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International Conference: Critical Thinkers for Islamic Reform at Oxford University in June 11-13 20 PDF Print E-mail
Written by Arnold Yasin Mol   
Monday, 15 March 2010 10:13
ANNOUNCEMENT
International Conference:
Critical Thinkers for Islamic Reform
The Way Forward
Oxford University in June 11-13 2010
The conference will be held at Oxford University in June 11-13. The participants are individuals who agree on the imperative of a drastic reformation in the Muslim world. Though each of us are independent thinkers, we are all in agreement regarding the urgency of  reforming our theology, attitude, action and our organizational strategies to further align ourselves to the Quran interpreted in light of reason.

For participation, questions or presence, contact us at: This e-mail address is being protected from spambots. You need JavaScript enabled to view it

For registration, please click here:

Dear brothers and sisters:
Please read this invitation and answer the questions regarding your participation and the topics you are interested in as a panelist. We would like to receive your answers to the questions ASAP.

Send these to This e-mail address is being protected from spambots. You need JavaScript enabled to view it

This year the conference of Critical Thinkers for Islamic Reform – The Way Forward will be held at Oxford University in June 11-13, God willing. The participants are individuals who agree on the imperative of a drastic reformation in the Muslim world. Though each of us are independent thinkers, we are all in agreement regarding the urgency of reforming our theology, attitude, action and our organizational strategies to further align ourselves to the Quran interpreted in light of reason.
We have successfully organized a conference in Atlanta, USA in 2008 where thinkers and scholars from both the East and West came together in an effort towards instigating a reform to promote monotheism, peace, justice, progress, critical thinking, and freedom in the Muslim world.
OBJECTIVES: The conferences have multiple objectives. Among these are:
  • Facilitate opportunity for reformist Muslim leaders to meet each other personally and exchange ideas.
  • Diagnose the theological, cultural and political problems leading the degeneration and decline of Muslim civilization.
  • Critically analyze political, cultural, economic, psychological conditions of Muslim individuals and societies and their interaction with other groups.
  • Discuss the geopolitical strategies implemented by the World's leading powers and their overt and covert operations in the so-called Muslim lands.
  • Suggest solutions and develop short and long term projects to bring about a progressive reform in both personal and social realm.
  • Pick a country or two for implementation of specific projects to address the issues.
INFORMATION ABOUT OUR PAST CONFERENCE
You may read about the conference here:
You may find the short bios of the participants at:
An edited volume was published from the compilation of essays from that conference. You may order that volume from here:
THIS YEAR'S PARTICIPANTS
The following is the list of potential participants.
Abdur Rab (PhD. Author, Economist, USA) Depends
Adis Duderija (Phd. Islamic Hermeneutics, Bosnia)
Aisha Musa (Prof of Islamic Studies, Florida International University) Confirmed
Akbar Ahmed (Prof American University, DC, USA)
Ali Behzadnia (M.D. Former member of first cabinet of Islamic Republic of Iran, USA)
Amina Wadud, (Prof. Gender Studies, University Melbourne, Australia)
Andreas Christmann (Prof. Middle Eastern Studies, University of Manchester, UK)
Arnold Yasin Mol (Author, Theologian, and member of NMP, Netherlands) Confirmed
Aslbek Mussin (Almaty, Kazakhstan)
Asma Ishak (J.D., Toronto Law School)
Baroness Warsi (Politician, UK)
Caner Taslaman (Prof. of Philosophy at Yildiz Technical University, Istanbul, Turkey) Confirmed
Chris and Linda Moore (UK) Confirmed
Daniel Martin Varisco (Prof. of Anthropology at Hofstra University)
El-Mehdi Haddou (Vetenerian, Canada)
Fatima Marnissi (Prof. Tunusia)
Farouk A. Peru (PhD candidate, activist, UK)
Fereydoun Taslimi (Businessman, USA) Confirmed
Gershom Kibrisli (Karamite leader, Israel, Netherlands)
Ghayasuddin Siddiqui (PhD, Muslim Congress, UK) Confirmed
Hasan Mahmoud (Author, Canada) Confirmed
Jeffrey Lang (PhD., Mathematician/Author, University of Kansas, USA)
Kassim Ahmad (Author, Political leader, Malaysia)
Khaled Abou El-Fadl (Pof. Of Law, UCLA, USA)
Layth Saleh al-Shaiban (Author, Activist, Saudi Arabia) Confirmed
Mahyad Tousi (CEO BoomGen Studios, California)
Martha Schulte (Prof. Arabic University of Texas, USA)
Matthew Capiello (PR MPJP, USA) Confirmed
Melody Moezzi (Author, Lawyer, USA) Confirmed
Mike Ghouse (Activist, World Muslim Congress)
Mohamed Hedjaj (PhD. Engineer)
Mohammad Mova Al Afghani (Founder and Lawyer at Center for Law Information, Pakistan)
Muhammad Shahrur (Prof, Syria) Confirmed
Mustafa Akyol (Author, Turkey) Confirmed
Nader Hashemi (PhD, Denver University)
Nafeez Mossadeq Ahmed (Prof. Sussex University)
Raymond and Sophia Catton (Witnesses, Canada) Confirmed
Reza Aslan (PhD, Media consultant, USA)
Richard Voss (Prof. Business Management at Troy University, USA)
Ruby Amatulla (President MPJP, Author, USA) Confirmed
T.O. Shanvas (M.D., USA) Confirmed
Taj Hargey (Prof, Oxford, UK) Confirmed
Tariq Ramadan (Prof. Oxford, UK)
Yusuf Desai (Forward Thinking, London)
Ziyauddin Sardar (PhD, Author, UK)
A member of European Foundation for Democracy
A member of Netherlands's Muslim Party
Critical Thinkers for Islamic Reform – The Way Forward
Provisional Conference Schedule
FRIDAY, 11 June 2010
Friday Congregational Prayer followed by light lunch
1:00 pm - 2:00 pm
Panel 1: The Paradigm of Islamic Reform – History and Heritage
3:30 pm - 5:00 pm
Refreshment Break
Panel 2: Theological and Philosophical Imperatives for Islamic Reform
5:30 pm - 7:00 pm
Dinner: First Keynote Speaker (During Dinner to be Followed by Muslim Musicians)
8:00 pm
SATURDAY, 12 June 2010
Panel 3: New Quranic Hermeneutics, Muslim Law and Islamic Reformation
9:30 am - 11:00 pm
Refreshment Break
Panel 4: Islam, Science, Culture and Freedom – Towards a Muslim Renaissance
11:30 am - 1:00 pm
Lunch: Second Keynote Speaker (During Lunch or Over Dessert)
1:00 pm - 2:30 pm
Panel 5: Gender, Sexuality & Human Rights in Islamic Discourse
2:30 pm - 4:00 pm
Refreshment Break
Panel 6: Media, War on Terror And Western Foreign Policy
4:30 pm - 6 pm
Dinner: Third Keynote Speaker (During Dinner Followed by Muslim Comedian)
7 pm
SUNDAY, 13 June 2010
Panel 7: Democracy, Justice, Tolerance and Reason – Prerequisites for Reform
10 am - 11:30 pm
Refreshment Break
Panel 8: Workshop / Round Table Pragmatic Steps Towards Islamic Reform
12 pm - 2:00 pm
FUNDING
We expect every participant pay for their own expenses. In fact, we are glad that we are not supported by any government or king, by any religious organization or cult. We are independent activists with sense of duty who are rising to the occasion of our own volition.
Though our brothers and sisters at Oxford will try their best to open their homes to provide boarding for some guests; we will inshallah strike a deal with a hotel nearby conference site to get discount for the participants. To cover the direct conference costs (hiring of facilities, all meals and refreshments, publicity and incidentals), we believe that £50 GBP per person is a fair and realistic price for this important three-day conference. A few brothers and sisters already promised contribution to subsidize the conference. If sufficient funds are raised then a fee for registration may not be charged at all.
Since we would like to keep everything transparent, we will not accept any contribution that is not announced publicly. The registration site will have a section for contribution. Below is the first contributor for the conference:
BrainbowPress: $500.00
REGISTRATION TO THE CONFERENCE:
After receiving your answers for the following questions, we will announce the link of the webpage for registration and the website containing detailed information about the conference, titles of panels, panelists, and events.
QUESTIONS
Would you like to join us for the Critical Thinkers for Islamic Reform Conference at Oxford University in June 11-13?
In case you will make it to the conference personally, would you like to submit a paper for the next issue of Critical Thinkers for Islamic Reform – Oxford 2010 (Preferably between 3000 – 5000 words)
Can you afford the cost of travel?
Would you prefer staying at a hotel, or be hosted by a family at Oxford?
Would you need the registration cost for the conference be forfeited?
There will be 7 panels and 2 workshops. The titles of the panels mentioned above are not final, but used to get an idea about the interest of participants. Please put the number of the above-listed panels in order your preference, such as, 3175624 or 6127543 etc:
Dou you have a suggestion for another panel topic?
Would you like to give a brief report about your country?
Would you like to help raising funds for the conference?
Would you recommend including a debate with the scholars of Sunni and Shiite sects?
Would you recommend to include a debate with a leader of anti-Muslim group?
Dou you recommend a panelist who is not listed here? If yes, please type his name and contact address.
Your phone numbers:
Further comments and questions:
A SAMPLE LIST OF WEBSITES PROMOTING ISLAMIC REFORM
AN INCOMPLETE LIST OF ISLAMIC REFORMERS WHO ARE AFFILIATED WITH US
UNITED STATES OF AMERICA:
