The continuing controversy triggered by Tariq Ramadan, are fed more from his ambiguous behavior dall'approccio theorist who would like to advocate. In very simplistic way we would like to summarize. The comeback began with the crisis Nasserian Islamic and secularist European-style model, had some key points. The first we have mentioned took place and caused the "radical" of the Muslim Brotherhood movement in Egypt, Sayyid Qutb, the second was komehinista the revolution that brought the Shiite Muslim to come to terms with the political management of power ( Ithna'ashariyya denied by tradition). The attempt to manipulate Islam Nasser presented as 'social religion', starting from the root rational and free of "mysteries" that characterizes it, fails, accompanied by harsh repression, will be executed Qutb in 1966. Khomeinism with the concept of slow-growing religion world-applied to the Shiite political universe will create structures and institutions better suited to modern social roots in Islam and "unhappy." But let's get to the contact points between "modernity", understood according to the Western canon, and some steps in the "philosophy" of Islam. Qutb cites the "perfect human equality and the strong social solidarity, but reads the West as wicked and corrupt. The Tunisian Rashid al Gannushi, on the contrary he studied Western philosophy and perceives it as a "counterweight Islamic ideological doctrines "(from Arcipelgo Islam," of Mezran-Campanini, Laterza publisher) and works in a redefinition of the Arab-Islamic religion and modernity will be able to decline. Even though he ends up executed in 1987. Positions between two samples can be "radical" and "moderate", putting the box quaedismo dell'ultraradicalismo. But both are violently anti-capitalist, anti-Zionists frankly, even if the latter does not seem tinged with anti-Semitism. The node, as explained in the chapter on the Islamic worldview of the book "The Defense of the West '(Liberal edition) is the anthropological view of culture Muslim, where the individual is subordinate to the community and the concept of free will and truly made problematic by some theological passages, if we can define them. The first is the legal value of prayers revealed the origin of the law. The second and the replacement of the formula ebraicocristiana "man-God" in that a "man-Vicegerent of God, with all that this entails in terms of philosophy of" politics ". Since God made man and denied to the Cross, the only transcendent God, but without the "mysteries", there is a border and the possibility of a future dialogue between the two worlds. From the God-Man comes anthropocentrism West, from the "madness of the Cross" the concept of free will. Man-regent of God derives approach 'subjects' of the person, where the community prevails over the individual, closer to Marxist sociology that the Lockean contract. Neither the rational nature of Islam has produced thinkers like Descartes, with all due respect to the Wahab. Although the definition of Muslim society as prewestfalica may be limited, we can hardly equate the political-institutional fruits it produces. It is true that under the reign of the Umayyad and Abbasid then the religious and political functions were separated and no longer had the overlap between the Head of State and the vicar of God on earth, but that did not produce evolution, just a change. The struggle between caliphs and ulama, he saw the latter winning. The caliphs became so easy keepers of the orthodoxy of Islamic laws. But this is not related to the separation between "throne" and "Church" from which derived, in time, the parliamentary constitutional, but simply the result of a power struggle inside the whole theological culture of Islam. But where would the ability to find points of contact 'fertile' is in infection with Greek philosophy, passed by Avicenna in the West with his works on Aristotle, came to us through the commentaries of al Farabi. But it would be an operation in cold that ignores the "hot" of Islamist revancha for too long held the corner from the faux modernism import. A secular bigotry has long been in crisis in Europe, which no longer has any appeal in the Arab ruling classes and the Middle East. However, it is the way forward, pending a Nahda (Renaissance) culture in the West.
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