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

analysis, they are human jurisprudence ( ijtihaad ), even if holiness has been added to them when they have become old. In addition, nothing prevents us from turning away from its details and its subsidiary provisions, and from practicing jurisprudence appropriate to our conditions, with which we preserve the necessary social cohesion and at the same time preserve the freedom of individuals that cannot be compromised by any pretext. Thus, we bear our full responsibility and be worthy of the trust that was presented to the heavens and the earth, so they were apprehensive about it, and man carried it. (46) Accordingly, Al-Sharafi believes that heritage is a commodity belonging to the past and must remain in the past. While Muhammad Abed Al-Jabri a Moroccan philosopher (1935-2010) believes that modernity does not mean a rejection of heritage or a break with the past as much as it means rising in the way of dealing with heritage to the level of what we call contemporary, in the sense of keeping pace with progress at the global level. He said that when the prevailing culture is a heritage culture, the discourse of modernity in it must turn first and foremost to heritage, with the aim of re-reading it and presenting a modern vision of it. Thus, the trend of modernity with its discourse, methodology, and visions toward heritage, is, in this case, a trend to the wider sector of intellectuals, even to the general public, and thus achieves its mission. The path of modernity for us must start from the critical regularity in the Arab culture itself, to stimulate change in it from within, and therefore modernity means in this regard the modernity of the approach and the vision. The goal is to liberate our perception of heritage from the ideological and emotional lining that gives it a general and absolute character in our consciousness and strips it of its relativist and historical character. (47) Thus, he says either we deal with our reality with Western concepts as they are and drop them as ready- made templates, and this is now rejected, or we deal with it only with heritage concepts and this is repetition, or we create another world of concepts and this is what we have not reached until now. Therefore, we must keep benefiting from the achievements of contemporary thought and trying to adapt and control it instead of falling under its control. (48) Fadl El- Rahman a Pakistani scholar called for rediscovering the historical, methodological, and contextual message of the Qur'an so that contemporary Islam could respond to modernity with a vibrant and dynamic faith. He considered that although the development of contextual Quranic jurisprudence for the reconstruction of Islam involves risks, this task must be accomplished because the future of Islam in dealing with modernity depends on it. He said it is necessary to understand the meaning of a particular saying by studying its historical situation. Certainly, before reaching the study of certain texts in the light of certain situations, it will be necessary to develop studies that cover the comprehensive situation of society, religion, customs, and institutions, that is, to the whole of life as it was in the Arabian Peninsula on the eve of Islam, especially in and around Mecca, including the study of the Persian/Byzantine wars. (49) Moreover, He indicated that the historical interpretations, though they will help us greatly, should be judged by the understanding we have gained from studying the Qur'an itself. (50) Fadl al-Rahman believes that Muslims have become to a large extent captives of their historical creatures, whether they are laws or institutions. Thus, he believes that in order to set the human race on the right path, we must transcend the greater part of historical Islam and rediscover the true Islam that is always present and tangible in the Qur'an. It is the challenge that Muslims must face for the benefit of the entire human race. (51) Mustafa Akyol a Turkish writer says that the term Islamic enlightenment does not mean a comprehensive adoption of the Western enlightenment, which has its dark sides such as Eurocentrism, racism, the burden of the white man, or the illiberal secularism that has developed in France in particular. Rather, I am talking about finding the enlightenment values, which are reason, freedom, and tolerance in the Islamic traditions themselves. Fortunately, those values do exist in Islamic traditions, but they are often just unsown seeds, forgotten tracks, or even muffled voices. The great paradox of history is that these muffled voices were more influential in another civilization, the Western world. (52) Thus, Akyol believes that the values of modernity already exist in Islam and that they only need to be rediscovered. The Moroccan thinker Taha Abdel Rahman criticized the various philosophical visions that raised the issue of modernity in contemporary Arab thought, and at the same time, unlike religious scholars, he was not satisfied with demolishing and undermining the views calling for modernity, but rather presented the alternative to it, which he called Islamic modernity. He saw the necessity of establishing local modernity which is Islamic modernity as an alternative to European modernity. He said that we must search for modernity as values, not for modernity as reality. The reality of modernity exists and we do not deny it, we relate to it, imitate it, copy it, and so on. But it is not the imitation of this reality that will lead us to the desired modernity, as we must search for those values that reality is a realization of. Moreover, in order to deal with Western modernity, we have to start from what we can share with its people, and the first common thing between us and them is the possibility of creativity, as they have proven that modernity is creativity, so we should be creative like them. We have to get our © 2022 Global Journals Volume XXII Issue VII Version I 17 ( ) Global Journal of Human Social Science - Year 2022 A Islam and Modernity: A Relationship Predicament or a Dilemma of Absence?