Global Journal of Human-Social Science, A: Arts and Humanities, Volume 22 Issue 7

by making projects in it on an incorrect basis. The project will fail in a short period and it will be worse than it was before. He emphasized that those who want the real good of their country should direct their interests to perfect education and spreading it, as the reform of the country's educational systems makes other reform aspects easier. (13) He stated that Islam will never stand in the way of civilization, but it will purify it from its harm. (14) However, after Muhammad Abdo, two currents emerged, one of which is a conciliation movement influenced by Muhammad Abdo, seeking to reconcile Islam and modernity. The other is the Salafi stream, which calls for breaking the connections completely with modernity that established Jahiliya (ignorant) societies. Now, I will first address the group that separates Islam from modernity. c) Western Modernity: Definite Jahiliya (ignorance) and clear infidelity Religious thinkers believe that modernity is a term that refers to the transformations that took place in the West in the last era of human history. And that this modernity revolves around the human being as opposed to the culture that revolves around God. They argue that modernity is the spirit of Western civilization that is compatible with it and which is different and contrasts with Islamic culture and the culture of the west in the medieval ages. (15) Thus, they think that the shift from the centrality of God to the centrality of man was the most prominent difference between Islamic culture and the cultural traditions of the West and its modern civilization. Consequently, they claim that it is not possible to present a modernist reading of Islam because that contradicts the nature and texts of Islam. Therefore, they called for religious renewal and believed that this renewal is not like modernity, but rather rejects it. The Islamic thinker Muhammad Emara (1931_2020) believes that Western modernity denies religious constants and declares a direct and severe break with them, or through interpretation that empties religion of its content. While the Islamic vision works to meet the needs of development, changes in reality through the path and mechanisms of renewal that protect the constants and restore vitality to the assets with change, renewal, development, and creativity in the branches that keep pace with the developments of reality and life. (16) Amara criticizes the current of Westernization and Western modernity, saying that this current made the universe and worldly reality only, not Al-Ghaib , the source of true knowledge and true science, and made reason and experience alone without transfer and conscience the approved methods for obtaining knowledge. (17) According to Emara, Islam has its unique philosophy in looking at the universe, the human position in this existence, and the scope of human freedom in this life. It is a philosophy that cannot be reconciled with the positivism on which the modern European Renaissance and its contemporary modern culture were based. Man in the Islamic vision is a creature of God, and in this, the Islamic vision may be consistent with the Western Religious position. However, Islam returns and separates from it when it decides that God is not just a creator but the creator, guide, and mastermind of this universe and this man. (18) Therefore, Emara believes that reform is taking place through Islam and not through the secular Western civilizational model that broke into the world of Islam during the modern European invasion. The Saudi Islamic thinker Awad Al-Qarni says that when modernity began to creep into some newspapers and between the lines, we sought early and before many and began to contemplate it and closely examined and studied it until we realized its background, so we do not get accused of rushing to confront it. We learned a lot about its dimensions and the ideologies hidden between its lines, the demolition of our heritage, and the isolation of our past from our present. If we had known that this modernity is authentic in its orientations and sublime in its aims, we would have been at the forefront of those who receive it and celebrate it. It would have taken precedence over other literary schools. But we found that the grave is what it deserves, so we dug a trench for it, erected a monument on it, and wrote on it the cemetery of modernity. (19) Thus, according to religious thinkers, the Western secular vision liberates the homeland from religion, from slavery to God, and from adherence to the supremacy of divine law, claiming that religion is for God and the homeland is for all. This vision, which isolates the heavens from the earth and limits the divine action to a certain scope, is the modern and contemporary expression of the pagan Jahiliya (ignorant) vision (20) Even though this Jahiliya vision does not deny the creation or the creator of this existence, they deserved descriptions that (they do not know), and (do not reason) because they saw that God's work stops at creation only. They made idols the masterminds they turn to if they want war or peace, travel or decision, and other measures of life. This is the Western philosophy that states that the world is self-sufficient and that man is self-sufficient and that the world is managed by self- causes. Man is the master of the universe and there is no authority over his mind except for the human mind alone. Human freedom has no ceiling or framework governed by revelation or a law brought by heaven (21) Therefore, if Jahiliya is the concept that indicates the pre-Islamic era, religious thinkers and © 2022 Global Journals Volume XXII Issue VII Version I 13 ( ) Global Journal of Human Social Science - Year 2022 A Islam and Modernity: A Relationship Predicament or a Dilemma of Absence?