Muhammad Asad

Traditionalist or Modernist?

Abstract

This review will consider Muhammad Asad’s approach to Islam through an assessment of his published works. The role of the Qur’an and the Sunnah in his understanding of Shari‘ah and its place in modern day life will be viewed through his translations, including that of Bukhari as well as his early work, Islam at the Crossroads. Through an analysis of such publications his position as a Traditionalist or Modernist and Reformer will be assessed.

His early role in the Middle East, his disillusion with Zionism and gradual acceptance of Islam will be briefly considered before reviewing his work on the early years of Islam through his translation of Bukhari. It was at this time that he became concerned by the rigidity of earlier scholars and conceived that ijtihād was of particular relevance in modern society. He was already acquainted with the writings of Ibn Hazm and saw in them a parallel to his own thinking.

He applied this learning to his translation of the Qur’an, to which traditionalists objected, leading to a delay in its publication. His use of reason, scientific knowledge and ijtihād were amongst the causes for their opposition, although the personal animosity of Abu’l A’la Maududi is likely to have played a significant part.

The consequences of such thinking led Asad to seek renewal of the Ummah and, in Islam at the Crossroads, he called for a return to those values which had driven and enlivened the first generation of Muslims and to reject the ideas and concepts that had accompanied colonialism and were now embedded in Westernisation. Only through rejection of a stagnated and out-dated legalistic “Islam” could Muslims live and practice true Islam. The consequences of such a change would lead to the emergence of Islamic states where ijtihād could ensure appropriate laws were made to deal with contemporary issues with their constitution based on the Qur’an, the Sunnah and a slimmed down Shari‘ah. Sadly, this vision was to be rejected by Pakistan.

So, Asad was neither a Traditionalist nor a Modernist. He was both and, perhaps, his position is best described as being in the Community of the Middle Way.