What do you think?
Rate this book
Reasoning With God
From laws against the implementation of Shari‘ah in the United States to anger about the role of Shari‘ah in Egypt’s new constitution, many people are confused about the meaning of Shari‘ah in Islam and its role in the world today. In Reasoning with God, renowned Islamic scholar Khaled Abou El Fadl explains not only what Shari‘ah really means, but also the way it can revitalize and re-engage contemporary Islam.
After a Prologue that provides an essential overview of Shari‘ah, Abou El Fadl explores the moral trajectory of Islam in today’s world. Weaving powerful personal stories with broader global examples, he shows the ways that some interpretations of Islam today have undermined its potential in peace and love. Rather than simply outlining challenges, however, the author provides constructive suggestions about how Muslims can re-engage the ethical tradition of their faith through Shari‘ah.
As the world’s second largest religion, Islam remains an important force on the global stage. Reasoning with God takes readers—both Muslim and non-Muslim—beyond superficial understandings of Shari‘ah to a deeper understanding of its meaning and potential.
After a Prologue that provides an essential overview of Shari‘ah, Abou El Fadl explores the moral trajectory of Islam in today’s world. Weaving powerful personal stories with broader global examples, he shows the ways that some interpretations of Islam today have undermined its potential in peace and love. Rather than simply outlining challenges, however, the author provides constructive suggestions about how Muslims can re-engage the ethical tradition of their faith through Shari‘ah.
As the world’s second largest religion, Islam remains an important force on the global stage. Reasoning with God takes readers—both Muslim and non-Muslim—beyond superficial understandings of Shari‘ah to a deeper understanding of its meaning and potential.
555 pages, Paperback
First published October 1, 2014
35 people are currently reading
661 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 9 of 9 reviews
January 5, 2016
The word Shari'ah, like the words jihad, caliphate, and even Islam, has become an ominous term used by politicians and media personalities to invoke images of barbarism and fascist theocracy, the very antithesis of freedom and humanism.
Unfortunately, even most Muslims don't have much of an understanding of the concept, which is why this book is so immensely important today. The heart of Abou El Fadl's message is that Shari'ah should absolutely not be understood as a set of static, medieval rules to be followed at all costs and for all times. On the contrary, it is “the way of God”, an ongoing search for morality and goodness, based on certain ethical principles such as mercy, compassion, justice, and the defense of the disenfranchised that are so clearly emphasized in the Islamic tradition. The Quran and early traditions do not simply represent a book of laws, but should be a starting point on a moral trajectory. To give one example of the concept of moral trajectory, the author uses the example of women's rights. Although the Quran gave women rights that were shockingly revolutionary at the time of revelation, this does not mean that specific rules regarding genders are set in stone, but rather, that they are subject to changing circumstances that may require rulings to be re-negotiated in order to fulfill their original purpose, that of curbing abuses and injustices towards women, as opposed to enshrining strict, pre-modern gender roles.
If this seems blasphemous, like some new-age, apologetic Islam, that is a tragic example of today’s stereotyped understanding of religion in general, and Islam specifically. Abou El Fadl argues that classical Islamic scholars saw Shari’ah as something to be engaged by the intellect and interpreted in light of ever-changing cultural norms, scientific knowledge, and human experiences, but somewhere in history, this tradition was all but severed, causing Muslims to become “orphans of modernity”, as he puts it.
It is ironic, then, that orientalists and Islamophobes align with fundamentalist Muslims in their suspicion of Islam’s potential for dynamic change and insistence on the myth that moral and legal determinations ceased to evolve around the tenth century, when Muslims accepted scholarly consensus on most issues and resorted to imitation and fossilization of existing law. So what really went wrong?
The author gives a very nuanced view of the changes that led to what he sees as the moral degradation of Islamic thinking, citing the effects of colonialism and reactionary movements, detailing the rise of Wahhabism and the trend towards puritanical and legalistic orientations of Islam that reject the consideration of human realities. In one of my favorite passages, he writes that, when laws become the only available expression of values, a community of believers becomes a community of lawyers, hiding behind legal technicalities while ignoring obvious moral implications and human contingencies.
This has had disastrous effects, as he details in many tragic stories that we can still see examples of in the news, in which acts of extreme cruelty and universally recognized ugliness are committed in the name of religion. The author rejects the temptation of Muslims to resort to apologetics, despite the fact that many apologetic arguments, such as placing the blame for extremism on political turmoil and oppression, are mostly valid. This tactic has historic roots as a defensive reaction to colonialism and continues today as a reaction to Islamophobic movements. But it often causes Muslims to shy away from the self-criticism that is necessary in order to reclaim Shari’ah from authoritarian and extremist groups.
