Important articles about islam and the Qur'an (Ishaq Husseini, Farah Shah and so on)
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Peace all!
I'd like to share links to a few more articles that I have found/discovered and consider to be really good.
Book Introduction: The Islamic Veil in the Time of the Prophet
https://www.peace-mark.org/en/book/88-2-en/
The article explores some of the reformist ideas of Amir Hossein Torkashvand, as presented in his profound, controversial, comprehensive, and unconventional book "Islamic Hijab in the Time of the Prophet." It is arguably one of the most significant works on the reinterpretation of "Hijab" from the perspective of the Qur'an, alongside Asma Barlas's "Believing Women in Islam: Unreading Patriarchal Interpretations of the Quran" and Amina Wadud's "Qur'an and Woman: Rereading the Sacred Text from a Woman's Perspective", both of which also offer valuable insights into this subject.
You can read more about Amir Hossein Torkashvand's work in the following links.
https://www.reddit.com/r/progressive_islam/comments/jnrxxc/comment/gb3m9pr/?context=3
Ahmed Ghabel's detailed article on Hijab
https://www.reddit.com/r/Jafari/comments/1o1euj1/ahmed_ghabels_detailed_article_on_hijab_where_he/
The article discusses some of the reformist thoughts of Ahmad Ghabel, based on his profound article on "Hijab."
A non-fundamentalist return to origin: The new Islamic reformers’ methodology of (re)interpretation
https://d-nb.info/1216703086/34
The article discusses some of the reformist thoughts of Abdolkarim Soroush, Mohsen Kadivar, Ahmad Ghabel, and Fazlur Rahman Malik, and focuses on their modern reinterpretations of Islam.
Outline of the Political Thought of Musa Jarullah Bigiev Expressed in His Alphabet of Islam
https://pdfs.semanticscholar.org/4fdf/4e95c84b0ca85edfe6f949fb371ca095ce72.pdf
Musa Bigiev was a reformist muslim scholar who advocated for modern education and social progress within an islamic framework.
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Peace all!
I'd like to share links to two more articles I've found and consider important.
Fadel al-Rubai: Challenging the Myths of Orientalism by Khalil Sweileh
https://globalrights.info/2011/11/fadel-al-rubai-challenging-the-myths-of-orientalism/
Theory of Revelation/Prophethood according to Mohammad Mojtahed Shabestari by Adis Duderija
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I'd like to share one last piece of writing that I've found/discovered. It was originally a speech, but someone edited it and turned it into a written piece.
Islam and Western Civilization
Dr. Mohammad Fadhel Jamali
[Editor’s Note: I present this powerful speech delivered by the late Dr. Mohammad Fadhel Jamali, on the commemoration of the birthday of the Prophet, on June 24, 1934, over seventy years ago. Dr. Jamali [April 20, 1903 – May 24, 1997] was an Iraqi intellectual and statesman: eight times Foreign Minister and two times Prime Minister. After the Hashemite Monarchy was overthrown in 1958, the Revolutionary Military Tribunal sentenced him to death, but this verdict was later commuted to ten years imprisonment. He was released in 1961, after three years. In 1962, he was appointed Professor of Philosophy of Education at the University of Tunis, Tunisia. Dr. Jamali’s analyses of Islam are relevant today as they were 72 years ago, not only to Iraqis but to the world community of Muslims. Source: Letters on Islam by author]
At no period in the history of Islam has the study of the life of the Arab prophet been more essential for the life of the nation than it is today. If we look around we will find clashes in our opinions and principles, and relaxation in our morality to an extent unparalleled in previous history.
The reasons are clear and natural. A look at the conditions of Islam and the Muslims today would tell us that there is a vast gap and a deep chasm between Islam on the one hand and Muslims on the other. Since the Muslims occupied themselves with other things and neglected the truth and the spirit of their religion; since they abandoned the substance of religion and paid attention to externals and satisfied themselves with traditions and superstitions; since they began to call stagnation and narrow-mindedness religion; in other words, since they began to act the roles of pagan life, that life which Islam combated with all its force, Islam has found itself in one valley, and the Muslims in another.
None of you can realize how much harm the Muslims have done to the reputation of their religion except those who come in touch with foreigners and listen to their harsh judgment on Islam. Their unfair judgment, although emanating from various motives and prejudices, are helped by the stagnant life and behavior of the Muslims, behavior which is quite far from the essence of the straight religion of Islam. Yes, darkness has prevailed over the Muslims since they lost the heat of the faith; since they stopped the search for truth, and the use of thought in religious matters, and free scientific research; since they ceased to profit from the teachings of the Holy Qur’an which urged the profitable study of nature, psychology, and history.
The intellectual stagnation of the Muslims went hand in hand with political deterioration and the fragmentation of Muslim lands, which led to the rise of kings and rulers who had no object but to dominate, and to satisfy their [material] appetites. They cared not for the continued growth and progress of the Muslims.
