Question: Some argue that, just as Christianity underwent the Reformation, Muslims should likewise reform their religion. Does Islam need a reformation?

Answer: First of all, it should be emphasized that there are profound theological, cultural, and political differences between the Christian and Islamic worlds. For this reason, the historical experiences of each must be understood within their own particular contexts. Consequently, it would be inappropriate to transfer the Christian experience directly to Islam.

As is well known, the Reformation movement, which began in Germany during the first half of the sixteenth century, soon spread throughout Christian Europe. A variety of factors contributed to the emergence of calls for reform. Among the most significant were the heavy-handed authority exercised by certain church leaders of the time, their rigid impositions, and practices that severely restricted freedom of thought. In addition, some passages found in various versions of the Bible were perceived as contradictory, inconsistent with reason, or at odds with emerging scientific knowledge. These issues generated serious criticism and made fresh interpretations appear necessary.

What I am about to say may be regarded as a subjective assessment. Nevertheless, I have personally long believed that some of those who led the Reformation may have been struggling with profound crises of faith and may even have used the language of reform to express beliefs they could not openly articulate. I have often wondered whether they genuinely believed in Christianity. Some may have harbored serious doubts about religion itself, yet lacked the courage to reject it openly for fear of excommunication. Under the conditions of their time, they may instead have expressed their skepticism through criticism of Catholicism and Orthodoxy. The ultimate truth of the matter belongs to God, so let us leave it to Him and return to our main subject.

Those who advocate reform within Islam, I believe, do not fully appreciate what such a proposal actually entails or the potentially destructive consequences that such an undertaking could have in the religious sphere. Properly speaking, reform refers to restoring something whose original form has been distorted or deformed, correcting deficiencies within an existing system, and improving its functioning. Yet it is impossible to claim that Islam has undergone such corruption, suffers from intrinsic deficiencies, or requires improvement. Consequently, there is no basis for subjecting Islam itself to reform.

What Reform Really Means and Why Islam Does Not Require It

On the other hand, regardless of whether one calls it reform or gives it some other name, if it involves tampering with Islam’s definitive principles (muhkamāt) or attempting to alter rulings established by scriptural texts whose authenticity and meaning are both definitive, then the essential identity of the religion is inevitably compromised. I generally refer to this kind of so-called reform as renewal (teceddüt)—although it bears no relation to ijtihād or tajdīd (religious revival). Rather, it may be described as a kind of fascination with novelty, one that seeks to introduce new elements into the religion through contrived means and to alter what has already been established.

As scholars well know, there are matters in Islam concerning which no explicit scriptural text exists. Such issues are open to interpretation and have therefore been entrusted to analogical reasoning (qiyās) and ijtihād. Those who possess the necessary qualifications may, while taking into account the circumstances of their own time, exercise judgment in such matters and develop new interpretations or legal opinions. Likewise, those who possess the qualities of a mujaddid (reviver) may bring to the forefront certain principles already embedded within the spirit of the religion in response to the needs of their age. They may also develop new approaches and methods for living, presenting, and defending Islam without departing from its essential foundations.

For example, a look at the period in which Imam al-Ghazali lived reveals that Neoplatonic philosophy had begun to circulate widely throughout the Muslim world, while Mu’tazilite and Jabrite theological currents were unsettling Sunni orthodoxy. At the same time, Bāṭinī (esoteric) movements had found fertile ground among Muslims. It was for this reason that Imam al-Ghazali devoted almost all of his intellectual efforts to confronting these trends. In the works he produced on these subjects, he not only refuted the unsound ideas that were being introduced into the religion but also reestablished Islamic thought and Sunni orthodoxy upon a sound and authentic foundation.

Imam al-Ghazali possessed such extraordinary intellectual depth that his status as a mujaddid has long been regarded as beyond dispute among Muslim scholars. Moreover, his writings and ideas have also been widely appreciated in the Western academic tradition. For example, the distinguished Orientalist Hamilton A. R. Gibb observed that Imam al-Ghazali exerted a profound influence on subsequent intellectual history and openly expressed his admiration for his remarkable contributions.