Abdullahi an-Na'im, PhD. is the Charles Howard Candler Professor of Law at Emory University School of Law. He specializes in, among other things,human rights in Islam and cross-cultural issues in human rights, and he is the director of the Religion and Human Rights Program at Emory. He also participates in Emory's Center for the Study of Law and Religion. An-Naim was formerly the Executive Director of the African bureau of Human Rights Watch. He argues for a synergy and interdependence between human rights, religion and secularism instead of a dichotomy and incompatibility between them. An-Naim is originally from Sudan, where he was greatly influenced by the Islamic reform movement of Mahmoud Mohamed Taha. He is the author of numerous journal articles and books on human rights, international law, democracy, and Islamic reform. His most recent book is Islam and the Secular State: Negotiating the Future of Shari'a Cambridge, MA and London, England: Harvard University Press (2008). His personal website: http://people.law.emory.edu/~aannaim/
Abdur Rab, PhD. graduated with Honors and received a Master's degree from Dhaka University and a PH.D. from Harvard. He has had a long career in economic research and consultation, analyzing various public policy issues ranging from public resource mobilization to industrial development and trade policy reform, while serving the Pakistan Institute of Development Economics, the Industrial Development Bank of Pakistan and the Bangladesh and former undivided Pakistan governments, and various international organizations. He served the Pakistan Tariff Commission as a Member, and the Bangladesh Planning Commission as a Section Chief and a senior Consultant. He worked as an Industrial Development Officer with the United Nations Industrial Development Organization (UNIDO), Vienna. He worked as a financial adviser for the government of Uganda under a World Bank assignment, and as a senior industrial economist for the Qatar government under a UNIDO assignment. Under a UNDP assignment, he contributed to part of a business plan for an industrial development bank of the Economic Co-operation Organization (whose founding members are Iran, Turkey and Pakistan). He also worked on various development projects of Bangladesh supported by donor agencies such as the World Bank, USAID and the Asian Development Bank. He also consulted as an agricultural trade specialist for the US-based International Fertilizer Development Center (IFDC). Abdur Rab grew up in a traditional Bengali Muslim family. Since his school days he has been very devoted to religion. A turning point in his religious approach came when he came in contact with a virtually unknown but versatile Bengali spiritual guide Shah Aksaruddin Ahmad who possessed deep Quranic and spiritual knowledge. Under his guidance, Abdur received some preliminary lessons in spiritual exercises. Inspired by him, Abdur closely studied the Quran and the Hadith and relevant Islamic literature of modern scholars. His website is: http://www.exploreQuran.org
Adam Sigmund of South Jersey was born in 1980 and raised Roman Catholic. In April of '08 he became a rational monotheist after learning of God's words in the Quran and the miracle of how these divine words validate themselves. Currently, he is employed as landscaper and attending school to be a medical assistant.
Ahmed Subhy Mansour, PhD. is Former Assistant Professor at Al Azhar University, Egypt. He is currenly in the US seeking political asylum as well as serving as visiting Fellow at he Human Rights Program, Harvard Law School. Originally an Egyptian national, Dr. Mansour is a distinguished scholar of Islam with expertise in history, culture, theology and politics. He was an advocate for democracy and human rights in Egypt for many years, during which time he was isolated and persecuted by religious extremists and by the regime and also served time in prison for his liberal political, religious and social views. Having graduated with honors from Al Azhar University of Cairo, one of the oldest and most well respected centers of Islamic thought in the world, he later received his PhD with highest honors from Al Azhar as well. In May 1985, Dr. Mansour was discharged from his teaching and research position there due to his liberal views that were not acceptable to the ultra-conservative religious authorities who controlled much of university policies and programs. In 1987 and 1988 he was imprisoned by the Egyptian government for his "progressive" views, including the advocacy of religious harmony and tolerance between Egyptian Muslims, Christian Copts, and Jews. Dr. Mansour has authored 24 books and some 500 articles in Arabic, dealing with many aspects of Islamic history, culture, and religion. His organization website is: http://www.ahl-alQuran.com
Aisha Jumaan, PhD, MPH is the President of the Islamic Society of Atlanta.
Aisha Y. Musa, PhD, is the author of "Hadith as Scripture: Discussions on the Authority of Prophetic Traditions in Islam". Her training at Harvard was focused on early Islamic scriptural history, specifically the relative authority of the Quran and Prophetic Traditions (Hadith). Her book, Hadith as Scripture: Discussions on the Authority of Prophetic Traditions in Islam (Palgrave, 2008)-explores the development of the doctrine of duality of revelation and issues surrounding the relative authority of the Quran and the Prophetic Traditions (Hadith) through an examination of early Islamic texts from a variety of genres from the 8th and 14th centuries CE and compares the early controversies to their current counterparts. The question of the relative authority of the Quran and the Prophetic Traditions is part of usul al-fiqh (roots of jurisprudential methodology). How early Muslims answered that question has helped to shape Islamic theology and jurisprudence throughout the Muslim world for the past 1200 years. As part of the work, she produced the first English translation of al-Shafi'i's Kitab Jim?' al 'ilm, one of the most important early texts dealing with the authority of Prophetic Traditions.. The current resurgence of debates over the authority of Prophetic Traditions relative to the Quran, make it a contemporary question of both academic interest and personal importance to Muslims. Her research and teaching interests extend from the early classical period to the present and include translation of classical Arabic texts, Quranic interpretation, women's issues, and modern day reformist and neo-traditionalist movements. Aisha Musa is an Assistant Professor of Islamic Studies in the Department of Religious Studies at Florida International University
Ali Behzadnia, M.D. is a Medical Doctor who came to the United Stated near forty years ago. He is a life time student of Islam and is interested in Quranic research and Interfaith Dialogue. He is socio-politically active and was a member in the first cabinet after the revolution in Iran, as Deputy Minister of Health and welfare, acting Minister of Education and associate professor in Medicine at Teheran University. He opposed the non-democratic religious regime of Iran, and returned to the United States, after nearly two years. He is a member of several academic and religious organizations and is in private practice in California.
Chibuzo Casey Ohanaja was born and raised in Dallas, Texas.  Coming from a Nigerian Christian background he was not introduced to Islam until High School through a close friend from Pakistan.  As a Political Science/Arabic and Middle Eastern studies major at the University of Notre Dame he began to deeply research and study various faiths, beliefs and systems of life.  Allured by the message of Islam he discovered the Quran and found that it had the most humane, logical and pragmatic system of life.  He reverted to Islam at the age of 20.  Although through further studies of the Muslim history, hadith, fiqh, the Arabic language and observations through his travels in Africa and the Middle East he found that the traditional Islam prevalent around the world was incompatible with the message of Islam in the Quran.  Now realizing that only the Quran can be used to guide and bring peace to mankind he has dedicated himself to informing and lecturing to people about the true message of Islam which is preserved in the Quran.  He is currently the President of the Muslim Student Organization in Notre Dame, Indiana and is a coordinator for the University of Notre Dame Interfaith Fellowship.  After graduation from the University Notre Dame he hopes to continue his studies in law, Arabic and Islamic studies.
Dilara Hafiz is a retired investment banker, Sunday school teacher, interfaith activist and co-author of The American Muslim Teenager's Handbook along with her daughter, Yasmine, and son, Imran. This abridged article originally appeared in Altmuslim.com and is distributed with permission by the Common Ground News Service (CGNews). The full text can be found at http://www.altmuslim.com.
Edip Yuksel, J.D., was born in Turkey in 1957 as the son of Sadreddin Yuksel, a prominent Sunni scholar. During his youth he was an outspoken Islamist, and spent years in prison for his political views. While a popular Islamist author and youth leader, adopted the Quran Alone philosophy after corresponding with Rashad Khalifa and reading his landmark book, Quran, Hadith and Islam. This led him to break with the traditional approach to Islam in 1986. In 1989, he was sponsored for immigration to the US by Rashad. He moved to Tucson, worked with Rashad for one year in Masjid Tucson, and became a prominent member of the United Submitters International. After the assassination of Khalifa he broke away from the United Submitters International as he objected to the new cult-like ideas arising among its members. Yuksel is the author of over twenty books on religion, politics, philosophy and law in Turkish and numerous articles and a few books in English. His current work is as the co-author of: Quran: a Reformist Translation and the author of the Manifesto for Islamic Reform which are available at http://www.brainbowpress.com. Edip is the founder of Islamic Reform organization and his online books, interviews, and articles are published at: http://www.19.org ? http://www.islamicreform.org ? http://www.yuksel.org ? http://www.quran.org ? http://www.quranix.com ? http://www.mpjp.org ? http://www.opednews.com ? and his English email list is at http://groups.google.com/group/19org.