Ladies and gentlemen, one glance at our present Islamic society is enough to show us that the heat of faith has waned; that most men of religion have a stereotyped outlook on modern life; that the masses are ignorant and know practically nothing about their religion; that most youth have turned away from religion, first, because of their ignorance, or, second, because they are carried away by western currents. We also find public morality loose, selfishness prevailing, and the bond of unity broken.
While this is our condition, the West overtakes us with its cars, airplanes, tanks, guns, cinema, radio, telegraph, telephone, organizations, and preparations for war. I wish the West had bequeathed us its inventive power, its sciences, and its organizations only. Then we would fear no danger. But the West challenged our spiritual and moral existence and began to undermine it as worms undermine the roots of a giant tree, for it brought us cheap social customs, excessive sexual license, and a loosening of morals which warn of danger.
Yes, the danger besetting the Muslims and especially their youth is very grave indeed, for they stand between stagnation which they inherited from previous dark centuries, and the sweeping flood of western civilizations. We have no savior, brethren, in this critical situation except Muhammad, prayer and peace be on him, and we have no positive philosophy except the philosophy of the Qur’an. This is what we should understand, and this is what I call for on this holy night.
My first and last advice to my youthful Muslim brethren is to turn to the Qur'an and to read it more and more, and to study it as much as possible, for the more they read it, the more light and guidance they will receive. A non-Muslim reads the Qur’an and enjoys its wisdom and literary style. As for the Muslim, besides enjoying the wisdom and the style, he finds a guide in the darkness of the seas of this life.
Yes, if a Muslim youth studies the life of the prophet, prayer and peace be on him, and comes to know his character, and if he makes an analysis of western civilizations, an analysis devoid of passions and whims, he will be able to profit from whatever is useful in western civilizations and to protect himself from their evils.
Ladies and gentlemen, if we analyze the various western civilizations, we will find that the elements of power in them consist of:
(1) Meticulous scientific research and the application of science to life.
(2) Nationalism, variously defined by various western nations and what follows it in terms of struggle for existence.
(3) Organization and social reform.I don’t think that a Muslim, who studies the Qur'an, even in a superficial way, will have any difficulty in realizing that these elements are incorporated in Islam in the best manner and the clearest way.
As for meticulous, scientific research, we find the Holy Qur’an full of exhortations to achieve it, and in addition there are the well-known sayings of the Prophet in his respect. The exhortations to study nature and to contemplate Allah’s creation are the foundations of natural sciences, and the Holy Qur’an calls for the study of nature in numerous verses. As for the study of the history of nations, and the drawing of lessons from the lives of the ancient nations, that is the excellent method of the Qur'an in giving convincing lessons. It is also the basis for the accurate development of the social and historical sciences. There is no better proof of the importance which Islam gives to sciences in the glorious days of the early Islamic states. A quick glance at history will acquaint us with Muslim chemists, mathematicians, astronomers, and natural scientists.
Some claim that Muslims drew their civilization from the Greeks. The truth is that they drew it from the Qur’an and sought the help of the Greeks. Many Muslim philosophers tried to harmonize Greek theories with the text of the Qur’an, but their attempts were in vain. The growth of natural sciences showed the error in many Greek theories and the veracity of the Qur’an concerning them. Many scientists rose, thanks to Islam, and laid the foundations for many modern scientific ideas. The stagnation of the Muslims after the passing away of their States, and the domination of unworthy rulers over them, is what gave a stop to the growth and flourishing of the sciences. Not only that, but it created from amongst the men of religion some who opposed any new scientific theory. The religious men of Islam in the last century began to express fears of the modern scientists and the natural sciences, thinking that they were contrary to religion. The truth is that the Qur’an supports any scientific theory whenever its validity is proven.
As for the second phenomenon of western civilizations, namely, nationalism, that also exists in Islam. Nationalism is a bond, or a number of bonds, between a group of people which makes them a political entity. Probably the most popular bonds in many nations are blood tie and language tie. Nationalism, like the family entity, is a natural step in the history of human evolution. Nationalism was not born in the nineteenth century as some students of modern history claim, for nationalism in various forms existed from ancient times.
Islam did not come to destroy nationalism; it recognized nationalism, but avoided its evils. The verse in the Holy Qur’an: “O mankind! Surely We have created you of a male and a female, and made you nations and tribes so that you many know each other; surely most honorable of you with Allah is (he who is) most righteous; surely Allah is Knowing, Aware.” (The Chambers, 49:13) is a clear recognition of nationalism, and it sets a high ideal for the relationship between nations and states. Moreover, Islam made the Arabs, the Persians, the Turks, and all Muslims brethren by saying: “the believers are but brethren …” (The Chambers, 49:10). Islam did not change the nationality of the Arab or the Persian or the Turk, etc., for there is no contradiction between the existence of various nations, while, at the same time, brotherhood exists among all; for Islam is a League of Nations and does not deny the existence of its constituent nations.
In short, we wish to emphasize here that nationalism, which is the most important phenomenon in western civilizations today, exists in Islam, but in a higher form which removes it far from dangers and horrors. Muslim nations today have only to struggle hard to build their national structure on the foundations of Islamic principles.
