UNDERSTANDING OF ISLAM IN THE MODERN WORLD AND ITS REFORMATION

Magistr of religiovedeni Narege Gulnaz

Kazakh National University of Al-Farabi

Islam in the modern world In 1980, the Islamic world marked the dawn of the XV century of the Muslim era-hidgri. By this time of regional cult of Arabian tribes, Islam has become the second-largest world religion, the followers of which live in more than 120 countries on the planet, with approximately 40 of them the majority of the population and 30 – an influential minority. In Algeria, Afghanistan, Egypt, Iran, Kuwait, Libya, Morocco, Saudi Arabia, Sudan, Tunisia and other countries (about 30) Islam declared State or official religion.

The growing weight of Muslim States due not only to the enormous human potential, but all great influence on international economic and political processes. So, more than 70% of oil imports from the countries West of the Muslim East, make up the absolute majority and among members of OPEC (Organization of petroleum exporting countries). The strengthening of the role of the Islamic factor in the world contributes to and the desire of the Muslim countries to unite, as reflected in the establishment of such influential organizations such as the World Islamic League, the Organization of the Islamic Conference with the chairmanship in the UN Headquarters, the Afro-Asian Islamic organization, etc. All of this is of interest to contemporary Islam processes does critical analysis of the causes of its stability in the Muslim world and the popularity of the beyond [1].

One such reason is seen in the simplicity and accessibility of the doctrine of the faith and worship of Islam, whose provisions are clear, specific and unambiguous. Unlike Christianity, calling upon the faithful, ultimately, to the bogopodobiu, Islam does not put before his followers such high goals.

It requires only strict obedience to the will of the Muslim Allah sent the Prophet Muhammad and is expressed in relatively small, well-understood and easily workable regulations and prohibitions. The totality of Islam, its penetration into public and private life through a detailed regulation of the rules of marriage and divorce, trade relations, property inheritance and punishments for crimes makes this religion is very close to believers, securing it on the steady and stable collective consciousness-social psychology. The totality of Islam, its penetration into public and private life through a detailed regulation of the rules of marriage and divorce, trade relations, property inheritance and punishments for crimes makes this religion is very close to believers, securing it on the steady and stable collective consciousness-social psychology. A frozen pluralism ", presented in seven official ways of reading the Qur'an, recite the five faithful religious-legal tolkah-mazhabah, several directions Muslim speculative (i.e. theoretical, based on arguments of reason, logic) theology – Calama, makes Islam formally quite stiff, but at the same time, very adaptable to new conditions. The particular religion fully expressed itself in the late 19th century and continuing up until the profound changes in the lives of Muslim countries for their entry into the modern world civilization. In the Islamic world of transformative processes can be somewhat conventionally distinguish four main trends (trends), which are discussed more in the next section. The process of reformation in Islam When considering modern Muslim concepts in philosophy and politics, was identified as the main four types of religious consciousness, namely: orthodoxy, modernism, transformation and revivalism. The classification is based on two criteria. One is a formal plan is relevant to religious dogma. However, since the interpretation of the dogmas of faith is not an end in itself, but is subject to task for using the traditional religion of positions on the root problem is the problem of determining the further development, to the extent that other, more significant criterion is class-social interpretation of that of Dogmatics. In Soviet and foreign literature all listed types of religious consciousness in varying degrees are acknowledged and studied. However, it seems to us that in this matter there is a terminological and conceptual variety that prevents a deeper understanding of ideological processes taking place in the public life of the Muslim countries. Modernism, for example, completely identified with the reformatorstvom, with reformatorstvom, reformism orthodoxy – from vozrogdenchestvom (which is also called traditionalism, obnovlenchestvom, fundamentalism), etc. As rightly pointed out by Brutents arrived in Khankendi, while rural community and a feudal land tenure have evolved in Asia and Africa, significant changes "under the pressure of commodity and capitalist production, owing to the inclusion in the global market, the agrarian reform, all the same classes and groups, expressing these types of relationships in many countries significantly involved in national life, and presented it ideologically. And as bearers and defenders of the most conservative forms of economic and social organization, they often constitute the most reactionary direction in social ideology.These layers are the most reactionary organizations that declare hostile to democracy and progress of the theocratic concept of promoting ideas of religious identity [2].

