Speaker: Mohsen Kadivar, Research Professor of Religious Studies, Duke University
Moderator and Commentator: Bruce Lawrence, Professor Emeritus of Religious Studies, Duke University
Organizer: Duke Islamic Studies Center (DISC) & Duke University Middle East Studies Center (DUMESC)
Date: September 8th, 2025
Time: 6:00 PM
Location: Pink Parlor, East Duke Building
Abstract
This presentation explores how reformist Muslims understand the scope, limits, and functions of religion in contemporary life. The central question is not simply the “benefits of religion” but rather what human beings—here specifically Muslims—can and should expect from Islam today. Rooted in classical Islamic theology, yet developed through modern reformist thought, the lecture outlines a framework for distinguishing the enduring core of Islam from its historically contingent elements.
The discussion begins with the classical theological debate on the benefits of prophethood (fawā’id al-nubuwwa), as articulated by figures such as Fakhr al-Dīn al-Rāzī. While this traditional framework listed the advantages of prophetic mission, it also included many functions—such as guidance in astronomy or crafts—that have lost relevance. Reformist reflection extends this inquiry by shifting the perspective: the focus is not on God’s purposes in sending prophets but on human beings’ expectations from religion, particularly Islam. This change moves the debate from cataloging benefits to defining boundaries and domains.
The second part clarifies the nature of legitimate expectations from Islam. Expectations vary historically, and many once considered religious are now entrusted to science, custom, or secular institutions. Reformist thinking insists that valid expectations must have a basis in the Qur’an or Sunnah, yet also recognizes that not everything mentioned in scripture remains universally binding. A distinction must be made between (1) permanent, transhistorical teachings and (2) temporary, context-specific rulings. The Qur’an, while divine, spoke in the language and circumstances of seventh-century Arabia, and therefore contains both eternal truths and contingent injunctions. Failing to recognize this duality leads to unrealistic expectations of religion.
The third part identifies eight enduring domains that properly define the scope of Islam. Four belong to doctrine: (1) providing meaning to life and spiritual tranquility, (2) knowledge of God, (3) belief in the Hereafter, and (4) disclosure of the unseen realm. A fifth function is guaranteeing morality, where religion strengthens human commitment to ethical principles. The sixth and seventh are ritual (acts of worship) and quasi-ritual practices (etiquette we should observe in matters of food, drink, and sexuality), shaping worship and personal conduct. The eighth involves limited social guidance on certain key social and inter-human matters. Together, these domains constitute the essential function of religion and remain beyond the reach of secular sciences. Disagreement today primarily concerns the scope of the eighth domain—social and legal matters.
The final part examines Islam’s relationship with contemporary social affairs such as politics, economics, management, and law. These fields are largely secular and time-bound, accessible to human reason and scientific inquiry. While religious ethics can inspire their practice, scripture does not provide comprehensive or permanent systems in these areas. Reformist Muslims thus distinguish between enduring principles of reasonability, justice, morality, and efficiency, and context-specific rulings that no longer meet these standards in the modern world. By emphasizing the spirit of Islam over the literal application of all historical rulings, reformist thought preserves the essentials of faith while allowing Muslims to embrace modern sciences and institutions in addressing worldly challenges.
In conclusion, Islam is not a blueprint for solving every social or political problem, but a source of meaning, morality, and salvation. Its enduring gift lies in guiding humanity toward faith, justice, and peace, while leaving secular affairs to human knowledge and experience. This approach safeguards the eternal relevance of Islam and makes its message more compelling for contemporary humanity.
