Modernism In Islam - http://www.islaam.com
abusul...@my-dejanews.com
Jamal Zarabozo
WHAT IS MODERNISM AND WHERE DID IT COME FROM?
We can relate, ideologically, the modernist movement spreading these
days to one sect in the past. This sect is called the Muta'zila, which
is dated back to the third Islamic century. Although those people
accepted the Qur'an and Sunna they made ta'weel (their own
interpretation of the Qur'an) and said 'aql (intelligence) takes
precedence over naql (guidance of the Prophet). However, this school
died out. The modernist movement did not evolve from them, but they are
very similar to them. The modernist movement actually originated in
Europe (middle-ages). At the time when the scientific method came about
in Spain, it was seen that what the church was teaching was not true.
This led to a slow revolt. The basic view of modernism (in all
religions)is that: the religion should change according to the
circumstances, and that it is not fixed. There is no such thing as
absolute truth. The Jewish and Christian modernist responce in Europe
tried to explain how the religion was still relevant for the people.
They made innovations to keep people interested in the religion (such as
singing in church, introduced only in the 1900's). They tried to say the
divine and the human is mixed in the Bible and that the parts that are
true must be the ones that are not out of date. Also, the religion is
improving over time and there is no absolute truth in the Bible. This is
the time in history when many Muslims were looking to Europe. This led
to three choices for those Muslims: accept the West; reject the West; or
mix the two (reform Islam). Those who followed the third (the modernist)
developed in, and focused on: Turkey - because it was under British
influence; and Egypt - because Al-Azhar was the seat of Islamic
knowledge. The people of this modernist movement judge Islam according
to their 'aql. Some of their faults in regards to it are:
1) use it for things which it can't comprehend;
2) refer everything to it: accept what agrees with it, reject what does
not;
3) judge the revelation by it. However, Ahl As-Sunna Wal Jamaa' believes
that using the sound 'aql should lead one to the conclusion that the
Qur'an and the Prophet are true and that their teachings should take
precedence over pure 'aql.
THE INFLUENCE OF MODERNISM IN AMERICA
Modernist are saying that the West and the world has changed, and that
Islam must become "civilized". Modernism has spread the most in the U.S.
because:
1) there are no scholars available to refute them, or they won't refute
them because people don't want to criticize them;
2) it allows Muslims from overseas to become part of American society
and they do not have to be recognized as Muslim. Also, new American
Muslims will not have to change their old lifestyle;
3) much of the literature, scholars, and institutions in the U.S.
reflect the modernist thinking.
In tafseer, Yusuf Ali is the most popular translator of the meaning of
the Qur'an, even though he denies what the 'aql can't see (of the
unseen). In seerah, one book is saying the Prophet is like anyone else.
Another tries to say the sunna is not for the shariah and that sometimes
we have to throw away the hadith because Allah did not correct the
Prophet's mistakes when he made ijtihaad. In Fiqh, modernists say
interest is permissible, menstruation women can pray, and Muslim women
can marry kaafir men. They say the face of women was not covered until
150 years after the time of the Prophet, even though it existed in his
time, and that women should always pray in the mosque, even though
hadith only show women in the mosque at Ishaa and Fajr because they
could not be recognized in the dark. They also say the hadith that a
people with a woman ruler will not succeed is not true today and
polygamy is forbidden except under certain conditions (which do not
exist). Finally, it should be mentioned that this movement is organized
and has resources such as magazines, television, conventions, and
literature.
SOME OF THEIR VIEWS
Modernists influence the thinking of people, and that person spreads
their views on unknowingly. Their way of thinking is the most dangerous
thing about them. None discuss aqeedah (belief) because it is not
important to them ('aql judges naqal). They are also trying to remove
the sunna and say that the system of the old muhadditheen is
insufficient. Most say (as do critics of the Bible) that we need a
"higher criticism" of hadith and the earlier conclusions (ijmaa) of
scholars are not sufficient, yet they give no new way to judge hadith.
However, we as Muslims understand that the Prophet was guided by Allah
and that we may not be able to understand everything in the hadith with
our 'aql. It is common for the modernists to question the role of the
sunna in the shariah. One said all of the sunna is of this world and not
deen, even in the Prophet's time, therefore it is all a matter of shoora
(consultation) and ijtihaad (therefore changeable). Another says we need
to make ijtihaad for what is to be followed, and changes of time and
place make sunna difficult to use. All of this is mentioned to weaken
the view of the sunna. The Jews and Christians tried to differ the human
from the divine. Modernists try to point out the differences between the
Messenger as a human and as a Prophet. They also avoid following the
sunna by dividing his life into parts (imam, judge, military leader,
prophet, etc.), saying some are not divine teachings and not law. Some
say everyone is free to make ijtihaad, and later restrictions on it were
imposed by the people. Another said a ruling may change even if it is
from the Qur'an and Sunna.
HOW DO MODERNISTS GO ASTRAY?
The observer can easily point out the following points as the driving
force for this trend:
1) Their premises and assumptions are wrong Modernists look to the West
and try to reinterpret the "old religion" with modern science and modern
times. They assume that:
a) the present situation is advanced or different (i.e. "this is not the
Prophet's time!"). However, the idea of progress and that things are
better now is Marxian and Hegelian. It is against the hadith, as the
Prophet said each generation is getting worse. They must prove that
there has been progression (no definition of it given). Islamically the
advanced society is the one that comes closer to Allah, and understands
and applies Islam better (such as the sahaaba). In fact, the current
societies have the things of the old societies (such as homosexuality,
etc.) as mentioned in the Qur'an;
b) religion is relative to time and place (i.e. "therefore we need to
judge Islam in light of modern science"). Modernists are "people of
science" and judge Islam according to modern science. They think that
the West is based on science, but they fail to notice that not all
science is based on fact. In reality, much of science is only hypothesis
(not a fact). Also, every science has its own philosophy, which will
lead to its own conclusions;
c) the way of thinking of a society is based on (is a product of) its
enviroment. Modernists say most of religion is from the people and their
environment and it can be judged by later times, and hadith are related
to that time only. However, there is no proof for the modernist
hypothesis that religious truth is relative. Allah says the Qur'an is
Haq (truth). Modernists are saying (by inference) that if the Qur'an is
not true now, then it was never true.
