Khan-flict: Freedom Fighter Son, Sharia Supremacist Father
Before examining Khizr Khan’s writings which extol the Sharia, a brief, unbowdlerized overview of Islam’s religio-political canon “law” is in order. The Sharia is traceable to Koranic verses and edicts (45:18, 42:13, 42:21, 5:48; 4:34, 5:33-34, 5:38, 8:12-14; 9:5, 9:29, 24:2-4), as further elaborated in the “hadith,” or traditions of Islam’s prophet Muhammad and the earliest Muslim community, and codified into formal “legal” rulings by Islam’s greatest classical legists.
Sharia is a retrogressive development compared with the evolution of clear distinctions between “ritual, the law, moral doctrine, good customs in society, etc.” within Western European Christendom, and it is utterly incompatible with the conceptions of human rights enshrined in the U.S. Bill of Rights.
Some liberty-crushing and dehumanizing Sharia sanctions: open-ended jihadism to subjugate the world to a totalitarian Islamic order; rejection of bedrock Western liberties -- including freedom of conscience and speech -- enforced by imprisonment, beating, or death; discriminatory relegation of non-Muslims to outcast, vulnerable pariahs, and even Muslim women to subservient chattel; and barbaric mandatory “hadd” punishments which violate human dignity, such as amputation for theft, stoning to death for adultery, and lashing for alcohol consumption.
Compounding these fundamental freedom and dignity-abrogating iniquities, “matters of procedure” under Islamic law are antithetical to Western conceptions of the rule of law: “evidentiary proof” is non-existent by Western legal standards, and the Sharia doctrine of siyasa (“government” or “administration”) grants wide latitude to the ruling elites, rendering permissible arbitrary threats, beatings, and imprisonments of defendants to extract “confessions,” particularly from “dubious” suspects.
Clearly, Sharia “standards” -- which do not even seek evidentiary legal truth and allow threats, imprisonment, and beatings of defendants to obtain “confessions” while sanctioning explicit, blatant legal discrimination against women and non-Muslims -- are intellectually and morally inferior to the polar opposite concepts which underpin Western law.
Khizr Khan’s 1983 essay in the fall edition of the Houston Journal of International Law, “Juristic Classification of Sources of Islamic Law,” focused entirely on the “structural” features of the Sharia’s “origins,” scrupulously avoiding its actual contents. But Khan did pay homage to the Sharia understandings of Said Ramadan, who was “gratefully acknowledged,” citing specifically Ramadan’s Islamic Law—Its Scope and Equity. Said Ramadan (d. 1995) was a notorious Muslim Brotherhood ideologue, and a founding member of the Muslim World League, a mammoth Saudi global missionary organization.
From his Geneva, Switzerland home (where he moved in 1961), Ramadan personally established the Islamic Center, a combined mosque, Muslim community center, and think tank. Swiss investigative journalist Sylvain Besson included "The Project," a 14-page manifesto dated 1982, and discovered by the Swiss secret service in 2001, in his La conquête de l'Occident: Le projet secret des Islamistes (Paris: Le Seuil, 2005, pp. 193-205.)
Proudly and unmistakably, Said Ramadan was the author of Islamic Law—Its Scope and Equity (re-published in 1970). With apposite comparison to the Communist “movement,” Ramadan, whose Sharia treatise was lauded by Khizr Khan, offered these pellucid observations on Islam’s totalitarian Sharia “movement,” from the book’s December 12, 1958, preface:
The need to take an interest in Islamic Law … the drive to implement it, is the principal objective of a widespread movement which aims at totally changing the decadent status of almost all Muslim countries. There is nothing more expressive of the strong influence of this movement—a movement which demands the implementation of Islamic Law… the urge to implement the basic ordinances of Islamic Law in the Qur’an and the Sunnah (the authentic Traditions of the Holy Prophet) … [W]hat is known as the “Islamic Movement” throughout the Muslim world -- is a movement that demands the actual implementation of Islamic Law … When we take into consideration the fact that the Islamic Movement, with this juridical concept, is matched in the Muslim world only by the Communist movement all others are mere national blocs that have no ideological background.