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

Islamists use this term to refer to modern societies that have the same ideas as the pre-Islamic era. Al - Jahiliya of modernity according to Abu Al-Ala Mawdudi The Islamic scholar Abu Al-Ala Mawdudi (d. 1979) the founder of Jamaat-e-Islami in Pakistan believed that in Jahiliya , corruption appears in the manifestations of sexual fanaticism, extreme patriotism, dictatorial nationalism, capitalism, and class conflict between the elements of the nation. And that in the Jahiliya society, the divinity of humans is imposed on humans, and the relationship of humans to humans is severed. Mawdudi said that the Islamic nation has been dominated by a demon from the Jahiliya , and it was subjected to various kinds of harm, which appeared in many of its morals and actions, such as disregarding the provisions of al-Sharia, daring to disobey, the enslavement of God’s servants, excessive desires and extravagance for the sake of pleasures, rushing vices, and fleeing from ethics, and virtues. (22) Mawdudi criticized modern Western civilization, saying: Modern civilization has made people think that everything brought by religion, whether it is a belief in God, the Last Day, revelation, or the message is subject to doubt and there must be something to prove it true, otherwise it must be denied and discarded. On the contrary, everything that the professors of modern sciences and arts bring is worthy of acceptance and approval. This new style of thinking has had a profound and comprehensive impact on the system of thought, study, and research in Western countries. (23) He argued that the hostility in the west to religion and its men did not stop at the Christian religion and its church, but rather religion itself became a target for their hostility. It became one of the prevailing ideas among the advocates of new sciences and those who raised the banner of modern civilizations that religion in itself is a kind of scam, which cannot be proven before the rational test, as its beliefs were built on blind submission and without argument or proof. They isolated religion from every branch of the new life system and narrowed it to the scope of personal belief and individual actions. Moreover, they made one of the basic principles of modern civilization that religion has no right to be exposed to politics, the economy, and other elements of social life because social life should not be led by religion. The Jahiliya civilization is based on the freedom of man and not being bound by religion or responsibility towards anyone. On the contrary, Islamic civilization is based on the belief in Al-Hakimiyy (governance) for God, the belief in the Last Day, and the acceptance that the human being is a slave and responsible in the hands of God. (24) Mawdudi criticized the doctrine of renewal in his era, stressing that people, due to their naivety, believe that everyone who comes with a new path is Mujaddid , and they give this title, especially to those who take the initiative to reform the condition of the Muslim nation from the material point of view if they find it retreating. However, renewal is not about seeking material means of Jahiliya and confusing Islam with Jahiliya (25) He stated that the correct renewal is the purification of Islam from every part of the Jahiliya , and then working on the revival of Islam free of Jahiliya as far as possible. Consequently, the Mujaddid is far from reconciling with Jahiliya and becomes unwilling to see any of its effects in any part of Islam, no matter how trivial. The Mujaddid must be at ease in his heart for the teachings of Islam and be a true Muslim in his viewpoint, understanding, and feeling, capable of distinguishing between Islam and Jahiliya even in the details of matters. (26) Mawdudi claimed that the only system that can deal with the issues of human life and its practical problems, and can stand in the face of the torrent of communism, and at the same time bestows on man the peace of heart that communism is devoid of, is the system that can be established based on Islam alone. He said that, since the dawn of its history, Islam has led man in his relationship with civilization, in addition to establishing for itself a specific and independent civilization. The instructions of the hadith and Quran were valid for implementation in the seventh century, and they are also valid for implementation in this twentieth century, and they will remain so for thousands of years, God willing. Additionally, no one can point out anything that makes Islam invalid or incapable of leading mankind in this sophisticated civilized age. Whoever sees that Islam is deficient in this regard, then he must specify for us something in which he found Islam incapable of directing. (27) Al-Mawdudi points out that we have benefited greatly from the beneficial aspects of the new Western sciences, but he believes that the moral harms are much more than the benefits. III. C aliphate and M odernity According to Al- Mawdudi, the caliphate is a right for everyone who accepts al-Hakimiyya (governance) for God and believes in the supreme divine law that came to them from God through his messengers. This is what makes the Islamic caliphate democratic, in contrast to tsarism, papacy, or theocracy, as the West knows it. However, in the system that Western men express as democracy today, the public or the people hold the position of al-Hakimiyya. As for our democratic system, which we express by the caliphate, the public in it is only the bearers of the caliphate, not al- Hakimiyya itself. Just as the government is formed in their republic to manage the affairs of the country and it changes according to public opinion, so our democracy Volume XXII Issue VII Version I 14 ( ) Global Journal of Human Social Science - Year 2022 © 2022 Global Journals A Islam and Modernity: A Relationship Predicament or a Dilemma of Absence? d)