While many religious Muslims see the danger of extremist mentality and are working on a “reformation” of Islam, they face extreme hostility and physical threats.
MEMRI: A seminar on Islam and Reform produced these proposals:
“1- Reframing a new intellectual Islamic context, characterized by clarity and unity of perception, that seeks to take into account all the changes and transformations that took place in the social life of the various countries of the Muslim world during the last 11 centuries.
“2- Implementing a radical revision of the Islamic heritage that involves all Islamic scholarship relating to Islamic Jurisprudence and the Sunna, the Traditions of the Prophet - all of which were founded during the first three centuries of Islam. The participants called for reliance on the Koranic text as the sole authentic source to be utilized for reviewing the entire Islamic heritage.
“3-Confronting all institutions - whether composed of clerics or lay persons - that claim a monopoly over religion and the proper interpretation of its holy text. Instead, a new spirit should seek to establish the right of ijtihad for all, under the banner of an Islamic reformation relevant to in the current century.
“4- Confronting and refuting the visions and statements of radical religious movements so as to retard their penetration into the Arab society specifically among youngsters many of whom are living in a state of depression under the stress of economic hardship.
“5- Intensifying dialogue with moderate and enlightened elements in the Western world, particularly in the United States. In this the language of dialogue and partnership is the instrument for dealing with the other ‘non-Muslims’ on the basis of the principles of co-operation, respect of national independence, and peaceful co-existence among civilizations and nations. In that context, Muslim communities abroad could function as channels of contact.
“6- Despite some initial controversy in regard to reform priorities, the consensus stressed the need for implementing both political and religious reform simultaneously in order to attain comprehensive reform.
“7- Emphasis was placed on the importance of incorporating moderate Islamic movements in the democratic process; thus enabling those movements that accept democracy as a strategic option and recognize and respect the major principles and values of a liberal democratic civil society in a modern state to practice their political role freely.
“8- To that end, and in [order] to reach a common agenda for reform in the Arab world, the participants strongly recommended initiating wide-ranging in-depth dialogues with the leaders of all peaceful Islamic movements.
“9- In order to maximize the benefits from the workshop, all the papers presented and the discussions that took place will be compiled and published in both Arabic and English.
“10- Both the workshop and the participants will be considered a key nucleus for establishing a new network for reformers in both the Arab and the Islamic worlds who will be regularly invited twice a year to follow up on the implementation of the workshop’s recommendations as embodied in this, its Final Declaration. It is agreed also that participants could also recommend persons interested in the issue of Islamic reformation to join the network.
“The seminar and its recommendations raised the ire of high-ranking members of the religious establishment in Egypt. The Sheikh of Al-Azhar, Muhammad Sayyed Tantawi, harshly attacked the seminar and its participants, and claimed that their call “to confront all institutions that claim a monopoly over religion” was directed against Al-Azhar.
In an interview with the Kuwaiti daily Al-Rai Al-Aam, Tantawi claimed that voices in the seminar “called explicitly for the disavowal of the Prophet’s sunna; Al-Azhar and [Egyptian] society reject this.” According to Tantawi, these research centers whose representatives participated in the seminar “have a destructive influence on Egyptian society and they must be stopped and brought to trial…This is an explicit call to discard a major source of Islamic religious law - the Prophet’s sunna. This is a danger in which some of [our] external enemies are interested [in promoting].”
The reformers answer the charges: “On October 10 the Ibn Khaldun Center published a statement in response to Sheikh of Al-Azhar’s accusations. The statement read: “Sheikh Al-Azhar says that ‘the participation of Western [research] centers in the conference is a mark of shame and a disaster which society and its leaders need to prevent.’ We ask: does Sheikh Al-Azhar believe that a particular group of people holds a monopoly on ijtihad and that this group does not include Western individuals? [If so,] what are we [Muslims] doing in departments for Islamic Studies in Western universities? Should we demand to dismantle [these departments], since they lack authority [to deal with these subjects]? Are we opposed to dialogue with these Westerners because they have no authority to speak about Islam? We would be happy to remind Sheikh Al-Azhar that Islam is a universal message to all people, that ijtihad is an Islamic duty, and that the gates of ijtihad are open to all and no one has the right to close [them] or to monopolize it…”