arch/ive/ief (2000 - 2005)

Unfortunately, this timely reference received little attention locally and regionally despite the fact that it constituted a central theme of his speech and the most daring effort to begin the process of rectification of the basic shortcomings of Muslim countries. I am sure that in due course this issue will become the most pressing matter with which that Muslims everywhere will become seized. It is now clear that the restoration of the message and spirit of the golden age of Islam represents the central and fundamental issue facing the Arab and Muslim worlds.

After describing the Islamic golden age as the work of a group of enlightened Muslims in the 9th century, who ushered in an era of rationalism, liberal tradition and culture that brought about unprecedented excellence in science, medicine and philosophy, the King depicted the post-14th century era as a period of orthodoxy that championed predestination over reason and free will. This post-14th century orthodoxy, the King concluded, was the beginning of the stagnation of the Islamic world and the end of the era of enlightenment and reason among Muslim societies. And we are where we are, as Muslims, added the King, because of this "detour" from the age-old positive and progressive Islam. In other words, the return to the pillars of the 9th century golden age in Islam may indeed offer the Muslim world the golden opportunity to regain its strength, prestige and rightful place in the world.

These comments by the Monarch deserve deep contemplation and analysis by Muslims, especially those of us who call themselves theologians and interpreters of the Holy Book, the Koran. Whether we call it the reopening of the "door of al ijtihad" or otherwise, it is certainly high time that we take stock of what went wrong with the Muslim world and Islamic societies across the globe in a bid to correct our path and return to the true spirit of Islam.

I cannot help but remember in this context the words of Al Azhar Sheikh, Mohammad Abdo, upon his return from a visit to Europe in early 20th century, when he said something to the effect: "In Europe I found Islam but could not find Muslims; but in Egypt, I found Muslims but could not find Islam!" The evidence that the so-called detour from the 9th century golden age beginning in 14th century had led the Muslim world astray and to where it is now is the backwardness, poverty and lack of political and social justice in practically all Muslim societies. If this is the case, the biggest challenge facing Muslims everywhere is how to return to the golden age of Islam and begin the process of reforms.

Reopening the door of ijtihad so that we rectify all the post-14th century wrongdoings would require much deliberation and analysis on the part of those who are truly versed in the teaching of the Koran. There is no doubt that a pan-Islamic conference needs to be convened for this purpose. Any such high-level meeting should be attended by Islamic scholars from all corners of the Islamic world.

Yet, any measure of reform in the Muslim world must be taken gently and gradually. With orthodoxy well entrenched for well over six centuries, reintroducing the 9th century Islam cannot be done over night. And while all efforts to restore the enlightened era of the golden age to the Muslim countries and societies must be carried out on the basis of persuasion and consensus, the process must begin soon. The King has tried to awaken the Muslim world from its slumber by reminding it of its past glories. Hopefully, others would heed the King's message to reform the Muslim world.

Reform? Back to basics.

Certainly, since the fifth ruler, Mu'awiya, came to power and turned the leadership of the then Islamic State into a hereditary dynasty, free-thinking based on Koran, sunna and own God-fearing judgment (Ichtiaat) has been a problem.

Not that kingdom for all Muslims is an obstacle itself: as long as the ruler(s) are just and competent, Muslims will support such establishment.

Freethinking has always a problem for rulers. "Islamic" rulers and others. Many rulers indeed, of all political currencies and religions, have tried to use religion and such to put themselves above others. To justify their acts and position.

In the ('secular') Islamic State this was no different. All founders of Islamic laws of schools, besides Abu Hanife, were tortured by the Sultans of their time. They all disobeyed the oppressor, who wanted those scholars to improve, by way of interpretation of Islamic fundamentals open to interpretation, the image and power base of the ruler. Their knowledge of Islam protected them from being killed.

For sure if someone is granted a position this is (according to Islam) to give that person the opportunity to work according to his or her belief in full responsability of ones acts. All should work for; take care of; the benefit of all.

However, not every Islamic ruler did so. A "Sultan" is merely a earthly ruler while the "Caliph" expressed his power from the knowledge he found in Islam. On many occasion both were supported or tolerated. Some sultans who were not such good rulers had qualities who were needed and could be, because of the Islamic environment they were thriving in, be brought closer to Islamic ruling. (Cf. In 100 years the Tartars became Muslim themselves).