2) The methodology they use is wrong. The methodology of the modernists
is the way they mislead people to the wrong conclusions. They claim to
be scientific, but they are usually inconsistent or have no proof or
foundation for their beliefs. Some of the means and principles they use
include:
a) Sunna and Hadith. They claim the Qur'an is authentic and they only
follow "authentic" hadith. This implies that they have a way to judge
hadith (different from that of the traditional scholars), yet most give
no new way to judge hadith, and are using their 'aql (intelligence) to
determine this (like the female ruler hadith). Modernists especially
dislike hadith which have specific meanings and prefer ones which only
have general principles.
b) Use of weak hadith to help their points and arguments (while they are
calling for the use of authentic hadith). For example, in the area of
women in Islam (the two areas the modernists try to change the most are
the sunna and women) they like to quote two stories from the time of
Umar: 1) when Umar was giving a Khutbah he tried to restrict the amount
of dowry, a woman opposed, and Umar corrected himself and thanked the
woman, and 2) Umar appointed Umma Shifaa as a market-regulator (used by
modernist to say women can work in the government). However, both of
these stories are not authentic.
c) Use vague terms without defining them. Modernists use terms like
democracy, freedom, and equality, but they do not define what they mean
by them. The danger in using vague terms is that a knowledgeable person
will pass over the word or concept, thinking they meant the Islamic or
acceptable definition while in fact they did not, while others may
believe what they are saying is true.
d) Do not present all of the relevant information that is available on
the subject. That is, from Qur'an, sunna, etc. They only present that
which will support their views. This tactic is used to avoid unliked
beliefs, so they just do not mention them.
e) Force their interpretation onto the text. This is what the Muta'zilla
did, when they said 'aql takes precedence over what is from the Prophet.
Many modernists say Islam is the "rational" religion. This is true if
you mean everything is from Allah and there is no contradiction, but to
say that we can study everything in Islam by judging it with only our
intellect is unacceptable and there is also no proof for this. To avoid
implementing what the Qur'an and sunna says, the modernists say we need
to follow the "spirit" of Islam and not worry about the laws
specifically. But it is clear from the Qur'an and Sunna that we are to
take both. They will argue that the text of the Qur'an only says for
women to dress modestly and they do not like to talk about the specific
details of hijaab and say we only need to follow the "spirit" of the
law.
f) They tend to oppose scholars by saying they meant something else.
They say that the door to ijtihaad is open, which is something accepted
by the Ahl As-Sunna Wal Jamaa'. However, it is not open to everybody on
any subject. Modernists claim that anyone would make ijtihaad until Imam
Shaffie narrowed the qualifications (not true), and today anyone can do
it. In one magazine, on the question of polygamy and divorce, some said
that these two can be restricted by ijtihaad. They often misquote
scholars and give their own meanings for what they said.
g) Often follow strange and rejected opinions. They try to revive some
of the old opinions because they like it and say that this writer said
it in the past. Modernists try to open the door to these opinions and
choose what is the most suitable and easy to follow. However, we are
supposed to look for the fiqh opinions that are the closest to the
truth. They usually bring bad hadith such as "The differences in my
Ummah is a mercy" or reject authentic hadith such as the one about the
breakup of the Ummah into 73 sects.
h) Follow their desires. They often make rulings and fatawa without
permissible daleel (evidence). One said music is permissible because he
did not see something wrong with it, so it is halal. But he did not
check what the Qur'an and the sunna say about this subject.
ISLAM AND MODERNISM
Ahl As-Sunna Wal Jamaa' believes that there is only one true Islam. This
is proven in Qur'an and Hadith. One hadith shows the straight line as
leading to Allah, and branching paths leading off it with a devil at
each one calling to it. Also, the umma will break into 73 sects, and the
true way is the one who follows Muhammad and his companions. Modernists
are differing from Ahl As-Sunna Wal-Jamaa' in:
1) everything in accordance with Qur'an and Sunna is Haq (truth) and
what disagrees with it is false (some modernists disagree with this).
Also, statements consistent with the Qur'an and Sunna are accepted;
2) Ijmaa (consensus) of the sahaaba (and early generations) is a hujja
(proof) for all Muslims. Modernists say sahaaba are men and we are men,
and even matters agreed on by them are open to ijtihaad;
3) anything in the Qur'an and Sunna cannot be opposed by 'aql, rational
thought, opinion, or qiysas. This is supported in the Qur'an and is not
open to discussion or vote. One modernists said the cutting of the hand
of the theif is a "Khomeni Islam" and is unethical;
4) there are constants in Islam related to belief, worship, etc. and
these are good, sound, proper, and correct for all places and times.
This view is accepted by the Ahl Sunna, but not by many of the
modernists, saying that all truth is relative and there is no constants.
However, these constant principles are basic aspects of the Ahl Sunna
and are traced to the Qur'an and Sunna and Sahaaba. They are not
questionable or changeable things. In many of these things, modernists
say we need ijtihaad and tajdeed.
DANGERS
1) Many are influenced by it and do not know it. Also, their views are
unacceptable and should be refuted.
2) Many people do not recognize it as a movement of munkar or bida' and
do not evaluate its writings and speeches, so they try to defend it.
