Narsha Bulgakbaev
Modernization of Islam
ISLAMIC MODERNIZATION
Islam is the most conservative religion in the world, which does not recognize any changes that have happened to mankind since the time of the Prophet Muhammad. War, explosion, hunger, nakedness, refugees, desertion, terrorist attack but still a religion that does not change. In the heart of Islamic civilization, in the homeland of religion, but in Central Asia and the West, the situation is completely different. In another book about the concept of wrong faith, now liberation. The main reason for modernization is the desire of Muslim countries to reduce the gap in the level of development with developed countries. The question arises: can modernization destroy the primordial system of cultural values of Muslim states, or, on the contrary, will modernization contribute to the favorable development of these countries? In order to answer this question, it is necessary to consider the actual changes taking place in the Muslim world, the consequences of such changes, and to conclude whether they are beneficial or negative in these countries. For example, lets look at some of the countries of the Middle East.
It is necessary to start the process of adapting the legal thinking of the Muslim countries to the reality of modern times. To begin with, let us turn to the general concept of Islamic law. The law in these countries has remained unchanged for many centuries, but despite this, in recent years, the states of the Muslim tradition have carried out significant legislative reforms, mainly due to the expansion of democratic bases in the political system and the protection of human rights. Examples of such changes: free democratic legislative elections held in Yemen, Algeria, Jordan, Morocco, Kuwait and other countries in the last few years, the implementation of massive reforms in the field of education, as well as the inclusion of relevant articles guaranteeing the general rights of citizens into the texts of the constitutions of many countries input. For example, the Constitution of Bahrain (Article 5.2) states: «The state regulates womens responsibilities in the family, their social responsibilities, their equality with men in economic, cultural, social, and political life, without violating the rules of Sharia.» and in the constitution of the Republic of Turkey: «The Republic of Turkey is a democratic, secular and social state based on the rule of law; based on the concept of public peace, national solidarity and justice; respect for human rights» Such provisions of the constitutions dispel some myths about the complete inviolability of Islamic law. Today, Turkey is indeed a dynamic developing country that successfully implements both Islamic and democratic norms in its daily life, and is often held as a model for all young Arab democracies seeking their own path of development and reconciliation of the democratic system and the deep-rooted norms of Islam. But on the issue of expanding democratic bases in the political systems of the Near and Middle Eastern countries, the opinions of researchers and citizens of Muslim countries differ: some believe that many principles of democracy cannot fit into the legal system of Muslim countries, others, on the contrary, believe that Islam cannot be a basis for violating rights and corresponds to many principles of democracy believes that.
Stop limiting innovations, recognize that there are different determining forces besides Islam that maintain the stability of society and shape the normative order and nature of culture;
Revival of the past is a sign of backwardness, advocating a complete renewal of culture based on borrowing western cultural trends and philosophical doctrines of western thought; Advocates the synthesis of Western values and traditional heritage;
Not to oppose innovations, to maintain peace between tradition and Islam, to unite different faiths into one Truth;
Illiteracy is a major obstacle to progress, which plays an important role in modern times. Illiteracy is the main obstacle to social, cultural, economic and political development in Arab countries. For example, in Jordan, in 5 years, a law was passed on universal nine-year education, followed by ten years of compulsory education. Thus, we see that modernization in the field of education will gradually bring positive results.
It is an undeniable fact that the legal status of women is very limited in the Middle and Middle Eastern countries compared to Western countries and is mainly defined according to religious norms. The level of legal status of women in the Middle East varies from country to country. For example, womens rights are more practiced in Morocco than in Iran.
The needs of economic development also require a rethinking of a number of traditional principles of Islam for the Muslim society. Currently, the most developed countries are moving to post-industrial development, which means that they are flourishing not because of material production and manufacturing industries, but because of the service industry. In Muslim countries, on the contrary, a raw material orientation of the economy is observed, for example, in Saudi Arabia, the material production sector accounts for about 67% of GDP, in Qatar 78% of GDP. These data show that Muslim countries need to modernize their economies, because the emphasis on raw materials makes the state dependent on the sale of raw materials, which makes it very unstable. In this regard, the governments of Muslim countries should make a number of efforts to modernize the economy. Despite some successes, the vast majority of Muslim countries cannot abandon their full focus on raw materials, and as a result, economic revival is slow.
