Islamic modernism

For Liberal movements in Islam, see Liberal movements within Islam.

For the topic of Islam in the contemporary sociology of religion, see Islam and modernity.

Islamic Modernism was a movement that has been described as "the first Muslim ideological response" which attempted to reconcile Islamic faith with modern Western values such as nationalism, democracy, civil rights, rationality, equality and progress. It featured a "critical reexamination of the classical conceptions and methods of jurisprudence" and a new approach to Islamic theology and Quranic exegesis (Tafsir).

It has also been called Salafi Movement by some while others say Islamic Modernism only influenced Salafism. .

It is effectively a twentieth-century movement with its origins in Egypt while still under British colonial rule. Its most prominent intellectual founder, Muhammad Abduh (d. 1323/1905), was Sheikh of Al-Azhar University for a brief period before his death. Abduh was skeptical towards ahad Hadith, or 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. Furthermore, he advocated a reassessment of traditional assumptions even in Hadith studies, though he did not devise a systematic methodology before his death.

Jamal ad-Din al-Afghani, Abduh, and their later disciples such as Muhammad Rashid Rida (d. 1354/1935) and, to a lesser extent, Mohammed al-Ghazali (d. 1410/1989) espoused some of the key Wahhabi ideals, particularly the endeavor to “return” to the Islamic understanding of the first Muslim generations (as-salaf) by reopening the doors of juristic deduction (ijtihad) that they saw as closed. In effect, such a new-fangled policy signified a complete break from the traditional chain of knowledge transfer and its respective methodology.

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.

Overview

Egyptian Islamic jurist and Islamic modernist Muhammad Abduh

Egyptian Islamic jurist and scholar Mahmud Shaltut

Some trends 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.

• Taking the four traditional sources of Islamic jurisprudence—the Quran, the reported deed and saying of Muhammad (hadith), consensus of the theologians (ijma) and juristic reasoning by analogy (qiyas) -- and reinterpreting the first two sources (the Quran and hadith) "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."

• Employed 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.

• Restricting traditional Islamic law by limiting its basis to the Quran and authentic Sunnah, limiting the Sunna with radical Hadith criticism. A few, such as Ghulam Ahmed Pervez in Pakistan, go further and treat only the Quran as absolutely binding.

• A more or less radical (re)interpretation of the authoritative sources. This is particularly the case with the Quranic texts on polygyny, the hadd (penal) punishments, jihad, and treatment of unbelievers, which conflict with "modern" views.
  • On the issue of jihad, modernists such as Muhammad Abduh and Rashid Rida, took a different line than "traditionalist-classicist" scholars, emphasizing that jihad was allowed only as defensive warfare to respond to aggression or "perfidy" against he Muslim community, and that the "normal and desired state" between Islamic and non-Islamic territories was one of "peaceful coexistence." According to Mahmud Shaltut and other modernists, unbelief was not sufficient cause for declaring jihad. The conversion to Islam by unbelievers in fear of death at the hands of jihadists (mujahideen) was unlikely to prove sincere or lasting. Much preferable means of conversion was education.
• 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. Modernist apologetic 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.

Influence on Salafism

At the beginning of the twentieth century, the term "Salafiyya" was linked to islamic modernism whose proponents strove to reconcile their faith with the Enlightenment and modernity. Toward the end

of the twentieth century, however, the Salafi movement became inexplicably antithetical to Islamic modernism. Its epicenter moved closer to Saudi Arabia and the term Salafiyya became virtually synonymous with Wahhabism.

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".

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".

Islamic Modernists

Althought, all of the below named figures are not from the above mentioned movement but they are more or less modernist in thought or/and approach.

• Jamal al-Din al-Afghani
• Syed Ahmad Khan
• Chiragh Ali
• Muhammad Abduh
• Syed Ameer Ali
• Shibli Nomani
• Qasim Amin
• Mahmud Tarzi (Afghanistan)
• Chiragh Ali (India)
• Achmad Dachlan (Java)
• Wang Jingshai (China)
• Mahmoud Mohammed Taha (Neomodernist)
• Farag Fawda (Neomodernist)
• Mahmoud Shaltout
• Muhammad Iqbal
• Javed Ahmad Ghamidi
• Yasir Qadhi

Criticism of Modernism

Criticism of Islamic modernism comes mainly from supporters of Islamism who argue modernist thought is little more than the fusion of Western Secularism with spiritual aspects of Islam.. Other critics have described the modernist positions on politics in Islam as ideological stances.

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 errored in examining rather than simply obeying the Quran and the Sunna.

Critics argue politics is inherently embedded in Islam, a rejection of the secular principle, "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).

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. 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

• Islam and modernity
• Islamism
• Islamic revival
• Modern Islamic philosophy

References

• Watson, Peter (2001). The Modern Mind: An Intellectual History of the 20th Century. Harper Perennial. ISBN 0-06-008438-3. {{cite book}}: Cite has empty unknown parameter: |1= (help)