“Philosophy of Islam” (1909-1911) is the fundamental work of the Russian theologian, religious and public figure Ziyaetdin Kamali. The scientist sought to answer the questions that arose before Islamic society at the turn of the 20th century. A little earlier, Muhammad Abdo, Rashid Rida, Jamaluddin al-Afghani and their Turkic like-minded people drew attention to the lag of Muslims behind the advanced nations. Thinkers came to the conclusion that the religion being professed had little in common with what Muhammad ﷺ preached.
Ziyaetdin Kamali’s creative activity occurred in the first decades of the new century - the era of modernity, marked by the Muslim revival. Reformers al-Afghani, Rida and Abdo (the latter, by the way, was the teacher of Kamali) were of the opinion that only by returning to the main principles of Islam, Muslims can take their rightful place among civilized humanity. In “Philosophy of Islam” Ziya Kamali offers the concept of a renewed religion, rethinking dogma, worship, morality, social relations and legal issues.
The concept of a new understanding of Islam was born in the context of life in the Orthodox empire. Kamali drew attention to the state's policy towards fellow believers. At the same time, the philosopher’s position was loyal. He didn’t seek to blame the Russians for the oppressed situation of Muslims. “Every nation and every person can do whatever they want, but they are certainly responsible for their actions. Just as the achievement of happiness certainly depends on own actions, so misfortune happens to a person solely through his fault”, argues Kamali in the first volume of the “Philosophy of Islam”.
Another important circumstance that the author had to take into account was the strong position of the Islamic tradition. Kamali, like many other Tatar reformers (for example, Musa Bigi or Riza Fakhretdin), advocated “ijtihad” - independent judgment on various issues of life based on the Quran and Sunnah. The main principle of traditionalism remained “taqlid” - following the instructions of authoritative scientists in religious matters. The solution schemes were developed before the 12th century and subsequently, they were practically not updated.
On the other hand, traditionalism represented a protective reaction of Muslims. Since the conquest of the Kazan Khanate, everything new in the life of the Russian ummah was inevitably associated with the loss of Muslim identity. One way or another, in the writings of many progressive thinkers of the early twentieth century can be found polemics with traditionalists and criticism of them. Reformers accused conservatives of forgetting the principles of Islam, distorting teachings, and other mistakes that led Muslims to an oppressed and powerless position.
The polemical nature of the “Philosophy of Islam” reflected an intellectual confrontation not only with religious orthodoxies, but also with atheists. After substantiating certain ideas in his book, Kamali cites possible objections of opponents and his own answers to them. Many questions were clearly atheistic in nature. For example: if Allah is so perfect, then why didn’t he create one religion for all times, but instead, over and over again, sends prophets who preach different teachings?
Events from the life of Muhammad ﷺ occupy central place in the proof of certain provisions in the work of Kamali. The philosopher turns directly to the Quran, the Sunnah and the first centuries of Muslim civilization, by passing all subsequent developments of Islamic thought. At the same time, the author often refers to the heritage of European philosophers and scientists. On the pages of the book can be found the names of Socrates, Plato, Aristotle, Nicholas of Cusa, Newton, Voltaire, Saint-Simon, Leo Tolstoy and many others. The philosopher not only appeals to their opinion to prove his own theses, but also criticizes the concepts of some authors.
It is known that Kamali studied mathematics and natural sciences in Turkey. Being aware of the latest discoveries of his time, he compares new scientific theories with Qur'anic verses. Thus, the philosopher asserts his thesis that Islam is in complete harmony with knowledge. Somewhat later, Kamali will write a number of articles in the Islamic Journal. In these publications, anticipating modern authors, the philosopher makes an interesting conclusion. In his opinion, the Quran contains information that has recently become known to science.
Allocating an important role to reason, Kamali believed that all the provisions of Islam can and should be understood through the activity of the human mind. The philosopher believed that only two moments in religion are above the sphere of reason: “No reason is capable of definitely and finally knowing the essence of Allah Almighty, His truth. Also beyond the limits of reasonable comprehension are states in the other world and the truth and appearance of the states of happiness or unhappiness inherent in it. For the ways and means of comprehending this by reason are closed”.
It is impossible to briefly outline the provisions of the philosophical concept of Kamali. To the objections of some opponents that Islam and philosophy are incompatible, the author writes: all the prophets, explaining the laws of morality and conveying knowledge about the soul, gave logical arguments, used examples, taught to think, and all this is nothing more than philosophy. In principle, the philosopher defines Islam and religion as a spiritual way of regulating a person’s life, given to him by God.
Religiosity according to Kamali - this is a feeling that is inalienable and inherent in a person from birth. A mechanism laid down by God that protects a person from causing harm to himself, his neighbors and nature. When creating the earthly world, the Almighty provided for the safety and integrity of plant, animal and mineral species in such a way that some don’t interfere with others. At the same time, the overflow of earthly life by one of the types is limited. Man is the only creature that has no boundaries of influence on the completely created world. As the crown of creation, spiritual means of self-restraint are provided for man. They allow you to exist harmoniously in all the diversity of worldly life.
Humanity goes through different stages of its development. For this reason, according to Kamali, religions arose in certain eras. United at their core, but not repeating each other, they represent the next step and new depth of comprehension of the laws of the world. The philosopher's argument seems to be a comprehensive answer to the question of the reason for the diversity of religions. The thinker is confident that “times will come, knowledge and enlightenment will develop, thinking will become broad”. Kamali 's “Philosophy of Islam” can open up new horizons for spiritual quest, but in return it requires maturity, erudition, an open mind and a wise heart from the reader.
GSV "Russia - Islamic World"
Photo: detectiv-ufa.livejournal.com