• They had this false idea that reverting back to past will inevitably restore their glorious past and lost grandeur in the world.

Naveed Sandeelo

It is commonly raised a question that why do the revivalist movements find a more fertile ground in the Muslim world instead of future oriented ones?

To answer this question we shall have to find out some concrete reasons which provide the revivalist movements fertile ground in the Muslim world to spread their ideas among the masses. We are commonly aware that the political Islam is also known as Islamic revival and for political Islamists Islam is not limited to the religion alone but it is a complete code of life, which includes also political system and brings change in the society. While looking at Islamic history we find that its revivalist movement’s history belongs to remote past. In the year of 1928 Hasan-al-Banna established Muslim Brotherhood in the country of Egypt and it was so influential, systematized and organized that it was counted as a largest Islamic group in the world. We also find that some prominent persons like Rashid Rida and Ali Abdel Raziq are also counted some of well-known revivalist thinkers. It is worth remembering that Islamist revivalists in every age are produced by Islam.

It is thought that the first revivalist is Al-Ghazali who strictly criticized philosophers with resulting entire death of scientific outlook and philosophical approach towards things in the Muslim world. He attempted to introduce his own ideas and this gave his writing the name of Ahya-e- Uloom-u-Din (Revival of the religious sciences). Including Al-Ghazali there also were some other prominent revivalists who affected masses with their thoughts are included Ibn Taymiyyah, Ahmed Sirhindi, Shah Wali Allah and Muhammad Ibn Abd-al-Wahab. After this now we come to the point with this important question that what is the main reason that Muslim lands are considered more fertile for revivalist movements to breed their agendas? And people have not been attracted by the movements of liberation and enlightenment. What is its magical peculiarity and intellectual tide which pushes Muslim minds on the sea shore of revival and the past? What is main reason they don’t attract towards enlightenment, liberal and scientific approach?

Here we can see this in the glaring example of remarkable philosopher Ibn Rushid’s case whose books were band, publicly burned, and he was ex-communicated and persecuted. For his philosophical orientation he was declared a Jew. The main reason was that his philosophical ideas were not the part of orthodox Islam and he strictly adapted Aristotelian approach towards the truth. Ibn Rushid’s significance lies in his evaluation of revelation, discursive theology and philosophical thinking. According to Mr. Ahmed Fouad El-Ehwani that, “his (Ibn Rushid’s) disgrace, persecution and exile were the result of that conflict.” We see this rivality never ceased in past for the political power between orthodox and religious representatives and liberal philosophers. By his liberal thoughts and open minded outstanding Muslim philosopher Al-Kindi had described this dispute and thus we find in his book he is supporting philosophers and defending them from every side. According to him the people of religious learning were so near to the masses that were impressed by them. In utter need of their support, Muslim rulers abandoned the philosophers to the anger of common.

Another prominent thinker Nasr Hamid Abu Zaid has raised a very important question in his most famous work under the title, Reformation of Islamic thought that why was Islam reduced only to the rigidity of Sharia or law alone, while that is not focusing on its other essential aspects and dimensions? He gives answer to this in these words that the reason behind reducing and narrowing Islam to the paralyzing Sharia (law) is that since the 5th century of the Islamic theology have been gradually marginalized philosophers and the non-orthodox  theologians were persecuted or attacked by both of fuqha  (legal scholars) and the political authorities.” While studying history we become aware enough that from its inception Islam had been politicized through the rise of various kinds of theological schools they were connected with the power politics.

Behind the succession of these revivalist movements in the Muslim world are some thinkers’ grave efforts that grounded its ideology. Ibn Tayamiyyah who is considered one of the most important revivalist who had strong hatred and dislike for philosophy, theology and mysticism. He is thought as a forerunner of Wahabism, Sanusim and staunch conservative. He in his Minhaj and in other his writings declares philosophy and theology of no use or place in Islam. Even towering scholars like Al-Ghazali openly raised voice against philosophy and declared the philosophers as infidel. This should be remembered that Abd al-Wahab was product of Ibn Taymiyyah. He was Hambalite and was violent opponent of mysticism and philosophy. He succeeded in his efforts and revived the spirit of Imam Hanbal in 18th century. He entirely destroyed the beautiful constellation of philosophical ideas in Islam with violence and aggression. We see almost the same role was played by Mohammad Ibn Ali Sanusi in Algeria and he fought against western culture and thought. His Sanusi movement was conservative in outlook and revivalist in nature. Both of these movements were strongly against enlightenment and struggled to keep away it from Muslims. They endeavored to promote tradition, aggression and developed scorn for modernity in the cloak of religious reform. Even poet of the east Allama Mohammad Iqbal could not admonish his sentiments to admire Abd al-Wahab’s sufficient popularity and his conservative ideas. Another writer of Islamic revivalism Jan A. Ali like Iqbal also giving his supporting views for this movement says, “Constituted by a large diversity of revivalist movements, Islamic revivalism is a complex and heterogeneous reality.”1 (Ali, 2012)

