[The review refers to the original version of the book published in 2008, but its substance applies equally to its second edition published in 2010 (see link below). Accordingly references given in the review relate to the original edition.]
Muslims, as do the adherents of other religions, generally realize that a religion has to come to grips with the changing of times. One of the functions of the mujtahid is precisely to fulfill this role: dealing with matters that are new to the Muslim umma, and have not been dealt with previously. In today’s world, it would seem that for all its youthfulness, compared to the other Abrahamic religions, Islam is characterized by the most retrogressive medievalist notions of faith and praxis. Geo-political issues along with the legacy of colonialism and pervasive orientalist islamophobia are large factors in the perceived backwardness of Islam – and these truths are not denied by any objective scholar. Much has been written about the sorry state of affairs confronting Muslims, and a large part of the literature has only made things worse, purveying the most hateful racism by means of cheap books, made all the more enticing by the urge of those who wish to demonize Islam and Muslims. The purely objective academic works in the field are restricted to those in the proverbial ivory towers, whose theoretical formulations and summations might differ drastically from the average lay person. [Dr.] Abdur Rab’s “Exploring Islam in a New Light” is a welcome attempt by a Muslim to divest Islam of medievalism and show its relevance in the modern world.
The author writes as a believer, and seeks to use the Qur’an as the main foundation[;] upon that which passes as “Islamic” belief and practice ought to stand. Dr. Rab, while educated in economics, does not write as a jurist, and therefore approaches some issues that scholars of Islamic studies – especially those in Western universities – might question. Still, the work reflects the deepest reflections of a committed scholar, one who is a true citizen of the world, and necessarily therefore, one whose words ought to be heeded.
At the very beginning, Dr. Rab tells us that “Religion cannot be defined rigidly in ritualistic terms” (xv). In doing so, he hits the crux of the problem of modern Islamic practice. The obsession of many modern Muslim preachers with dress and the proper performance of prayer or attention to legal minutiae serves to almost completely deny the ethics that are born of a genuine conviction and “taqwa” – God consciousness. And throughout the book, he seeks to find that which makes the Muslim a better person.
Dr. Rab observes that the Qur’an is easy to understand and that it is detailed and self-explained. If Muslims grasp the logic of this view, then there would certainly be less reliance on the extremist opinions expressed by some imams, based more upon custom and tradition than a thorough understanding of the Qur’an. While some might argue that there are certain terms in the Qur’an that do need extensive research, there is no doubt that the general tone and message of the Scripture is remarkably simple and functional. The semantic acrobatics and hermeneutic contortions so extensively employed by traditional imams have no place in Dr. Rab’s worldview. Islam, while faith based, does not deny rationality, and if something is discordant with proper human reasoning, it must be eschewed. Of course, the definition of “proper human reasoning” might differ from person to person, from situation to situation, from culture to culture. It is in this light that the author’s reflections must be seen, for since he sees the Qur’an as universal, and humankind as diverse, there can be no doubt about the permissibility of different positions, all equally viable.
One of the pillars of Islam is the “zakat,” a facet that many Muslims see as the obligation to give two and one half percent of their annual accumulation of wealth. This percentage, according to the author, is not stipulated in the Qur’an. In modern society, this proportion for all and sundry seems woefully inadequate, especially for those of very high incomes, and given the demands of society (77).
Throughout the large book, the author provides insights such as the foregoing, defending his positions with ample references to verses from the Qur’an. While a manifesto for modern Islam, the book is not designed as a manual that would chart a collision course with the stalwarts of traditionalism. Indeed, but for the different ways of expressing opinions, many traditionalists, with their penchant for finding proof for even the most incompatible viewpoints, might fully endorse the book. It is Chapter X, “Reevaluating the Hadith,” wherein the writer raises certain questions that might irritate the conservative, traditionalist Muslim. In a marked departure from the majority Muslim viewpoint, Dr. Rab poses the question: “Is the hadith a reliable religious guide?” The answers that he provides are scholarly, and manifest the vast synapse that exists in the position of those who preach adherence to hadith while admitting to the numerous problems about its reliability as a source in general. The author points out certain truisms: there are false and true hadiths; those who portray Islam in a good light often do so by tapping its “best traditions” (271). As the author astutely observes, however, the issue is not about good and bad traditions, but about if we can still afford to continue with traditions that continue to misguide us (271). His conclusion is that the hadith is more of a detractor of the Qur’an and the Prophet than a real guide (271). This blunt admission, for all its cogency, rests on three main points that the author propounds:
- The Qur’an does not validate the hadith.
- The hadith does not stand the test of historicity.
- The hadith fails the text of internal integrity: it contradicts itself as well as the Qur’an.
