Second Dimension (2/2) - Lessons From History

Imam 

It is obvious that, even today, our traditional Ulama are following in the footsteps of earlier reformers who had worked under completely different conditions. In other words, traditional Muslim scholars have, in general, restricted themselves and their abilities within a rather narrow circle of activity, which is essentially defensive rather than revivalist. Moreover, even the task of defending Islamic doctrines is not being properly done by the Ulama, as they are, more often than not, completely out of touch with developments in contemporary philosophical, social, and scientific thought. 

Imam Ghazzali (1058-1111) and Imam Ibn Taimiyyah (1263-1328) were able to defeat the onslaught of Greek Philosophy and Aristotelian logic only after a careful and deep study of these invading ideas. Similarly, in order to deal with the modern ideologies that are seeking to destroy the foundations of Islamic faith, we need first to clearly discriminate between what is and what is not against the spirit of the Qur’an. Afterwards,  we  need  to  refute  that  part  of  the  invading ideologies which is in opposition to the Qur’anic spirit, and to accept and incorporate the part that is in accordance with its spirit into a new and contemporary exposition of Islam. Unfortunately, this is not being done by our religious scholars.

The role of the Ulama today, instead of being that of an engine  capable  of  propelling  the  ship  of  Islam  forward,  is actually  nothing  more  than  that  of  a  heavy  anchor  which prevents the ship from drifting away in any wrong direction. Although, under the present circumstances, even this is a commendable and substantial service, the fact remains that this is by no means enough.

Another aspect of the activity of our Ulama that needs correction  is  their  unusually  strong  emphasis  on  sectarian matters. A serious stagnation of thought along with dogmatism has set in ever since the practice of Ijtihad was done away with. The religious seminaries and Ulama of every sect are therefore spending most of their time and energies in defending and propagating their particular brands of dogma and ritual, often insisting that any variation in such matters is nothing short of apostasy. Such narrow-mindedness has exacerbated the evil of sectarianism and the resulting intolerance among the masses has led to a dangerous trend towards sectarian militancy.

One very important movement that has originated from the School of Deoband, the great theological seminary in India, is that of the Tablighi Jama‘at, which has succeeded in causing a massive religious mobilization among the Muslims. Tablighi Jama‘at has made headway in focusing the attentions of a big section of the Muslim population towards the renewal of faith. However,  the  overwhelming  majority  of  the  people  who  are being influenced by the Tablighi Jama‘at are simple folks, untouched by the atheistic and materialistic philosophies of the West, and who already have a dormant inclination towards religious and moral virtue. Despite this limitation, the movement of the Tablighi Jama‘at certainly occupies an important position within the larger process of Islamic Renaissance, in relation to its effort for the regeneration of faith among the masses. 

Source:Lesson from History (Book) by Dr. Israr Ahmad