The third phenomenon of western civilizations is their constant readiness for social reform and the legislation of laws and regulations dealing with problems of family life, labor, agricultural work, life in cities and villages, land distribution, various types of taxations, economic and financial organizations, and all features which characterize modern civilized life.
As for the Muslims, they have generally been very slow to carry our social reforms. Men of religion in Islam, instead of undertaking the call to such reforms, and profiting from religious teachings to implement them, waste their time in verbal polemics. Furthermore, a matter which causes deep regret is the closing of the door of ijtihad (authentic induction) by the majority of the Muslims. As for the minority who recognize ijtihad, they are not profiting by it.
Since the days of the disintegration of the Abbasid Caliphate there have been only a few great imams. One questions why imams like Abu Hanifa should not rise again, and why religious scholars should not write books that fit our modern conditions on land affairs like the book al-Karaj by Abi Yusuf. We find imams like Ibn Taymiyya and Sheikh Muhammad Abduh who opened the door of ijtihad anew, and we find Sayyid Muhsin al-Amin al’-Amily using the ijtihad in calling for reform and liberation from many superstitions and worn-out traditions. But such men are rare and too few. In young Turkey today a religious group has appeared, led by Said Hakim Pasha, who calls for opening the door of ijtihad and profiting from the noble teachings of Islam in the new life of Turkey.
I wish to say that the door of social reform in Islam is a wide one. Why don’t the honorable learned men of Islam pass through it today? Why do our learned men, Allah support them, try to follow the mobs in their views and traditions and have no courage to call for reform? I believe that ijtihad in Islam will make it a permanently living religion by adapting its teachings to each age and generation in accordance with the requirements of that age and generation.
From what I have said it is clear that the elements of power in modern, western civilizations exist in Islam and are not alien to it. That is why I say that we should begin studying and analyzing western civilizations, looking at them with the glasses of our history and conditions, rather than being swayed by their currents. We should choose freely and not be influenced and pushed into taking western civilizations. Our choice should be guided by science, by a study and analysis of western civilizations, and by a full knowledge of our precious Islamic treasures.
This requires:
(1) that we should have a group of religious scholars who leave sectarianism aside and open wide the door of ijtihad and begin to profit from the ijihad in a way consonant with the growth of modern science and contemporary social development. I emphasize that Islam is a great force for progress and reform.
(2) that our youth should turn to a regular study of the Qur’an in order to understand its spirit and morals. They should also study in detail the life of the holy Prophet and learn from his character and the beautiful spirit with which his life is so rich, may prayer and peace be on him. I am sure that in the Qur’an and the life of Prophet Muhammad they will find the best guide for this life, and the best help in facing western currents. I am sure that asking anything less than this of our youth would not please the Owner of the Mission on such a holy night.
“Peace be on him who listened and retained and learned and cared. And the mercy and blessings of Allah be on you all.”
[Published in the May/June 2006 Issue of the Voice of Islam, Islamic Society of the Washington Area, Silver Spring, Maryland]
Posted July 30, 2006 -
I'd like to share one last piece of writing that I've found/discovered. It was originally a speech, but someone edited it and turned it into a written piece.
Islam and Western Civilization
Dr. Mohammad Fadhel Jamali
[Editor’s Note: I present this powerful speech delivered by the late Dr. Mohammad Fadhel Jamali, on the commemoration of the birthday of the Prophet, on June 24, 1934, over seventy years ago. Dr. Jamali [April 20, 1903 – May 24, 1997] was an Iraqi intellectual and statesman: eight times Foreign Minister and two times Prime Minister. After the Hashemite Monarchy was overthrown in 1958, the Revolutionary Military Tribunal sentenced him to death, but this verdict was later commuted to ten years imprisonment. He was released in 1961, after three years. In 1962, he was appointed Professor of Philosophy of Education at the University of Tunis, Tunisia. Dr. Jamali’s analyses of Islam are relevant today as they were 72 years ago, not only to Iraqis but to the world community of Muslims. Source: Letters on Islam by author]
At no period in the history of Islam has the study of the life of the Arab prophet been more essential for the life of the nation than it is today. If we look around we will find clashes in our opinions and principles, and relaxation in our morality to an extent unparalleled in previous history.
The reasons are clear and natural. A look at the conditions of Islam and the Muslims today would tell us that there is a vast gap and a deep chasm between Islam on the one hand and Muslims on the other. Since the Muslims occupied themselves with other things and neglected the truth and the spirit of their religion; since they abandoned the substance of religion and paid attention to externals and satisfied themselves with traditions and superstitions; since they began to call stagnation and narrow-mindedness religion; in other words, since they began to act the roles of pagan life, that life which Islam combated with all its force, Islam has found itself in one valley, and the Muslims in another.
None of you can realize how much harm the Muslims have done to the reputation of their religion except those who come in touch with foreigners and listen to their harsh judgment on Islam. Their unfair judgment, although emanating from various motives and prejudices, are helped by the stagnant life and behavior of the Muslims, behavior which is quite far from the essence of the straight religion of Islam. Yes, darkness has prevailed over the Muslims since they lost the heat of the faith; since they stopped the search for truth, and the use of thought in religious matters, and free scientific research; since they ceased to profit from the teachings of the Holy Qur’an which urged the profitable study of nature, psychology, and history.
