Islamic Modernism and Sir Syed
Ahmed Khan
Introduction
Modernism
could be defined precisely as a movement to reconcile Islamic faith with modern
values such as democracy, equality, natural and intrinsic rights, nationalism,
rationality, science and unprecedented progress that emerged in the middle of
the 19th century as a response to European colonialism which pitched the Muslim
world into crisis. Originally, the starting point of modernism might be traced
as a response of Muslim intellectuals to European modernity. They successfully
convinced that Islam, science and progress, revelation and reason, were
indispensable and compatible. They did not simply wish to restore the beliefs
and practices of the past; rather they asserted the need to ‘reinterpret and
reapply’ the principles and ideals of Islam to formulate new responses to the
political, scientific, and cultural challenges of the west and of modern life.
In other words, Islamic modernism was an attempt to reach a medium between
adaptation and rejection. Hence, “the most prominent intellectuals who
pioneered the modernist visions and agendas and played an important role in
this enterprise were Jamal al-Din al-Afghani (1838-1897) and Muhammad ‘Abduh
(1849-1905) in the Middle East and Sir Syed Ahmad Khan (1817-1898) and
Muhammad Iqbal (1877-1938) in South Asia.”[1]
Islamic Modernism and Sir Syed Ahmed
Khan
I
would like to draw your kind attention to few points on the basis of which I,
theoretically, perhaps would be able to prove the relevancy between Islamic
modernism and Sir Syed Ahmed Khan. Firstly, Sir Syed Ahmed Khan as a great
“modernist” thinker who interpreted Islam in a rational, scientific manner and
established and initiated various educational programs to foster Western
sciences among Muslims and to uplift the down trodden Muslim community;
Secondly, as an “architect” of ‘Two-Nation Theory’, which led to the partition
of India and the creation of Pakistan in 1947, and; Thirdly, as a “heretic” (or
“deviant”), since he emphasized, by bypassing the hadith, “direct
recourse to the Qur’an” and rejected, on rational basis, angels, heaven, etc.
In
my humble opinion, Islamic modernism of Sir Syed Ahmed Khan is something beyond
traditional exasperating misconceptions. His perception of Islamic modernism so
lucid is and gargantuan which could not be described in such a short span of
time. He, in fact, implemented the very notion of the Hadeeth that “wisdom is
the lost property of the Believer, so wherever he finds it then he has a right
to it”, in his daily life. In the light of the pious and precious verse of the
holy Quran and the traditions of the prophet, he tried to reinterpret the
messages of Islam throughout the world as per the requirements of time and
circumstances of the cases. Remarkably, he set out to initiate a reformation,
to boldly redefine or reconstruct Islamic beliefs and thought, to reform
Islamic theology and law. At the same time, he emphasized Muslim pride, unity,
brotherhood and solidarity to face the political, economic, legal and cultural
threat of European colonialism.
It
goes without saying that Sir Sayyid Ahmad Khan (1817-1898) was an Islamic
modernist writer, educational and political activist, and a reformer. In
addition to this, he was the one who rejected blind imitations as per the
notions of the Holy Quran (Taqlid) tried up to the large extent to
make the Muslim community aware about the significance and relevance of Science-Religion
Compatibility. The modernist thinkers like Sir Syed had to struggle, firstly,
with the issues of power and powerlessness, identity and assimilation, and
modernity and traditionalism; and secondly, he has been determined to stimulate
new thinking on contemporary issues and to demonstrate that Islam is a dynamic
religion that calls for continuing intellectual review of both “normative” and
“historical” Islam in order to construct “modernist, enlightened, just,
forward-looking, and life-affirming Muslim societies.”[2]
In
the emergence of Islamic modernism, it is evident that it called throughout the
Muslim world for a reformation (islah) and reinterpretation (ijtihad)
of Islam. Besides this, Islam is a very flexible religion which fulfills the
need of the time in accordance with the provisions of the Holy Quran and
Sunnah. It goes with the march of time and development of civilizations. It
acts as a catalyst to boost social transformation thus saving the society from
stagnation. It embodies within it, a host of ideals such as morality, justice,
reason, good conduct, freedom, equality, liberty, ethics and so on.
Islamic
modernism had an ambivalent attitude toward the West, a simultaneous attraction
and repulsion. Europe was admired for its strength, technology and political
ideas of freedom, justice, and equality, but often rejected for its imperialist
goals and policies. Reformers like Afghani, Abduh, Sir Syed Ahmed Khan and
Iqbal argued the compatibility of Islam with modern science and the best of
Western thought. They preached the need and selective synthesis of Islam and
modern Western thought, condemned unquestioned veneration and imitation of the
past; reasserted their right to reinterpret (ijtihad) Islam in light of
modern conditions; and sought to provide an Islamically based rationale for
educational, legal, and social reform to revitalize a dormant and impotent
Muslim community.
