(by Fjoordman) When asked about where to find a moderate Islam, Daniel Pipes has repeatedly referred to the late Sudanese scholar Mahmud Muhammud Taha, whose ideas are available in English in the book The Second Message of Islam. Taha's disciple and translator Abdullahi Ahmed An-Na'Im, author of the book Toward an Islamic Reformation, has this to say about the ideas of his teacher:
"[T]he Medina message is not the fundamental, universal, eternal message of Islam. That founding message is from Mecca. So, the reformation of Islam must be based on a return to the
I have read the books of both Taha and An-Na'Im closely. I find that their writing sounds better the first time you read it than it does the second time. For instance, Taha suggests that the reason why Muhammad and the early Muslims "had to" murder so many people was because these individuals didn't accept Islam peacefully. Not only does Taha not indicate that he thinks this was wrong, he describes armed Jihad as a "surgical tool" which can be used to implement true Islam. He hints that this hopefully won't be needed now because people are "mature" enough to know that Islam is good for them and will submit without coercion. What happens to those who don't like Islam and have no intention of submitting? Taha doesn't say, but judging from his writings, he seems to believe that violence is justified against such people. It is hard to see in what way this is supposed to represent a "reformist" way of thinking.
According to orthodox Islamic theology, Muslims are not allowed to physically attack non-Muslims unless these have first been invited to embrace Islam yet have failed to do so, in which case they are fair game. In other words, Muslims should try to convert people peacefully first and then start killing them afterwards if they refuse. Taha thus advocates a traditional concept of Jihad, one not qualitatively different from that espoused by Jihadist terrorists such as Osama bin Laden.
Although Taha resembles an apologist for Jihadist violence, he was still considered so unorthodox by traditional Muslims that he was executed as an apostate. Besides, his ideas are built on questionable "truths" about the Qur’an. Consider what the German professor Christoph Luxenberg claims in his pioneering work:
"In its origin, the Qur’an is a Syro-Aramaic liturgical book, with hymns and extracts from Scriptures which might have been used in sacred Christian services. In the second place, one may see in the Qur’an the beginning of a preaching directed toward transmitting the belief in the Sacred Scriptures to the pagans of
In other words, if Mr. Luxenberg is correct, what we now call the Meccan chapters of the Qur’an are peaceful precisely because they aren't "Islamic" at all, they are based on Christian texts. The "authentic" texts related to Muhammad and his companions, whoever the historical Muhammad really was, are the much more violent and aggressive chapters we classify as Medinan. This is precisely the opposite of what Taha and An-Na'Im suggest.
From a secular point of view, their ideas are thus extremely vulnerable to historical criticism, and from an Islamic point of view, it's difficult to see how their ideas can be implemented. After reading through much of the literature on the subject, I would divide "Muslim reformers" into three categories.
The first, and by far the largest category, consists of liars, opportunists and taqiyya artists; people who want to infiltrate our societies rather than reform Islam.
The second category consists of people who may be well-meaning but simply don't understand the issues involved. Irshad Manji, for instance, is not a bad person, but she just doesn't know very much about Islamic history.
The third and smallest category consists of people who are knowledgeable and genuinely desire reform. The German-Syrian scholar Bassam Tibi could be placed here. I find some of his work interesting, but even he is incoherent and unconvincing in presenting the case for how a moderate Islam should look like.
Where does Taha belong in this picture? Frankly, I suspect it's among category 1. He is theologically unconvincing, and some of the passages he writes are outright disturbing if you read them closely and analyze what he's actually saying. The following quotes, with page references, are from the book The Second Message of Islam by Mahmud Muhammud Taha.
Page 74: "Reciprocity (al-mu'awadah) in the case of fornication is a fixed punishment (hadd) of either stoning to death or whipping. Since the fornicator sought easy pleasure without regard for Shari'a, he is made to suffer pain in order to recover his senses. An individual tends to lean more towards pleasure than towards pain. By pulling the self to pain, when it succumbs to prohibited pleasure, he reestablishes a certain equilibrium and avoids recklessness and folly. The fixed punishment for drinking alcohol is based on the same principle. A person who takes alcohol wishes to numb his mind, thereby trying to escape reality. The pain of whipping is intended to bring him back to face bitter reality, so that he may use his clear mind to improve this reality."'
