http://ArnoldYasin.tigblog.org/ What's on the minds of young leaders from around the globe? en-us http://ArnoldYasin.tigblog.org/post/699813
Nowadays it is thought that the Qur'an represents the total opposite of what the free world stands for, but this was not the idea of early Enlightenment thinkers. The contribution of the Islamic culture and the Qur'an for the creation of the Renaissance, Enlightenment and today's modern free world, is enormous. But sadly due to the economical and intellectual decline in the Muslim world after 1500 caused by bad leadership, which caused a wrong direction of Muslim interpretation and thought, and the non-acknowledgement of Western thought of their debt ot Islam; the idea of Islam being the source of the modern world is a strange idea.

But modern academics are starting to acknowledge the contribution of the Islamic intellectual heritage to modern science, law, philosophy and politics. Ibn Rushd (Averroes), the great Muslim philosopher and judge from Andalus, is considered the founding father of secular thought (1). Voltaire, the important Enlightenment writer and philosopher who was a staunch advocate of freedom of religion and thought and who influenced the American and French revolution, said Muhammad was the founder of "a wise, severe, chaste, and humane religion" and he admired the Qur'an (2). Arnold Toynbee, a famous historian called Mohammad one of the greatest benefactors to mankind due to Islam's high religious tolerance and the complete abscence of racism. Because of this he said Islam still has an important role to fulfill in contributing to tolerance and peace among mankind (3).

Although the Muslim contribution to science is almost common knowledge now among academics, the contribution of Islam on Humanism and Freedom are still are relatively unknown or ignored, while Islam has greatly influenced it ,as in Fouad Khatib's words:

"Those who study the Quran for the first time might also reflect on the positive influence that Islam's holy text has had on Western civilization.

The Quran has the unique distinction of causing an ancient Semitic language, Arabic, to thrive as the language of learning for the better part of a millennium. While most ancient languages have either perished or been confined to the hallways of academia, Arabic continues to be a living language in more than two dozen countries. Arabic also formed the linguistic cornerstone of one of the greatest civilizations mankind has experienced.

The Quran and the example of the Prophet Muhammad, which gave Muslims a complete code of life, stimulated a belief in the importance of learning and inspired Arab-Muslim civilization to direct its creative energies into literary and scientific pursuits. Muslim science, mathematics, literature and medicine became the best in the world.

To understand how the Quran influenced civilizations, one should study the evolution of the Renaissance, the great revival of learning in 14th century Europe that had its origins in the interactions between the "Christian" West and the lands of Islam. For centuries preceding the Renaissance, Islamic Spain offered fertile intellectual ground from which sprang an enormous wealth of knowledge.

The famous libraries of Baghdad preserved in Arabic translations great Latin works of literature that were banned by the Church. Muslim Spain preserved the intellectual content of the Greco-Roman civilization that was later rediscovered by the West.

This vast knowledge base became the springboard for the Renaissance. The genesis of the Renaissance lies in the translation into Latin of books in all branches of knowledge then extant in the Arabic language.

Some precepts of law familiar to us today were also inspired by the Quranic code. Its influence on the international law is characterized by strict limitations on warfare, prohibition of harming of civilians or destruction of trees and crops, and adherence to treaties.

Distinguishing criminal intent from criminal action was first advanced by Islamic law. Consequently, children and the insane could not be prosecuted as they were deemed incapable of harboring criminal intent.

The Magna Carta and English common law were also influenced by the Quranic code. Pope Sylvester II graduated from a Spanish university with a degree in Islamic Law. He went on to translate Islamic legal texts into Latin and called it the "New Roman Law." This code became the basis for the French legal system as well as that of Louisiana.

On the social and civic front, a profound contribution of the Quranic code was the explicit banning of racism, which provided a practical framework for thriving multi-ethnic and multi-religious societies exemplified by the peaceful coexistence of different peoples in Muslim Spain.

In the 8th century Iraq, entire schools of grammarians in Baghdad, Basra and Kufa minutely scrutinized the Quran in an effort to elucidate its meanings. This led to the formal scrutiny of the Arabic language itself. Some significant outcomes of this intense linguistic exploration were the development of lexicography, rules of grammar and cryptology.

Only a serious study of the Quran and its influence on history can help one truly understand why more than a billion human beings revere this book as their revealed scripture. Polemics and hostile rhetoric, apart from being distasteful, do little to further understanding or mutual respect."(4)

But "The Enlightenment Qur'an" is a book which can change this ignorance. When the West finally realizes that modern society is a product partially based on the Qur'an, and the Muslims reform their approach to the Qur'an, then the world can finally benefit again from this Guidance, and we can all develop a peaceful pluralistic world society as intended by the Qur'an.

