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Islamic neo-traditionalism also known as Wasatism [1] [2] [3] [4] is a contemporary strand of Sunni Islam that emphasizes adherence to the four principal Sunni schools of law (Madhahib), belief in one of the Ash'ari, Maturidi and Athari creeds (Aqaid) and the practice of Sufism (Tasawwuf), [5] which Islamic neo-traditionalists consider to be the Sunni tradition. [6] : 225 [5] : 11–13
Islamic neo-traditionalists believe Islam fundamentally consists of three concepts: Fiqh , Aqidah and Tasawwuf. [6] [5] Fiqh is regarded as being delineated by the Shafiʽi, Hanafi, Maliki and Hanbali schools of law and Aqidah by the Ash'ari, Maturidi, and Athari creeds. [6] [5] The neo-traditionalist understanding of the religion is therefore thought to lie with the scholars of these fields who possess an unbroken scholarly lineage or chain of transmission (Isnad) to their classical authorities, which ultimately end with Muhammad. [7] : 198–199 A scholar's authoritativeness is based on whether or not he has been issued an Ijazah by his teachers, which lists their scholarly chain and grants him a license to teach on its authority. [5] : 215
Neo-traditionalists argue against the position that following a school of law ( Taqlid ) is unnecessary, claiming that it implies previous generations of Sunni Muslims were mistaken in their understanding of Islam, that it is impossible to derive correct rulings without relying on a school's legal principles, and that it will lead to laypeople making Ijtihad , thereby irreversibly disrupting Sunni legal unity and introducing new practices to the religion. [7] : 202–203 Islamic neo-traditionalists are open to the changing of Fiqh and the transpiring of new Ijtihad to combat new challenges in the contemporary world Muslims now live in. [8] Neo-traditionalism overlaps with modernism in its core emphasis and promotion of progressive view points, Fiqh al-Aqalliyat (minority jurisprudence), and, to a certain degree, non-denominationalism. [9]
Islamic neo-traditionalism emerged in the West during the 1990s following the return of several Muslim scholars who had studied at traditionalist centres of Islamic learning in the Arab world, including Hamza Yusuf, Abdal Hakim Murad and Umar Faruq Abdullah, who intended to disseminate the knowledge they had learned throughout their communities. Younger scholars who are linked to neo-traditionalism include Hasan Spiker and Yahya Rhodus. [10] Critiques of progressivism are made by some members in the movement, which is held responsible for spiritual decay, the decline of Islamic metaphysics and the rise of liberal and progressive Islamic movements. [11] Western neo-traditionalists have established their own religious educational institutes, including Zaytuna College, Cambridge Muslim College and the online Islamic seminary SeekersGuidance. [5] : 38
Following the Arab Spring, some neo-traditionalist scholars adopted a counter-revolutionary politically quietist stance citing the prohibition of resistance against ruling authorities by a number of pre-modern Sunni jurists and concerns that political upheaval would empower Islamic fundamentalist groups such as the Muslim Brotherhood. [6] : 230–234 Their subsequent alliance with the governments of the United Arab Emirates and Egypt, and their silence towards or outright approval of their actions, attracted criticism, particularly the conduct of Ali Gomaa and Hamza Yusuf after the August 2013 Rabaa massacre. [6] : 230–231, 235
However other neo-traditionalist scholars such as Muhammed al-Yaqoubi openly advocated for the removal of dictators such as Bashar al-Assad. [12]
Fauzi Abdul Hamid of the Middle East Institute [13] wrote:
"Contrary in a way to the stereotypical picture of traditionalists, who cling to the ''closing of the gates of Ijtihad (opining)'', neo-traditionalists do not deny the need for and wisdom of dispensing with Taqlid (following a school of law) when conditions beckon and are ripe for it. Neo-traditionalists accept the shortcomings of traditionalism that have led to passivity and stagnation, and admit that latter-day Sufis suffer from a perception deficit among the larger Muslim populace as not being down-to-earth enough to problematise the inner malaise of the Ummah." [14]
The Lebanese Sufi movement al-Ahbash has also been described as neo-traditionalist. [21]
Fiqh is Islamic jurisprudence. Fiqh is often described as the style of human understanding and practices of the sharia, that is human understanding of the divine Islamic law as revealed in the Quran and the sunnah. Fiqh expands and develops Shariah through interpretation (ijtihad) of the Quran and Sunnah by Islamic jurists (ulama) and is implemented by the rulings (fatwa) of jurists on questions presented to them. Thus, whereas sharia is considered immutable and infallible by Muslims, fiqh is considered fallible and changeable. Fiqh deals with the observance of rituals, morals and social legislation in Islam as well as economic and political system. In the modern era, there are four prominent schools (madh'hab) of fiqh within Sunni practice, plus two within Shi'a practice. A person trained in fiqh is known as a faqīh.
