Forms and (Re)forms in the Islamic World: The Visible Contradictions

In the contemporary world, pseudo-secularists often assert that Islam is a religion of peace. However, there exists a growing section within Muslim society that, driven by extremist ideologies, has distorted Islamic theology to suit their own fundamentalist beliefs. This radical faction has presented a version of Islam that contradicts the peaceful teachings often associated with the faith. Unfortunately, many in the non-Muslim world (referred to as "Kafir" in some Islamic contexts) lack a deep understanding of Islamic history, nor are they aware of the reform movements that have shaped the religion over time.

Throughout Islamic history, there have been significant efforts at reform. Three major movements stand out:

1. The Islamic Golden Age (9th to 11th centuries): This period was marked by intellectual flourishing, scientific advancements, and a broad exchange of knowledge across cultures. It was a time when Islam experienced considerable development in various fields, including philosophy, mathematics, and medicine. 

2. The Tanzimat Era (1839-1876): During this period, the Ottoman Empire undertook a series of reforms in response to the empire's declining power and the growing influence of Western ideas. The Tanzimat reforms sought to modernize the empire, bringing it in line with European legal, economic, and political structures. Though it aimed to reconcile Islamic tradition with modernity, the reform efforts were often met with resistance from conservative factions within Muslim society.

3. Modernity in the Middle East (1923-1979): The abolition of the Caliphate in 1924 marked a major turning point in the Islamic world. As the Middle East grappled with modernity, secularism, and nationalism, various reform movements emerged. These sought to integrate Islamic values with modern concepts of democracy and governance. However, the region's conservative elements resisted these changes, which further deepened the ideological divide.

This article will explore the different reform movements in Muslim society, examining how Islamic theology itself both supported and, at times, obstructed these efforts. While reform has been a constant undercurrent in Islamic history, theological interpretations and institutional resistance have often curbed the potential for meaningful change. Understanding this dynamic is essential to comprehend the ongoing debates within the Muslim world today and the challenges faced by those advocating for reform.

The Islamic Golden Age, spanning from the 9th to the 13th centuries, was a period of remarkable scientific, economic, and technological advancements. During this era, the Islamic world became a beacon of knowledge, fostering intellectual and cultural exchanges across civilizations. However, in recent decades, radical Muslim groups have often misrepresented the Golden Age, claiming that Islam has always been a religion of reform and progress. These groups frequently highlight the achievements of the Islamic Golden Age, particularly from the 9th to the 13th centuries, to bolster their narrative. Unfortunately, the true history of this period is much more complex and nuanced, especially when considering the impact of the Mongol invasions and the role of the Seljuk Turks in shaping the fate of Islamic intellectualism.

Islam and Reforms: A Perspective on Intellectual Movement

One of the key figures in the Islamic Golden Age was the Abbasid Caliph Harun al-Rashid (786-809 AD), who established the "Bayt al-Hikma" (House of Wisdom) in Baghdad. This institution became a center of knowledge and innovation, attracting scholars from across the Islamic world and beyond. Scholars came to Baghdad to translate the classical texts of Greek, Roman, Persian, and other civilizations, as the Muslims of the time were largely unfamiliar with the languages in which this ancient knowledge was written. To overcome this challenge, Christian and Jewish scholars, especially Nestorian Christians, played a critical role in translating these texts into Arabic.

One of the most notable translators was the Nestorian Christian physician Hunayn ibn Ishaq, who led the effort to translate the works of Greek philosophers, including Galen, Hippocrates, Plato, Aristotle, Ptolemy, and Archimedes, into Arabic. Many of the Abbasid caliphs’ personal physicians were also Assyrian Christians, and the Syriac Christian scholarly tradition heavily influenced the intellectual developments of this era. Prominent schools such as the School of Nisibis, the School of Edessa, and the Harran learning center were all dominated by Christian scholars, contributing significantly to the transmission of knowledge.

In addition to the contributions of Christians, Persian scholars also played a pivotal role in the Islamic Golden Age. As Bernard Lewis notes, the Persian contribution to the Islamic civilization was immense, spanning cultural, political, and religious spheres. Persian scholars contributed to Arabic poetry, medicine, astronomy, and philosophy, shaping the intellectual landscape of the time. Their influence was so significant that it was often difficult to distinguish between Persian and Arab contributions in many fields.

