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• W264901622 abstract "Freedom of Expression in Islam, by Mohammad Hashim Kamali. Cambridge, England: Islamic Texts Society, 1997. ix + 261 pages. Appends. to p. 301. Bibl. to p. 314. Gloss. to p. 330. Index to p. 349. $60. Reviewed by Asma Afsaruddin It is a truism among MusLims that Islam ensures human dignity by guaranteeing certain human to all and that, above all, it counsels tolerance for beliefs of others. Such assertions made, however, to outsiders, especially Westerners, often elicit downright skepticism; they are so much at odds, after all, with images of militant Muslims flitting across Western television screens or with harsh editorializations on an intolerant, political Islam fed to Westerners in powerful sound-bites. Mohammad Kamali is well-positioned to counteract such skepticism for he draws upon a rich corpus of legal, hadith (sayings of Prophet Muhammad), and tafsir (Quran exegesis) material, extrapolating broad moral injunctions which are understood to be consonant with democratic principles that ensure freedom of expression. The author's basic premise is laid out succinctly in part one of his book. He emphasizes that the principles of hisbah, that is, commanding good and forbidding evil, nasihah or sincere advice, shura or consultation, ijtihad, or independent juristic reasoning, and haqq al-mu'aradah, or right to constructive criticism, all affirm freedom of speech (p. 2). This is very much essence of book. Part two, titled Affirmative Evidence, provides examples of legal reasoning that was undertaken to develop these basic principles into an elaborate code of public conduct, a process that started in medieval period. In juristic process, majority of Muslim jurisconsults, especially of Hanafi school, would come to uphold importance of ra'y, or personal opinion, as a necessary correlate to hermeneutic of ijtihad. This in itself underscores centrality of individual deliberation in legal ratiocination and, as Kamali affirms, entails recognition of right to express one's considered opinion. Modern Muslim legists draw a parallel between the essential interests (al-masalih al-daruriyya) of community and the fundamental provided by modern constitutional law. There are five masalih which are to be protected under all circumstances: life, religion, intellect, property, and lineage. Subsumed under life is a potential sixth interest, that of `ird, or human dignity. As Kamali asserts, difference between rights as defined in Western constitutional law and that of necessities in Muslim positive law is thus one of terminology rather than of concept. Call them what you will, he says, the point is that Shari'a advocates them and validates their protection (p. 23). Kamali thus follows in footsteps of modernist reformers like Rashid Rida (d. 1935) and `Abd al-Wahhab Khalaf (d. 1956), for example, who similarly believed in an aggrandized role of maslaha in modern legal methodology. …" @default.
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• W264901622 title "Philosophy and Religion: Freedom of Expression in Islam" @default.
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