The literal meaning of Fundamentalism is very different from its current popular useage. The phrase 'authentic' was commonly used by the Islamists prior to the use of fundamentalism. Many Islamists do not object to the literal meaning of fundamentalism as it refers the believers to the fundamentals of the faith. Both previous and current generations of Islamic reformers are consistent in their calls upon Muslims to go back to the original sources of Islam. Unlike the simple arguments or slogans of the first generation of reformers, the second generation further developed the 'authentic' arguments and adapted it to the needs of the 20th century. The contemporary Islamic call seeks to bring the life of Muslims in line with the norms of the historical texts and traditions, while at the same time, attempting to reconcile their reading of the the Islamic text with the context of modernity. They attempted a discourse which accommodated the traditional concepts on public life through a modern interpretative framework. They offered Islamic views, proposals and alternatives to the problems of the modern world based on the following principles: 1- to go back to the original sources or the fundamental meanings of Islam and to get rid of the impurities of other sources. 2-to benefit from modern sciences and widen the horizons of the Muslim mind. 3- to revive the process of 'Ijitehad' and tackle contemporary issues which had no previous precedence in Muslim traditions. The authentic review of the Islamic discourse based on the above procedures went beyond the simple reaction of the first generation of reformers. Consequently, it inspired a generation of thinkers, writers and activists who further developed the dimensions of the Islamic discourse. By the second half of the 20th century, the failure of secular programmes and national governments became obvious and the out of dated traditional religious schools conceded to the authentic Islamic movements as the only viable Islamic alternative to contemporary rival ideologies. However, the chaos in Algeria and Afghanistan, the limited achievements in Iran, Pakistan and Sudan, the failure of Islamic movements in many Muslim countries and the experiences of the Islamists in Malaysia, Turkey and Jordan are creating new conditions that are pushing the Islamists towards another phase of reform. But by the end of this century, it will be obvious that the discourse of the second generation of Muslim reformers is no longer sufficient to address the needs of the forthcoming generations of Muslims. Now there is a need to move from the authentic attempts to reconcile the conflicting trends of the past and present, to that of reproducing an authentic modern discourse.
The Need for further Authentic Update The most urgent problem facing, the Muslims, is neither political nor economical, but a crisis of our thinking and learning process in relation to ourselves, Islam, Muslims and humanity at large. A critical review to the external conditions, symptoms or causes of the contemporary decline is of little practical value unless it is preceded with a serious self review and re-assessment. It is clear that the cultural environment plays a critical role in shaping the consciousness and in developing the characters of people. Subconsciously, it feeds the mind with assumptions, ready-made thought patterns and norms. Conditions orientate the emotions, influence people and shape their development. As a rule, people do not reflect deeply on the conditions or underlying assumptions of their beliefs, but many do so following a crisis, an overwhelming challenge or a serious exposure to external influences. saiyed shahbazi www.shahbazcenter.org