So that the reader might not be too taken aback by these admissions, Dr. Rab examines the literature that shows early hadith criticism was a wide field of scholarship. He cites numerous scholars who have viewed the hadith as unreliable, among them Sir Sayyid Ahmad Khan, Muhammad Tawfiq Sidqi, Mahmud Abu Rayya, Abdallah Chakralawi and several others. This part of the book is certainly its most useful. The arguments are well-structured and in no way deny the place of tradition in Muslim practice. It however seeks to relegate the hadith to the area of conjecture, and reestablish the Qur’an as the criterion that should define Muslim outlook.
Dr. Rab is no radical liberal, and so he does not propose what might seem to many to be much needed revisions of the Islamic worldview. His views on sexuality, for example, might not be accepted by some of the more liberal minded analysts when it comes to matters of same-sex marriages and homosexuality. This, it would seem, is because his aim is not to create controversy. Rather, as a sincere believer, his desire is to foster reflection and genuine commitment to a faith view that is rationally defendable. His noble agendum is evident throughout the text: there are no hostile attacks against any authors, no propagandizing generalizations designed to grab the lucrative attention of those who disparage Islam. The book is addressed to the Muslim community in general, written by one of its own, who never forgets where his loyalty lies. Dr. Rab has been careful to obtain an introduction by Dr. Riffat Hasan, and blurbs by other influential Muslims – not all of whom might agree with everything he says. IN doing so, Dr. Rab has shown the integrity that ought to characterize anyone who addresses the Muslim community on issues of reform. He has produced a thoughtful, wonderful book that is constructively revolutionary.
[The current website link where the second revised edition of the book is available is:
http://www.amazon.com/Exploring-Islam-New-Light-Abdur/dp/098258671X]
Readers’ Reactions
Arnold Yasin Mol, founding CEO of a modern Islamic think tank DRC and who is currently studying Theology at Utrecht University, Netherlands, sent the following beautiful passage of endorsement for incorporation into the second edition of the book on July 1, 2010, but by that time the book was already printed:
Rarely have I seen such a complete and accessible work on the message of the Quran and its rational approach to religion as it applies to humankind – an introduction, an encyclopedia, a commentary and convincing research on what the Quran truly tries to convey, all in one book. In addition, Abdur Rab provides a detailed and compelling critique of historical traditions which became dominant in Islamic thought more than two centuries after the Prophet’s death, and shows how these traditions have given rise to numerous misconceptions and led to immense distortion of the true Quranic message. […] Rab shares his decades of knowledge and research and proves that the Quran is the only message that was given to the prophet Muhammad, and is also easy to understand for everyone, even if the person can use only translations, as the main message of the Quran is too clear to misread.
(Author’s note: Earlier also he has written two short reviews of the book, one of which can be seen on the home page of the DRC site: www.deenresearchcenter.com.)
Khin Aung from Myanmar (Burma) wrote on June 26, 2010:
Your […] book […] gives me more insight about my religion. […] I admire
you so much. NO ONE dares to evaluate The Hadiths. I have with me
Sahih Bukhari and Muslim Hadiths. After reading your book I find some
of the Hadiths written centuries ago like reading comic books. Well,
please carry on with your works. My sincere Do'ers and Salaam.
Your brother in Islam,
KHIN AUNG
A wonderful email sent by Ms. Le Grand on June 13, 2010:
Mr. Rab,
I am nearly finished reading your book \"Exploring Islam In a New Light\". I simply want to say thank you so much for writing such a wonderful, and informative book. You capture the spirit of Islam beautifully, and you have restored my faith in Islam and what it truly means to be a good Muslim.
Thank you,
Ms. Le Grand
Dr. Mominul Hoque, a former Professor of Sedimentology and Petroleum Geophysics at the University of Nigeria included this remark in his email sent on March 23, 2010:
Dear Rab Saheb,
[…] It is a good book […] – a highly analytical book on Islamic philosophy and theology!
[…] I distributed the book in some libraries (Carnegie Public Library, and the University of Pittsburgh Library), and also to our local Mosque library. I also presented the book to several of my friends. […]
[…]
Sincerely,
Momin Hoque
Ali wrote on July 27 and 28, 2009:
July 27: After studying pro-hadith arguments and the verses they suggested in the Quran, I realized that the argument made little sense.
July 28: […] I should mention that my family has decided to reject the Hadith after rereading verses in the Quran (they already had their suspicions).
I appreciate the work that you've done.
Best Regards,
Ali
Nic Lloyd sent this, another beautiful, email from Florida on March 9, 2009:
Asalaamu \'alaikum. I am currently making my way through your book and am quite impressed. I was wondering if any steps are being taken to organize people around the principles laid out in the book. If so, I would like to get involved. I live in southeast Florida (in the Palm Beach area which is an hour or so North of Miami), do you know of anyone that I could make contact with in my area? Thank you for your time and for this wonderful book. May Allah bless you for your efforts.
