Portal: Modern Movements in Islam: Difference between revisions

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A plethora of modern religious, social, political, and intellectual movements have primarily defined themselves vis-à-vis the Islamic tradition. Some of these movements have embraced the Islamic tradition wholeheartedly in an attempt at revival, others have sought vigorously to reform and reorient it, and still others have rejected it out right and sought its dismantlement. Specific examples of each include the Deobandi traditionalist movement most notably expressed through the proliferation of madrasas across the Indian subcontinent, the puritanical Salafi movement powered by Saudi Arabia evidenced by the global distribution of Darussalam publications, and finally the fast-spreading ex-Muslim movements across the world iconized by the ongoing establishment of ex-Muslim councils in countries as diverse as Pakistan, Iran, Jordan, Britain, Norway, Jordan, America, Canada, Morocco, and many others.<ref name=":0">[https://www.ex-muslim.org.uk/intl-coalition International Coalition of Ex-Muslims]</ref> While this last variety of movement - that is, those that define themselves against Islam - is perhaps not best described as a 'movement in Islam', it shares in common with the former varieties the fact that a particular, largely new-found relationship with the Islamic tradition comprises its essence, and thus can reasonably be grouped alongside them.
A plethora of modern religious, social, political, and intellectual movements have primarily defined themselves vis-à-vis the Islamic tradition. Some of these movements have embraced the Islamic tradition wholeheartedly in an attempt at revival, others have sought vigorously to reform and reorient it, and still others have rejected it out right and sought its dismantlement. Specific examples of each include the Deobandi traditionalist movement most notably expressed through the proliferation of madrasas across the Indian subcontinent, the puritanical Salafi movement powered by Saudi Arabia evidenced by the global distribution of Darussalam publications, and finally the fast-spreading ex-Muslim movements across the world iconized by the ongoing establishment of ex-Muslim councils in countries as diverse as Pakistan, Iran, Jordan, Britain, Norway, Jordan, America, Canada, Morocco, and many others.<ref name=":0">[https://www.ex-muslim.org.uk/intl-coalition International Coalition of Ex-Muslims]</ref> While this last variety of movement - that is, those that define themselves against Islam - is perhaps not best described as a 'movement in Islam', it shares in common with the former varieties the fact that a particular, largely new-found relationship with the Islamic tradition comprises its essence, and thus can reasonably be grouped alongside them.
The lineage of all of today's movements in one way or another can be traced through the [[History of Islamic Thought]].
==Traditionalism==
==Traditionalism==
The Islamic tradition has as its essence the legal interpretive methodologies of the mainstream schools of Islamic law. It is a defense and prioritization of any or one of these methodologies against attempts at reforms that traditionalist movements in the Islamic world have in common. While the various interpretive schools within the tradition have been and continue to have reasons to be cooperative, their internal dialogue is also not without its conflicts.
The Islamic tradition has as its essence the legal interpretive methodologies of the mainstream schools of Islamic law. It is a defense and prioritization of any or one of these methodologies against attempts at reforms that traditionalist movements in the Islamic world have in common. While the various interpretive schools within the tradition have been and continue to have reasons to be cooperative, their internal dialogue is also not without its conflicts.
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==Modernism==
==Modernism==
Modernist movements, while comprising a very small minority of intellectuals engaged in Islamic thought, distinguish themselves in a clear fashion from traditionalists and Salafis. Modernist movements share in common a straightforward acknowledgement, often made explicitly, of the merits of modernity. These movements come in various forms - ranging everything from the introduction of new and even infallible spiritual leaders and the radical re-conception of what constitutes Islamic scriptures to the outright appropriation of critical western philosophies. What they share in common, however, is a desire to move Islam towards meeting the moral, social, legal, and even financial expectations of the modern world. To many in the Muslim world, these movements appear as measly concessions to the west, analogous, even, to holding the door wide open for enemies with colonial ambitions. As the 2021 edition of the widely acclaimed ''Muslim 500'' puts it, "Islamic modernism remains popularly an object of derision and ridicule, and is scorned by traditional Muslims and fundamentalists alike".<ref>{{Citation|title=The Muslim 500|edition=2021 Edition|publisher=The Royal Islamic Strategic Studies Centre|location=Amman, Jordan|page=59|chapter=IIIC. Islamic Modernism|url=https://themuslim500.com/wp-content/uploads/2020/10/TheMuslim500-2021_Edition-low_res_20201028.pdf|editor1=S. Abdallah Schleifer|editor2=Tarek Algawhary|editor3=Aftab Ahmed}}{{Quote|[https://themuslim500.com/about-us/ The Muslim 500: About Us]|The Royal Islamic Strategic Studies Centre (MABDA المركز الملكي للبحوث والدراسات الإسلامية) is an independent research entity affiliated with the Royal Aal al-Bayt Institute for Islamic Thought. '''The Royal Aal al-Bayt Institute for Islamic Thought is an international Islamic non-governmental, independent institute''' headquartered in Amman, the capital of the Hashemite Kingdom of Jordan.}}</ref>
Modernist movements, while comprising a very small minority of intellectuals engaged in Islamic thought, distinguish themselves in a clear fashion from traditionalists and Salafis. Modernist movements share in common a straightforward acknowledgement, often made explicitly, of the merits of modernity. These movements come in various forms - ranging everything from the introduction of new and even infallible spiritual leaders and the radical re-conception of what constitutes Islamic scriptures to the outright appropriation of critical western philosophies. What they share in common, however, is a desire to move Islam towards meeting the moral, social, legal, and even financial expectations of the modern world. To many in the Muslim world, these movements appear as contemptible concessions to the west, analogous, even, to holding the door wide open for enemies with colonial ambitions. As the 2021 edition of the widely acclaimed ''Muslim 500'' puts it, "Islamic modernism remains popularly an object of derision and ridicule, and is scorned by traditional Muslims and fundamentalists alike".<ref>{{Citation|title=The Muslim 500|edition=2021 Edition|publisher=The Royal Islamic Strategic Studies Centre|location=Amman, Jordan|page=59|chapter=IIIC. Islamic Modernism|url=https://themuslim500.com/wp-content/uploads/2020/10/TheMuslim500-2021_Edition-low_res_20201028.pdf|editor1=S. Abdallah Schleifer|editor2=Tarek Algawhary|editor3=Aftab Ahmed}}{{Quote|[https://themuslim500.com/about-us/ The Muslim 500: About Us]|The Royal Islamic Strategic Studies Centre (MABDA المركز الملكي للبحوث والدراسات الإسلامية) is an independent research entity affiliated with the Royal Aal al-Bayt Institute for Islamic Thought. '''The Royal Aal al-Bayt Institute for Islamic Thought is an international Islamic non-governmental, independent institute''' headquartered in Amman, the capital of the Hashemite Kingdom of Jordan.}}</ref>
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