Some will find it strange that Abou El Fadl writes so much about beauty in his books, but that is exactly why it is important. Religion must appeal to one's innate sense of humanity, and it is a Quranic principle that it should never be forced on a person. Therefore, as authoritarian voices who claim to speak for God expound laws and ideas that are seen as increasingly unreasonable, Shari’ah loses its persuasive appeal as a source of morality, never mind being a source for legal codes.
God says that he sent the Prophet Muhammad as a mercy to all mankind, not just to Muslims. So as his followers, Muslims must recognize that, as long as our religion is not seen as a source of goodness, justice, and mercy, we are not fulfilling the objectives of Shari’ah. When acts that are universally recognized as ugly and inhumane are justified in the name of God, we should immediately know that something has gone terribly wrong.
The author ends the book on a positive note, deconstructing the faulty idea of a clash of civilizations between the West and Islam, and envisions a future in which people of different faiths, or no faith, converge on universal values of human dignity. I have no doubt that if Muslims embrace the repeated Quranic call to reflect and use their mind, re-engaging in the intellectually rich Islamic tradition, and reason with God in a sincere effort to fulfill his command to be defenders of the downtrodden and ambassadors of mercy, this vision will have a fighting chance.
Unfortunately, even most Muslims don't have much of an understanding of the concept, which is why this book is so immensely important today. The heart of Abou El Fadl's message is that Shari'ah should absolutely not be understood as a set of static, medieval rules to be followed at all costs and for all times. On the contrary, it is “the way of God”, an ongoing search for morality and goodness, based on certain ethical principles such as mercy, compassion, justice, and the defense of the disenfranchised that are so clearly emphasized in the Islamic tradition. The Quran and early traditions do not simply represent a book of laws, but should be a starting point on a moral trajectory. To give one example of the concept of moral trajectory, the author uses the example of women's rights. Although the Quran gave women rights that were shockingly revolutionary at the time of revelation, this does not mean that specific rules regarding genders are set in stone, but rather, that they are subject to changing circumstances that may require rulings to be re-negotiated in order to fulfill their original purpose, that of curbing abuses and injustices towards women, as opposed to enshrining strict, pre-modern gender roles.
If this seems blasphemous, like some new-age, apologetic Islam, that is a tragic example of today’s stereotyped understanding of religion in general, and Islam specifically. Abou El Fadl argues that classical Islamic scholars saw Shari’ah as something to be engaged by the intellect and interpreted in light of ever-changing cultural norms, scientific knowledge, and human experiences, but somewhere in history, this tradition was all but severed, causing Muslims to become “orphans of modernity”, as he puts it.
It is ironic, then, that orientalists and Islamophobes align with fundamentalist Muslims in their suspicion of Islam’s potential for dynamic change and insistence on the myth that moral and legal determinations ceased to evolve around the tenth century, when Muslims accepted scholarly consensus on most issues and resorted to imitation and fossilization of existing law. So what really went wrong?
The author gives a very nuanced view of the changes that led to what he sees as the moral degradation of Islamic thinking, citing the effects of colonialism and reactionary movements, detailing the rise of Wahhabism and the trend towards puritanical and legalistic orientations of Islam that reject the consideration of human realities. In one of my favorite passages, he writes that, when laws become the only available expression of values, a community of believers becomes a community of lawyers, hiding behind legal technicalities while ignoring obvious moral implications and human contingencies.
This has had disastrous effects, as he details in many tragic stories that we can still see examples of in the news, in which acts of extreme cruelty and universally recognized ugliness are committed in the name of religion. The author rejects the temptation of Muslims to resort to apologetics, despite the fact that many apologetic arguments, such as placing the blame for extremism on political turmoil and oppression, are mostly valid. This tactic has historic roots as a defensive reaction to colonialism and continues today as a reaction to Islamophobic movements. But it often causes Muslims to shy away from the self-criticism that is necessary in order to reclaim Shari’ah from authoritarian and extremist groups.
Some will find it strange that Abou El Fadl writes so much about beauty in his books, but that is exactly why it is important. Religion must appeal to one's innate sense of humanity, and it is a Quranic principle that it should never be forced on a person. Therefore, as authoritarian voices who claim to speak for God expound laws and ideas that are seen as increasingly unreasonable, Shari’ah loses its persuasive appeal as a source of morality, never mind being a source for legal codes.
God says that he sent the Prophet Muhammad as a mercy to all mankind, not just to Muslims. So as his followers, Muslims must recognize that, as long as our religion is not seen as a source of goodness, justice, and mercy, we are not fulfilling the objectives of Shari’ah. When acts that are universally recognized as ugly and inhumane are justified in the name of God, we should immediately know that something has gone terribly wrong.
