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‘Reforming Modernity: Ethics and New Human in the Philosophy of Abdurahman Taha’ – Wael B Hallaq

This essay reviews the book "Reforming Modernity" by Wael B. Hallaq which provides a valuable perspective on the work of Abdurahman Taha, a prominent Islamic philosopher of the 20th century......

Word For Peace Special 

Book Review 

By Muhammed Aslam 

Wael B. Hallaq’s book, “Reforming Modernity: Ethics and New Human in the Philosophy of Abdurahman Taha”, is an insightful examination of the work of Abdurahman Taha, a prominent Egyptian philosopher who contributed to Islamic thought in the twentieth century. Hallaq’s work highlights Taha’s ethical and philosophical approach to modernity, and provides a valuable perspective on the challenges faced by Muslims in the modern world. The book is divided into five chapters, with each chapter exploring a different aspect of Taha’s philosophy. In this essay, I will provide a detailed review of Reforming Modernity, analyzing its arguments, themes, and contributions to the field of Islamic philosophy.

In the first chapter ‘Modernity and Ethics in Abdurahman Taha’s Philosophy’, Hallaq explores Taha’s view of modernity and its ethical implications. Taha believed that modernity presented a significant challenge to Muslims, who were struggling to reconcile their traditional values with the demands of the modern world. According to Taha, the ethical crisis of modernity stemmed from the loss of a moral center, which had been replaced by individualism and relativism. Taha argued that Muslims must confront this crisis by redefining their ethical framework and developing a new vision of the human being that is rooted in Islam.

Hallaq argues that Taha’s approach to modernity is characterized by a tension between tradition and modernity. On the one hand, Taha recognizes the importance of preserving Islamic tradition and values. On the other hand, he recognizes the need to adapt these values to the changing world. According to Hallaq, Taha’s solution to this tension is to develop an ethical framework that is grounded in Islamic principles but is also capable of addressing the challenges of modernity.

In the second chapter, Hallaq examines Taha’s concept of the human being. Taha believed that the Islamic concept of the human being is based on the idea of fitra, which refers to the innate disposition of human beings towards goodness and virtue. Taha argued that this innate disposition is the foundation of Islamic ethics and is the key to understanding the relationship between the individual and society.

Hallaq argues that Taha’s concept of fitra is a departure from traditional Islamic thought, which has tended to focus on the external aspects of human behavior. According to Hallaq, Taha’s emphasis on the internal aspects of human nature reflects his desire to develop an ethical framework that is capable of addressing the challenges of modernity.

In the third chapter, Hallaq examines Taha’s relationship to the Islamic legal tradition. Taha believed that Islamic law was an important source of ethical guidance, but he also recognized that it had been developed in a different historical context and was not necessarily applicable to the modern world. Taha argued that Muslims must reexamine Islamic law and reinterpret its principles in light of the modern world.

Hallaq argues that Taha’s approach to Islamic law reflects his broader approach to modernity. Taha recognized the importance of Islamic tradition but also recognized the need to adapt it to the changing world. Hallaq suggests that Taha’s approach to Islamic law is characterized by a commitment to ijtihad, or independent reasoning, which allows Muslims to adapt their tradition to the changing circumstances of the modern world.

In the fourth chapter, Hallaq examines Taha’s approach to social justice. Taha believed that social justice was a fundamental Islamic value and argued that Muslims had a responsibility to promote social justice in the modern world. Taha believed that social justice was not only a matter of redistributing wealth but also a matter of establishing a just social order that is based on Islamic principles.

Hallaq argues that Taha’s approach to social justice is characterized by his emphasis on the ethical dimensions of social justice.

Taha believed that social justice is not only a matter of distributing resources but also a matter of creating a just society that is based on fairness, equality, and respect for human dignity. According to Hallaq, Taha’s approach to social justice reflects his broader approach to ethics, which emphasizes the importance of the internal disposition of human beings.

In the final chapter, Hallaq examines Taha’s vision of the new human. Taha believed that the challenges of modernity required Muslims to develop a new vision of the human being that is capable of addressing the ethical and social challenges of the modern world. Taha argued that the new human must be grounded in Islamic values but must also be capable of adapting to the changing circumstances of the modern world.

Hallaq argues that Taha’s vision of the new human is characterized by his emphasis on the ethical dimensions of human nature. Taha believed that the new human must be characterized by a commitment to ethical values such as justice, compassion, and respect for human dignity. According to Hallaq, Taha’s vision of the new human represents a departure from traditional Islamic thought, which has tended to focus on the external aspects of human behavior.

Thus, in Reforming Modernity, Wael B. Hallaq provides a valuable perspective on the work of Abdurahman Taha, a prominent Islamic philosopher of the twentieth century. Hallaq’s work highlights Taha’s ethical and philosophical approach to modernity, and provides a valuable perspective on the challenges faced by Muslims in the modern world. Through his analysis of Taha’s work, Hallaq highlights the importance of developing an ethical framework that is grounded in Islamic principles but is also capable of addressing the challenges of modernity. Hallaq’s work is a valuable contribution to the field of Islamic philosophy and will be of interest to scholars and students of Islamic thought, ethics, and modernity.

The author is Assistant Head of Dept. of Hadith Sciences at Jamia Madeenathunnoor, Kerala.

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