The Work of the Mujaddids Across History and a Personal Clarification

The mujaddids (revivers) who appeared in later centuries likewise confronted the religious challenges of their own times, concentrating on the issues that had emerged in their respective ages. Just as military strategies, defensive positions, and plans for offense or defense vary according to the nature of the conflict and the character of the adversary, figures such as Imam Rabbani, Imam al-Ghazali, and Bediuzzaman Said Nursi each rendered the particular service that Islam required in the circumstances of their own time. It is this kind of endeavor that we refer to as tajdīd (religious revival). May God make us among their students and not deprive us of the spiritual blessings that flowed through them.

As for the claims made by some people that I myself am engaged in tajdīd, I have never made such a claim, nor could I ever do so. Personally, I regard myself as no more than a humble servant in comparison with these great luminaries. At no point in my life have I ever imagined that I had renewed even a single aspect of the religion, let alone undertaken a work of religious revival.

Nevertheless, in light of the guidance provided by the Qur’an, the Sunnah, consensus (ijmāʿ), and analogical reasoning (qiyās), together with the enduring truths articulated by these great scholars, I became convinced of the necessity of engaging in dialogue. For the path to securing peace in today’s world and establishing a lasting and universal peace passes through dialogue. Indeed, others have also recognized this need and have pursued the same course. For this reason, describing dialogue initiatives as tajdīd would itself be an unwarranted claim. It is equally important to emphasize that such efforts have nothing whatsoever to do with teceddüt, in the sense of altering the religion, or with religious reform.

As noted earlier, reform means tampering with the essential nature of something, altering its form, and reshaping it according to a different mold. As for myself, I have sought, with all my heart and soul, to remain faithful to the way Islam was understood, interpreted, and lived during the lifetime of the Prophet and throughout the earliest generations of Islam, from its foundational principles to its practical applications. In seeking both to understand and to practice Islam in its theoretical and practical dimensions, I have always taken as my guide the principles established by Islamic theology (uṣūl al-dīn) and Islamic legal methodology (uṣūl al-fiqh).

Far from seeking to reform the religion, I would willingly sacrifice my life to ensure that not even a single aspect of it is altered. Frankly speaking, I cannot recall ever having even dreamed of religious reform. Moreover, I firmly believe that the brothers and sisters with whom I have shared this path are equally devoted, with all their hearts and souls, to these very same convictions.

The Authentic Path of Renewal and the Misconception of Reform

The path that a sincere Muslim who truly understands his or her religion should follow is the one laid down by the mujtahids and mujaddids who came before. By God’s grace and favor, we too have always endeavored to walk in their footsteps. It is inconceivable that a Muslim who remains faithful to the essential principles of Islam would embrace a reformist mindset modeled on the reform movements of Christianity or any other religious tradition. Such tendencies often arise from an inadequate understanding of religious terminology, a lack of deep familiarity with the primary sources of Islam, or, in some cases, problems related to faith itself.

Indeed, some people express their resentment toward religion, religious institutions, or religious individuals in the form of calls for reform. Although they may appear to be enthusiastic advocates of reform, what many of them actually believe is that the principles and laws established fourteen centuries ago have lost their relevance in today’s world and are no longer capable of meeting humanity’s needs. In their view, the only legitimate guide for the modern age is the knowledge produced by human reason, sociology, and the positive sciences. Yet, lacking the moral courage to express these convictions openly, they—much like certain reformists in the West—cloak their true views behind the language of reform, concealing their real intentions.

Religion is a Divine ordinance established to guide human beings, through their own free will, toward the highest good. A Muslim is one who embraces this religion and strives to embody and represent its teachings; it is inconceivable for it to be otherwise. A believer whose faith is sound does not waver in trust in God’s revelation. Such a person harbors no doubt that every single letter of the Qur’an has reached us exactly as it was revealed—a reality that the Qur’an itself affirms. Therefore, if the Book has remained unchanged and its definitive rulings remain intact, what exactly is it that reform seeks to change? Which ruling would you claim has departed from its original foundation and must now be restored? What could human beings possibly add to a perfect Divine revelation that is complete and lacking in nothing?

If we truly wish to undertake reform, there are indeed many things today that need to be restored to their original integrity, and it is toward these that we should devote our efforts. We should repair the fractures that have appeared in people’s faith, moral character, and social conduct. We should also correct the misconceptions and errors that, although often presented under the guise of scientific authority, have become the source of widespread doubt and confusion. As for Divine revelation itself, we must never forget that it lies beyond our authority to subject it to reform.