Since it is under Umbrella of Edip Yuksel, So shall one assume, all the writers who contributed towards this book are under influnce of Miracle of 19, and preaching of Rashad Khalifa?
and then to have people like Irshad Manji on the list, realy is too much to start with.
I am telling you with sincerity that only this name alone can make people avoid even glancing at the book, (I am talking about masses).
Well let us see what's up the Islamic reform.
Salam,
Critical Thinkers for Islamic Reform 2008 A Collection of Articles from Contemporary Thinkers on Islam
Editors Edip Yuksel Arnold Yasin Mol Farouk A Peru
This important book is a collection of writings of more then 30 modern writers on Islam that were present at the 2008 conference bearing the same name. From professional Islamic scholars to individuals writers and thinkers, this collection is unique as a serious collection of 21st century Islamic thought on critical research, reform and renewal in Islamic and Qur'anic interpretation. With diverse subjects on the interpretation and message of the Qur'an and its relation to human rights, freedom and wellfare. History of Islam, society and thought. Modern experience of being a Muslim, the concept of gender and needed actions for reform.
Read the complete book here
http//www.deenresearchcenter.com/LinkClick.aspx?link=CRITICAL+THINKERS+for+ISLAMIC+REFORM+2.pdf&tabid=36&mid=577&language=nl-NL
Salam,
Then you have not been reading well, as he explains it very clearly. Seems you have been skipping parts. He divides the Quranic message into two fields
Islam/muslimeen (what he calles Muslim-Assenters)-those that incline to their natural instinct (262, 3030) and do good deeds on a simple level, and can stay within their own cultural religion. So they are peacegiving, but not necesseraly universal in their thinking.
Iman/mumineen (Muslims Believers)-those that go against their natural instinct of survival, and give out of their money, fight against injustice, don't mind giving their lives for the greater good. And they accept all revelations as originally sent by God. These are universal in their thinking and altruistic.
How so?
Does being male and female mean truth is not common to us? I agree with Mazhar on this one.
Salam,
This is the whole point, truth can be discovered by anyone. Righteousness and morality are shared truths which can be determined by all people. We can see this in the universal declaration of human rights, which is based on 'secular' ideas. Maybe I misunderstood Mazhar, but when he referred to 'deviant' groups as obscuring the truth, I referred to 548 and 4913 as showing that it is possible for almost any belief or philosophy to discover and determine the truth of righteousness and morality. When these groups differ from common righteousness and morality, we as Muslims must engage them in discussion and struggle to show them the right path (sirat al-Mustaqeem 6151-153).
When it comes to theological truths, this can be more difficult, as many of these are given in allegories and examples we must unlock in the Qur'an. This is why my above article focuses on discovering the truth of righteousness and morality together with all humans. The theological discussion is different and will be the one which humanity will disagree on the most with each other. But that belief is between themselves and their God. We can only point out the truth we are discovering in the Qur'an. When it comes to righteousness and morailty, humans are involved, and so this discussion is of the most importance for all humans to engage in.
This is something different from the perception and content of the main article. Truth is always simple and plain. All human effort of one/elite-absorbed in vested interests and enjoyment of life being the sole objective-- deviant group is not the search of truth but how to blur and make it vague. And truth is known to them, as Qur'aan says. The Book is only to Remind and Alarm so that people may not take the plea of being ignorant.
Both 548 and 4913 disagree with this. Also my comments do not differ with my article, I think your just read it differently.
Salam, and with respect
Two different areas of study are being confused together. There are only two tests available for knowing the truth, one is the Book of Allah and the other is tangible evidence from knowledge, anything that does not stand the scrutiny of these two is just conjecture and gossip. We invite to the established/absolute truth-Al Haqqu, and after that we have no responsibility nor authority to force anyone to accept as truth what we or Qur'aan says, instead we are advised
http//www.haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/043.%20Az%20Zukhraf/43.83a.gif
Then having told them, you the Messenger leave them playing in their conjectural discourses till they meet/encounter the Day, the one which is being promised to them.