Moreover,
Muslim reformers emphasized the “dynamism, flexibility, and adaptability”
during the early development of Islam. This time period was distinguished by
Islamic accomplishments in the sciences, law, and education. The same
conceptions were being followed by the Muslim modernist scholars and reformers
so as to propagate the real messages of Islam in the entire world. Thus, they
played an important role of harmonizing, synthesizing and promoting peace,
amity and unity and at the same time they protected the public interest,
injustice and tyranny.
While
in South Asia (or Indian Sub-continent) Sir Syed—devoting his life to
religious, educational, and social reform—called for a bold new theology and
reinterpretation of Islam to respond to modern change; and acceptance, not
rejection, of best in the western thought; and Muhammad Iqbal—combining what he
thought to be best of the East and the West, his Islamic heritage and Western
philosophy to produce his own synthesis and reinterpretation of Islam—called
for the reconstruction of religious thought (in Islam) to revitalize the
Muslim Ummah.
Syed
Ahmad Khan (1817-1898) was an Islamic modernist writer, educational and
political activist, social reformer, theologian, journalist and the chief
organizer of the 19thcentury modernist Islamic movement in Indian
sub-continent, whose name stands out prominently as a dynamic force against
conservatism, superstition, inertia, and ignorance in the history of India’s
transition from “medievalism to modernism”.[3] And
in the words of Prof. K. A. Nizami, Sir Sayyid was “one of the most towering
personalities in the galaxy of the 19th century Muslims
reformers”, who occupies significant place in the modern history of the Indian
subcontinent. He zealously worked to bring about a “change in the Muslim
thought and behavior” and in fact, “he ushered in the dawn of an era of
intellectual renaissance in India and contributed many essential elements to
the development of modern Indian society.”[4]
In
his religious thought, he was a “rationalist”, who emphasized a rational
approach to Islam; and his undaunted confrontation of Islam with modern thought
and his original method of Quranic exegesis inspired by western ideas was no
more less than a revolution in the history of Muslim theology. He held the view
that there can be no contradiction between Word of God (Qur’an) and Work of God
(Nature). By his liberal interpretations, Sir Syed succeeded in paving the way
for modern progressive trends in Islam, and he was first Muslim of Modern India
to realize the necessity for a new interpretation of Islam that was liberal,
modern and progressive. His emphasis on rational interpretation (tafsir),
by-passing the hadith, and in rejecting the traditional practices
and orientations of the orthodox made him “controversial” and was labeled as
“heretic” or “deviant”.[5]
Sir
Syed’s achievement as a religious thinker in the context of Islamic modernism
can be discerned as grappling with two broadly distinct problems: the
rationalization of the minutiae of non-essential dogma, and the liberalization
of Islamic law. With regard to the later, his work is dynamic and constructive,
and as such has made tremendous impression on modern Islam in general and on
Indian Islam in particular. The holy Qur’an repeatedly asks Muslims to change
themselves and to constantly strive to change the world so that it could become
a more just, equitable, and peaceful abode for humanity (e.g. Q. An-Najm,
53: 39-41). This is why at the core of Shari‘ah, we find the “principle of
ijtihad (sustained and reasoned struggle)” which is concerned primarily “with
change and with shaping and reshaping the future.” Sir Syed praised very much
the broadening use of ijtihad by Shah Wali Allah of Delhi.[6]
Sir
Sayyid decried taqlid which in his opinion was responsible for
the decline of Islam. For Sir Sayyid said, Ijtihad (innovation,
re-interpretation with the changing times) is the need of the hour. Give
up taqlid (copying and following old values). He gave a call
that the Muslims could not progress without acquiring knowledge of modern
sciences and technology.
In
keeping with his rationalist mindset, Sir Sayyid stressed the importance
of ijtihad and a rational interpretation of Islamic religious
sources and thought. He believed as well as considered this to be necessary, in
order to make Islam acceptable to the new age, and because he believed that
Islam would not be understood by Muslims and appreciated by others unless it
was presented in a rational way. He also stressed the importance of relying on
the Qur’an and sifting the false Hadith from the reliable ones. He tried to
remove “the corrosive elements” and accretions that he believed were seriously
detrimental to Islam in his day.[7]
With
regard to the religious thought of Sir Sayyid, Muhammad Umar al-Din—one of the
three scholars after Hali (the other two being Mawlana Sa’id Akbarabadi and B.
