Revival and Reform in Islam: A Study of Islamic Fundamentalism

241 Pages·2003·12.49 MB·English

by  Fazlur Rahman

REVIVAL AND
REFORM IN
1S LAM
City of Wrong, Kame1 Hussein, ISBN 1-85168-072-1
Common Prayer, A Muslim-Christian Spiritual Anthology. Cragg (ed.),
ISBN 1-85168-181-7
Companion to the Qur'an, Watt, ISBN 1-85168-036-5
Defenders of Reason in Islam,: Mu'tazilism from Medieval School to Modern Symbol,
Martin, Woodward and Atmaja, ISBN 1-85168-147-7
The Event of the Qur'an: Islam in its Scripture, Cragg, ISBN 1-85168-067-5
The Faith and Practice of Al-Gh,azhlz', Watt, ISBN 1-85168-0624
The Formative Period of Islamic Thought, Watt, ISBN 1-85168-152-3
The Heritage of Sujsm, ed. Lewisohn et al, Volume I, Classical Persian Sufism from its
Origins to Rumi (700-1300); ISBN 1-85168-1884; Volume 11, The Legacy of ~Vedieval
Persian Sujsm (1150-1500), ISBN 1-85168-189-2; Volume 111, Late Cla,ssical
Persianate StLJism (1501-1 750), ISBN 1-85168-193-0
Islu,m: A Short History, Watt, ISBN 1-85168-205-8
Islam and the West, Daniel, ISBN 1-85168-129-9
Jesus and the Muslim, Cragg, ISBN 1-85168-180-9
Jesus in the Qurhn, Parrinder, ISBN 1-85168--094-2
Muhammad: A Short Biography, Forward, ISBN 1-85168-131-0
Muhammad and the Christian, Cragg, ISBN 1-85168-179-5
Muslims and Christiaus Face to Face, Zehiri, ISBN 1-85168-133-7
Muslim Devotions, Padwick, ISBN 1-85168-1 15-9
On Being a Muslim, Esack, ISBN 1-85168-146-9
The Qur'an and its Exegesis, Gatje, ISBY 1-85168-118-3
Quran, Liberation and Pluralism, Esack, ISBN 1-85168-121-3
Rabi'a, Smith, ISBN 1-85168-085-3
Revival and Reform in Islam: A Study of Islamic Furzdamentalism, Rahman,
ISBN 1-85168-204-X
Rumi: Past and Present, East and West, Lewis, ISBN 1-85168-167-1
Rumi: Poet and Mystic, Nicholson, ISBN 1-85168-096-9
A Short Introduction to Islamic Philosophp; Theology and Mysticism, Fakhry,
ISBN 1-85168-134-5
Tales of Mystic Meaning, Nicholson, ISBN 1-85168-097-7
What Mu,slinzs Believe, Bowker, ISBN 1-85168-169-8
REVIVAL AND
REFORM IN
I S LAM
A Study of Islamic Fundamentalism
FAZLUR RAHMAN
Edited and with an Introduction by
EBRAHIM MOOSA
@i
O N E W O R L D
O X P O R D
In memeory of my late husband Fazlur Rahman.
Fondly remembered by Bilqis Rahman and the children.
REVIVAL AND REFORM IN ISLAM
Oneworld Publications
(Sales and Editorial)
185 Banbury Road
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O Bilqis Rahlnali 2000
Converted to digital printing 2003
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Copyright under Berne Convention.
A CIP record for this title is available
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ISBN 1-85168-204-X
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CONTENTS
Editor5 note vi
...
Acknowledgments Vlll
Introduction
1. Early Sects and Formation of Sunni Orthodoxy
2. Developments from Ir$i3: Politics, Sfifism, and Gnostic
Extremism
3. Early Medieval Reform: The S~fRie form and the Role of
al-Ghazdi
4. Later Medieval Reform
5. Indian Reformist Thought
Postscript
Glossary
Bibliography
Index
EDITOR'S NOTE
P
osthumous publishing is always a hazardous task, and thus editors of
such published work must be prepared to take the risks involved. At
the time of his death the Pakistani scholar Fazlur Rahman (1919-1988)
had partly completed a draft of a book entitled "Revival and Reform: A
Study in Islamic Fundamentalism." The author got as far as five chapters
that covered the early history of Islam and some of the major epoch-making
figures in the history of Islamic revival. Life did not permit him to complete
his commentary on the section dealing with modern fundamentalism as he
wished. Some critics may argue that it may have been best if the
incomplete book was never published. Others may appreciate Fazlur
Rahman's last thoughts. Despite my hesitation, T was encouraged by the
fact that several of the late author's friends and students were eager to see
this volume published. In particular Fazlur Rahman's wife, Mrs Bilqis
Rahman, was supportive of the idea of publication. After her husband died,
she placed this manuscript in the custody oE Professor John Woods, director
of the Center for Middle Eastern Studies and a colleague of Fazlur Rahman
at the University of Chicago.
Although I was not a student of Fazlur Rahman in the formal sense, I
