Manifestation of renewing contemporary religious discourse : reality and aspiration -Dr. Djebara Samia – Algeria
Manifestations of Renewing Contemporary Religious Discourse: Reality and Aspiration
Abstract:
Religious discourse is one of the most attractive and influential forms of discourse among Muslim audiences, especially when its local, spatial, temporal, existential, and methodological elements interact to enhance its effectiveness and impact on its recipients. Religious discourse also seeks to guide humanity from their lived reality toward a safer, more prosperous life and a more secure destiny. Therefore, it needs innovative methods that keep pace with the changing conditions of people and their circumstances, in order to effectively convey its sound components and messages.
Renewing religious discourse and moving beyond its stereotypical performance is an important issue worthy of study and development, particularly in light of the current transformations facing the Arab and Islamic world and the rapid progress of contemporary reality. Hence, the importance of this research and its objectives emerge.
In light of this, the following main problem is raised: How are the manifestations of renewing religious discourse expressed, especially with the multiplicity of life domains and the diversity of contemporary human issues politically, socially, culturally, and economically?
To address this problem, several sub-questions were posed:
• What are the main areas of life in which renewal imposes itself?
• What are the expected results of renewing religious discourse?
• What is the impact of renewal on reality?
• What is hoped for from this renewal?
To answer these questions, the descriptive and analytical method was used to describe the reality of religious discourse and analyze its content in order to identify its effects and determine ways to evaluate and reformulate it according to the requirements of contemporary life.
Introduction
First: Conceptual Framework
Definition of terms: manifestations, renewal, discourse, religious.
Second: Manifestations of Renewal in Religious Discourse
A/ Manifestations related to content and substance.
B/ Manifestations related to methods and means.
Third: Renewal of Religious Discourse: Reality and Aspiration
A/ The reality of religious discourse.
B/ What is hoped for from renewing religious discourse.
Fourth: Results of Renewal in Religious Discourse.Conclusion
Introduction:
Today, the world is witnessing tremendous developments and changes in all fields. This progress has affected all societies, whether Muslim or non-Muslim. Religious discourse, as a human discourse within this world, is among the most attractive and influential forms of discourse for Muslim audiences. However, it faces contemporary challenges, whether at the social and cultural level or at the level of external influence, especially when its elements interact within specific times and places.
Religious discourse, when directed toward others, aims to bring about a qualitative transformation for humanity from one reality to another that is more suitable, secure, and stable. It is therefore in urgent need of renewal and the innovation of new methods that keep pace with the changing realities and conditions of people, as well as new approaches capable of effectively conveying the components and messages of sound religious discourse.
Renewing religious discourse and moving beyond stereotypical performance is an important issue and a matter worthy of study and development, particularly in light of the current transformations facing the Arab and Islamic world, and the rapid progress of contemporary reality.
Hence arises the importance and objectives of this topic, which prompt us to be concerned about the condition of this nation that has reached, to some extent, a state of backwardness in various fields compared to other nations. This has made it an easy target for what is now known as intellectual and cultural invasion. In order to restore its leadership, great and effective efforts must be made by presenting a new, effective, and successful religious discourse at all levels.
Renewal is an essential demand for this nation and a divine law in the universe and creation, as confirmed by the Prophet Muhammad (peace be upon him): “Indeed, Allah will send to this nation at the head of every hundred years someone who will renew for it its religion.” Narrated by Abu Dawood.
First: Conceptual Framework
The Concept of Manifestations:
Linguistically, manifestations (mazāhir) derives from the triliteral verb ẓahara (to appear), and its plural form is mazāhir.
Manifestation: the form or image in which something appears; its outward shape. Manifestation: relationship; manifestations of life are the visible activities through which a living being expresses its vitality. Plural: manifestations. Manifestation: place of appearance; what appears from a person or something else; its external aspect.
The Concept of Renewal
Renewal linguistically: derived from the verb jaddada (to renew) or tajaddada (to become renewed), meaning to make something new. New is the opposite of old; newness is the opposite of worn-out. A garment is renewed when it becomes new again. The new is that which has not been previously known.
Thus, renewal means restoring or renovating something worn out (the opposite of worn out).
The Concept of Discourse
Discourse linguistically: As stated in Lisan al-Arab, discourse is the exchange of speech; one addresses another in speech—dialogue and conversation. The Qur’an states: “And We strengthened his kingdom and gave him wisdom and decisive speech.” “And the servants of the Most Merciful are those who walk upon the earth humbly, and when the ignorant address them, they say: Peace.” (Al-Furqan, 63)
Discourse terminologically: An eloquent Arabic term meaning dialogue and conversation between two parties. When attributed to religion, it refers to discourse based on a religious reference in its address, rulings, and explanations.