This environment has been largely disturbed now. Urging for ichtiaat is for that reason not forbidden or whatsoever but such an appeal has to take the environment(s) Muslims are living in nowadays into account.

The article above pictures the state the Muslims are in as a result of their own obstinacy to think in a liberal way(ichtiaat). That is a bleak representation of reality. Colonialism has had a major impact on what are now "Islamic" countries.

Furthermore ichtiaat has to be considered both as an individual AND a social process. Ideas must be discussed before being implemented. This is Koranic rule.
Rather the distance there came between Islam and the Muslims, influenced or threatened in many ways, is a major reason Ichtiaat froze and indeed then the situation worsened.

Maybe so called Islamic rulers prefered to trade with colonial powers instead of taking on their responsibility towards their communities. We are all "Caliph", responsible towards what God has entrusted us. Some Sultans/(Caliphs) had forgotten that it seems as pure materialism replaced their religious strength (imaam).

Very soon ichtiaat was considered as the work of those Muslims who had studied "Islam" only. For the record: orientalists are excluded; then and now. Not that they are not heard, or might not provide useful viewpoints, but they will never be accepted to rule on issues that are the Muslim community (Ummah) own).

This rather elitist approach has some advantages. For sure those who have knowledge and know how to discuss their insights and express themselves have an advantage on those who might need to do something else; like an 'ordinary' job. Islam does not recognize hierarchy (besides the 'secular' issues: state), however if ichtiaat is limited to those who had the opportunity to do formal study only....

Of course, many are given the opportunity to go and take more or less formal Islamic theologian training. This order to spread knowledge of all kind is fundamental in Islam. Many poorer are given scholarships to go and study abroad. Making education available to those who would lack it otherwise is a highly rewarded duty for every (richer) Muslim.

Still: where to turn to to get a good training? Al-Azar? The madrassa in Pakistan? The European Islamical University in Rotterdam?...
One can learn something on any place in the universe but Islamic education (this includes 'non-religious subjects as well of course, holistic) is nowadays hard to find.
Well, we're on the path and have good and bad experiences behind us.

One has to recognize these problems before one summons for chaos. Ichtiaat is both a duty of the Ulema (scholars) and of every individual.
'Ikra', learn, study, recite, repeat in Arab, was the first revealed word to the prophet Muhammed (saws). Once we've learnt something, we have to discuss it (see Koran) and then come forward with a creative solution that benefits all. Not just the ruler and his crew. That's what democracy should be about. That's what Islam teaches.

Ibrahim Hublou

ATTACHED:
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"The Islamic Intellectual Tradition"
Interview with Sister Noura Shamma (English/ AUDIO, 21MB *.MP3)
http://groups.yahoo.com/group/ILM-publication/message/292

Mu'awiya as a Model of Islamic Governance.htm
Mu'awiya as a Model of Islamic Governance. Muawiyah I 602 -- 680 First Umayyad caliph (661--80). He opposed the Prophet Mohammed until the conquest of Mecca in 630, then became his secretary. Under the second caliph, Omar, he took part in the conquest of Syria and was made governor in 640. He rebelled against the fourth caliph, Ali, for the murder of his kinsman, the caliph Uthman, and fought him at the indecisive Battle of Siffin (657). Read more at: http://www.biography.com/ http://www.salaam.co.uk/knowledge/biography/viewentry.php?id=1150
Via: http://groups.yahoo.com/group/ILM-publication/files/

Also:
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Secularisation no answer for Muslim world
http://groups.yahoo.com/group/ILM-publication/message/225
http://www.theage.com.au/news/state/2002/01/16/FFXN85RPGWC.html

The Seerah as a basis for an intellectual revolution in Muslim thought
http://www.muslimedia.com/seerah-stages.htm
( Seerah (life) = of the Prophet Muhammad)
http://groups.yahoo.com/group/ILM-publication/message/468

Sami Zemni Humanistisch Verbond 041102.mp3 (Dutch/ AUDIO)
Sami Zemni - Bijna volledig interview - Humanistisch Verbond (Radio) 04-11-2002 2548
Via: http://groups.yahoo.com/group/PIN-forum/files/Interviews%20%26%20Music/

Democracy or Occupation of the Arab world
http://groups.yahoo.com/group/ILM-publication/message/514

ISLAM AND REVOLUTION: the "Arab-Islamic nationality"
http://groups.yahoo.com/group/ILM-publication/message/552