reforma islámica

| setembro 07, 2010 | comentarios 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, a system that has its values understanding of diversity

and tolerance…The West will conquer peoples, like it conquered communism, even if it

means a confrontation with another civilisation, the Islamic one, stuck where it was

1,400 years ago…”1

And in a 2007 report the RAND institute declared:

“The struggle underway throughout much of the Muslim world is essentially a war of

ideas. Its outcome will determine the future direction of the Muslim world.”

Building moderate Muslim Networks, RAND Institute

The concept of ‘islah’ (reform) is a concept unknown to Muslims. It never existed throughout the

history of the Islamic civilisation; it was never debated or even considered. A cursory glance at classical

Islamic literature shows us that when the classical scholars laid the foundations of usul, and codified

their Islamic rulings (fiqh) só buscaban a comprensión das regras islámicas para

aplicalos. Unha situación semellante ocorreu cando se estableceron as regras para o hadiz, tafseer e o

Lingua árabe. Académicos, pensadores e intelectuais ao longo da historia islámica pasaron moito tempo

comprender a revelación de Deus - o Corán e aplicar o ayaat sobre as realidades e acuñadas

principios e disciplinas para facilitar a comprensión. Polo tanto, o Corán segue sendo a base

estudo e todas as disciplinas que evolucionaron foron sempre baseadas no Corán. Os que se converteron

afectado pola filosofía grega como os filósofos musulmáns e algúns de entre os Mut'azilah

consideráronse que abandonaron o redil do Islam xa que o Corán deixou de ser a súa base de estudo. 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, e

in an attempt to reverse the decline engulfing the Uthmani’s (Ottomans) some Muslims were sent to the

oeste, 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 (O

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

the Islamic society from liberalising women to the systems of ruling. This thought, and others like it,

marked the beginning of the reinventing trend in Islam.

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