were originally derived from Islam.[35] Islamic apologetics has however been severely criticized by many scholars as superficial, tendentious and even psychologically destructive, so much so that the term "apologetics" has almost become a term of abuse in the literature on modern Islam.[Note 4]

History of Modernism

Further information: Islam and modernity § Islamic modernists until 1918

Commencing in the late nineteenth century and impacting the twentieth-century, Muhammed Abduh and his followers undertook a project to defend, modernize and revitalize Islam to match Western institutions and social processes. Its most prominent intellectual founder, Muhammad Abduh (d. 1323 AH/1905 CE), was Sheikh of Al-Azhar University for a brief period before his death. This project superimposed the world of the nineteenth century on the extensive body of Islamic knowledge that had accumulated in a different milieu.[2] These efforts had little impact at first. After Abduh's death, his movement was catalysed by the demise of the Ottoman Caliphate in 1924 and promotion of secular liberalism – particularly with a new breed of writers being pushed to the fore including Egyptian Ali Abd al-Raziq’s publication attacking Islamic politics for the first time in Muslim history.[2] Subsequent secular writers of this trend including Farag Foda, al-Ashmawi, Muhamed Khalafallah, Taha Husayn, Husayn Amin, et. al., have argued in similar tones.[2]

Abduh was skeptical towards many Hadith (or "Traditions"), i.e. towards the body of reports of the teachings, doings, and sayings of the Islamic prophet Muhammad. Particularly towards those Traditions that are reported through few chains of transmission, even if they are deemed rigorously authenticated in any of the six canonical books of Hadith (known as the Kutub al-Sittah). Furthermore, he advocated a reassessment of traditional assumptions even in Hadith studies, though he did not devise a systematic methodology before his death.[38]

Influences on other movements

Muslim Brotherhood

The "early Salafiyya" (Modernists) influenced Islamist movements like Muslim Brotherhood[39][40] and to some extent Jamaat-e-Islami. The MB is considered an intellectual descendant of Islamic modernism.[41] Its founder Hassan Al-Banna was influenced by Muhammad Abduh and Rashid Rida who attacked the taqlid of the official `ulama and insisted only the Quran and the best-attested ahadith should be sources of the Sharia.[42] He was a dedicated reader of the writings of Rashid Rida and the magazine that Rida published, Al-Manar.[43] As Islamic Modernist beliefs were co-opted by secularist rulers and official `ulama, the Brotherhood moved in a traditionalist and conservative direction, "being the only available outlet for those whose religious and cultural sensibilities had been outraged by the impact of Westernisation".[44]

Muhammadiyah

See also: Modernism (Islam in Indonesia)

The Indonesian Islamic organization Muhammadiyah was founded in 1912. Described as Islamic Modernist,[45] it emphasized the authority of the Qur'an and the Hadiths, opposing syncretism and taqlid to the ulema. However, as of 2006, it is said to have "veered sharply toward a more conservative brand of Islam" under the leadership of Din Syamsuddin the head of the Indonesian Ulema Council. [46]

Contemporary Salafism

Part of a series on:
Salafi movement
Muhammad ibn Abd al-Wahhab Mosque, Qatar
Theology and Influences
Founders and key figures
Notable universities
Related ideologies
Associated organizations

icon Politics portal

Islam portal

Jamal ad-Din al-Afghani, Muhammad Abduh, Muhammad Rashid Rida and, to a lesser extent, Mohammed al-Ghazali took some ideals of Wahhabism, such as endeavor to “return” to the Islamic understanding of the first Muslim generations (Salaf) by reopening the doors of juristic deduction (ijtihad) that they saw as closed.[38] Some historians believe modernists used the term "Salafiyya" for their movement (although this is strongly disputed by at least one scholar – Henri Lauzière).[47] Toward the end of the twentieth century, however, the term "Salafi movement" became associated with the Wahhabism, and strongly antithetical to Islamic modernism[48] which is seen as forbidden innovation (bidah).