Faraydon Karim, PhD., is a Kurdish-American mathematician and has been working in computer industry since 1978. In 1978-1999 he worked as Development Engineer and R&D Engineering Manager for IBM. Spent many years in architecture of Engineering Scientific processors at High-End computers. Then later worked in architecture of PowerPC Floating Point and Multimedia SIMD processor. Karim has involved in many other processors development including Graphics processors. Holds over 100 technical disclosures and patents and is the co-author of a book on Compiler. He then worked for STMicroelectronics for seven years until 2007 as a Technical Fellow, where he directed research in computing and applications. With his team and collaboration with over a dozen of universities around the world, Karim conducted various activities in major areas of SoC and Embedded Systems. Currently he is working for NBCTR as CTO.
Fereydoun Taslimi is an entrepreneur philanthropist who came to Islam after rejecting it. "I was not a Muslim until I rejected all that I thought was Islam, heresy is my path to salvation." He is the co-founder of Noor Foundation and founder of several High-tech companies. Prior to joining PerformanceIT, Mr. Taslimi was co-founder and CTO at infoGO, Inc. Before that, he was Vice President of ESI, Inc. from 1986 to 1996, co-founding the company along with Mr. Mittel. During his tenure, Mr. Taslimi was instrumental in the design and development of several successful product lines in the area of voice processing and Internet Telephony servers. Prior to ESI, Mr. Taslimi started Adax, Inc. in 1984, a company that developed a programmable PC-based phone system. While finishing graduate school, Mr. Taslimi founded Informatics Sciences a company that developed multi-lingual computers and applications systems that was subsequently sold in 1984. Mr. Taslimi graduated with honors from University of London in 1975 and received a Masters degree in computer science from Georgia Tech. His organization's website: http://www.noor.org
Iftikhar Ahmed Mehar, PhD. was born in Nairobi-Kenya. He obtained the Doctorate in Business Administration and Information Technology from Columbia S. University (USA). He is an Adjunct Professor and teaches these subjects. He is a Muslim; an Islamic Scholar and a Theologian. From time to time he holds seminars to explain the essential Islamic values. He has contributed a variety of articles; mostly to clear any ambiguities about Islam. He is the author of “Al-Islam: Inception to Conclusion.” His current book, “Al-Islam: The Origin of all Sciences” is scheduled to be released in the spring 2009. He has not aligned himself to any particular sect or group but practices Islamic values as declared by the last prophet Muhammad.
Martha Shulte-Nafeh, PhD, is Assistant Professor of Practice at the University of Arizona and Language Coordinator of Middle Eastern Languages at the Department of Near Eastern Studies. Martha received her B.S. from Wharton School, University of Pennsylvania in Economics, received her M.A., in Linguistics from the University of Arizona in 1990, and her Ph.D. from the same university in Near Eastern Studies - Arabic Language and Linguistics 2004. In 1982, she taught English as a Foreign Language at American University inCairo, Egypt.
Melody Moezzi, J.D. is a writer, activist, author and attorney. Her first book, War on Error: Real Stories of American Muslims, was published in the fall of 2007 by the University of Arkansas Press. Ms. Moezzi has a regular column in Muslim Girl Magazine and has written essays and articles for several other print and online publications, including Parabola, Dissident Voice, American Chronicle, Urban Mozaik, and the Yale Journal for Humanities in Medicine. She has also appeared as a commentator on NPR's All Things Considered. Born in Chicago in 1979, Ms. Moezzi grew up mostly in Dayton, Ohioamid a strong and vibrant Iranian-American diaspora. Today, she lives in Atlanta, with her husband, Matthew, and their cats, Olyan and Talula. She is a graduate of Wesleyan University and Emory University School of Law, as well as the Emory University School of Public Health. Her website: http://www.melodymoezzi.com
Mike Mohamed Ghouse is a Speaker, Thinker and a Writer. He co-chairs the center for interfaith inquiry of the Memnosyne Foundation, president of the Foundation for Pluralism and is a frequent guest on talk radio and local television network discussing interfaith, political and civic issues. He is the founding president of World Muslim Congress with a simple theme: Good for Muslims and good for the world. His comments, news analysis and columns can be found on the Websites and Blogs listed at his personal website http://www.MikeGhouse.net. Ghouse is originally from Yelahanka, Bangalore and Dallas, Texas has been his home town for nearly three decades. Also see: http://www.foundationforpluralism.com
Richard S. Voss, Ph.D. teaches business management courses at Troy University, where he is pursuing several research tracks, among which his favorite involves an ongoing project to integrate established theories of national cultural, universal human values, and civilizations into a unified civilizational theory. Dr. Voss embraced Islâm in Morocco in 1983 and adopted his Islâmic Reformist orientation upon discovering Dr. Rashâd Khalifa's book, Quran, Hadith, and Islam, in the bookstore of the University of California at Riverside, his undergraduate alma mater where he had studied foreign language, shortly after his return to the United States. Several of his articles are posted on: http://www.19.org
Ruby Amatulla is an American Muslim business woman who is an activist to promote understanding and constructive engagements between the West and the Muslim world. She is a writer and a speaker for the cause. She is the president of a recently formed non-profit organization, Muslims for Peace, Justice and Progress (MPJP). Also see: http://peace-justice-international.org/
T.O. Shanavas, M.D. is a physician based in Michigan. He is the author of the book Creation and/or Evolution wherein he discusses the Quranic view on evolution and its roots in Islamic history.
CANADA:
El Mehdi Haddou, MD. is a 37 year-old Canadian veterinary Doctor originating from Morocco. At the age of 24, he started to question his faith, Islam, the purpose of this life and the existence of God. In November 2006, after reading Rashad Khalifa's book: 'Quran, Hadith and Islam' posted at http://www.submission.org, he began to verify Rashad Khalifa's ideas of code 19 and confirmed the findings. Recognizing that God has answered his questions and had given the proof that I was always looking for. Since that day, he witnessed a big change in his spirituality. "Now", he says, "Without hesitation I have attained certainty. I am following only the Quran, the whole Quran and nothing but the Quran."
Eman M. Ahmed Originally from Pakistan, Eman came to Canada in 2000. She is currently the Projects Coordinator at CCMW. In Pakistan she worked in areas related to social development and human and women's rights. She was also the managing editor for the Heinrich Boll Foundation book series on Women and Religion. Her publications include "A Dangerous mix: Religion & Development Aid", (WHRNet), "Violence Against Women: The Legal System and Institutional Responses" in Violence, Law and Women's Rights in South Asia, (Sage Publications); and "Promoting Inclusivity; Protecting (whose) Choice?" (AWID). She has MAs in Publishing (SFU), Social Anthropology (Oxford) and English (Pb)
Hasan Mahmud is the Ex President and Director of Sharia and Islamic Law, Muslim Canadian Congress and the author of: Book “Islam and Sharia” (in Bengali - being translated into English). Two books, “Chasing the Mirage – The tragic illusion of Islamic State” and “Cruel and Usual Punishment” refer to this book about analyzing Sharia Law. Docu-Movie on Sharia Law – “Silent Genocide” Docu-drama on Sharia Law – “Law and Justice” DVD on Sharia-Debate. DVD on Sharia issue of Apostasy. Hasan delivered speeches on Sharia Law in many seminars, conferences and Educational institutes in Europe, USA, Canada and Asia.
Mohamed Hedjaj, PhD. is a French and Tunisian engineer born in Tunisia in 1971. He traveled from France to Tunisia, where he spent five years to study secondary school in Arabic from 13 to 18 years old, and then returned to France to continue his education. He graduated from Arts et Métiers engineering school in Paris and has a PHD on vibration analysis of engines. He is working in France as an expert in vibration and mechanical analysis for firms like Peugeot and DELPHI. He promotes monotheism and justice by posting articles and comments on the Internet. He is fluent in French and conversant in English. He does not differentiate between different forms of fanaticism, be it from "Muslims", Catholics, or Zionists. He prefers using the word monotheist because he considers that the word "Muslims" is associated to false ideologies. His knowledge of Arabic has permitted him to study Quran in its original language: Arabic. He disagrees with some classical understanding of verses and is appreciative of Quran more than any other source.
