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INTRODUCTION
It has been just over ten years since Fazlur Rahman published his ground
breaking book Islam andModernity: Transformation of an Intellectual Tradition.2
Here Rahman deals with thebasic issue of Islamic epistemology by outlining the
characteristics of the traditional Islamic method for acquiring knowledge, and
'
detennining whether something is ''Islamic'' or 'im-Islamic''. He theorizes that
the traditional method is fraught with shortcomings which are keeping the
'Muslim mind'3 from entering the modern age. He argues that ifMuslims
continue to adhere to the traditional Islamic methodology, theywill not be able
to reconcile the teachings of their religion with the demands of the twenty-first
there is an "immediate imperative" to develop a
century. Consequently,
404
with the passage of time. This state of affairs has caused many Muslims to
wonder why their societies are so backward and those of theWest so advanced.
The question becomes even more haunting in lightof the historical grandeur of
Islamic societies in the not so distant past. Pondering the cause of theirdecline
and the conditions necessary for revival, many Muslims have offered theirviews
and solutions. Fazlur Rahman
Islamic methodology
fall into
this category.
The reasons offered by Fazlur Rahman for the decline of Islamic
societies and the conditions necessary for their revival can best be understood
when contrasted with the views of others. The Islamic revivalists are one such
group. The revivalists can be characterized as thosewho argue that the essential
inMuslim
societies. The revivalists argue that the re-invigoration of Islamic societies can
only take place when modern politics, economics, education, and social relations
are reinfused with Islamic principles. The underlying assumption of the
revivalists is that the same "Islam"
which empowered the early Islamic
the Islamic community more in line with the teachings of Islam, consequently
stemming the downwards spiralmovement and laying thegroundwork for future
grandeur.
basit koshul/Fazlur
Rahman's
405
moral-social
of
level. They must candidly and without inhibitions discuss what Islam
wants them to do today.8
from the East and the Christian Crusaders from theWest forced the concepts
of territorializationand relativization upon theMuslims. With therise of Turkish
and Persian as themother tongue of a large percentage of Muslims, Arabic
ceased to be the lingua franca of all Muslims. The decline of the "religious
imagining" and the rise of "dynastic imagining" created a situationwhere the
406
IslamicStudies 33 (1994) 4
institutions
407
the resurrection of the original thrust of the Islamic message, free from the
accumulated debris of tradition, precedent, and culture of the past millennium.
In addition to thisMuslims have to become aware of the historical
transformation of important Islamic institutions.Only when they are able to
determine the impact of various socio-political trends upon their legal,
intellectual, and political institutions will they be able to distinguish the
in the following
words.
In building any genuine and viable Islamic set of laws and institutions,
there has to be a twofold movement: First one must move from the
concrete case
the necessary
and
relevant conditions
now
obtaining.23
408
He also argues that even though all of the four Sunni schools of law
have given outright permission to a man tomarry four wives, this position is
also not faithful to the spirit of the Qur'an. The Qur'an states that a man is
allowed tomarry up to fourwomen ifhe is able to do justice to all of them. But
in another verse (4:128) it ismade very clear that a man is incapable of doing
justice tomore than one woman. Fazlur Rahman argues that taking these two
verses together, along with the ones stressing the equality of all human beings
(4:40, 33:35, etc.) one is forced to conclude that theQur'an prefersmonogamy
to polygamy.25 Moving away from the influence of culture and tradition, and
examining die relevant verses on theirown merit, one has to agree with Rahman
other religious duties. He points out that if theMakkan revelations are studied
carefully one sees the believers being repeatedly exhorted to care for the poor,
the widows, the orphans, and the destitute. Furthermore, the rich who hoard
wealth, do not encourage the feeding of thepoor, usurp the rightsof theorphan,
are condemned in the harshest
and are malevolent towards the widows,
language. Fazlur Rahman states,
The early Sura[h]s of the Qur'an make it abundantly clear that the
acute problems in that society were polytheism, exploitation of the
poor, malpractice in trade, and general irresponsibility towards society
(which there is good reason to believe the Qur'an perceived as
interconnected).26
Taken togetherwith the emphasis on socio-economic justice, the absence of any
religious obligation other than believing in the One God, for the first eleven
years of the Prophet's mission, leads one to the inescapable conclusion that these
are the two elements which determine the essence of Islam. He draws a direct
link between tawhid and socio-economic justice when he says:
For Muhammad's monotheism was, from the very begining, linked up
with a humanism and a sense of social and economic justice whose
intensity is no less than the intensityof themonotheistic idea.27
basit koshul/Fazlur
Rahman's
409
Even though theMuslims are well aware of the status of towhid in Islam, the
concept of socio-economic justice has become very diluted and abstract. Far a
great number of Muslims, especially the political elite, there is no connection
between Islam and a just socio-economic order. Fazlur Rahman argues that such
a just order can only be established throughpolitical/economic mechanisms, and
any society not striving to establish such an order cannot be properly defined as
Islamic. He
says:
...
text.28
between
Followinghis Islamicmethodology,
ultimately
strivingtodistinguish
normative Islam and historical Islam, Fazlur Rahman reached this conclusion
regarding the essence of Islamic teachings, e.g. belief in the One God and
ceaseless social activism.
to
therich tradition
of Islamicepistemology
and scholarship.