Page 75: " Islam, in its essence, is not a religion according to the common meaning of the word, but rather a science, its dogma being merely transitional to its scientific stage."
Page 130:" We have said that the Qur'an was divided between al-iman and al-islam, as well as being revealed in two parts as Meccan and Medinese. The Meccan Qur'an was revealed first. In other words, people were invited to adopt Islam [in the ultimate sense] first, and when they failed to do so, and it was practically demonstrated that they were below its standard, they were addressed in accordance with their abilities."
My comment: What Taha means by this quote, as he makes clear in other passages, is that Muslims during the early
Page 134: " In this way, all the verses of persuasion, though they constitute the primary or original principle, were abrogated or repealed by the verses of compulsion (jihad). This exception was necessitated by the circumstances of the time and the inadequacy of the human capability to discharge properly the duty of freedom at that time." "Some Muslim scholars believe that Islamic wars were purely defensive wars, a mistaken belief prompted by their keenness to refute claims by the Orientalists that Islam spread by means of the sword. In fact, the sword was used to curtail the abuse of freedom. Islam used persuasion for thirteen years in propagating its clearly valid message for the individual and the community. When the addressees failed to discharge properly the duties of their freedom, they lost this freedom, and the Prophet was appointed as their guardian until they came of age. However, once they embraced the new religion and observed the sanctity of life and property, and the social claims of their kith and kin, as they had been instructed, the sword was suspended, and abuses of freedom were penalized according to new laws. Hence the development of Islamic Shari'a law, and the establishment of a new type of government. In justifying the use of the sword, we may describe it as a surgeon's lancet and not a butcher's knife. When used with sufficient wisdom, mercy, and knowledge, it uplifted the individual and purified society."
Page 135: " Suffering death by the sword in this life is really an aspect of suffering hell in the next life, since both are punishments for disbelief. Whoever adds to his own disbelief by inciting others to disbelief or to shun the path of God must be suppressed before he takes up arms in the cause of disbelief."
Page 136: "Islam's original principle is freedom. But the Islamic religion was revealed to a society in which slavery was an integral part of the socioeconomic order. It was also a society that was shown in practice to be incapable of properly exercising its freedom, and therefore its individual members needed guidance; hence the consequent enactment of jihad. In Islamic jihad, the Muslims first had to offer to the unbelievers the new religion. If they refused to accept it, they had the second option of paying jizyah and living under Muslim government, while practicing their own religion and enjoying personal security. If they also refused the option of jizyah, the Muslims would fight them and if victorious take some of them as slaves, thereby adding to the number of those already in slavery." "If an individual is invited to become the slave of God but refuses, such refusal is symptomatic of ignorance that calls for a period of training. The individual prepares to submit voluntarily to the servitude of God by becoming the slave of another person, thereby learning obedience and humility, which are becoming of a slave. Reciprocity (al-mu'awadah) here rules that if a free person refuses to become the slave of God, he may be subjugated and made the slave of a slave of God, in fair and just retribution: 'And whoso does an atom's weight of evil will also see it.' (99:8)".
My comment: The above passage is one of the most disturbing quotes from the entire book. Taha was from the Sudan, a country where chattel slavery is still being practiced today. If Taha had said that slavery once existed in most human societies, I could perhaps have accepted that. But he goes further than that. He indicates that slavery can in fact be morally good because it is a "training period" for becoming a slave of Allah, as all human beings should be. Let's imagine for a moment that Mr. Taha had been a white Christian, not a black Muslim. What if, say, Robert Spencer in his next book stated that slavery in the
Page 149: " Being so supreme, Islam has never been achieved by any nation up to the present day. The nation of muslimin has not yet come. It is expected to come, however, in the future of humanity."
