Guest post by RAOOF MIR
Purity and corruption has remained one of the recurrent themes in the entire history of Islam. The arrival of Islam in Arabia did not mean a radical departure from the past. Wael B. Hallaq, a noted scholar on Islamic law and Islamic intellectual history establishes through his commendable work that “much of Arabian law continued to occupy a place in the Shari’ah, but not without modification.” Prophet Mohammed, who founded this new faith by introducing new nomos, also let several old customs and institutions to remain unchallenged. Despite his critical attitude toward the local social and moral environment, Prophet Muhammad was very much part of this environment and was deeply rooted in the traditions of Arabia.
Though the new converts to Islam entered into a new cosmological order, they at the same time, continued to adhere to the practices of old pagan culture. Since the arrival of Islam many individual reformists or reform movements have intended to reform Islam and decontaminate it from its ‘accretional’ aspects. These reformative endeavours envisaged a Muslim community that is not only socially distinct but also repudiates the pre-existing cosmological order. However, so far, there has been no end to this conflict. This conflict between the formal ideology of reformists (Textual Islam) and functional behaviour of the majority of the Muslims (Lived Islam) continues till today. Continue reading An Attempt to Make Sense of Culture in Islam: Raoof Mir