The intellectual stagnation of the Muslims went hand in hand with political deterioration and the fragmentation of Muslim lands, which led to the rise of kings and rulers who had no object but to dominate, and to satisfy their [material] appetites. They cared not for the continued growth and progress of the Muslims.
Ladies and gentlemen, one glance at our present Islamic society is enough to show us that the heat of faith has waned; that most men of religion have a stereotyped outlook on modern life; that the masses are ignorant and know practically nothing about their religion; that most youth have turned away from religion, first, because of their ignorance, or, second, because they are carried away by western currents. We also find public morality loose, selfishness prevailing, and the bond of unity broken.
While this is our condition, the West overtakes us with its cars, airplanes, tanks, guns, cinema, radio, telegraph, telephone, organizations, and preparations for war. I wish the West had bequeathed us its inventive power, its sciences, and its organizations only. Then we would fear no danger. But the West challenged our spiritual and moral existence and began to undermine it as worms undermine the roots of a giant tree, for it brought us cheap social customs, excessive sexual license, and a loosening of morals which warn of danger.
Yes, the danger besetting the Muslims and especially their youth is very grave indeed, for they stand between stagnation which they inherited from previous dark centuries, and the sweeping flood of western civilizations. We have no savior, brethren, in this critical situation except Muhammad, prayer and peace be on him, and we have no positive philosophy except the philosophy of the Qur’an. This is what we should understand, and this is what I call for on this holy night.
My first and last advice to my youthful Muslim brethren is to turn to the Qur'an and to read it more and more, and to study it as much as possible, for the more they read it, the more light and guidance they will receive. A non-Muslim reads the Qur’an and enjoys its wisdom and literary style. As for the Muslim, besides enjoying the wisdom and the style, he finds a guide in the darkness of the seas of this life.
Yes, if a Muslim youth studies the life of the prophet, prayer and peace be on him, and comes to know his character, and if he makes an analysis of western civilizations, an analysis devoid of passions and whims, he will be able to profit from whatever is useful in western civilizations and to protect himself from their evils.
Ladies and gentlemen, if we analyze the various western civilizations, we will find that the elements of power in them consist of:
(1) Meticulous scientific research and the application of science to life.
(2) Nationalism, variously defined by various western nations and what follows it in terms of struggle for existence.
(3) Organization and social reform.I don’t think that a Muslim, who studies the Qur'an, even in a superficial way, will have any difficulty in realizing that these elements are incorporated in Islam in the best manner and the clearest way.
As for meticulous, scientific research, we find the Holy Qur’an full of exhortations to achieve it, and in addition there are the well-known sayings of the Prophet in his respect. The exhortations to study nature and to contemplate Allah’s creation are the foundations of natural sciences, and the Holy Qur’an calls for the study of nature in numerous verses. As for the study of the history of nations, and the drawing of lessons from the lives of the ancient nations, that is the excellent method of the Qur'an in giving convincing lessons. It is also the basis for the accurate development of the social and historical sciences. There is no better proof of the importance which Islam gives to sciences in the glorious days of the early Islamic states. A quick glance at history will acquaint us with Muslim chemists, mathematicians, astronomers, and natural scientists.
Some claim that Muslims drew their civilization from the Greeks. The truth is that they drew it from the Qur’an and sought the help of the Greeks. Many Muslim philosophers tried to harmonize Greek theories with the text of the Qur’an, but their attempts were in vain. The growth of natural sciences showed the error in many Greek theories and the veracity of the Qur’an concerning them. Many scientists rose, thanks to Islam, and laid the foundations for many modern scientific ideas. The stagnation of the Muslims after the passing away of their States, and the domination of unworthy rulers over them, is what gave a stop to the growth and flourishing of the sciences. Not only that, but it created from amongst the men of religion some who opposed any new scientific theory. The religious men of Islam in the last century began to express fears of the modern scientists and the natural sciences, thinking that they were contrary to religion. The truth is that the Qur’an supports any scientific theory whenever its validity is proven.
As for the second phenomenon of western civilizations, namely, nationalism, that also exists in Islam. Nationalism is a bond, or a number of bonds, between a group of people which makes them a political entity. Probably the most popular bonds in many nations are blood tie and language tie. Nationalism, like the family entity, is a natural step in the history of human evolution. Nationalism was not born in the nineteenth century as some students of modern history claim, for nationalism in various forms existed from ancient times.
Islam did not come to destroy nationalism; it recognized nationalism, but avoided its evils. The verse in the Holy Qur’an: “O mankind! Surely We have created you of a male and a female, and made you nations and tribes so that you many know each other; surely most honorable of you with Allah is (he who is) most righteous; surely Allah is Knowing, Aware.” (The Chambers, 49:13) is a clear recognition of nationalism, and it sets a high ideal for the relationship between nations and states. Moreover, Islam made the Arabs, the Persians, the Turks, and all Muslims brethren by saying: “the believers are but brethren …” (The Chambers, 49:10). Islam did not change the nationality of the Arab or the Persian or the Turk, etc., for there is no contradiction between the existence of various nations, while, at the same time, brotherhood exists among all; for Islam is a League of Nations and does not deny the existence of its constituent nations.