Salam,
Your translations and explanations on your website and shared here at FM are a proof that we are constantly searching to understand the Truth portrayed in the Revelation. To believe we are not searching, means we are standing still, we are stuck, which is one of the meanings of Sharika. So yes, we invite to the Truth, to the Revelation, but to grasp the Truth, this is a never-ending search.
"which truth" one is now to search for?
http//www.haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/039.%20Az%20Zumar/Temp%2001%2039.41a.gif
Indeed We have since gradually sent to you, the Messenger , The Book as/containing Statement of Fact for the living people,
http//www.haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/039.%20Az%20Zumar/39.41.gif
Therefore/in response whoever is guided then undoubtedly he guides/leads on the way for his own self.
http//www.haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/010.%20Yunus%20alahissalam/Temp%2001%2010.108b.gif
And the person who remained neglectful/indifferent then indeed strays/ neglects upon own self;
http//www.haqeeqat.org.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/039.%20Az%20Zumar/Temp%2001%2039.41c.gif
And you the Messenger are not for them/humanity responsible/advocate/disposer of affairs/caretaker.
Chapter39
Salam,
We as Muslims believe that the Truth is found in the Qur'an, but we still must try to discover, explore and understand this truth. Also there is truth outside the Revelation that can be found in the Creation, the laws of nature, the structure of the universe etc. So believing the Qur'an is the Truth doesn't mean you know the truth, it only means that we have access to the truth. This is why we are still searching the Truth everyday, and this is a joined search with all of mankind, the only difference between believers in the Qur'an and the rest of mankind, is that we have a head start. But we can never claim the Truth, we can only explore it...
Peace,
In Qur'an verses 262 and 569 we are told that 'Those who believe/protect', those that follow the Jewish faith, those that follow Jesus (al-Nazara) and those that are from other traditions (al-Saba'een those that shift as the stars), that all these who believe in God, in a Judgment of their deeds, and uphold and create Peace and Justice, that all these people will be accepted by God (they do not to have fear or grieve).
262 Surely those who acknowledge, and those who are Jewish, and the Nazarenes, and those who follow other religions, any one of them who acknowledge God and the Last day, and uphold and create Peace and Justice (amilu saliha), they will have their reward with their Lord, with no fear over them, nor will they grieve.
Many commentators say that verse 262 is abrogated by 319 and 385 which states that God will only accept al-Islam as a Din/obligation/religion/behaviour, but Qur'anic commentator al-Tabarsi correctly says that Divine promises cannot be abrogated (P. 282-283, volume 1, al-Tabarsi, Majma al-Bayan fi Tafsir al-Qur?an (1070)), the concept of abrogation in the Sunni theory can only be applied to laws, not promises. Also al-Tabari in his Jami al-bayan fi ta'wil al-Qur'an (P. 155-156, volume 2) says that excluding righteous non-Muslims from God's Mercy contradicts His Justice.
What is mostly forgotten is that verse 569, which is almost exactly the same as 262 was revealed AFTER verse 385, which shows that abrogation is not possible with these verses.
So the debate is about what does al-Islam entail, the name of a religion, or a universal behaviour that is based on a few basic concepts which can be done by almost all humans, regardless of their religious affiliation? The word Islam is formIV (aslama) of the Arabic root salama, which is connected to peace, wholeness, welfare, wellbeing, and in formIV has the connation of inclining, accepting and surrendering to these concepts. To understand if islam refers to a specific religion, we must look at how formIV of salama is used in the Qur'an.
Verse 320 says
320 If they debate with you, then say, "I have peacefully accepted myself to God (aslamtu wajhiyalillahi), as well as those who follow me." In addition, say to those who were given the book and the Gentiles "Have you accepted peace (aaslamtum)?" If they have incline to peace (aslamoo) then they are guided; but if they turn away, then you are only to deliver. God is watcher over the servants.