The ultra-Orthodox are interested in maintaining the status quo and oppose any economic and socio-political change. They insist that the idea of social progress as the sustained development of society, the development achieved through the efforts of people, basically alien to Islam and contrary to its provisions. Primarily a "limb" of the prophecies of Muhammad. According to the Qur'an, he is the Messenger of Allah and the seal of the prophets "(33: 40) that, in the interpretation of commentators indicate the perfection of his sermons, not requiring any additions and corrections. Refer also to the legends – the Hadith; According to one of them, Muhammad once said: "my attitude towards predecessors can be understood through the parable of the Palace: the latter was built well, everything was finished it, lacked only a single brick. I filled the empty place, and construction was completed " [3].

In other words, Islam is the final and most perfect of God's messages, the word of the creator, and therefore there is no need to change it. Similarly, there is no need in improving the consecrated this religion order, for he is perfect and versatile. Rejecting all innovations, representatives of Orthodox currents in Islam argue that only on the basis of preserving and maintaining intact the traditions, the Islamic world has a chance to come together and stand up under the pressure of westernization. The idea of social progress, the investigation of collective efforts of people – is incompatible with the fatalističeskim creed of Islam, because the fate of man and his behavior defined by the will of God. Absolute commitment to teleologii allows the interpretation of the notion of "progress" only in the sense of the process of implementing predetermined divine purpose» [4, 27-31s.].

Sayyid Ahmad Khan (1817-1893) was one of the first attempted to interpret the Islamic faith in accordance with the new needs of society caused by the growth of capitalist relations in colonial country. The path to "revive" the Muslims he saw in educating, in spreading the achievements of European science and culture. In 1864, he created the scientific society, initiating the so-called Aligarhskomu movement. The name Jemal ad-Din al-Afghani (1839-1909) is the origin and development of the ideology of Pan-Islamism. Afghani not only developed plans for its propaganda, but also active in order to implement them. The central place in its theoretical constructions were problems between Islam and nationalism, religion and science, treated with reform positions.

His colleague Muhammad Abdo (1834-1905) tried to implement his ideas through the reorganization of Al-Azhar University and with the help of fatwas, which he published as the Grand Mufti of Egypt. His views and activities have had a great impact on the development of the philosophical and social thought of contemporary Arab East. Poet and philosopher Muhammad Iqbal (1873-1938), representing the ideology of "Muslim nationalism" on the South Asian subcontinent, attempted to "reconstruct" Islam by synthesis of Muslim and Western philosophy [5].

About the reformation of Islam, as well as in other "Eastern" religion, has still not stopped scientific disputes. Most Soviet researchers to assess it as inherently bourgeois and so is identical in many respects to the Christian Reformation of ideological and political life. However, there is another point of view, denying the similarities of reformation in Islam from the anti-Catholic movement of the 16th century. Increased to the mid-20th century the national liberation movement against the colonial strategy of industrially developed countries in politics, economy, education, culture, contributed to the popularization of several Muslim States of Socialist ideas. With them Islam combined anti-Western position, recognition of values such as equality, justice, the primacy of the public interest over personal, underline the role of the State in regulating economic processes etc. However, the most prevalent in the Muslim movement have been trying to find its own path of development. They are based on established among representatives of that religion is the view not only of the historical-cultural and confessional unity of all Muslims, but also common today's economic and political interests, regardless of race, ethnicity and nationality [6].

The theory of the "Islamic State", "Islamic Economics", "Islamic revolution" and "Islamic solidarity" embodied in the activities of some Muslim countries (Iran, Libya, Pakistan) and international Islamic organizations, Islamic Development Bank, the International Association of Islamic banks, the radio and television service of the Islamic Ummah, an Islamic Fund for scientific and technological development, the Islamic Court of Justice etc. Departing from what type of reformist religious consciousness is most characteristic for "Muslim" bourgeoisie, i.e. the ruling class in most Islamic countries, as well as the natural complexity of controversy with religious ideology, host of unconventional, modified forms, stands up challenge – analysis of reformed Islam.

