Neo-Traditionalist Islam: A Critique From The Perspective Of Progressive Islam

By Adis Duderija, New Age Islam 22 January 2025 In the contemporary Islam, various threads stand out, capturing the attention of observers and scholars alike. Jihadism, Salafism, the Muslim Brotherhood (and more recently progressive Islam) are often at the forefront of discussions, yet another important strand, Neo-Traditionalist Islam, deserves equal scrutiny. Though self-identifying as exponents of “traditional Islam”, their approach is profoundly shaped by their engagement with modernity and its challenges, making them, as Mark Sedgwick argues, a distinctly modern phenomenon. Neo-Traditionalism, as described by Sedgwick, is characterised by the promotion of traditional Islamic theology and practices. It manifests as a loose, informal network spanning the globe, encompassing educational and research institutions in countries as diverse as Jordan, Yemen, the United States, and the United Kingdom. Key figures like Muhammad Said Ramadan al-Buti, Ali Gomaa, Habib Ali Zayn al-Abidin al-Jifri, Habib Umar bin Hafiz, Prince Ghazi bin Muhammad, Hamza Yusuf Hanson, Abdal Hakim Murad, and Nuh Ha Mim Keller, though operating independently, are united by a shared vision of Islam and its place in the modern world. According to Sedgwicktheir understanding of “traditional Islam” hinges on several key elements: • Uninterrupted Transmission of Knowledge: Neo-Traditionalists emphasise the importance of a continuous chain of knowledge transmission (Sanad) from the Prophet Muhammad to the present day. This transmission is seen as essential for preserving the authenticity and integrity of Islamic teachings. • Adherence to the Madhahib: They advocate adherence to one of the established schools of Islamic jurisprudence (Madhahib), seeing them as a necessary framework for interpreting Islamic law. This contrasts with the rejection of the Madhahib by some modernists and Salafis. • Acceptance of the Ash'ari Doctrine: They embrace the theological framework of Abu’l Hasan al-Ash’ari, a prominent 9th-century theologian. This stance is significant as Salafis reject al-Ash'ari's doctrines. • Emphasis on classical Sufism: The vast majority of prominent Neo-Traditionalists are also Sufis, actively promoting and practicing classical Sufism. They see Sufism as the inner, spiritual dimension of Islam, vital for cultivating personal piety and closeness to God. This understanding of traditional Islam is also defined by its rejection of “modern liberal /progressive Islam”, which they perceive as a departure from the authentic path. Their critique targets several key trends: • Liberal /progressive Islam Neo-Traditionalists criticize the attempts by liberal modernists and progressive Muslims to reinterpret Islamic teachings in light of contemporary (post) modern thought, arguing that it leads to a dilution and distortion of Islamic principles. They oppose the emphasis on individual reasoning and the questioning of established religious authority. • The Muslim Brotherhood: They criticize the Muslim Brotherhood for their instrumental approach to Islam, viewing them as prioritizing political agendas over genuine religious understanding. They see the Brotherhood's focus on state power as a departure from the true spirit of Islam. • Jihadism and Salafism: Neo-Traditionalists reject the literalist interpretations of Islam advocated by Jihadists and Salafis. They see them as promoting a rigid and intolerant understanding of Islam, contributing to conflict and division within the Muslim community. Neo-Traditionalists understand the emergence of these trends as symptoms of a broader crisis of modernity. They view modernity as a period marked by: • Loss of Knowledge and Spiritual Authority: They lament the decline of traditional Islamic scholarship and the erosion of the authority of the Ulama' (religious scholars). They attribute this to the influence of secular education and the adoption of Western educational models, which they believe prioritize intellectual inquiry over spiritual development. • Divisions and Conflict within the Muslim Community: They see modernity as a time of unprecedented disunity and strife among Muslims. They attribute this to the rise of sectarianism, extremism, and a culture of accusing fellow Muslims of disbelief (Takfir). • The End Times: Many Neo-Traditionalists frame the challenges of modernity within the Islamic concept of the End Times, viewing contemporary events as signs of the approaching Day of Judgement. This perspective lends an apocalyptic dimension to their critique. While rooted in pre-modern Islamic thought, Sedgwick argues that the Neo-Traditionalist movement is undeniably a modern phenomenon. Several factors highlight this: • Reaction to Modernity: Their very existence is a reaction to the conditions of modernity and the emergence of other modern Islamic movements. They define themselves in opposition to what they perceive as the errors and deviations of these movements. • Focus on the Individual: In contrast to the state-centric approaches of some Islamic movements, Neo-Traditionalism emphasizes the individual's spiritual journey and personal piety. This focus aligns with the individualistic tendencies of late modernity. • Use of Modern Media: Neo-Traditionalists actively engage with modern media, particularly online platforms like YouTube and Facebook. They leverage these tools to disseminate their teachings and connect with a global audience, demonstrating their adaptability to the digital age. • Occupation of a Global Space: The movement transcends geographical boundaries, forming a global network of scholars, institutions, and followers. This global reach reflects the increasing interconnectedness of the modern world and the blurring of geographical distinctions. Abdal Hakim Murad, in particular, provides a nuanced analysis of modernity, drawing on both Islamic and Western intellectual traditions. He identifies the "absence of the sacred" and the "sovereign human subject" as key features of modernity, linking them to a growing sense of anxiety and the search for meaning. He sees the rise of identity politics, both within and outside the Muslim community, as a symptom of this underlying crisis. The relationship between Neo-Traditionalism and political power is complex and often controversial. While some figures like al-Buti and Ali Gomaa have been associated with authoritarian regimes, others like Hamza Yusuf have faced criticismfor their engagement with Western governments. This engagement stems from a shared interest in countering extremism and promoting moderate forms of Islam. However, it also raises concerns about the co-optation of religion for political purposes