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The Great Theft: Wrestling Islam from the Extremists

The Great Theft: Wrestling Islam from the Extremists

by Khaled M. Abou El Fadl

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Despite President George W. Bush's assurances that Islam is a peaceful religion and that all good Muslims hunger for democracy, confusion persists and far too many Westerners remain convinced that Muslims and terrorists are synonymous. In the aftermath of the attacks of 9/11, the subsequent wars in Afghanistan and Iraq, and the recent bombings in London, an


Despite President George W. Bush's assurances that Islam is a peaceful religion and that all good Muslims hunger for democracy, confusion persists and far too many Westerners remain convinced that Muslims and terrorists are synonymous. In the aftermath of the attacks of 9/11, the subsequent wars in Afghanistan and Iraq, and the recent bombings in London, an unprecedented amount of attention has been directed toward Islam and the Muslim world. Yet, even with this increased scrutiny, most of the public discourse regarding Islam revolves around the actions of extremist factions such as the Wahhabis and al-Qa'ida. But what of the Islam we don't hear about?

As the second-largest and fastest-growing religion in the world, Islam is deemed by more than a billion Muslims to be a source of serenity and spiritual peace, and a touchstone for moral and ethical guidance. While extremists have an impact upon the religion that is wildly disproportionate to their numbers, moderates constitute the majority of Muslims worldwide. It is this rift between the quiet voice of the moderates and the deafening statements of the extremists that threatens the future of the faith.

In The Great Theft, Khaled Abou El Fadl, one of the world's preeminent Islamic scholars, argues that Islam is currently passing through a transformative period no less dramatic than the movements that swept through Europe during the Reformation. At this critical juncture there are two completely opposed worldviews within Islam competing to define this great world religion. The stakes have never been higher, and the future of the Muslim world hangs in the balance.

Drawing on the rich tradition of Islamic history and law, The Great Theft is an impassioned defense of Islam against the encroaching power of the extremists. As an accomplished Islamic jurist, Abou El Fadl roots his arguments in long-standing historical legal debates and delineates point by point the beliefs and practices of moderate Muslims, distinguishing these tenets from the corrupting influences of the extremists. From the role of women in Islam to the nature of jihad, from democracy and human rights to terrorism and warfare, Abou El Fadl builds a vital vision for a moderate Islam. At long last, the great majority of Muslims who oppose extremism have a desperately needed voice to help reclaim Islam's great moral tradition.