The Concept of “Religious”
Religious: attributed to religion. The root letters (d-y-n) carry the meaning of submission and obedience. Thus, what is religious pertains specifically to religion and is related to it.
The Concept of Religious Discourse
Religious discourse is discourse that is based on a religious reference derived from the established foundations of religion: the Qur’an and the Sunnah. Whether the producer of the discourse is an Islamic organization, an official or unofficial preaching institution, or individuals striving to spread the religion of God in creed, law, ethics, and social dealings, it seeks to exert effort in this cause.
Religious discourse is characterized by its return to the methodology of the righteous predecessors and by purifying it from innovations and superstitions.
Second: Manifestations of Renewal in Religious Discourse
The Prophet (peace be upon him) said: “Indeed, Allah will send at the head of every hundred years someone who will renew for this nation its religion.”
From this noble hadith, it becomes clear that renewal is a legitimate requirement and an unavoidable necessity. Instead of debating the nature or ruling of renewal, we must move beyond that stage and fully acknowledge that renewal today is inevitable and obligatory upon a distinguished group within the Islamic world. We must move beyond purely sermon-based discourse and issues limited to guidance, admonition, and warning.
Renewal in religious discourse must progress in accordance with development and advancement. This renewal occurs through several manifestations, the most important of which are: content (substance), methods, and means.
A/ Manifestations of Renewal in Content
It is established that the essence of religious discourse remains one and does not change, as it expresses the truth and objectives of religion. What we mean by renewing religious discourse is renewing the methodology, setting priorities, selecting themes and axes, and revealing the true nature of the religion we wish to present to peoplepresenting it in its authentic image, far from superficiality, charlatanism, and superstition.
Today’s discourse must be contemporary, making use of modern means. It should contain attractive and diverse content and deliver its message through systematic plans, developed strategies, and advanced methods. The content of today’s religious discourse differs from that of yesterday in terms of vision and conception.
It is no longer appropriate to focus on issues that time has surpassed—such as debates over hijab, women’s work, or gender mixing—since these matters are clear and settled by specialists and touch upon the fixed principles of religion.
Dr. Abdul Hamid Al-Ansari identified the problem as an exclusionary mindset in contemporary religious discourse, which appears in three prominent forms:
1. A masculine tendency that marginalizes women.
2. An authoritarian and takfiri approach that questions others’ faith and intentions.
3. A conspiratorial view that sees “the West” as a constant enemy responsible for Muslims’ backwardness and failures.
Renewing religious discourse in terms of content must rise to the level of this era and address major issues facing the Islamic world, especially amid ideological conflicts among global powers.
The cycles of violence and counter-violence seen today reflect what Arnold Toynbee predicted as a clash of civilizations. Western media often promotes stereotypical terms such as “Islamic threat,” “fundamentalist tide,” or “Islamic extremism.” Benjamin Barber associates jihad with fundamentalism and backwardness opposed to democracy and modernity.
Renewal requires benefiting from sociology, anthropology, linguistics, law, politics, history of ideas, and economics. The integration between revealed sciences and worldly sciences is the best method for developing religious discourse.
Imam Abu Hamid Al-Ghazali embodied renewal through his work Ihya’ Ulum al-Din (Revival of the Religious Sciences), presenting a comprehensive intellectual project. Renewal also appeared in Islamic philosophical discourse, which reconciled philosophy and religion, and in Al-Shatibi’sAl-Muwafaqat in the ethical and jurisprudential field.
Renewal does not mean changing the essence of religion, but restoring its original purity while addressing contemporary issues and determining the Sharia’s position regarding them.
Thus, renewal is required in all areas of life:
• Educational field: revising curricula and avoiding blind importation of foreign systems inconsistent with Islamic principles.
• Social field: addressing new family and societal issues, especially the role of women, emphasizing fairness rather than imported slogans.
• Environmental issues: highlighting stewardship (khilafah) of the earth in religious discourse.
B/ Renewal in Means and Methods
The Islamic nation today needs a renewed discourse that keeps pace with globalization, technological development, and the call for a shared human civilization. Renewal is continuous, not seasonal.
In the Prophet’s time, despite simple means, he selected the most effective methods and diversified approaches to successfully convey the message. His companions and successors followed his example, adapting to their contexts.
This creative prophetic diversity continued through the flourishing early centuries of Islamic civilization.
However, in our present time, despite technological advancement and social media expansion, religious discourse still shows shortcomings due to:
• Failure to properly utilize modern technology.
• Misuse and ignorance of new media, especially among youth.
• Importing Western methods without adaptation to Islamic contexts, particularly in education.
• Blind imitation of the West by an unaware generation that does not fully understand its reality and perceives modernity only in owning an American cap, an international brand, a fashionable hairstyle, ripped trousers, or carrying the latest phone in their pocket.