My comment: Apart from Sharia, Taha likes Communism, but he thinks the road to perfect Communism goes through Sharia. Sharia is the key to global equality, eternal peace and warm apple pie. Unless they have banned warm apple pie by then, I don't know whether it's halal or not. It could be part of a Zionist plot:
Page 155-156: " The key here is that no one should be allowed to own anything that permits the exploitation of one citizen's labor to increase the income of another. Individual ownership, even within such narrow boundaries, should not be ownership of property as such, but rather ownership of the benefits derived from property, and all property remains in the ownership of God and the community as a whole. As production from resources increases, the equity of distribution is perfected, and differences are reduced by raising both minimum and maximum incomes. But the gap between minimum and maximum incomes is gradually narrowed in order to achieve absolute equality. When such absolute equality is achieved through the grace of God, and as a result of abundant production, we shall achieve communism or a sharing of the earth's wealth by all people. Communism thus differs from socialism in degree, in the sense that socialism is a stage in the development towards communism. The Prophet experienced ultimate communism".
Page 156-157: "…as the Prophet said, 'Justice shall fill the earth in the same way it was previously full of injustice.' This is what Marx dreamed of, but failed to find the way to achieve. It can only be achieved by al-muslimin who are yet to come, and then the earth shall enjoy a degree of fulfillment of the verse: 'The God-fearing are in gardens and springs. They will be told: Enter therein, in peace and security. We cleansed what was in their breasts of hatred, so they became brothers sitting together, never to feel hardship or be removed therefrom.' (15:45-48) This is the degree of communism to be achieved by Islam with the coming of the nation of muslimin, whence the earth shall light up with the Light of its Lord, and God's Grace is conferred upon its inhabitants, when there shall be peace, and love shall triumph."
All things summed up, I agree with Daniel Pipes: Mahmud Muhammud Taha is indeed an interesting case, but for precisely the opposite reason of what Mr. Pipes claims. Taha supports the idea of slavery on a moral basis, not just as an historical fact. "Freedom" is identical with Sharia and being a slave of Allah. Those who don't want to accept Islam or Islamic rule should face armed Jihad, and the sword should be used as a "surgical tool" to cut them off from the body of society.
And this is moderate…..how, exactly? If Taha is the great hope for a moderate Islam, we can conclude that a moderate Islam supports slavery, stoning people to death for adultery, whipping those who enjoy a glass of wine or beer and massacring those who disagree with the above mentioned policies. Taha openly supported many of the most appalling aspects of Sharia, yet was still considered so controversial that he was executed as an apostate.
The story of Mahmud Muhammud Taha is the ultimate, definitive and final proof that there is no moderate Islam. There never has been and there never will be. It's a myth.
We should not base our domestic or foreign policies on the existence of a moderate Islam just like we should not base them on the existence of other mythical creatures such as the yeti or the tooth fairy. It is unpleasant to conclude that Islam cannot be reformed. I don't like it either, and would much have preferred a different answer. But I see no practical indications that a tolerant Islam is emerging and have great difficulty in envisioning how such an entity could look like. There are several ways Islam could conceivably be reformed, yet none of them are very likely to succeed. I have reviewed and criticized Irshad Manji's work before.
Although she never says so explicitly in her book, I get the impression that Manji largely agrees with the mantra that "Islam is whatever Muslims make of it." I don't share this view. Why do those who behead Buddhist teachers in
Islam is the most aggressive and violent religion on earth in practice because its texts are more aggressive than those of any other major religion, and because the example of Muhammad is vastly more violent than that of any other religious founder. If you return to the original Islam, which Manji claims to seek, you get Jihad, since that's what the original Islam was all about. The dozens of explicit Jihad verses in the Qur’an won't all magically disappear. As long as they exist, somebody is bound to take them seriously. And since any "reformed" Islam must ultimately be rooted in Islamic texts, this probably means that Islam cannot be reformed.