Abu Ammaar Yasir Qadhi writes:

Rashid Rida popularized the term 'Salafī' to describe a particular movement (i.e., Islamic modernism) that he spearheaded. That movement sought to reject the ossification of the madhhabs, and rethink through the standard issues of fiqh and modernity, at times in very liberal ways. A young scholar by the name of Muhammad Nasiruddin al-Albani read an article by Rida, and then took this term and used it to describe another, completely different movement. Ironically, the movement that Rida spearheaded eventually became Modernist Islam and dropped the 'Salafī' label, and the legal methodology that al-Albānī championed – with a very minimal overlap with Rida's vision of Islam – retained the appellation 'Salafī'. Eventually, al-Albānī's label was adopted by the Najdī daʿwah as well, until it spread in all trends of the movement. Otherwise, before this century, the term 'Salafī' was not used as a common label and proper noun. Therefore, the term 'Salafī' has attached itself to an age-old school of theology, the Atharī school.[11]

However recent scholarship has disproven this notion demonstrating that Rashid Rida and his disciples indeed used "Salafiyya" as a term primarily to denote the traditionalist Sunni theology, Atharism. In fact, Rida indeed had referred to the Najdi movement as "Salafis".[49][50] The propagation of the flawed (yet once conventional) notion in the Western academia, wherein the Islamic modernist movement of Abduh and Afghani was equated with Salafiyya is first attributed to the French scholar Louis Massignon.[51]

Shaykh Nuh Ha Mim Keller writes:

The term Salafi was revived as a slogan and movement, among latter-day Muslims, by the followers of Muhammad Abduh.[52]

Islamic modernists

Although not all of the figures named below are from the above-mentioned movement, they all share a more or less modernist thought or/and approach.

Contemporary Modernists

Contemporary use

Pakistan

According to at least one source, (Charles Kennedy) in Pakistan the range of views on the "appropriate role of Islam" in that country (as of 1992), contains "Islamic Modernists" at one end of the spectrum and "Islamic activists" at the other. "Islamic activists" support the expansion of "Islamic law and Islamic practices", "Islamic Modernists" are lukewarm to this expansion and "some may even advocate development along the secularist lines of the West."[60]

Criticism

Many orthodox/traditionalist Muslims strongly opposed modernism as bid‘ah and the most dangerous heresy of the day, for its association with Westernization and Western education,[61] whereas other orthodox/traditionalist Muslims, even some orthodox Muslim scholars think that modernisation of Islamic law is not violating the principles of fiqh and it is a form of going back to the Qur'an and the Sunnah.[citation needed]

Supporters of Salafi movement considered modernists Neo-Mu'tazila, after the medieval Islamic school of theology based on rationalism, Mu'tazila.[citation needed] Critics argue that the modernist thought is little more than the fusion of Western Secularism with spiritual aspects of Islam.[citation needed] Other critics have described the modernist positions on politics in Islam as ideological stances.[62]

One of the leading Islamist thinkers and Islamic revivalists, Abul A'la Maududi agreed with Islamic modernists that Islam contained nothing contrary to reason, and was superior in rational terms to all other religious systems. However he disagreed with them in their examination of the Quran and the Sunna using reason as the standard. Maududi, instead started from the proposition that "true reason is Islamic", and accepted the Book and the Sunna, not reason, as the final authority. Modernists erred in examining rather than simply obeying the Quran and the Sunna.[Note 5]

Critics argue politics is inherently embedded in Islam, a rejection of the Christian and secular principle of "Render unto Caesar what is Caesar's". They claim that there is a consensus in Muslim political jurisprudence, philosophy and practice with regard to the Caliphate form of government with a clear structure comprising a Caliph, assistants (mu’awinoon), governors (wulaat), judges (qudaat) and administrators (mudeeroon).[64][65] It is argued that Muslim jurists have tended to work with the governments of their times. Notable examples are Abu Yusuf, Mohammed Ibn al-Hasan, Shafi’i, Yahya bin Said, Abu Hamid al-Ghazali, Ismail bin Yasa, Ibn Tulun, Abu Zura, Abu Hasan al-Mawardi and Tabari.[66][67] Prominent theologians would counsel the Caliph in discharging his Islamic duties, often on the request of the incumbent Caliph. Many rulers provided patronage to scholars across all disciplines, the most famous being the Abassids who funded extensive translation programmes and the building of libraries.