Many of their writings are from rationalization (which has no end or
conclusion), and the effects of this are seen in the Christian church
(that is, they now have no relationship to their religion, and it has no
practical value or purpose).
3) This group is also playing into the hands of the kuffar. They are
happy with is because their effort is to bring the Muslim women out of
the home to change them. The last 200 years has been a colonialist and
orientalist attack on the position of the woman in Islam (to destroy her
and the society).
CONCLUSIONS
1) The modernists movement as a whole (what it is based on) is from
Bida' (innovation). They have their own principles and ways, which
contradicts that of Ahl-Sunna. They say we want ijtihaad in the basic
principles of the deen (religion) which are constant.
2) They are very willing to reject and contradict the ijmaa of the
sahaaba on clear points (such as stoning of the adulterer and the
apostate is to be killed) and hadith are dealt with as if they are not
important (women ruler hadith is common).
3) One of the main points of modernism is to change the role of women.
They say it is permissible to mix men and women and to not wear hijaab.
The modernists are impressed by the West and their conclusions always
seem to agree with the views of the West.
* * *
Most of the information used for this article is from a seven part
cassette series which is available from: Dar Makkah: 2040 S. Oneida #2A.
Denver, CO 80224. The speaker frequently pointed out that his purpose
was to warn about the dangers and mistakes of this movement and not to
defame individual Muslims. Also, his information came from their
writings, speeches, and discussions with these individuals, and not from
what he heard from other people.
END OF MODERNISM IN ISLAM
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AltWay
wrote:
" Modernism in Islam
by Jamal Zarabozo
"WHAT IS MODERNISM AND WHERE DID IT COME FROM?
"HOW DO MODERNISTS GO ASTRAY?
"CONCLUSIONS
1) The modernists movement as a whole (what it is based on) is from
Bida' (innovation). They have their own principles and ways, which
contradicts that of Ahl-Sunna. They say we want ijtihaad in the basic
principles of the deen (religion) which are constant.
2) They are very willing to reject and contradict the ijmaa of the
sahaaba on clear points (such as stoning of the adulterer and the
apostate is to be killed) and hadith are dealt with as if they are not
important (women ruler hadith is common).
3) One of the main points of modernism is to change the role of women.
They say it is permissible to mix men and women and to not wear hijaab.
The modernists are impressed by the West and their conclusions always
seem to agree with the views of the West.
Comment :-
This is quite a good article.
Though, there are certainly modernists among muslims, the trouble is that
this word "modernist", synonymous with "innovator" has become a slogan and
curse word applied to any one with whom some others disagree without
examining the beliefs. Another, an opposite one, is "traditionalist". One
could write an article against traditionalism by pointing out how the world
has changed, contracted and become more inter-dependant because of
technology, organisation and knowledge and how the ways of life, motives and
modes of thinking have changed so that older modes cannot be understood.
But traditionalists wish to ignore all this and stick to the conditions
which existed when Islam was dominant in the world or even further back when
the Righteous Caliphs ruled. They want to turn the clock back which is
impossible, thereby becoming more and more maladjusted. Traditionalism is
also condemned in Quran 2:170
But it is obvious to most sane people that the world does change, and even
in religion there is a progression from the Egyptian -Hebrew- Christian to
Islam, and that Islam should have incorporated the process of development
into itself. But it also obvious that not everything has progressed, many
things have deteriorated and a great number of new environmental, social and
psychological problems have arisen and continue to increase.
There is a debate going on in the muslim world and an attitude which is
emerging, also supported by myself, is quite distinct from both. It can be
summarised as follows :-
(1) Allah is the Lord of the Universe and this world. He has created the
Universe and man for a purpose.
(2) The Quran is the Word of God. It is the standard and the source of all
facts, meanings and values for Muslims. It has a purpose, it is a guidance
for man within the context of the over all Universal purpose.
(3) The Prophet (saw) was sent by Allah at a particular historical period to
guide people. The Sunna of the Prophet, some of it described in the Hadith
is an interpretation and application of the Quran for a particular time,
place and people. Some of it also has a more general significance. The Sunna
cannot, therefore, take priority over the Quran
(4) Allah has made man into a vicegerent and equiped him with the faculties
necessary to carry out this task. The Quran and the Sunna can be understood
and followed only by exercising these faculties. There is, however, a
difference between the reality, including the Quran, the experience of it
and the intellectual interpretation. But not only this, man is to be judged
by how he exercises his faculties. The correct exercise of these faculties
is part of the Universal Plan.
(5) Human beings, however, have fallen from the state of perfection. Their
faculties have atrophied, or become corrupted owing to attachments,
fixations, addictions, greed, pride, lust etc - in short idolatry. They have
forgotten Allah and, therefore, their own souls. They are prone to fantasy
and wishful, subjective thinking, motivation and action rather than
objective principles. The results of the free exercise of their faculties
cannot, therefore, be trusted. Aql cannot take priority over the Quran or
Sunna.
(6) It is because of this that Allah has sent guidance in the form of
Prophets, Scriptures, religious disciplines. It is the application of the
religious discipline which allows man to ascend, to grow, to purify and
reactivate their faculties. Those who are further advanced on this ladder
have better functioning faculties. What they see and understand is higher
than what others at lower levels understand. Those at the higher level must
help those at the lower level, and those at the lower level must accept the
guidance of those at the higher. Obviously, since we are speaking of the
increase in Aql, this cannot be a blind following.
(7) There are three ways in which the validity of the faculties can be
enhanced :- (a) the co-operation of many minds - discussion and consensus.
(b) testing against the real world made by Allah through observation and
experiment. (c) the religious discipline.