When we look at verse 383 we see that EVERYTHING that exists surrenders to God
383 Is it other than God's system/obligation (Deeni Allahi) that they desire, when those in the heavens and the earth have inclined to peace/acceptance (aslama) to Him voluntarily or by force? To Him they will be returned.
And thus explains that Aslama isn't about a religion, but about a behaviour which entails a few basic concepts.
This is why verse 2111-112 rejects that salvation is based on adhering to a specific religion
2111-112 And they claim, "None will enter Paradise unless he is a Jew or a Christian." This is nothing but their wishful thinking. Say, "Bring your proof if you are truthful." No, whosoever inclines to peace with his whole being for God (aslama wajhahu lillahi), while being a person who improves the state of mankind (muhsinun); he will have his reward with his Developer. There will be no fear over them, nor will they grieve.
We can see a direct relation of the above verses with verses 262 and 569, as they all reject the idea that following a specific religion will make you be accepted by God. The only way not to 'have fear or grief', is at the minimum following the basic concepts of pursuing Peace in the name of God and improve the state of mankind. Both 262, 569 and 2111-112 talk about accepting God, about doing good to mankind (saliha creating peace and justice in 262, 569 and being a person that does good, muhsinum, in 2112) and the understanding of a Judgment (2112 talks about reward, 262 and 569 about the Era of the Hereafter yaum al-Akhira), all of these will take away fear and grief.
We see the same in 4133
4133 Who is better in saying than one who invites to God, and perform deeds that create justice and peace (amilu saliha), and says "I am one of those who gives over to peace (al-Muslimin)."
This is why the Din of God is a natural instinct in mankind as it is not about specifics of any religion, but built in morality
3030 Therefore, devote yourself to the right behaviour/way of life (al-Dinu hanifan). Such is the natural aim (fitrat) of God's creation of humans. And God's law of creation never changes. This is the true way of life (al-Dinu al-Qayyimu) but most people do not know.
We see in 364 that God sees the People of the Book as Muslims if they accept these three basic concepts
364 Say, "O People of the Book , let us come to a common statement (kalimatin sawain) between us and between you; that we do not serve except God, and do not set up anything at all with Him, and that none of us takes each other as lords (arbaban) beside God." If they turn away, then say, "Bear witness that we have given over to peace and wholeness (muslimun)."
Muhammad Shahrour correctly says
?The verse says ?O People of the Book!? because Jews and Christians were addressed like this during the time of the Prophet! It also contains the ?common terms? shared by them and Muhammad?s followers worship none but God, no shirk and no idolatry, that is, they all rejected rububiyya among themselves. It ends with the admission that if they are not happy about this, they ?at least? should bear witness that he (i.e. Muhammad) is a prophet and that they (i.e. his followers) are (still) al-Muslimeen. But why did Muhammad want to testify that he and his followers are al-Muslimeen? Because he believed that Jews and Christians were themselves Muslims and he saw himself as one of them, even though later on he wanted them to join al-Iman, while he allowed them to keep their faith in Allah?s tauhid (unicity).?
(Page 358, The Qur?an, Morality and Critical Reason; The Essential Muhammad Shahrur by Andreas Christmann and Muhammad Shahrur (2009))
In the Qur'an, a clear difference is made between al-Islam and al-Iman. In verse 3335 there is a difference made between al-Muslimun and al-Muminoon, in 4914 we see how al-Islam (aslamna) precedes al-Iman (right after the universalistic verse 4913), showing Al-Iman is a higher stage of al-Islam, but not a separate field or framework.
There are people who will remain in stage 1 (al-Islam) without accepting directly each other's religion or specifics, while the people who believe in ALL Revelations, from the Veda's to the Bible to the Qur'an, these people are in the stage 2 (al-Iman) and have become al-Muninun, people who believe and create security.