See also

Notes

  1. ^ "Islamic modernism was the first Muslim ideological response to the Western cultural challenge. Started in India and Egypt in the second part of the 19th century [...] reflected in the work of a group of like-minded Muslim scholars, featuring a critical reexamination of the classical conceptions and methods of jurisprudence and a formulation of a new approach to Islamic theology and Quranic exegesis. This new approach, which was nothing short of an outright rebellion against Islamic orthodoxy, displayed astonishing compatibility with the ideas of the Enlightenment."[1]
  2. ^ Muhammad 'Abduh, for example, said a Muslim was obliged to accept only mutawatir hadith, and was free to reject others about which he had doubts.[24] Ahmad Amin, in his popular series on Islamic cultural history, cautiously suggested that there were few if any mutawatir hadith (especially, Fajr al-Islam, 10th edition Cairo: Maktabat al-Nahda al-Misriyya, 1965, p. 218; see also G. H. A. Juynboll, The Authenticity of the Tradition Literature: Discussions in Modern Egypt (Leiden: Brill, 1969), and my Faith of a Modern Muslim Intellectual, p. 113.
  3. ^ See Quran 4:3 on polygyny in Islam, Quran 5:38 on cutting off the hand of the thief, Quran 24:2, 24:3, 24:4, and 24:5 on whipping for fornication (the provision of stoning for adultery is in the hadith). On jihad and the treatment of unbelievers, the difficult passages for modernists are the so-called "Verses of the Sword", such as Quran 9:5 on the Arab Pagans and Quran 9:29 on the People of the Book.[27]
  4. ^ Smith's criticism of Farid Wajdi in Islam in Modern History[36] and Gibb's complaint about "the intellectual confusions and the paralyzing romanticism which cloud the minds of the modernists of today"[37]
  5. ^ "He agreed with them [Islamic Modernists] in holding that Islam required the exercise of reason by the community to understand God's decrees, in believing, therefore, that Islam contains nothing contrary to reason, and in being convinced that Islam as revealed in the Book and the Sunna is superior in purely rational terms to all other systems. But he thought they had gone wrong in allowing themselves to judge the Book and the Sunna by the standard of reason. They had busied themselves trying to demonstrate that "Islam is truly reasonable" instead of starting, as he did, from the proposition that "true reason is Islamic". Therefore they were not sincerely accepting the Book and the Sunna as the final authority, because implicitly they were setting up human reason as a higher authority (the old error of the Mu'tazilites). In Maududi's view, once one has become a Muslim, reason no longer has any function of judgement. From then on its legitimate task is simply to spell out the implications of Islam's clear commands, the rationality of which requires no demonstration."[63]

