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The path to the revival of Islam
I am not a cleric. Neither am I an imam or a teacher of religion. I am a teacher of English who wants to put his hand to the plough, never directly in religion _it is none of my academic training_ but in religiosity; in the way my coreligionists and myself happen to apply Islam; in the way we are experiencing life through our faith and the teachings of Allah and sunna, that is.
Having by myself learnt that Islam is transparent and straightforward, and from eminent scholars (1) that our religion is simple, and that it is, however, because Muslims are NOT simple (2) that one needs to devise rational ways to be able to make it to a firm footing in terms of religious existence, I wanted to contribute an idea to all the work that those who, being Muslims or not, are doing their utmost to accomplish in a bid to understand Islam or / and to make it understood , because they all share the following: the more Islam gets decorticated, through the behavior of its advocates and believers, the better the quality of intra-social and / or international relationships will get .
In effect, if there were any ailment a Muslim is suffering, with regard to Islam today, it would be his / her own inability to adapt. Deciding on whether Muslims cannot adjust to one of the inseparable duo, Islam and life, or to both of them not being the purpose of this paper, the overall pathology of the Muslim today is unquestionably a matter of inadaptability.
This fact should by no means put at stake the religious part that sheikhs have been so far playing in always attempting to boost religious practice and religiosity. This should not discredit their work in so far as their teaching of Islam is concerned. But it does lead up to the following conclusion: the sheikhs’ work and any other traditional cleric’s “output” is no more sufficient for a Muslim to juggle religion and contemporary existence and the ensuing lifestyle .
As yet, we thankfully realize that , on the other hand, Islam is, contrarily to what some subversive school (of secularist/anti-religious thought) is trying to put forward, as healthy as the sheikhs’ job. We can also affirm that the latter is healthy, although many a critic tend to assert the converse , when seen from within the frameset of its initial prerogatives, in the way the latter have always been intrinsically defined by the Koran and sunna.
However, scrutinized from a different perspective, this job would probably be considered to be in dire need of pedagogic reinforcement! What I mean is, if Islam is safe and sound, and if its teachers are competent, where is the flaw then? And if Muslims, the third party, have proved guilty (3), why hasn’t traditional “ dawah and tabligh” _the job of sheikhs_ attained its goal by preventing the former going astray?
The answer is that , without doubt, the Muslims’ trouble has surpassed the very boundaries of the cleric’s job and prerogatives, thus being entitled to be classified under a novel umbrella; that of underground spheres; those of pedagogic enforcement, indeed. Therefore, it is NOT the cleric alone who would be entitled to get Muslims out of trouble.
One should ask “Why could he not?” at this stage. And the answer is as simple as Islam is in its essence, but it is also as intricate as Muslims themselves are for the time being. Because the ills of the latter have become a sort of immanence, so hidden betwixt the paths and sidelines of the conscience, and so melted amongst sub-ills and modern-life pathologies that a cleric needs to be a wealth of experts at a time, thus most likely losing control of what he was initially meant to convey, that is God’s and Muhammad’s (pbuh) precepts.
Given that the apparent, super structural pandemic lies in the fact that politicians and politics do not seem to be providing Muslim citizens with the help and assistance, and with the counseling and comfort they deserve and need, we hold the colossal pedestal on which the none less huge double-edged statue of secularist/Islamic fanaticism stands, responsible for screening off the ever-beautiful, all-shining, versatile glamour of essential Islam, farther and further from anyone who would like to believe that Islam is far better than what indigenous politics shows and far less unruly than what exogenous propaganda does.
Our societies, in effect, have been undergoing an age-long ordeal caused by so hermetic an apparatus of incommunication hampering them from genuine kick-off in terms of progress. It was this flawed universal system of thought ( because it is a blend of inner and outer guilt) which, on a certain 9/11, had reduced to ashes thousands of innocent people, and which, in the wake of 2009,had orphaned scores of children and crushed to death thousands of infants in Gaza, thus deeply scratching not only the conscience of the down-trodden of the Arab- Muslim world( including the oppressed in Darfur or in Chechnya and a lot more elsewhere) , but also all planet -tenants .
Who is to blame philosophically other than the inability of Arabic - Islamic thought to come up with an effective, down-to-earth methodology based on the very philosophy it really needs. This is why I have no doubt that a new discourse is bound to_ let’s willingly refrain from saying take over_ complement the religious one.