Wahhabism is a reformist religious movement within Sunni Islam, based on the teachings of 18th-century Hanbali cleric Muhammad ibn 'Abd al-Wahhab. The movement was initially established in the central Arabian region of Najd and later spread to other parts of the Arabian Peninsula, and is today followed primarily in Saudi Arabia and Qatar.
Ijtihad is an Islamic legal term referring to independent reasoning by an expert in Islamic law, or the thorough exertion of a jurist's mental faculty in finding a solution to a legal question. It is contrasted with taqlid. According to classical Sunni theory, ijtihad requires expertise in the Arabic language, theology, revealed texts, and principles of jurisprudence, and is not employed where authentic and authoritative texts are considered unambiguous with regard to the question, or where there is an existing scholarly consensus (ijma). Ijtihad is considered to be a religious duty for those qualified to perform it. An Islamic scholar who is qualified to perform ijtihad is called as a "mujtahid".
The Hanbali school or Hanbalism is one of the four major schools of Islamic jurisprudence within Sunni Islam. It is named after and based on the teachings of the 9th-century scholar, jurist and traditionist, Ahmad ibn Hanbal, and later institutionalized by his students. It is the smallest and adheres the most strictly to the traditionalist school of theology out of the four major Sunni schools, the others being the Hanafi, Maliki and Shafi'i schools.
The Maliki school or Malikism is one of the four major schools of Islamic jurisprudence within Sunni Islam. It was founded by Malik ibn Anas in the 8th century. The Maliki school of jurisprudence relies on the Quran and hadiths as primary sources. Unlike other Islamic fiqhs, Maliki fiqh also considers the consensus of the people of Medina to be a valid source of Islamic law.
Hamza Yusuf is an American Islamic neo-traditionalist, Islamic scholar, and co-founder of Zaytuna College. He is a proponent of classical learning in Islam and has promoted Islamic sciences and classical teaching methodologies throughout the world.
A madhhab refers to any school of thought within Islamic jurisprudence. The major Sunni madhāhib are Hanafi, Maliki, Shafi'i and Hanbali. They emerged in the ninth and tenth centuries CE and by the twelfth century almost all jurists aligned themselves with a particular madhab. These four schools recognize each other's validity and they have interacted in legal debate over the centuries. Rulings of these schools are followed across the Muslim world without exclusive regional restrictions, but they each came to dominate in different parts of the world. For example, the Maliki school is predominant in North and West Africa; the Hanafi school in South and Central Asia; the Shafi'i school in East Africa and Southeast Asia; and the Hanbali school in North and Central Arabia. The first centuries of Islam also witnessed a number of short-lived Sunni madhhabs. The Zahiri school, which is considered to be endangered, continues to exert influence over legal thought. The development of Shia legal schools occurred along the lines of theological differences and resulted in the formation of the Ja'fari madhhab amongst Twelver Shias, as well as the Isma'ili and Zaidi madhhabs amongst Isma'ilis and Zaidis respectively, whose differences from Sunni legal schools are roughly of the same order as the differences among Sunni schools. The Ibadi legal school, distinct from Sunni and Shia madhhabs, is predominant in Oman. Unlike Sunnis, Shias, and Ibadis, non-denominational Muslims are not affiliated with any madhhab.
The Salafi movement or Salafism also known as Ahlus Sunnah Wal Jamaah is a revival movement within Sunni Islam, which was formed as a socio-religious movement during the late 19th century and has remained influential in the Islamic world for over a century. The name "Salafiyya" is a self-designation, to call for a return to the traditions of the "pious predecessors", the first three generations of Muslims, who are believed to exemplify the pure form of Islam. In practice, Salafis claim that they rely on the Qur'an, the Sunnah and the Ijma (consensus) of the salaf, giving these writings precedence over what they claim as "later religious interpretations". The Salafi movement aimed to achieve a renewal of Muslim life and had a major influence on many Muslim thinkers and movements across the Islamic world.
Ahmad ibn Hanbal was a Sunni Muslim scholar, jurist, theologian, traditionist, ascetic and eponym of the Hanbali school of Islamic jurisprudence—one of the four major orthodox legal schools of Sunni Islam. The most highly influential and active scholar during his lifetime, Ibn Hanbal went on to become "one of the most venerated" intellectual figures in Islamic history, who has had a "profound influence affecting almost every area" of the traditionalist perspective within Sunni Islam. One of the foremost classical proponents of relying on scriptural sources as the basis for Sunni Islamic law and way of life, Ibn Hanbal compiled one of the most significant Sunni hadith collections, al-Musnad, which has continued to exercise considerable influence on the field of hadith studies up to the present time.
