Author: Mohajer Azizi
Analysis and Criticism of Modernism in the Light of Islam (Part 27)
Introduction
In the previous section of this research series, we discussed at length the rejection of the authority of Hadith by modernists and refuted this theory from the perspective of Islam. Through both transmitted and rational evidence, it was proven that Hadith, like the Qur’an, is the second fundamental source of Islam, and no one can undermine its high and solid status.
In this section, we aim to examine and critique some other important modernist ideas, particularly regarding their acceptance of and influence by atheistic and Marxist schools of thought.
Beliefs and Ideas of Modernism
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Acceptance of Marx’s Materialist Thought
Modernists are strongly influenced by the atheistic and materialist ideas of Karl Marx, and they employ his theories in the fields of society and economics.
Karl Marx, founder of the school of dialectical and historical materialism, was born in Germany in 1818. He believed that “matter” is the fundamental principle of existence. He gave priority to matter over everything else, even considering it superior to spirit and thought.
Marx was a fierce enemy of religion and did not accept any faith. He even called religion “the opium of the masses,” because in his view, religion was a tool used by the ruling classes to keep people subdued and deceived.
The materialist and Marxist school considers the foundation of society to be the economy and the mode of production, while politics, religion, culture, and morality are regarded as superstructures that are shaped by the economy. According to this worldview, economics is the basis for the establishment of all spheres, and without it, the creation of good politics, high culture, and beautiful ethics is impossible. For this reason, communism, which originated from Marx’s ideas, also places special emphasis on economics and insists on the equality of the capitalist and working classes.
The acceptance of Marx’s materialist ideas by modernists is based on several key points, which we will mention below:
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Modernists replaced a religious and divine interpretation of history with a material and economic one. Marx considered economics and matter as fundamental, while religion, culture, and morality were treated as “secondary and derivative.”
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Marx and his followers separated religion from social and political life and fiercely fought against it. Similarly, influenced by this secularist thought of Marx, modernists regarded religion as a personal matter and demanded its separation from society and politics. Just as Marx described religion as the “opium of the masses,” modernists perceived religion as an obstacle to progress.
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Some modernist movements adopted Marx’s theory of class struggle, analyzing society through the conflict between rich and poor. Instead of religious values, they defined “social justice” solely in economic terms.
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Marx believed that the movement of history was based on material and deterministic laws, and he considered the creation of nature as accidental. Modernists also embraced this notion, assuming that history progresses “automatically” toward development, without divine will.
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Certain intellectuals within modernism defended Marx’s ideal of a “classless egalitarian society,” introducing it as the best model for progress, without considering its religious and spiritual foundations.
Critique and Refutation of These Views from the Islamic Perspective
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Modernists who used a material and economic interpretation of history instead of a religious and divine one followed a completely false method that is incompatible with Islam’s understanding of history. Islam does not explain human history solely through material causes; spiritual factors also play a special role. The Qur’an shows that faith and disbelief, piety and oppression, obedience and disobedience are the main factors behind the victory or defeat of nations throughout history. Almighty Allah says: “If you support Allah, He will support you and make your foothold firm” (Muhammad: 7).
Marx regarded matter and economics as the ultimate goal and principle; but from the Islamic viewpoint, economics is a means, not an end. Without ethics, religion, and faith, economics and other fields fall into crises, and wealth leads to corruption and destruction. Therefore, in Islam, faith and morality are fundamental and guide economics and politics.
Furthermore, Marx denied the soul and believed only in matter, which is in total contradiction with Islamic teachings. Islam asserts that the soul and faith are superior to matter. Allah Almighty says in the Qur’an: “Then He proportioned him and breathed into him of His spirit” (Al-Sajdah: 9).
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Influenced by Marx’s thinking, modernists separated religion from politics. This notion is atheistic and devoid of sound logic. Religion is not limited to worship and the mosque; it provides a comprehensive program that encompasses all aspects of human life with constructive and universal guidance. Religion covers political, social, cultural, economic, and other fields, offering complete and beneficial teachings. Allah Almighty says: “We have sent down to you the Book as clarification for all things” (Al-Nahl: 89).
If religion were separate from politics, the Messenger of Allah (peace be upon him) would not have taken the reins of governance and established the Islamic state in Medina. Likewise, the Rightly Guided Caliphs (may Allah be pleased with them) would not have continued the system of the Islamic caliphate after the Prophet (peace be upon him), considering religion as the foundation of governance and the administration of society.
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In Marxist theory, which modernists also adopted, everything is reduced to class struggle (rich versus poor) and economic conflict. Islam rejects this theory as one-sided and contrary to true justice. Islam attaches immense importance to social justice, considering it one of the greatest goals of Sharia. However, justice in Islam is not confined to economic standards but goes beyond them. Islam not only seeks poverty eradication but also spiritual growth, moral development, and brotherhood in faith.
In Marxism, economic interests are considered the foundation; but in Islam, the foundation is faith and piety. As Allah Almighty says: “Indeed, the most noble of you in the sight of Allah is the most righteous of you” (Al-Hujurat: 13).
For Marx, social justice is achieved only through wealth distribution, but in Islam, social justice is realized by establishing fairness in all fields—worship, ethics, politics, and economics. Allah Almighty says: “…so that mankind may uphold justice” (Al-Hadid: 25). Marxist thought calls society to class struggle and enmity, whereas Islam calls society to cooperation and coexistence based on truth and justice.
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Marx held that history progresses according to material and deterministic laws, implying that God and religion have no role in existence. This theory is entirely false and stems from his baseless imagination. Islam teaches that history and the universe are the results of divine will and decree, not chance or mere material laws. From the Islamic perspective, the movement of history is not purely material but is tied to the guidance of Allah Almighty, the mission of the prophets (peace be upon them), and the moral and faithful choices of human beings.
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Another idea of Marx was the “classless egalitarian society.” In response, Islam also considers justice and equality among its greatest goals but realizes them within the framework of faith, piety, and spiritual values. Human beings are not dependent only on economics but also on spirituality and morality. Indeed, Marx’s extreme economic reductionism—presenting man solely as an economic being—was a key reason for the decline and failure of his theory.
Continues…
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References
[1] Qur’an, Surah Muhammad: 7.
[2] Qur’an, Surah Al-Sajdah: 9.
[3] Qur’an, Surah Al-Nahl: 89.
[4] Qur’an, Surah Al-Hujurat: 13.
[5] Qur’an, Surah Al-Hadid: 25.
