{"id":31091,"date":"2024-11-10T17:16:56","date_gmt":"2024-11-10T16:16:56","guid":{"rendered":"https:\/\/pluriel.fuce.eu\/towards-a-cosmopolitan-ethics-in-the-muslim-world\/"},"modified":"2026-07-24T19:41:04","modified_gmt":"2026-07-24T18:41:04","slug":"towards-a-cosmopolitan-ethics-in-the-muslim-world","status":"publish","type":"post","link":"https:\/\/pluriel.fuce.eu\/en\/towards-a-cosmopolitan-ethics-in-the-muslim-world\/","title":{"rendered":"Towards a Cosmopolitan Ethics in the Muslim World?"},"content":{"rendered":"\n

Interview.<\/strong> Saudi researcher Abdulrahman Khalid AlKhunayfir, a postdoctoral fellow at the Dominican Institute of Oriental Studies in Cairo, traces his intellectual journey that led him to study the history of secular ethics in the West, while reflecting on the contemporary challenges faced by Islamic societies in the face of modernity.<\/p>\n\n

As a Saudi researcher, what motivated you to study the evolution of Cosmopolitan Ethics in the West?<\/strong><\/p>\n\n

Abdulrahman AlKhunayfir : Due to its geographical location linked to ancient trade routes, the Kingdom of Saudi Arabia has embraced both local and foreign cultures. With the advent of Islam, the Arab presence expanded to more distant geographical regions, and local cultures intermingled with Arab-Muslim culture, reminiscent of the Hellenistic period.<\/p>\n\n

I was acutely aware of this civilizational impetus, to the point that I wanted to write a doctoral thesis on “Arab Cosmopolitan Ethics” from ancient Arab kingdoms to the modern Arab Renaissance (Nahda). However, I gave this up due to the difficulties associated with studying ancient Arabic inscriptions, as well as the lack of studies on Arab ethical philosophy.<\/p>\n\n

My country was an extension of Arab civilizations and heir to Islam, preserving its “oriental” values. But for more than four decades (1979), the discourse of political Islam has diverted the state’s educational institutions, producing a discourse alienated from Arab identity and Islamic values, and hostile to the West, locally known as “Sahwa” (Awakening). This movement, originating from the Muslim Brotherhood and more specifically from “Sururism,” influenced the traditional structures of society, until these ideas were adopted. However, with Crown Prince Mohammed bin Salman’s declaration of war against them in 2017, we felt relief.<\/p>\n\n

After the university phase, I wondered if human beings were capable of doing good without expecting a reward or compensation, and if morality was innate or required refinement and learning. I realized that religion was not the only source of moral values, as Arabs before Islam had developed the principle of “Mur\u016b’ah,” which consists of devoting oneself to doing good without expecting anything in return.<\/p>\n\n

What drove me to study the evolution of Cosmopolitan Ethics from its Greek roots to the end of the 19th century is that most philosophies separating ethics from religion relied on Greek philosophy. I found in philosophy what I was looking for after my master’s degree, and I began a long journey to draw”Cosmopolitan Ethics” from 800 sources and references. Cosmopolitan Ethics, for those who are not familiar with it, can be defined as “the conceptions of right and wrong that determine the motivations for moral action, without being derived from religious laws. \n<\/p>\n\n

Your book traces the history of the separation between ethics and religion in the West. What lessons or perspectives do you think contemporary Islamic societies can draw from this historical evolution, while remaining faithful to their own ethical and religious traditions?<\/b><\/p>\n\n

This question is very complex due to the differences in cultural, economic, and social contexts between societies. Islamic societies lack the historical and social conditions that would allow them to achieve a capitalist resurgence accompanied by rational thinking from emerging elites, according to the traditional view of the philosophy of history. More than a hundred years ago, thinkers in the Arab world combined classical thought and modern knowledge and began the process of modernization in the fields of law, thought, and language, but they were unable to formulate a comprehensive philosophical vision due to the difficulty in assimilating modern philosophy. This is clearly apparent in the debate between Renan (died 1892) and Al-Afghani (died 1897) on Islam and science, and in Al-Afghani’s response to the “materialists”. Moreover, the works of the great philosophers of modernity have only recently been translated into Arabic, and no book by these philosophers was translated during the 19th century, with the exception of two works on the philosophy of law by Montesquieu (died 1755) and Bentham (died 1832).<\/p>\n\n

After the events of the 1967 defeat, a young generation from the Arab Maghreb and Mashreq devoted themselves to studying the flaws of the Arab identity divided between tradition and modernity, and many of them presented philosophical visions worthy of reflection on the Arab condition. <\/p>\n\n

In my own opinion, Islamic societies have three options: the first is Islamic traditionalism, which seeks to preserve the self without adopting the achievements of Western modernity, but this is an unrealistic option. The second is traditional modernity, which adopts the results of economic and social modernity without regard for the cultural identity of Islamic societies, and poses a threat to cultural specificity and violates UNESCO conventions on the preservation of cultural diversity. The third option is creative modernity, which believes in the cultural specificity of countries while adopting the great human values universally recognized, as stated in the 1948 “Universal Declaration of Human Rights,” which embodies the lessons learned from modern Western philosophy in a legal framework.<\/p>\n\n

