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R. Marston Speight, Ph.D., |
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All of the crucial issues with which Muslims ay a wrestling worldwide are of a practical nature. There is little interest in metaphysical speculation. In fact, the enterprise of pure theology has always been of secondary importance in Islam. Belief in God as practiced in that religion primarily involves loyalty to a worldwide community of fellow believers and adherence to a way of life which is prescribed in great detail both by the Qur'an and by the authoritative traditions of the faith. Given this practical bent of Islam, it is no surprise that the burning concerns of this age have to do with Muslim society: its identity, its cohesion and its progress. In outlining rapidly the most important of these concerns I shall run the risk of distorting them by being too brief. These remarks will give some idea, however, of the tensions produced by the religio-social ferment of the present time.
Vast areas of the Muslim world endured many years of Western colonial domination during the 19th and the first half of the 20th centuries. During that period the pre-modern, traditional patterns of life in family, education, business, agriculture, etc., continued to be integrated and given significance by the all-encompassing religious insight of Islamic faith. Alongside these traditional ways of living the technological, modernizing processes were inaugurated by the colonialists. For a long time the two completely different social and ideological forces continued in parallel expression, without mutually affecting each other. Today, after independence, the Muslim nations feel keenly the conflict between the ways of modernity and the ways of tradition. This conflict is not just an opposition between conservatism and progressivism. Nearly everyone has seen the desperate need for modernizing life for the sake of the economic, social and political betterment of the populations. But in most cases the western educated technocrats, the agents of modernization, have been so absorbed in feeding, healing, educating and industrializing that they have not been able to provide adequate Islamic philosophical underpinning for their effort. A theory of modern development within the framework of divine revelation is largely lacking. This situation causes acute tension which expresses itself in many ways.
Some modernizers feel that religion is a hindrance to development. They are not against it, but they feel that it should occupy a private place in society, much as it does in Western, secular countries. Others, just as concerned for modernity, affirm that Islam is the only religion that can adequately cope with the social, ethical, political and economic crises of rapid development. They insist on Islam's being a public philosophy.
One of the realities inherited from colonialism is the breakup of the Muslim world into nation states. Many feel that this is for the good and they seek to inspire the people to act according to a sense of national loyalty, so that they might get ahead in the modern world. Many other Muslim leaders feel that nationalism is a dangerous betrayal of the universal, unifying spirit of Islam, and they push for a worldwide sense of the community of faith. They sense, correctly, that a modern nation state exists over against other nation states, so inevitably it tends toward isolation and division. From divine revelation the destiny of Islam is clear to Muslims, but the identity and destiny of the modern nation state are not entirely clear, even if the state is Islamic. Some ask, "Do its identity and destiny coincide with those of Islam?" If so, then why affirm a national particularity? If not, then the believing people are plunged into confusion.
A corollary to the above is the dispersion of Muslims outside the areas of their majority status, an inevitable result of rapid communication and development on a worldwide scale. Tension here has to do with the different perceptions of what it means to live as Muslims in a minority position, under an alien (that is, non-Muslim) government. In the past the general interpretation of Islam has been that it can only be fully expressed when it has both territorial base of its own and the opportunity to wield political power. So, minority groups of Muslims are having to work out in their own, often conflicting, ways haw to express their faith in their situations. There are differing perceptions of what it means to be accepted by the predominant society of their country. Others feel that in an atmosphere of pluralistic freedom Muslims can be on an equal footing with other religious bodies.
In noting that minority groups work out their ideology and practice for themselves, we take account of another source of tension in the community worldwide. It has to do with the question of authority. Historically there has never been a centralized authority in Islam. No individual or council has ever ruled in matters of doctrine and practice, that is, since the first few decades of Islamic history. 1n spite of this radical lack of centralized religious authority, the worldwide community of Islam has maintained a remarkable degree of unity. However, today, with the alarming inroads of secularism, the threat of individualistic approaches to religion, the political conflicts between Islamic nations, and the general atmosphere of ideological and religious pluralism, some Muslims desire a centralized authority for their religion. Various international councils have been formed, conferences held and books written, tending toward that end. Others, probably the majority, still feel that the principle of responsibility to God alone, which renders unnecessary any earthly mediating authority, is one of the chief glories of Islam, and that it should never be touched.
Finally, the general source of tension in Islam at present, encompassing all that has been described above, is the felt need to reinterpret that religion in terms of the modern world. This need is perceived at different levels and for different reasons. Some of these are as follows:
1. Islam is not occupying the place of political, economic and cultural supremacy in the world that it once did.
2. There is a neglect of religious practice in some places.
3. Islamic education has lost its central place in the lives of the masses.
4. The widespread dispersion of Muslim populations has resulted in much disorientation.
5. Islamic law no longer provides the sole basis for life in Muslim societies. In the interest of modernity alien systems of law have usurped its place.
There is a ferment of debate throughout the world as to what is the best way to go about reinterpreting the religion. Without being all-inclusive, we can describe four different approaches, which are probably the most important. It should be noted that one of these positions envisages a reformation of basic Islamic doctrine. That which is in question is the way of life, the philosophy and prescriptions for social ethics, government, worship and economics.