The author ends the book on a positive note, deconstructing the faulty idea of a clash of civilizations between the West and Islam, and envisions a future in which people of different faiths, or no faith, converge on universal values of human dignity. I have no doubt that if Muslims embrace the repeated Quranic call to reflect and use their mind, re-engaging in the intellectually rich Islamic tradition, and reason with God in a sincere effort to fulfill his command to be defenders of the downtrodden and ambassadors of mercy, this vision will have a fighting chance.
April 19, 2015
The short version review of this book is ‘wow’.
This is the kind of book I’ve been hoping to encounter. Like many other Muslims I’ve been troubled by the ugliness of Puritanical-Salafis, the moral arrogance of many believers, the mummification and sanctification of the fiqh interpretations, the intellectual stagnation and moral escapism to an imagined golden era or the safety of the text, and I could go on.
Of course, there are factors which can explain some of the ugliness: Muslims are the orphans of modernity. Traumatized by colonialism, the disintegration of religious authority, victims of an native intelligentsia that is violently anti-Muslim and identifies itself more with the West than with any indigenous tradition or people, and again, the list goes on. But all of this can’t absolve Muslims from their responsibility of upholding the message of Islam. A message which no longer is seen as reasonable, merciful, or beautiful. This is where this book is very much needed. Dr. Khaled Abou El Fadl, as the title aptly states, reclaims Shari’ah by giving an account of how we got to where we are, what we’ve lost, and how, with the Grace of God, to get it back. Read the book – trust me.
June 27, 2020
I'll only put a note of a book to-read for future references (beside the already encyclopedic references in here); the discourse is too extensive and intricate (let alone to comprehend) to wrote of anything about. Perhaps might be able to when translating it (end of next year project).
For exposition of the madrasah system, I'll look into Qur’an and Cricket: Travels Through the Madrasahs of Asia and Other Stories that was written by the renowned historian Dr. Farish Noor.
With regard to "Islamicity", I think the concept can be compared and conflate with "Islam-ness" in Reformist Muslims in a Yogyakarta Village: The Islamic Transformation of Contemporary Socio-Religious Life.
For an elucidation on the concept of Jihad, Asma Afsaruddin's Striving in the Path of God: Jihad and Martyrdom in Islamic Thought is a good start, perhaps to go more in depth into the epistemological discussion, instead of in the case-study of contemporary events done in here.
On the symbolic in language, in power and hegemony, I think Pierre Bourdieu's Language and Symbolic Power is a good start.
I've only read one essay by Abdolkarim Soroush in The New Voices of Islam: Reforming Politics and Modernity, but this read just made his works jump a few stairs up on the to-read list.
Though I personally do not agree on a few parts, I guess that only show the differences of opinions and approaches that one takes on certain issue.
9/10
Updated (5th August):
The concept of ismah, of privileging the life of a human, even one person, personally I think is exemplified by the Malaysian authorities efforts in searching the missing British person for almost a week.
For exposition of the madrasah system, I'll look into Qur’an and Cricket: Travels Through the Madrasahs of Asia and Other Stories that was written by the renowned historian Dr. Farish Noor.
With regard to "Islamicity", I think the concept can be compared and conflate with "Islam-ness" in Reformist Muslims in a Yogyakarta Village: The Islamic Transformation of Contemporary Socio-Religious Life.
For an elucidation on the concept of Jihad, Asma Afsaruddin's Striving in the Path of God: Jihad and Martyrdom in Islamic Thought is a good start, perhaps to go more in depth into the epistemological discussion, instead of in the case-study of contemporary events done in here.
On the symbolic in language, in power and hegemony, I think Pierre Bourdieu's Language and Symbolic Power is a good start.
I've only read one essay by Abdolkarim Soroush in The New Voices of Islam: Reforming Politics and Modernity, but this read just made his works jump a few stairs up on the to-read list.
Though I personally do not agree on a few parts, I guess that only show the differences of opinions and approaches that one takes on certain issue.
9/10
Updated (5th August):
The concept of ismah, of privileging the life of a human, even one person, personally I think is exemplified by the Malaysian authorities efforts in searching the missing British person for almost a week.