The process of revival also affected the world view of Muslims. Western values of freedom, which are widely spread on television screens and mass media, affect the minds of young people. Nowadays, it is possible to observe a change in the attitude of some Muslims towards the institution of marriage (promise, divorce) and disobedience to parents. Such phenomena are not so widespread in the Muslim world, but it should still be remembered that in the past such behavior was completely inappropriate in Muslim countries. Communication processes in Islamic society have changed significantly
It is necessary to get rid of this frozen fear: they believe that the process of modernization is closely related to the imposition of foreign values, the pursuit of money and pleasure, disrespecting parents, thereby harming the faith and identity of Muslims. Others believe that modernization will bring positive changes that bring their homeland closer to «material and spiritual prosperity.»
Undoubtedly, hyperbolization is an obstacle to the process of modernization of society, but at the same time, it is impossible to maintain stability in society and its sustainable development without taking into account the specificity of ones own culture. It should be noted that the identity of Muslims does not depend on time and external political conditions, but is based on the principles that unite all Muslims who do not lend themselves to reconstruction.
On the one hand, Islam appeared as a collection of beliefs that have not changed for centuries, on the other hand, modern times offer us a new system of ideas that are more intellectually sound in the eyes of modern people, which correspond to new scientific theories and ideas. These two aspects are often incompatible, if Islam is understood not only as a religion, but also as a form that manifests itself in the minds of millions of people. Most Muslims live a double life: they remain loyal to the Muslim community, but they do not adhere to all the principles that such loyalty requires. Religion and everyday life come into sharp contrast with each other.
Thus, the Muslim countries of the Middle East will have to adapt their political system in such a way that it does not lose its face and identity while keeping pace with the modern world. And it is quite possible.
Modernism is one of the characteristics of modern Islam. Various branches of Islam need to be «cleansed» of various archaic elements, excessive restrictions and unnecessary prohibitions. I am in favor of the evolution of Islam through its reforms, revision of the Quran and Sunnah, Sharia and fiqh guidelines. Scientific achievements are the manifestation of Gods wisdom and confirm the truth of the Quran. I declare that modern Islam aims to restore the institutions and norms of early Islam in the modern life of Muslims. I propose to return Islam to its «primitive purity» and cleanse it of the later filth. The ideological origins of teachings should be sought only in the Quran and the Sunnah.
FUNDAMENTALS OF FAITH
Faith (Arabic: Iman) is the highest degree of Islam. It consists of three parts (Faith in the Creator, Faith in others, and Faith in oneself), a family of foundations that often regulate the inner qualities of a person:
Faith in God
Belief in angels and jinn
Belief in the Holy Scriptures
Faith in Prophets
Faith in Al-misak
Belief in fate and predestination
Belief in Islamic eschatology
The general concept of Iman means to confirm the speech of a person, to accept what he said, to accept with all his heart, to believe clearly, with all his heart, without allowing doubts. A person who believes in the seven categories of faith is called a «mumin».
