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heological stance by effectively denying the reality of secondary causation strikes at the very heart of the scientific project the radical wahhabi emphasis on god s omnipotence tawhid al rububiyyah leads to a view where attributing real efficacy to created things is a potential form of shirk polytheism the natural world is emptied of its own causal power from a scientific perspective fire burns cotton due to predictable chemical properties in a worldview shaped by wahhabi theology however fire does not burn cotton by its own nature rather god creates the act of burning at the moment the fire and cotton meet the fire is merely the occasion for god s direct action this aligns closely with the occasionalist philosophy most famously articulated by the theologian al ghazali d 1111 in his the incoherence of the philosophers he argued that there is no necessary connection between a cause and its effect the sequence is merely god s consistent custom sunnat allah which he can break at any moment the great rationalist philosopher ibn rushd averroes recognized the devastating implications of this view for knowledge in his powerful rebuttal the incoherence of the incoherence he argued that if one denies that effects have real efficient causes with stable properties then one denies the possibility of knowledge itself if causality is an illusion the world becomes arbitrary and unintelligible and demonstrative science is impossible ibn rushd p 517 wahhabism in its profound rejection of philosophy and its deep seated theological priorities effectively sides with the spirit of al ghazali against the rationalism of ibn rushd by viewing natural laws not as inherent discoverable principles embedded in creation but as mere divine habits it undermines the very foundation upon which science is built the scientific method is a search for consistent predictable laws if these laws are not real the motivation for the arduous work of scientific discovery is severely diminished this metaphysical stance transforms the natural world from a subject of systematic investigation into an object of devotional contemplation fostering awe but inhibiting the development of a scientific methodology designed to move beyond wonder to explanation institutional manifestations education orthodoxy and stagnation the hermeneutical and metaphysical principles of wahhabism are institutionalized through powerful social structures most notably the educational system and the mechanisms of state enforced religious orthodoxy with saudi arabia as the archetypal example the saudi educational system is a direct reflection of wahhabi epistemology the curriculum is characterized by an overwhelming emphasis on religious studies taught exclusively through the wahhabi lens secular sciences are treated as secondary utilitarian subjects stripped of their philosophical underpinnings the pedagogical method heavily favours rote memorization hifz over analytical skills problem solving and creative thinking al rasheed p 110 the primary goal of the system is ideological reproduction to produce pious subjects who adhere to the correct creed this is an institutionalization of the hermeneutics of taqlid training students in conformity not in the intellectual curiosity that drives science furthermore science cannot flourish without intellectual freedom the socio political structure created by the alliance of the wahhabi clerical establishment ulama and the state is profoundly hostile to such freedom the ulama have historically functioned as the guardians of an orthodoxy that tolerates little dissent academics writers and scientists who have dared to challenge religious dogma have often faced severe consequences including censorship imprisonment and public condemnation zubaida p 162 the cases of dissidents like raif badawi who was publicly flogged for insulting islam through his liberal blog send a powerful chilling message to anyone who might contemplate stepping outside established intellectual boundaries this creates a pervasive climate of fear and self censorship where scientists are more likely to pursue safe research in applied fields that do not touch upon sensitive foundational questions like evolution or cosmology the infamous fatwa by a former grand mufti sheikh ibn baz declaring the earth to be flat is a stark example of the power of literalist dogma over empirical reality lacey p 352 this institutional suppression of dissent ensures that the intellectual risk taking essential for major scientific breakthroughs is actively discouraged despite investing billions of dollars in state of the art universities the scientific output of a nation like saudi arabia has historically been modest for its level of wealth the establishment of isolated western modelled science bubbles like the king abdullah university of science and technology kaust intentionally shielded from the mainstream wahhabi influenced environment with a co educational campus and its own rules is a tacit admission by the state that the dominant culture is not conducive to high level science it is an attempt to purchase scientific prestige without reforming the underlying ideological structures that inhibit its indigenous growth the quranic counter narrative a crucial element in this analysis is the recognition that the wahhabi hermeneutic is not the only possible islamic interpretation it stands in stark contrast to both the historical practice of the islamic golden age and the textual potential within the quran itself the quran repeatedly directs the reader s attention to the natural world as a locus of divine signs ayat for people who reason and understand it calls for reflection on the creation of the heavens and the earth quran 2 164 the precise orbits of celestial bodies quran 36 40 the stages of embryonic development quran 23 12 14 and the diversity of life it elevates knowledge ilm and asks rhetorically are those who know equal to those who do not know quran 39 9 it contains the prayer my lord increase me in knowledge quran 20 114 and condemns those who fail to use their reason aql quran 8 22 this wealth of verses constitutes a powerful textual basis for a worldview that embraces empirical inquiry scholars of the islamic golden age harnessed this potential seeing no conflict between these verses and their scientific work they employed a hermeneutic of inquiry tahqiq viewing the study of god s creation as a religious duty the great philosopher ibn rushd argued in his decisive treatise that the sharia commands the study of philosophy and logic as the highest form of reflection on creation that the quran demands wahhabism however reads these same verses through a hermeneutic of awe ta ajjub the purpose is to marvel at god s direct power not to investigate its mechanisms the inquiry stops at the affirmation of a theological point by rejecting the legitimacy of philosophy rationalist theology and allegorical interpretation wahhabism cut itself off from the very interpretive tools that had allowed for a rich synthesis of islam and science in the past this interpretive inquiry thus demonstrates that the inhibition of scientific progress within the wahhabi sphere is a deep structural consequence of its foundational interpretive framework its rigid literalism its valorisation of imitation over reason its criminalization of innovation and its denial of natural causality create an intellectual ecosystem hostile to science this is not a failure