The early generation of Muslim scholars used the 'text' and 'reason' to derive Islamic rulings as they confronted new cases. Since then, Islamic knowledge has evolved into many disciplines, drawn on the same authoritative sources and employed the same type of reasoning. Later, Islamic knowledge became of specialists techniques, accessible only to the initiated. It offered concise, polished and interdependent arguments based on a set of thinking formulas. Similarly, the systematic thoughts behind Islamic discourses are coherent, logically clear, of distinctive authority and have a distinguished style in their language and terminology. So far, contemporary reviews of the Islamic discourses continue to assume the same foundation of knowledge about the many aspects of human behaviour which are relevant to the interpretation of the main articles of Islam itself. This includes assumptions about human knowledge itself, the nature of human beings, their means of associations and communication, their history and so on. But modern sciences have reshaped our knowledge on most aspects of human behaviour and inevitably, this will alter the foundation of interpreting the Islamic text. Future analysis of the Islamic discourse must now deconstruct the arguments to their fundamental elements, re-examine the basic assumptions and attempt to reconstruct the discourse based on both a modern, objective, rational and relative approach to the original text. Modern Discourses can not be taken in isolation from the condition surrounding those who articulated them and hence, there is also a need to identify the nature of basic learning processes of the early generations of Muslims from which successive discourses have emerged.
Knowing Ourselves
Little is known about the human soul other than its capacity to recognize good faith; Far more is known about the human body, its brain cells, its faculties and its controlled growth through genetics. Understanding both the evolutionary processes and the dialectic relationship between human behaviour and its conditions has been the foundation of many modern disciplines. However, inner self awareness remains the solid starting point of a comprehensive review and self knowledge must be based on objective self assessment. All relevant tools of knowledge must be utilised to achieve more accurate self knowledge. We Muslims should not hesitate to benefit from the many disciplines of modern science that are relevant to the subject. Our attitude towards ourselves must be based upon an in-depth understanding of our backgrounds, experiences, emotions, state of mind, needs, conditions, etc.. Self knowledge is about the mind sets, psychological filters and the limitations of our experiences in establishing the relative truth and the varying perceptions of Islam. Often the state of mind of a person is described as being narrow or broad, closed or open, fixed or flexible, biased or objective and so on. The mind has the potential to be locked, set and fixed on beliefs which are narrowly based on arbitrary sentiment or of superficial logical. Exceptional efforts are needed in order to eliminate the psychological experiences and imbedded ideas that are detrimental in limiting the scope of critical reviews. Although many beliefs fulfil a wide range of social and psychological purposes and hence it can exist without an objective or rational foundation and often beliefs are mixed with ignorance. All forms of ignorance must be exposed in a process of acquiring self knowledge. The simple form of ignorance is the lack of information, a compound form of ignorance is that where little or insufficient information mislead the mind to the point of self satisfaction where no further quest or learning is deemed necessary. The most problematic form of ignorance is that when the mind confuses ignorance with faith and assume it sacred. Sacred ignorance distances the mind from reality. Once a mind is set on a creed or sacred faith, then the obstructive power of sacred ignorance becomes impenetrable.
Our Perception of Islam
The life of Muslims is neither an articulation of Islam nor a practical manifestation of its discourse. Today, Muslims are at a distance from Islam and its meanings have been obscured by ignorance. Many of the current assumptions, thoughts and attitudes can be traced to the early Muslims who gave them the official approval, rather than the specific approval of the Quran itself. Little by little, Muslims have narrowed their reading of Islam until it has become a tradition of rituals with a corresponding loss of meaning and value. Many have lowered their understanding of the Quranic revelation until it has become a mere exercise of rituals and the external observance of customs as defined by society, Ulema or rulers. Islam, like other religions, has been manipulated by traditional institutions and its universal meanings are now buried under thick layers of closed interpretations. Official interpretation forms a closed shop of specific language, terminology and assumptions. Movements shifted their aims from that of ascending human behaviour to that of conflict and power struggles. However, Islam, the last message from Allah(swt), is not dependent on human inclination or whim, but being eternal, survives neglect, defiance and corruption. Naturally, our understanding of the Quran and the history of Muslims is strongly conditioned by our backgrounds and positions. Hence there is a clear need to review our perception of the Quran, its concepts, scope and purposes, rather than simply focus on its linguistic interpretations. The majority of supporters of the Islamic movements are receptive thinkers who reflect on propositions but without reflecting on their thinking. However, professional thinkers and leaders who articulate the discourse in plain language, should be able to reflect on their thinking and go beyond the face value of the tradition.
The Human Experience
In order for accelerate Islam intended role as a guide to humanity, its discourses must broaden its outlook to include the whole of the human experience. The history of human development, including that of the evolution of morality and religion, is part of the physical world and consequently, it has been the subject of modern science. Since humanity is endowed with the necessary means of sensing and understanding the physical world, we Muslims should view human knowledge and its scientific achievements, including inventions and techniques as a shared neutral possession. Islamic thinkers can not remain indifferent to the revelations of modern social sciences in areas related to the foundation of knowledge on human behaviour. Science is limited to exploring the physical world and does not produce moral or value references. The Quran remains as the only divine link to the metaphysical world which is beyond the scope of modern science and the source of moral authority and divine values.
Derivations of Islamic Discourse
In general, the Islamic discourses offer ready made sociological, cultural and political referents to the contemporary world. The elements and vocabulary, the system of logic, the beliefs and values all lead to a complete and closed discourse. Contemporary Islamic discourses are not recent inventions by the Islamists but natural extensions of previous Islamic derivations. It is an evolutionary process that reflects both the historical continuity of the Islamic heritage and the adaption to the conditions of the modern world. It has become the speciality of scholars who interact with new environments and conditions. The cultural environment of the leaders or thinkers who articulate the Islamic discourse is of crucial influence on both the original ideas and their interpretations. Some scholars have a fixed mind set or are unable to view Islam from perspectives other than that of their specific system of logic. They do not acknowledge the many possible states of mind or the influence of conditions on the processes of thought. Normally ideas are modified and simplified as they get publicised in statements, actions and slogans which address a mass audience. The further the discourse is distanced from its origin, the more modifications occur to the original conception.
Similarities & Variations
Apart from minor variations, Islamic discourses share many aspects of the original message. They offer to explain the universe, promote the supreme authority of God, provide an overview on human life, define the necessary references for social behaviour and dictate a detailed code of practice. These aspects have their roots in the unified, universal and comprehensive call of the Quranic discourse itself. In additions Islamic discourses share the appeal of offering a universal applicability, the promise of relief to human suffering, the clarity of a moral reference an irresistible Quranic appeal of the universal applicability of a simple discourse, the promise of the truth, the association with the divine authority and the deep desire of living eternally in heaven. In addition to the Quran and the Sunna, references to historical texts have been essential grounds for developing Islamic discourses. They offer legitimate modes of thought and models of behaviour. Hence, some discourses are purist in their interpretation of the texts or traditions while others assume that the practice of the early generations of Muslims or the interpretations of their traditional scholars is neither binding nor relevant to the modern world.
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