Islamic revival (Arabic:تجديدtajdīd, lit., "regeneration, renewal"; alsoالصحوة الإسلاميةaṣ-Ṣaḥwah l-ʾIslāmiyyah, "Islamic awakening") refers to a revival of Islam, usually centered around enforcingSharia.[1] A leader of a revival is known in Islam as amujaddid.
Within the Islamic tradition,tajdid is an important religious concept called for periodically throughout Islamic history and according to asahihhadith occurring every century.[2] They manifest in renewed commitment to the fundamentals of Islam, the teachings of the Quran and hadith of the Islamic prophetMuhammad, the divine law of Sharia, and reconstruction of society in accordance with them.[3]
In academic literature, "Islamic revival" is anumbrella term for revivalist movements in Islam, spanning a number of different or opposing meanings: Movements which may be "intolerant and exclusivist", or "pluralistic"; "favorable to science", or against it; "primarily devotional", or "primarily political"; democratic, or authoritarian; pacific, or violent.[4]
The Islamic revival of the late 20th century, brought "re-Islamization", ranging from an increase in the number of Sharia-based legal statutes,[5] attendees atHajj,[6][3][7] women wearinghijab,fundamentalist preachers and their influence,[5] andterrorist attacks by radical Islamist groups.[8] A feeling of a "growing universalistic Islamic identity" ortransnational Islam among immigrants in non-Muslim countries[note 1][8] was also evident.
Explanations for the revival include the perceived failure ofsecularism, in the form ofWesternized ruling elites that were increasingly seen as authoritarian, ineffective and lacking cultural authenticity;[4] the secularArab nationalists whose governments were humiliatingly defeated in theSix-Day War withIsrael; the fall of previously prosperousmulti-confessionalLebanon into a destructive sectariancivil war; perceived successes of Islam included the surprising victory of Islamist forces against a well-armed and financed secular monarch in the 1979Iranian Revolution; andhundreds of billions of dollars spent by Saudi Arabia and other gulf states around the Muslim world to encourage the following of stricter, more conservative strains of Islam.
Preachers and scholars who have been described as revivalists (mujaddids) ormujaddideen, by differing sects and groups in the history of Islam includeAhmad ibn Hanbal,Ibn Taymiyyah,Shah Waliullah Dehlawi,Ahmad Sirhindi,Ashraf Ali Thanwi,Muhammad ibn Abd al-Wahhab, andMuhammad Ahmad. In the 20th century, figures such asSayyid Rashid Rida,Hassan al-Banna,Sayyid Qutb,Abul A'la Maududi, andRuhollah Khomeini, have been described as such. Academics often use the terms "Islamist" and "Islamic revivalist" interchangeably.[9][10] Contemporary revivalist currents includejihadism;neo-Sufism, which cultivates Muslim spirituality; and classical fundamentalism, which stresses obedience to Sharia and ritual observance.[4]
Some of the more prominent examples include Saudi Arabia after the1979 Grand Mosque attack, Iran after the1979 revolution, Pakistan afterZia's Islamization in 1979, and Afghanistan after the rise of the Mujahideen from theSoviet–Afghan War in 1979.
The concept of Islamic revival is based on a sahihhadith (a saying attributed to Muhammad),[11] recorded byAbu Dawood, narrated byAbu Hurairah, who reported that Muhammad said:
Allah will raise for this community at the end of every 100 years the one who will renovate its religion for it.