Due to differences in cultural and social specificities of countries and nationalities across the world, some regional organizations have developed their philosophy of rights more explicitly, such as the League of Arab States in the “Arab Charter on Human Rights” (2004) and the Organization of Islamic Cooperation in the “Cairo Declaration on Human Rights” (2021). It is true that we were late in formulating our concepts of rights by more than half a century, but what is important to me is that we have expressed them in accordance with our Arab and Islamic identities.<\/p>\n\n

As for fidelity to the religious and moral traditions of Islamic societies, this is what I meant by creative modernity based on the cultural specificity of each country and its national identity. We are cultural beings through our language, religion, heritage, philosophy, and social system. This is expressed in the “Islamic Declaration on Cultural Diversity” (2017) in its preamble and articles 1 and 3, published by the Organization of Islamic Cooperation, the “Mecca Charter” (2019) in its preamble and article 4, published by the Muslim World League, and finally the “Cairo Declaration of the Organization of Islamic Cooperation on Human Rights” (2021). These three documents express the contemporary (cosmopolitan) Muslim transcending all doctrinal conflicts and legal disputes, and define for him a path of values by which he preserves his cultural specificity while maintaining his human universality.<\/p>\n\n

In your analysis, you address the impact of the Protestant Reformation on the emergence of Cosmopolitan Ethics. Do you see any significant similarities or differences with reform movements in Islamic history, particularly regarding their influence on ethical thought?<\/b><\/p>\n\n

The religious reform comes after centuries of intellectual stagnation and imitation of religious authorities, and that is what happened with Western Christianity from the 14th to the 16th century, and what occurred in Islamic history from the 12th century AH until the middle of the 14th century (from the 18th century until the beginning of the 20th century AH).<\/p>\n\n

The Protestant Reformation had a major moral impact in two ways. Firstly, it challenged the dominant traditional ethics, represented by the behavior of certain clergymen. Secondly, it proposed a new moral era that reinforces the responsibility of conscience and self-monitoring. The individual is responsible for recognizing their own sins without an intermediary. This is a conception close to the concept of “Ihsan” (spiritual perfection) among Muslims.<\/p>\n\n

But could this reform have succeeded without the early preparation of the humanist figures of the Renaissance who criticized the Church’s conceptions, revived the classical heritage, and contributed to the creation of universities? Martin Luther (died in 1546) and his supporters took up all these secular criticisms of religious conceptions.<\/p>\n\n

The religious reform movements in the Islamic world were not preceded by a civil reform as in the Western context; for the civil elites in the Islamic world only formed at the end of the 19th century as a modern-educated class to which one can refer. What happened was the reverse; the civilians reaped the fruits of religious reform, and this is evident among the heirs of the discourse of Sheikh Rifaa al-Tahtawi (died in 1873), Sheikh Muhammad Abduh (1905), and Sheikh Tahar al-Jazairi (1920).<\/p>\n\n

We have in the Islamic world a phenomenon that deserves to be studied: reform from above, by power or in alliance with power. The most famous reformist movement of modern times was undoubtedly that of Shaykh Muhammad ibn Abd al-Wahhab (died 1792). He could only succeed after receiving the support of the rulers of the town of Diriyah (the Al Saud family), proof being that Shaykh Muhammad had spent years preaching without achieving his objectives. The same applies to the relationship between the Shaykh of Al-Azhar Hassan al-Attar (died 1835) and his student Rifa’a al-Tahtawi with the governor of Egypt Muhammad Ali Pasha (died 1849). The Turkish movement of Kadizade (died 1635) did not succeed within the Ottoman Empire despite the large number of scholars who adhered to it, because, in short, the power did not ally with it. The reformers had priorities that took precedence over moral reform, including doctrinal and legal reform, political unification, and the struggle against foreign occupation. \n<\/p>\n\n

The renewal of ethical thought came from civil or civilized elites \u2014such as Rifa’a al-Tahtawi’s transition from sheikh to bey, and Louis Sabounji’s (died in 1931) shift from clergy to layperson. The Lebanese Francis Marrash (died in 1873) presented his civil ethical vision in most of his works, particularly in his book “The Forest of Truth”, as did the master Boutros al-Boustani (died in 1883) in the program of the “Syrian Association for Sciences and Arts”, the magazine “Al-Jinan”, and some of his books like “Al-Nafir” and “Al-Khutbah”, and finally Al-Tahtawi in his book “The Faithful Guide for Girls and Boys”, and many others. There was another elite that contributed to civil ethical reform, namely the journalist writers since the last quarter of the 19th century.<\/p>\n\n

Interview conducted by Rapha\u00ebl Georgy <\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Interview. Saudi researcher Abdulrahman Khalid AlKhunayfir, a postdoctoral fellow at the Dominican Institute of Oriental Studies in Cairo, traces his intellectual journey that led him to study the history of secular ethics in the West, while reflecting on the contemporary challenges faced by Islamic societies in the face of modernity. As a Saudi researcher, what […]<\/p>\n","protected":false},"author":8,"featured_media":31028,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"date_tournage":"","lieu":"","nature_evenement":"","footnotes":""},"categories":[374],"tags":[],"class_list":["post-31091","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-news"],"date_tournage":"","yoast_head":"\nTowards a Cosmopolitan Ethics in the Muslim World? - Pluriel<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/pluriel.fuce.eu\/en\/towards-a-cosmopolitan-ethics-in-the-muslim-world\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Towards a Cosmopolitan Ethics in the Muslim World? - Pluriel\" \/>\n<meta property=\"og:description\" content=\"Interview. 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