Progressive Muslims - Mahmoud Taha (2)

In the previous blog, we looked at how Taha’s religious development started from a period of seclusion and meditation where he aimed to get closer to God.

Like many reformers, he thought that Islam in its current form had become alienated from its original intentions, and had become just a rigid system of rules that did not provide guidance to Muslims of the current age. He believed that there needed to be a new interpretation of the Qur’an in light of modern scientific knowledge and the democratic political order. Taha, however, went beyond the agenda of mainstream modernism by putting the text of the Qur’an itself up for discussion. Even now, most modernists limit their efforts to reforming the medieval jurisprudence, but ignore the fact that the Qur’an itself contains a number of texts which evidently contradict modern democratic principles, especially where the positions of women and non-Muslims are concerned. Taha, by contrast, put the problem of these 'undemocratic' verses at the centre of his reform project.

In line with other modernists, Taha was not only critical of traditional Islam but also of western modernity. He admired the scientific progress achieved by modern western culture. This progress, however, had made modern science so over-confident that it had started to deny the existence of an 'unseen' supernatural world altogether. As a result, western man had denied himself access to his spiritual essence and was no longer able to define himself as more than the sum total of his physical needs. Although Taha recognised the moral excellence of the western ideals of human rights and democracy, he believed that such a materialist worldview could never sustain this moral standard in the long term. This would require religion, albeit it in a new form.

Anyway, as explained in the previous blog, during the period he was imprisoned and in seculsion, he felt he received inspiration from God to send this second message of Islam. He sets out some of his views on the meaning of Islam using 3:102 and 40:14. He considers there to be several stages split into three:

1. The first message of Islam: Dogma (aqida) – stage of the nation of Mu’minun:
a. Islam (the near meaning of 49:14) – external/apparent submission to do with speech and action
b. Iman (the near meaning of 49:14)
c. Ihsan (1)

2. The second message of Islam: Truth (haqiqa) – stage of the nation of Muslimun:
a. ilm al-yaqin, ilm ayn al-yaqin, ilm haqq al-yaqin

3. Pure Islam (the near meaning of 3:102 and the distant meaning of 40:14) – intelligent external and internal (genuine) submission: this final stage looks similar to the first stage

We are still (in Taha’s view) in the first nation of the Mu’minun, with very few members of the second nation – that of the Muslimun, really here (e.g. some of the Prophets).

Taha believes that although the Prophet is the Messenger, who explained the First Message in detail, he also delivered the Second Message through an outline, whose elaboration requires a fresh understanding of the Qur’an.

In the next blog, we will look at how he explains the two messages of Islam and how it affects his view of Islam as a whole.

Sources:
Taha, Al-Qur’an
Taha, Second Message of Islam
The Second Message of Islam: A critical study of the Islamic reformist thinking of Mahmud Muhammad Taha (1909-85), Ph. D, 1995, Eltayeb Eltayeb

(1) Initial Islam, according to Taha, is built on five principles: Affirmation of the faith, the five daily prayers etc. This level is not that powerful, unless it leads to Iman, because hypocrites would be in this group!

Iman, as described by the Prophet, is to believe in God, the angels', the heavenly Books, the Messengers, the Last Day and Fate whether good or evil.

Progressive Muslims - Mahmoud Taha (1)

Hopefully, the discussion on Shahrour (one of the most interesting theories) was useful. In no particular order, we will move onto Mahmoud Taha – a Sudanese thinker (and also an engineer!). His religious ideas (together with political views) were firmly against the application of Shari’a in an unchanged form, whilst also fighting against secularisation of society. This led him to form the Republican Brotherhood, which ended with his execution in 1985, with some accusing him of apostacy.

Although some believed that he did not deal properly with complex theological issues (e.g. Norman Calder), others argue that he simplified his views for the public (for those interested, he is an Ash’ari).

In this and the next blog, I will start by focussing on some of his general views, which are interesting, particular because of their similarity to others in the “progressive” world. I will then move onto the theory he is most famous for – “the second message of Islam”. I will not focus on his important role in the politics of Sudan, although that is also very interesting!

In terms of the Qur’an, he believes that it has a vast and deep meaning constrained by the letters of the Arabic language. Therefore, although the words can give a near or apparent (dhahir) meaning, there is often a more distant or inner meaning (batin) to these words. He considers this ta’wil, as something that cannot be attainable through rational means such as studying and reading books. Rather, he thinks that it can only be acquired by imitating the infallible Prophet and following his example in diligent worship and good conduct (Sufi-esque through which you receive inspiration as to what they mean). (1)

Whilst he was imprisoned for leading a revolt against the British, he felt that he was brought there by God, and that’s where he started his seclusion with God. Even after his release from prison, he continued his self-imposed religious seclusion in his home town for three years, where he tried to follow the Prophet’s method of worship through prayer and fasting. Although he shared the common Muslim belief that all heavenly revelation had ended with Qur’an as the literal word of God, he kept emphasizing that devoted individuals can receive an enlightened understanding of the word and learn from God directly through His word as revealed to the Prophet. (2)

In the next blog, I will look at how this resulted in his different view on Islam and Iman (not that dissimilar to Shahrur, although preceded him) and then move onto his main theory…

Sources:
Taha, Al-Qur’an
Taha, Second Message of Islam
The Second Message of Islam: A critical study of the Islamic reformist thinking of Mahmud Muhammad Taha (1909-85), Ph. D, 1995, Eltayeb Eltayeb

(1) For those interested, he believes that 3:7 is misunderstood as it actually means that there are varying levels of ta’wil – and only God knows the peak of ta’wil i.e. every facet of the true meaning but scholars can learn more than the apparent meaning. He uses 31:20 to show that the difference between dhahir and batin is not just based on the words

(2) He uses 2:282 to support his view as it states that God teaches the one who is pious and fearful of God. He also cited the Hadith of the Prophet that states that the person who acts in accordance with what he or she knows shall be granted by God knowledge of that which he or she does not know.