(8) Evolution is seen as a spiritual ascent in stages 71:13-14. 84:16. The
view of history is that it is cyclic or spiral-like - there are ups and
downs, advances, degeneration and regeneration, and that people are tested
and those who advance replace those which do not. 2:155-156 3:142
6:134-136, 35:16-17.
(9) Conditions of life change and so do people formed by these conditions,
including their experiences, motives and ways of thinking. What could be
understood at one time cannot be understood at another - the language, the
conceptual system itself changes. This is why reformulations of religions
also had to occur. The same thing can be seen from many different angles and
can be described in many different ways. It is neccessary to find one which
is most appropriate to aid understanding. This does not mean that the
object has changed. In a culture where the scientific and technological
language dominates things are best understood if they are described in those
languages or else an intensive program of instruction in the language has to
be undertaken in which the religion was revealed, but this involves
recreating the culture and way of life with respect to which the words
acquired their meaning. It is fixation on a particular description or angle
of view which prevents the proper understanding of the object. The Quran is
still Haqq, but the interpretations of it are not.
(10) There is a difference between (a) the aims or purpose of religion (b)
The methodology or techniques employed to achieve the aim (c) the forms
which the religion takes in different situations. No, religion is not
relative as to aims. As to methodology, Islam recognises the validity of
other religions, e.g 5:48, 5:68-69, 3:64, 22:76. Some may be better or more
appropriate for some people or times. The forms are certainly relative. Each
area or community does things differently. The Quran recognises variety and
does not regard it as a good reason for sectarianism and conflict. 2:148,
2:213 5:48
H.S.Aziz
--
_ ___ _ _____________________________________________
|_| | | | | |_| \ / /
| | |_ | |/\| | | | /... For more info Read "The Alternative Way"
_______________________/ ... on www.argonet.co.uk/education/haziz
______________________/ ... ha...@argonet.co.uk
AltWay
Regarding my reply to abusul...@my-dejanews.com
article on " Modernism in Islam
by Jamal Zarabozo
I would like to submit an amended article :-
Modernism, Traditionalism and the Middle Way
--------------------------------------------
Though, the criticisms of Modernism are valid to a certain extent and there
are certainly modernists among muslims, the trouble is that this word
"modernism", synonymous with "innovation", has become a slogan and curse
word applied to any one with whom some others disagree without examining the
beliefs. Another, an opposite one, is "traditionalism" which the above
mentioned article supports. One could write an article against
traditionalism by pointing out how the world has changed, contracted and
become more inter-dependant because of technology, organisation and
knowledge and how the ways of life, motives and modes of thinking have
changed so that older modes cannot be understood. But traditionalists wish
to ignore all this and stick to the conditions which existed when Islam was
dominant in the world or even further back when the Righteous Caliphs ruled.
They want to turn the clock back which is impossible, thereby becoming more
and more maladjusted. Traditionalism is also condemned in Quran 2:170. An
study of the Quran shows that the word "Islam" is used to cover a whole
series of religions including those of Moses (saw), Jesus (saw) and Muhammad
(saw). Had traditionalism had its way none of these religions would have
been established since they were all innovations in their time. When things
degenerate gradually and imperceptively even the re-esablishment of the
original seems an inovation, specially when given in a different form.
But it is obvious to most sane people that the world does change, and even
in religion there is a progression from the Egyptian -Hebrew- Christian to
Islam, and that Islam should have incorporated the process of development
into itself. But it also obvious that not everything has progressed, many
things have deteriorated and a great number of new environmental, social and
psychological problems have arisen and continue to increase.
There is a debate going on in the muslim world and an attitude which is
emerging, also supported by myself, is quite distinct from both. We will
call it the Middle Way. Its tenets can be summarised as follows :-
(1) Allah is the Lord of the Universe and this world. He has created the
Universe and man for a purpose.
(2) The Quran is the Word of God. It is the standard and the source of all
facts, meanings and values for Muslims. It has a purpose, it is a guidance
for man within the context of the over all Universal purpose.
(3) The Prophet (saw) was sent by Allah at a particular historical period to
guide people. The Sunna of the Prophet, some of it described in the Hadith
is an interpretation and application of the Quran for a particular time,
place and people. Some of it also has a more general significance. The Sunna
cannot, therefore, take priority over the Quran, but is judged by it.
(4) Allah has made man into a vicegerent and equiped him with the faculties
necessary to carry out this task. (a) The Quran and the Sunna can be
understood and followed only by exercising these faculties. Aql is
understood as intelligence and consists of three levels of faculties - for
reason, experience and inspiration (32:9, 8:24, 6:107) (b) There is,
however, a difference between the reality, including the Quran, the
experience of it and the intellectual interpretation. (c) But not only
this, man is to be judged by how he exercises his faculties. The correct
exercise of these faculties is part of the Universal Plan.
(5) Human beings, however, have fallen from the state of perfection. 95:4-6.
Their faculties have atrophied, or become corrupted owing to attachments,
fixations, addictions, greed, pride, lust etc - in short idolatry. They have
forgotten Allah and, therefore, their own souls. They are prone to fantasy
and wishful, subjective thinking, motivation and action rather than
objective principles. The results of the free exercise of their faculties
cannot, therefore, be trusted. Aql cannot take priority over the Quran or
Sunna.
(6) It is because of this that Allah has sent guidance in the form of
Prophets, Scriptures, religious disciplines. It is the application of the
religious discipline which allows man to ascend, to grow, to purify and
reactivate their faculties. Those who are further advanced on this ladder
have better functioning faculties. What they see and understand is higher
than what others at lower levels understand. Those at the higher level must
help those at the lower level, and those at the lower level must accept the
guidance of those at the higher. Obviously, since we are speaking of the
increase in Aql, this cannot be a blind following. The spiritual growth
anddevelopment of the individual depends entirely onhis own efforts. "Man
will have only that for which he makes conscious efforts."
