the cultural page of the Corriere of October 29 last year filed a brief essay Abdel Wahab Meddeb . Professor of comparative literature, a writer and animator of a French radio broadcast, would not perhaps received the attention of the first national newspaper, if it was not even a Muslim critic of Islam . Author of "The disease of Islam " - distinguished for support for Ayaan Hirsi Ali, a defense of the controversial speech by Pope Benedict XVI in Regensburg and a television debate with Tariq Ramadan (boasting, in short, all those requirements academics who automatically introduce media to the rank of "moderate Islamic ") - is Meddeb a Muslim atheist, as he defines it , claiming that "Islam what is asked to heal, to get out of the curse, is to build a site post-Islamic [..] E 'need not to disturb the concert of nations . The title of the newspaper Via Solferino summarizes the author's thought in this way: " Islam than the words of the Koran, so care fundamentalism."
Meddeb, however, begins manufacturing his speech, analyzing the Biblical and Koranic correspondence about the issue of violence: the exhortation to the Islamic struggle against idolatry (I Cor IX: 5) is so related to, the severity Moses (Ex 32:29) and businesses of Joshua (Jos 6:21), to say that " must recognize that the violence generated by faith, it is a characteristic of Islam. It is expressed in a virulent also in the religions that came from the Indian sub-continent [..] If we consider the sphere of the monotheistic religions, is to be noted that the war waged in the name of the Lord was the first Bible to be Koran. " Move
also shared a critique of the Muslim world, that " continues to see Christians as they were still the main characters of medieval Christianity. For some time now but the concepts of nation and people have reduced the reference to religion . "And indeed it is, objectively, of a lack of historical understanding and cultural dramatically hampering the development of a full consciousness of the contemporary, from large sections of the Islamic community.
However, it is simply a better understanding cultural diversity, which it calls Meddeb Islamic thought, and he calls it, instead, a radical break and a substantial homogenization the European model, with " assimilation of another law, which was built outside the requirements religious, which belong to another age [..] inciting Muslim citizens of Europe to live freedom of conscience in the spirit of positive law and the Charter of Human Rights, abolishing any reference to their religious law (shari'a). So, as Muslims of free choice, can enjoy a cult that will spiritualized food drawing on the mystical - rich capital of Sufism - produced by their religious tradition .
Meddeb continues: "The founding text may be overridden, if not exceeded . [..] This neutralization by going back to the context is absolutely necessary, not only as regards the problem of violence, but also for the many anachronisms anthropology that brings with it the right emanating from the spirit and letter of the founding texts . "Given this, the Muslim countries" are content to warn its citizens, encouraging them to integrate an Islam of the golden mean, is intended to distinguish them from those among their coreligionists, live their faith according to an extreme interpretation, maximalist. [..] E 'is a laudable step, but really insufficient, so .
Meddeb discusses a real serious problem - the reality of Islamic extremism. The relevance of its proposals, however, is comparable to that which could have Piergiorgio Odifreddi , analyzing propettive reform of canon law of the Catholic Church. In a word, a Muslim atheist urges Muslims believe - not to mention Orthodox - to become "Muslims of free choice", dismissing the Qur'an, the Word of God "anthropologically anachronistic" and abandoning " religious precepts of another age," in favor of a "cult spiritualized" nourished by mystical writings and the Constitution.
would be sufficient to ask one basic premise - as well as simply to take note of the essential, a laughable contradiction Islamic atheism - to clarify the indefensible paucity of this program of reform: there is a sacramental thickness, in the Word of the Qur'an, to which access has been granted over the centuries of traditional exegesis hermeneutics qualified, or by specific sequelae Wisdom * back to the Prophet himself. The thickness and symbolic dissolves automatically put the lie, and at the same time, both a literal reading sclerotic, as historical and literary interpretation dispersive. Dr. Meddeb, like any fanatic literalist, does not see the symbolic complexity behind the text - neither could see, being an atheist, the only way that remains per contrastare una deriva farisaica, dunque, è la contestazione del Testo stesso, l'insostenibile tentativo di scansare una Parola di cui non si è in grado di penetrare l'Etimo.
E' forse perciò che egli dimostra di non comprendere assolutamente come quella " mistica " cui vorrebbe invitare i musulmani in alternativa al Testo coranico, altro non è che un secolare, ininterrotto esercizio di meditazione e commento proprio del Corano stesso, la fedeltà al Quale egli definisce invece " un passo timido ed insufficiente ", rendendosi di fatto ridicolo a chiunque capisca di cosa si stia parlando.
Appena marginale, in fondo, risulta dunque l'annotazione hypocrisy of an appeal to " Islamic states" to "neutralize the concept of holy war, jihad , as it is in flagrant contradiction to their participation in the concert of nations, the path toward the Kantian utopia of "perpetual peace , which remains in the spirit of the century .
While diverting attention from flagrant disregard of the author boasted about a detailed discussion of the role of concrete and actual meaning of jihad part of Islamic doctrine and tradition, perhaps enough to ask the prof. Meddeb what role he played pax Kant, from the perspective of decades operazioni di bombardamento, occupazione e sfruttamento degli stessi Paesi musulmani da parte dell'Occidente illuminista; gli si potrebbe altresì richiedere un'analisi dell'ultimo conflitto armato promosso da un Paese a maggioranza musulmana, e cioé l'Iraq ba'athista di Saddam Hussein, laico e nazionalista, armato ed aizzato nel 1980 dai Paesi europei contro l'Iran shi°ita, che invece a tutt'oggi non ha mai attuato alcuna aggressione contro i Paesi confinanti.
Il doppio standard adottato dal Corriere nei confronti degli intellettuali musulmani andrebbe infine studiato con sistematicità. Tra le poche reali aperture ad un dibattito serio sulle questioni islamiche, infatti, proposed in the past were only a few interventions Shirin Ebadi , and also faces often critical to support a unilateral perspective, rather than a scientific approach to constructively discuss the matter. For the rest, the most prestigious " interpreters of the Muslim world" were instead a 'Muslim ex persecuted by the tribal crackdown (Hirsi Ali), a Muslim become a Christian (Allam) and, today, a Muslim atheist programmatically invoking the " exceeded the Koran."
At the same time, the professor of Islamic studies and intellectual Tariq Ramadan, speaking - certainly one of the leaders of the European Muslim community, whatever the consideration that if they have any opinion and is tailored to his arguments - has never yet given any restatement of its many public projects. Instead, he has been repeatedly the subject of harsh criticism by the Corriere , designed more to diminish the credibility to discuss the thesis, even going as on several occasions to review negatively a book prim ' yet to be published in library.
A closer look - when the first national newspaper is promoting a proposal for a reform of Islam that consists in " building a site post-Islamic" - will not be an exaggeration to recognize a 'shared responsibility objective of mass media in the process of demonization of the Other Muslim.
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