Principles of Islamic jurisprudence are traditional methodological principles used in Islamic jurisprudence (fiqh) for deriving the rulings of Islamic law (sharia).
Al-Ahbash, also known as the Association of Islamic Charitable Projects is a neo-traditionalist Sufi religious movement and, in Lebanon, political party, which was founded in the mid-1980s. The group follow the teachings of Ethiopian scholar Abdullah al-Harari. Due to the group's origins and activity in Lebanon, the Ahbash have been described as the "activist expression of Lebanese Sufism."
Taqlid is an Islamic term denoting the conformity of one person to the teaching of another. The person who performs taqlid is termed muqallid. The definite meaning of the term varies depending on context and age. Classical usage of the term differs between Sunni Islam and Shia Islam. Sunni Islamic usage designates the unjustified conformity of one person to the teaching of another, rather than the justified conformity of a layperson to the teaching of a mujtahid. Shia Islamic usage designates general conformity to the teaching of a mujtahid, and there is no negative connotation. The discrepancy corresponds to differing views on the Shia Imamate and Sunni imams.
Muhammad Nasir al-Din known by his nisbaal-Albani, was an Albanian Islamic scholar known for being a famous Muhaddith. A major figure of the Salafi methodology of Islam, he established his reputation in Syria, where his family had moved and where he was educated as a child.
Usulism is the majority school of Twelver Shia Islam in opposition to the minority Akhbarism. The Usulis favor the use of ijtihad (reasoning) in the creation of new rules of jurisprudence; in assessing hadith to exclude traditions they believe unreliable; and in considering it obligatory to obey a mujtahid when seeking to determine Islamically correct behavior.
Ahl al-Hadith is an Islamic school of Sunni Islam that emerged during the 2nd and 3rd Islamic centuries of the Islamic era as a movement of hadith scholars who considered the Quran and authentic hadith to be the only authority in matters of law and creed. They were known as "Athari" for championing traditionalist theological doctrines which rejected rationalist approaches and advocated a strictly literalist reading of Scriptures. Its adherents have also been referred to as traditionalists and sometimes traditionists. The traditionalists constituted the most authoritative and dominant bloc of Sunni orthodoxy prior to the emergence of mad'habs during the fourth Islamic century.
Muḥammad ibn Ali ibn Muḥammad ibn Abd Allah, better known as al-Shawkānī (الشوكاني)(1759–1834), was a prominent Yemeni Sunni Islamic scholar, jurist, theologian and reformer. Shawkani was one of the most influential proponents of Athari theology and is respected as one of their canonical scholars by Salafi Muslims. His teachings played a major role in the emergence of the Salafi movement. Influenced by the teachings of the medieval Hanbali scholar Ibn Taymiyya, Al-Shawkani became noteworthy for his staunch stances against the practice of Taqlid, calls for direct interpretation of Scriptures, opposition to Kalam as well as for his robust opposition to various folk practices which he condemned as shirk (idolatry).
Yūsuf ibn ʿAbd Allāh ibn Muḥammad ibn ʿAbd al-Barr, Abū ʿUmar al-Namarī al-Andalusī al-Qurṭubī al-Mālikī, commonly known as Ibn ʿAbd al-Barr was an eleventh-century Maliki scholar and Athari theologian who served as the Qadi of Lisbon. He died in December 2, 1071 (aged 93).
Atharism is a school of theology in Sunni Islam which developed from circles of the Ahl al-Hadith, a group that rejected rationalistic theology in favor of strict textualism in interpretation the Quran and the hadith.
In the context of Muslim society in Indonesia, Modernism or modernist Islam refers to a religious movement which puts emphasis on teachings purely derived from the Islamic religious scriptures, the Qur'an and Hadith. Modernism is often contrasted with traditionalism, which upholds ulama-based and syncretic vernacular traditions. Modernism is inspired by reformism during the late-19th to early 20th century based in the Middle East, such as the Islamic modernist, Salafiyya and Wahhabi movements. Throughout the history of contemporary Muslim Indonesia, these movements have inspired various religious organizations; from the mass organization Muhammadiyah (1912), political party Masyumi Party (1943), to missionary organization Indonesian Islamic Dawah Council (1967).
Contrary in a way to the stereotypical picture of traditionalists, who cling to the 'closing of the gates of ijtihad (independent reasoning)', neo-traditionalists do not deny the need for and wisdom of dispensing with taqlid (blind imitation) when conditions beckon and are ripe for it. Neo-traditionalists accept the shortcomings of traditionalism that have led to passivity and stagnation, and admit that latter-day Sufis suffer from a perception deficit among the larger Muslim populace as not being down-to-earth enough to problematise the inner malaise of the ummah.
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