The review and description shows my hopes for this book are right:

Review

"Insightful, convincing and eloquent. Readers will gain a new appreciation of the complex background to our current intellectual and political reality." --Andrew Rippin, Professor of History at University of Victoria, Canada

"Erudite, subtle and profound. Stylishly written and a pleasure to read." --Robert Irwin, Author of 'For Lust of Knowing: The Orientalists and Their Enemies'

"Exquisitely persuades and provokes. Beautifully written and marvelously learned." --Thomas Burman, Associate Professor of History, University of Tennessee

Product Description

Iconoclastic and fiercely rational, the European Enlightenment witnessed the birth of modern Western society and thought. Reason was sacrosanct and for the first time, religious belief and institutions were open to widespread criticism. In this groundbreaking book, Ziad Elmarsafy challenges this accepted wisdom to argue that religion was still hugely influential in the era. But the religion in question wasn't Christianity - it was Islam. Charting the history of Qur'anic translations in Europe during the 18th and early 19th Centuries, Elmarsafy shows that a number of key enlightenment figures - including Voltaire, Rousseau, Goethe, and Napoleon - drew both inspiration and ideas from the Qur'an. Controversially placing Islam at the heart of the European Enlightenment, this lucid and well argued work is a valuable window into the interaction of East and West during this pivotal epoch in human history.

To purchase the book, got to:

http://www.amazon.co.uk/Enlightenment-Quran-Politics-Translation-Construction/dp/1851686525/ref=sr_1_1?ie=UTF8s=booksqid=1245010470sr=1-1

Footnotes:
1. Averroes: His Life, Works and Influence by Majid Fakhry, 2001.Oneworld Publications. ISBN 1851682694.
2. "Essai sur les Moeurs et l'Esprit des Nations" by Voltaire, Paris 1858, p167 note 175, 179.
3. Civilization on trial by A.Toynbee, London 1953. p 156.
4. The Quran's Influence on Western Civilization By Fouad Khatib.]]> Mon, 15 Jun 2009 05:43:00 EDT http://ArnoldYasin.tigblog.org/post/699813 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/644431
This important book is a collection of writings of more then 30 modern writers on Islam. From professional Islamic scholars to individuals writers and thinkers, this collection is groundbreaking and 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 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 future thought.

To purchase the book, go to:

Critical Thinkers for Islamic Reform by Edip Yuksel, Arnold Yasin Mol, Farouk A Peru (Editors)
http://www.amazon.com/Critical-Thinkers-Islamic-Reform-Yuksel/dp/0979671574/ref=sr_1_1?ie=UTF8s=booksqid=1240250823sr=1-1

Authors include:

Abdullahi An-Naim
Abdur Rab
Ahmed Subhy Mansour
Aisha Jumaan
Aisha Y. Musa
Ali Behzadnia
Arnold Yasin Mol
Ayman Abdullah
Caner Taslaman
Chibuzo Casey Ohanaja
Christopher Moore
Dilara Hafiz
Edip Yuksel
El-Mehdi Haddou
Eman M. Ahmed
Fereydoun Taslimi
Farouk A. Peru
Germaine A. Hoston
Ghayasuddin Siddiqui
Irshad Manji
Kassim Ahmad
Layth Saleh al-Shaiban
Melody Moezzi
Mike Ghouse
Mohammad Mova al Afghani
Mustafa Akyol
Naser Khader
Raymond Catton
Richard S. Voss
Ruby Amatulla
Shabbir Ahmed
T.O. Shanavas
Taj Hargey
Yasar Nuri Ozturk
Yayha Yuksel]]> Mon, 20 Apr 2009 14:59:00 EDT http://ArnoldYasin.tigblog.org/post/644431 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/597005
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]

http://deenresearchusa-com.web26.winsvr.net/Blogs/tabid/73/EntryId/27/Hadith-as-Scripture-by-prof-Aisha-Y-Musa-book-review-by-AY-Mol.aspx]]> Sun, 22 Feb 2009 08:42:00 EST http://ArnoldYasin.tigblog.org/post/597005 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/567205
As a Muslim, people always expect me to have a certain opinion about the Israel-Palestine conflict, which is understandable. But to make something clear, a Muslim means one who wants and lives in peace, so I support peace and not directly any people who label themselves as Muslim. I view the conflict as a human looking at other humans in distress and struggle. And as a person coming from a Dutch family who did not grew up in a traditional Muslim household I do not have the long emotional roots with the conflict as many of my born-Muslim friends. It is sometimes interesting to see them getting mad and very emotional about the current conflict, and I think by myself, I didn’t see this same reaction on you with the Sudan slaughters, or the hundreds of thousands people dying of hunger and disease every year. ‘Of course I feel the same anger about those things’ is their common reply. This is not an attack on them, it is just a common psychological phenomena called association. The association here is based on a common victim feeling among many of the Muslims in the world, which is in their consciousness deemed justified when looking at the horrors in Gaza. Also growing up with the constant images on Al-Jazeera creates an empathy which lacks among many in the West.

