Islamic Matengenezo
| Septemba 07, 2010 | Maoni 0
Adnan Khan
The Italian Prime Minister, Silvio Berlusconi boasted after the events of 9/11:
“…we must be aware of the superiority of our civilisation, a system that has guaranteed
well being, respect for human rights and – in contrast with Islamic countries – respect
for religious and political rights, mfumo ambao una uelewa wake wa maadili ya utofauti
na uvumilivu…Magharibi yatawashinda watu, kama ilivyoushinda ukomunisti, hata kama ni
maana yake ni mgongano na ustaarabu mwingine, ya Kiislamu, kukwama pale ilipokuwa
1,400 miaka iliyopita…”1
Na katika a 2007 ripoti ya taasisi ya RAND ilitangaza:
"Mapambano yanayoendelea katika sehemu kubwa ya ulimwengu wa Kiislamu kimsingi ni vita vya
mawazo. Matokeo yake yataamua mwelekeo wa siku zijazo wa ulimwengu wa Kiislamu."
Kujenga Mitandao ya wastani ya Waislamu, Taasisi ya RAND
Dhana ya 'islah' (mageuzi) ni dhana isiyojulikana kwa Waislamu. Haijawahi kuwepo kote
historia ya ustaarabu wa Kiislamu; haikujadiliwa wala hata kuzingatiwa. Mtazamo wa haraka haraka katika classical
Fasihi ya Kiislamu inatuonyesha kwamba wakati wanazuoni wa kitambo waliweka misingi ya usul, and codified
their Islamic rulings (fiqh) they were only looking to the comprehension of the Islamic rules in order to
apply them. A similar situation occurred when the rules were laid down for the hadith, tafseer and the
Arabic language. Scholars, thinkers and intellectuals throughout Islamic history spent much time
understanding Allah’s revelation – the Qur’an and applying the ayaat upon the realities and coined
principals and disciplines in order to facilitate understanding. Hence the Qur’an remained the basis of
study and all the disciplines that evolved were always based upon the Qur’an. Those who became
smitten by Greek philosophy such as the Muslim philosophers and some from amongst the Mut’azilah
were considered to have left the fold of Islam as the Qur’an ceased to be their basis of study. Thus for
any Muslim attempting to deduce rules or understand what stance should be taken upon a particular
issue the Qur’an is the basis of this study.
The first attempt at reforming Islam took place at the turn of the 19th century. By the turn of the
century the Ummah had been in a lengthy period of decline where the global balance of power shifted
from the Khilafah to Britain. Mounting problems engulfed the Khilafah whilst Western Europe was in
the midst of the industrial revolution. The Ummah came to lose her pristine understanding of Islam, na
in an attempt to reverse the decline engulfing the Uthmani’s (Ottomans) some Muslims were sent to the
Magharibi, and as a result became smitten by what they saw. Rifa’a Rafi’ al-Tahtawi of Egypt (1801-1873),
on his return from Paris, wrote a biographical book called Takhlis al-ibriz ila talkhis Bariz (The
Extraction of Gold, or an Overview of Paris, 1834), praising their cleanliness, love of work, and above
all social morality. He declared that we must mimic what is being done in Paris, advocating changes to
jamii ya Kiislamu kutoka katika kuwaweka huru wanawake hadi kwenye mifumo ya utawala. Wazo hili, na wengine kama hayo,
uliashiria mwanzo wa mwelekeo wa kurejea katika Uislamu.
Filed Chini: Misri • Featured • Ndugu & Magharibi • Muslim Brotherhood • Marekani & Europe
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