— Sunan Abu Dawood, Book 37: Kitab al-Malahim [Battles], Hadith Number 4278[2]
Within the Islamic tradition,tajdid (lit., regeneration, renewal) has been an important religious concept.[3] Early in thehistory of Islam, Muslims believed they had not succeeded in creating and maintaining a society that truly followed the principles of theirreligion.[3] As a result,Islamic history has seen periodic calls for a renewed commitment to the fundamental principles of Islam and it has also seen periodic calls for the reconstruction of society in accordance with theQuran and the traditions ofMuhammad (hadith).[3] These efforts frequently drew inspiration from the hadith in which Muhammad states: "God will send to His community at the head of each century those who will renew its faith for it".[3] Throughout Islamic history, Muslims looked to reforming religious leaders to fulfil the role of amujaddid (lit., renovator).[3] Although there is disagreement over which individuals might actually be identified as such, Muslims agree thatmujaddids have been an important force in the history of Islamic societies.[3]
The modern movement of Islamic revival has been compared with earlier efforts of a similar nature: The "oscillat[ion] between periods of strict religious observance and others of devotional laxity" in Islamic history was striking enough for "the Muslim historian,Ibn Khaldun to ponder its causes 600 years ago, and speculate that it could be "attributed ... to features of ecology and social organization peculiar to theMiddle East", namely the tension between the easy living in the towns and the austere life in the desert.[12]
Some of the more famous revivalists and revival movements include theAlmoravid andAlmohad dynasties inMaghreb andSpain (1042–1269),IndianNaqshbandi revivalistAhmad Sirhindi (~1564–1624), theKadizadeli in theOttoman Empire that followedKadızade Mehmed (1582-1635), a revivalist Islamic preacher, the IndianAhl-i Hadith movement of the 19th century, preachersIbn Taymiyyah (1263–1328),Shah Waliullah Dehlawi (1702–1762), andMuhammad ibn Abd al-Wahhab (d. 1792).
In the late 19th century,Jamal al-Din al-Afghani, "one of the most influential Muslim reformers" of the era, traveled the Muslim world, advocating forIslamic modernism andpan-Islamism.[13] His sometime acolyteMuhammad Abduh has been called "the most influential figure" ofModernist Salafism.[14]
Muhammad Rashid Rida, his protegeHassan al-Banna would establish theIkhwan al-Muslimeen, The Society of the Muslim Brothers, better known as the Muslim Brotherhood, in 1928, the first mass Islamist organization. Despite him being influenced by Rida and his drawing of ideas primarily from Islamic sources, Al-Banna nevertheless was willing to engage with modern European concepts likenationalism,constitutionalism, etc.[15]
InSouth Asia, Islamic revivalist intellectuals and statesmen likeSyed Ahmad Khan,Muhammad Iqbal,Muhammad Ali Jinnah promoted theTwo-Nation Theory and theMuslim League established the world's first modern Islamic republic, Pakistan.Abul Ala Maududi was the later leader of this movement who establishedJamaat-e-Islami in South Asia. Today it is one of the most influential Islamic parties in the Indian sub-continent, spanning three countries (Pakistan, India, and Bangladesh), although the different national parties have no organisational link between them.[16] MuhammedIlyas Kandhlawi was an Indian Islamic scholar who founded the widely influentialTablighi Jamaat Islamic revivalist movement, in 1925. It is now a worldwide movement with over 50 million active followers, it is a non-political movement which focuses on increasing the Muslims' faith and for them to return to the sunnah way of life.[17]
Whether or not the contemporary revival is part of an historical cycle, the uniqueness of the close association of the Muslim community with its religion has been noted by scholarMichael Cook who observed that "of all the major cultural domains" theMuslim world "seems to have been the least penetrated byirreligion". In the last few decades ending in 2000, rather than scientific knowledge and secularism edging aside religion,Islamic fundamentalism has "increasingly represented the cutting edge" of Muslim culture.[18]
After the late 1970s, when theIranian Revolution erupted, a worldwide Islamic revival emerged in response to the success of the revolution, owing in large part to the failure of secularArab nationalist movement in the aftermath of theSix-Day War and popular disappointment withsecularnation states in theMiddle East andWesternized ruling elites, which had dominated theMuslim world during the preceding decades, and which were increasingly seen as authoritarian, ineffective and lacking cultural authenticity.