Clerics have always been appointed to work on the” pedestal “.And I would rather this pedestal collapsed by itself, when provoked as it should be, by radical pedagogy (4). An implosion from within the dogmatic twin-tower is the effect that could prevent any 9/11-like explosions within universal conscience in future. But clerics have so far been ineligible for this, for the simple reason that it is a startlingly brand-new task.
Therefore, another creed , which I would call “infraclerics” or “Third Ijtihad” interpreters, on grounds that they would be digging underneath the pedestal, could stem from underneath Arab-Muslim paradoxical culture, to carry out the provocative trigger, thus complementing and by no means discrediting the otherwise invaluable work of usual imams, muftis, exegetes, sheikhs and other clerics. The latter, remaining the traditionally accepted mind-setters for religion, Infraclerics would be much of “resetters “ of the invalidated , religion-conscious Muslim Patient (5).
They who are able to set contact between a means of communication (a foreign language) and a language -learner could well have the makings of such Infracleric. By merely substituting religion for language, and the believer for the leaner, they would most likely succeed in “resetting” the natural linkage, which is the diseased area, indeed. Not necessarily endowed with religious scholarship, the new interpreter would not have encroached upon religious territory when tackling a specific pathology of the Infrajtihad or “The Third Ijtihad” or “Integrationist Ijtihad” type(6) , because the nature of such pathology is, by default, an infra-religious one in that it usually presents the incautious examiner with religious-free symptoms. He would then solely be an interpreter of the existent interpretation (7); a sheikh of religiosity; an expert in religious pedagogy; a pre-political Essential Muslim (8).
Would Islamic Tradition for once get less theoretical and a little bit empirical? Be it the one in form of an anti-change shield hermetically installed in the minds of Muslims, or be it the one that has long been gulped down by that shield-inhibited mind _ the entire set of structures of “conventional Islam”_ , would it look askance at an endeavor whose principles and modalities have been laid down for the sake of reviving Islam? Would it not get to convince itself that, because it is not to be undertaken from within , which they will rebuke, but that its target revolves round Islam, just on its outskirts, under which lies, as a labyrinth or a jigsaw puzzle, an entire edifice of thorough misunderstanding? In other words, and to borrow Omid Safi ‘s also-borrowed pun, would Tradition have a “vote “ for or a “veto” on ” this matter?!
Mohamed Hammar
(1) Such as the late Malik Benabi of Algeria, Dr Mohamed Talbi of Tunisia, Dr Abdolkarim Soroush of Iran, Dr Hassan Hanafi of Egypt and Dr Omid Safi Of the USA.
(2) The idea of Islam being simple ad people being not so simple is one of the wittiest lessons I have learnt from my good pal Omid Safi.
(3)Our study in French “ The Muslim patient and the self-medication therapy “ uncovers such ills as they turn up through town people ‘s daily behavior in Tunisia, by means of a phenomenological approach. A brief summary of it is available on our blog.
Recently we have contrived the title (in Arabic)of “The Third (Integrationist) Ijtihad : TheMuslim Patient’s Trip from Islam to Islam”, which was published on www.arabicebook.com
(4) Our acknowledgements to who I consider the Godfather of language teachers, the ever-great Noam Chomsky.
(5) Note No 3
(6) Actually, this is the name we have given to the method in question. For insight into the idea, together with its other components and concepts, visit our blog ( cf note No 3)
(7) This point, I hope, will appease certain too cautious minds as to whether we should or should not re-interpret Islam. What’s more, it indicates the latter could be, in all, a false problem. Would our eminent religious scholars seeking reinterpretation have happened to be asking for trouble..(?!)
(8) As a matter of fact, one of the components of Infrajtihad is E.M.A; Essential Muslim Activity ( in French “A.M.E” or “Âme” meaning “soul”). It is by no means a political movement whatsoever, but a trend of thought and resistance to incommunication.This has later developed into the concept of “Integrated Muslim”( supposedly and theoretically, the outcome of “Integrationist Ijtihad”, “The Third Ijtihad” , that is).
About the Author
I was born in Tunis, Tunisia.I am a high school teacher of English.I like writing, reading, soccer, cinema.I write in Arabic, in French and in English.
I am working on and putting forward a "scheme" or "strategy" or "method" for renovating Islamic religious discourse; a "method" that is supposed to rest upon an Islam & Language merger called "Applied Religiosity".
The whole "effort" is called "The Third Ijtihad" or "Integrationist Ijtihad.
And the cultural outcome that is supposed to stem from the science-driven "method" is to be called "Median Culture" or "al-wassita" in Arabic.
In all,the undertaking aims at shaping the "Integrated Muslim".
Eiffel Tower pedestal view from the foot - Paris, France
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