Irshad Manji is a Canadian feminist, author, journalist, activist and professor of leadership. Manji is Director of the Moral Courage Project at New York University. The Moral Courage Project aims to teach young leaders to speak truth to power in their own communities. She is author of The Trouble with Islam TodayA Muslim’s Call for Reform in Her Faith, now published in more than 30 countries. She is also creator of the Emmy-nominated documentary, Faith Without Fear, which launched the American Islamic Congress 2008 “Think Different” Film Festival.
HOLLAND:
Arnold Yasin Mol is born and raised in Holland. Coming from a Catholic background, he started to research many faiths and beliefs, and while studying biochemistry at college he, discovered the Quran and found it to have a logical social and scientific message. He embraced Islam at the age of 20. Being first drawn into classical Islamic doctrine, he studied its message and history thoroughly and found it contradicted the Quranic message on many points, and decided to study Theology at college (tertiary level Theology) to study how history, religions and cultures influenced another. Now only accepting the Quran as a divine source based on its social and scientific message and make up, he has founded an organization together with several Muslim thinkers to study the Quranic message as the basis for a secular social global society and works with several modern Islamic thinkers. Currently he has studied Arabic at the University of Rotterdam, the Netherlands and is starting Social Theology at Amsterdam College. Arnold is the CEO of DRC Think Tank. His website is: http://www.deenresearchcenter.com
MALAYSIA:
Kassim Ahmad is Malaysia's foremost thinker and philosopher. Kassim Ahmad was born on 9 September, 1933 in Kedah, Malaysia. He received his Bachelor of Art's degree in Malay language and literature, but also read widely in political science and Islamic philosophy. He grabbed national headlines in the 1950s with his dissertation on the characters of Hang Tuah (Perwatakan Hang Tuah), the Malay literary classic. He taught Malay language and literature for a time in the London’s School of Oriental and African Studies and then in a secondary school in Penang where he has been staying with his family since 1966. Kassim was jailed for nearly five years under the ISA (theInternal Security Act, Malaysia’s draconian measure of detention without trial) for daring to express openly his political views, an experience which he recounted in his book, Universiti Kedua (Second University). Kassim again shook the Malay world with his "Hadith: A Re-Examination" in which he challenges the infallibility of the purported words of Prophet Muhammad. He was awarded an honorary doctorate in Letters by the National University of Malaysia. He has written several books on Malay literature as well as on Islamic subjects. His English and Malay articles are published at http://www.kassimahmad.blogspot.com.
PAKISTAN:
Mohammad Mova Al Afghani works at a Jakarta-based Lawfirm and lectured at Universitas Ibn Khaldun Bogor. He founded the Center for Law Information (CeLI), a law information NGO in 1999. He is a frequent contributor at Daily Jakarta Post and has had several international publications. Mr. Al Afghani is also a member of the Center for Responsible Nanotechnology (CRN) Task Force on Implication and Policies. He graduated from the law faculty of Universitas Indonesiaand -- with the scholarship from Deutsches Akademisches Austausch Dienst (DAAD) -- obtained a master in European Law from University of Bremen (with distinction).
SAUDI ARABIA:
Layth Saleh al-Shaiban is one of the leading muslim intellectuals for Islamic Reform. Layth is the founder of Progressive Muslims and Free-Minds organizations. He is the co-author of the Quran: a Reformist Translation, and the author of The Natural Republic. Layth works in a financial institution as a financial adviser, and lives in Saudi Arabia. See also: http://www.free-minds.org
TURKEY:
Caner Taslaman, PhD. was born in 1968 in Istanbul, and graduated from the sociology department at BosporusUniversity, Dr. Taslaman pursued his studies for MA and PhD degrees in Philosophy and Religion, and he also studied political sciences. He is post doctorate scholar at Harvard University. His range of interests, not being limited to philosophy, sociology and political sciences, stretched to such fields of positive sciences as physics and biology, and he produced works on the said disciplines as well. In all these scientific treatises, dealing in widely differing subjects, his focus point has always been religion. Among his works are; Quran Unchallengeable Miracle; The Big Bang, Philosophy and God; Evolution, Philosophy and God; Modern Science, Philosophy and God; Quantum Theory, Philosophy and God. Two of his many websites are: http://www.canertaslaman.com and http://www.Quranmiracles.com
Christopher Moore was born in Nicosia, Cyprus, which was under British rule at the time, soon after gaining independence. Due to his father's devotion to Military Service his education was conducted by the Military. Now married for years to his wife Linda and the grandparent of two young granddaughters. Like Cyprus, he gained independence from British rule at the age of 49 to retire to Turkey. Since retiring he has been able to feed his growing passion for Quranic Islamic studies.
Mustafa Akyol is son of a well known journalist, Taha Akyol. He has criticized both Islamic extremism and Turkish secularism, which he likens to Jacobinism and fundamentalism. He is an outspoken promoter of intelligent design. Akyol was born in 1972 and received his early education in Ankara. He graduated International Relations Department of Bosphorus University. He earned his masters in the History Department of the same university. He is currently a columnist for the Turkish Daily News and Director of International Relations at the Intercultural Dialogue Platform, a subsidiary of the Journalists and Writers Foundation. He has given seminars in several universities in the U.S. and the U.K. on issues of faith, science, religious tolerance or inter-faith dialogue. Mustafa Akyol's articles on Islamic issues, in which he mostly argues against Islamic extremism and terrorism from a Muslim point of view and defends the Islamic faith, have appeared in publications like The Weekly Standard, The Washington Times, The American Enterprise, National Review, FrontPage Magazine, Newsweek, and Islam Online. His book on Kurdish issue questioned the official taboos and offered practical solutions. Akyol is a co-host in a Turkish TV program and his Turkish articles are published at http://www.mustafaakyol.org.
UNITED KINGDOM:
Ghayasuddin Siddiqui, PhD., is one of the leading spokespeople of the Muslim community in Britain. He is regarded as an expert on Islamic fundamentalism and Muslim political thought. He is one of the first Muslim leaders who has championed women’s causes, against forced marriage, domestic violence and murder in the name of honour. Last year, together with some senior clerics, he launched Muslim Marriage Contract to protect rights of women. He is now leading a campaign against child abuse within faith-based environment. He has consistently opposed the invasion of Afghanistan and subsequently that of Iraq, joining the Anti-war Coalition at its inception, becoming a member of its central executive. As a patron of Guantanamo Human Rights Commission and active member of ‘Campaign Against Criminalizing Communities’ (CAMPACC), he has campaigned against detention without trial of people held in Guantanamo Bay and Belmarsh. As director of one of the oldest Muslim think tanks, the Muslim Institute, he has promoted dialogue across all barriers: social, cultural and political. His organization's website: http://www.muslimparliament.org.uk/
Farouk A. Peru is a human being in the world. This is where his discourse begins and ends, at the factualness of being human. As a human being, he addresses the human condition by being a student of Quran, which he considers to God’s message for humankind. Farouk is also a novice academic whose interests include the study of Quran according to its author. This entails the resurrection of the author’s voice in understanding Quran as the author provides methods of self-reference in the text itself. He also pursues the study of Quranism and Quranisticism which are the Muslim approaches to Islam relying solely on the Quran and the tendencies towards a Quranocentric Islam by Traditionist Muslims respectively. Lastly, he is interested in Islamic fundamentalism as a totalistic philosophy and Islamic pluralism as a counter-measure . He is also very interested in philosophy and hopes to pursue the philosophy of being in the tradition of Martin Heidegger and Jacques Derrida. He regularly blogs at: http://quranistislam.wordpress.com/ (which hosts his study of Quran) and http://www.original-islam.org/ (which hosts his writings about Islam and the Muslim world)
SWITZERLAND:
Kerem Adigüzel is a Turkish-Swiss mathematics student at the University of Zurich, minor in Computer Science and alongside learning Arabic. He is especially interested in Philosophy, Sociology, Psychology, Theology, Arabic, Logic, music and Science. He is an author of several articles on, maintainer and webmaster of alrahman.de and also a non-professional translator from Turkish and English to German (already translated many English and Turkish articles for AlRahman.de). This site is unfortunately the only extensive website in German, which is critical with traditional thinking in Mainstream-Islam. Kerem is calling out for rational reasoning in religion and science. He likes to explore new things and unconventional ideas and attempt to be open-minded to all claims. Fluent in German and Turkish, good in English, basic in French and very basic skills in Arabic (currently taking Arabic courses at the university to improve Arabic). See: http://www.alrahman.de
Last Updated on Monday, 19 April 2010 08:24
 