In the West, many have grown up with older family members who have experienced World War II personally. In Holland, many of the fictional children’s books are about the war, and of course the diary of the Jewish girl Anne Frank is normal school literature. The many documentaries, movies and memorials are focused on the suffering during the war, and of course, mostly on the Jewish suffering. When talking about the Holocaust, it is mostly only focused on the Jewish suffering, which is logical since they were the majority victims, but the killing of hundreds of thousands of Gipsy and homosexual people in the same Holocaust is downplayed and rarely mentioned. But just as the growing up within a Muslim family and with Al-Jazeera creates a deep emotional association with the Palestinians, in the West an association has been created with the Jewish people. The Muslims had mostly defended and supported the Jewish people in Islamic countries and many times had given them prominent places in governments, and compared to Europe, only rarely had a negative or oppressing attitude towards them. Thus the Muslims do not have the idea of Jews as victims and mostly associate Jews with their modern position in the world; a powerful people with a powerful military state which has acted unfairly towards its neighbors.

For the West, Muslims were always the Other, the people we had fought in the crusades, and later who we had colonized in the 1700’s. The idea of seeing them as possible victims is alien to the Western mind, it was easier to see them as a burden or an enemy. As is clearly expressed in today’s irrational Islamophobia and the easy acceptance of accusations of terrorism being laid at the feet of Palestinian resistance while ignoring the oppressive and deplorable state of these people.

This explains the extreme display of anger among Muslims for the Palestinian conflict, and the silence of the West. The West does see the crimes of Israel, but as it grew up with a feeling of guilt towards the Holocaust, and the eternal ‘victim’ stamp put on the Jewish people, it is hard to disassociate the Jewish people who were for 2000 years victims of the West, and the now very powerful Israel. The Jewish people have come a long way, and they are now far from being victims, they are a powerful nation with nuclear missiles, a large weapons industry that sells weapons to the West and a large army. Because of this, many people in the West are in an inner conflict as they have been programmed to have empathy with the Jewish people and to support them. Who could have guessed these victims would turn into oppressors? The silence because of denial is the result. And in the mean while, the West keeps swallowing ridiculous excuses of Israel so they can keep attacking and oppressing the Palestinians. We still do not accept that these are not the same weak victims of 50 years ago, we refuse to see them as they are, a strong people who do not need our sympathy anymore. A people who not only has the power to oppress other people, but also the confidence to ignore our demands to stop the oppressing.

All major human rights and aid organization as the Red Cross and UN aid are saying Israel is committing war crimes. Everybody has seen the countless of images of dead or severely hurt children and women. What does it take to break this silence to truly condemn Israel as having fascist oppressive politics? Anti-Semitism is hating the Jews just for being Jews, so how can criticizing and condemning Israel of war crimes and oppression being part of anti-Semitism? The anti-Semitism card has been used far to long by Israel to silence any criticism. Israel is, and has in the past, constantly violated all human rights and war rules accepted by the international community. When will stop ignoring this? We must stop being in denial.


The creation and history of the Israeli attitude

The Western association together with the many politically powerful Christians who believe Jesus will return first in Jerusalem, Israel has always had support from the West. The Zionists who first created the plans of a Jewish owned and ruled country in the 1800’s, started slowly to realize this in the beginning of the 1920’s. Zionism itself was a nationalistic, mostly secular, product of the 19th century, which was a century wherein almost all major European countries created their own form of nationalism. Which eventually created the conflicts of WWI and WWII. Within all these national conflicts, a Jewish idea of nationalism formed based on the idea that their origins was superior (this is the idea of all forms of nationalism) and that they needed a country of their own so they could not be made victims of anti-Semitism. The land of Palestine was of course the most logical choice as the history of their whole culture and religion was centered around this land. This would attract non-religious and religious Jews alike.

After WWII, the small Zionist groups in Palestine suddenly had support from all Western countries by helping Jewish people to move to Palestine. Now there were more and more non-Palestine Jews coming in, the first Jewish terrorist acts against the British rule had already started. After the British distributed the land into two states between the native Palestinians and Jews to solve the conflict, they gave up their rule on the land. Then the new focus of the Jews was on the original Palestine people who lived in the most fertile areas, and for many religious Jews, the most holy places. Palestinians were mostly Muslim, but many also Christian, for example Bethlehem was 80% Christian. As Jews had been unjustly prosecuted and harassed for 2000 years in Europe, a strong inward looking culture was created which was very much focused on ethnicity. So strong, that although many Jews became non-religious, especially after the horrors of WWII because their version of God surely couldn’t exist allowing such atrocities, their identity and culture didn’t became more outward looking or less strong. Zionism was created that bonded religious and non-religious Jews towards the same land and goal, but for different reasons. The religious Jews believed it was their God-given land, and for example many sects want to rebuild the Temple at the Temple mount as they believe their messiah will then come. These orthodox groups also believe that non-Jews are not allowed to live on their holy land.

