Analyzing Islam and Modernity: Perspectives of Key Thinkers

This essay examines the interplay between Islam and modernity through the analysis of key thinkers. It begins by exploring Muhammad Husayn Haykal's modern interpretation of the Prophet Muhammad's life, highlighting his emphasis on rationality and scientific understanding. The essay then compares the contrasting views of Ayatollah Khomeini and Abul Ala Maududi on the nature and necessity of Islamic government, differentiating between Khomeini's radical approach and Maududi's emphasis on societal Islamization. Finally, it delves into the significance of Muhammad Abduh's contributions to Islamic renewal and the creation of a modern Egyptian society, emphasizing his efforts to reconcile scientific theories with Islamic thought and promote a more harmonious relationship between religious communities. The essay draws on the provided academic sources to support its arguments and offers a comprehensive overview of the challenges and transformations within Islamic thought in the modern era. This assignment is a valuable resource for students seeking to understand the complex relationship between Islam and the modern world, and is available on Desklib, a platform designed to assist students with their studies.

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ISLAM AND MODERNITY
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1. Discuss Muhammad Husayn Haykal’s biography of Muhammad as an important
modern attempt to retrieve the example of the Prophet Muhammad for life in
modern society.
Answer- Husayn Haykal has established the life of Prophet Muhammad in the most rational and
modern way with great expertise. The book “The Life of Muhammad” has been one of the finest
biographies of the Prophet that creates a balance between the “miraculous” events in his life, and
the “human” part of him which includes rationally explaining his daily activities, and
establishing him as a person who is the most loving, most forgiving and perfect (Haykal, 1976).
The book starts with the commentary on the relationship of the Christians and the Muslims, the
world’s two largest faith and the author has variedly wondered when there were such similarities
in the faith and scriptures of these two communities then how could war and hate of such a long
time continue unhindered.
There is the orthodox section of Islamic scholars who view the life of the Prophet as one
being beyond human, which only reflects miracles and super human aspects of him (Fitzpatrick
& Walker, 2014). Haykal has given more emphasis on rationality and scientific aspects of Islam
and life of the Prophet. As a perfect example it can be said that the journey to Jerusalem of
Prophet Muhammad in one night has been defined by many orthodox Islamists, done physically
by Muhammad. However, the author has stated that such journey can be done in “spirit”. He has
written, “Those who believe that al Isrd' took place in spirit do not find such reports unbelievable
now that science in our own days has confirmed the possibility of hypnotism and of the
hypnotized one to report about events far removed from him. For a spirit holding in unity and
presence the spiritual life of the universe in toto, for one so endowed with vision and power so as
to penetrate the secret of all life from eternity to eternity, such a feat is not at all surprising”.

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The writer has very consciously rejected the aspects of the faith that can be perceived as
superstitious and vague according to the modern sensibility. He has seen Islam as the most
scientific and modern religion. The modern society is based on scientific views about life and the
author understood well that any attempt to preach unscientific and irrational ideas would result in
the larger section of the population rejecting the faith. Therefore, he has given great effort in
establishing Islam as a very scientific and understandable religion, and the life of the Prophet has
been portrayed as the perfect human. In establishing the life of Prophet Muhammad in the most
scientific way, he also countered various criticisms about the Muhammad regarding his marriage
and his invasions. The author has effectively validated the Prophet’s life in the sincerest way
maintaining the rational overtone. Any kind of interpretations that are not supported by modern
rational are rejected. Therefore, it can be safely perceived that this book is a great attempt to
retrieve the example of the Prophet Muhammad for life in modern society.
4. Compare the arguments of Ayatollah Khomeini and Abul Ala Maududi on the
necessity and the nature of Islamic government.
Answer- Islamic states are those where the official religion is Islam. In many Islamic states it is
unauthorized to preach other religions publicly. Abul Ala Mawdudi is the person behind
conceptualizing and idealizing the modern notion of Islamic state. There is a notable
difference between the Islamic state as stated by Ayatollah Khomeini and that of Abul
Ala Mawdudi. In the case of Khomeini, the concept was more radical and he supported
the idea of enforced Islamization on individuals (Gholizadeh & Hook, 2012). However,
Mawdudi followed a more softer line of Islamization where the term mainly denotes the
Islamization of society and social order instead of individuals. The social rung will be
designed in a way that following a life devoid of Islamic principles would be impossible.