[4] Further motivation for the revival included theLebanese Civil War, which began in 1975 and resulted in a level ofsectarianism between Muslims and Christians previously unseen in many Middle Eastern countries. Another motivation was the newfound wealth and discovered political leverage brought to much of the Muslim world in the aftermath of the1973 oil crisis and also theGrand Mosque seizure which occurred in late 1979 amidst the revival; both of these events encouraged the rise of the phenomenon of "Petro-Islam" and theInternational propagation of conservative revivalist strains of Islam favored bySaudi Arabia and other petroleum exporting Gulf states during the mid-to-late 1970s. In an effort by theSaudi monarchy to counterbalance theconsolidation of the Iranian Revolution, it exportedneo-Wahhabi ideologies to manymosques worldwide. As such, it has been argued that with both of the Islamic superpowers in the Middle East (Iran and Saudi Arabia) espousing Islamist ideologies by the end of the 1970s, and theisolation of the traditionally secularist Egypt during the period from being the most influential Arab country as a result of theCamp David Accords- resulting in Saudi Arabia's newfound dominance over Arab countries – the Islamic revival became especially potent amongst Muslims worldwide. WithLebanon, traditionally a source of secular Arab culture, fractured between Muslim and Christian, exposing the failures of its secularconfessionalist political system, there was a general idea amongst many Muslims by the late 1970s that secularism had failed in the Middle East to deliver the demands of the masses. InEgypt, the revival was also motivated by the migration of many Egyptians during the 1980s to the Gulf countries in search of work; when they returned, returning especially in the aftermath of theGulf War in Kuwait, they brought the neo-Wahhabist ideologies and more conservative customs of the Gulf back with them.[19]
The term "Islamic revival" encompasses "a wide variety of movements, some intolerant and exclusivist, some pluralistic; some favorable to science, some anti-scientific; some primarily devotional, and some primarily political; some democratic, some authoritarian; some pacific, some violent".[4]
The revival has been manifested in greater piety and a growing adoption ofIslamic culture among ordinary Muslims.[20][7] In the 1980s there were more veiled women in the streets. One striking example of it is the increase in attendance at theHajj, the annual pilgrimage toMecca, which grew from 90,000 in 1926 to 2 million in 1979.[6]
Among revivalist currents, neo-fundamentalism predominates, stressing obedience to Islamic law and ritual observance. There have also beenIslamic liberal revivalists attempting to reconcile Islamic beliefs with contemporary values and neo-Sufism cultivates Muslim spirituality;[4] Many revivalist movements have a community-building orientation, focusing on collective worship, education, charity or simple sociability.[4] Many local movements are linked up with national or transnational organizations which sponsor charitable, educational and missionary activities.[4]
A number of revivalist movements have called for implementation of sharia.[4] The practical implications of this call are often obscure, since historically Islamic law has varied according to time and place, but as an ideological slogan it serves "to rally support for the creation of a utopian, divinely governed Islamic state and society".[4]
According to scholarOlivier Roy,
The call to fundamentalism, centered on the sharia: this call is as old as Islam itself and yet still new because it has never been fulfilled, It is a tendency that is forever setting the reformer, the censor, and tribunal against the corruption of the times and of sovereigns, against foreign influence, political opportunism, moral laxity, and the forgetting of sacred texts.[1]
Contemporary Islamic revival includes a feeling of a "growing universalistic Islamic identity" as often shared by Muslim immigrants and their children who live in non-Muslim countries. According to Ira Lapidus,
The increased integration of world societies as a result of enhanced communications, media, travel, and migration makes meaningful the concept of a single Islam practiced everywhere in similar ways, and an Islam which transcends national and ethnic customs.[8]
But not necessarily transnational political or social organisations:
Global Muslim identity does not necessarily or even usually imply organised group action. Even though Muslims recognise a global affiliation, the real heart of Muslim religious life remains outside politics – in local associations for worship, discussion, mutual aid, education, charity, and other communal activities.[21]
A global wave of Islamic revivalism emerged starting from the end of 1970s owing in large part to popular disappointment with the secular nation states and Westernized ruling elites, which had dominated the Muslim world during the preceding decades, and which were increasingly seen as authoritarian, ineffective and lacking cultural authenticity.[4] It was also a reaction against Western influences such as individualism, consumerism, commodification of women, and sexual liberty, which were seen as subverting Islamic values and identities.[4] Among the political factors was also the ideological vacuum that emerged after the decline of socialist system and related weakening of the liberal (Western) ideology.[22]
Economic and demographic factors, such as lagging economic development, a rise in income inequality and a decline in social mobility, the rise of an educated youth with expectation of higher upward mobility, and urbanization in the Muslim world also played a major part.[23] In general, the gap between higher expectations and reality among many in the Muslim world was an important factor.[23] Gulf oil money was also a huge factor, in a phenomenon known asPetro-Islam.
