Okay, having read it, I have to wonder what the
hell this guy is talking about.
He says "What have you said and argued to Muslim-majority nations to address their need for reform? You have said that Islam does not need reform, despite the stoning of women in Muslim countries, death sentences for apostates, and oppression of reformist Muslims and non-Muslims."
This is false. Rauf said "On the issue of reformation, in terms of what is again intended by it, Islam does not need a reformation. It needs just a going back to its basic principles of application." In other words, Islam does not need "reform" in the sense of changing what it is, but that instead it needs to go back to its core values which have been ignored by too many Muslims and Muslim states around the world. And what does Rauf say those values and principles are?
American values and principles.
What I now aim to demonstrate may surprise readers, namely that America is substantively an "Islamic" country, by which I mean a country whose systems remarkably embody the principles that Islamic law requires of a government. From a different perspective, it means that Muslims around the world believe in the principles that undergird American government and want those principles upheld in their own societies.
...
As we shall see, many Muslims regard the form of government that the American founders established a little over two centuries ago as the form of governance that best expresses Islam's original values and principles. [emphasis added]
...
What's right about America is its Declaration of Independence, for it embodies and restates the core values of the Abrahamic, and thus also the Islamic, ethic. Since human liberty is one of its aims, and reason the method by which we justify our political order, then the cardinal moral truths from the Declaration of Independence that flesh out the Abrahamic ethic are:
That all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are Life, Liberty, and the Pursuit of Happiness - that to secure these Rights, Governments are instituted among Men, deriving their just Powers from the Consent of the Governed.
...
America's founders thus outlined the moral foundations of a free society - and in the process, an Abrahamic society. These beliefs are fundamental to all Americans and may be said to constitute the American "religion" or creed that all Americans subscribe to and believe in. They are also beliefs fundamental to all Muslims, who regard these beliefs as essential to Islam.
Rauf also expands on the nature of "reform" and Islam in his book, saying in the section titled "Two Approaches to Reform" that
When people seek reform or wish to correct the mistakes of the past, they do it in one of two ways. Either they work constructively, incorporating and learning from the past, or they work critically, seeking to start over by discarding learning from the past. The advantage of the first approach is that it focuses people on what needs to be done by educating and developing them. It is also the more permanent and lasting approach because people are taught how to think through new situations and come up with a right answer - and to recognize when there is, and can be, more than one right answer. The advantage of the second approach is that it is much simpler to teach and inculcate. Crimes are easier to identify, cheaper to punish, and they invoke more passion than does education. And people are driven by passion. Moreover, it is much easier to find teachers to teach the second, critical, approach than the first constructive approach. However, the second approach creates heresies out of any idea that differs from its own and finds it difficult to coexist with other approaches. Its life is also naturally short, since it is defined by what it stands against and therefore does not outlast its opponent.
He calls out the latter, bad type of "reform" as characterizing "reactionary responses to excesses that arguably threw the baby out with the bathwater", and explicitly notes Wahhabism as being the most influential of this latter type. In short, he doesn't think Islam needs the kind of "reform" typified by that extremist creed. Which is pretty much the exact
opposite of the position Jasser ascribes to Rauf.
And the accusation that he supports an Islam that features "the stoning of women in Muslim countries, death sentences for apostates, and oppression of reformist Muslims and non-Muslims" is egregiously false. The "reformist" thing was dealt with above, but Rauf has said, very explicitly,
Gender equality is an intrinsic part of Islamic belief.
...
In surveying the women who have been prominent in the history of the Islamic world, it becomes increasingly clear that there is a strong prototype for Muslim women and that women's rights are alive in the very theology of Islam. But, as in most countries the world over, the reality for women does not match the ideals we all know are right and just. As American women are fighting for equal pay for equal work, for reproductive rights and affordable childcare, Muslim women are fighting for compulsory education (in Afghanistan), the right to drive (in Saudi Arabia), and the right to cover their hair (in France and in Turkey). As American women are knocking through glass ceilings to acquire the rights due to them in the Constitution, Muslim women are doing the same to gain full access to their rights as laid out in the Quran and sunnah.
Many of the limits placed on women in Muslim (and non-Muslim) societies are the result of custom, and these limits continue because people have a hard time changing their customs. In terms of realizing social rights, the Muslim world is following a similar trajectory as in the West, and changing a society's notions of what is acceptable in gender roles takes generational change. Just as in America roles have changed dramatically, especially in the last hundered years as America has implemented the Abrahamic ethic to a greater degree, it is reasonable to expect that Muslim societies implementing the justice called for in Islamic theology will undergo parallel transformations.
This is why granting political rights is the most effective way to redress legitimate women's grievances. For as a nation becomes increasingly democratized, the ballot box becomes the means by which each constituent group in society attains its objectives.
and
Muslims believe that America needs to reestablish its original understanding of the First Amendment, which balances the separation of church and state with religious freedom by allowing all religions equal standing[.]
...
Pluralism of religions and churches is the foundation of the establishment clause [in the First Amendment to the US Constitution]. This is similar to the Islamic injunction in the Quran: "Say: O disbelievers. To you your religion, and to me mine" (Quran 109:6). This verse and others together demonstrate that pluralism of religions is a fundamental human right under Islamic law.
The latter makes Jasser's claim that "You willfully ignore what American Muslims most need—an open call for reformation that unravels the bigoted and shoddy framework of political Islam and separates mosque and state"
especially egregious, since
that's exactly what Rauf does in his book.
He also claims "In your book, "What's Right With Islam," you cite the Brotherhood's radical longtime spiritual leader Imam Yusuf Qaradawi as a "moderate."" This is completely false. What Rauf actually says in his book is,
A fatwa was issued on September 27, 2001, by Sheikh Yusuf Qaradawi and four other signatories, pointing out that under Islamic law the events of September 11 were terrorist acts, whose perpetrators should be brought to justice, and therefore it was their duty to act accordingly (see the appendix [which is just a straight reproduction of said fatwa, with no preface or commentary at all added by Rauf]). I was called by the New York Times to comment on the fatwa, and I strongly recommended that it be printed, since the Times then was running a special section called "A Nation Challenged." The fatwa would have made valuable reading for the Times' Muslim and non-Muslim readers and would have helped amplify the Muslim moderate voice.
In other words, Rauf doesn't call Qaradawi a moderate at all. He simply says he told the New York Times that they ought to run the text of Qaradawi's fatwa condemning the 9/11 attacks, since doing that would add force to ("amplify") the words of Muslim moderates who were also speaking out on the topic of the horrific and utterly wrong nature of those attacks. And that is the
one and only time in the entire book that Qaradawi is mentioned at all.
Either Jasser has never read what Rauf actually wrote and said, or he has and is deliberately lying about it.