Islamic Socio-Economic Studies / BBA 3-A

“ASSIGNMENT”
Topic: The concept of moderate Islam in the light of Quran and
Sunnah

Submitted by: M.Abdullah

Enrollment: 01-111231-109
Instructor: Dr. Sanaullah
Date: 22-03-24
Contents
Chapter 1:....................................................................................................................................................3
Abstract:.................................................................................................................................................3
Introduction:..........................................................................................................................................3
What is Modernism:..............................................................................................................................3
What is Islamic Modernism:.................................................................................................................4
Objective of this report:............................................................................................................................4
Chapter 2.....................................................................................................................................................5
Emergence of Islamic Modernism:.......................................................................................................5
Islamic Modernists and Their Contributions:.....................................................................................5
Chapter 3.....................................................................................................................................................7
Modernity in light of Quran and Sunnah:...........................................................................................7
Chapter 4.....................................................................................................................................................8
Scholar’s view on modernity:...............................................................................................................8
 Chapter 1:
Introduction

Abstract:

This report looks at modern ideas in Islam, which started in the late 1800s and early 1900s. It
talks about how Islamic thinkers responded to modern changes, trying to make Islamic beliefs fit
with progress and logic. It also talks about how they understand the Quran and teachings of the
Prophet Muhammad, looking at things like fairness between genders and new discoveries in
science. By comparing old and new ideas, the report highlights the ongoing dialogue within
Islam as it seeks to address the challenges and opportunities of the modern world while
remaining grounded in its core principles.

Introduction:

In the changing world of Islamic ideas, modernism has become an important way of thinking.
Modernism means people moving away from old ways of doing things and focusing on progress,
thinking logically, and valuing individual freedom. In Islam, this idea has led to what we call
Islamic modernism. It's a way for Muslims to adapt their beliefs to modern life while still
keeping the core values of Islam.

What is Modernism:

Modernism is a period in literary history. Modernism extends beyond literature and encompasses
various fields such as art, architecture, philosophy, and culture. It emerged in the late 19 th and
early 20th centuries. It was a break with the past and the concurrent search for new forms of
expression.
What is Islamic Modernism:

Modernism in relation to Islam refers to a movement within Islamic thoughts and practices that
emerged in late 19th and 20th century. This movement aimed to balance / reconcile Islamic
teachings with the challenges brought forward by modernity i.e. Western influences,
Technological advancements, modern science, etc.

Objective of this report:

The aim of this study is to show that it's important for Muslims to find a balance between being
modern and sticking to tradition. We'll look at how people interpret the Quran and Sunnah
teachings to find this balance. By studying both modern and traditional views, we hope to see
how they can work together to solve today's problems. We'll also emphasize that following the
Quran and Sunnah doesn't mean staying stuck in the past—it means using their guidance to move
forward wisely in the modern world. Our goal is to promote a way of thinking that respects
tradition while embracing progress.
 Chapter 2

Emergence of Islamic Modernism:

Islamic modernism started because Muslims felt their countries were falling behind compared to
the West, especially due to European colonialism. They believed Islam needed to adapt to
modern ideas like democracy and science to regain its importance. Modernists wanted to change
how Islam was taught by adding modern subjects to schools and creating new schools. They also
used newspapers to share their ideas with more people. Like other groups, modernists criticized
religious leaders for stopping new ideas and instead promoted older traditions. They wanted to
bring back the true teachings of Islam by thinking about them in new ways. In politics, they
preferred governments with rules to protect people's rights. Some modernists living under
foreign rule thought they needed to learn from their rulers before seeking independence. Later,
after independence, modernists continued to fight for freedom and for women's rights. They
believed that Islam could still be true while also accepting new ideas from the modern world.
Islamic modernism started in places like India, the Ottoman Empire, and Egypt, then spread to
other Muslim countries like Indonesia and Afghanistan. It changed how Muslims thought about
their religion and influenced discussions about Islam in many regions.

