لنستخرج كنوزا من المعرفة و الإبداع و العلم و الأفكار
This matter is explained by “The practice of tajdid means the effort to restore something to its original state until it appears like a new thing. This is done by strengthening something that is weak, repairing something that is old and patching something that is cracked until it resembles its original state. In other words, tajdid does not mean demolishing the original structure or replacing it with a new one. The effort to practice tajdid in the religion does not mean changing the religion but restoring it to be like during the times of Rasulullah SAW, his companions and the tabi‘in (the generation of Muslims who were born after the death of the Prophet Muhammad SAW but who were contemporaries of the Companions).
Meanwhile, Muḥammad al-Ghazali likens the process of tajdid by referring to the act of washing clothes. What is done is washing the clothes so they become as clean as new, not changing, adding or removing something from the clothes entity in order to show its renewed form even though the stain is still there (Ramli & Majid, 2012).
This means tajdid is the effort to improve the understandings for the Muslims and the entire nation towards Islam, not to repair the teachings of Islam itself. As a revealed religion, Islam has been perfected by Allah SWT. Any changes made by humans will only impair that perfection, not improve it. Islam also does not need continuous improvements as though it evolves with time. The perfection on the understanding of Islam is gained through changes on human, not on Islam itself (Ramli & Majid, 2012).
Therefore in the context of Islam, a new thing must not change the religion, instead the interpretations and opinions have to be renewed due to situational demands, yet it should not deviate from the meanings and the requirements of the arguments in the al-Qur’an and al-Sunnah. In other words, reviving Islam means bringing the nation back to the original teachings of Islam which has been polluted and forgotten with the changes of situations and time, or making new translations and opinions according to time yet still based
on al-Qur’an and al-Sunnah (Abidin , 2015).
Tajdid can also happens in two conditions; physical tajdid and maknawi tajdid. The physical tajdid is the improvements that involve physical aspects. For example the restoration of classical buildings such as palaces, houses of worship and mosques. Physical restoration does not mean demolishing the old building and then build another building based on a new model on the old site, but what is referred to as restoration is maintaining the old building by restoring its original formwith all the panorama (Al-Qaradhawi ,1994, see also Majid , 2000).
On the other hand, Tajdid Maknawi happens to the religion whether in the form of understanding renewals (tajdid fikri) or tajdida mal which includes tajdidi mani and tajdid ruhi (spiritual renewals). Abu Ala al-Maududi said, tajdidi mani is a human need to rectify the understanding and practice of Islam as soon as it is tainted with jahiliyyah (ignorant or the period preceding the revelations of al-Quran) element. The need to perform tajdid on the Islamic faith is explained by an authentic hadith from Abu Hurairah r.a.:
Translation: From Abu Hurairah r.a.the Prophet SAW said, “Your Lord commanded, “if only my servants are obedient then I will provide for them rain at night and I will give them sunlight during the day. And surely I will not scare them with the sounds of thunder and lightning.” Rasulullah SAW added, “Verily a good notion towards Allah SWT is the best deed by Allah’s servants”. And then Rasulullah SAW added some more, “renew your faith.” Whereby Rasulullah SAW was asked, “How do we renew our faith?” Rasulullah SAW answered, “(By) reciting a lot of la ilahaillallah.”
(Hadith narrated by Ahmad)
Renewals in religion is to call out for the Muslims’ commitments towards Islam in its holy and pure form. It is an improvement process or a change aims at bringing back the Muslims to the perfect Islamic purity. This means that tajdid is related to the effort to return the attitude and practice of the Muslims towards the teachings of Islam itself and not to replace Islam with a new teaching because it is considered to be no longer suitable with the times ( Mohamed, 2010).
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