A. Dar) who made efforts to show in great detail, how Sir Sayyid’s attempt to
reformulate Islam can be placed in the broader context of the history of
Islamic thought—argues that Sir Sayyid maintained that Islam is the only
religion that can go together with changing conditions and with a new age. For
Umar al-Din, Sir Sayyid presented “a new conception of Islam and laid the
foundation of a new [Islamic] theology (Kalam).[8]
Sir
Syed believed in the compatibility of religion and science, and considered
natural law and divine law to be the same, because according to him revelation
cannot be opposed to scientific actuality since an agreement between God’s word
and work is essential. For him, between the word of God (Scripture) and the
work of God (nature) there can be no contradiction. Furthermore, he believed
that when there appeared a contradiction between a scientific fact and a
religious rule then the latter must be reinterpreted according to scientific
evidence. Finally, Sir Syed concluded that “if we keep in view the principles
deducible from the Qur’an itself, we shall find that there is no contradiction
between the modern sciences, on the one hand, and the Qur’an and Islam, on the
other”.[9] He
may be considered as a pioneer in what is now called “Inter-faith Dialogue”,
and he worked for “greater understanding and goodwill” and harmony among Muslim
sects, and between Muslims and non-Muslims.
Sir
Syed helped the Indian Muslims to emerge again. His efforts are regarded as a
“dynamic and constructive achievement” that made a tremendous impression on
modern Islam. In the words of A. H. Albiruni (the pseudonym of Pakistani
historian, S. M. Ikram), Sir Sayyid not only filled the big void created in the
life of Muslim community by the disappearance of the Muslim rule, but he did
more. He bridged the gap between medieval and modern India and gave the Indian
Muslims “a new cohesion, a new policy, new educational ideals, a new prose, a
new approach to their individual and national problems, and built up an
organization which could carry on his work”.[10] B.A.
Dar projected this image succinctly as: “He was the first man in modern India
to realize the necessity for a new interpretation of Islam that was liberal, modern,
and progressive”.[11]
Conclusions
Sir
Syed Khan was a great “modernist” thinker who interpreted Islam in a rational,
scientific manner and established and initiated various educational programs to
foster Western sciences among Muslims and to uplift the down trodden Muslim
community. It is the need of the hour to reinterpret the provisions of Islam
and sources of the Sharia per excellence in order to harmonize and promote
peace and justice and the renaissance of Muslim Ummah. In this today's global world, we need young intellectual Islamic scholars who can interpret Islam and the real concept of humanity to the new generations. This is how we would be able to turn the interfaith visions of Sir Syed Ahmed Khan into reality.
Author:
Nehal Ahmad
Class:
B.ALL.B (Hons) 3rd Year
Faculty
of Law, Aligarh Muslim University
Mob: 8910456085
[1] Tauseef
Ahmad Parray, “Islamic Modernist and Reformist Thought: A Study of the
Contribution of Sir Sayyid and Muhammad Iqbal”, in World Journal of Islamic
History and Civilization, 1(2): 79-93, 2011, UAE.
[2] Riffat
Hassan, “Islamic Modernist and Reformist Discourse in South Asia”, in Reformist
Voices of Islam—Meditating Islam and Modernity, (Ed.) Shirin T. Hunter,
(New Delhi: Pentagon Press, 2009), 161.
[3] John
L. Esposito, Islam: The Straight Path (New York: Oxford University
Press, 1998), 127.
[4] K.A.
Nizami, “Foreword”, in Altaf Hussain Hali, Hayat-i-Javed (A
Biographical Account of Sir Sayyid), English Trans. K. H. Qadiri and David
J. Mathews (Delhi: Idarah-i-Adabiyat-i-Delli, 1979)
[5]
Muslim Mirror, page 45
[6] Sayyid
Ahmad Khan, Tahzib al-Akhlaq, vol. II, 182-3
[7] Ibid.
[8] M.
Umar al-Din, “Sir Sayyid ka Madhhabi Tarz-i-Fikr” (Sir Sayyid’s New Mode of
Religious Thought), in N. Quraishi, Aligarh Tehrik: Aagaz ta Amroz [Aligarh
Movement: From Emergence to Epitome] (Aligarh: Aligarh Muslim University, 1960)
125
[9] M.
Umar al-Din, 125, 163.
[10] A.
H, Albiruni, Makers of Pakistan and Modern Muslim India (Lahore:
Sheikh M. Ashraf, 1950), 12-13.
[11]
Dar, 262
