If you thought the belief that "the flaw inherent in western society is the bifurcation between science [including human law] and religion" is a position unique to Al Qaeda, or that it is an extremist position, then this article is for you.
In 1983, Nimeiri, aiming to counter Turabi’s growing popularity, decided to make his own Islamic claim. He hastily pushed through laws that imposed a severe version of Sharia on Sudan, including its Christian and animist south. Within eighteen months, more than fifty suspected thieves had their hands chopped off. A Coptic Christian was hanged for possessing foreign currency; poor women were flogged for selling local beer. It was exactly the kind of brutal, divisive, politically motivated Sharia that Taha had long warned against, and southerners intensified a decades-long civil war against Khartoum. Taha and other Republican Brothers, including Naim, had been jailed in advance by Nimeiri to prevent them from leading protests; their imprisonment lasted a year and a half.
Soon after Taha was released, he distributed a leaflet, on Christmas Day, 1984, titled "Either This or the Flood." "It is futile for anyone to claim that a Christian person is not adversely affected by the implementation of sharia," he wrote. "It is not enough for a citizen today merely to enjoy freedom of worship. He is entitled to the full rights of a citizen in total equality with all other citizens. The rights of southern citizens in their country are not provided for in sharia but rather in Islam at the level of fundamental Koranic revelation."
Taha, who was now in his mid-seventies, had been preparing half his life for this moment. It was central to his vision that Islamic law in its historical form, rather than in what he considered its original, authentic meaning, would be a monstrous injustice in modern society. His opposition was brave and absolute, and yet his statement reveals the limits of a philosophy that he hoped to make universal. Taha opposed secularism -- he once declared that the secular West "is not a civilization because its values are confused" -- and he could not conceive of rights outside the framework of Islam and the Koran. At the very moment that he was defending non-believers from the second-class status enshrined in Islamic law, he was extending their equal rights through a higher, better Sharia.
Abdullahi an-Naim defends Taha’s approach, saying that in the Islamic world a Turkish-style secularism will always be self-defeating. "It is an illusion to think you can sustain constitutionalism, democratization, without addressing its Islamic foundation," he said. "Because for Muslims you cannot say, 'I’m a Muslim, but—' That 'but' does not work. What unites Muslims is an idea. It is Islam as an idea. And therefore contesting that idea, I think, is going to be permanent." Whenever secular intellectuals in Muslim countries try to bypass the question of Sharia, Naim said, "they leave the high moral ground to the fundamentalists, and they lose." Invoking Islam as the highest authority for universal rights was not simply a matter of belief; it meant that Taha and his movement could stay in the game.