The Golden Age also saw significant advancements in technology and infrastructure. The invention of paper, initially developed in China, was introduced to the Islamic world and soon became widely used for record-keeping and manuscript production. Islamic paper manufacturers even developed assembly-line methods for producing manuscripts, a process that would later influence European techniques during the Renaissance. These advances in paper production helped preserve ancient scientific knowledge and made it accessible to scholars across Europe in the following centuries.

However, the destruction of the Islamic Golden Age cannot be attributed solely to the Mongol invasions of the 13th century. While the Mongol conquest, particularly the sack of Baghdad in 1258, was a catastrophic event that led to the destruction of the House of Wisdom and the loss of countless manuscripts, it is crucial to understand that the intellectual decline began before the Mongols arrived. The rise of the Seljuk Turks in the 11th and 12th centuries played a significant role in this decline. The Seljuk, who controlled large parts of the Islamic world during this time, were known for their more radical interpretation of Islam, which clashed with the more progressive and reformist ideas that had flourished during the earlier centuries. The Seljuk rulers’ strict adherence to religious orthodoxy and their suppression of intellectual and cultural openness led to the stagnation of the scientific and philosophical advancements that had characterized the Golden Age.

Thus, while the Islamic Golden Age was a period of extraordinary intellectual achievement, it is important to acknowledge the complex factors that contributed to its decline. The contributions of non-Muslim scholars, particularly Christians and Persians, were instrumental in the flourishing of knowledge during this time. However, the rise of the Seljuk Turks and the eventual Mongol invasions played pivotal roles in the destruction of the intellectual and cultural centers of the Islamic world. It is crucial to understand that the Golden Age was not solely the result of Islamic thought but was shaped by a diverse array of influences, and its decline was due to a combination of internal and external factors.

Rise of Anti-Philosophical Ash’arism School

The rise of the anti-philosophical Ash’arism school marked a significant turning point in Islamic intellectual history. Founded by Abu al-Hasan al-Ash’ari in the 10th century, Ash’arism represented a shift away from the rational and scientific inquiries that had flourished during the earlier Islamic Golden Age. Al-Ash’ari, a former Shafi’i jurist and theologian, developed this theological school in response to the influence of Greek philosophy and the rationalism of earlier Islamic philosophers. Ash’arism emphasized that Allah was solely responsible for running the world, and any attempt to understand natural laws or establish cause-and-effect relationships was seen as contrary to divine will. This anti-rationalist stance effectively limited the scope of scientific inquiry and philosophical exploration in the Islamic world.

The core beliefs of Ash’arism reflect a deep commitment to theological orthodoxy and the rejection of philosophical reasoning. Some of the key tenets of Ash’arite theology include:

• God's Actions: Ash’arism holds that everything God does is inherently just, regardless of its impact on creation. This view disregards any notion of moral or natural law outside of God’s will, effectively removing any independent rationale for understanding the world.

• The Qur'an: Ash’arites believe that the Qur'an is eternal and uncreated, emphasizing its divine nature while rejecting any notion of the text being subject to human interpretation or modification.

• Reason and Speculative Theology: While Ash’arites used reason and speculative theology to defend the faith, their approach was fundamentally distinct from the rationalist traditions of earlier Islamic thinkers. They accepted reason only when it aligned with divine revelation, effectively restricting intellectual freedom.

• Political and Social Activity: Ash’arism holds that political and social actions do not affect the purity of one’s belief, suggesting that religious observance and theological adherence take precedence over worldly matters.

• Sharia Law: Ash’arism advocates a complex view of Sharia law, which is seen as divinely revealed and essential to societal order, yet often interpreted through theological doctrines that limit the role of reason in legal matters.

• Infidelity: Ash’arism rejects the concept of Takfir, or declaring other Muslims to be infidels, promoting unity within the Muslim community despite differing theological views.

The Al-Ghazali Influence

One of the most influential figures associated with the Ash’arite school was Abu Hamid al-Ghazali (1057-1111 AD), a theologian and philosopher who gained immense popularity during the Seljuk Empire. Al-Ghazali’s anti-rationalist views were expressed most notably in his work The Incoherence of the Philosophers, where he vehemently attacked the ideas of Islamic philosophers who had adopted Greek rationalism. Ghazali argued that reason and philosophy were incompatible with Islam, asserting that nature and the world were entirely subject to God’s will. His views gained widespread acceptance and significantly stifled independent thinking and intellectual inquiry within the Islamic world, leading to a period of intellectual stagnation.