January 3, 2016
This is a must read for all Muslims who object to their hijacking of their faith by extremists. This book provides an insight into how Muslims have come to be in the quagmire they are in today. This book should be mentioned in all Quranic commentaries as a footnote to Suran Furqan Verse 30. Where it is revealed that the Holy Prophet (PBUH) will lament on the Muslims having neglected the Quran. The only flaw in this book is that Dr. Fadl states on a number of occasions that the widely held belief that the process of itjihad ( making a legal decision by independent interpretation) stopped centuries ago is a myth. He fails however to explain this. This book should be read in conjunction with his magnum opus 'The Search For Beauty In Islam' . These two tomes firmly cement Dr. Fadl's standing as the most outstanding scholar of the twentieth century.
February 19, 2018
This is by far the best book I have read on Islam and the Qur'an. Khaled Abou El Fadl articulates the fragmented thoughts I had in the most beautiful way and as if that wasn't enough, took the thoughts to next level and explain beautifully things I had not even considered. A very humbling experience that dramatically changed the way I see Islam, its legal system, and its scripture.
Thank you for your amazing work Khaled Abou El Fadl (what? he won't read this? how do you know?)
Thank you for your amazing work Khaled Abou El Fadl (what? he won't read this? how do you know?)
December 30, 2020
If you're Muslim (or not) and you want to understand what Shari'ah means, how it has been (mis)understood in different time periods, how puritanical-Salafism corrupted and stunned the development of contemporary Islamic studies and rulings, and how we can get passed this and eventually play our role as merciful and just vicegerents on earth the way God intended it, then you need to read this book!! It is a bit of a challenge to read because of the various (legal) concepts that are explained and the nuanced and very informed approach dr Khalid Abou El Fadl takes on different subjects, but this is exactly what makes the book so good and enlightening. 5+ stars!!
November 9, 2020
Redundant at times but an excellent take on how to incorporate reasonability into Islamic legal thinking.
March 21, 2025
Excellent book. This isn't just a book about Shariah - this is about how Muslims worldwide are struggling today because of the intersectionality of so many complex issues, and how we can reclaim the Shariah to rise up and inspire a new "golden age" of Islam that has "yet to come". It's part-an intellectual discussion of the history of Shariah + how it can be applied in the modern age, and part-memoir of the author's own upbringing in Egypt & the US which have shaped his current worldview. El Fadl also dedicates a lot of time clarifying what Shariah actually is, and how the application of Shariah in early Islamic history is very different from what we stereotypically associate with Shariah in a modern day. It goes without saying that this is a controversial subject area, and El Fadl does take some controversial stances too. All of his arguments are backed up with sensible reasoning though, which makes this book an engaging read for Muslims and non-Muslims alike, and a great initiator of dialogue our communities are too scared to have.
Nonetheless, the book is ultimately a legal discussion, and it felt WAYY too dense for a layman like me. I pushed myself to not try to understand every detail and to instead focus on the big ideas, because there was no way I would be able to understand or retain everything. Even with that approach, I still took away so much from El Fadl's book, and I would encourage every Muslim to challenge themselves to read it too even if they don't understand or agree with anything.
I really hope El Fadl creates a smaller and more accessible version of this book though so that more Muslims are able to read it and learn through it.
Nonetheless, the book is ultimately a legal discussion, and it felt WAYY too dense for a layman like me. I pushed myself to not try to understand every detail and to instead focus on the big ideas, because there was no way I would be able to understand or retain everything. Even with that approach, I still took away so much from El Fadl's book, and I would encourage every Muslim to challenge themselves to read it too even if they don't understand or agree with anything.
I really hope El Fadl creates a smaller and more accessible version of this book though so that more Muslims are able to read it and learn through it.
April 19, 2017
I wrote a more thoughtful review, but it was too many characters to post. So, this is my revised shorter review:
This book is amazeballs. Don't be put off by the # of pages. This book is written in three parts, which all can stand on their own. Powerful, nuanced, thought-provoking. Easily the best book I have read on the subject. Like all the truly rare occurrences of brilliant and highly spiritual scholarship in history, El Fadl is derided for his nonconformity & his arguments are essentialized by those on all extreme sides. Thus, you must put aside such peripheral noise & read it for yourself.
The short of it, as RZA says in, "Who is the Man," feat. Rev. William Burk, "Allah don't like ugly."
This book is amazeballs. Don't be put off by the # of pages. This book is written in three parts, which all can stand on their own. Powerful, nuanced, thought-provoking. Easily the best book I have read on the subject. Like all the truly rare occurrences of brilliant and highly spiritual scholarship in history, El Fadl is derided for his nonconformity & his arguments are essentialized by those on all extreme sides. Thus, you must put aside such peripheral noise & read it for yourself.
The short of it, as RZA says in, "Who is the Man," feat. Rev. William Burk, "Allah don't like ugly."
Displaying 1 - 9 of 9 reviews