Islamic Matengenezo

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 andin contrast with Islamic countriesrespect

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: MisriFeaturedNdugu & MagharibiMuslim BrotherhoodMarekani & Europe

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