The Problem with Islamic Modernism: A Critical Analysis

This article critically analyzes the problematic nature of Islamic modernism and its impact on the Muslim society. It discusses the views of Islamic authors on the subject and their arguments against modernization. The three main articles discussed are Islamic Modernism by Muhammad Khalid Masud, Contemporary Muslims and the challenge of modernity by Asma Afsaruddin, and The Muslim World and the Challenge of Modernity by Ammar Abdulhamid. The authors converge towards the same point that Islamic modernization is problematic.

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What they say about Islamic Modernism
According to The Oxford Dictionary of Islam, modernism in the religion of Islam refers to
reforms that are made on the Islamic tradition. Such emphases are formed on the Sunnah and
Quran ensure that the needs of modern Islamic society are met. Otherwise, Islamic modernism’s
goal is to restore dynamism, strength, and flexibility in the global Muslim communities. Several
arguments follow that modernizing Islamic religion helped in preventing the Western culture
from wiping out the Islamic culture.
On the other hand, modernists concur with the claim that adopting technology and modern
science is a way of reclaiming the heritage of Islam. The argument supporting such a claim is
that the origin of modern European science is in the classical learning of Islamic doctrines.
However, Islamic modernization is problematic (The Oxford Dictionary of Islam).
This activity intends to focus on three main articles to support the thesis statement that Islamic
modernization is indeed problematic. The materials are Islamic Modernism by Muhammad
Khalid Masud, Contemporary Muslims and the challenge of modernity by Asma Afsaruddin, and
The Muslim World and the Challenge of Modernity by Ammar Abdulhamid. Primarily, Masud
(238-260) is quite clear on the impacts of Islamic modernism on the society of Islam. In his

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article, he states through a brief account of the growth of Islam and modernity that politics has
corroded the growth and theological modernity of Islam – otherwise known as ‘ilm al-kalam al-
Jadid. The core reason for the growth in Islam was modern sciences and to catch up with the
laws of nature and not political reasons. However, political modernists in the Islamic society
opposed the motives of modernism since they thought such aspects mimicked Western
imperialism and materialism. Changes made on the root course of modernity led to many Islamic
believers focusing on the associated consequences instead of the ideas and concepts of
modernity. However, Afsaruddin is tactical when it comes to attacking Islamic modernism
compared to Masud (238-260). In her tact, she believes that Muslims make part of the modern
global society and thus, grapple with modern societal challenges in thousands of ways possible
(Afsaruddin). She believes that there are several ways of practicing modernism and that each of
such ways is attached to a given historical trajectory in the society or even Islam’s specific
cultural. Such a realization, as Afsaruddin puts it, is vital in soliciting issues of modernity as well
as appreciating paths taken by the Islamic society in achieving modernity. The third article by
Abdulhamid mainly highlights compatibility issues between values of modern liberal democracy
and Islam. Technically, the concept lain by Abdulhamid makes sense because of the myriad of
tragic developments and terror attacks in the Middle East – with plenty of more across the world.
The three identified articles, written by Islamic authors, tend to converge towards the same point
– “Islamic modernization is problematic.” Masud (238-260), believes that religion and science
are artifacts of classical theology’s epistemology. He believes that classical Islamic theology is
supposed to be a way of answering the challenges of Greek science but not for outbursts and
social insurgency. It is because of challenges of modern science that new theology arose, not
political and social revolts (241). Masud strongly insists that modern Islam cannot, and should

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not contradict the requirements of the Holy Scriptures and the natural law that currently stirs
such changes are God's work (Masud 239). Afsaruddin then believes that the increase of Islamic
feminism is because of re-engaging with the Sharia and the Qur’an. However, the Qur’an is a
recorded scripture of the final revelation of God to humans – at least according to Muslim
doctrines. In such a manner, most Muslim scholars, through non-gendered, egalitarian mindsets
study the Qur’an only to challenge particular culturally- inflected, time-bound, gender-
discriminatory doctrines. In an attempt to do so, such modern scholars establish new Qur’anic
foundations based on female social empowerment and gender egalitarianism bound to resonate in
the global Muslim society (Afsaruddin). Finally, yet importantly, Abdulhamid believes that if the
Muslim society embraces anti-Western ideologies, then it will not be possible that the culture is
trapped between secular western traits notwithstanding, a repudiated core commitment towards
establishing autocratic regimes in the name of democracy. According to Islam, political systems
should encourage social justice and not break society. However, not purporting to create modern
Islamic society according to the traditional teachings resulted in frustrated reactions in the name
of Islamist movements. Abdulhamid also claims that the Muslim Left did not re-discover what
impacts “real” democracy had on the society. Therefore, the Muslim Left never appreciated the
usefulness as well as the necessity of engaging the Western governments political. Therefore, it
remained a profound “anti-Western” movement. Otherwise, the Muslim Left will not be in a
position of compromises to create positive engagement with Western governments
(Abdulhamid). Technically, Abdulhamid has discussed a lot regarding problems associated with
Islamic modernization just like Afsaruddin and Masud. However, of the three authors, he is most
optimistic by suggesting that such problems might be alleviated. Abdulhamid believes that such

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dynamics might shift due to the insurgence of the “Arab Spring” charged with changing issues
including curbing concerns on regional rivalries (Abdulhamid).
In general, Afsaruddin’s idea that Muslims make part of the modern global society and thus,
grapple with modern societal challenges in thousands of ways possible concur with Masud’s
outburst that the challenges of modern science led to the rise of a new theology but political
modernists crafted the idea to stir political and social revolts. To make the matter weightier,
Abdulhamid develops a new theory in which he believes that if the Muslim society embraces
anti-Western ideologies, it will not then be possible that the culture is trapped in secular western
traits. As mentioned before, the goals of Islamic modernism are to restore dynamism, strength,
and flexibility in the global Muslim communities. This activity has just discussed three research
activities on the matter of Islamic modernity. However, there are many other arguments that not
only ridicule and negatively criticize this topic, but also argue that modernizing Islamic religion
helped in preventing the Western culture from wiping out the Islamic culture.

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Work Cited
Abdulhamid, Ammar. "The Muslim World and The Challenge Of Modernity." LAWFARE. N.p.,
2016. Web. 26 Nov. 2018.
Afsaruddin, Asma. "Contemporary Muslims and The Challenge Of Modernity." Oxford
University Press's Academic Insights for the Thinking World. N.p., 2015. Web. 26 Nov. 2018.
Masud, Muhammad Khalid. "Islam and Modernity." Islamic Modernism 238-260. Web. 26 Nov.
2018.
The Oxford Dictionary of Islam. "Modernism." Oxford Islamic Studies. N.p., 2018. Web. 26
Nov. 2018.