The importance of renewing methods and approaches in Islamic discourse is therefore extremely necessary. It is essential to reconsider them, correct misconceptions, and spread awareness within our societies, especially among the youth, who are the most vulnerable to such temptations and attractive slogans.
Thus, it has become necessary to reconsider the tools of prevailing religious discourse among some preachers, religious figures, and opinion leaders who take upon themselves the responsibility of confronting the increasing intellectual challenges faced by the new generation.
Any deficiency in the methods and means of religious discourse leads to weak influence within society—especially among youth. Consequently, religious discourse becomes unable to provide convincing answers or objective solutions to emerging issues, reinforcing the perception that it is incapable of addressing contemporary intellectual trends.
Third: Renewal of Religious Discourse (The Desired Reality)
After completing its civilizational cycle and emerging from a long period of stagnation, the Arab-Islamic world began to experience factors that led to revival and renewal. This became evident at the beginning of the 13th Hijri century (19th century CE), which witnessed the emergence of a new Arab-Islamic renaissance.
This qualitative transformation produced more modern and context-appropriate discourses and gave rise to various schools of thought: Sunni Salafi, Sunni Sufi, jurisprudential reformist, and civilizational reformist.
The last century witnessed significant intellectual contributions by reformers such as Jamal al-Din al-Afghani, Muhammad Abduh, Muhammad Iqbal, and others.
Despite the progress achieved, contemporary Islamic religious discourse still suffers from several weaknesses:
1. Lack of Comprehensiveness
Islam is sometimes not presented as a complete and holistic system encompassing all aspects of life. Religious discourse must address all dimensions of life to prevent fragmentation of the Islamic personality. Specialization is acceptable, provided it supports integration among different fields of knowledge.
2. Rigidity in Mechanisms
Many religious leaders struggle to effectively use modern tools such as computers, the internet, and social media, despite their proven benefits. Some even discouraged participation in media or visual appearances, though such views have somewhat declined recently.
3. General Weakness
This includes:
• Imbalance between emotional and intellectual discourse (often overemphasizing emotional appeals).
• Weak scientific methodology.
• The emergence of apologetic discourse aimed at pleasing the West.
• Weak adherence to proper scholarly reference:
• Confusion between sacred texts and scholars’ interpretations.
• Debating fixed and established principles.
• Unqualified individuals addressing purely religious matters.
4. Narrow Perspective
Manifested through:
• Fanaticism toward specific opinions or schools.
• Partisanship.
• Prioritizing less important matters over more important ones.
• Misplacing priorities.
5. Weakness in Attracting Others
Whether in guiding misguided Muslims or convincing non-Muslims and opening their minds to the truth.
Fourth: Results of Renewal in Religious Discourse
Islam is a universal religion and the final revealed faith. God has preserved it through preserving the Qur’an:
“Indeed, We have sent down the Reminder, and indeed, We will preserve it.” (Al-Hijr 9)
Throughout history, reformers and renewers have appeared to defend Islam, remove ignorance and deviations, and demonstrate its authenticity.
Renewal should not be limited to preaching but must involve building minds and guiding behavior. Those responsible must be qualified, knowledgeable of Islamic objectives, influential, and open to global changes.
Among the key needs and objectives of renewal:
• Continuous development of life.
• Meeting human needs.
• Solving problems and offering alternatives.
• Addressing the weakness of the Muslim world.
• Confronting globalization and its effects.
The renewed discourse of Hassan al-Banna produced results such as:
• Strong youth engagement.
• Rapid expansion.
• Achievement of set objectives.
• Productive use of time and effort.
• Linking Qur’anic texts with contemporary reality (as emphasized by Muhammad Iqbal).
• Correcting misconceptions and clarifying misused contemporary terms.
One of the greatest dangers facing the Arab-Islamic world is cultural invasion and psychological warfare, especially the imposition of foreign concepts replacing authentic values. Renewal requires reassessing terminology and aligning it with Islamic principles to correct distortions.
Conclusion
Renewal of religious discourse did not emerge after the events of September 11, as some believe; rather, it stems from the internal need of the Muslim nation to develop and progress.
For fourteen centuries, religious discourse has experienced phases of stagnation and revival. Renewal in thought, methodology, and heritage criticism has achieved relative success while preserving Islamic fundamentals and relying on divine revelation.
Despite global ideological conflicts, the goal of renewing religious discourse is to achieve global peace and security. It must evolve in content and method across religious, social, cultural, educational, political, and economic fields.
The hoped-for renewal aims to effectively spread Islamic teachings through strategic planning and modern tools in the age of globalization. It calls for intellectual openness, creativity, integration between revealed and worldly sciences, and liberation of the Muslim mind.
For religious discourse to remain attractive and influential, it must keep pace with change—without dissolving into it or isolating itself from it—while expressing the nation’s identity and preserving its status in light of the objectives of Sharia and contemporary realities.
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