The non-religious Jews are driven by the mindset which they have inherited from their always prosecuted European forefathers and of course those that survived the horrors of WWII. To not be victims anymore and create a strong well defended country. As through the centuries a very business specialized culture was created, which was also many times the reason for the hate towards them created through envy of their wealth creating potential, the Jewish began to take more and more land from the surrounding countries and the native Palestinians. Driven by these mixed intentions, religious, protective against future horrors and capitalistic, the state of Israel was born with help from the UN. The land was split between Arab and Jewish state. But many conflicts occurred. And eventually Palestinians were driven out of their lands, first through terrorism and raids by small Zionist groups, later on by an official state army. In the 60’s Jerusalem was taken and the surrounding lands, and the Palestinians were getting cornered into small pieces of lands. The surrounding countries were easily defeated in short battles, and Israel was deemed unbeatable. This fascist colonial behavior is clearly the result of nationalistic racist behavior by the Israeli government, which is supported by the majority of the Israeli people. After the centuries of oppression against the Jewish people, now they have taken it over while still seeing themselves as victims of mankind.


The Palestinian despair

The Palestinian state was ruined, before the 60’s it was one of the only really free secular and progressive Arab countries, although it’s conflict with Israel. As all Arab countries were and are ruled by dictators, corrupt governments and monarchs, none of them seemed to like the idea of a free country among their midst which maybe would give hope and ideas to the other Arabs. So silence was the common answer from Arab governments towards the Israel-Palestine conflict. Israel took care of their little problem.

Many view the Israel-Palestine as a Jewish-Muslim conflict, while forgetting that the majority of Israeli’s are secular, and although the majority of Palestinians are Muslim, they also have many Christians (one of the Palestinian leaders in the 1960’s was a Christian). The true conflict was more between Arabs and Jews, Around the 1950’s to 70’s, it was Pan-Arabism against Zionism. Later on it just was an oppressed Palestinian people versus the oppressor Israel. Although this is just a small summary, it does show how complex the situation is, and how important it is to understand the drives of the peoples involved.

Being funded by the West, Israel was given a free hand, and so few protests were raised against their very fascist-like behavior. How sincere were the peace talks organized by American presidents and other Western authorities? Personally, I really don’t know. During the Cold War, the Middle East was a central point in the conflict, so the USA was using every country as a pawn in the Cold War game. After the Cold War, the capitalistic elite game was and is played. In the last 10 years, the UN has given many resolutions against Israel for example for building the wall surrounding Palestine. But no action has been taken against Israel, although they keep ignoring and violating these UN resolutions and international court rulings. Why is this so? One of the reasons used to justify the war against Iraq, was that Saddam had violated UN resolutions. When Russia had its short conflict with Georgia, the whole West was immediately taking action and interfering. Why is the West now just standing by with Gaza?

Hamas was chosen by the Palestinian people as for the people, Hamas was the only one which represented their feeling for the want of freedom, to fight and resist the constant oppression of Israel. Was it a smart choice? How many choices did they have? People have been living in refugee camps for the last 40 years in Lebanon. What hope for resolutions when Israel was given free hand and no actions were taken against any of their violations? Does Israel have a right to exist? Yes, it does. A solution to co-exist equally and fairly with the native Palestinians in one state or two states, sharing the resources and potential of the land is possible. So Israel must be given the chance to pursue this, but with their fascist behavior, Israel must be forced into this. So many of the extremist demands of ‘erasing the state of Israel’ are not realistic and will not create any solution. Also within the Palestinian government and Hamas, there is much hypocrisy, corruption and selfish behavior. This has also created much internal conflicts which made the situation only worse. The resistance attitude of Hamas, and because it doesn’t shun using violence which are condemned as terroristic, a new escape goat was created by Israel and its supporting factions in the West to allow more Israel violence against Palestine and to weaken the people by taking away the humanitarian aid. Of the two nations created by the UN in 1947, 60% of the Palestinian land has been taken by Israel. There is no justification for this colonialism fascist behavior.

When the new offensive (invading a country can hardly be called defensive) started after Christmas, I was watching TV and suddenly on one Dutch channel there was a documentary on a Holocaust camp in Poland. Although this could be just coincidence, to me it still felt strange since normally these documentaries are only aired around the month May as this is the month when Holland was liberated in 1945. Was this a propaganda tactic with the purpose to brainwash us in the illusion to still see the Jewish people as the victims, as a weak people who could never be the criminals? Whatever it was, I certainly see this tactic used in all major media around the world. We are coerced to always believe the Jews are constantly defending itself against others, as the constant victims, as ones that could be only morally right since they have been oppressed themselves. But thank God, many in the West are finally waking up and understand they must not confuse the fascist people running Israel with the Jewish people who suffered under the hands of the Europeans.

