Modernists have several goals. It is evident that they disagree with the scholars of the Islamic Ummah on many issues as they research in various books. However, the primary goal of this group is to propel Islamic countries toward change and transformation akin to that of Western nations. They consequently give little consideration to Islamic laws in matters such as belief in the unseen, usury, and other issues, viewing these elements as the main factors behind the backwardness of the Islamic Ummah. Instead, they place rationality as their main criterion. As stated earlier, all the beliefs and practices of this group are rooted in reason, which holds particular importance for them. Therefore, many religious matters that do not align with rational thought are deemed unacceptable in their view.
The modernists contend that the backwardness of the Islamic nation is a result of strict adherence to Islamic rules and principles. Consequently, they strive to alter the fundamental tenets of Islam, believing that such changes can aid the improvement and progress of the nation.
Modernists aim to transfer Western ways of thinking and living to the East. From their perspective, this represents the solution for progress; they seek to shift the Ummah from its mission and call to a governance model that fosters material prosperity, comfort, and well-being for the people. They desire to subordinate religious principles to Western civilization and its concepts, intending to align religion with the evolutions of civilization and to articulate their views on the affairs of life.
Writers Influenced by Rationalism and Modernity
In the Arab world, several prominent writers share views aligned with the modernists, including Sheikh Muhammad Abdoh, Sheikh Muhammad Rashid Reza, Qasim Amin (particularly regarding women’s hijab), Ali Abdul Razaq, Muhammad Fathi Othman, Amin Khouli, Mahmoud Sharqawi, and Sheikh Abdullah Alayeli. In non-Arab countries, figures such as Seyyed Ahmad Khan and his students also align with these modernist ideas.
Additionally, it is important to acknowledge other authors not previously mentioned, who are recognized as modernists, including Dr. Mohammad Amara, Dr. Taha Hossein, Dr. Hassan Torabi, Dr. Ahmadzaki Abu Shadi, Mahjoub bin Milad, Ahmed Amin, and others.
Summary of Issues Discussed by Mu’tazila (Old and New)
– Interpreting Quranic verses with justifications if they conflict with their beliefs.
– Total or partial rejection of the Sunnah and hadiths of the Prophet (peace and blessings be upon him), especially the hadiths of Ahad regarding occultism.
– Criticism and disparagement of the Companions of the Prophet (may Allah bless them all).
– Denial of consensus (ijma).
– Denial of miracles (this is not universally applicable and varies in context).
– Denial of the punishment of the grave and its blessings.
Issues Associated with Modernists
– Denial of the penalty of stoning.
– Rejection of the legitimacy of Jihad (by many in this group).
– Advocacy for women’s freedom.
– Promotion of equality between men and women.
– Calls for the unity of religions.
Just as the Mu’tazila of the past denied the occult realities established by the Qur’an and Sunnah—such as angels, jinn, demons, and the punishment and blessings of the grave—the neo-religionists engage in similar denials through misinterpretations.
Reminder
This group, like the previous Mu’tazila, has denied many aspects of faith, which will be elaborated on in future sections, Allah Willing.
Conclusion
Through our research, we conclude that the new Mu’tazila, or modernists and intellectuals, have sought to utilize the writings of the original Mu’tazila. They regard these figures as examples to be followed and aim to re-establish, revive, and promote the doctrine of ‘I’tizal within Islamic society. This group views the Mu’tazila’s interpretation of religion as correct and in harmony with contemporary values, leading to their fascination and alignment with that historical group.
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