2:213 5:48. The purpose has priority over the methods and the methods over
the forms.
(11) The purpose of Islam may be said to be three fold, deriving from the
notion of vicegerency, and they are interdependent : (a) the spiritual
growth of the individual, (b) social order and (c)a function with respect to
the environment.
(12) There are three ways in which Islam is to be established :- (a) by
means of a law which is in conformity with human nature (b) by means of
education. This is to be understood in a wide sense which includes not just
schools and colleges but also the conditions of the home and family, the
example of parents, teachers and authorities, the whole culture including
the media of communication (newspapers, radio, television, cinema, recorders
etc. (c) The results of the discipline are to enhance consciousness,
conscience and will - the direct guidance of Allah. "Despair not of the
Spirit of Allah." 12:87. 5:35, 6:123,163-164, 8:24, 9:109-112.
This corresponds to three levels of man :- first he must be physically
civilised, then he must mentally and morally reconstructed and then he must
be spiritualised. The first is a means creating the conditions for the
second, and the second for the third. The Law is not, therefore, the goal
and the whole of Islam. The attitude which we may call Legalism, is
rejected.
Jeremiah McAuliffe
abusul...@my-dejanews.com wrote:
>WHAT IS MODERNISM AND WHERE DID IT COME FROM?
>
>We can relate, ideologically, the modernist movement spreading these
>days to one sect in the past. This sect is called the Muta'zila,
That begins to provide a working definition of the term "modernist"
rather than using it as a catch-all rhetorical device.
>is dated back to the third Islamic century. Although those people
>accepted the Qur'an and Sunna they made ta'weel (their own
>interpretation of the Qur'an) and said 'aql (intelligence) takes
>precedence over naql (guidance of the Prophet).
I would also add, or perhaps just emphasize a point, that they
certainly seemed to enjoy engaging in inordinate speculation about
that which is beyond the limits of reason. They seem to have used
reason itself-- its very existence-- as their foundational
assumption, rather than using revelation as the foundational
assumption from which we then construct our understanding of life and
reality.
>The modernist movement did not evolve from them, but they are
>very similar to them.
Again, al hamduli 'Llah... this is defining a use of the term. Will
the author spell out how they are similar and how dissimlar?
>The modernist movement actually originated in
>Europe (middle-ages). At the time when the scientific method came about
>in Spain, it was seen that what the church was teaching was not true.
>This led to a slow revolt. The basic view of modernism (in all
>religions)is that: the religion should change according to the
>circumstances, and that it is not fixed.
Well, ok. Its the author's definition. It seems broad to me-- is
EVERYTHING in the religious tradition subject to change for the
modernist? That is indeed extreme! All religions have their bedrock
dogmas and faith statements.
>There is no such thing as
>absolute truth.
More definition. Good.
>The Jewish and Christian modernist responce in Europe
>tried to explain how the religion was still relevant for the people.
>They made innovations to keep people interested in the religion (such as
>singing in church, introduced only in the 1900's).
<groan> The author is not real clear on his history, to say the
least. Indeed, this error is so bad it makes one have to question
other assertions he may make.
>They tried to say the
>divine and the human is mixed in the Bible and that the parts that are
>true must be the ones that are not out of date.
The author better have some footnotes. Who is "they"???????
Is it "the modernists"??? Getting way too vague, and he needs to cite
who he is thinking of.
>Also, the religion is
>improving over time and there is no absolute truth in the Bible. This is
>the time in history when many Muslims were looking to Europe.
When is this? the 1900s? When the Mu'atizila were reading Plato??
>This led
>to three choices for those Muslims: accept the West; reject the West; or
>mix the two (reform Islam).
WHAT led to these three grand choices?? "Looking to Europe"??
>Those who followed the third (the modernist)
>developed in, and focused on: Turkey - because it was under British
>influence; and Egypt - because Al-Azhar was the seat of Islamic
>knowledge.
This again helps clarify what the author means by the term
"modernist". Alhamduli 'Llah.
But Turkey--- didn't that go *secularist*????
I know nothing really of Al-Azhar or what really goes on in those
classrooms. However, they have a long-standing good reputation. Tough
target to take on.....
>The people of this modernist movement judge Islam according
>to their 'aql. Some of their faults in regards to it are:
Does the author mean ONLY *their* 'aql? Or their 'aql in light of the
Qur'an and sunnah? Or what? Author is very vague on many of his
points.
>1) use it for things which it can't comprehend;
>
>2) refer everything to it: accept what agrees with it, reject what does
>not;
>
>3) judge the revelation by it.
Need examples for each of these. I think I know what is meant by the
first, the second I'm not sure about--- while reason has its limits,
and we do reject that which is irrational, but we have to always
remember that the human experience includes the nonrational, which is
not the same......
The third is a rough one. We certainly apply our reason to understand
Qur'an. I guess I wonder what is meant by the word "judge".
>However, Ahl As-Sunna Wal Jamaa' believes
Who is he? ;-)
>that using the sound 'aql should lead one to the conclusion that the
>Qur'an and the Prophet are true and that their teachings should take
>precedence over pure 'aql.
Agree. Alhamduli 'Llah. Is this not the Muslim understanding of the
correct ordering between reason and revelation? And do we not think
that a correct use of reason will lead one to the tawheedian
world-view and recognition of the Qur'an as a revelation from Allah,
the One True God? But of course! Subhan Allah!
>THE INFLUENCE OF MODERNISM IN AMERICA
I must admit. I'm already skeptical of the author's ability to
comment cogently on this.....
