“The only universally accepted dogma in the modern world is the rejection of tradition.” — William Chittick1
Until the call (and the callers) for a so-called Islamic reformation moves beyond its craven commitment to a totalizing and unprincipled commitment to the rejection of all tradition it will neither be taken seriously by the bulk of the Muslim community nor will it bring any benefit to Muslims, which is where it reveals its lack of authenticity: Muslim scholastic endeavors (fiqh, Shari’ah, spiritual rumination, etc.) have always primarily focused on bringing benefit to the Children of Adam by centering God’s pleasure as the aim of its objective. And while we can argue, debate, and interrogate these endeavors and ask whether they’ve achieved their goals, the sincerity of these men and women trying to follow and please their Lord and Master ﷺ is not.
What’s telling about the so-called Islamic reformist movement is that they are more akin to those desert Arabs who opposed the Prophet, but not necessarily God: They could accept that there was a god, even The God (Allah), but that He would have a Messenger would could have earthly authority? That they fought against. So in the same vein, while the so-called Islamic reformers reject the authority of the Prophet, they still in some manner attempt to affirm the Qur’an as a valid and (somewhat) authoritative document, by means of appealing to its transmission: “The Qur’an is mutawatir” many will say, the definition of which is meant that the Book’s transmission and dispersement — with such range and authenticity — that its truthfulness, at least as pertains to its contents, is beyond question from a Muslim perspective. What’s ironic is that the same transmission and dispersement is reliant upon the very same men and women who have transmitted the hadith, or the Prophetic traditions, which would (inconveniently?) challenge many of their so-called reforms.
If the Muslim reformists wish to be taken seriously by the majority of Muslims then they should prioritize benefit and authenticity if they hope to come across as genuinely concerned for the well-being of the Muslim community, versus looking for ways to blackmail the religion to achieve (perceived) social gains.
ما جَعَلَ اللَّهُ لِرَجُلٍ مِن قَلبَينِ في جَوفِهِ
“God hasn’t placed two hearts in any man’s chest.” Qur’an 33: 4
1. Chittick, William C. Science of the Cosmos, Science of the Soul: The Pertinence of Islamic Cosmology in the Modern World. Oxford: One World. Pg. 19.