The above reasons are generally agreed to be the ultimate causes of the Islamic revival. There were also specific political events which heralded the revival. Major historical turning points in the Islamic revival include, in chronological order:
Islamic revivalist leaders have been "activists first, and scholars only secondarily", emphasizing practical issues of Islamic law and impatience with theory.[27] According to Daniel W. Brown, two "broad features" define the revivalist approach to Islamic authorities: distrust of Islamic scholarship along with "vehement rejection" oftaqlid (accepting a scholar's decision without investigating it); and at the same time a strong commitment to theQuran andSunnah.[27]
Politically, Islamic resurgence runs the gamut from Islamist regimes in Iran, Sudan, andTaliban Afghanistan. Other regimes, such as countries in the Persian Gulf region, and the secular countries of Iraq, Egypt, Libya, and Pakistan, while not a product of the resurgence, have made some concessions to its growing popularity.
In reaction to Islamist opposition during the 1980s, even avowedly secular Muslim states "endeavoured to promote a brand of conservative Islam and to organise an `official Islam`".[28] Official radio stations and journals opened up to fundamentalist preaching.[5]
In 1971, theconstitution of Egypt was made to specify (in article 2) that thesharia was "the main source of legislation".[5] In 1991, the Egyptian Security Court condemned the writer Ala'a Hamid to eight years in prison forblasphemy.[5] By the mid 1990s, the official Islamic journal in Egypt –Al-Liwa al-Islami – had a higher circulation thanAl-Ahram.[5] The number of "teaching institutes dependent" onAl-Azhar University in Egypt increased "from 1985 in 1986–7 to 4314 in 1995–6".[28]
In Pakistan, a bill to makesharia the exclusive source of law of the state was introduced afterGeneral Zia's coup in 1977, and finally passed in 1993 underNawaz Sharif's government. The number of registeredmadrassas rose from 137 in 1947 to 3906 in 1995.[28] The Hudud Ordinances were passed in 1979.
In Sudan, the sharia penal code was proclaimed in 1983.[5] South Yemen (formerly the People's Democratic Republic of Yemen) made polygamy legal with a new Family Code in 1992.[5]
In Algeria, the leftist secularistFLN government made Friday an official holy day in 1976.[5] The family law of 1984 "re-introduced some sharia elements"[28] such as Quranic dissymmetry between men and women,[5] and the official policy of Arabisation led to ade facto Islamisation of education.[28]
In secular Turkey, religious teaching in schools was made compulsory in 1983. Religious graduates ofİmam Hatip secondary schools were given right of access to the universities and allowed to apply for civil service positions, introducing it to religious-minded people.[28]
Even the Marxist government of Afghanistan, before it was overthrown, introduced religious programs on television in 1986, and declared Islam to be the state religion in 1987.[5]
In Morocco, at the end of the 1990s, more doctorates were written in religious sciences than in social sciences and literature. In Saudi Arabia, the absolute majority of doctorates were in religious sciences.[28]
In Syria, despite the rule of theArab nationalistArab Socialist Ba'ath Party,
For the first time, the regime celebrated the Prophet's birth with greater fanfare than the anniversary of the ruling party. Billboards once heralding 'progressiveness and socialism' were also being replaced with new admonitions: 'Pray for the Prophet, and Do not forget to mention God.' President Bashar Assad had recently approved Syria's first Islamic university, as well as three Islamic banks. And Mohammed Habash, the head of the Islamic Studies Center, had been invited to speak on Islam at Syria's military academy – where praying had been banned 25 years earlier. ... In the 1980s, a distinct minority of women in Damascus wore hejab, or modest Islamic dress. In 2006, a distinct majority in Syria's most modern city had put it on.
— Robin Wright, Dreams and Shadows: the Future of the Middle East[29]
In many Muslim countries, there has been a growth of networks of religious schools. "Graduates holding a degree in religious science are now entering the labour market and tend, of course, to advocate the Islamization of education and law in order to improve their job prospects."[28]
In Iraq, AyatollahMuhammad Baqir al-Sadr criticizedMarxism and presented early ideas of an Islamic alternative to socialism and capitalism. Perhaps his most important work wasIqtisaduna (Our Economics), considered an important work ofIslamic economics.[30][31]
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One observation made of Islamization is that increased piety and adoption of Sharia has "in no way changed the rules of the political or economic game", by leading to greater virtue. "Ethnic and tribal segmentation, political maneuvering, personal rivalries" have not diminished, nor has corruption in politics and economics based on speculation.[32]
The terms commonly used for Islamic revival movements are fundamentalist, Islamist or revivalist.
The Failure of Political Islam muslim world league.