Islamic Modernists and Their Contributions:

Islamic modernists, including Muhammad Abduh, Jamal al-Din al-Afghani, and Muhammad
Iqbal, advocated for a progressive reinterpretation of Islamic teachings to align them with
modern values and advancements. They emphasized the importance of critical thinking and
independent reasoning (ijtihad) in interpreting scripture, rejecting blind adherence to tradition.
These modernists aimed to bridge the gap between Islam and modernity by promoting
rationality, democracy, and social progress within an Islamic framework.
Sir Syed Ahmed Khan played a pivotal role in the emergence of Islamic modernism by
advocating for educational reform and scientific inquiry in the Muslim world. He founded
Aligarh Muslim University to promote modern education among Muslims, challenging
traditionalist views that hindered intellectual growth. Khan's efforts laid the foundation for the
modernist movement in South Asia, inspiring later generations of reformists.
Muhammad Iqbal, known as the poet-philosopher of the East, contributed significantly to Islamic
modernism through his writings and intellectual discourse. He emphasized the dynamic nature of
Islamic thought, urging Muslims to engage with modernity while remaining rooted in their faith.
Iqbal's concept of "khudi" (selfhood) encouraged Muslims to embrace individuality and
creativity, fostering a sense of empowerment and agency in the face of societal challenges.
Mohammed al-Ghazali, although to a lesser extent, also contributed to Islamic modernism by
advocating for a more progressive interpretation of Islamic teachings. He emphasized the
compatibility of Islam with democracy and civil rights, challenging conservative interpretations
that stifled intellectual and social development. Ghazali's writings inspired a generation of
reformists who sought to reconcile Islamic principles with the demands of the modern world.
Jamal al-Din al-Afghani advocated for Islamic revivalism, urging Muslims to return to the core
principles of Islam and adapt to the challenges of the modern world. He rejected cultural
stagnation, encouraging critical thinking and the use of reason to interpret religious texts and
reconcile Islamic teachings with scientific advancements. Afghani also promoted pan-Islamism
and unity among Muslims worldwide, opposing colonial domination by Western powers.
Muhammad Abduh emphasized the revival of independent reasoning (ijtihad) in Islamic
jurisprudence to address modern challenges and adapt Islamic law to contemporary contexts. He
advocated for religious reform, seeking to modernize Islamic thought by reconciling traditional
teachings with modern knowledge and values. Abduh also stressed the importance of education,
particularly in the sciences and humanities, to empower Muslims and enable them to engage with
the modern world. Together, Afghani and Abduh laid the groundwork for Islamic modernism,
shaping subsequent generations of Muslim intellectuals and reformers.
Overall, these Islamic modernists shared a common goal of revitalizing Islamic thought and
empowering Muslims to navigate the complexities of the modern era while remaining true to
their faith. Their contributions laid the groundwork for a more enlightened and progressive
understanding of Islam, inspiring subsequent generations to continue the pursuit of knowledge
and social reform.
 Chapter 3

Modernity in light of Quran and Sunnah:

١١٥ ‫َو َم اَك اَنٱلَّلُهِلُيِض َّلَقۡو َۢم اَبۡع َد ِإۡذ َهَد ٰى ُهۡم َح َّتٰى ُيَبِّيَنَلُهمَّم اَيَّتُقوَۚن ِإَّنٱلَّلَهِبُك ِّلَش ۡي ٍءَع ِليٌم‬
“Allah is not such as He makes a people go astray after He has given them guidance, unless He
explains to them what they should avoid. Indeed, Allah is fully aware of every thing.”
- T. Usmani

١١٥ ‫ِتِهَو ُهَو ٱلَّس ِم يُعٱۡل َعِليُم‬

‫َو َتَّم ۡت َك ِلَم ُتَر ِّبَك ِص ۡد ٗق اَو َع ۡد ۚاٗل اَّل ُم َبِّد َلِلَك ِلَٰم ۚۦ‬
“The Word of your Lord is perfect in truth and justice. None is there to change His words, and
He is All-Hearing, All-Knowing.”
- T. Usmani

