Author: Mohajer AZizi
Analysis and Criticism of Modernism in the Light of Islam (Part 17)
Introduction
The history and roots of “modernism” in the West and the Arab world were examined and explained in the previous parts of this research. The founders, the context of its emergence, and the well-known figures of this movement were also explained and clarified.
In this part, the main topic focuses on the “characteristics, goals, and orientations of modernism.” Here, the reader will be familiar with the nature and ideals of this school, as well as its effects and consequences in various sectors: intellectual, cultural, and social. The difference between “positive modernism” (in line with progress and growth) and “negative modernism” (accompanied by moral and intellectual decline) will also be clarified. Finally, some of the views of Islamic scholars and some Western critics on modernism are presented in order to present a more complete and comprehensive picture of this intellectual movement.
Characteristics and Goals of the School of “Modernism”
Modernism, as an intellectual, philosophical, and cultural school, pursues the following characteristics and goals, and makes every effort to achieve them:
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One of the prominent characteristics and goals of this thought is the rejection of religion and fighting against it. Modernism marginalizes religion and instills in human society the theory that religion is not effective for human progress and development and should be excluded from various areas of life, such as politics, economics, and culture. While it was mentioned in the previous sections, religion is in line with progress and civilization and encourages human society to healthy progress and excellence, and is effective in the proper management and progress of human society in every era and time.
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It causes confusion, doubt, worry, and turmoil in the human soul and mind. Because this thought calls for absolute freedom and distances human from religion and faith, when such a thought enters human’s mind and he turns away from the saving teachings and doctrines, he will certainly be in anxiety, doubt and worry. Allah Almighty says:
«وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى»
Translation: “And whoever turns away from My remembrance, then indeed, life (of this world) will be difficult and straitened for him, and on the Day of Resurrection We will gather him blind”. [1]
This is why Westerners, although they live in a prosperous and modern society, do not have peace and comfort in their lives; Because they are devoid of spirituality and have become far from the teachings of revelation and Allah.
So if a person is freed from the saving teachings and the servitude of Allah Almighty, he will definitely become a slave to something else. Because people in the West have been freed from the servitude of Allah and have become captives of: lust, money, fame, fashion, advertising and the psychological pressures of society, these internal captivity are the source of depression and anxiety; therefore, this thought (modernism) is the cause of doubt, anxiety and depression.
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Modernism gives special value to empirical and sensory sciences and considers them the only means of progress and advancement, and does not even accept reason devoid of experience.
Because Western modernists distinguish between science and knowledge (religious sciences, philosophy, etc.) and they recognize only empirical sciences as science; Regarding this difference, Dr. Muhammad Saeed Ramadan Buti says: “What is remarkable is that the difference between knowledge and science exists only in Western (modernist) terminology, which calls the former “knowledge” and the latter “science.” Because the story of this world and its relationship with its creator, as well as the issue of human’s journey through life in this world, is outside the framework of matter, experience, and observation, it is therefore outside the realm of science and has no connection with it. Therefore, Western human gives himself the right not to pay attention to it, not to spend time on it, and not to occupy his mind with it!” [2]
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This trend spreads corruption in society and establishes absolute lawlessness, supports corrupt people, fights against the righteous and reformers, and tries to eliminate them and their effectiveness from society. From the perspective of this thought, real progress and a modern and prosperous society lie in the shadow of the spread of moral corruption and debauchery. For this movement, modern society means unveiled and naked women, and corrupt and debauched men.
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It encourages people to turn away from the realities of life, truths and common sense and turn towards lusts, drugs and alcohol. It controls people’s minds and gives them the belief that the real and true life is a free life and the world is only a few days old, enjoy its possessions and live without restrictions and conditions.
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Modernist thinking rebels against old phenomena and tries to destroy and annihilate all the frameworks and traditions of the past except for racist and esoteric movements; and it tries to create new and novel things.
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It rebels against language and its traditional forms and tries to bring about changes in language and literature and to bring about a new and free style in the field of literature.
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Modernism disrupts the standards of society and launches propaganda so that women appear in the fields of life with their seductive manifestations and are free from the sharia and Islamic rules.
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This thinking considers religion separate from the sphere of life, politics, etc. and strongly believes in secularism and works hard to institutionalize this idea. In their view, modern society, that is, secular society, is atheistic and irreligious.
The modern and secular man says: “Religion has no right to interfere in any social relations, and the interference of religion in them should be reduced to zero”. [3]
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It supports freedom of speech and thought. It defends and supports thinkers, writers, and artists who preach against traditional and religious restrictions.
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It launches a rebellion against nature, the world, and the system of existence, and shows that human is a creature who conquers nature.
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In modernism, sarcasm is seen towards the Islamic heritage and personalities who have had ideological deviations are highlighted; such as Hallaj, Aswad Ansi, Mahyar Deylami, Maymoun Qaddah, and others. This method is a tool in the hands of writers who have distanced themselves from the values of religion and trustworthiness to express their inner feelings and intellectual tendencies.
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Another characteristic of this thought is that it encourages its followers to improve the material level of life, meaning that this thought recommends its followers (modern humans) to improve their material level of life by turning to industry and economy and to tend towards the free market and capitalist economy.
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Modernism recognizes only one originality in the world, and that is the value of human. In the view of this thought, all beings should be at the service of human; because from the perspective of this thought, the world is nothing but material manifestations and apart from this world, there is no other world (the afterlife). But from the perspective of Islam, although the world is at the service of human, he himself is also a servant of another world and acts for that world (the afterlife) which is much superior to this world.
Continues…
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References:
- Taha: 124.
- Ramadan Buti, translated by Abdul Baset Sajjadi, Europe from Technology to Spirituality, p. 27.
- Islam, Modernism and Traditionalism, p. 25.