The process of change is anyway not our job. Muslims should do that themselves. They are adults and should take care of their own problems just like everybody else does. For this reason, I dislike Manji's suggestion that infidels should spend money on sponsoring Muslims. Muslims will not feel much gratitude if we fund their hospitals or schools. To them, everything good that happens is the will of Allah. Infidels are supposed to pay the jizya to Muslims anyway, so many of them will see payments from us as a sign of submission. They will thus become more arrogant and aggressive by such acts rather than feeling grateful. As long as infidels keep bailing them out, Muslims have no incentives to change. They will only reform or abandon Islam once they are forced to deal with the backwardness brought by Islamic teachings. For this reason, we need a strategy for containment of the Islamic world. It's the very minimum we can live with. If Muslims need money, let them ask their Saudi brothers for it. If the Saudis have to finance hospitals in
It is possible that some schools or branches within Islam are more tolerant than others. Yes, there are theological differences between Sunnis and Shi'a Muslims. These can be significant enough for Muslims, but for non-Muslims they are usually not important. Shia Islam is not more peaceful than Sunni Islam, nor is it more tolerant, with the possible exception of the Ismaili branch, but they are far less numerous than the adherents of Twelver Shi`ism. Since the Shi'a constitute a tiny minority of the world's Muslims, the Ismailis are a minority of a minority and quite marginal in the greater scheme of things. My view is that as long as you start out with the texts used by orthodox Muslims - the Qur’an, the hadith and the Sira - it is more or less IMPOSSIBLE to come up with a peaceful and tolerant version of Islam.
In principle it might be possible to change things by either adding more religious texts or ignoring some of those that already exist. Both options are problematic . Since Muhammad was supposed to be final messenger of Allah, the "seal of the prophets," any person later claiming to bring new revelations to mankind will invariably be viewed as a fraud and a heretic by orthodox Muslims. This is what happened to the Ahmadiyya movement, who are viewed as unbelievers by most others Muslims, including many in "moderate"
There are also the "Qur’an only" Muslims, who, from what I can gather, currently constitute a very small group of people. They advocate that Muslims should ignore the hadith and the sira and rely solely on the Qur’an for guidance. In order to achieve this, they will first have to defy mounting opposition from other Muslims who will have some rather powerful theological arguments in their favor. The Qur’an itself says repeatedly that you should obey both the Qur’an and the example of Muhammad. But the personal example of Muhammad and his companions, his Sunna, is mainly recorded in extra-Qur’anical material such as the hadith and the sira. If you remove them, you remove the main sources of information for how to conduct prayer, pilgrimage etc., which is usually not recorded in any great detail in the Qur’an. "Qur’an only" reformers, and indeed all aspiring reformers, will have to face the possibility of being branded as heretics and apostates, a crime which potentially carries the death penalty according to traditional Sharia law. On top of this, there are more than enough verses in the Qur’an itself advocating Jihad and intolerance for this alternative to remain problematic, too. For these reasons, it is unlikely that a "Qur’an only" version of Islam can ever constitute a viable long-term reform path.
A researcher from
" The texts in Islam distinguish themselves from the texts of other religions by encouraging violence and aggression against people with other religious beliefs to a larger degree. There are also straightforward calls for terror. This has long been a taboo in the research into Islam, but it is a fact that we need to deal with," says Magaard. Moreover, there are hundreds of calls in the Qur’an for fighting against people of other faiths. "If it is correct that many Muslims view the Qur’an as the literal words of God, which cannot be interpreted or rephrased, then we have a problem. It is indisputable that the texts encourage terror and violence. Consequently, it must be reasonable to ask Muslims themselves how they relate to the text, if they read it as it is," she says.
It has been suggested that some regional versions of Islam, for instance "Southeast Asian Islam,"(Indonesian) are more peaceful than "Arab Islam."
First of all, in this age of globalization and international sponsorship of conservative theology by
The lesson we can draw from this is that Islam can lie dormant for generations, yet strike again with renewed vigour when the opportunity arises. The debate about a "reformed" Islam is inappropriately colored by a Western historical perspective, with references to the Protestant Reformation in sixteenth century
In short, Westerners have no shared "Greco-Roman legacy" with Muslims. They cared mainly for one part of this great legacy, the scientific-philosophical part, and even that part they failed to assimilate. The theological differences between Christianity and Judaism vs. Islam are huge. As Robert Spencer explains in his excellent little book Religion of Peace?: Why Christianity Is and Islam Isn't, in Christianity the central tenet is that "all have sinned and fall short of the glory of God" (Romans 3:23). While acknowledging that any human being is capable of evil, the Qur’an says that Muslims are "the best of peoples" (3:110) while the unbelievers are the "vilest of creatures" (98:6). In such a worldview, it is easy to see evil in others but difficult to locate it in oneself. The Qur’an also says that the followers of Muhammad are "ruthless to the unbelievers but merciful to one another" (48:29), and that the unbelievers are the "worst of created beings" (98:6). One may exercise the Golden Rule in relation to a fellow Muslim, but according to the laws of Islam, the same courtesy is not to be extended to unbelievers.
Yes, you can find violent passages in the Hebrew Bible, such as in the book of Joshua regarding the conquest of
The main problem with Islam isn't that it is a stupid religion, as some people say, but that it is a violent and aggressive one. I consider Scientology to be an incredibly stupid creed, but I haven't heard about many people living in fear that Tom Cruise will cut off their head while quoting poems of L. Ron Hubbard and then post a video of the deed on the Internet. Yes, religions do evolve. Stoning people to death was once practiced by Jews, but they progressed and left this practice behind because they considered it to be cruel, which it is.
The problem is that there are literally dozens - more than one hundred, depending on how you count - verses calling for Jihad in the Qur’an, and additional ones in the hadith. Any "tolerant" form of Islam would have to reject all of these verses, permanently, in addition to the personal example of Muhammad and his followers as well as a large body of secondary literature by more than a thousand years of Sharia scholars. That's a tall order. We should also remember that Jihad is not the end goal of Islam. Sharia is. Jihad is a tool used to achieve Sharia and the rule of Islamic law extended to all of mankind.
As I have explained in my earlier essay Do we want an Islamic Reformation? and in the online booklet Is Islam Compatible With Democracy?, the question of whether Islam is compatible with democracy largely hinges upon your definition of "democracy." If this simply means voting, with no freedom of speech or safeguards for individual rights or minorities then yes, it can, as a vehicle for imposing Sharia on society. But such a "pure" democracy isn't necessarily a good system even without Islam, as critics from Plato to Thomas Jefferson have convincingly argued. Likewise, the question of whether or not Islam can be reformed largely hinges upon your definition of "Reformation." I usually say that Islam cannot be reformed, and by "reformed" I thus implicitly understand this as meaning something along the lines of "peaceful, non-Sharia based with respect for individual choice and freedom of speech." In other words: "Reform" is vaguely taken to mean less Islam.
However, Robert Spencer and others have argued that there are similarities between Martin Luther and the Christian Reformation in 16th century Europe and the reform movement started by Muhammad ibn Abdul Wahhab in the
The two reform movements thus partly merged in the 20th century, into organizations such as the Muslim Brotherhood. The fact that two initially separate calls for reform, started under different circumstances and for different reasons, produced somewhat similar results is worth contemplating. Protestant reformers such as Martin Luther and John Calvin also called for returning to the Golden Age of early Christianity. Although the Reformation was a turbulent period while it lasted, it did pave the way for more tolerance and religious freedom in Christian Europe in the long run. This was, in my view, at least partly because Christians could return to the example, as contained in the Gospels, of an early age where the founder of their religion and his disciples led a largely peaceful movement separate from the state. Muslims, on the other hand, can find a similar example only in the
The question of whether Islam is reformable is an important one. But perhaps an even more crucial one is whether an Islamic Reformation would be desirable from a non-Muslim point of view, and the likely answer to that is "no."