1. Many appeal to the ancient tradition as the only authentically Islamic goal. These advocate a straightforward and literal return to the practices of the early Muslim community during the life of Muhammad and for a quarter of a century thereafter.
2. Others regard the ancient tradition as normative as well, but they affirm that a part of that tradition is the responsibility to adapt, by rational processes, its localized and time-bound content, so as to conform to the conditions of the present age. Proponents of this method accuse the first of being obscurantist.
3. Many practical minded thinkers encourage the establishment of modern social, legal and economic institutions so that they can function without concern as to whether they agree with Islamic theory or not. They think that sooner or later the practical effectiveness of these patterns will insure their acceptance by Muslims and that an adaptation of them to Islamic principles will finally take place. Opponents of this procedure fear that to ignore Islamic norms at the outset in the interest of rapid practical modernization will lead to the displacement of Islam.
4. Perhaps the most profound and far-reaching proposal is that the Qur'an be systematically restudied according to the principles of modern historical research, that the chronology of its revelations be taken seriously and that the sociological background of its content be thoroughly investigated. Those who disapprove of this enterprise fear that it will involve a calling into question of the basic Islamic doctrine of divine revelation.4. Perhaps the most profound and far-reaching proposal is that the Qur'an be systematically restudied according to the principles of modern historical research, that the chronology of its revelations be taken seriously and that the sociological background of its content be thoroughly investigated. Those who disapprove of this enterprise fear that it will involve a calling into question of the basic Islamic doctrine of divine revelation.
These cursory remarks suffice to indicate that the Islamic world of one billion believers is the scene of intensive discussion and reflection. Its wide-ranging efforts to be faithful to the call of God as they hear it is one of the remarkable aspects of life today in the community of nations.
Marston Speight named Distinguished Alumnus for 2002
The Rev. Dr. R. Marston Speight has been chosen as Hartford Seminary’s Distinguished Alumnus for 2002. Dr. Speight will receive this award at the Seminary’s Reunion 2002 Distinguished Alumni/ae Dinner May 3, 2002. The dinner is being held at Capital Community College from 6 to 7:15 p.m.
Dr. Speight as unanimously chosen by the Alumni/ae Council to be this year’s recipient due to his lifetime of work in Muslim-Christian relations. He is a native of Texas, graduated from Baylor University and completed his formal studies at Hartford Seminary with an M.A. in 1963 and a Ph.D. in the history of religions in 1970.
Dr. Speight was a director for Christian-Muslim Concerns of the Working Group on Interfaith Relations of the National Council of Churches of Christ in the U.S.A. from 1979 to 1992, serving as co-director until 1988 and thereafter working as the director. In this role, he facilitated many encounters of Christians with persons and groups in the Muslim community in the United States, including facilitation of conversations in this country under the auspices of the World Council of Churches.
Dr. Speight continues to be actively involved in Muslim-Christian dialogue and has taught several times at Hartford Seminary in recent years. For many years he was a member of the editorial board for Muslim World, a Hartford Seminary publication that is a world-renowned scholarly journal, which reaches subscribers in more than 60 countries.
He has written and translated many books, including God Is One: The Way of Islam – Second Edition (2002) which has recent been republished by Friendship Press with a new afterword prepared by the faculty of Hartford Seminary and its Macdonald Center for the Study of Islam and Christian-Muslim relations. This section adds information on Muslims in North America and on present-day issues and developments in Islam worldwide.
Marston Speight, 86, Passes Away
The Rev. Dr. R. Marston Speight, M.A. ‘63 and Ph.D. ‘70, one of the nation’s best-known experts in Christian-Muslim relations, died January 19 at his home in Cromwell, CT. He was 86.
Dr. Speight was chosen as Hartford Seminary’s Distinguished Alumnus for 2002 due to his lifetime of work in Muslim-Christian relations. He was a native of Texas, graduated from Baylor University and completed his formal studies at Hartford Seminary with an M.A. in 1963 and a Ph.D. in the history of religions in 1970.
Dr. Speight was a director for the Office on Christian-Muslim Relations of the National Council of Churches from 1979 to 1992, serving as co-director until 1988 and thereafter working as the director. In this role, he facilitated many encounters of Christians with persons and groups in the Muslim community in the United States, including facilitation of conversations in this country under the auspices of the World Council of Churches.
Dr. Speight taught several times at Hartford Seminary in recent years. For many years he was a member of the editorial board for the Muslim World, a Hartford Seminary publication that is a world-renowned scholarly journal, which reaches subscribers in more than 60 countries.
He wrote and translated many books, including “God Is One: The Way of Islam – Second Edition” (2002) which has been republished by Friendship Press with a new afterword prepared by the faculty of Hartford Seminary and its Macdonald Center for the Study of Islam and Christian-Muslim relations. This section adds information on Muslims in North America and on present-day issues and developments in Islam worldwide.
Steven Blackburn, Hartford Seminary Librarian, said of Dr. Speight, “Part of Marston will always be with us at the Library, since his generosity surrounds us in the many, many volumes he donated. But more important is the friendship and loving concern that Marston showed his many students, colleagues, and friends at the Macdonald Center and beyond. He will be sorely missed.”
There was a service of death and resurrection on Saturday, Jan. 29 at the First United Methodist Church in Middletown, CT.