İslam and modernity in the context of Halil Nimetullah's works

An analysis of the relationship between Islam and modernity from historical and sociological perspectives confirms that the phenomenon of modernization is not merely an epiphenomenon of a West-centric historical process. Although the origins of modernity are predominantly associated with Eurocentric macro-historical developments—such as the Enlightenment, the Renaissance, and the Scientific Revolution—this process transcends a linear and unidirectional cultural evolution. Conversely, modernity is a multilayered construct crystallized through the mutual transformation of knowledge, power, and modes of thought, resulting from the encounters and interactions among diverse geographies, civilizations, and religious traditions. In this context, modernity should be interpreted not as a monolithic product of the Western intellectual heritage, but as a multidimensional transformation dynamic engendered by global historical encounters. Modernity has necessitated the structural transformation of social institutions, the process of individualization (subjectivity), and the negotiation of religious discourses under new paradigms. Positioned at the heart of this transformation, the Islamic world has developed sophisticated adaptation strategies at both institutional and intellectual levels in response to the waves of modernization that gained momentum in the 19th century. This process paved the way for the problematization of traditional forms of authority, the methodological revision of religious sciences, and the reconstruction of the social order through new parameters. While the relationship between Islam and modernity is frequently framed within a dichotomy of "conflict" or "ontological incompatibility" in the literature, an in-depth analysis reveals that this interaction embodies significant areas of consensus and hybrid forms. Accordingly, Muslim societies have constructed "third ways" and intermediary positions oscillating between radical rejection and unconditional assimilation. Tajdid (renewal) movements, the functionalization of the mechanism of ijtihad, and educational reforms serve as the most concrete empirical manifestations of this multifaceted interaction. This study subjects the aforementioned tension between modernity and Islam to an analytical evaluation through the intellectual lens of Halil Nimetullah Öztürk. Öztürk's perspective on modernization, the revival of Islamic thought, and socio-cultural transformation provides a systematic framework for examining the intricate dimensions of this relationship. In this regard, the evolution of religious discourse, the institutional impact of modern education and legal mechanisms, the epistemological critiques directed at traditional forms of authority, and the semantic shifts in individual piety practices are meticulously scrutinized under the guidance of Öztürk's vision.