Read: Islamic Revivalism: Faraizi and Wahhabi Movements

In this part of globe which is separately called the Muslim world we see entirely different kind of situation where religious thinkers in the guise of Islamic revival were preaching the masses to re-associate themselves with the remote past and incessantly advising them to find refuge in the traditional way of life in order to protect themselves from any kind of inventions, knowledge and philosophy of the west. Through this attitude it was clearly seen the worst decline of entire Muslim world that it began losing its wealth, vigor and military power. They were not in position to face the expanding progress of the well-equipped west. After the failure of socialism in USRR world has again become uni-polarization. Lack of enlightenment, absence of rationality, dearth of scientific approach and critical thinking, increasing of illiteracy ratio at high margin, poverty of genuine philosophy and scorn with modernity all these factors have always succeeded the revivalist movements in the Muslim world. By the emergence of post-modernism, which introduced new globalization phenomena and market oriented society, empowered the extremism; and the political power in these Muslim regions, being least democratic, came to the hands of dictatorial governments.

Remarkable Pakistani philosopher C. A. Qadir declares Muslims themselves were peculiarly responsible for their decadence. The main reason was their intellectual, moral and spiritual bankruptcy. The insufficiency of Muslim rulers and colossal ignorance of the masses abetted and helped the imperialistic nations. While looking at history we find that for a long time Muslims were in the vanguard position and they progressed in every field of science and philosophy and led the civilized world in culture. But later on due to disorientation in scientific knowledge and lack of interest in free thinking of inquiring method they ceased to exist as a dynamic force. It is regrettable as well as surprising to note that we don’t find any single scientist from the beginning of the 18th century to the middle of 19th century but we find only condemnation of modern science and rational knowledge. While glorifying the achievements of the past they had kept aside the modern tools of inquiry and analytical method of the western academia. This was the main reason Muslims remained aloof from science, technology and modernity. Hence they lacked the capacity to cope with the demands of the modern life and scientific world outlook. They only consoled their wounded souls in the myths, vain desires and dreams at extreme level, just fabricated the false consciousness for vain hope and could not progressed further more in the exigency, thus they left their masses in the lurch. This happens so with any nation that clings to the past while leading itself to the mental morbidity, doom and destruction. Same case is there with Muslim revivalists, they made themselves entirely barren. For Mr. Bob Olivier “The Muslim world consequently stagnated for hundreds of years while the nations of Western Europe were experiencing the Enlightenment, the reformation, and the Industrial Revolution.”2 (Olivier, 2020)

In the light of above discussion we may summarize the under lying motives of the revivalist movements in the world of Islam which became the main cause of making their closed society. These are as:

They had utter fear of disintegration and dispersion.

There was lack of confidence and courage among them to face the new challenges of modern science and technology.

While clinging to the long exploded myths and dreams they lost the vigor and became victim of intellectual laziness.

Instead of developing futuristic vision to vivify their institutions they were lurching behind the past.

They had this false idea that reverting back to past will inevitably restore their glorious past and lost grandeur in the world.

While neglecting scientific thought and enlightenment they made erroneous connection of power with religion, ethics and values.

Instead of modern democratic system the Muslim regimes were mostly groaning under the clutches of dictatorial power.

The current Arab spring and the brutal resistance of Arab tyrants is a live example. Their rulers are not loyal with the interest of masses. For their vested interests they have enslaved their own innocent people and kept them deprived from any kind of edifying modern intellectual treasures to enrich their minds. This looks entirely treacherous mentality act and non-serious attitude of the Muslim ruling elite that deliberately keep them far from enlightenment, modernism, education and some related academics and ideas of modernity. Therefore, the present fiasco and ignominious future of the Muslim world in every field and its disastrous and dismal condition, and devastating scenario are not the causes of modernization of the west rather it is their own responsibility not taking interest in them. Even democratic and moderate outlook has been ever discouraged. We find its result in the worst form of reactionary movements which are strictly practicing methodologies of brutality as of those against which they are perennially struggling.

Bibliography

Ali, J. A. (2012). Islamic Revivalism Encounters the Modern World. Sterling Publishers Private Limited, New Delhi.

Lack of Enlightenment in the Muslim world: An Analysis.

Olivier, B. (2020). Islamic revivalism and Politics in Malaysia. Palgrave Macmillan.

Read: A Journey Toward Intellectual Awakening

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Naveed Sandeelo is a poet, writer and critic, and Lecturer at Department of Philosophy University of Sindh Jamshoro. He is author of five books: three books are on the subject of philosophy. Doing PhD at the department of Philosophy University of Karachi.

