First of all, let me clarify that by advocating the suspension of certain Quranic dicta, I do not mean that the Quran should be altered, or that certain verses from its text should be expunged. I have never once suggested that the Quran should be rewritten.  You are reading too much into my words.  All I meant was that certain verses have applicability in certain circumstances while another set of circumstances may warrant a different type of response. 

The Quran does not prohibit Muslims from employing a reasoned approach in solving social problems. As a matter of fact, revelation and reason are both sources of knowledge firmly upheld by the prophet and his companions. It is only in combining revelation with reason that one can arrive at reasonableness, which is very much in tune with the Quran's overall philosophy. When reason demands a certain measure at a certain time that may appear to contravene the Quran due to force of circumstance, then it should not be considered a rejection of the Quran, as long as its overarching principles of justice and benevolence are acknowledged. The Quranic revelation itself shows evidence of this approach in the flexibility with which it responded to various contingencies.

I am not suggesting anything here that is outside the framework of Islamic juristic thought. Rafi Raza’s analysis demonstrates a certain lack of understanding about the historical currents in the development of Muslim jurisprudence, ones that can be traced right back to the prophet’s own practice. One of these juristic principles is the concept of “isltislah” or “juristic preference” which is agreed upon as a preferred course of action in the interest of public good. It is precisely within this philosophical realm that Omar bin Khattab prohibited the practice of muta marriages even though, there are reports the prophet himself sanctioned this temporary form of marriage. Are Muslims going to accuse the second caliph of heresy based on his application of Istislah? Of course not. Therefore, far from my approach being an “intellectual error”, it is entirely validated by established rules of jurisprudence as well as through historical precedent. One also sees a classic example here of the combined importance of reason and revelation—a principle endorsed by the Quran. 

These are finer aspects of Islamic juristic thought that need to be understood by the majority of Muslims otherwise even intellectual elites like Rafi Raza, Javed Chaudry and Tahir Qazi will remain trapped within the confines of literalism and a very basic understanding of religious precept.

Regards,

Farzana.