The Qur'an, Democracy and Pluralism PDF Print E-mail
Written by Arnold Yasin Mol   
Monday, 08 February 2010 12:17

The Qur'an is meant as a spiritual and moral guidance for mankind. The Qur'an calls itself Hudan anNass (2:185), a guide for humanity, and calls us to Dar asSalaam (10:25), a life and state of Peace. A guide which guides to peace can therefore never be used for oppression and tyranny.The Qur'an says that humanity is a connected nation (10:19) with a common origin (4:1), that each person as a human being is honoured by God (17:70), has complete freedom of thought (2:256) and that all people from all belief systems that improve mankind are honoured and respected (2:62, 5:69, 49:13). That there are differences between nations is a positive thing (49:13) and should never be a reason for exclusion or conflict. Justice is the only real criteria. Like many other belief systems, Islam strives for social justice, peace, spirituality and morality in society (16:90). Democracy belongs to the core value of Islam, in which the whole world and each society together discussess important matters (42:38). The government should be entrusted to honest and decent people who can safeguard the freedom, peace and rights all people (Amanat = peace and security, 4:58, 2:188). The governments must be respected if they are democratic (3:159).

This is the way in which the first Muslim generations acted, but unfortunately leaders came to power who removed the democratic elements from the Islamic society, which had a direct impact on government policies, theology and law that arose in the early and late Middle Ages. This has created misunderstandings among Muslims and non-Muslims about the flexible and liberal potential of the Qur'anic Message, and we at DRC are working hard together with scholars, thinkers, organisations, universities and activists from all the world to clear up these misunderstandings and neglected potentials.