Salaams,
Nic Lloyd
Dr. Hassan Abbas, who is affiliated as Senior Advisor with Belfer Center for Science and International Affairs, wrote on February 13, 2009:
It’s [this book is] very insightful and scholarly.
[Author’s note: Dr Abbas informed me that he wanted to write a review of my book, but this somehow did not materialize. He runs a blog - www.watandost.blogspot.com].
Mirza Shahjahan, Professor of Economics at the University of Arkansas at Pine Bluff, wrote in his email sent on June 27, 2008:
I consider that the book is original in many respects. The author deserves high compliments and our heartfelt gratitude. The author’s skill in explaining concepts in a simple way is commendable.
Best Regards,
Shahjahan
Dr. Haroon Khan, Professor of Political Science at Henderson State University, wrote on June 27, 2008:
As I skim through the book, I must say that you did a great job and it will make a significant contribution to the literature. Regards, Haroon Khan
Initial reaction from Amana Publications in an email sent by Mr. Fahim Munshi on March 30, 2007:
AoA
Ref. our talk of yesterday. In connection with your book, initial reaction
from our Editorial Board concerning the manuscript is that the subject
matter is worthwhile to be taken up as a book. However it is being sent out
for a blind reviewing to highlight a few text areas that may need reviewing.
Meanwhile, Dr. Jamal of [Virginia-based] IIIT [International Institute of Islamic Thought] found your manuscript to be of "a superb class
and the amount of effort author has put in has been well reflected in his
work." But as I suggested, he too felt some toning down here and there in
the text may be called for. He has requested your bio-data to be sent to us.
Kindly send me you phone number, I seem to have misplaced it. Thanks.
Fahim
Author’s note: Ironically, however, after receiving reviews from reportedly three external Hadith-loving scholars (one of whom was reportedly a university professor, but all of whom were anonymous to me), Dr. Jamal Barzinji retracted his earlier praise and recommendation for the title and recommended its rejection for publication by Amana Publications, as mentioned in his email to Mr. Fahim Munshi of Amana Publications dated July 3, 2007, and forwarded to me by Mr. Munshi on July 5, 2007. The email is worth reproducing here:
Dear Br. Fahim,
Assalamu Alaykum.
Once again apologies for the delay as I just finalized the report of the reviewers on the manuscript ³Exploring Islam in New Light² by Abdur Rab.
Attached is a summary of the report. As you can see, the three reviewers are in agreement that the manuscript as is will create a great Fitna if published. The reason is the position of the author on Hadeeth and Sunnah primarily expressed in Chapters 10 and 11 [11 and 12 in the revised second edition]. To deny the role of Sunnah and Hadeeth in issues of Ibadah and claim we can rely solely on Qur¹an destroys the very foundation of every Ibadah and worship. You may forward the report as it has been edited to the author, but my recommendation is to reject the title unless the author is willing to reconsider and rewrite those two chapters and revise any reference to the issue through out the book. I think it is very unlikely that he will do that.
Wassalam.
Jamal Barzinji
Author’s note: Before publication of the revised second edition of the book, I mentioned this to Brother and my great Friend Edip Yuksel, who is a great champion of the Quran-only Islam, and who volunteered to publish this edition through his Brainbow Press. On March 25, 2010, he wrote this very kind, reassuring email to me:
Dear Abdur Rab:
[…] I read the full rejection letter and I found it pedantic and pathetic. I hope that you will decide to publish the letter and your brief response to the letter in the introductory section of the book. People need to learn what is going on. If you wish, I could write the evaluation/response as the publisher or under my name.
[…]
My dear brother,
Don't feel bad for being rejected by those who consider adherence to God's book as "fitna." They are in the middle of the greatest fitna and backwardness and the entire Muslim world is suffering in the filth of ignorance these people are trying to maintain. Being rejected by an orthodox establishment does not necessarily justify one's rightness, but almost all messengers of God and their early supporters were shunned, ridiculed, and rejected by the religious establishment.
I wanted to remind you a verse from the Quran. I decided to open a random page and find a random verse to share with you. The verse I came across is prophetic, as I have numerous times experienced.
5:71 They did not consider that it might be a test, so they turned blind and deaf. Then God accepted the repentance from them. But again many of them turned blind and deaf. God is watcher over what they do.
5:71 وحسبوا الا تكون فتنة فعموا وصموا ثم تاب الله عليهم ثم عموا وصموا كثير منهم والله بصير بما يعملون