Although the ‘We are eternally victims’ illusion card played by the Israeli government is losing its power on the world’s mind and so hope is there for the Palestinians that the world will interfere more in the future, too much damage has already been done. How could these wounds of oppression be healed? How would you feel if you were born in Palestine, your land been taken, no freedom by living in an open air cage together with 1.5 million others oppressed in one of the most crowded area’s on earth? If your family was constantly oppressed and killed, wouldn’t you take up weapons and just fight? Hamas shooting at civilian target is breaking every international and Islamic rule on struggle, but when an oppressed people is doing this, it is a sign that this people feels there is no way out. Israel uses the missile attacks of Hamas as an excuse to further pursue their colonial plans to take away all the land and hope of a future of the Palestinians, and the West is buying this lame excuse. Yes, Hamas shouldn’t do this, but the world must ask itself; isn’t this a sign of despair? The only criminal in this war is Israel, the Palestinians themselves have for so long being oppressed and deprived of any hope, they cannot be held accountable for their behavior which is based on emotional despair.

In justice courts, a person can be held not accountable for their deeds based on temporarily insanity due to an emotional outrage, this surely must also count for the people in Palestine. The only way the guerilla tactics they use will stop is when they finally get the justice, peace and aid they, as human beings, deserve. People say the Palestinians much change for this conflict can end, which in my eyes is denying the real cause and solution. Israel must change their policy and give the freedom and rights back to Palestine, only then will the wounds heal that will change the Palestinians.

Ask yourself, what would you do if you see no hope for your children?

My heart and tears are with the people of Gaza and I hope the Israeli government will soon be held accountable for war crimes and that people will see the difference between the peaceful Jewish people living around the earth and the fascist Israeli government.

http://deenresearchusa-com.web26.winsvr.net/Blogs/tabid/73/EntryId/23/Gazing-at-Gaza.aspx]]> Sun, 11 Jan 2009 08:34:00 EST http://ArnoldYasin.tigblog.org/post/567205 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/552903
I'm pleased to announce the upgraded website of DRC with new features as a larger library, new Bloggers and upcoming projects.

See:

http://www.deenresearchcenter.com/

We will be moving to a new host soon so we will keep you updated on any progress.

We are trying to create a huge library and resources for the study of the Qur'an. If anyone has or knowns any resources usefull for research, please contact me:

arnoldjwmol@hotmail.com


Upcoming newbie:

Interview with Professor Richard Martin of Emory University on the Mu'tazili approach to Islam. He is a very well known author and scholar who has many publications and editorials under his name. Our interview revolves around his publication on the Mu'tazili:

http://www.amazon.com/Defenders-Reason-Islam-Mutazilism-Rational/dp/1851681477/ref=sr_1_1?ie=UTF8s=booksqid=1228602647sr=1-1]]> Sun, 14 Dec 2008 05:17:00 EST http://ArnoldYasin.tigblog.org/post/552903 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/488323 Dr Mansoor Alam
Toledo Ohio USA

If you ask a Muslim about Itikaf this is what you are most likely to hear: Some Muslims spend the last ten days (or part of it) of the holy month of Ramadan in a mosque. They remove themselves from their families and the rest of the world in order to devote maximum time in prayer and the dhikr (remembrance) of Allah without any interference. They fast, eat and sleep in the mosque and do not leave its premises. The belief is that this increases Taqwa (piety) and results in closeness to God. Muslims doing Itikaf are not supposed to engage in worldly talks or have any discussion that deals with the problems of life facing the Muslim community, or the Muslim world in general.

This is how we practice Itikaf. In support of this verse (2:187) is presented.

The Qur’anic verse (2:187) only says that Aakifoon (i.e. those doing Itikaf) do not associate with wives while they are in the mosque. The words “Aakifoon” and “Aakifeen” from which the word Itikaf is derived appears in many other places in the Qur’an (e.g., 2:125, 7:138, 20:91, 20:97, 21:52, 22:25, 26:71, 48:25). The root of these words is ‘a-k-f which means to stop something from spreading, e.g., to string pearls or to comb hair in order to stop them from scattering. Therefore, Itikaf means to find ways to solve the problems of the Muslim community so that it remains bound together and does not get divided or fractionalized. This shows how far we have drifted away from the original meaning and purpose of Itikaf. The ritual has remained but its spirit seems to have disappeared.

No one can deny that solving life’s problems requires a great deal of pondering and thinking and planning. The Prophet (pbuh) and his companions (r) faced problems and challenges constantly. There was no time for them to lead a kind of monastic life by removing themselves off from the community and its problems. They had to find ways to tackle the challenges facing them every day. That is what they were engaged in, more or less, on a daily basis. However, they also had to deal with the short and long term problems of the community. Itikaf was for them a kind of retreat for focusing on the most serious challenges and to chart out the best ways to lead the community in the light of the Qur’an. For this some of them spent the last ten days of Ramadan away from their families in a mosque since the mosque used to be the center of all (including social and political) life of the Muslim community those days. This is how they practiced Itikaf.