Cooperation between different population groups and religions is the way to peace and social justice (3:113-115, 5:48, 60:8), and is the basis for a Global Ethical worldview. This is best expressed in a global multi-party system. Each group in mankind is represented and each can ensure that their interests and ideas are heard and carried (39:18, 42:38-43). The Qur'an calls on Muslims, all peaceful persons, to work together for the world we live in to maintain and improve it (3:110, 11:11, 23:61, 38:28 etc.). The Qur'an emphasizes this with the story of Joseph (Yousouf) who helped to improve the land of Egypt (who had their own religion) and even asked for a a high position in the government (12:54-56) to help them. The story of Joseph is mentioned as one of the lessons for humankind (12:111), to stress the importance of his life as an example.

Morality is central to Islam:

1. Honesty in actions and thoughts

2. Social assistance to all people: old, young, sick, poor etc.

3. Not harm society by violence or crime

4. Maintain purity of body and mind

5. Being peaceful with fellow human beings and the environment

6. Responsibility to maintain social harmony and improve society

16:90 God commands justice, creating balance in the society, benefiting humanity, kindness to His creation, and giving to relatives. And He forbids all indecent deeds, immodesty, stinginess and rebellion. He instructs you (again) so that you may take it to heart.

39:18 Those who listen to the Word, and follow the best of its application (in a given situation), such are the ones whom God has guided, and they are the ones endowed with insight.

17:70 Surely, We have conferred dignity on the descendants of the human species (as a birth right, regardless of where the child is born).

2:256 There is no compulsion in the system; the proper way has been made clear from the wrong way. Whoever rejects the transgressors and unjust rulers, and trusts on God, has grasped the firm branch that will never break. God is Hearer, Knower.

42:38-43 They respond to their Lord by establishing Salaat, and conduct their affairs by mutual consultation, and they keep open for the welfare of others what We have given them. And whenever gross injustice is inflicted upon them, they defend themselves and stand up for their rights. [In the Divine System, the oppressed is helped and the oppressor is requited. Yastansiroon carries the meanings of defending and standing up for rights] But requiting evil may become an evil in itself! So, whoever pardons and makes peace, his reward rests with God. Surely, He does not love the violators of human rights. And those who stand up for their rights and defend themselves, when they have been wronged, for such, there is no blame.The blame is on those who oppress people and cause disorder on earth resorting to aggression, unprovoked. They are the ones for whom there is an awful doom.Certainly, whoever is patient and forgives, that is from the strength of character.

4:58 God commands you to entrust your Rights and Protection to those who are capable, competent and sincere. They shall rule and judge equitably. Give your trusts to whom they belong. The Enlightenment from God is a blessing for you. He is Hearer, Seer of all that transpires in the Universe and in your society.

2:188 So, knowingly, do not devour the wealth and property of one another in a wrongful manner, nor bribe the officials or the judges to deprive others of their rightful belongings. This kind of behavior drags down your own humanity and harms the collective welfare of the society.

3:159 It is God's mercy that you (O Messenger!) are lenient and compassionate with people. For, if you were harsh and stern of heart, they would have broken away from you. So, pardon them, arrange for their security, and consult with them in matters of public interest. Then, once you have taken a decision, put your trust in God. Surely, God loves those who do their best and then trust in God.

13:11 Each person has forces in rotation surrounding him. They guard the person and record his actions according to the command of God. Most certainly, God does not change the condition of a people until they first change themselves. And when God intends a people to suffer calamity (as a consequence of their misdeeds), there is none who can repel it. For, they have no protector besides Him.

10:19 All mankind were and are but one united community.

49:13 O Mankind! We have created you male and female, and have made you nations and tribes so that you might (affectionately) come to know one another. Surely, the most honored among you, in the sight of God, is the one who is best in conduct. God is Knower, Aware.

10:25 God invites to the abode of peace and wholeness, and guides whoever wills (to be guided) on a straight path (towards justice and protection for all mankind).

46:19 And for all there will be ranks according to what they did so that He may recompense their actions. And none shall be wronged.

13:17 ...While what is of benefit to mankind, abides on earth.

23:61 It is those who race with one another to improve the quality of life for humanity, and it is those who are worthy of winning good things.

2:62 Indeed, those who believe (in the Qur'an and call themselves Muslims, peaceful and protecting other human beings), and those who are Jews, and Christians and those who follow other religions and beliefs; whoever has trust in God and the Future and does works that benefit humanity, their reward is with their Developer and Sustainer of all their stages of existence. For them shall be no fear from without, nor shall grief touch them from within.

5:48 (O Messenger!) We have sent to you this Divine writ, setting forth the truth. It confirms the remaining truth in the earlier scriptures since it is a watcher over them. So, judge between them by what God has revealed, and do not follow their desires diverging from the truth that has come to you. For each (community) among you We have appointed certain rites and a traced-out way. If God had willed, He could have made you all one single community. But He decided to let you test yourselves by what (potentials) He has granted you. So, outdo one another in doing good to the society. To God you will all return, and He will then make you understand wherein you differed.

3:113-115 They are not all alike. Among the People of the scripture are those who take a firm stand for the right cause, reflect on the revelations of God all night long and submit in adoration. They believe in God (as the One True God), and in the Last Day. They advocate virtue by example, and close the doors to vice by example, and try to lead in acts of collective good. Such are the ones who enrich the society, increase the human potential and thus, rectify their own 'self'. Of the good they do, nothing will be rejected of them. God is Aware of those who live a life upright.

60:8 God does not forbid you from being kind, and fully equitable to those who do not fight you on account of Religion, and do not evict you from your homelands. God loves those who lead a just, balanced life.

Last Updated on Monday, 08 February 2010 12:30
 
Generalisation of Islam; Wilders and Islamophobia PDF Print E-mail
Written by Arnold Yasin Mol   
Monday, 08 February 2010 12:13

For the last 3 years a new phenomena has arisen on the anti-Islam/Islamophobia scene. My countryman Geert Wilders. His anti-Islam rhetoric became harsher and harsher over the last 5 years since the murder of director Theo van Gogh, who was killed by a madman who believed he acted in the name of Islam. The killer followed medieval writings of several severe dogmatic scholars, who lived in a time of war and chaos. The idea that a person offending Islam or the Prophet Muhammad should be killed, contradicts the Qur'an on many points:

28:55 (Additionally) whenever they hear vain talk of ridicule, they withdraw from it decently and say, "To us our deeds and to you yours; Peace be upon you, we do not seek to join the ignorant.”

25:63 The true servants of the Beneficent are those who walk upon the earth humbly, and when the ignorant ones address them, they say, "Peace!"


But although this has been stated by many Muslims in the Dutch media, the anti-Islam retoric has increased, and whatever Muslims say, people will keep connecting terrorism and violence to Islam. Wilders had created a short movie called "Fitna", where he misquoted and even mistranslated the Qur'an, and backed these up with some extremist Imams who have never represented the majority of Muslims in the world.

Now Wilders is being trialled for discriminating against Muslims, the religion Islam, and foreigners. During the first hearing he made a statement that his remarks could not be taken as discrimination if they were the truth. And so he has conveniently switched the discussion and now Islam itself is on trial. This very interesting turn of events not only shows the arrogance, but also the blind ignorance of Wilders. the witnesses he has required to testify to prove Islam is a violent, fascist ideology, are several orientalist scholars, and several orthodox and extremist Imams and persons. Including the above mentioned killer of Theo van Gogh. So now, the court is really going to compare the Qur'an with Hiler's Mein Kampf (one of the comparisons Wilders has made).