References

  1. ^ a b c d e f g h i Mansoor Moaddel (16 May 2005). Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse. University of Chicago Press. p. 2. ISBN 9780226533339.
  2. ^ a b c d e f Encyclopedia of Islam and the Muslim World, Thompson Gale (2004)
  3. ^ Akyol, Mustafa (June 12, 2020). "How Islamists are Ruining Islam". Hudson Institute. Retrieved 30 December 2020.
  4. ^ Lauziere, Henri (2016). The Making of Salafism: ISLAMIC REFORM IN THE TWENTIETH CENTURY. New York: Columbia University Press. p. 233. ISBN 978-0-231-17550-0. "The main lesson to draw from the conceptual history of modernist Salafism is that we must rid ourselves of three bad habits. First, we must no longer claim that al-Afghani and Abduh spearheaded a modernist version of Salafism nd used salafiyya as a slogan. They did not. And based on what the technical term Salafism meant to Muslim religious specialists until the early twentieth century, al-Afghani and Abduh were hardly Salafis to begin with. No wonder they never claimed the label for themselves." to begin with. No wonder they never claimed the label for themselves. {{cite book}}: line feed character in |quote= at position 142 (help)
  5. ^ Ruthven, Malise (2006) [1984]. Islam in the World. Oxford University Press. p. 318. ISBN 9780195305036. Retrieved 23 April 2015.
  6. ^ Warde, Islamic finance in the global economy, 2000: p.127
  7. ^ Understanding the Origins of Wahhabism and Salafism| Terrorism Monitor| Volume 3 Issue: 14| July 15, 2005| By: Trevor Stanley
  8. ^ Dillon, Michael R (p. 33)
  9. ^ Wahhabism, Salafism and Islamism Who Is The Enemy? By Pfr. Ahmad Mousali | American University of Beirut | p. 11
  10. ^ Historical Development of the Methodologies of al-Ikhwaan al-Muslimeen And Their Effect and Influence Upon Contemporary Salafee Dawah salafipublications.com
  11. ^ a b On Salafi Islam | IV Conclusion Archived 2014-12-20 at the Wayback Machine| Dr. Yasir Qadhi April 22, 2014
  12. ^ Anatomy of the Salafi Movement Archived 2016-08-03 at the Wayback Machine By Quintan Wiktorowicz, Washington, DC, p. 212
  13. ^ Ahmed H. Al-Rahim (January 2006). "Islam and Liberty", Journal of Democracy 17 (1), p. 166-169.
  14. ^ Akhlaq, Syed Hassan (1 December 2013). "Taliban and Salafism: a historical and theological exploration". Research Gate. Retrieved 19 June 2020. Abduh is often categorized as Maturidi, but his ideas approach neo-Mutazila-ism
  15. ^ Sedgwick, Mark. Muhammad Abduh. Simon and Schuster, 2014. "By his own later account, Muhammad Abduh denied following the Mutazila on the basis that if he had rejected strict adherence (taqlid) to one group, he would not take up strict adherence to another.
  16. ^ "Islamic Modernism and Islamic Revival". Oxford Islamic Studies Online. Retrieved 27 March 2014.
  17. ^ Ali, Cheragh (December 2014). "The Modern Period: Sources". In Anderson, Matthew; Taliaferro, Karen (eds.). Islam and Religious Freedom : A Sourcebook of Scriptural, Theological and Legal Texts. The Religious Freedom Project Berkley Center for Religion, Peace & World Affairs Georgetown University. p. 69-70. Retrieved 2 February 2021.
  18. ^ Djamil 1995, 60
  19. ^ Mausud 2005
  20. ^ Hallaq 2011
  21. ^ Opwis 2007
  22. ^ Hefner, Robert W. (2016). "11. Islamic Ethics and Muslim Feminism in Indonesia". In Hefner, Robert W. (ed.). Shari'a Law and Modern Muslim Ethics. Indiana University Press. p. 265. ISBN 9780253022608. Retrieved 6 October 2016.
  23. ^ John L. Esposito, ed. (2014). "Taqiyah". Ijtihad. The Oxford Dictionary of Islam. Oxford: Oxford University Press. ISBN 9780195125580.
  24. ^ Risalat al-Tawhid, 17th Printing, Cairo: Maktabat al-Qahira, 1379/1960, pp. 201–03; English translation by K. Cragg and I. Masa'ad, The Theology of Unity London: Allen and Unwin, 1966, pp. 155–56