KNOWING GOD
Allah has many names, each of them has its own meaning and attributes. In Islam, there are 99 names of Allah, which are called «asmaul-husna» (great names). Each of these names is associated with certain qualities and characteristics of the Most High. Different names of Allah can bring benefits and help in our life. In addition to the moral and ethical qualities associated with the names of God, each term has its own meaning in the treatment of various diseases and psychological conditions. But along with the importance of knowing the 99 names of Allah, it is also important to understand these important qualities associated with each term. Each name of Allah Taala opens a way to understand the Power and His mercy that can help us in our spiritual life. Also, knowing the properties of each name helps us to understand the difficulties and problems in our life. In Islam, the 99 names of God are the common names of God, each of which has its own special meaning. Some of these names mean mercy, others justice, and still others power. The names of Allah are used by Muslims in various situations both in prayer and in everyday life. There are many practices and methods based on using the names of Allah. In the Islamic tradition, there are many esoteric healing methods that include the use of divine names for healing and spiritual enlightenment. These methods allow Muslims to solve spiritual and physical problems with the help of the names of God. Ar-Rahman The Sustainer, Compassionate, Ar-Rahim Merciful, As-Salam The manifestation of peace and security, Al-Mutakkabir The Most High, The names of Allah are very important in Islam and are used in various contexts including prayer, healing and spiritual enlightenment. Allah Almighty gave these names to Muslims so that they can turn to Him in any situation and get the necessary help. Al-Ghani is one of the names of God, which means «Rich», «Infinitely rich». The qualities of this name include complete independence from all creatures and complete satisfaction of human needs. This name reminds us that God is the source of all wealth and prosperity and that we must depend on Him for all our needs. Ar-Rahman is the name of God, which means «Merciful», «Beloved». This name describes the infinite mercy of Allah towards His creatures. We should ask God for mercy and follow His example and show mercy to others as He shows mercy to us. Al-Wakil is the name of Allah, which means «protector». This name reminds us that God cares for us and protects our interests. We must seek Gods protection and help in all our affairs and activities. The names of Allah help us to understand him and his qualities in a deeper way. Names are a sign of his goodness, generosity and mercy. We can use these names in prayer, prayer and communication with god. 99 names of Allah is one of the most important knowledge for Muslims. Each name has its own unique power and each of them represents a certain attribute of Allah. Knowing these names helps us to get closer to God and understand his attributes. Most of the names presented in the list have healing properties that allow you to get what you want, protect against evil, calm the soul, and even be used for healing. Allahs names can also be used in everyday life. We use different names of Allah in our daily life. Some of these ways are: Reciting the names in prayers and supplications will help you feel the power of each name and use these qualities in your prayers. Using names to protect us from evil for example, the name of Allah «Al-Hafiz» (The Guardian), if recited before going to sleep, helps to protect us from evil. Using Names to Achieve Goals Allahs Name Al-Barr (The Good) helps others achieve goals related to charity and kindness. The use of names in healing for example, repeating the name «Ash-Shafi» (The Healer) in prayer helps to heal physical and mental ailments. In addition, we can use the names of God to strengthen our faith and understanding of God, His attributes and wisdom. So, knowing the 99 names of Allah and using them in our daily life will help us get closer to Allah, heal us spiritually and physically, and achieve our goals in life. Each of the 99 names of God has its own special meaning and represents different attributes of the supreme power. For example, «Ar-Rahman» (The Compassionate) refers to Gods infinite mercy and love for His creatures, and «Al-Kafi» (The All-Knowing) refers to Gods omniscience and all-encompassingness. Each of the 99 names of Allah has its own miraculous properties and can be used to cure various diseases and overcome difficulties in life. For example, if a person wants to recover from something, then he can repeat the name «Shafi» (Healer) and ask God for healing. Also, each of the 99 names of God can increase and protect a persons protective qualities. For example, repeating the name Al-Muhaimin (The Protector) helps to maintain safety and protection from evil. Some names of Allah can be used to cure various diseases and obstacles. For example, the combination of the names «Ar-Rafii» (The Rewarder of Good Deeds) and «At-Tawwaab» (The Accepter of the Repentant) can be repeated to cure bad diseases. You can repeat the names Al-Muhaimin (The Protector) or As-Salam (Peace) to get rid of fear and anxiety. The names Al-Kafi (All-Knowing) and Ar-Razzaq (Foretelling) help to achieve financial aid and material well-being. Any of the 99 names can be used to show respect when addressing God in prayer. For example, when asking for forgiveness of sins, you can say: «I am al-Gaffar» (meaning the forgiver), «I am al-Tawwab» (meaning the purifier), «I am al-Shakur» (meaning I am thankful). You can use these names to reduce or relieve suffering. for example, «I am al-Shafi» (meaning: I am a healer), «I am Ar-Rahim» (meaning: I am merciful). Chanting these names can help you feel calm and relaxed. Using names in our daily life helps strengthen our faith and reminds us that God is present in our lives. For example, saying «I am al-Ali» (meaning I have ascended), «I am al-Muhit» (meaning I am around), «I am al-Hafiz» (meaning my guardian) strengthens faith and protects against negative thoughts and actions. These are the best Affirmations that start with I The use of names during prayer helps to achieve deep peace, peace of mind. Any of the 99 names of Allah can be repeated by slowly inhaling and exhaling, focusing on its meaning.