In short, we wish to emphasize here that nationalism, which is the most important phenomenon in western civilizations today, exists in Islam, but in a higher form which removes it far from dangers and horrors. Muslim nations today have only to struggle hard to build their national structure on the foundations of Islamic principles.
The third phenomenon of western civilizations is their constant readiness for social reform and the legislation of laws and regulations dealing with problems of family life, labor, agricultural work, life in cities and villages, land distribution, various types of taxations, economic and financial organizations, and all features which characterize modern civilized life.
As for the Muslims, they have generally been very slow to carry our social reforms. Men of religion in Islam, instead of undertaking the call to such reforms, and profiting from religious teachings to implement them, waste their time in verbal polemics. Furthermore, a matter which causes deep regret is the closing of the door of ijtihad (authentic induction) by the majority of the Muslims. As for the minority who recognize ijtihad, they are not profiting by it.
Since the days of the disintegration of the Abbasid Caliphate there have been only a few great imams. One questions why imams like Abu Hanifa should not rise again, and why religious scholars should not write books that fit our modern conditions on land affairs like the book al-Karaj by Abi Yusuf. We find imams like Ibn Taymiyya and Sheikh Muhammad Abduh who opened the door of ijtihad anew, and we find Sayyid Muhsin al-Amin al’-Amily using the ijtihad in calling for reform and liberation from many superstitions and worn-out traditions. But such men are rare and too few. In young Turkey today a religious group has appeared, led by Said Hakim Pasha, who calls for opening the door of ijtihad and profiting from the noble teachings of Islam in the new life of Turkey.
I wish to say that the door of social reform in Islam is a wide one. Why don’t the honorable learned men of Islam pass through it today? Why do our learned men, Allah support them, try to follow the mobs in their views and traditions and have no courage to call for reform? I believe that ijtihad in Islam will make it a permanently living religion by adapting its teachings to each age and generation in accordance with the requirements of that age and generation.
From what I have said it is clear that the elements of power in modern, western civilizations exist in Islam and are not alien to it. That is why I say that we should begin studying and analyzing western civilizations, looking at them with the glasses of our history and conditions, rather than being swayed by their currents. We should choose freely and not be influenced and pushed into taking western civilizations. Our choice should be guided by science, by a study and analysis of western civilizations, and by a full knowledge of our precious Islamic treasures.
This requires:
(1) that we should have a group of religious scholars who leave sectarianism aside and open wide the door of ijtihad and begin to profit from the ijihad in a way consonant with the growth of modern science and contemporary social development. I emphasize that Islam is a great force for progress and reform.
(2) that our youth should turn to a regular study of the Qur’an in order to understand its spirit and morals. They should also study in detail the life of the holy Prophet and learn from his character and the beautiful spirit with which his life is so rich, may prayer and peace be on him. I am sure that in the Qur’an and the life of Prophet Muhammad they will find the best guide for this life, and the best help in facing western currents. I am sure that asking anything less than this of our youth would not please the Owner of the Mission on such a holy night.
“Peace be on him who listened and retained and learned and cared. And the mercy and blessings of Allah be on you all.”
[Published in the May/June 2006 Issue of the Voice of Islam, Islamic Society of the Washington Area, Silver Spring, Maryland]
Posted July 30, 2006 -
Brother Ronin.
The word "Muslim" means ,to the majority,someone practicing/has a religion called Islam /converted to traditional Islam or belongs to one of the sects of traditional Islam.
Qoran calls its followers to believe. i.e Believers.
Islam in the Qoran is not a religion of man, it is a state of mind and a way of life devoted to GOD Alone.
This way is called the straight path of following and doing what is right, lawful, peaceful and beneficial to the individual , family and society.
Righteousness is clearly defined in Qoran as being good, doing good and following the straight path of GOD Alone.
All those who want guidance from GOD should surrender-aslim/become "Muslims to GOD- and unite on following GOD s message/scripture and heeding His commands and instructions.
This is the religion of GOD and the only one sent to all humans since Adam walked the earth and will be the same until the end of the humans time on earth.
Look at the world now., the majority are living under systems of man, most are claiming to have a religion from GOD but in reality the human devils have highjacked GOD religion and disguised it as the true religion of GOD under names such as Judaism, Christianity , Traditional Islam ...and many other sects with different subtitles and names never authorised by GOD.
Each sect claiming they have the right religion and putting other books/authorities as partners with GOD Alone.
GOD s religion is simple, universal and practical.Living on GOD s earth by following GOD S system/straight path and taking GOD Alone as leader/authority by following His message /words/scripture alone.
Redemption in this life is a mercy from GOD to the humans..His true Islam is the way to redeem each human back to GOD s kingdom after resurrection and judgement.