‫َو ِم َنٱلَّناِس َم نَيۡع ُبُد ٱلَّلَهَع َلٰى َح ۡر ٖۖف َفِإۡن َأَص اَبُهۥَخ ۡي ٌرٱۡط َم َأَّنِبۖۦِهَو ِإۡن َأَص اَبۡت ُهِفۡت َنٌةٱنَقَلَبَع َلٰى َو ۡج ِهِهۦَخ ِسَر ٱلُّد ۡن َياَو ٱٓأۡلِخَر َۚة َٰذ ِلَك ُهَو ٱ‬
١١ ‫ۡل ُخۡس َر اُنٱۡل ُم ِبيُن‬
And among mankind is he who worships Allâh as it were, upon the edge (i.e. in doubt): if good
befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e.
reverts to disbelief after embracing Islâm). He loses both this world and the Hereafter. That is the
evident loss.
- Al-Hilali & Khan

‫َأَفَم ن َك اَن َع َلٰى َبِّيَنٍة ِّم ن َّرِّبِه َك َم ن ُز ِّيَن َلُه ُسوُء َع َم ِلِه َو اَّتَبُعوا َأْهَو اَء ُهْم‬
"Is he who has a clear proof from his Lord like those to whom their evil deeds are made alluring
and they follow their caprices?"
(Muhammad: 14)
 Chapter 4

Scholar’s view on modernity:

Mufti Taqi Usmani wrote a book on this topic “Islam and Modernism” in his book he
acknowledges that throughout history, humans have displayed a natural inclination towards
progress and advancement. This innate drive has propelled societies forward, leading to
innovations in various fields such as technology, science, and societal organization. From the
Stone Age to the modern era, humans have consistently sought to improve their lives and
surroundings. He mentions that Islam, as a religion, does not inherently oppose the concept of
modernity. Instead, Islam encourages progress and development that aligns with its core values
and principles. The examples provided from the life of Prophet Muhammad (PBUH) illustrate
instances where he embraced and even initiated modern advancements in warfare techniques,
trade practices, and technological innovations of his time e.g.

 On the occasion of battle of Ahz' ab when the tribes of Arabia joined together and raided
Madina, a renowned companion Salman F'arsi suggested a new technique for its defense
which was never practiced in Arabia before. He suggested digging of a trench around the
city. This was hailed by the Prophet (PBUH) and he himself took part in digging the
trench (Al-bidayah wan-Nih*ayah 4:95)

 On the advice of Salman Farsi, the Prophet used two new weapons in the battle of Ta*if
which, according to some narration, were constructed by Salman himself. One of them
was a 'catapult' which served as a cannon of the time: the second was "Dababah" the Tank
of the time (Albidayal wan-Nih'ayahy 4:95).

 Not only this, but Ibn-e-Kathir has reported that the Prophet (PBUH) had sent two of his
companions, namely "Urwah Ibn Mas'ud and Ghitan lbn Salmah to the city of Jarash in
Syria to learn the techniques of manufacturing Dababas. Manjaniq (catapult) and Dhabur.
Jarash was the famous industrial town of Syria and Dhabur was a weapon similar to
Dababa which was used by Romans in their wars. These two companions could not take
part in the battle of Hunayn and Taif because they were in Syria learning this technology
(Tabqat-e-Ibne-Sa'ad vol 2. p. 221. Tarikh Tabri p. 353 vol. 2., Albidayah wan-Nih* ayah
p.345 vol 4).
  Ibn-e-Jarir has reported that the Prophet (PBIJH) had asked the people of Madinah to
promote agriculture by increased cultivation and use of camel skulls in their fields for
increased production (Kinzul-'Ammal p. 199 vol: 2).
 According to one narration the Prophet advised people to promote their business by
increasing trade in clothes because a clothmerchant always wishes that the people remain
prosperous and free from worries (Kanz-ul 'Ammal p. 199, vol. 2).

