이슬람 사상에서 “타즈디드”의 함의와 개념
The Concept and Implication of “Tajdīd” in Islamic Thought
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There has been controversy among Muslims today regarding the accuracy of the Tajdīd concept related to Islamic thought and religious discourse. Some Muslims within Islamic religious institutions have identified specific negative implications associated with Tajdīd as problematic. Additionally, the generalization of Tajdīd without distinguishing it according to academic fields has also deviated from the accuracy of the concept. Therefore, within Islamic thought, Tajdīd should be considered in terms of its scope and conditions. Muḥammad said, “Allah will send to this ’ummah at the beginning of every hundred years the one who will renew its religion for it” (Sunan Abī Dāwūd)”. This defines the concept of religious Tajdīd, and the timing of Tajdīd, and provides some understanding of the concept of Mujaddid(renewer). Some Muslim scholars agree on the necessity of Tajdīd. There are differing opinions regarding the scope of Tajdīd, who qualifies as a Mujaddid, and the leading roles and qualifications required to become a Mujaddid. Furthermore, some Muslims who advocate for Tajdīd in Islamic thought, and religious discourse have prominently emerged in the Islamic world over the past 200 years. In particular, in 2020, Muhammad Al-Khosht, the President of Cairo University, and Ahmad al-Tayyib, the Grand Imam of Al-Azhar, debated “Tajdīd in Islamic Thought” in Egypt. Ahmad al-Tayyib argued that Tajdīd should be based on the heritage of the past rather than introducing something new. However, Muhammad Al-Khosht emphasized the necessity of Tajdīd of religious heritage (turāth dīnī) according to the needs of the modern era. The specialized terminological meaning of Tajdīd carries some meanings of ’iḥyā’ and ’iṣlāḥ, and it holds semantic connections with these concepts. Tajdīd, as a term, is intertwined with the fluctuations of Islamic history and the changes in Islamic society, making it relevant not only to Islamic thought but also to social and religious mechanisms. In encounters with the West, Tajdīd in Islamic thought anticipated development (taṭawwur) and modernization (taḥdīth). There is ongoing debate and discussion among Muslim scholars regarding various aspects of Tajdīd and its implications for Islamic thought and religious discourse. Since Tajdīd encompasses both the past and the present, it has been difficult to grasp the concept and implications solely based on lexical meaning. Therefore, based on the findings of this research, in future translations of Islamic technical terms into our language, it would be critical to reevaluate the current existing Islamic terminology and to rectify any inaccuracies in meaning.
Abstract
There has been controversy among Muslims today regarding the accuracy of the Tajdīd concept related to Islamic thought and religious discourse. Some Muslims within Islamic religious institutions have identified specific negative implications associated with Tajdīd as problematic. Additionally, the generalization of Tajdīd without distinguishing it according to academic fields has also deviated from the accuracy of the concept. Therefore, within Islamic thought, Tajdīd should be considered in terms of its scope and conditions. Muḥammad said, “Allah will send to this ’ummah at the beginning of every hundred years the one who will renew its religion for it” (Sunan Abī Dāwūd)”. This defines the concept of religious Tajdīd, and the timing of Tajdīd, and provides some understanding of the concept of Mujaddid(renewer). Some Muslim scholars agree on the necessity of Tajdīd. There are differing opinions regarding the scope of Tajdīd, who qualifies as a Mujaddid, and the leading roles and qualifications required to become a Mujaddid. Furthermore, some Muslims who advocate for Tajdīd in Islamic thought, and religious discourse have prominently emerged in the Islamic world over the past 200 years. In particular, in 2020, Muhammad Al-Khosht, the President of Cairo University, and Ahmad al-Tayyib, the Grand Imam of Al-Azhar, debated “Tajdīd in Islamic Thought” in Egypt. Ahmad al-Tayyib argued that Tajdīd should be based on the heritage of the past rather than introducing something new. However, Muhammad Al-Khosht emphasized the necessity of Tajdīd of religious heritage (turāth dīnī) according to the needs of the modern era. The specialized terminological meaning of Tajdīd carries some meanings of ’iḥyā’ and ’iṣlāḥ, and it holds semantic connections with these concepts. Tajdīd, as a term, is intertwined with the fluctuations of Islamic history and the changes in Islamic society, making it relevant not only to Islamic thought but also to social and religious mechanisms. In encounters with the West, Tajdīd in Islamic thought anticipated development (taṭawwur) and modernization (taḥdīth). There is ongoing debate and discussion among Muslim scholars regarding various aspects of Tajdīd and its implications for Islamic thought and religious discourse. Since Tajdīd encompasses both the past and the present, it has been difficult to grasp the concept and implications solely based on lexical meaning. Therefore, based on the findings of this research, in future translations of Islamic technical terms into our language, it would be critical to reevaluate the current existing Islamic terminology and to rectify any inaccuracies in meaning.
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