Wahhabism as an Anti-Enlightenment Movement: An Islamic Humanist Critique

By V.A. Mohamad Ashrof, New Age Islam 25 November 2024 The rise of Wahhabism in 18th-century Arabia coincided with the emergence of the European Enlightenment, a period that revolutionized Western thought by emphasizing reason, liberty, and human progress. Yet, these two paradigms represent opposing currents: while the Enlightenment sought to liberate the mind and human agency, Wahhabism anchored itself in theological literalism and an unyielding commitment to divine sovereignty (Tawhid). This article revisits Wahhabism's resistance to the Enlightenment through an Islamic humanist lens, positioning the movement not only as an anti-Enlightenment force but as a critique of modernity’s ethical and existential assumptions. It juxtaposes Wahhabism’s rejection of rational inquiry, individual autonomy, and pluralism with Islamic humanist principles that embrace reason and tradition in harmony. The Enlightenment and Wahhabism: Diverging Trajectories The Enlightenment championed values such as individual autonomy, secular governance, and scientific rationality, challenging entrenched religious and cultural norms. For its proponents, human reason was the key to progress. However, in the Islamic world, Wahhabism emerged as a counterforce. It perceived the Enlightenment's ideals as a threat to divine sovereignty and the sacred structure of society. Wahhabism’s founder, Muhammad ibn Abd al-Wahhab (1703–1792), rejected the flourishing intellectual traditions of the Islamic Golden Age, dismissing philosophy, metaphysics, and ijtihad (independent reasoning) as sources of corruption. For him, the Enlightenment’s focus on human empowerment risked undermining the primacy of divine revelation. This stance marked a stark departure from earlier Islamic rationalist scholars like Ibn Rushd (1126–1198), who harmonized faith with reason and saw no conflict between the two. Wahhabism’s anti-Enlightenment stance stems from its theological rigidity. It adheres to a literalist interpretation of Islamic texts, viewing any innovation (Bid’ah) as deviation. While this rigidity brought clarity in times of socio-political upheaval, it also stifled the intellectual dynamism that once defined Islamic civilization. By prioritizing scriptural fidelity over reason, Wahhabism created a worldview that resisted change and diversity. Its rejection of rational inquiry stemmed from a fear that it could erode divine sovereignty. This rejection contrasted with the legacy of thinkers like Al-Farabi (872–950) and Ibn Rushd, who argued that reason and revelation could coexist and that rational exploration could lead to a deeper understanding of divine will. Islamic Humanism: A Middle Path Islamic humanism offers an alternative to Wahhabism’s fortress mentality. Rooted in the Quranic principles of ethical reflection and divine justice, Islamic humanism values reason as a divine gift meant to complement revelation. Figures like Muhammad Abduh (1849–1905), Jamal al-Din al-Afghani (1838–1897), and Amina Wadud (b. 1952) embody this tradition, advocating for a synthesis of faith and modernity. Unlike Wahhabism’s exclusivism, Islamic humanism sees modernity not as an existential threat but as an opportunity for ethical engagement. It critiques modernity’s shortcomings—materialism, consumerism, and ecological degradation—while embracing its virtues, such as human dignity, equality, and the pursuit of knowledge. The Quranic principles of pluralism and intellectual inquiry (Q.49:13; 96:1–5) challenge Wahhabism’s narrow interpretations and affirm the potential for dialogue between Islam and modernity. For Islamic humanists, the Enlightenment’s ideals of autonomy and progress are not inherently antagonistic to Islam but require ethical grounding to align with divine morality. Wahhabism’s Critique of Modernity While Wahhabism’s resistance to the Enlightenment may appear reactionary, it underscores valid concerns about modernity’s excesses. Its emphasis on divine sovereignty serves as a critique of unchecked human autonomy, and its suspicion of materialism highlights the need for spiritual anchors in a secularized world. However, Wahhabism’s critique falters due to its inability to engage constructively with the ethical and intellectual challenges of modernity. Its rigid exclusivism creates barriers to pluralism and dialogue, isolating it from the broader Islamic tradition that celebrates diversity and critical inquiry. In contrast, Islamic humanism builds on Wahhabism’s critique while expanding its scope. It addresses modernity’s ethical vacuums through a balance of reason and revelation, advocating for a moral compass that transcends the binaries of tradition and modernity. One of the Enlightenment’s defining features was its emphasis on pluralism and universal rights. Wahhabism, however, constructs walls within walls, marginalizing those who deviate from its interpretation of Islam. This sectarianism is at odds with the Quranic ethos of unity in diversity, which celebrates the plurality of human cultures and beliefs. Islamic humanism, by contrast, offers a vision of inclusivity grounded in dialogue and mutual respect. It envisions a marketplace of ideas where faith and reason coexist, enriching both the individual and society. By engaging with the Enlightenment’s ideals through an Islamic lens, humanists propose a model of pluralism that harmonizes with Islamic ethics. The Legacy of Islamic Rationalism and Modernity Islamic rationalism, epitomized by figures such as Ibn Rushd (Averroes), has long served as a cornerstone for reconciling faith with reason. This intellectual tradition stands in stark contrast to the Ash‘ari/Ghazalian approach, which emphasizes divine intervention and occasionalism in natural events. Ibn Rushd posited a belief in the continuity of natural laws, arguing that causality underpins the structure of physical reality. For him, God does not suspend or disrupt the natural order but establishes rules discoverable through rational observation. This perspective fosters a worldview where rationalism and belief in God coexist without necessitating atheism. (Ibn Rushd, p.90) The Enlightenment era profoundly influenced Muslim intellectual traditions, sparking introspection about Islam's compatibility with modernity. Many scholars argued that Islamic thought had stagnated, particularly in contrast to the rapid intellectual and scientific advancements in