  25. ^ Hanif, N. (1997). Islam And Modernity. Sarup & Sons. p. 72. ISBN 9788176250023.
  26. ^ Fitzpatrick, Coeli; Walker, Adam Hani, eds. (25 April 2014). Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of. p. 385. ISBN 9781610691789. Retrieved 1 January 2015.
  27. ^ Shepard (1987), p. 330
  28. ^ Peters (1996), p. 6
  29. ^ a b c d DeLong-Bas (2004), pp. 235–37
  30. ^ Peters (1996), p. 77
  31. ^ Peters (1996), p. 64
  32. ^ Peters (1996), p. 65
  33. ^ Cook, Michael (2000). The Koran: A Very Short Introduction. Oxford University Press. p. 35. ISBN 9780192853448. Retrieved 29 April 2015. The Koran: A Very Short Introduction literally a godsend.
  34. ^ Khan, Islamic Banking in Pakistan, 2015: p. 56
  35. ^ Shepard (1987), p. 313
  36. ^ Smith, Wilfred Cantwell (1957). Islam In Modern History. Digital Library of India Item 2015.537221. pp. 139–59. Retrieved 25 May 2017.
  37. ^ “Modern Trends in Islam”, Chicago: University of Chicago Press, 1947, pp. 105–06.
  38. ^ a b c The Modernist Approach to Hadith Studies By Noor al-Deen Atabek| onislam.net| 30 March 2005
  39. ^ Salafi oxfordislamicstudies.com
  40. ^ "The battle for al-Azhar".
  41. ^ The split between Qatar and the GCC won’t be permanent Archived 2016-11-17 at the Wayback Machine thenational.ae
  42. ^ Ruthven, Malise (1984). Islam in the World (first ed.). Penguin. p. 311.
  43. ^ Hasan Al-Banna and His Political Thought of Islamic Brotherhood Ikhwanweb.com | The official website of MB
  44. ^ Ruthven, Malise (1984). Islam in the World (first ed.). Penguin. p. 317.
  45. ^ Palmier, Leslie H. (September 1954). "Modern Islam in Indonesia: The Muhammadiyah After Independence". Pacific Affairs. 27 (3): 257. JSTOR 2753021.
  46. ^ In Indonesia, Islam loves democracy| Michael Vatikiotis | New York Times |6 February 6, 2006
  47. ^ Lauzière, Henri (2015-12-08). "1. Being Salafi in the Early Twentieth Century". The Making of Salafism: Islamic Reform in the Twentieth Century. Columbia University Press. ISBN 9780231540179.
  48. ^ The past ten day Salafi led unrest in reaction to an anti-Islamic video spread through the Muslim world, here a look at who is behind it.| world news research |21 September 2012
  49. ^ Lauzière, Henri (2016). The Making of Salafism:ISLAMIC REFORM IN THE TWENTIETH CENTURY. New York: Columbia University Press. pp. 40, 239. As Rida explained in 1914, "the appellation 'reform,' as well as its understanding, is broad; it varies over time and from place to place." It also varied from individual to individual. Indeed, some balanced reformers considered Salafi theology to be a pillar of their multifaceted reform program. Chief among them were al-Qasimi, Mahmud Shukri al-Alusi, and, to some extent from 1905 onward, Rida (all of whom identified themselves as Salafi in creed at one point or another)"... "Unlike al-Afghani and Abduh, Rida did refer to himself as a Salafi in creed and law..
  50. ^ Lauzière, Henri (15 July 2010). ""THE CONSTRUCTION OF SALAFIYYA:RECONSIDERING SALAFISM FROM THE PERSPECTIVE OF CONCEPTUAL HISTORY"". International Journal of Middle East Studies. 42 3: 375–376. In the most explicit passages of their correspondence, both al-Qasimi and al-Alusi continue to use Salafi epithets in a purely theological sense. While the former distinguishes the Salafis from the Jahmis and the Mutazilis, the latter describes a Moroccan scholar as "Salafi in creed and athari in law" (al-salaf¯ı –aq¯ıdatan al-athar¯ı madhhaban).It is interesting to note that this is how Rashid Rida first used and understood Salafi epithets as well. In 1905, he spoke of the Salafis (al-salafiyya) as a collective noun, in contradistinction with the Ash'aris (al-asha'ira). Although he and some of his disciples later declared themselves to be Salafis with respect to fiqh (in 1928 Rida even acknowledged his passage from being a Hanafi to becoming a Salafi), the available evidence suggests that the broadening of Salafi epithets to encompass the realm of the law was a gradual development that did not bloom in full until the 1920s."... "This is why, in 1905, Rida casually referred to the Wahhabis as Salafis (al-wahhabiyya al-salafiyya )