In his discourse, Mufti Taqi underscores the significance of seeking guidance from Allah and
adhering to the principles outlined in the Quran and prophetic traditions. These teachings serve
as an unwavering moral compass for Muslims, guiding their conduct amidst the complexities of
contemporary life. He critiques the sole reliance on human reasoning or secular thought to
discern moral truths, arguing that without divine guidance, moral relativism and societal discord
may ensue. Highlighting the necessity of divine revelation, particularly the Quran, he emphasizes
its role in providing clear moral directives amidst the challenges of modernity. He cautions
against attempts to align religious teachings with prevailing customs or opinions, warning of the
potential distortion of Islam's essence. In conclusion, he advocates for a cautious approach to
modernity guided by Islamic principles, asserting that true progress lies in harmonizing
modernity with divine guidance (see incidents cited in Chap 3 above).
 Chapter 5

Conclusion: Embracing Modernity within Islamic Framework

In conclusion, the relationship between Islam and modernity is not one of conflict, but rather of
harmonious coexistence when approached within the framework of Islamic principles. Islam
inherently fosters progress and encourages the pursuit of knowledge, including advancements in
science, technology, and societal organization. The examples drawn from the life of Prophet
Muhammad (PBUH) underscore his embracement and even initiation of modern advancements
during his time, demonstrating Islam's compatibility with progress. Mufti Taqi Usmani's
discourse elucidates the significance of seeking guidance from divine sources, primarily the
Quran and Sunnah, while navigating the complexities of modern life. These sources serve as an
unwavering moral compass, offering clear directives to Muslims amidst the challenges of
contemporary society. Mufti Taqi Usmani's critique of sole reliance on human reasoning or
secular thought emphasizes the potential pitfalls of moral relativism and societal discord in the
absence of divine guidance. Furthermore, Mufti Taqi Usmani underscores the necessity of
adhering to Islamic principles and cautioning against attempts to align religious teachings with
prevailing customs or opinions. Such alignment, he warns, risks distorting the essence of Islam
and diluting its message. Instead, he advocates for a balanced approach to modernity—one that
integrates progress with religious values and prioritizes adherence to Allah's commandments
over societal norms or secular reasoning. True progress, as envisioned by Mufti Taqi Usmani,
lies in the harmonization of modernity with divine guidance. It is not a rejection of advancements
or innovation but rather an affirmation that progress should be pursued within the boundaries set
by Islam. By embracing modernity within this framework, Muslims can excel in various aspects
of life while remaining steadfast in their faith and commitment to the teachings of Prophet
Muhammad (PBUH).In essence, Islam does not hinder progress but rather provides a moral and
ethical foundation upon which modern advancements can be built. It encourages Muslims to
explore and excel in all fields of life, provided that such pursuits are in accordance with the rules
of Allah and the teachings of Prophet Muhammad (PBUH). Thus, the synthesis of modernity and
Islam is not only possible but also essential for the holistic development and well-being of
Muslim societies in the contemporary world.

References:
 https://en.wikipedia.org/wiki/Islamic_modernism
 https://en.wikipedia.org/wiki/Islam_and_modernity
 https://sunnahonline.com/library/beliefs-and-methodology/72-modernism-in-islam
 https://ia800505.us.archive.org/7/items/IslamAndModernismByMuftiTaqiUsmani/
42345132-Islam-and-Modernism_text.pdf
 https://www.youtube.com/watch?v=Qs-HmfdajxM&t=405s
 https://www.youtube.com/watch?v=xvUiHRk_Tcc
 https://www.youtube.com/watch?v=B-RLIU5FkbM&t=192s
 https://easteast.world/posts/186