GOD s promise of returning to Him is a certainty and all those who believe should prepare for that day by submitting to GOD and leading a righteous life dedicated to GOD Alone by following His message alone and seeking only GOD S guidance in their life.
All humans are invited by GOD to follow this religion. There is no divisions or chosen race for this unique and consistent religion of GOD.
Traditional Islam is not this religion according to Qoran. Muslim to GOD should be every person who chooses GOD and His system regardless of race ,colour or place.
May the Lord guide all the believers and seekers of His path.
GOD bless you .
Peace. -
Peace good logic and all!
You speak facts. The Quran's Islam is unadulterated submission and devotion to God alone, which consists of a straight path that exists since Adam, and invites all of humanity to God, beyond sects or human-made systems.
At the same time, one crucial piece of the puzzle should be added. Because without this piece, the puzzle remains incomplete. Although it's important to read and study the Quran, try to live by its teachings, and do good works, there is one piece that needs to be added to make the puzzle complete. That piece is spreading the message of the Qur'an and/or teaching it to others. Without this piece, faith might remain incomplete. That's because it's actually God who commands and encourages the spreading of the Qur'an's message, as stated in several Qur'anic verses.
The Qur'an commands and encourages spreading its message:
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Invite/call to your Lord's way with wisdom and good advice, and argue/debate with them in the best (most kind/just/tolerant/rational) way (16:125).
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Who speaks better than one who calls to God... and says "I am of the Muslims?" (41:33).
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Call/invite to goodness, enjoin/advocate what's right/righteous and forbid/prohibit/restrain/prevent what's wrong, based on Quran's laws, commands, principles and teachings (3:105, 3:110, 3:114, 9:71, 9:112, 22:41, and 31:17).
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Call/invite people to obey God and His Messengers, and spread the message in order to have done your duty before your Lord (7:164 and 36:20-27).
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Brother Ronin.
The word "Muslim" means ,to the majority,someone practicing/has a religion called Islam /converted to traditional Islam or belongs to one of the sects of traditional Islam.
Qoran calls its followers to believe. i.e Believers.
Islam in the Qoran is not a religion of man, it is a state of mind and a way of life devoted to GOD Alone.
This way is called the straight path of following and doing what is right, lawful, peaceful and beneficial to the individual , family and society.
Righteousness is clearly defined in Qoran as being good, doing good and following the straight path of GOD Alone.
All those who want guidance from GOD should surrender-aslim/become "Muslims to GOD- and unite on following GOD s message/scripture and heeding His commands and instructions.
This is the religion of GOD and the only one sent to all humans since Adam walked the earth and will be the same until the end of the humans time on earth.
Look at the world now., the majority are living under systems of man, most are claiming to have a religion from GOD but in reality the human devils have highjacked GOD religion and disguised it as the true religion of GOD under names such as Judaism, Christianity , Traditional Islam ...and many other sects with different subtitles and names never authorised by GOD.
Each sect claiming they have the right religion and putting other books/authorities as partners with GOD Alone.
GOD s religion is simple, universal and practical.Living on GOD s earth by following GOD S system/straight path and taking GOD Alone as leader/authority by following His message /words/scripture alone.
Redemption in this life is a mercy from GOD to the humans..His true Islam is the way to redeem each human back to GOD s kingdom after resurrection and judgement.
GOD s promise of returning to Him is a certainty and all those who believe should prepare for that day by submitting to GOD and leading a righteous life dedicated to GOD Alone by following His message alone and seeking only GOD S guidance in their life.
All humans are invited by GOD to follow this religion. There is no divisions or chosen race for this unique and consistent religion of GOD.
Traditional Islam is not this religion according to Qoran. Muslim to GOD should be every person who chooses GOD and His system regardless of race ,colour or place.
May the Lord guide all the believers and seekers of His path.
GOD bless you .
Peace.@good-logic said in Important articles about islam and the Qur'an (Ishaq Husseini, Farah Shah and so on):
Islam in the Qoran is not a religion of man, it is a state of mind and a way of life devoted to GOD Alone.
This way is called the straight path of following and doing what is right, lawful, peaceful and beneficial to the individual , family and society.You mentioned that Islam is a way of life, called the straight path, which involves following and doing what is right, lawful, peaceful, and beneficial to the individual, family, and society. You are right. That said, I think it would be beneficial and useful to analyze the notion of the straight path from the perspective of the Qur'an. What exactly is the straight path and how is it defined from the perspective of the Qur'an? The Qur'an explains the straight path is in explicit detail. In addition, the Qur'an outlines the commands that define the straight path.
The Quran states what the straight path is:
- To serve God is the straight path, and it leads to and keeps a believer on it (19:36 and 43:64).
- To be a devoted servant (serve God exclusively) keeps a believer on the straight path and prevents the believer from being misled/misguided (15:40-41 and 38:82-83).
- The straight path is the path of those that God have blessed (1:6-7).
- Those that God have blessed are the prophets (al-nabiyina), the truthful (al-sadiqina), the witnesses to justice and to God (al-shuhada), and the righteous/good-doers (al-salihina), and these are on the straight path (4:69).