Predestination of fate and human behavior alleged numerous verses of the Qur'an (134, 6:39: 6, 7: 188, etc.), although there are poems that can be regarded as a denial of the blind fatalism. Fatalističeskaâ the idea was consolidated and the basis for the ethical system of Islam, Medieval Muslim theologians. Full and vivid expression, she received, in particular, in the writings of famous Ghazali (1058-1111), who in his treatise "the resurrection of faith" wrote: "the Sun, Moon and stars, rain, clouds and the Earth, animals and inanimate objects are subordinate to another force, like Peru, in the hand of the scribe. You cannot trust that signer ruler and creator signature. The truth is that the real creator of her God. As said by him. God Almighty ... "And don't you cast when tossed, but Allah threw» [7].

Already at the first Khalifa among Muslims have any arguments and struggles around the dogma of predestination. The inner contradictions of this dogma was its incompatibility with the principle of human responsibility for his behavior. If he can answer for his actions, which are not what it because from ages predetermined by God? Both agree on the idea of Allah-the Almighty-and at the same time vseblagom the creator? Once he is all-powerful, and good and evil exists on its own and, therefore, it is not vseblag. If God does not vseblag and evil comes not from him, then he is not omnipotent and does not solve the fate of people.

Muslim ideologues have stressed that the flourishing of science Islamic Empire was under a duty to Islam; evropocentristy, assuming the same assumptions, highlighting the fact that Islam is the main culprit for "modern" backlog of Muslim peoples. Failing to understand the crucial importance of economic and political and social and class factors precludes the explanations from the positions of Islamic apologetics reasons the Arab Caliphate and the gradual degradation of the "Muslim society", as well as from the perspective of Euro-centrism is the cause of "the triumph of knowledge" in this society. Next statement that Islam tolerated not just to science, but, moreover, it is generally patronizes the ' ILM (knowledge)-"the dominant concept in Islam", "the Supreme value of Muslim life", etc.

Finally, I think, in principle, wrong question – for or against Islam: creed of science there is always a human interpretation. It may not in itself anything to authorize or prohibit. Sanctions and prohibitions come from people interpreting the prophetic revelation. In the name of Islam philosophy, rational thinking have been criticized until the denial.

At the same time, references to the religious authority to establish the autonomy of faith and knowledge, the ability to "harmonious coexistence claimed" religion and philosophy. However, it should be borne in mind that any religious system limited to certain frames, which would imply a derogation from the system itself. Rationalism in the confessional system can only be speculative, it does not contradict the religious worldview, but to strengthen its "fusion" with science. For all that ambition to a logical proof of religion objectively contributes to freeing up space for science and creates prerequisites for the development of scientific thinking [8].

Islam today – in a changed political picture the world often lead to Islamic countries in identifying policies and tactics of all developing countries, -has the objective conditions not only for conservation as one of the leading religious systems of the world, but for some increase their value as the ideological banner of national movements in large parts of the globe.

List of references:

1. Religions of the world. Encyclopedia. 6. t. m. Avanta. 1996.(p. 511, 512, 514, 516).

2. Brutents K.N. Battle of ideas in the modern world. – M., 1978. -S. 37-39

3. Stepaniants M.T. The Muslim concept of philosophy and policy.-m., Nauka, 1982, pp. 3-29.

4. Sharif M. Dialectical monadizm. – М., 1952, p. 293

5. Sayyid Ahmad Khan. Performances and speeches. – M., 1963-p. 145

6. The Quran. Translation and commentary I.Y. Krachkovsky.-Moscow, "Nauka". 1986.-455s.

7. By Mujtaba Rukni Musawi Lari Sayyid. Lane. from English. Western civilization through the eyes of a Muslim. – Baku «Irshad» 1992.-157s.

8. Safronov A. Psychology of religion.-Kiev, NIKA Center.-2002.-329 s.