>
>Modernist are saying that the West and the world has changed, and that
>Islam must become "civilized".
WHO?? This is a rhetorical use of the term. Author is trying to
define a term, but does not provide any examples of actual people!
Its more fantasy than reality!
>Modernism has spread the most in the U.S.
>because:
>
>1) there are no scholars available to refute them, or they won't refute
>them because people don't want to criticize them;
You gotta be kidding!
Author doesn't know what he is talking about when discussing America.
Footnotes would help.
<big snip>
>In tafseer, Yusuf Ali is the most popular translator of the meaning of
>the Qur'an, even though he denies what the 'aql can't see (of the
>unseen).
??? You just said he denies the unseen?
>In seerah, one book is saying the Prophet is like anyone else.
He is a human being with a message from God. What book is this the
author is talking about? Name it.
>Another tries to say the sunna is not for the shariah and that sometimes
>we have to throw away the hadith because Allah did not correct the
>Prophet's mistakes when he made ijtihaad.
Another unnamed book? I'm not sure I really understand this
statement.
>In Fiqh, modernists say
>interest is permissible, menstruation women can pray, and Muslim women
>can marry kaafir men.
All clearly contrary to standard, "normal" Muslim teachings, as far
as I can tell. I don't know if Muslim men should even be marrying
kaafir women!
>They say the face of women was not covered until
>150 years after the time of the Prophet, even though it existed
I think the author is confusing two issues here... a fashion may have
existed, my guess would be the un-identified modernist is talking
about when it became identified with Islamic fashion.... that may
indeed be true. Yes?
> in his
>time, and that women should always pray in the mosque, even though
>hadith only show women in the mosque at Ishaa and Fajr because they
>could not be recognized in the dark.
And of course, just for clarity, doesn't the Qur'an comment on access
to masjids for prayer?
> They also say the hadith that a
>people with a woman ruler will not succeed is not true today and
>polygamy is forbidden except under certain conditions (which do not
>exist). Finally, it should be mentioned that this movement is organized
>and has resources such as magazines, television, conventions, and
>literature.
Whew! Now the definition of "modernist" has gotten awefully broad.
Don't you think? <laughing>
>SOME OF THEIR VIEWS
WHO ARE "THEY"??????
>Modernists influence the thinking of people, and that person spreads
>their views on unknowingly. Their way of thinking is the most dangerous
>thing about them.
Ugh! Its like alien mind control! I think I saw this on The X Files.
Sorry. This is becoming meaningless babble.
Jeremiah McAuliffe/ ali...@city-net.com
Visit Dr. Jihad! Page O' Heavy Issues
http://www.city-net.com/~alimhaq/miaha.html
Ibrahim Dughlas-Gani
>
> In article <6orncm$5k6$1...@nnrp1.dejanews.com>, abusul...@my-dejanews.com
> wrote:
> " Modernism in Islam
> by Jamal Zarabozo
>
> "WHAT IS MODERNISM AND WHERE DID IT COME FROM?
> ........
> "HOW DO MODERNISTS GO ASTRAY?
> ........
> "CONCLUSIONS
> 1) The modernists movement as a whole (what it is based on) is from
> Bida' (innovation). They have their own principles and ways, which
> contradicts that of Ahl-Sunna. They say we want ijtihaad in the basic
> principles of the deen (religion) which are constant.
>
> 2) They are very willing to reject and contradict the ijmaa of the
> sahaaba on clear points (such as stoning of the adulterer and the
> apostate is to be killed) and hadith are dealt with as if they are not
> important (women ruler hadith is common).
>
> 3) One of the main points of modernism is to change the role of women.
> They say it is permissible to mix men and women and to not wear hijaab.
> The modernists are impressed by the West and their conclusions always
> seem to agree with the views of the West.
>
> Comment :-
>
> This is quite a good article.
it's a pity that the brother who posted this article did not greet
anyone, or say who he was or why he was posting this article. I
essentially agree with brother Aziz. The greatest feature of the
Muta'zila is that they accepted all those who called themselves Muslim,
something many groups within the Ummah do not do today. Secondly, which
Ahl-Sunna is the author Jamal Zarabozo refering to? Does he know that
every group within the ummah calls itself that? Everyone claims to be
Ahl-Sunna, adding conditions aside from this stipulated in God's Qur'an
as requirements for "Muslimhood". Lastly, the Muta'zila developed
before the West dominated the ummah, so unless barbarian franks, goths
and anglo-saxons can influence the ummah(from the wrong side of europe
too - i would challenge that statement). Those who call themselves
Sunni are just as Muslim as those who call themselves Shi'ite, Khawaraj,
"Quran Only", Wahabbi or even Ahmadiyya(astirfighrallah, even though
they seem to challenge the finality of Al-Amin's SAW prophethood, the
Ahmadiyya call themselves Muslim and should be accepted as so). For it
is not we who will decide who is Muslim, it is Allahu tala. For who is
the Malikiyaumideen? Us, the ulema or Allahu tala? As for ijtihaad, i
don't remember God in His Qur'an stating that the scholars would have
the authority to finalise Islamic canon(try ayat 9:31). That in itself
sounds like distinct bida'.
Wasalam
Ibrahim Dughlas-Gani
s34...@student.uq.edu.au
Brisbane, Australia
http://student.uq.edu.au/~s346223/
Kashif_...@my-dejanews.com
-----------------------------------------------
MISCONCEPTION
There is no accommodation for "Aql" i.e. reason or intellect in matters of
‘Deen’. We should not attempt to understand the divine message or the
interpretations of our Ancestors on the basis of reason or rational thought,
but should humbly submit to whatever they convey to us. The use of "Aql"
(reason) is prohibited in matters pertaining to the understanding of the
Qur’an. Whatever our Ancestors have conveyed to us as "Religious truth", we
should humbly acknowledge and follow that, and should not engage in any
rational inquiry, as the use of reason is forbidden to ascertain the divine
message.