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The three main principles in this regard are Tawhid or the oneness with God,
Risala or prophet hood, and Khilafa or the Caliphate. “The Islamic government was
clearly defined by Khomeini in his book Hokumat-e Islami: Velayat-e faqih”. In this
book he has clearly denoted the need for establishing an Islamic state, that which will be
administered by radical Islamic laws which will include execution in occasions of
blasphemy to the religion. Mawdid has on the other hand philosophically recognized the
“sovereignty of God” which denotes that sources of all law is God himself (Mawdudi,
2013). A person born into a Muslim family cannot be considered as a Muslim unless that
person follows Islamic way of life with faith. Mawdudi explained a Muslim as a “slave of
god”, and that he does not have the independence in choosing to do what as he likes if
that is not permitted by Islam, however he believed that this must be done by educating
and convincing, rather than enforcing the way of life on individual (Mawdudi, 2016).
Maududi saught to bring a revival in the religion and wrote several books according to
his idea of “true Islam”. Maududi essentially viewed secularism and socialism as “evil”
and as an input of western imperialism. Maududi is the founder of Jamat-e-Islami, Asia’s
largest Islamic organization, and he is thought to be the inspiration behind the Islamic
State of Pakistan.
Khomeini who was Shia by faith had been quoted as saying “democracy as bad as
prostitution”. His idea was establishing an Islamic state which will follow Islamic
principles by strict authority (Leurs, 2012).
According to Maududi Sharia was the basis on which a Muslim society will
essentially be Muslim in its nature. Without the presence and application of Sharia the
society cannot be called Islamic. The laws which are borrowed from other sources cannot

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be deemed as laws from the God hence these kinds of societies are not essentially Islamic
in nature.
5. Discuss the significance of Muhammad ‘Abduh for bringing about Islamic renewal
as a vehicle to create a modern Egyptian society.
Answer- Muhammad Abduh has been largely popular as Islamic Modernism. His thought is
based on the idea that the present Muslim population of the world, if continues to be rigid about
the thoughts and interpretations provided by the ancient scholars, then it will be difficult for the
Islamic society to cope up with the modern world. Human intelligence is the key to help him
interpret the ancient philosophies in a modern light.
The scholar had given various thoughts about the decline in the quality of the Muslim
society, some of which are growth of a number of un-Islamic thoughts and beliefs, the present
Islamic society being stagnant into age old thought processes. The Islamic society has become
stagnant he believed and there was a need of reforming the society with re-interpretation of the
older thoughts and through education of the larger section of the society. Education will bring in
the required reforms which will help in relieving the Islamic societies from the different crisis it
is going through.
The scholar had broadly divided the customs of Islam into two categories, Ibadat or
which are the inseparable part of the Islamic faith which cannot be changed in any
circumstances. On the other hand, the Muamlat were the social affairs of Islamic society which
can be changed and modernised or transformed with time. The reason of the failure of Islam in
the modern world is mainly because the absence of a clear understanding between these two
concepts.

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The significance of his thoughts in the way of building a modern Islamic society lies in
the fact that he tried to assimilate scientific theories with Islamic thoughts, and he believed that if
proper interpretation of the Quran can be made there is no distinction between the two (Amir,
Shuriye & Ismail, 2012). Islam as a religion is complete in its nature, it provides legal, medical,
and social solutions to all the problems in human life therefore the Islamic social aspects should
be highlighted to the world and all the thoughts that impede the growth of Islam should be
reformed through education and re interpretation. The Hadith which describes the discourses and
advices given by the Prophet Muhammad gives social direction to human life, on the other hand
the Sharia is the legal framework in which the Islamic states should be governed. However, the
age old interpretation and application of these have caused a stagnation to Islamic society.
The scholar believed in greater harmonious relationship between various religious
communities. He also endeavoured in establishing a better friendship between the Shia and the
Sunni sect of Islam. He was quoted as saying "I hope to see the two great religions, Islam and
Christianity hand-in-hand, embracing each other. Then the Torah and the Bible and the Qur'an
will become books supporting one another being read everywhere, and respected by every
nation.” His thoughts contributed considerably to the idea of establishing an Islamic society that
would be modern and reformist in its approach (Aksoy, 2015).

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References:
Aksoy, N. (2015). Meeting the challenges of modernity as experienced by Said Nursi,
Muhammad Iqbal and Muhammad Abduh. Rutgers The State University of New Jersey-New
Brunswick.
A'la Mawdudi, S. A. (2013). Towards Understanding Islam. Kube Publishing Ltd.
A'la Mawdudi, S. A. (2016). Let us be Muslims. Kube Publishing Ltd.
Amir, A. N., Shuriye, A. O., & Ismail, A. F. (2012). Muhammad Abduh’s Contributions to
Modernity. Asian Journal Of Management Sciences And Education ISSN.
Fitzpatrick, C., & Walker, A. H. (Eds.). (2014). Muhammad in History, Thought, and Culture:
An Encyclopedia of the Prophet of God [2 volumes]. ABC-CLIO.
Gholizadeh, S., & Hook, D. W. (2012). The discursive construction of the 1978–1979 Iranian
Revolution in the speeches of Ayatollah Khomeini. Journal of Community & Applied Social
Psychology, 22(2), 174-186.
Haykal, M. H. (1976). The life of Muhammad. American Trust Publications.
Leurs, R. (2012). Ayatollah Khomeini: The changing face of Islam. Estudos Em Comunicação N
o 12, 25-45 Dezembro de 2012, Estudos em, 25-45.

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