His contribution
Islamicthoughtlies in thefactthathe appliedcertainprinciplesused by the
He is explicitin
thinkers.
among theseprinciples.
Ijtihddbeing theforemost
stating thathe is "not in the process of creating, but merely making explicit an
Islamic methodology".29 He sees this effort to be an "intellectual jihad,
According
410
IslamicStudies 33 (1994) 4
Muslims
of practisingijtihdd.
tradition
contain some other pertinent information.What sets Tafsfr al-Qur'dn apart from
the others is that it contains not only the above-mentioned information on a
specific verse, but also the circumstances surrounding the revelation of the
verse. Ibn Kathlr researched the voluminous body of hodfth literature in order
to determine thehistorical circumstances inwhich a certain verse was revealed.
In his Tafsfr al-Qur'dn he narrated the particular hodfthwhich is related to the
circumstances surrounding the revelation of specific verses, or groups of verses.
Determining the asbdb al-nuzul was not the forte of Ibn Kathlr only,
nor was he the only classical Muslim scholar to engage in such an
enterprise.
Indeed, the practice had been part of the Islamic scholarly tradition long before
Ibn Kathir arrived on the scene. Other scholars worked hard to determine the
historical circumstances during which certain verses were revealed, it is just that
no otie did such a through and comprehensive job as Ibn Kathlr. In the Islamic
basit
koshul/Fazlur
Rahman's
411
osbdb al-nuzul in the formulation of law was constructed which stated that
"although an injuction may have been occasioned by a certain situation, it is
nevertheless universal in itsgeneral application".34This principle, in effect, lent
greater import to the literal wording of a verse in the formulation of legal
opinion rather than the value underlying the verse. It is only by giving the
underlying value greater import than the literalwording thatone can capture the
true spirit of theQur'an. In spite of this shortcoming the import accorded to the
osbdb al-nuzul by both the classical scholars and Fazlur Rahman is quite great.
MODERNITY'S
CHALLENGE TO TRADITION
millennia old. The malaise of theWestern mind has troubledmany thinkers and
many of them have written extensively of the subject. According toAbu-Rabi\
Houston Smith's Beyond the Postmodern Mind
"assertion
he
412
IslamicStudies 33 (1994) 4
will be able to give meaning to his existence, and also establish a definitive
place for himself in the swirling cosmos?something which he is incapable of
doing by relying on secularist thought alone. Once he has laid this solid
foundation itwill be much easier for him to tackle themyriad of problems he
is facing.
Returning to Fazlur Rahman's Islamic methodology, one can clearly see
that thewhole purpose of his enterprise is to give theMuslims the intellectual
tools which will help them to discern theTranscendent principles of theQur'an
from theparticular interpretationsof itby theprevious generations. Even though
basit
Rahman's
koshul/Fazlur
413
traditional societies but also among the industrialized and modern societies. In
this search is the result of a nagging sense of unease among certain
Intellectuals that in spite of its apparent triumph and strength, there is something
theWest
is one such
essence
is purely
intellectual and
metaphysical.42
It is clear that one cannot characterize contemporary Western civilization as
as defined by Guenon. When one looks at contemporary
being "normal",
Western civilization in light of this definition one sees that the "doctrine" it is
based on is neither "purely intellectual" nor "purely metaphysical". Lyotard
has accurately characterized the nature and function of "knowledge"
produced by theWestern intellectual/intellect, in thesewords:
being
Pure
at best, and suffocation atworst. Where Lyotard has described the degeneration
of intellectualism to operationalism in theWest, Marcuse has documented the
death of metaphysics. The disciples and heirs of Saint-Simon's positivism have
seen to it that "the metaphysical dimension, formerly a genuine field of rational
thought"44 is dealt a fatal blow. The triumphof logical positivism has meant that
metaphysics is consigned to the realm of "obscurationist and regressive modes
of thought",45 along with all idealisms and transcendentalisms. The death of
metaphysics and the birth of an intellect totally absorbed in the pursuit of
"operational knowledge", have been complementary and mutually re-enforcing
trends. The abnormalities of a civilization lacking both purely intellectual and
metaphysical roots, will be manifested in a myriad of psycho-spiritual problems.
