Author: Sayyed Muslih Uddin
The Present and Future of Islam from the Perspective of Orientalists (Part Two)
J. K. Burgh
J. K. Burgh states: “Islamic researchers in Indonesia have paid great attention to the impact of the ancient Islamic sense of unity. This impact may once again manifest significantly in Islamic movements, the most evident of which is the national movement, such as the Islamic Association, whose membership sometimes reaches two million. The history of this movement, as mentioned, is composed of heterogeneous elements; yet these elements have never felt a sense of division among themselves.” [1]
“European ideas were inherently opposed to the concepts that had previously dominated, albeit from a hidden position, in the centers of the Islamic world. These ideas led to actions in the political arena that resulted in the formation of small states aligned with the European spirit, placing Islam on the brink of collapse.” [2]
“European-style education, in relation to the Islamic spirit, is akin to its relation to the Christian spirit, and it silently sown the seeds of Islamic dissolution more than ever before in people’s minds.” [3]
Marcel Boisard
Marcel Boisard states: “Islam now emphasizes its efforts and pursuits on a global scale, systematically spreading its message, particularly in Black Africa. If one looks at the resurgence and unity of Islam, it becomes clear that Islam is not merely a dead body imprinted with memories of the past but rather a living reality aligned with human life.” [4]
“Anyone who recognizes the contemporary Islamic world in its strength will strive to provide the necessary means for achieving its intellectual and political revival. Such a revival and movement will not be accomplished without Islam.” [5]
“It appears that the necessary political and social change to shape the modern world extensively depends on the rise of a religious movement, as true Islam rejects the separation of spiritual matters from temporal affairs.” [6]
“It has been proven that Islam is the spirit behind every struggle expressed by politically dominated nations, and Islam serves as the benchmark for all forms of resistance. In Africa, religion has played a far greater role in establishing a new society compared to the influence of foreign forces in the struggle. In Asia, Islam has been a crucial factor in resisting colonial influence and, in many instances, has carried the banner of anti-colonial resistance.” [7]
“There is a clear consensus among religious scholars that Islam cannot be held responsible for the prolonged stagnation, decline, and regression of the Islamic world. On the contrary, the current crisis is attributed to Muslims who have neglected to live according to their religious principles and have become absorbed in material prosperity, which they historically enjoyed. Undoubtedly, they have failed to adhere to even half of the divine Sharia and have distanced themselves from the rational nature of the law, as embodied in the Prophetic tradition. Muslims will survive only when they encourage the nation’s individuals to think critically and nurture a spirit of reflection based on religious guidance. Only then can Islam be regarded as the bearer of the torch of progress and leadership.” [8]
Continues…
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[1] – The view of Islam, under the nobles of Kab, p. 14.
[2] Ibid., p. 200.
[3] Ibid., p. 201.
[4] Humanity of Islam, p. 65.
[5] Humanity of Islam, p. 75.
[6] Ibid., p. 78.
[7] – Ibid., p. 300 – 301.
[8] Humanity of Islam, p. 305.
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