The holy month of Ramadan provides an excellent opportunity for Muslims to resolve their problems and differences since this month reflects the community spirit and togetherness more than any other month. After going two-thirds through this month practicing self-restraint, self-control and self-discipline most Muslims are naturally in a higher state of spiritual consciousness. This therefore provides a perfect opportunity for some members of the Muslim community to go even further and spend the remaining one-third of this month in a mosque and devote themselves fully to solving the community’s problems. That is, they should spend their time in figuring out ways to stop Muslims form being divided and fractionalized along with praying and doing the dhikr of Allah. That would be the best way to practice Itikaf. As Iqbal, the poet philosopher and one of the great thinkers of Islam says:
Agar na sahl hoN tujh par zameeN ke hangamay;
Buree hai masti-e andeshaa haa-e aflaakee

If you are not prepared to deal with the chaos of the Earth;
Then it is bad to be absorbed in pondering about the Heaven

]]> Sat, 27 Sep 2008 09:17:00 EDT http://ArnoldYasin.tigblog.org/post/488323 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/473087
Strive to benefit all of Mankind towards peace, equality and positive development by your deeds and understanding of reality.

See: 13:17, 2:82, 49:13, 42:38-43, 18:7, 18:46, 19:76, 11:116-117, 11:114, 23:61-62, 41:46, 16:97, 6:132, 2:177, 51:19, 9:111, 3:103-105, 3:110, 6:160 and hundreds more.

The term Salaha صلح which means 'to reform, to do good to society', is one of the most used words in the Qur'an. The Qur'an constantly emphasis "Those that belief/are entrusted with peace (amaano) and do good works to reform society (AAamiloo alssalihati)" and almost always links Aman/trust/faith/peaceworker to Salaha/to reform society/do good:

http://www.textinmotion.com/words.jsp?word=%D8%A7%D9%84%D8%B5%D8%A7%D9%84%D8%AD%D8%A7%D8%AA

23:61 It is those who race with one another ( يسارعونyusari'una=to haste/race/hurry) to improve the quality of life for humanity.
( في الخيرات fi Khairati=in striving to surpass one in goodness, to be ideal, show actual or potential usefulness or benefit, be desired in all circumstances and by every person, exalted in rank or quality or reputation, to be better than another person or thing, be the best of things or people, to be generous, possess and show generosity, to surpass one in goodness, and it is those who are worthy of winning good things.)

13:17 …While what is of benefit (ينفع yanfuh= to be profitable/useful/beneficial) to mankind (الناس an-Nas=Mankind/societies/settled humans), abides (فيمكث fa yamkuthu=that it remains/abides/lives/stays) on Earth and all revolving objects (in space) ( الارض al-Ardh= that which revolves/can be walked/lived on/ revolving object/planets/stars).]]> Mon, 08 Sep 2008 05:37:00 EDT http://ArnoldYasin.tigblog.org/post/473087 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/466613
"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."

I just received the book today and have almost finished it. It is written superbly. Without a doubt Prof. Musa shows that the proponents of Hadith as divine authority were the new kids on the block around 800CE as their writings show they were trying to convince the majority of Muslims to accept Hadith as divine. The famous Kitab Jima al-Ilm (The book of the amalgamation of Knowledge) and other works by Imam Shafi are written as a response to other writings which professed the Qur'an alone as divine source and authority. And thus show Qur'an alone was not only present in early Islam, but also dominant among Muslims. It is amazing also to know that no scrap of writing has remained of these Qur'an "alone" scholars. Which in my eyes not only show political influence in the debate (the rulers clearly wanted no traces remained), but also that the arguments supporting Hadith were not as strong as the majority believes. The following of Hadith became dominant as there was no literature remaining that attacked this view.

This book is important for everyone to read, to widen their knowledge and to know:

"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 authoritve scriptural source of law and guidance is a modern-day, Western, Orientalist-influenced heresy," [Introduction to the book]]]> Fri, 29 Aug 2008 18:01:00 EDT http://ArnoldYasin.tigblog.org/post/466613 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/457199

“They came in as guests. They were given Muslim names, they were living with Muslim families,” Gershman told IOL.

CAIRO — Norman Gershman has become accustomed to the reactions from people who see his photos and read his stories about Muslims sheltering Jews and saving their lives during the Holocaust.

“I had people say ‘Muslims save Jews! How is that?’” the American Jewish fine art photographer told IslamOnline.net in a telephone interview.

Gershman has been engaged in a 5-year project that honors stories of Albanian Muslims’ heroism in saving thousands of Jews, who either lived in Albania or sought refugee there, during World War II.