The sacrificing of pure intellectualism and metaphysics at the altar of
operationalism and consumerism has meant the loss of a spiritual centre,
increasing alienation from the self and others, and the triumph of low culture
over high culture. These and other serious problems have forced many
intellectuals in theWest to embark on a process of self-examination in order to
halt themad rush towards nihilism?the defining characteristic of a postmodern
society.46This self-examination is aimed at discovering the defining principles,
as enunciated by Guenon, of Western society. Fazlur Rahman's
Islamic
414
IslamicStudies 33 (1994) 4
is occurring
chracteristic feature of
eloquence as the exterior and
and passions. Instead he must
not as a mere orator but
persuader".47
'
The process which causes the transformationof a 'professional intellectual" and
leads to the emergency of a "new" or "organic"
intellectual is described by
Karl Mannheim. The transformation-beginswhen the professional intellectuals
become aware of "their own social position [in society] and themission implicit
in it".48After becoming aware of their social role and position in society, their
political and intellectual role
... is decided on the basis of a conscious orientation in
society and in
accordance with the demands of the intellectual life.49
basit koshul/Faziur
Rahman's
415
Muslim world
work
behalf, and no institutionswhich will attempt to put his proposals into practice.
At the present time Fazlur Rahman's
ideas are free floating in the
no
or
to give them a concrete
of
ideas
with
institution
group
"marketplace"
form. In spite of these shortcomings it does not mean Fazlur Rahman's work
will not have any impact in theMuslim world at all. On the contrary there is
ample reason to believe thathis Islamic methodology will receive considerable
play amongst theMuslims.
first century. Herein lies the chief reason which most favours the spread of
Rahman's works. A realization that the old will not work naturally initiates a
search for the new. When searching for a new way of approaching Islamic
epistemology, one will be hard-pressed to ignore Rahman's contributions. The
416
CONCLUSION
Fazlur Rahman's work Islam and Modernity: Transformation of an Intellectual
Tradition is a major work which contains a coherent and cogent outline for the
construction of a new Islamic methodology. The underlying reason for the
necessity of a new methodology, according to the author, is thatnormative Islam
his major
Press.
3Hamilton Gibb inModern Trends in Islam has identified an entity called the' 'Muslim mind".
to Gibb this entity is incapable of adopting "rationalist modes of thought and ...
the
According
utilitarian ethic" due to its "atomism and discreetness".
For Gibb these characteristics of the
mind*' are eternal and immutable. It ismy opinion that if such an entity exists, something
is very difficult to prove, the characteristics it possesses at any given stage in history are
likely to be the product of its historical and cultural milieu and not some transcendent
"Muslim
which
most
principles.
4T. Sonn,
July-October
5Ibid.
"Fazlur
(1991),
3-4:
Rahman's
Islamic Methodology",
The Muslim
World,
vol.
81,
226.
International
basit koshul/Fazlur
,3Sonn,
Rahman's
4*
Fazlur Rahman's
"Rahman,
417
Islamic Methodology",
p. 30.
p. 217.
Islamic Methodology",
p. 229.
,5Ibid.
,6Ibid. p. 26.
l7Sonn, "Fazlur
Rahman's
p. 218.
,9Ibid. p. 220.
"Ibid,
^Ibid.
2,Ibid.
22Rahman, Islam and Modernity,
"Ibid.
24Sonn, "Fazlur
Rahman's
p. 20.
Islamic Methodology",
p. 222.
25Ibid.
26Rahman, Islam and Modernity, p. 5.
27F. Rahman, Islam (Chicago: Univ. of Chicago
28Rahman, Islam and Modernity, p. 2.
Islamic Methodology",
29Sonn, "Fazlur Rahman's
Islam and Modernity, p. 7.
3,Ibid. p. 8.
Press,
1979), p.
12.
p. 222.
Rahman,
32Sonn, "Fazlur
Rahman's
Islamic Methodology",
p. 222.
Sciences,
(1990)
The American
Journal
of Islamic
Social
2: 236.
37Ibid. 230.
38Ibid. 236.
39Ibid. 239.
40Rahman, Islam and Modernity, p. 8.
the Postmodern Mind",
4,Abu-Rabi\ "Beyond
p. 251.
42R. Guenon, East and West (London: Luzac and Co. Publishers,
1941), p. 241.
43J.Lyotard, The Postmodern Condition: A Report on Knowledge
(Minnesota: The University
of Minnesota
Press, 1984), p. 5.
Man
"H. Marcuse,
One-Dimensional
(Boston: Beacon Press, 1991), p. 172.
45Ibid.
Age
(London: Harcourt,
49Ibid.
Brace,
and Co.,
1952), p. 140.