The Islamic modernist Muhammad ‘Abduh (1849-1905), an Egyptian associate of Jamal al-Din al-Afghani, sought to make Islam compatible with the dogmas and doctrines of nineteenth-century rationalism. In this selection, he argues that Muslims cannot simply rely on the authoritative interpretation of texts handed down from medieval clerics (a procedure known as taqlid); rather, they must use reason to keep up with changing times.
Islam will have no truck with traditionalism, against which it campaigns relentlessly, to break its power over men's minds and eradicate its deep-seated influence. The underlying bases of taqlid in the beliefs of the nations have been shattered by Islam.
In the same cause, it has alerted and aroused the powers of reason, out of long sleep. For whenever the rays of truth had penetrated, the temple custodians intervened with their jealous forebodings. 'Sleep on, the night is pitch dark, the way is rough and the goal distant, and rest is scant and there's poor provision for the road.'
Islam raised its voice against these unworthy whisperings and boldly declared that man was not created to be led by a bridle. He was endowed with intelligence to take his guidance with knowledge and to consider the signs and tokens in the universe and in events. The proper role of teachers is to alert and to guide, directing men into the paths of study.
The friends of truth are those 'who listen to what is said and follow its better way.' (Surah 39.18.) as the Qur´an has it. It characterizes them as those who weigh all that is said; irrespective of who the speakers are, in order to follow what they know to be good and reject what gives evidence of having neither validity nor use. Islam threw its weight against the religious authorities, bringing them down from the dominance whence they uttered their commands and prohibitions. It made them answerable to those they dominated, so that these could keep an eye on them and scrutinize their claims, according to their own judgement and lights, thus reaching conclusions based on conviction, not on conjecture and delusion.
Further, Islam encouraged men to move away from their clinging attachment to the world of their fathers and their legacies, indicting as stupid and foolish the attitude that always wants to know what the precedents say. Mere priority in time, it insisted, is not one of the signs of perceptive knowledge, nor yet of superior intelligence and capacity. Ancestor and descendant compare closely no doubt in discrimination and endowment of mind. But the latter has the advantage over his forebears in that he knows events gone by and is in a position to study and exploit their consequences as the former was not. It may be that such traceable results which men of the present generation can turn to profit will also illustrate the ill-effects of things done in earlier times and the dire evils perpetrated by the men of the past. 'Say: Go through the world and see what was the fate of those who disbelieved.' (Surah 6.11.) The doors of the Divine favour are not closed to the seeker: His mercy which embraces everything will never repel the suppliant.
Islam reproves the slavish imitation of the ancestors that characterizes the leaders of the religions, with their instinct to hold timidly to tradition-sanctioned ways, saying, as they do: 'Nay! We will follow what we found our fathers doing.' (Surah 31.21) and 'We found our fathers so as a people and we will stay the same as they.'(Surah 43.22.)
So the authority of reason was liberated from all that held it bound and from every kind of taqlid enslaving it, and thus restored to its proper dignity, to do its proper work in judgement and wisdom, always in humble submission to God alone and in conformity to His sacred law. Within its bounds there are no limits to its activity and no end to the researches it may pursue.
Hereby, and from all the foregoing, man entered fully into two great possessions relating to religion, which had for too long been denied him, namely independence of will and independence of thought and opinion. By these his humanity was perfected. By these he was put in the way of attaining that happiness which God had prepared for him in the gift of mind. A certain western philosopher of the recent past has said that the growth of civilisation in Europe rested on these two principles. People were not roused to action, nor minds to vigour and speculation until a large number of them came to know their right to exercise choice and to seek out facts with their own minds. Such assurance only came to them in the sixteenth century AD — a fact which the same writer traces to the influence of Islamic culture and the scholarship of Muslim peoples in that century.
Islam through its revealed scripture took away the impediment by which the leaders of the religions had precluded rational understanding of the heavenly books on the part of their possessors or adherents, in that they arrogated the exclusive right of interpretation to themselves, withholding from those who did not share their habit or go their way the opportunity of acquiring that sacred role.
Muhammad ‘Abduh, The Theology of Unity, trans. Ishaq Masa'ad and Kenneth Cragg (London: Allen and Unwin, 1966), pp. 126-28.