  51. ^ Lauziere, Henri (15 July 2010). "The Construction Ofsalafiyya: Reconsidering Salafism from the Perspective of Conceptual History". International Journal of Middle East Studies. 42 (3): 374. doi:10.1017/S0020743810000401. "Although it long served as a paradigm, this conception of Salafism is flawed in many respects, especially because it is based on claims that remain unsubstantiated. The firstknown association between al-Afghani, Abduh, and a movement called "the salafiyya" appeared in 1919 in a short notice that French scholar Louis Massignon (d. 1962) wrote in Revue du monde musulman. Massignon did not initially claim that the two reformers founded the movement, but this idea gained momentum and found its formal expression in 1925, at which time Massignon added Rashid Rida to the narrative and presented him as the leader of the salafiyya. Since then, Massignon's narrative and its resulting typology have been reiterated in countless works through a chain of Western scholars who trusted each other's authority, thereby becoming one of the fundamental postulates on which the study of modern Islamic thought is based. Although it is true that al-Afghani and Abduh provided the initial elan for a type of Islamic reformism that later ´ became known as modernist Salafism, primary sources do not corroborate the claim that they either coined the term or used it to identify themselves in the late 19th century. {{cite journal}}: line feed character in |quote= at position 597 (help)
  52. ^ Who or what is a Salafi? Is their approach valid?| © Nuh Ha Mim Keller |www.masud.co.uk | 1995
  53. ^ a b c d Watson (2001), p. 971
  54. ^ Lawrence, Bruce B. "The Islamist Appeal to Quranic Authority: The Case of Malik Bennabi". POMEPS. Retrieved 21 September 2016.
  55. ^ a b c d e (in French) Céline Zünd, Emmanuel Gehrig et Olivier Perrin, "Dans le Coran, sur 6300 versets, cinq contiennent un appel à tuer", Le Temps, 29 January 2015, pp. 10-11.
  56. ^ Muhammad Ahmad Khalafallah, Oxford Islamic Studies On-line (page visited on 30 January 2015).
  57. ^ M. Nafi, Basheer. Ṭāhir ibn ʿĀshūr: The Career and Thought of a Modern Reformist ʿālim, with Special Reference to His Work of tafsīr / الطاهر بن عاشور: حياة وأفکار عالم إصلاحي حديث، مع اهتمام خاص بتفسيره للقرآن. Edinburgh University Press. Journal of Qur'anic Studies Vol. 7, No. 1 (2005), pp. 1-32
  58. ^ Amin (2002)
  59. ^ Bennett, Clinton; Ramsey, Charles M. (2012). "When Sufi tradition reinvents Islamic Modernity; The Minhaj al-Qur'an". South Asian Sufis: Devotion, Deviation, and Destiny. Great Britain: Bloomsbury Academic. ISBN 978-1472523518.
  60. ^ Kennedy (1996), p. 83
  61. ^ Binder, L. (1961). Religion and Politics in Pakistan. Berkeley, Los Angeles California: University of California Press. p. 40.
  62. ^ Shepard (1987), p. 307
  63. ^ Mortimer, Edward (1982). Faith and Power : the Politics of Islam. Vintage Books. p. 204.
  64. ^ Nabhani, T, "The Islamic Ruling System", al-Khilafah Publications
  65. ^ Mawardi, "Ahkaam al-Sultaniyyah".
  66. ^ Hallaq, W, “The Origins and Evolution of Islamic Law”, Cambridge University Press, 2005, pp.173-6, 182-7
  67. ^ Salahi, A, “Pioneers of Islamic Scholarship”, The Islamic Foundation, 2006, pp. 51-2

Bibliography

Retrieved from "https://en.wikipedia.org/w/index.php?title=Islamic_modernism&oldid=1024476102"