This is why al-Salat (4103) and al-Zakat (4162, 231-4) and 'struggling in God's way' (2216) and believing in all the previous Revelations (24, 4136) is only demanded from al-Muminun (the believers/protectors), and not from Muslims who only need to accept God and Judgment and work for peace and righteousness as stated in 262 and 569. But the Qur'an does discuss with the people from other religions not to reject the Qur'an (241) and to believe in it. The Qur'an first acknowledges all the people who follow the basics of 262, and encourages them to uphold the basic values (6151-153) which makes them Muslims, and at the same time it then tries to convince them of the truthful origins of the Qur'an so that they become believers (al-Muminun).
Islam is thus a universal pluralistic concept, and Iman is a specific concept which entails more responsibilities. That God acknowledges and accepts two stages of mankind is logical and fits His Mercy.
For a detailed discussion, please see my essay State of Mankind Introduction to Qur'anic Universalism
http//www.deenresearchcenter.com/Portals/0/State%20of%20Mankind%20Quranic%20Universalism%20by%20AYMol%20(3).pdf
This essay is currently being updated and rewritten for publication at the end of this year.
Peace,
There are several Tafsir/Quran commentaries that say Aslama (form 4) is linked to Istislam (form 10), but there is no real basis for this as form 10 is rarely used. We can see this in the Qur'an itself which rarely uses form 10 of any verb. The different forms do not explain each other, but provide different forms of actions derived from the root definition.
A very good analysis David of verse 3726.
Salam,
I have written an essay on this subject, where I have come to the conclusion that Islam in the Qur'an refers to peace and wellbeing with all existence, this means both God and the creation
"The word al-Din has several meanings depending on the context. In pre-Islamic Arabic it was used mostly for custom, habit, debt, obligation, requital and obedience. It was used for a habitual state that kept returning, so that it could become a custom, and thus became an authority which was obeyed. It probably had several original Semitic sources, as Persians used it for systematic religion, Jews for requital, and Arabs for custom. The Arabs used it for example for rain that always fell at a particular place.
The Qur?an rejects exclusivist religious thought, the idea that only one religion with its specific dogmatism and labels will gain you salvation. The Qur?an shows development is based on a few very rational and universal concepts
2111-112
And they claim, "None will enter Paradise unless he is a Jew or a Christian." This is nothing but their wishful thinking. Say, "Bring your proof if you are truthful." No, whosoever inclines to peace with his whole being for God (aslama wajhahu lillahi), while being a person who improves the state of mankind (muhsinun); he will have his reward with his Developer. There will be no fear over them, nor will they grieve.
The verb aslama has many applications. In pre-Islamic Arabic usage, it referred to giving over or to incline to something that makes something safe or pure, or to act peacefully or safely with yourself, a product, or someone else. It meant to being something or give over something precious to you or to someone else, and you or that person, will keep it safe as salama refers to safety, wholeness and health. The root word goes as far back as 4000 years ago, where it was used in the Proto-Semitic Akkadian language (2000 BCE) for to be unharmed, peace, well-being and welfare. The word wajhahu comes from wajooh, face, which represents a person?s whole being. Thus aslama wajhahu lillahi means to give over your whole being in the struggle for peace for God (you do not endanger or waste God?s creation), and you keep yourself and your surroundings safe and healthy.
Al-Islam is a verbal noun in the Arabic form of If3l. yulim informs, is the verb form IV and the verbal noun in form IV is i3lam information. As the root verb salama means peace and well-being, then al-Islam is the performing/having of peace and well-being. (form IV) which refers to the performing of the root meaning described in a noun.
The medieval scholar Raghib Isfahani explains in his Qur'anic concordance that al-Islam means
The engagement/entering (al-Dukhulu) into (fi) the Peace (al-Silm).
The full essay can be read here
http//www.deenresearchcenter.com/LinkClick.aspx?link=State+of+Mankind+Quranic+Universalism+by+AYMol+(3).pdf&tabid=36&mid=774&language=nl-NL
Salam,
4 years ago I have written an article about the concept of creation in the Qur'an
"Allah is called our Rabb, which means Who fosters, nourishes, brings up and regulate the things from the crudest state to that of the highest perfection, is such a matter to make it attain one condition after an other until it reaches its goal of completion.