The “BESA… a code of honor” project began when he was seeking out photographs of righteous, non-Jews who helped Jews during the Holocaust, in New York.

Gershman was amazed to find among them Muslim names that he was told belongs to Albanians.

His quest then took him to Yad Vashem, the holocaust museum in Jerusalem, where he found more Albanian names.

“I traveled all through Albania and Kosovo where I met the rescuers’ children, who are in their sixties or even older, the rescuers’ widows, and in some cases the rescuer himself.”

After more than four years of collecting stories and shooting black and white photos, Gershman’s first exhibition was held last November at Yad Vashem.

The exhibition then went the UN headquarter in New York before starting a world tour.

A full length documentary is in progress along with a fine art book of the heroic profiles of Muslims saving Jews in Albania and Kosovo.

The premier of the film worldwide is expected in 2009.

“I am proud and happy to show this story to the world,” Gershman says



Qur’anic BESA


Albanian Muslims saved Jews from the Nazis “to go to paradise.”

People usually ask Gershman about the title he chose for the fruit of his painstaking five-year efforts.

“BESA is a tribal Albanian culture that goes back to thousands of years,” he explains.

“What BESA says is that if some one knocks on your door you have an absolute obligation – no matter who that person is – to save their lives.”

There is no any evidence that any Jew was turned over to Nazis in Muslim-majority Albania.

There were ten times more Jews in Albania after WWII than before.

“In fact, Albania is the only Nazi occupied country that sheltered Jews,” says Gershman.

“They came in as guests. They were given Muslim names, they were living with Muslim families.”

From the saviors’ tales, Gershman found that Albanian Muslims considered BESA a manifestation of the Islamic teachings of keeping the promise and protecting the weak.

“I remember that some of them said ‘there is no BESA without the Qur’an.’”

Gershman believes that to Muslim Albanians, the idea of not saving Jews from the Nazis was inconceivable.

“They did this in the name of their religion. They absolutely had no prejudice what so ever.

“I asked them ‘why did you do this? What was in the Qur’an that you did this?’ They would only smile.

“Some of them said ‘we have saved lives to go to paradise.’”

Message to West

Gershman believes the Albanian Muslim heroism is of extraordinary significance.

“In one way it’s a small story because we are not talking about hundreds of thousands of people being saved. But it’s an important story,” he insists.

“It says that there are good people in the world, and they come from every religion.”

Gershman says believes that the stories of Albanian religious tolerance left a legacy that runs in the face of stereotyped portrayal of Muslims.

“My message to the Western world is that there are so many good people in the world and so many of them are Muslims,” he maintains.

“If you see my pictures and the stories, there is no question that these are good people.

“I defy if anybody sees my pictures, especially in the West, and say that these people are militants or supporters of violence.”

The Jewish American, who has studied Sufism, says Islam is not what many Westerners think.

“To me Islam is poetry, is science, is to be with the divine. Islam is beauty.”

http://www.islamonline.net/servlet/Satellite?c=Article_Cpagename=Zone-English-News/NWELayoutcid=1218650239931utm_source=rssutm_medium=rssutm_campaign=rss]]> Sun, 17 Aug 2008 16:57:00 EDT http://ArnoldYasin.tigblog.org/post/457199 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/448997
God's Created Speech; essay on Mu'tazilli AbdJabbar by professor J. Peters from Nijmegen University.

http://deenrc.files.wordpress.com/2008/08/gods-created-speech-mutazili-by-prof-jpeters.pdf]]> Tue, 05 Aug 2008 05:35:00 EDT http://ArnoldYasin.tigblog.org/post/448997 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/445113
Note: Footnotes are numbered.

This is an excerpt taken from the essay http://deenrc.files.wordpress.com/2008/06/quranic-cosmology-a-short-introduction-by-ay-mol-f.pdf.

I strongly believe that eventually mankind will have learned and pursuit the goals and values of peace and progress and will explore the Universe and be successful as a species. But as all species, Man will die out due to the ever changing environment of the Universe which is slowly working to its next phase called “Akhira” in the Qur'an, meaning future and the other existence1. The Universe will collapse and is formed again using the same process, but as with any evolution, it will be on a higher scale of development and so will have more possibilities and features then the first Universe. It is an upgraded version. As the whole Universe is based on an energy-blue print scientists call the Quantum Field, which stores all information of the Universe, every person, every molecule is stored in there and the new Universe will follow this blue print again as the first Universe did, but now containing also the information of all what occurred in the first Universe. Just as the Big Bang in reality is an unwinding of the Universe, in the same way it will roll up again.

