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

creativity back from our ancestors, as they did from the Greeks and the Athenians, to be modern. (53) However, Taha Abd al-Rahman's call to establish an Islamic modernity makes us ask a question: Do you want to be part of the world or do you want to be a world on your own? At the end of the discussion on how to reconcile Islam and modernity, it may seem that many of the advocates of modernity have called for its reception as it has existed in Europe, but most of them criticize its transmission and application completely in our Arab Islamic society. They talk about special modernity and reject the universality of European modernity. They emphasized the need to take into account the Western historical context of modernity and to distinguish it from the Arab context in order to avoid the local rejection of what is external. In general, they suggest new paths other than the ancient understanding mechanisms to reconstruct religious thinking. c) Are we ready to accept modernity? I would like to point out that just as opinions differed about the relationship of Islam with modernity, so did predictions about the extent of Arab readiness to accept modernity. The Algerian thinker Malik Bennabi indicated that Civilization is not the accumulation of products, but rather the thought, ideals, and values that must be produced. Our mistakes mustn't stop us from marching toward the original civilization. (54) Bennabi said that the renaissance of the Islamic world is not in the separation of values, but in the combination of science and conscience, between nature and metaphysics so that it can build its world according to the requirements of its goals. In addition, we can notice that the Islamic world is on its way to modernizing itself thanks to the modern values that it has acquired. This mixing between spirit and matter that is now slowly taking place will undoubtedly be accelerated. (55) Mohammed Arkoun says that today, Muslims are content with saying that the Qur’an exists and it contains everything and tells us everything, and by citing and reciting the verses of the Qur’an they imagine that they have solved all problems. Therefore, we are immersed in a complete ideological environment and there is no serious or sound thinking in such an atmosphere that dominates the Islamic world, and therefore secularization seems completely impossible in such an atmosphere. (56) The writer Nabil Odeh says that in the East, we are still living in our past. All our shouting about our heritage and civilization is a disguise of the truth and deception of the soul. We are still stuck in the inherited correctness, and the picture seems dark, but the picture was no less dark in ancient Europe before the beginning of the Enlightenment. (57) Finally, for answering this question, we can say that modernity is not a field of action that we can accept or reject; it is a process of participation in one world that discusses a general problem. We stand outside the boundaries of modernity and think twice: do we accept or reject? As usual, those standing outside are only spectators, without taking part in expressing an opinion on the problems that are being raised. The question is whether we are ready to participate first, regardless of the different points of view. IV. C onclusion Muslim thinkers have sought to prove the negation of the relationship between civilizational backwardness and the Islamic faith, presenting evidence from history that indicates civilizational progress with the Islamic faith, as was the case in the Abbasid civilization. Where the Christians, Jews, and Sabians contributed to this civilizational renaissance, and great scholars, writers, and philosophers emerged from them. Due to the absence of knowledge and new thought, it was believed that the Islamic mind is unable to open up to modernity, and even Muslims thought that modernity and the sciences it produced were the product of the West and suitable for them only, and considered it an alien thought. Moreover, religious thinkers believed and argued that everything that the West brings is haram (forbidden), and therefore they completely rejected modernity accusing it of Al-jahiliyya . However, beginning in the seventies of the twentieth century, and to achieve the dream of achieving an Islamic state, Islamists began to engage in political action, justifying their dealing with democracy with the idea of shura in Islam. Finally, the debate between Islam and modernity still exists. There is a call for getting rid of the fear that prevents us from possessing modernity in the sense of engaging in it as a cosmic experience that represents the outcome of the common human experience, not just a European adventure that we must stop at its borders and watch. R eferences R éférences R eferencias 1. Manzur, Ibn, Lisan al-Arab, Part One, Dar al-Kutub al-Ilmiyya , Beirut, first edition 2005, p. 852 2. Noureddine, Muhammad. Modernity and Communication in Contemporary Critical Philosophy, Habermas Model, Morocco, second edition 1998, p. 110 3. Abidi, Saeed. Abdullah Al-Aroui’s approach to the concept of modernity, mominoun without borders for Studies and Research 2017 4. Sabila, Muhammad. In Defense of Reason and Modernity, Zaman Publications, Morocco 2005, p. 22 Volume XXII Issue VII Version I 18 ( ) Global Journal of Human Social Science - Year 2022 © 2022 Global Journals A Islam and Modernity: A Relationship Predicament or a Dilemma of Absence?