Europe. The success of Protestantism in reforming Christianity inspired some to envision similar renewal within Islam. (Ansari, p.188) This introspection led to the rise of modernist Muslim thinkers, such as Jamal al-Din Al-Afghani, Muhammad ‘Abduh, and Rashid Rida, who sought to reconcile Islamic principles with contemporary developments. (Parray, p.81–82) While Al-Afghani and ‘Abduh emphasized modernization and reform, Rida's approach veered towards puritanism. His revivalist efforts aligned with Hanbali jurisprudence and later Wahhabism, reflecting his aspiration for strict adherence to Islamic practices. (Haim, p.21) This ideological spectrum highlights the diversity within modernist Islam, where the quest for renewal oscillates between progressive interpretations and conservative revivalism. The intellectual achievements of medieval Islamic civilization laid the foundation for many Enlightenment ideas. From the eighth to the thirteenth centuries, the Muslim world was a beacon of knowledge, producing ground-breaking advancements in sciences, medicine, and philosophy. Bernard Lewis highlights that during this period, the Islamic world was “the richest, most powerful, most creative, most enlightened region in the world.” (Lewis, p.40). According to historians, had Nobel Prizes existed in 1000 CE, they would have largely been awarded to Muslim scholars. (Kramer) Islamic theologians and philosophers, such as the Mu‘tazilis pre-empted many debates on God, creation, and reason that later influenced Christian thinkers (Wilken). Moreover, the sophistication of Islamic cities and their cultural achievements left an indelible impression on European observers. For instance, a tenth-century nun praised Cordoba as “the ornament of the world,” reflecting the admiration for Islamic urbanity and scholarship. (Menocal, p.12) The mutual exchange between Islamic and European civilizations underscores the interdependent evolution of global intellectual traditions. Lewis observes that the transfer of knowledge, including Persian, Greek, Roman, and Judeo-Arab intellectual contributions, significantly shaped the European Renaissance and Enlightenment. (Lewis, p.43) The colonial period ushered in profound changes in the Muslim world, compelling intellectuals to reinterpret Islam in light of Western domination. The emergence of concepts like civil society, democracy, and secularism reflects the irreversible cultural impact of the West on Muslim societies. Thinkers grappled with integrating these paradigms into Islamic frameworks while addressing historical grievances and power dynamics. This interaction with modernity often entailed tension between preserving Islamic authenticity and embracing change. Ibn Qayyim al-Jawziyya eloquently articulated the intrinsic justice and adaptability of Shariah, describing it as God’s wisdom and a source of guidance and light for humanity: “The Shariah is God’s justice among His servants, and His mercy among His creatures. It is God’s shadow on this earth. It is His wisdom, which leads to Him in the most exact way and the most exact affirmation of the truthfulness of His Prophet. It is His light, which enlightens the seekers and His guidance for the rightly guided. It is the absolute cure for all ills and the straight path which if followed will lead to righteousness. It is life and nutrition, the medicine, the light, the cure and the safeguard. Every good in this life is derived from it and achieved through it, and every deficiency in existence results from its dissipation. If it had not been for the fact that some of its rules remain [in this world] this world would become corrupted and the universe would be dissipated. If God would wish to destroy the world and dissolve existence, He would void whatever remains of its injunctions. For the Shariah which was sent to His Prophet . . . is the pillar of existence and the key to success in this world and the Hereafter.” (El-Fadl, p.298). The assumption that rationalism and tradition are inherently incompatible has been challenged by philosophers like Hans Gadamer. He argued that tradition itself is a rational act, requiring preservation, cultivation, and integration with new ideas. Even in revolutionary periods, elements of the old persist, combining with innovations to create new values. (Gadamer, p.282–83). This perspective aligns with the legacy of Ibn Rushd, whose emphasis on rational inquiry and free thought resonates with Enlightenment ideals. Paul Kurtz described Ibn Rushd as a precursor to modern humanism, highlighting his defence of rational objectivity and intellectual freedom. (Kurtz, p.32) Such thinkers exemplify the enduring relevance of Islamic rationalism in navigating the complexities of modernity. The history of Islamic thought reveals a dynamic interplay between tradition and modernity, faith and reason, and the preservation of identity amidst change. From Ibn Rushd’s rationalism to the reforms of modernist thinkers, the Muslim intellectual tradition offers rich resources for engaging with contemporary challenges. As civilizations continue to influence and redefine one another, the legacy of Islamic rationalism underscores the potential for dialogue and mutual enrichment in an interconnected world. Beyond the Binary Wahhabism and the Enlightenment represent two divergent paradigms—one rooted in sacred certainty, the other in secular exploration. While Wahhabism critiques modernity’s excesses, it does so from a position too rigid to accommodate change or diversity. Islamic humanism offers an alternative: a mosaic of tradition and modernity that celebrates reason without compromising faith. By revisiting Wahhabism through the lens of Islamic humanism, this article underscores the potential for a dialogical relationship between Islam and modernity. Such a relationship requires transcending the limitations of both Wahhabism and the Enlightenment, forging a path that honours humanity’s spiritual and intellectual potential. In doing so, Islamic thought can reclaim its legacy as a beacon of ethical and intellectual dynamism, capable of engaging with the complexities of the modern world without losing its moral and spiritual essence. 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His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence. URL: https://www.newageislam.com/the-war-within-islam/wahhabism-anti-enlightenment-islamic-humanist/d/133811 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism