ISLAMIC REFORM
“Toward an Islamic Reformation” by Abdullahi Ahmend An-Na’im is a seminal study; it investigates a clear pathway towards the introduction of reformed modern Islamic law, Shari’a, that can exist without conflict visa vie International Law and Human Rights.
Abdullahi was an associate of Usdath Mahmoud Mohamed Taha in the Sudan, the reformer of Islam who established that Shari’a law was based on the early jurists’ interpretation of the verses of the Qur’an revealed to the Prophet in Medina and associated Sunna; those verses had by the use of nadskh (Arabic for abrogating or repealing) repealed the verses revealed to the Prophet in Mecca, verses that Taha described as representing true Islam. This created an Islamic Law for the purpose of supporting the formation of a political entity in an aggressive cultural environment. Taha proposed that the Medina verses are now no longer applicable in our modern environment of peaceful coexistence of disparate members of the community.
Abdullahi, in concert with Taha, proposes in his book that the process of nadskh should now be reversed, and the Medina verses be now replaced by the ones revealed in Mecca, as they represent the original religious and socially true Islam.
The study goes into comprehensive detail in reasoning the inevitable need for this reform to take place not only on the basis of Human Rights, but also to make it possible for modern Islamic Nation-States to be able to establish constitutions that comply with international law and allow them to be accepted into the international community of nations.
Such reforms are a major change to an entrenched and historic religious worldview and will most likely be possible only over a generational timespan. One could expect that it may not be possible to achieve the universal and true consensus he would like to see.
Nevertheless, it may be possible to start such reforms in countries with a large Muslim population where Western law has already replaced and overruled those aggressive parts of Shira’s, paving the way for Muslim believers to accept Abdullahi’s proposals to reform Shari’a itself, and that this may promote changes in other countries, hopefully even Islamic Nation-States, who are under international pressure to accept international standards of law.
Social and political thinkers have to some extent prepared the ground for such processes: John Rawls (Political Liberalism), Jürgen Habermas (The Theory of Communicative Action), not to mention Jean-Jacques Rousseau (The Social Contract, or Principles of Political Right), Immanuel Kant (Perpetual Peace), Georg Wilhelm Friedrich Hegel (Die Grundlinien der Philosophie des Rechts) and John Locke (Two Treatises of Government).
Such changes would require not only internal consensus within the Muslim communities, but communicative action in a national and international forum between religious, legal, and political leaders albeit with intimate knowledge of Islam and Shari’a and their history.
I thoroughly recommend this book to readers interested in creating a peaceful world.
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