He is also called Al-Bari, the Evolver and Al-Masuwwir, the Bestower of Forms/Fashioner in 5924.
The concept of Evolution was first described by the Greeks, but it was further developed by the early Muslims. Great Muslim scholars and scientists as Al-Kindi, Ibn-Rushd, Ibn Tufayl, Ibn-Arabi, Ibn-Khaldun al described and promoted the concept of Evolution. Before the 1800?s, Evolution Theory was known in Europe as the ?Muhammedan Creation Theory? and was described in almost all Muslim Medicine and Science Books. It was also part of normal education in the Muslim schools and Universities.
Ibn Khaldun wrote in his Muqaddimah, an Introduction to History
?One should then look at the world of Creation. It started out from the minerals and progressed, in an ingenious, gradual manner to plants and animals. The last stage of minerals is connected with the first stage of plants, such as herbs and seedles plants. The last stage of plants such as palms and vine sis connected with the first stage of animals, such as snails and shellfish which have only the power to touch. The word ?connection? with regard to these created things means that the last stage of each group is fully prepared to become the first stage of the next group. The animal world then widens, its species become numerous, and, in a gradual process of creation, it finally leads to man, who is able to think and reflect. The higher stage of man is reached from the world of monkeys, in which both sagacity and perception are found, but which has not reached the stage of actual reflection and thinking. At this point we come to the first stage of man ( after the world of monkeys). This is as far as our (physical) observation extends.?
This is just one example out of hundreds of opinions and observations made by Muslim scholars in the early centuries of Islam. When Darwin made his own speculations based on the Muslim Theory of Evolution, it was taken up by the Materialist Movement of the West. Because the Theory of Evolution is not supported by the Bible, and also because Darwin?s speculations gave room for a Creator-less creation, Darwin?s version of the Theory was taken up by the Atheist. Through this Evolution Theory was seen as equal to Atheism, and Muslims, through loss of their knowledge and their aversion of the Materialist Colonial powers of the West that had conquered them, became to reject the Theory of Evolution. And took up together with the Christian world, the concept of Instant Creation. A concept that goes directly against the language of the Quran and its Message as will be shown."
http//www.deenresearchcenter.com/LinkClick.aspx?fileticket=BQJs4ei97Ms%3d&tabid=58&mid=609&language=nl-NL
Salam all,
I have written an essay on this subject, where I have come to the conclusion that Islam in the Qur'an refers to peace and wellbeing with all existence, this means both God and the creation
"The word al-Din has several meanings depending on the context. In pre-Islamic Arabic it was used mostly for custom, habit, debt, obligation, requital and obedience. It was used for a habitual state that kept returning, so that it could become a custom, and thus became an authority which was obeyed. It probably had several original Semitic sources, as Persians used it for systematic religion, Jews for requital, and Arabs for custom. The Arabs used it for example for rain that always fell at a particular place.
The Qur?an rejects exclusivist religious thought, the idea that only one religion with its specific dogmatism and labels will gain you salvation. The Qur?an shows development is based on a few very rational and universal concepts
2111-112
And they claim, "None will enter Paradise unless he is a Jew or a Christian." This is nothing but their wishful thinking. Say, "Bring your proof if you are truthful." No, whosoever inclines to peace with his whole being for God (aslama wajhahu lillahi), while being a person who improves the state of mankind (muhsinun); he will have his reward with his Developer. There will be no fear over them, nor will they grieve.
The verb aslama has many applications. In pre-Islamic Arabic usage, it referred to giving over or to incline to something that makes something safe or pure, or to act peacefully or safely with yourself, a product, or someone else. It meant to being something or give over something precious to you or to someone else, and you or that person, will keep it safe as salama refers to safety, wholeness and health. The root word goes as far back as 4000 years ago, where it was used in the Proto-Semitic Akkadian language (2000 BCE) for to be unharmed, peace, well-being and welfare. The word wajhahu comes from wajooh, face, which represents a person?s whole being. Thus aslama wajhahu lillahi means to give over your whole being in the struggle for peace for God (you do not endanger or waste God?s creation), and you keep yourself and your surroundings safe and healthy.