CLARIFICATION
It is very wrong to suggest that reason ("Aql" in Arabic) has no place in
the comprehension of Allah’s message. The Qur’an has in many of its verses
appealed to human reason. It states that in the sight of Allah the people who
do not utilize their faculties of intellect and reason to ascertain the
divine message do not deserve to be recognised on a human level, as the
following verse points out:
"Without doubt, the worst of beasts in Allah's sight are the deaf, the dumb,
who do not use their ‘Aql’ (reason)" (8:22)
This is an explicit description of the degeneration of man when he does not
employ reason to his ministration. Such a man, the Qur'an tells us, not only
lives a worthless and debased life in this world but also renders himself
inapt to live the life of the hereafter:
"There are many a people, both among the humankind and the jinns, who lead
such a life as makes it obvious that they are meant for hell." (7:179)
It is so, because, as the Qur'an puts it:
"They have hearts with which they discern not, and they have eyes with which
they see not, and they have ears with which they hear not ; these are as the
cattle-nay are worse ; they are the heedless." (7:179)
The point is again accentuated in Sura Al-Furqan, when those who remain
heedless from the Qur’anic message are identified as:
"Do you think that most of them hear or use their reason? They are but as the
cattle—nay but they are farther astray." (25:44)
The importance of a rational analysis of the divine message, using the
faculties of reason, cannot be stressed more than in the following verse in
which the dwellers of Hell are shown to admit that they had possessed "Aql"
but did not use it to any purpose, and this was the cause of their present
state:
"They will (further) say:Had we but listened or used our ‘Aql’ (reason), we
should not (now) be among the companions of the blazing fire!" (67:10)
In Sura Yasin, they are again reminded of the heedlessness concerning their
duty to use their faculties of reason and intellect:
"And yet Shaitan has led astray of you a great multitude. Did ye not then
apply your reason? This is the Hell with which ye were threatened."
(36:62-63)
It is clear, therefore, that the Qur’an is no enemy of reason and does not
regard it as a hinderance to the spiritual advancement of humans.
The message of the Qur’an is not to be, accepted unquestioningly and
uncritically. Man is exhorted to ponder and reflect over it and decipher it in
the light of his reason. The Qur’an is full of statements which appeal to
reason, statements like:
"Will they not ponder over the Qur'an?" (4:82)
"Is it then that they do not ponder over what is said.." (23:68)
"..that they may ponder over its verses.." (38:29)
"Do you not then reflect?" (6:50)
"Thus do We make the verses distinct for a people who reflect." (10:24)
"Certainly We have revealed to you a Book in which is your own reminder; what!
Will you not then use your reason?" (21:10)
"We have made the revelations clear to you, if you will use your reason."
(3:118)
The people who find thinking tedious are described in these words :
"These are they whom Allah (by His Law of Retribution) has deprived (as a
result of their own doing) of the blessings of life and has made them deaf and
has blinded their eyes. Will they not then ponder on the Qur'an or there are
locks on their hearts." (47:23-24)
The Qur'an appeals to man's reason and understanding. Its teaching is
presented in a language which is distinct and comprehensible.
It is evident from numerous verses that the Qur'an allocates an important role
to reason in the life of man. Even the messenger of Allah is commanded not to
demand blind obedience from people but to exhort them to think and ponder. The
following and various other verses leave no room for doubt that the Qur’an
encourages and approves of independent thinking :
"Say, I exhort you unto one thing. It is that ‘ye awake, for Allah's sake by
twos and singly. And then, reflect.." (34 : 46) .
Allah expects man to think and use his power of understanding. If he does
this, he will be sure to follow the right path. The straight path, can be
discovered and followed only with the combined help of reason and revelation
contained in the Book of Allah. These sources of guidance are supplementary
to each other. If they are kept within their appropriate spheres, there will
be no conflict between them. Thus the messenger of Allah is made to say:
"Say: ‘This is my way: I invite unto Allah upon conscious insight accessible
to reason, I as well as those who follow me, and glory be to Allah, for I am
not one of those who associate (others with His laws)." (12:108)
While the Qur’an identifies the crucial role of reason and intellect, it also
demonstrates the fact that people who are deprived from divine guidance are
the ones who blindly imitate their ancestors in matters of faith. Generally
people maintain those beliefs in their lives which they have inherited from
their parents and ancestors. They do not analyse those beliefs by reason nor
intelligently or critically evaluate them. Many people take the faith of
their ancestors to be the whole truth under the assumption that `How could
our elders and loved one's be wrong?' They are also discouraged by their
parents and influentials to raise questions concerning religious beliefs and
suggest blind following to their doctrines without proof. The inherited faith
has always caused a barrier in accepting the truth of Allah as the beliefs of
ancestors are mostly at variance with the message of Allah. In all times the
foremost reaction of people, when the truth and reality of Allah is made
evident to them is that they found their ancestors following something else
and they will stick to their ancestral beliefs. The excuse that people give
when they are told to follow Qur'an is the same and they prefer the blind
following of the sect or cult in which they are born rather than personally
consult the Qur'an for guidance:
"And when it is said to them:`Follow what Allah has revealed !' They say:
`Nay ! We will follow what we found our ancestors following.' What ! Even
though their Ancestors were void of wisdom and guidance?" (2:170)
The faith of ancestors has always been a barrier in accepting the truth of
Allah and the messengers were given the the same argument.