The intellectual trajectory of the Islamic world before and after the rise of Ash’arism reveals two critical phases. First, prior to the rise of Islam, ancient civilizations in the Near East—such as the Persians, Greeks, and Egyptians—had achieved significant advancements in science, technology, and learning. Early Muslims, many of whom were newly converted, often looked to these ancient traditions, rediscovering and building upon the knowledge passed down by Jews, Christians, and Persians. This collaborative intellectual endeavor led to the flourishing of knowledge during the Islamic Golden Age.

However, with the rise of radical forms of Islam in the 10th century and their subsequent dominance in the 11th and 12th centuries, particularly during the Seljuk Empire, there was a marked rejection of logic, reason, philosophy, and scientific discovery. The imposition of Ash’arism and other orthodox interpretations of Islam stifled the intellectual curiosity that had once driven the Muslim world. By rejecting independent thought and scientific exploration in favor of rigid theological doctrines, these radical movements undermined the intellectual progress that had been made in the centuries prior. This period of intellectual decline, shaped by Ash’arism and the rejection of rationalism, marked a turning point in the history of Islamic thought, one that profoundly affected the course of scientific and philosophical inquiry in the Muslim world.

The Tanzimat Reform: And Its Resistance within the Radical sections of Ottoman Empire

The Tanzimat era, a significant period of reform in the Ottoman Empire, began with the Gülhane Edict of 1839 and ended with the suspension of the Ottoman Constitution in 1878. This reform era was born out of the empire's urgent need to modernize, especially as Europe was rapidly emerging as a technological superpower, leaving the Ottoman Empire struggling to maintain its former glory. By this time, the Ottoman Empire had earned the title of the "sick man of Europe," grappling with internal nationalist movements seeking independence and external pressures from European powers.

To counter these growing challenges, Sultan Abdulmejid I (1839–1861) recognized that the empire’s traditional religious and military institutions were no longer sufficient to meet the needs of an evolving society. Consequently, the Tanzimat reforms were introduced to modernize the empire's social, legal, and political structures. The reforms were heavily influenced by European models, particularly the French Napoleonic Code, and were intended to stem the rise of nationalism by offering more inclusivity and creating a more unified state.

A major achievement of this reform period was the abolition of the Devshirme system, which had involved the forced recruitment of Christian boys into military and administrative roles. Additionally, Grand Vizier Mustafa Reşid Pasha played a central role in crafting the Gülhane Edict of 1839, which outlined a series of reforms aimed at restructuring Ottoman society.

Key reforms included educational and legal changes. The Millet system, which allowed non-Muslim communities to govern their own affairs, was strengthened, and the Dhimmi status of non-Muslims was officially abolished, granting them greater equality. Though Jizya (a tax levied on non-Muslims) remained in place, exemptions were granted. Homosexuality was decriminalized in 1858, and a Declaration of Equality before the law was issued, ensuring that both Muslims and non-Muslims were treated equally under the law.

Women’s rights were another focus of the Tanzimat reforms. In 1858, the first girls' schools, known as Rustiyes, were established, and in 1869, compulsory elementary education for all children was introduced. This period also witnessed the emergence of women's organizations and women's journals that addressed social issues affecting women. Ottoman women, inspired by these reforms, began advocating for better education, equal pay, the abolition of polygamy, and reform of dress codes.

The Abolition of the Circassian and Georgian slave trade in 1854–55, as well as the prohibition of the Black slave trade in 1857, were also part of the Tanzimat's broader humanitarian efforts. These reforms aimed at improving the rights and welfare of marginalized groups within the empire.

However, despite these progressive reforms, the Tanzimat period was not without resistance. Sultan Abdul Hamid II (1876–1909), who succeeded Abdulmejid I, initially implemented the Ottoman Constitution in 1876 but suspended it just two years later in 1878, signaling a shift back to more authoritarian rule. The Tanzimat reforms, particularly the granting of equal status to non-Muslims, provoked backlash from the Ottoman Muslim population, who viewed these changes as a challenge to their traditional privileges. This resentment eventually fueled rising Islamic sentiments and contributed to the Hamidian massacres of Christians in the late 19th century, resulting in the deaths of approximately 200,000 people. The subsequent Armenian and Assyrian genocides further highlighted the deepening tensions between Muslim and non-Muslim communities in the empire.