Al-Islam is a verbal noun in the Arabic form of If3l. yulim informs, is the verb form IV and the verbal noun in form IV is i3lam information. As the root verb salama means peace and well-being, then al-Islam is the performing/having of peace and well-being. (form IV) which refers to the performing of the root meaning described in a noun.
The medieval scholar Raghib Isfahani explains in his Qur'anic concordance that al-Islam means
The engagement/entering (al-Dukhulu) into (fi) the Peace (al-Silm)."
The full essay can be read here
http//www.deenresearchcenter.com/LinkClick.aspx?link=State+of+Mankind+Quranic+Universalism+by+AYMol+(3).pdf&tabid=36&mid=774&language=nl-NL
The problem is that you want to use a finite object (rock), and finite parameters (weight) to create a paradox with infinite parameters (all-powerful).
The finite is called finite, because it HAS limits, otherwise it cannot be a rock or even called weight. But then you also make the infinite (God), a finite object, as He/It must have a location to 'carry' the object. So then it hasn't anything to with all-powerfullness, but with having no limitations on a reality that has been specifically designed to have limits.
The whole question seems smart, but it isn't. It only creates a paradox on a superficial level.
I have renewed the link at www.deenresearchcenter.com
You can download Mashriqi's book now.
Oeps ;D
http//www.deenresearchcenter.com/Portals/0/State%20of%20Mankind%20Quranic%20Universalism%20by%20AYMol%20(1).pdf
Peace,
This is probably an ex-Sunni muslim or an Arab christian who doesn't like the possibility of a rational Islam that could answer his doubts, or create an acceptable version of Islam that will not attack his own beliefs.
So instead of a renewal or enlightenment of Islam, he sees us as a last desperate act to save the drowning Islam.
Salaam all,
I'm glad you all like the bookreview I made. Although it is expensive, it is an important book. I will ask prof.Musa if she allows important excerpts to be scanned and put on the DRC website.
As for the Qur'an alone movement, it depends from which continent you're coming, as for example Pakistan has and had scores of Qur'an reformers that inspire modern thinkers there without them ever knowing about RK.
You can download the bookreview in PDF here
http//www.deenresearchcenter.com/LinkClick.aspx?fileticket=ckQPwrqmPEI%3d&tabid=75&mid=555&language=nl-NL
Salaam,
She is a lovely lady. She is part of DRC, so if you want to contact her, please PM me.
Instead of challenging Wilders, submit this article as third party motion to the court with an introductory paragraph. If it is a decent court will include you as opposing witness or third-party with interest.
PS The books (2 copies of Critical Thinkers and 3 copies of Manifesto are shipped as priority international mail. You will inshallah receive them within a few days.
Peace,
Edip
Peace,
The court doesn't allow any outside intervention because they want to make the trial bigger then it already is, or to more time then needed. But as the Dutch Muslim Party we will try to influence the media, and so a Dutch version of the above article will be given to the Dutch media.
And the Dutch Muslim Party is the perfect expression of the Islamic thought of positive reform in the world. And it influences traditional Muslims in reforming their approach to Islam. I have written a few articles on Islam and Democracy, and these are well received. See the English version
http//www.deenresearchcenter.com/LinkClick.aspx?link=The+Quran+Democracy+and+GlobalEthics-AYMol.pdf&tabid=36&mid=606&language=nl-NL
foetus-developed baby-born baby-infant-adolescent-mature human-old human-death-Nafs/Self/Soul stored until new universe is created-new universe-resurrection/new creation-new process of evolution/progress.
Before life arises again after death, the old universe first lives out its time (another 60 billion years estimated), then a new universe is created (verse 21104) and we will arise again in this new universe (225). And only those that have acted correctly in the first universe (the one we live in now), will progress in all matters.