The straight path of God is outlined in the commands that are stated in verses 6:151-153:
- Do not associate partners with Allah.
- Be good to your parents.
- Do not kill your children for fear of poverty.
- Avoid immorality in all its forms (public and private).
- Do not take life except in justice.
- Treat orphans' wealth with care until they are mature.
- Give honest measure and weight in dealings.
- Do not burden anyone beyond their capacity.
- Speak justly, even if it's against your relatives.
- Observe the pledges you made to God.
Note: The Qur'an mentions that the straight path is the path of those that God have blessed (1:6-7). Those that God have blessed are the prophets (al-nabiyyina), the truthful (al-sadiqina), the witnesses to justice and to God (al-shuhada), and the righteous/good-doers (al-salihina) (4:69). The arabic word al-shuhada is traditionally translated as the martyrs in verse 4:69. But a contextual reading of Qur'anic verses where the word al-shuhada is mentioned unmistakably shows that al-shuhada means "the witnesses to justice and to God" (3:18, 5:8, and 2:143).
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Peace all,
I understand and partially agree with what is being said that Islam in the Quran is submission to God alone, beyond sects and inherited labels.
But I feel the discussion is missing something important.
Sometimes it sounds as if we are speaking from a distance almost like we are sitting on another planet, looking at humanity and saying: “these people have gone astray from real Islam, and we are the ones who understand it correctly.”
But Islam is not something outside of human life.
Islam is lived.
It exists in people, in daily affairs, in struggles, in justice and injustice.No one has the luxury of practicing a “100% pure” abstract Islam exactly as they imagine it. What matters is whether people understand the core guidance and strive toward it.
The Quran itself does not present Islam as something isolated from reality:
“O you who believe, stand firmly for justice…” (4:135)
“Do not incline toward those who ظلم…” (11:113)
“You are the best community… enjoining what is right and forbidding what is wrong…” (3:110)This is active, social, real-world engagement.
At the same time, the Quran also speaks about tensions and differences:
“The Jews and the Christians will not be pleased with you until you follow their way…” (2:120)
“Do not take the Jews and the Christians as awliya…” (5:51)But these verses also need to be understood in their context, not as blanket hostility toward all people of other faiths otherwise we contradict other verses about justice, fairness, and dealing kindly with those who are not hostile.
So the issue becomes more complex.
On one side, we say:
historical Islam was corrupted
societies went astray
systems of power distorted religionThat may be true in many cases.
But then what do we do with reality today?
When people who identify as Muslims (even if imperfectly) are subjected to ظلم, oppression, or hatred…
Are we supposed to become completely detached from them just because their understanding is not “pure Islam”?
Do we become numb?
The Quran warns about people who claim reform while causing corruption:
“They say ‘we are reformers,’ but indeed they are the corrupters…” (2:11–12)
So the challenge is not to step outside humanity and define Islam in isolation.
The real challenge is:
to distinguish truth from distortion within real human conditions
to recognize sincerity even when imperfect
to stand against فساد and ظلم wherever it appearsBecause Islam is not only an inner belief.
It also has a practical presence:
in societies
in justice and injustice
in how people treat one anotherIf we remove Islam from lived reality, it risks becoming an idea rather than guidance.
So perhaps the balance is this:
Yes Islam is submission to God alone.
But it is also something that is lived through people, through history, and through everyday life not outside of it.I also feel a sense of sadness that many of these discussions seem completely disconnected from what is happening in the real world not because everything happening is correct, but because we cannot fully detach ourselves and define ‘true Islam’ while ordinary people, including those we label as Muslims (even if imperfect), continue to suffer in real life.
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Peace all,
I understand and partially agree with what is being said that Islam in the Quran is submission to God alone, beyond sects and inherited labels.
But I feel the discussion is missing something important.
Sometimes it sounds as if we are speaking from a distance almost like we are sitting on another planet, looking at humanity and saying: “these people have gone astray from real Islam, and we are the ones who understand it correctly.”
But Islam is not something outside of human life.
Islam is lived.
It exists in people, in daily affairs, in struggles, in justice and injustice.No one has the luxury of practicing a “100% pure” abstract Islam exactly as they imagine it. What matters is whether people understand the core guidance and strive toward it.
The Quran itself does not present Islam as something isolated from reality:
“O you who believe, stand firmly for justice…” (4:135)
“Do not incline toward those who ظلم…” (11:113)
“You are the best community… enjoining what is right and forbidding what is wrong…” (3:110)This is active, social, real-world engagement.
At the same time, the Quran also speaks about tensions and differences:
“The Jews and the Christians will not be pleased with you until you follow their way…” (2:120)
“Do not take the Jews and the Christians as awliya…” (5:51)But these verses also need to be understood in their context, not as blanket hostility toward all people of other faiths otherwise we contradict other verses about justice, fairness, and dealing kindly with those who are not hostile.
So the issue becomes more complex.
On one side, we say:
historical Islam was corrupted
societies went astray
systems of power distorted religionThat may be true in many cases.
But then what do we do with reality today?
