By Fazlur Rahman
This authoritative publication argues that what's thought of at the present time to be Islamic fundamentalism is inconsistent with the genuine which means of this religion. Rahman demonstrates that the genuine roots of Islamic teachings suggest adaptability, creativity, and innovation.
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Additional resources for Revival and Reform in Islam: A Study of Islamic Fundamentalism
He argued, occurred due to a self-aware and conscious critique on their part that also rejected aspects of the inherited tradition. Fazlur Rahman found Gadamer's claim that such selfaware changes in the tradition in themselves are pre-figured within the closed circuits of history to be untenable. He refused to accept Gadamer's near-mystical determinism of being. Conscious changes, he argued, occur in history if there is an objective ascertaining of the past and an equivalent response that is determined by contemporary values.
Islamic studies were "disastrous," in the words of Fazlur ~ a l z m a n The first question addressed to any new project initiated by Muslims or by nonMuslims is: what is the catch? Why do "they" (non-Muslims) want to teach or study our Islam at universities? Why do "they" want to engage in dialogue? If Islam surrenders to dialogue, then will that act by itself not place Islam on a par with religions that lack validity? Is the burst of intellectual activity and interest in Islam in the West not a new kind of conquest, with knowledge being an instrument of power?
This historicity of ideas wTas crucial to Fazlur Rahman and an aspect that tempered his IGmtianisrn. The invisible context of ideas is not just mental, he said, but also environmental. 48 The philosophy of history that permeates Fazlur Rahman's corpus is one that leans gently towards a liberal materialist analysis. Having said this, he has to be read carefully before one could say that he also accepted historicism. There is no doubt that he supported the early twentiethcentury intellectual trends that favored history and historicism.