The post Revivalist Movements and the Muslim World first appeared on Sindh Courier.

By Nandita Bose

Pivotal events of 1979

On the cold morning of February 1, 1979, a triumphant Ayatollah Ruhollah Khomeini, the exiled religious leader of Iran and mastermind of the Iranian Revolution, returned to Tehran on a chartered Air France flight accompanied by about 120 journalists and photographers, after a banishment of 14 years. It was a moment zealously celebrated by the Iranians, hundreds of thousands of whom poured out onto the streets to welcome him. It was also a moment that altered the future course of Iran and the geopolitics of the region for decades to come.

1979 saw two other historically significant events in the Middle East. There was the seizure of the Grand Mosque in Mecca in November 1979 by the Saudi militant, Juhayman al-Otaybi, and in December, the Soviet invasion of Afghanistan, and the consequent decision of the Reagan-led U.S. administration to overthrow the Soviets by arming militant Islamist forces in Afghanistan.

These events converged to propel to the forefront Wahhabism, an extremist form of Islam that forever changed contemporary Muslim societies.

In his book, Faultlines in the Faith: How Events of 1979 Shaped the Islamic World, author Syed Iqbal Hasnain delineates how the “apocalyptic events” of 1979 resulted in the deep entrenchment of the Wahhabi-Salafi school of Islam across the globe, and continue to shape the geopolitics of the region in significant ways. These events, he writes, “were important historical pivots to which most of the modern Islamic extremism and acts of terrorism could be linked.”

Wahhabism becomes the ideological source of global jihad

Wahhabism as a philosophy took shape from the teachings of the 14th-century Islamic scholar Ibn Taymiyyah and the 18th-century theologian Muhammad Ibn Abd Al Wahhab, both of whom inspired al-Otaybi. Of course, the regime primarily responsible for the spread of Wahhabism, Hasnain explains, has been the Kingdom of Saudi Arabia, which since its formation in 1932, has methodically invested in its propagation worldwide.

The discovery of oil in 1938, and the petrodollars subsequently pouring in, made the Saudis the chief financiers of Wahhabi-salafi schools and clerics worldwide. The establishment of the Muslim World League in 1962 in the holy city of Mecca gave the Wahhabi-Salafi school of thought a formal platform and, subsequently, recognition on a global scale.

Read – Book Review: How the West Stole Democracy from the Arabs

Hasnain writes, “The 1980s and ’90s were crucial decades when the Kingdom of Saudi Arabia took to an aggressive promotion of the Wahhabi-Salafi version of Islam. They did this by globally financing Islamic centers (Sunday schools), mosques, and private schools in the US and most of the major European countries, including the United Kingdom (UK), Belgium, Spain, France, and Germany. This global drive publicly radicalized young Muslims attending high schools and professional colleges, by using the Wahhabi English translation of the Quran and the Hadiths.”

In Iran, the ouster of the Shah of Iran and Khomeini’s return to power in 1979 wiped out the last vestiges of modernism from the country. “For the first time in the Middle East a monarchy was removed not by a military coup but by the masses inspired by the Islamic religious fervor of Shiism,” Hasnain said to India Currents (IC).

The Arc of Islam from 7th century AD to the present

The book follows the arc of the rise of Islam in the modern world from its heartland in Arabia to its spread within the present-day European nations and the U.S. It traces the complexities in the relationships between the various Arab nations and tribes in the region, and conflicts between the two primary sects – the Sunnis and the Shias – that can be traced back to the 7th century AD.

Chapters are dedicated to the exploration of topics like the rise of the Shia Crescent in the Middle East, the rivalry between Saudi Arabia and Iran, the radicalization of Muslim youth in Europe and the U.S., and the mobilization of modern technology by the Islamic State (IS) for the spread of Jihad.

Role of the U.S.

In Fault Lines in the Faith, Hasnain analyzes the role the U.S. played in unwittingly promoting Wahhabism, the pinnacle of crisis it reached as a nation with 9/11, and the subsequent “cover-up” by the Bush administration. He holds the U.S. culpable for support to jihadists in Afghanistan, the invasion of Iraq, and flawed Middle Eastern policies by several U.S. administrations.

“The policymakers in America and Europe know well the connection between Wahhabi teachings and extremism that leads to terrorist acts like the 9/ 11 attack and the lone-wolf acts of terrorism in many parts of the world,” he writes.

Reducing the influence of Wahhabism

Is it possible to bring Islamic societies across the globe out of the clutches of Wahhabism, considering how deeply entrenched it is? With Islamophobia at its height due to Wahhabi extremism, is it possible to extricate a generation of young Muslims who have grown up experiencing sectarian conflicts and being indoctrinated with this philosophy?