When people who identify as Muslims (even if imperfectly) are subjected to ظلم, oppression, or hatred…
Are we supposed to become completely detached from them just because their understanding is not “pure Islam”?
Do we become numb?
The Quran warns about people who claim reform while causing corruption:
“They say ‘we are reformers,’ but indeed they are the corrupters…” (2:11–12)
So the challenge is not to step outside humanity and define Islam in isolation.
The real challenge is:
to distinguish truth from distortion within real human conditions
to recognize sincerity even when imperfect
to stand against فساد and ظلم wherever it appearsBecause Islam is not only an inner belief.
It also has a practical presence:
in societies
in justice and injustice
in how people treat one anotherIf we remove Islam from lived reality, it risks becoming an idea rather than guidance.
So perhaps the balance is this:
Yes Islam is submission to God alone.
But it is also something that is lived through people, through history, and through everyday life not outside of it.I also feel a sense of sadness that many of these discussions seem completely disconnected from what is happening in the real world not because everything happening is correct, but because we cannot fully detach ourselves and define ‘true Islam’ while ordinary people, including those we label as Muslims (even if imperfect), continue to suffer in real life.
@Fusion said in Important articles about islam and the Qur'an (Ishaq Husseini, Farah Shah and so on):
I also feel a sense of sadness that many of these discussions seem completely disconnected from what is happening in the real world not because everything happening is correct, but because we cannot fully detach ourselves and define ‘true Islam’ while ordinary people, including those we label as Muslims (even if imperfect), continue to suffer in real life.
Brother Fusion.
There is nothing missing from Qoran about how one should lead their life.
Once the individual is aware of Qoran and seeks guidance from the creator,and once GOD tries the individual intentions/convictions , then GOD will fulfill His side of the contract/bargain for the individual..
Of course there are connections to the social part for the individual, but Islam to GOD starts the process for both.
Is the straight path not defined and explained in Qoran. What else do one needs from society/others for this way of life?
Of course the individual has responsibilities with both GOD and the society and these are also guided by GOD s message.
The real world ,when out of sink with GOD s commands/instructions, and follows /takes partners with GOD for the deen/religion of GOD, will be disconnected from GOD .
Today s "Muslims" as defined by Traditional Islam" are no different from any other religions or non religion people, they follow what GOD has not authorised.
Aware or unaware, "Shirk" is the culprit that disconnects people from GOD.
We humans just want favours from everything /source and then expect GOD to to keep "giving" and helping!
GOD s promise of both success and failure for the humans has set laws that are already in action.
If the human leans towards GOD and His system and decides to submit and to seek GOD s guidance ,this is a journey towards success. If they do not ,then all other systems/ways lead to failure.
GOD bless you.
Peace, -
Peace Fusion!
Thank you for your thoughtful and reasonable response. You made some excellent points. It seems there has been a misunderstanding, though. As far as I see, no one is advocating detachment from the real world here. The point is that true Islam is about submitting to God alone based on His words/revelations, beyond human-made divisions and labels. Islam, in its purest form, is a way of life devoted to God's guidance, which naturally leads to justice and social engagement. A Muslim can seek the truth, speak the truth, and discuss myths, misconceptions, misunderstandings, and misinterpretations, while at the same time support those who identify as Sunni Muslims, Shia Muslims, Ahmadiyya Muslims, Sufi Muslims, Christians, or any other label. Oppression is oppression, regardless of who is suffering, and it must be condemned and actively opposed (4:75 and 8:39).
In addition to oppression (fithnah/zulm), corruption on earth (al-fasad fil-ardh) must also be condemned and actively opposed (11:116 and 2:251). This encompasses the moral, social, and environmental corruption that disrupts justice, balance, and peace on earth.
Submission to God is the foundation, and from that, we try to live justly and engage meaningfully with others, regardless of their label. Islam is both theory and practice. It is something we discuss, but more importantly, something we live. Both aspects work together seamlessly, not in opposition. That being said, action takes precedence over theory in Islam. Point blank period.
49:13 O people, We created you from a male and female, and We made you into nations and tribes, that you may know one another. Surely, the most honorable among you in the sight of God is the most righteous. God is Knowledgeable, Ever-aware.
60:8-9 God does not forbid you from those who have not fought you because of your system, nor drove you out of your homes, that you deal kindly and equitably with them. For God loves the equitable. But God forbids you befriending only those who fought you because of your system, and drove you out of your homes, and helped to drive you out. You shall not ally with them. Those who ally with them, then such are the transgressors.
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Peace good logic, Fusion and everyone!
I just thought I'd mention that my last three posts have been edited and updated. I've changed/rewritten their structure with the aim of improving their clarity and precision, but the content remains mostly the same, with some new information added.
On a side note, good logic and Fusion, have you read the speech I shared in one of my previous posts in this thread? I'm referring to the speech "Islam and Western Civilization" by the progressive/reformist Iraqi Muslim thinker Dr. Mohammad Fadhel Jamali. If you haven't read it yet, I definitely recommend it. Perhaps you’ll find it as useful and interesting as I did.