Wilders is destroying his own defense as:

1. He talks about "THE Islam". While there are hundreds of schools, sects and thoughts.
2. He gets people there as witnesses who cannot give an objective opinion (probably Arabist Hans Jansen), the killer who is rejected by the majority of the Muslims (Mohammad B), or a minority sect representative (Salafi Imam Faouzy).
3. He is to compare a TRANSLATION of the Qur'an with Mein Kampf, while a translation is always AN approach to the Qur'an, and not THE approach. And verses should also be understood in context, and words how they are used by the Quran. Often translations are simplistic in explaining words, and miss the background history of verses.

And do these witnesses really represent Islam? Of course not, but this doesn't stop Wilders. If he had said there were interpretations within Islam that are fascistic and violent, then he could never be said to discriminate as that is the plain truth. But he doesn't do this, he generalizes and makes the minority extremists the real followers of Islam. Wilders has thus become the expert on Islam, and we the Moslims are ignorant.The 99% of 1.5 Billion Muslims on earth are ignorant and that we believe Islam to be peaceful is an illusion. Of course there are interpretations which aren't productive, realistic or rational, but this is to be expected when there are hundreds on hundreds of different ideas in Islam and 1400 years to distile them. There is no THE Islam, as we humans decide what Islam is. We read the Qur'an, we interprete the Qur'an, we apply the Qur'an, we have written the history of Islam. And so, we humans are responsible for how we express Islam.

I myself don't agree with many medieval ideas present in Islamic thought, as these were not originally part of Islam, and the concept of Shari'a was never stagnant but very flexible (see interview with Sheikh Fadl). Sadly Muslims and scholars have been more busy with defending Islam then seeing what is really part of Islam or what parts could be reformed. But this will eventually change, as economies and governments in Muslim countries are getting better, and with more freedom and better economy, so also the intelligence grows with it.

Wilders is now also invited by 2 British parliamentarians to show "Fitna" in the British Parliament. He was earlier rejected to enter the UK, because he was deemed a hazard for the public order.

I don't mind Wilders having this anti-Islamic rhetoric, but it is important Muslims themselves speak up more in the media, and that the voice of Islamic reform is heard. This is now partially possible through the Dutch Muslim Party (NMP), the political party which I'm part off, these brave Muslims are showing the true side of Muslims and that we can contribute to the democracy.



At the moment I'm also busy with gathering several Western non-muslim scholars/orientalists who are objective about Islam, and know and can explain the diversity of Islamic thought and especially the peacefulness of the majority.

I also challenge Wilders to put me into the witness stand! I myself have studied Islam closely for years now, and have read hundreds and hundreds of books and articles on Islam and the Qur'anic message and meanings, and work together with many famous Islam scholars and writers, this website is a testimony of my efforts. And my conclusion about Islam is: It is is diverse as any religion, and it has contributed and will contribute immensely to worldpeace and progress. May peace be on the world, and may Wilders see the difference between a person calling himself Muslim and who acts as a Muslim, a peacekeeping person.

10:25 God invites to the abode of Peace.


And not to the abode of war or violence....

Copyright ©2010 AY Mol

 
Hadith as Scripture by prof. Aisha Y. Musa PDF Print E-mail
Written by Arnold Yasin Mol   
Sunday, 24 May 2009 13:05

book review by AY Mol

"Hadith as Scripture is the only book that covers both the earliest and most recent discussions on the authority of the Hadith. The authority of Hadith is a concern to Muslims in their daily lives, as well as a question of academic interest. Hadith as Scripture contains the first-ever Western language translation of the earliest extant text on the subject. This work explores the earliest extant discussions on the authority of the Hadith in Islam and compares them with contemporary debates."

In modern Islamic movements, a new trend has emerged, created because of the need to reform the Muslim society to make it progressive and 'to keep up with the times'. Famous reformers, Muhammad Abduh and Sayyid Qutb for example, were more focussed on the Qur'an and its message, than the Hadith and other historical materials deemed important as a basis for Islam. Their reason was that only the Qur'an could be seen as timeless and flexible in its usage and meaning so as to be applicable for modern society and knowledge. This trend was taken further, and eventually many reformers and groups became to renounce all historical material next to the Qur'an as unusable or even as false teachings, and have come to accept only the Qur'an as the major or only source for their ideas of what Islam is about.


These reform ideas have been seen as heretical by the majority of traditional schools in Islam and attacked and labelled as dangerous and blasphemous. As the majority of Muslims are still being deeply controlled by the traditional schools, these reform movements have always stayed a minority among the majority, and have been successful only in certain countries and social classes. But these 'Qur'an alone' reformers and followers kept popping up over the decades in all Muslim countries, and now in the age of the Internet have grown into a large community and are thus being taken more seriously, and are gaining attention and interest among the general Muslim public.


The 'Qur'an alone' or 'mostly focused on the Qur'an' movements are mostly labelled by the traditional Islamic schools as results of Western Orientalist research, who from the beginning of the 19th century have written many books critical of the reliability of the Hadith and other historical materials. Thus the 'Qur'an alone' movements are labelled as apologetic or caused by Western attacks on Islam, and thus are not based on Qur'anic teachings itself, but simply on Western beliefs and methods of viewing Islam. It is labelled as a 'Western caused' movement.


This tactic is similar to the treatment of the Medieval schools of Kalam and Mu'tazilah, who used Reason (aql) to interpret the Qur'an and its doctrines (tafsir bi'l-Ra'y). Most of these schools only accepted Mutawwir Hadith, historical reports that had multiple chain-sources. These were themselves miniscule in number compared to the accepted majority of Hadith based on simpler and more easily falsified transmission chains. And even the Mutawwir Hadith were approached with caution by these schools of Kalam. Many of the rational methods of the Kalam were taken to a certain degree into the later formed traditional schools, but their major beliefs on the Qur'anic message and their approach to the Hadith were rejected and deemed false, and thus non-Islamic (Western) teachings, created through the influence of the Greek philosophy.


When Muhammad Abduh, Sayyid Ahmad Khan, GA Parwez, Muhammad Iqbal and other reformers in the 19th and 20th century came to use the same arguments and conclusions as the Mu'tazilah, while most of the time not ever referring to them, they were labelled as neo-Mu'tazilah, conforming to the Western (and colonial ruler) judgment on Islam and its history.

They were accused of blindly believing Orientalists such as Goldziher, Schacht, Muir and others who attacked Islamic history as unreliable and many Qur'an interpretations as illogical and superstitious. Scholar Daniel Brown in his book "Rethinking Tradition in Modern Islamic Thought" began to research these reformers and their methods and came to very different conclusions. According to him, many of these reformers based their ideas on the Qur'an itself and their personal research into the historical reliability of Islamic records, and believed to have found contradictions and falsified records. Thus these reformers came to the same conclusions as several Orientalists, but were not influenced by them. The traditional schools still outlawed their works or ordered rulings their work must not be read, and so many of the reformist ideas never gained firm ground in the Muslim mind.


In the late 20th and beginning 21st century, new 'Qur'an alone' reformers and groups have emerged and now have the power of the internet to spread their ideas. Although these were also branded as heretic by the traditional schools, the Internet has created a platform which could be reached easily by the Muslim majority, and thus has more impact. Also the works of Parwez for example, who belonged to the pre-Internet reform movement, have been rediscovered by many Muslims, as they are freely available on the web and translated into English and other languages, which was not possible before. And so the 'Qur'an alone' movement is gaining ground by the anarchistic and almost unbannable word-wide web.