Response to Noah (PBUH)
"..Never did we hear such a thing among our Ancestors of old." (23:24)
Response to Hood (PBUH)
"..Have you come to us that we may serve Allah alone and leave that which our
Ancestors served..?" (7:70)
Response to Salih (PBUH)
"..Do you forbid us that which our Ancestors served?.." (11:62)
Response to Shoaib (PBUH)
"O Shoaib, does your Salat order that we leave of that which our Ancestors
served." (11:87)
Answer to Abraham's (PBUH) question
"They said:`Nay we but found our Ancestors doing thus what we do!" (26:74)
Joseph's (PBUH) reminder
"If not Him you serve nothing but names which you have invented, you and your
Ancestors.." (12:40)
Response to Moses (PBUH) and Aaron (PBUH)
"..Never did we hear the like among our Ancestors of old!" (28:36)
Reaction to Muhammad (PBUH)
"..This is just a Man whose intention is to oppose you from that which your
Ancestors served.." (34:43)
The Qur'an strongly opposes the blind following of the faith of parents and
ancestors. It invites people to use their reasoning ability and intelligence
in ascertaining the truth. The Qur'an not only provides evidence for its
claims (see 4:174,6:104) but also asks its opponents to provide sufficient
proofs (see 21:24, 27:64, 2:111, 37:157).
Blind following of ancestors involves a person to accept their beliefs without
question or sufficient proof. The blind submission to ancestral beliefs is
encouraged by Satan as his chief objective is to keep Mankind away from the
Qur'an:
"When they are told to follow what Allah has revealed,they say:`Nay we shall
follow the ways that we found our Ancestors following !' What ! Even if it is
Satan beckoning them to the penalty of the blazing (fire)? " (31:21)
Instead of taking guidance for all matters requiring guidance from the Book of
Allah, the unbelievers insist upon copying the ways of their fathers:
" What! Have We given them a Book before this to which they are holding
fast?" (43:21) "Nay! They say:`We found our Ancestors following a certain way
and we will guide ourselves by their footsteps." (43:22)
"Just in the same manner, whenever We sent a Warner before you to any town,
the wealthy ones among them said:`Surely we found our Ancestors following a
certain way and we will certainly follow in their footsteps." (43:23)
It is essential once we have the opportunity in this lifetime that we use our
reasoning and the criteria of Qur'an in analyzing the faith that we have
inherited from our ancestors, and see whether it confirms to what the Qur'an
is saying or is against its teachings. In case we are not relating the
Qur’anic guidance in our lives and are blindly following our ancestors then
our end has been foretold:
"Then their return is to the blazing (fire)." (37:68)
"Surely they found their Ancestors on the wrong path." (37:69)
"So they (too) rushed down their footsteps." (37:70)
Allah will question on the last day:
"The fire will burn their faces and they will grin therein with their lips
displaced." (23:104)
"Were not my ayat (verses) rehearsed to you and you did but treat them as
falsehoods?"(23:105)
"They will say:`Our Sustainer! Our misfortune overwhelmed us and we became a
people astray!" (23:106)
People will further admit on that day:
"They will (further) say:Had we but listened or used our ‘Aql’ (reasoning), we
should not (now) be among the companions of the blazing fire!" (67:10)
We are responsible and accountable for our own actions, we will not be held
accountable about the deeds or faith of our ancestors:
"They were a people that have passed away. For them is what they earned and
for you is what you earn. And you will not be questioned as to what they
did." (2:141)
Therefore it is meaningless to engage in any contention regarding the piety
of our ancestors, as the Qur’an has amply clarified that we are to be held
accountable for our own actions, and not the deeds or faith of our ancestors.
Usually the people who maintain that the deceased elders of their sect were
rightly guided and should be exemplified, provide reports about their
personality which are based on guesswork and oral tradition, while their
opponents may refute their claims by some other reports which give a separate
picture about their personalities. All this sectarian contention is because
of ancestors who are no more with us and about whom we will not be questioned
at all. To argue about them is therefore meaningless. If our ancestors acted
upon divine values, then they will of a surety get their reward, but we
should not engage in contention by maintaining a position for people about
whom we have no certain knowledge and about whom we are not even to be
questioned. To argue about things of which we have no knowledge will lead us
nowhere. The Qur'an asks us to refrain from such ineffectual contention:
"Do not pursue that whereof you have no knowledge. Verily, the hearing and
sight, and the heart, each of these will be asked." (17:36)
The Qur'an lays stress on the importance of correct knowledge and advises us
to accept it and act upon it. All else is dismissed as mere guess work which
is far from being a trustworthy guide to action. As the Qur'an says:
"..A guess can never take the place of truth.." (53:28)
As rational beings, it is our duty not to stop till we have achieved correct
knowledge. To be content with a mere presumption is to disavow our
rationality.
A person should approach the Qur’an with a receptive mind free from
preconceived notions, prejudice and bias. The faculties of reason are to be
employed to ascertain the truth, rather than emotional inclinations. These
are, according to the Qur’an, the essential pre-requisites for understanding
the divine guidance. To those who do not approach it in this way, it remains
a sealed book:
"But nay! I bring as evidence the positioning of stars. And most surely it is
a very great oath if you only knew. Most surely it is an honored Quran, In a
book that is protected. None shall have access to it save those who purify
themselves (from false ideologies and pre-conceived notions). A revelation
by the Sustainer of the worlds." (56:75-80)
To sum up, there is no conflict between revelation, i.e. the Book of Allah
and reason: rather they supplement each other. The Qur’an asks us to employ
our faculties of reason to ascertain its message and blind imitation of
ancestors is detested by Allah and His messenger. We should strive to arrive
at the truth by all means, instead of putting our trust in guesswork and
hereditary tradition.
Quranic Islam in Cyberspace
http://members.tripod.com/~Quranic_Islam/index.html