Author: Mohajer Azizi
Analysis and Criticism of Modernism in the Light of Islam (Part 18)
Directions of Modernism
If absolute modernism is considered, it refers to the same school of thought and culture, but in terms of concept, it can have two directions: 1. Positive and 2. Negative.
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Its positive direction is acceptable and sometimes even admirable; because modernity and healthy modernism are one of the favorite tendencies of humans. If this motivation did not exist for humans, humans would never have been able to travel from the Stone Age to the Atomic Age and progress from animal work to the world of mechanization and aircraft.
It is certain that the source of all these flourishing and advancements is due to this modernity and modernism. If modernity were not there, humans would not have been able to progress to this extent and achieve technology and science.
Islam also likes positive and healthy modernity and modernism and considers it a desirable and good thing, and even encourages and persuades its followers to it. If the history of Islamic civilization is studied and examined, it becomes very clear and evident, because dear Islam has gifted the best civilization and grounds for progress to human society.
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The negative side of modernism is very reprehensible and ugly, and only corruption and ruin can be observed in it; as the school of modernism was also founded with this (negative) side. This trend has faced human society with problems and ruin and has infected some with dangerous diseases.
Modernism has created a storm of immorality and shamelessness in the contemporary world today, some even consider the ugly act of adultery to be right and unhindered with the agreement of both parties and have legitimized homosexuality (the act of sodomy); as the law on homosexuality was passed in the House of Commons of Great Britain (England) and they considered this act a modern phenomenon.
It is with the motivation of this modernism that the demand for incestuous marriage has been raised worldwide. Based on this idea, the so-called civilized Western women held placards, stormed the markets and demanded the legalization of abortion. [1]
Modernists’ methods for spreading their ideas
The followers of the modernist school always try and plan how to spread their ideas and use the following methods to spread and develop their ideas:
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They gain control over literary and cultural organizations, especially newspapers, and use them to spread and develop their own goals, and in this way they become hostile to and oppose people who oppose this trend. In Arab countries, when this idea gained influence, its followers first attacked media centers and newspapers to gain control over them with a plan; as they were very successful in this action and took control of many literary and cultural centers; But the only newspaper that openly stood up to them and did not allow them to penetrate was the newspaper “Al-Nadwa”. This newspaper acted very bravely in introducing this idea and stood up to it and introduced its sinister and futile plan to the people.
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They gained influence in literary clubs and associations and used them to direct their goals in the direction of spreading modern thought.
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Dedicating pages to the writings of readers, especially young people, so that in this way people inclined to modern thought could be identified. Then they would highlight them and stimulate their desire for fame and the desire to be seen. They would hold scientific meetings and conferences for their works, and in this way many modernist names were introduced. [2]
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The prevalence of a kind of intellectual terror against the opponents: accusing them of ignorance and stupidity, introducing them as worthless beings who should be left out of the field of thought and culture. In contrast, they made their thought appear so great and attractive that others felt that they were the only ones worthy of the stage and there was no escape but to join their ranks. [3]
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Holding meetings, poetry, fiction, criticism and drama nights throughout the country, with great perseverance, in such a way that almost no week passed without news of the modernists’ activities being published in some part of the country. [4]
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Sending their important and prominent figures to participate in international festivals. [5]
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Employing their own prominent and skilled thinkers, inviting them to attend meetings, lectures and interviews. [6]
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They adopted a very clever and dangerous method of deceiving the youth; the youth who were under the pressure of heavy attacks by the enemies of the Islamic Ummah in various fields. The modernists absorbed the anger and frustration of those youth and planted the belief in their minds that modern literature and thought were the only way out of these crises and the means to achieve security and peace. In contrast, they introduced religious and traditional thoughts as a symbol of backwardness and stabilization of the current situation; a situation that they themselves sought to change with all their might. [7]
Note: Even now, the modernists are using these methods and they have achieved very advanced tools and very high-ranking organizations and are using them to spread this thought. They are spending a lot of dedication, effort, patience and sacrifice in calling and spreading this thought so that their thought can spread throughout the world. So, we Muslims should ask ourselves what we did and what plan we made to confront these absurd and atheistic ideas? Now, most Muslims do not understand the meaning of modernism, what it means and what goals it has; today’s situation requires that all Muslims, especially the youth, be awake and follow intellectual educational programs so that they can be saved from this crisis and fulfill their religious and human responsibility.
Continues…
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References:
- Mohammad Taqi Osmani, Modernism from the perspective of Islam, p. 13.
- Modernity in the Scales of Islam, p. 119.
- Ibid, p. 119.
- Encyclopedia of Contemporary Intellectual Doctrines, vol. 2, p. 36.
- Ibid, vol. 2, p. 36.
- Modernity in the Scales of Islam, p. 124.
- Encyclopedia of Contemporary Intellectual Doctrines, vol. 2, p. 36.
