Islamic modernism

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 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] 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."^[4]

Prominent leaders of the movement include Sir Sayyid Ahmed Khan, Namık Kemal, Rifa'a al-Tahtawi, Muhammad Abduh (former Sheikh of Al-Azhar University), Jamal ad-Din al-Afghani and South Asian poet Muhammad Iqbal. In the Indian subcontinent, the movement is also known as Farahi, and is mainly regarded as the school of thought named after Hamiduddin Farahi.^[5]

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.^[6]

^ ^a ^b Mansoor Moaddel (16 May 2005). Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse. University of Chicago Press. p. 2. ISBN 9780226533339.
^ ^a ^b ^c Encyclopedia of Islam and the Muslim World, Thomson Gale (2004)
^ Akyol, Mustafa (June 12, 2020). "How Islamists are Ruining Islam". Hudson Institute. Retrieved 30 December 2020.
^ Warde, Islamic finance in the global economy, 2000: p.127
^ "The Farahi School Of Thought – Personalities and Contributions". STUDYISLAM.
^ Ruthven, Malise (2006) [1984]. Islam in the World. Oxford University Press. p. 318. ISBN 9780195305036. Retrieved 23 April 2015.

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[moaddel-1] Mansoor Moaddel (16 May 2005). Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse. University of Chicago Press. p. 2. ISBN 9780226533339.

[EoI-3] Encyclopedia of Islam and the Muslim World, Thomson Gale (2004)

[Akyol-ruining-4] Akyol, Mustafa (June 12, 2020). "How Islamists are Ruining Islam". Hudson Institute. Retrieved 30 December 2020.

[IFGE2010:127-5] Warde, Islamic finance in the global economy, 2000: p.127

[6] "The Farahi School Of Thought – Personalities and Contributions". STUDYISLAM.

[Ruthven-318-7] Ruthven, Malise (2006) [1984]. Islam in the World. Oxford University Press. p. 318. ISBN 9780195305036. Retrieved 23 April 2015.

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