Editorial Reviews

Publishers Weekly
El Fadl, professor of Islamic law at UCLA and Bush appointee to the U.S. Commission on International Religious Freedom, is the academic voice of the world's majority-moderate Muslims. His strong credentials and thoughtful approach set him apart from his peers. Here, he successfully argues that the extremist sects of Islam, mainly Wahhabism, blatantly defy the true values of Islam. He clarifies that Wahhabism was once an unpopular, fringe, cultlike movement, which only grew through a chance partnership with the Saudi Arabian ruling family. The discovery of oil created an unprecedented infusion of petro-dollars into the fledgling, conservative belief system. The point of the book, El Fadl writes, is to define "the reality of Muslim thought as it currently exists." He focuses on the extremists' "puritan" view, exposing the hypocrisies and inconsistencies inherent in their "imagined Islam." He doesn't offer specific solutions, but he raises the issues carefully and well. Though the writing can be dry and portions read like a law school lecture, overall El Fadl's book is a fulfilling read for moderate Muslims concerned about conservative leadership and any non-Muslims who want to inform themselves about the extremists' misuse of Islam. (Oct.) Copyright 2005 Reed Business Information.
Foreign Affairs
Is Islam the solution or part of the problem? Abou El Fadl depicts an ongoing struggle between puritans and moderates to define and apply Islam today. Those he labels puritans embrace an absolutist and intolerant orientation. The moderates draw on the more humanistic heritage hammered out by generations of ulama (religious scholars). That heritage has been badly undermined in modern times by the replacement of Islamic legal thought and institutions with Western courts and codes, but most of all by the intolerant doctrines of the Wahhabis, spread with the help of Saudi oil revenues, and of those groups known as Salafis, whose ideology stems in part from Wahhabism. The moderate Muslim outlook that Abou El Fadl champions can, however, build on that battered tradition — through a dynamic process engaged with a changing world, not through restoration of a supposed lost golden age. A scholar trained in both Islamic and Western law, Abou El Fadl presents a brilliant brief for that humanistic Islamic tradition while getting in some well-placed blows against those puritans. He takes on tough issues such as Islam and human rights, the status of women, and jihad. In the process, he serves up one of the more engaging primers on Islam available.
Library Journal
Islamist jurist and Western law scholar El Fadl's (law, UCLA; U.S. Commission on International Religious Freedom) objective is to address some of the difficulties currently facing Islam by distinguishing between what he refers to as Muslim "puritans" and "moderates" (i.e., the extremists and the moderate majority), portraying the context in which each group has developed and describing the distinctions on each side. He thereby provides a useful introduction and background on the subject for interested readers. He is especially concerned about whose voice currently represents Islam, believing it is politics that distorts its message and gives the West a perspective of a faith filled with violence. Further, he expresses a bias against Islamic purists because he feels they detract from Islam and argues for the moderate majority to engage in a counter-jihad. Since it focuses on Muslim extremists, this book affords readers an opportunity to better evaluate the current situation of Islam to which they are exposed. It will have broad public appeal and is appropriate for libraries where interest exists.-Naomi Hafter, Baltimore Copyright 2005 Reed Business Information.
Associated Press Staff
“The Great Theft is probably the most dramatic manifesto from an American Muslim since the September 11 attacks.”
Globe & Mail (Toronto)
"Khaled Abou El Fadl has made a contribution that should be widely distributed and deeply reflected upon."
Associated Press
“The Great Theft is probably the most dramatic manifesto from an American Muslim since the September 11 attacks.”
Mother Jones Magazine
“Mother Jones and the National Review rarely see eye-to-eye, but we both agree on this essential title.”
Washington Post Book World
“An uncommonly rich, learned and easily accessible framework for understanding the current theological struggle within Islam.”
San Francisco Chronicle
“… [The Great Theft] lucidly answers important questions Westerners have about Islam.”
Globe and Mail (Toronto)
“Khaled Abou El Fadl has made a contribution that should be widely distributed and deeply reflected upon.”
Dallas Morning News
“Those looking for an understanding of the Muslim world and its relationship to the West…will find this book invaluable.”

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The Great Theft

Wrestling Islam from the Extremists
By Khaled Abou El Fadl

HarperCollins Publishers, Inc.

Copyright © 2005 Khaled Abou El Fadl
All right reserved.

ISBN: 0060563397

Chapter One

Islam Torn Between Extremism and Moderation

Not too long ago, at the end of an invited lecture, I was asked to name the most emphatic moral values taught by Islam. The answer was easy enough--it would have to be mercy, compassion, and peace. After all, these are the values that each practicing Muslim affirms in prayer at least five times a day. Imagine my surprise and chagrin when some members in the audience chuckled as if to say: "Come on, get real!" In a similar experience, after President Bush appointed me to serve on the U.S. Commission on International Religious Freedom, mingled with the messages of congratulations from well-wishers were messages from people I did not know asking: What could a Muslim possibly have to contribute to the cause of religious freedom and tolerance in the world?

These personal experiences are not anomalies: every Muslim will have her or his own stories to tell about how Islam is poorly perceived. Confronted with such negative perceptions of their religion, Muslims have a choice. They could complain and cry about it and grow old in silent bitterness. Alternatively, they could decide to teach others about their faith, but this assumes they are sufficiently educated and well-informed about their own religion. The problem, however, is that many Muslims are woefully ignorant about their own religion. This forces Muslims to consider a third relevant option, and that is to engage in study and thought not just to better understand the Islamic religion but also to try to understand how and why so many non-Muslims have come to have such a negative impression of Islam. Before trying to educate others about Islam we must first reflect upon the sources and reasons for the pervasive misunderstandings and misinformation.