consider myself among those who benefited tremendously from his writings
and ideas. Thus, when as a visiting South African fellow at the University
of Chicago in 1990, Professor Woods showed me this manuscript, I
immediately expressed an interest in examining it. For anyone familiar
with Fazlur Rahman's major and important works such as Avicrnna's
Psychology, Islam, lslamic Methodology in History, Major Themes of the
Editor5 Note vii
Qur3an, and Islam and Modernity it was exciting to read the materials that
now constitute this book. The already published works of the late author
shaped his oeuvre and constituted the main template for his interpretation
of developments within Islamic thought. Revival and reform was a theme
Fazlur Rahman ceaselessly pursued and it defined his later intellectual
project. Therefore, students of Fazlur Rahman's thought will find that in
this volume he revisits some of those figures and ideas in detail that he
otherwise briefly treated in his many scholarly essays and books.
The manuscript itself appeared to be a first draft. Fazlur Rahman was
afflicted with arthritis in his hands, which made writing difficult. The
author's son transcribed the recorded manuscript. One of the main issues
this editor had to contend with was the fact that the sentences in the text
were long and speech-style. At times a single sentence constituted a
paragraph. For this reason editing was necessary in places. With the
exception of a few sources cited in the text, none of the citations had
references. All the citations were laboriously traced and checked to ensure
that the translations and sources were accurate. While this was at times
extremely frustrating and time consuming, in the end it was also rewarding
to pore over the sources that this extraordinary thinker marshaled in his
research.
ACKNOWLEDGMENTS
A
t various stages of this project many people have encouraged and
assisted me. My thanks go to Professor John Woods and Mrs Rahman
who were gracious in entrusting me with the editorship of this manuscript.
At the University of Cape Town, I would like to thank my research
assistants Abdirashid Mohamed, Abdelkader Riyadi, and Tahir Sitoto; Ms
Asia Brey, the departmental assistant at the time, provided selfless support
and assistance. At Stanford University, Sayema Hameed and Hamed Saeed
also provided some help. Professor Wan Mohamed Nur Wan Daud and Dr
Muhammad Zainiy Uthman at the International Institute of Islamic
Thought and Civilization (TSTAC), and Professor Mercia Hermansen of the
University of Layola (Chicago) all provided some clues in tracing a few
references. Professor Amina Wadud provided helpful comments on the
introduction and genuine support. Mary Starkey's incisive and highly
professional editorial skills saved me from several infelicities. Special
words of thanks to all of my friends whose encouragement and support over
the years cannot go unacknowledged: Abdurrashid Omar, Abdulkader
Tayob, Chuck Wanamaker, Shamiel Jeppie, Sa'diyya Shaikh, Farid Esack,
Muhammad Saeed Kajie, Ashraf Mohamed, Abdul Aleem Somers, Richard
Martin, Bruce Lawrence, Abdulaziz Sachedina, Muneer Fareed, Ahmad
Manjra, Ismail Manjra, Shuaib Manjra, Faizel Dawjee, and Mahmood
Mamdani.
I have special thanks for a person to whom I have grown close in
friendship over the years. Robert C. Gregg, Teresa Hihn Moore Professor in
Religious Studies and former dean of Stanford Memorial Church, was
Acknowledgments ix
instrumental in making my first and subsequent visits to Stanford
University possible. Arnie Eisen, Chair of Religious Studies and his
colleagues at Stanford were supportive during my year as visiting professor
in 1998-1999 during which most of this editorial work took place. Richard
Roberts at Stanford history department was always at hand to offer advice
and explore avenues for which I am grateful. Finally, my appreciation to my
extended family: my parents, Ishq and Hiiri; my brothers and sisters
Suleiman, Aisha, Nazeema, Faizel, and Zaiboenisa; my in-laws Goolam and
Farida Pandit; my wife Fahimoenisa (Nisa) and our children Lamyii and
Shibli; my uncle Mohammad and his wife Zayboenisa for all their care over
the years; to all of them I want to acknowledge my gratitude for their love
and care and for making my life meaningful. I am very much in debt to all
of them.
Ebrahim Moosa
StanJord, 1999