Reform of Islam
Abdel-Hakim Ourghi’s Reform of Islam is an open indictment of prevailing conservative Islam which insists on the absolute subjugation of the body and mind of all Muslims. The author seeks a humanist understanding of Islam and aims to interpret Islam in today’s terms. He argues against the historical alienation and transfiguration that still shape the collective consciousness of Muslims in the 21st Century. Using critical analysis and logic, the author aims to reveal the true core of Islam. His forty theses include: The freedom of the individual to interpret the Qur’an, No scholars as mediators between God and man, Islam does not claim to possess the absolute truth, Only a reformed and open Islam is a religion of peace, The Qur’an as the basis of a contemporary humanist ethics.
Table of Contents I. Introduction II. The Pathological State of Islamic Identity III. The Guardians of the Temple IV. The Forty Theses The past as history is always a self-interpretation of the Muslim in his everyday reality. The “Holy Scripture” is always autonomous. The Quran does not speak by itself: It is thepeople who induce its expression. Every Muslim woman and man has the freedom to interpret the Quran as she or he wants. A reform of Islam needs courageous reformers. The heritage of Islam must be open to research. The Quran itself speaks of the need to reform Islam. Reform of Islam means adapting it to modernity. Self-critique and the critique of Islam is a declaration of love. It is a nuanced exercise ofreason, not a blunt rejection of faith. The Quran as God's word has become over centuries the human word. Those who respect the Quran cannot take it literally. Since the word of God needs supplementation, the Quran must be thought anew in a modernand humanistic away for today’s world. The Quran is only eternal and timeless as the foundation of humanistic ethics. Islam is not a universal religion, for the Quran is a religious scripture addressed to the Arabs. The proper creed of Islam is: “I attest, there is no God but Allah.” (20:14) The Quran itself emphasizes the truth of the Torah and Gospels Muhammad is just a man like everyone else. (18:110) To err is human: the Prophet, too, made mistakes. The Hadith arose two centuries after the death of the Prophet from political motives. The reform of Islam is a constant struggle against the obfuscation of reason. Until today, blind imitation is an attempted coup against reflective reason in Islam. Muslims do not need scholars as intermediaries between God and human beings. The mosques must finally be liberated from imported and self-made imams. God is not a tyrant who is eagerly waiting to punish people. God is love, mercy and grace. Islam is more than the Five Pillars and the doctrine of faith, namely, it is also good conduct. Sola actio! God has liberated the human being to freedom. God has bestowed on people freedom of expression Freedom of religion also applies to Islam No one has the right to declare other people unbelievers. The principle that “the dignity of man is inviolable” also applies to Islam and Muslims. Dialogue among Muslims is inevitable since there is no chosen religious community in Islam. Reconciled diversity in the dialogic encounter: to be religious today means to be interreligious. No religion possesses absolute truth and no human being has the key to paradise. Islam has not made women free human beings, but rather slaves of men. The women ofIslam must rise up since their tormentors will not liberate them. The headscarf is not a religious requirement, but rather a historical product of male rule. Not the Quran, but the male reign of conservative Islam forbids women to be active asimams in their communities. Islamism has a great deal to do with Islam. Islam unreformed is not a religion of peace. The identity crisis of Islam is home-made. We Muslims are not victims. Humanistic-modern Islam shares the world with other religions and worldviews. Only a liberal Islam is sustainable. V. Epilogue
Abdel-Hakim Ourghi Professor of Islamic Theology. University of Education Freiburg, Germany. M.A. in Philosophy, PhD Islamic Studies.
|Nbr Pages Arabes||240|
|Collection||Hors collection Gerlach Press|