Best 10 quotes of Khaled Abou El Fadl on MyQuotes

If human beings pretend to be God, then forget about democracy. If they understand that no human being can represent God, then sure.

Islamic tradition is full of examples of supporting the autonomy of women and the empowerment of women. Very few people know that in Islamic history there have been well over two thousand women jurists.

I've written a book entitled 'Islam: the Challenges of Democracy,' because it is a challenge. It requires careful interpretation of the Islamic tradition and Islamic theology, and there's a lot in there that would support democratic ideals.

Liberty and choice are the essential components that constitute human dignity.

People in the United States don't like to hear it, but puritanical Islam has been on the rise because of our unequivocal policy of absolute support for Israel, regardless of what Israel does - even if they invade Lebanon and bombard a major city like Beirut, full of civilians. Israel has atomic bombs, but we go nuts if any Arab country or Iran develops even nuclear capabilities.

The American obliviousness towards the suffering of Palestinians refugees plays a major part in radicalizing people. And we are fanning the flames of puritanism.

The critical question is how a religious tradition is interpreted. Is it interpreted in ways that are pro-human rights or in ways that are a throwback to the Dark Ages?

Think about that: at a time when it was inconceivable to have a woman rabbi or a woman scholar of Christian theology or canon law, the Islamic civilization boasted hundreds of women who were authorities in Islamic law and Islamic theology and that taught some of the most famous male jurists and left behind a remarkable corpus of writings.

At times, interpreters of the tradition completely missed the moral point of the Qur’anic message and generated determinations that locked the Qur’an into a short-sighted and inadequate sphere of meaning. But I think Wadud also makes a significant point here. As Muslims, we adhere to the religious conviction that the morality of the Qur’an will always exceed the morality of its interpreters. In other words, I do not believe that human beings can claim to have understood the message of the Qur’an perfectly and completely. Falling short of the Qur’an’s moral message is inevitable, but is also an impetus to engage in a never-ending dynamic of moral exploration and interpretation.

In contemporary Islam, the problem is not the text, but the reader. In most cases, the Islamic heritage is lost between analytically competent readers who are woefully incapable of penetrating the classical texts and readers who can decipher the classical texts, but who live in a time warp and are largely oblivious to the hermeneutic and analytic strategies of modern scholars. Put simply, the first group is equipped to handle modernity, but not the classical tradition, while the second group is in precisely the opposite position. This dilemma ought to be recognized as the real tragedy of modern Islamic scholarship.