and the potential for Neo-Traditionalism to become a tool of state control. A Progressive Islamic Critique of Neo-Traditionalist Islam Neo-Traditionalist Islam, while presenting itself as a revival of “authentic” Islamic thought, often falls short of the key principles espoused by progressive Islam. A close examination of the tenets and methodologies of both schools of thought reveals several points of divergence: 1. Epistemology and the Nature of Knowledge • Progressive Islam: Emphasises epistemological openness and the possibility of knowledge acquisition beyond traditional Islamic frameworks. Progressive Muslims like Khaled Abou El Fadl and Ebrahim Moosa argue for the need to engage with contemporary epistemological frameworks, particularly those rooted in historicism, critical research, and philosophical reasoning. They see traditional Islamic epistemologies as limited in their ability to address modern challenges and promote progress within the Muslim community. • Neo-Traditionalist Islam: Prioritizes the uninterrupted transmission of knowledge through established chains of authority (Sanad). This focus on tradition often limits engagement with modern intellectual currents and can lead to a static understanding of knowledge. Figures like al-Jifri criticise the influence of modern educational methodologies, arguing that they undermine the spiritual authority of traditional scholars. This difference in epistemological approaches translates into divergent views on the very nature of Islamic tradition (Turath): 2. Classical Theism vs Process Relational Theology A central point of divergence between Neo-Traditionalist and progressive Islam lies in their respective theological frameworks and conceptions of God. Neo-Traditionalists generally embrace a form of classical theism, emphasizing God's absolute transcendence, immutability, and power. This understanding often portrays God as a detached creator who sets the world in motion but remains unaffected by its unfolding. Progressive Muslims, on the other hand, are increasingly drawn to process-relational theology, which emphasizes God's dynamic engagement with the world. This perspective views God as intimately involved in the ongoing processes of creation, responding to and being influenced by the world's unfolding. Process-relational theology aligns with progressive Islam's emphasis on human agency and responsibility, as it suggests that human actions have real consequences that can affect the divine reality. This dynamic understanding of God allows for a more nuanced approach to ethics and social justice, recognizing the interconnectedness of all beings and the importance of striving for positive change in the world 3. The Concept of Tradition and Its Interpretation • Progressive Islam: Views tradition as a dynamic, evolving process of interpretation . It acknowledges the role of human agency in shaping Islamic thought and emphasizes the need to re-interpret tradition in light of contemporary realities. Ebrahim Moosa, a leading progressive Muslim thinker, stresses the importance of poiesis -the creative and imaginative re-making of tradition - to ensure its relevance in the modern world. • Neo-Traditionalist Islam: Understands tradition primarily as the unbroken transmission of knowledge and practices from the past. It often emphasizes adherence to established schools of thought (Madhahib) and discourages deviations from classical interpretations. This approach can result in a rigid understanding of tradition and limit the scope for critical engagement with Islamic texts and doctrines. These contrasting views on tradition have direct implications for addressing contemporary ethical challenges: 4. Ethics and Social Justice • Progressive Islam: Champions a strong ethical imperative, advocating for social justice, human rights, and gender equality based on universal moral values inherent in Islamic teachings. It prioritizes orthopraxy (right action) as an essential component of Islamic practice, advocating for social change to address systemic injustices. Progressive Muslims draw inspiration from Islamic Liberation Theology, which emphasizes the role of faith in fighting oppression and empowering the marginalized. • Neo-Traditionalist Islam: Focuses primarily on individual piety, spiritual development, and adherence to religious rituals. While acknowledging the importance of ethics, its approach often lacks a robust framework for addressing systemic social issues and promoting social justice. The emphasis on individual responsibility can sometimes overshadow the need to address the root causes of societal problems and advocate for structural reforms. The Divergence Is Particularly Evident In Their Respective Approaches To Gender Justice: 5. Gender Justice and Equality • Progressive Islam: Actively critiques patriarchal interpretations of Islamic texts and advocates for full gender equality, challenging traditional gender roles and hierarchies. Progressive Muslims argue for reinterpreting classical Islamic laws, particularly those related to family matters, to ensure justice and fairness for women. They promote an understanding of gender relations that is more egalitarian and consistent with contemporary human rights standards. • Neo-Traditionalist Islam: While some Neo-Traditionalists may acknowledge the need for greater gender equity, their approach often remains rooted in the framework of gender complementarity, which assigns different roles and responsibilities to men and women based on perceived biological differences. This approach can and does reinforce existing gender inequalities and limit women’s full participation in society. Conclusion From a progressive Islamic perspective, Neo-Traditionalist Islam's reliance on a classical theist concept of God, a static understanding of tradition, limited engagement with contemporary ethical challenges, and insufficient emphasis on social justice and gender equality pose significant limitations. While their emphasis on piety and spiritual development has its merits, it falls short of addressing the complex social and political realities facing Muslims in the 21st century. Progressive Islam, in my considered view, with its commitment to process relational concept of the Divine, embracing of epistemological openness, critical and imaginative thinking, ethical engagement, and social justice, offers a more dynamic and relevant framework for navigating the challenges of modernity for contemporary Muslims while striving for a more cosmopolitan, just and equitable world in general. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/debating-islam/neo-traditionalist-perspective-progressive-islam/d/134395 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