Hasnain believes it is. The book addresses how the influence of Wahhabism might be reduced, and the steps countries like France – a key partner of the United States in the global fight against terrorism – and Morocco have taken in that direction, steps that might be emulated by other nations.

“France,” he said to IC, “was one of the worst affected European nations by this extremism because of the large population of Muslims – the largest among any European nation. President Macron ordered the removal of all Wahhabi literature from all the mosques in Morocco and France, banned the wearing of hijab in schools, and directed that Islamic priests in France be retrained in the preaching of Sufi style of tolerant Islam. It takes a while for extreme idealism to go out of the system but the process has started in France and incidents of hate extremism seem to have reduced there.”

“The good news is that since 2004, Morocco has been developing a training strategy for imams to establish its moderate ideology in French mosques via the Ministry of Religious Endowments and Islamic Affairs.”

Sufism as an acceptable alternative

Sufism, which promotes religious tolerance, is the definitive path forward says Hasnain. He strongly advocates for this harmonious form of Islam which dominated ancient Muslim societies from the 8th to the 13th centuries.

He writes, “The (U.S.) authorities should also urge the various Muslim communities to disconnect their ties with the Saudi charities that fund the promotion of Wahhabism, and instead start collaborating with countries like Morocco that promote a more tolerant and peaceful version of Islam, such as the Sufi Sunni Islam.”

Fault Lines in the Faith gives both scholarly and general readers a detailed analysis of the sectarian conflicts in the Middle East and contemporary Muslim societies worldwide, and the reasons behind the rise of Jihadi Islam in a well-researched, forthright, yet lucid manner.

Also read: Pirating and Publishing: The Business of Books

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Nandita Chowdhury Bose is Contributing Editor at India Currents. In Mumbai, she worked at India Today and Society magazines, besides other digital publications. In the United States, she has been a communications consultant.

Courtesy: India Currents (Posted on July 29, 2024)

The post Fault Lines In The Faith: How Events Of 1979 Shaped The Islamic World first appeared on Sindh Courier.

Kazan Correspondent 

Non-competition program of the strategic vision group “Russia – Islamic World” within the XX “Altyn Minbar” Kazan International Film Festival presents 10 films from 10 countries.

This year non-competition section includes films made in Uzbekistan, Morocco, Iran, Bangladesh, Russia, Azerbaijan, Türkiye, Kyrgyzstan, Kazakhstan, Bahrein.

“The program is developed around the cinematography of countries from the strategic vision group “Russia-Islamic World.” As usual, the section includes 10 films. It is interesting to note that Russia is represented by the regional film “All at Once,” filmed in Dagestan. It has been a long time since Bahraini films appeared on the program. A new shortlist includes the film “Rose Water” from this island state. This year’s “Russia-Islamic World” section did not include co-production projects, but many producing countries have gone beyond the territorial limits of their states. For instance, the plot of the road movie “Paradise” embraces Kyrgyzstan, Uzbekistan, Türkiye, Egypt, Saudi Arabia, and Kazakhstan. In its turn, the Kazakhstani film “Oliara” is made by Hungarian director Tamash Tot, a VGIK graduate. It is noticeable that national cinema tries to expand its borders. “The Islamic world shows its width, which is fascinating in its way, and marks the tendency of influence and interaction of different cultures”, says the chairman of the executive committee of “Altyn Minbar,” the director of the New Institute of Cultural Studies, candidate of historical sciences, leading scientific fellow, Head of the Department of Development and Assessment of Film Education Techniques at VGIK, expert of the scientific and educational center “Civil Society” and social communications” of the Russian Presidential Academy of National Economy and Public Administration, and laureate of the Russian Government award in the field of education (2021).

According to Nina Kochelyaeva, the main focus like in the main competition is made on human relationships, family values, mentality, traditions, and moral issues: “The program is based on a “cinema of moral anxiety”. Each film is based on the characters’ images, who are not indifferent to what is happening and deal with moral issues. When the characters find themselves in weird situations, their moral dilemma becomes the main topic of the film.

Read: Short list for the XX Kazan International Film Festival announced

We note that “Altyn Minbar” is included in the list of cinema projects supported by the Ministry of Culture of the Russian Federation. The Kazan International Film Festival is held with the support of the Rais of the Republic of Tatarstan Rustam Minnikhanov and the Ministry of Culture of Russia, as well as in partnership with the strategic vision group “Russia – Islamic World”.

To check the “Russia – Islamic World” program click here:

https://kazan-mfmk.com/en/news/news/non-competition-program-russia-islamic-world/

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The post Films from 10 countries selected for the “Russia – Islamic World” KIFF program first appeared on Sindh Courier.