But the same arguments are still used against them; they are Western creations or apologetic movements. Just as Brown, Professor Aisha Musa asked herself: Is this true, is it a Western creation, or is there some truth in their arguments? Having been herself part of the reform movements for a long time, she had seen the many accusations laid against the movement. As a professor having a degree in Islam, and thus having the education and knowledge to perform a professional inquiry, she focused on two areas which were not discussed by Brown in his book. One is a research into the question: If the idea of the Qur'an alone is based on arguments found within the Qur'an itself, shouldn't the idea of the Qur'an alone be the orthodox movement, instead of the traditional pro-Hadith schools? The second question concerned researching the movement of the late 20th and present 21st century movements- the modern day Internet-based groups, which were not covered by Brown. Are they a product of Western society?


The difference from Brown's book is that Musa searched for traces of evidence of similar discussions between the 'Qur'an alone' and 'Hadith accepting' schools and groups in the first centuries of Islam. If the 'Qur'an alone' arguments are sound, these must have been part of almost every age in Islam from day one, and indeed they were she shows.


Caliph Umar, the second ruler of Islam, was known for his rejection of the recording of Hadith. The reformers use this as a proof for their rejection of Hadith, while the Hadith-accepting groups that now form the traditional schools say he only did this because Umar didn't want the Qur'an to be recorded wrongfully, so he only allowed oral transmittal of Hadith. This prohibition of recording Hadith came from the Prophet itself it was said, and was upheld till as late as 70 years after the Prophet. The then ruling Caliph ordered scholars to write Hadith down, but they did this reluctantly. And as much time had passed and much strife had occurred among the Muslim societies, false Hadith were abundant in such a degree that most Hadith scholars in the second Islamic century rejected at least 90% of the Hadith they collected. But these were the historical question-of-reliability arguments which were already discussed by Brown. And so Musa goes on and searches for Qur'an-based arguments against Hadith or outside sources.

She found none, no documents written by a person that could be labeled as 'Qur'an alone' in the first centuries could be found. But the absence of evidence is not the evidence of absence; and so Musa used a different tactic by reviewing the earliest pro-Hadith documents, as then we could deduce what arguments the Qur'an-aloners used. This tactic had also been used to deduce the doctrines of early Christian sects, and also for the Mu'tazilah by early 19-20th century scholars as almost no Mu'tazilah documents survived in common main Muslim libraries, and so by reviewing the opponents of the Mu'tazilah it could be understood what the Mu'tazilah believed by seeing what their opponents accused them of or argued against. In the middle of the 20th century, old copies of Mu'tazilah books were found in some libraries in Yemen, and so finally the works themselves could be read. Many of the deduced conclusions of what Mu'tazilah believed turned out to be correct.


Musa uses two main pro-Hadith texts written by two famous scholars of orthodox Islam. Shafi, founder of the Shafi school and labelled as the first scholar who made both Hadith and Sunnah as divine sources in Islam. And the later follower Ibn Qutayba. Both scholars have written books against the Qur'an alone ideology and thus showed that the Qur'an alone movements were present in their lifetimes and even important and known enough to write books for to attack them. She has found the proof she was looking for. Musa breaks their texts down and discusses how the pro-Hadith groups won their arguments over the majority and also which Qur'an verses were used by both sides. Her analysis is thorough and well explained. Shafi's text is not considered as simple, but Musa shows step by step Shafi's method in a very clear way. Next to reviewing their work and arguments, she also delivers the immense work of translating Shafi's Kitab Jima'al-Ilm, the Book of Amalgamation of Knowledge, for the first time into English, which must have been an extremely difficult task since the text's style and Classic Arabic form is not easy to read and understand.


Then she goes on discussing the modern Qur'an-alone movements, their founders and their arguments. She has found that these founders-Rashad Khalifa, Subhy Mansour, Edip Yuksel, Kassim Ahmad and several groups, are not persons coming from the West, but from traditional Muslim backgrounds, and were all brought up in Islam. All of them were highly knowledgeable in the Qur'an and Hadith, as for example, Mansour was a professor in history at the famous Al-Azhar University of Cairo. Also these reformers did not use Orientalist conclusions as proof for their beliefs, but came to their 'Qur'an alone' ideas based on Qur'anic verses. Only after reviewing these verses did they research the history of Hadith to further strengthen their belief that only the Qur'an can be used to understand what Islam is.


So her book is unique in its approach and its conclusions. Not only is the Qur'an-alone a historical and orthodox movement, Musa showed that throughout the centuries, the same Qur'an verses were used as arguments for only accepting the Qur'an as divine and only source for Islam. It is not a Western movement, nor even an Western Orientalist caused movement, but an authentic Islamic movement based on its core text, the Qur'an. Just as the Mu'tazilah writings have been systematically wiped out from the general Muslim libraries when they fell out of favor, the same has occurred with the Qur'an-alone writings over the centuries. Which in my eyes not only shows political influence in the debate (the rulers clearly wanted no traces remained, so the pro-Hadith gave them more wealth and power it seemed), but also that the arguments supporting Hadith were not as strong as the majority believes. Why eliminate a weak threat? The following of Hadith became dominant as there was no literature remaining that attacked this view. Maybe the future will produce some hidden treasures somewhere. But the modern Qur'an-alone writings can not be lost to history because of the Internet and modern printing, and so more and more Muslims will and are reading them and are being influenced by them. The movement is growing, not only because the Qur'an-alone movement has sound arguments from the Qur'an itself and historical proof of false Hadith, but also because the Qur'an is accepted by all sects and movements in Islam, while there are many disputes on what and which Hadith and tradition is accepted. And as mentioned above , the Qur'an is the only timeless, flexible and very open-source text that can withstand the criteria of modern human knowledge and thought.

It is viewed as more gender-neutral, more universal, very humanistic and scientific than the Hadith which reflects mostly 7-9th century mythology and cultural beliefs. Thus the Qur'an alone can not only be the vehicle to modernize and reform the Muslim world, but even start a new revolution of a socio-humanistic scientific faith which is demanded by modern-day scepticism and rationalism. The Medieval scientists of Islam who were the founders of the Renaissance and modern science, were scientific because of the Qur'an. Muslim society was so tolerant and progressive mostly because of the universality of the Qur'an, while the rest of the world was oppressive and backward, stooped in the dark ages. The increasing acceptance of the Hadith as divine source in Islam from the 9th century on, has slowly demolished the revolutionary system of the Qur'an and caused the majority Muslim world to fall into its deplorable state it is in now. The Qur'an alone is not a heresy, it is a revival.

Professor Musa's book is a groundbreaking study into a very important and growing, or as her study shows, a re-vitalized movement within Islam that can positively change the world. This book is superbly written and a must read.

"The role they (the Hadith) have played has been so influential for so long that both Muslims and non-Muslims alike generally assume they have always uncontested authority. However, a survey of Islamic history shows that the Hadith did not always enjoy such widespread acceptance and authority.[...] Ignorance of these early disputes has contributed to the common misconception that opposition to the Hadith as an authoritative scriptural source of law and guidance is a modern-day, Western, Orientalist-influenced heresy," [Introduction to the book]


Available at Amazon:

Hadith as Scripture by prof. Aisha Y. Musa

Last Updated on Monday, 25 May 2009 19:37
 
39:18 PDF Print E-mail
Written by Administrator   
Tuesday, 01 April 2008 16:33
They are the ones who examine all words, then follow the best. These are the ones whom GOD has guided; these are the ones who possess intelligence. 39:18
 
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