Many scholars argue that the Tanzimat reforms were imposed from above, without sufficiently reflecting the values and desires of Ottoman society. The reforms created a rift between the ruling elite and the broader populace, leading to a complicated legacy of both progress and resistance. The Tanzimat era, while transformative, ultimately set the stage for further conflicts within the empire, contributing to its eventual dissolution in the early 20th century.

Modern Reforms in the Islamic World: From Transformation to the Backlash

The collapse of the Ottoman Empire on November 1, 1922, marked the beginning of a new era for Turkey. Under the leadership of Mustafa Kemal Atatürk, Turkey became a secular nation in 1923, with reforms that included granting equal rights for women and minorities. Although Atatürk faced resistance from the Kurdish ethnic minority and radical Muslims, he successfully suppressed these revolts, transforming Turkey into a Westernized nation. By the mid-20th century, Turkey emerged as one of the most powerful and economically prosperous countries in the Middle East, inspiring modernization across the region. From the 1930s to the 1950s, several countries in the Islamic world adopted modern reforms, following Turkey’s example.

After World War I, European powers, particularly the British and French, colonized much of the Middle East. Algeria, Tunisia, and Syria (including Lebanon) were placed under French control, while Egypt, Palestine, Jordan, Iraq, and the Gulf countries came under British rule. During this period, European colonizers brought elements of modernity to the Middle East, raising the standard of living and introducing new political and social ideologies, including women's empowerment and tolerance for religious minorities. In 1919, Aman Ullah Khan became the ruler of Afghanistan and began institutionalizing modernization in the country. Meanwhile, the discovery of oil in Saudi Arabia’s Ghawar oilfield in the 1930s, coupled with the rising global demand for oil due to the growth of the automobile industry, positioned the region as a key global supplier of this vital resource. Leaders like the Shah of Iran, King Zaheer Shah of Afghanistan, and the Sultan of Libya were also actively working to modernize their societies.

During this time, many Islamic countries began to adopt Western ideologies, with reforms focusing on women's rights and minority protections. However, the landscape dramatically shifted in 1979. Ayatollah Khomeini, an Islamic Shia cleric, overthrew the Shah of Iran and established a theocratic government. His rise to power, supported by Communists, signaled the beginning of a new era of radical Islamic governance. Meanwhile, in Afghanistan, King Zaheer Shah was overthrown by Sardar Daoud Khan, with Soviet support, in an effort to impose Communism. However, the Soviets' attempt to spread Communism in Afghanistan failed, and in December 1979, they invaded the country, marking the start of a decade-long conflict that played a significant role in the rise of radical Islam.

From 1979 onward, the rise of Shia Islam in Iran and the Sunni world’s reaction against it fueled the growth of modern Islamist movements and Islamic terrorism. The Iranian Revolution shattered the myth of Islamic reform, replacing it with the rise of strict, theocratic governance. The situation further deteriorated when the Taliban overtook Afghanistan, a nation that had once been highly Westernized. Upon seizing power, the Taliban imposed a harsh interpretation of Sharia law and restored the old Islamic system. Similarly, in Iraq and Syria, the Sunni ISIS (Daesh) waged brutal wars against the Shia and Kurdish populations, imposing Sharia law in territories under their control.

In conclusion, the reforms in the Tanzimat era during the Ottoman Empire and the modern secularism era after the empire’s fall were not driven by a genuine desire for change within Muslim society, but rather by the necessity to compete with the growing European powers. Once Islamic countries regained control and felt secure, they quickly rejected these reforms and reintroduced Islamic structures, notably Sharia law. This historical trajectory demonstrates that the myth of a successful and lasting reform of Islam has, in many ways, failed. The region’s oscillation between modernization and reversion to traditional Islamic governance highlights the challenges faced by the Middle East in reconciling its past with the demands of modernity.

Conclusion

All three major reform movements within Islam can be traced to either earlier civilizations or to the influence of Western civilization in modern times. However, within the Islamic world, radical factions have consistently opposed these reforms. Once they gained power, they imposed a radical or theological interpretation of Islam on their societies. This raises important questions: Is it possible to reform the religion of Islam or its theology? Does Islam itself support the idea of reform?

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