of islam but of a specific modern and restrictive interpretation of it the flourishing of science in the islamic golden age provides irrefutable proof that a different interpretive path is possible for a new era of scientific progress to dawn in these regions what is required is not a rejection of faith but a courageous hermeneutical reopening a reclaiming of the intellectual traditions that view reason as a gift nature as a text to be deciphered and the pursuit of knowledge as one of the highest forms of worship bibliography abou el fadl khaled the great theft wrestling islam from the extremists san francisco harperone 2005 al rasheed madawi a history of saudi arabia 2nd ed cambridge cambridge university press 2010 commins david the wahhabi mission and saudi arabia london i b tauris 2006 hallaq wael b ibn taymiyya against the greek logicians oxford oxford university press 1993 ibn rushd abu l walid muhammad the incoherence of the incoherence translated by simon van den bergh london gibb memorial trust 1954 lacey robert the kingdom arabia and the house of sa ud new york harcourt brace jovanovich 1981 nasr seyyed hossein science and civilization in islam cambridge ma harvard university press 1968 voll john obert islam continuity and change in the modern world 2nd ed syracuse ny syracuse university press 1994 zubaida sami islam the people and the state political ideas and movements in the middle east london i b tauris 2009 v a mohamad ashrof is an independent indian scholar specializing in islamic humanism with a deep commitment to advancing quranic hermeneutics that prioritize human well being peace and progress his work aims to foster a just society encourage critical thinking and promote inclusive discourse and peaceful coexistence he is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship url https www newageislam com islam science wahhabi inhibition scientific d 136339 new age islam islam online islamic website african muslim news arab world news south asia news indian muslim news world muslim news women in islam islamic feminism arab women women in arab islamophobia in america muslim women in west islam women and feminism posted by moderate islamist here at 6 20 am no comments email this blogthis share to x share to facebook share to pinterest on constructive muslim theology today by adis duderija new age islam 29 july 2025 today the muslim constructive theologian is confronted with the urgent task of interrupting the theological aesthetic political field of possibility what does this mean it means that all inherited narratives both from within the islamic tradition as well as those from without must be subjected to continuous inquiry excavation and critical discernment tradition while indispensable to the recovery of soul and self must not be sacralised into finality in the ethos of a critical traditionalism tradition has a vote not a veto ebrahim moosa in the contemporary landscape of global religious discourse the muslim constructive theologian faces a formidable challenge to navigate and reshape the intricate tapestry of theological aesthetic and political narratives that influence our understanding of islam ebrahim moosa s assertionthat tradition must be subjected to continuous inquiry and critical discernment resonates deeply especially in an era marked by ideological polarization and cultural misunderstandings the task at hand is not only to preserve the essence of islamic teachings but also to adapt them in ways that foster inclusivity and relevance in a rapidly changing world tradition and its discontents tradition plays a crucial role in shaping identity and belief systems within any religious framework historically for muslims the quran and hadith serve as foundational texts guiding moral and ethical conduct however the sacralisation of these texts can lead to a static understanding of faith one that does not account for evolving human experiences and societal changes moosa s idea that tradition should have a vote not a veto poignantly captures the need for a dynamic engagement with islamic teachings this approach allows for a constructive theology that honours the past while remaining open to reinterpretation the challenge lies in confronting inherited narratives that often perpetuate exclusionary or regressive interpretations of islam for instance certain traditional viewson gender roles social justice and interfaith relations may not resonate with the values of contemporary society a constructive theologian must critically engage with these narratives excavating their historical context and exploring alternative interpretations that align with the ethical imperatives of justice compassion and equity found in islamic teachings the role of inquiry in theology at the heart of constructive theology is the principle of inquiry this is not just a philosophicalexercise but a necessary tool for survival in a world rife with conflict and misunderstanding inquiry allows muslim theologians to challenge dogmatic beliefs and to ask difficult questions how do we understand concepts of justice in a world marked by inequality what does it mean to be a muslim in a pluralistic society how can we reconcile faith with the pressing demands of social and political activism this process of questioning is vital it encourages a re examination of texts and traditions fostering a theology that is not only intellectually robustbut also deeply relevant the importance of this inquiry becomes particularly evident when we consider the rise of radical ideologies that often invoke religious justification for violence and exclusion a constructive theology must offer a counter narrative the aesthetic dimension of theology moosa s framing of the theological aesthetic political field invites us to consider the role of art and creativityin the expression of faith aesthetic engagement can serve as a powerful medium for conveying theological concepts and ethical values through literature music visual arts and performance muslims can articulate their beliefs and experiences in ways that resonate with diverse audiences for instance contemporary muslim artists often grapple with themes of identity belonging and spirituality using their art to explore the complexities of being muslim in a modern context this aesthetic dimension not only enriches the theological discourse but also creates spaces for dialogue and understanding across cultural divides by embracing artistic expression muslim constructive theologians can reach beyond the confines of traditional scholarship engaging with the wider world in meaningful ways political engagement and social responsibility the intersection of theology and politics is particularly pressing in today s world where faith often becomes entangled with power dynamics constructive muslim theology must address the political dimensionsof belief advocating for social justice human rights and community empowerment this requires a critical engagement with the political narratives that influence muslim communities both within and outside the islamic world muslim theologians have a responsibility to speak out against injustice whether it manifests in the form of state repression economic inequality or social discrimination this engagement is not only a moral imperativebut also a theological one by grounding their activism in theological principles muslim thinkers can offer compelling arguments for social change that resonate wi...
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