FAZLUR RAHMAN'S ISLAMlC PHILOSOPHY (7)

D. Conclusion
Rahman's methodology of interpreting the Qur'in helps to clariG the value of
Islamic philosophy in the contemporary world. One of the elements of his philosophy, the
word kin, suggests the need to combine doctrine with action, and this is exactly what
Rahman did in his Mqor nemesoft6e Qur'&. Rahman's concems about today's probIems
are to be found in many of his other writings. In fact, while claiming that the answers to
these problems may be understood by having recouse to "the pure Islm of the Quran,"
Rahman testifies that "during the ensuing years of my life the bulk of my activity will be
directed t o w ~ tdh e realization of this end."289
Tamara Som characterizes Rahman's underst anding of the Qur'ih as an "existent ial
hermeneutic." She argues that, for Rahman, "interpretation of religious texts was not a
2s8~ahmanM, ajor r?lreemes, 120.
28%ahman, Tazlur Rahman," 159. Some of the social issues which are not discussed in his
book Major Tbemes include birth contro1, mechanical slaughtering, artificid insemination,
circumcision, genetic engineering, the law of inheritance, divorce, and homosexuaiity. See among
his works: He& and Medicine, 107-24; "The Statu of Women," 302-9; "A Survey of
Modernization," 463-5; "The Ideological Experience," 10- 13.
puely cognitive event. Intellectual events, obviously, are a component of fully human
behavior. But, on their own, they are inc~mplete. "W~~h~en one analyzes Rahman's
interpretation of the Qu'-WC concepts of God, man, nature, eschatology, and prophecy
discussed above, one Gnds that Som's analysis is correct. Indeed, upon closer examination,
one reaiïzes that the notion of taqwz which strongly indicates mord value, is present
throughout his works.
Rahman believed that the current situation of Islam, which demonstrates a "relative
lack of ability to cope with the modem world creatively," is due both to an inadequate
howledge of Islamic traditions and a lack of understanding of modern developrnents.
Therefore, he argues that the problem cm be faced only by reforming education in the
Muslim world. To quote him: "The remedy for this highly undesirable and dangerous
situation lies of course in the educational reform in the Muslim world ... a creative synthesis
is still lacking that would enable MuslMs to carry out a re-interpretation of traditional
Islam and its values for the present and the future."291 Rahman believes that only an
adequate study of Islamic goals can enable Muslirns to deal effectively with questions
concerning how to teach and implement them in the contemporary world.
290~onfnu aher examines the correlation between Rahman's existential approach --which
distinguishes between eternal relevance of the Qur'ihic verses and the specific circumstances of
revelation- and the m@kam,Zt and mutasbibihiit issues (Som, "Fazlur Rahman's Existential
Hermeneutic," 1-4). For Som's discussion on the effect of Rahman's existential approach on his
concepts of ytibZdand nasI'kblrnaasEk6 controversy, see Tamara SOM, "Fazlur Rahman and Islamic
Feminism," Faz(wRahmao Memozfaf Volume (Atlanta, GA: Scholars Press, 1997)' forthcoming .
2g'~ahman",P erception of Desirable Societies," 34. Rahman discusses the educational
system in the Islamic world at a great length in his book aadModemiy He also proposes
some useful solutions in chapter four of the latter work. For a discussion on the same subject with
specific reference to the educational problem in Pakistan, see Fazlur Rahman, "The Qur'anic
Solution of Pakistan's Educationd Problems," TsIarmc Studies 6,4 (1967): 315-26.