For a believing Muslim, asking what if anything went wrong with the Islamic faith is an uncomfortable question. A Muslim cannot help but feel that he or she is somehow playing into the hands of Islam's enemies. All religions at one time or another have played a role in inspiring intolerance and violence, so why should Islam be singled out for special scrutiny? It is tempting for the faithful to absolve the Islamic faith of any possible fault and instead blame Muslims. In fact, many Muslims argue that Islam, as a set of beliefs and ideals, should not be blamed for the malfeasance of its followers. The fact that certain people who call themselves Muslims commit acts of ugliness is due, this argument says, to economic, political, and sociocultural factors that breed violence and intolerance, not to Islam. From this perspective, it is a mistake to attempt to critically examine Islamic doctrines, beliefs, or history when evaluating the contemporary problems that plague Muslims. Instead, one ought to ask what, if anything, went wrong with Muslims.

Although this argument does have some merit, as a general approach it is not a satisfying way of addressing the challenges that confront Muslims in the modern age. There are several reasons why this approach is both dishonest and dangerous. It is understandable that out of love and care for their religion some Muslims would be eager to defend their faith by pointing the finger away from Islam. A call for critical introspection, in the view of these Muslims, is tantamount to accusing Islam of being deficient or flawed, and understandably they take great offense at such an insinuation. Muslims who believe that Islam is perfect and immutable regard a call for introspection with considerable suspicion and perhaps even hostility. Furthermore, in light of the historical conflicts between Islam and the West, calls for introspection are often seen as nothing more than poorly veiled attempts at appeasing the West by maligning Islam. A considerable number of Muslims believe wholeheartedly that fellow Muslims who attempt to adopt a critical stance toward the Islamic tradition are nothing more than self-promoters seeking to placate the West at Islam's expense.

These objections have merit, and I sympathize with those who believe that Islam is maligned enough as it is. The modern Muslim is exposed to a barrage of bad news and negative media coverage on a daily basis. It is undeniable that there is no short supply of Islam-haters, in the Western and non-Western worlds alike, who seem eager to malign the Islamic faith at every opportunity. In fact, I believe that the anti-Muslim sentiment in the modern age has reached a level of prejudice every bit as sinister and endemic as racism and anti-Semitism. As a consequence, the temptation is enormous for Muslims to adopt a defensive posture by insisting that Islam is perfect and that the inherited doctrines and dogmas of the Islamic tradition do not in any way contribute to the plight of Muslims in the modern age. Understandable though this defensive posture might be, it is a position that has its costs, and I believe that these costs have become oppressively prohibitive. In fact, the only way that Muslims can remain true to the moral message of their religion and at the same time discharge their covenant with God is through introspective self-criticism and reform.

Although the schism between moderate and puritan Muslims has become distinct, pronounced, and real, this division is not explicitly recognized in the Muslim world. The dichotomy between the two groups is a lived and felt reality, but there has been no attempt to recognize the systematic differences between the two contending parties. In fact, many Muslims have been reluctant to speak openly of two primary orientations juxtaposed against each other within modern Islam. The failure to acknowledge the existence of such a division has contributed to the confusion about who in Islam believes in what, and it may also be responsible for the widespread misconceptions about the teachings and doctrines of the religion.

The reluctance of many Muslims to recognize the existence of a schism within the faith is in many ways due to the powerful influence of the dogma. . .


Excerpted from The Great Theft by Khaled Abou El Fadl Copyright © 2005 by Khaled Abou El Fadl. Excerpted by permission.
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Meet the Author

Dr. Khaled Abou El Fadl is one of the most important and influential Islamic thinkers in the modern age. An accomplished Islamic jurist and scholar, he is a professor at the UCLA School of Law, where he teaches Islamic law, immigration law, human rights law, and international and national security law. As the most critical and powerful voice against puritanical and Wahhabi Islam today, he regularly appears on national and international television and radio, including CNN, NBC, PBS, NPR, and the Voice of America (broadcast throughout the Middle East).

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