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.
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