1 Page 14-15 under the root Akhara. Dictionary of the Holy Qur’an by Abdul Mannar Omar, 2006 4th edition. He gives: “Go backwards, retreat/recede/retire, hold back/delay/postpone/defer, last/back part of a thing . Another, other, second.” Page 37 under the root Awala. He gives: “To return, be before, come back to. To resort to; namely [a thing of any kind; the thing or place whence he or it originated, or came. His or its origin or source; his or its original state, condition, quantity, weight; any place. A former action, saying, or the like]. To return or restore to [ a thing, place, or disposition], former generations.” Also Page 68-69 162-165 Volume 1. Arabic-English Lexicon by Edward William Lane, based on Taj-Ul-Roos, 2003 2nd reprint. As Awalla means former generations and is the opposite word of Akhara, then Akhara also conveys the meaning of future generations. In the Qur'an the word is both used for the future in the present life, as well as life after death. In religious terms this is mainly conveyed as the Hereafter or Afterlife, a terminology I have avoided here because it has its own mythological baggage which would be confused with the Qur'anic and scientific explanation of the Hereafter I try to explain in this paper.

Or as explained by Edward Hardy:

“In some tens of times 10to the 9th years, the recession of the neighbouring galactic systems will cease, and the process will start to reverse.” 2

2 Origin and Evolution of the Universe by Edward Hardy.

21:104 On that Day We shall roll up the Sky as a written scroll is rolled up. Then, just as We initiated the first Creation, We shall create a new Universe. This is a Promise incumbent upon Us. Truly We shall fulfill it.

77:8-9 So when the stars are put out. And when the sky is riven asunder.

Prof. Seth Loyd:

“The Universe is made of bits. The way in which the Universe registers and processes information determines what it is and how it behaves. It has been known for more than a century that every piece of the Universe - every electron, atom, and molecule - registers bits of information. It is only in the last ten years, however, with the discovery and development of quantum computers, that scientists have gained a fundamental understanding of just how that information is registered and processed. Seth Lloyd calls this fundamental understanding of the Universe in terms of information processing 'the computational Universe'[..] Starting from basic concepts of physics, […] how all physical systems register information. […] account of how information is stored and processed at the level of electrons, atoms, and molecules. [...] the information processing power of the Universe can be harnessed to build quantum computers and explains how the Universe itself behaves like a gigantic computer, transforming and processing information. […] the history of information processing from the big bang to the present day, and reveals how the computational ability of the Universe promotes the evolution of complex structures such as life.” 3

3 Backcover. Programming the Universe by Seth Loyd, 2006.

In the Qur’an the same information is told about a universal record, a universal database. The Qur’an calls it the Umm Al-Kitab. The Arabic word Kitaab means: writing, scripture, book, something that contains written information, letter, recording 4. Umm means: Source, Principle, Origin, Prototype 5.

4 Page 478 under the root Kataba. Dictionary of the Holy Qur’an by Abdul Mannar Omar, 2006 4th edition. He gives: “He wrote it, to dictate it, prescribe/appoint/ordain, judged / passed sentence / decreed, drew/brought together, collected, conjoined / bound, he sewed it, what is written (e.g. of law), mode/manner of writing, book, bookseller, a thing in which or on which one writes, record/register/writ, revealed scripture, a writer/scribe/secretary, an army/military force, troop.” Also Page 117-119 Volume 7. Arabic-English Lexicon by Edward William Lane, based on Taj-Ul-Roos, 2003 2nd reprint.

5 Page 31-32 under the root Ummun. Dictionary of the Holy Qur’an by Abdul Mannar Omar, 2006 4th edition.

In verse 13:39 it says:

13:39 God blots out and establishes communities according to His laws. Nations rise and fall accordingly, and with Him is the Umm Al-Kitab, the Divine Database, the Origin of all information.

All of the information that controls the Universe is written in the Universe's Laws:

6:38 All creatures on Earth and all the birds that fly on two wings are communities like you. We did not omit any knowledge from this Book that was essential to be given through Revelation. All these creatures are part of the Divine Plan and they are together working the Plan of their Lord.

6:59 With Him are the keys of the Unseen. (None but He knows the subtle processes and their stages where actions culminate into their logical outcome). He knows everything in the land and in the sea. Not even a leaf falls without His knowledge. Neither is there a grain in the dark depths of the soil, nor anything fresh or withered, that He knows not. But all is written in the Open Book of the Universe around you.

11:6 There is not a creature in the Earth but its sustenance depends on Allah. He is Aware of its habitation and of the needs of His creation at every stage (6:99). He carries them from one station to another until the final destination. His Laws are preserved in the Clear Book of Decree, the Divine Database (55:29).

27:75 And there is nothing hidden in the heaven and the Earth but it is in a clear Record.

43:4 And, verily, in the Source of Decrees with Us, it is indeed sublime, decisive.

All of our deeds are recorded and archived inside the Universal database.

4:81 They express verbal allegiance to the System, “It is Obedience!” But when they go away from you a party of them spends the night in planning against the Belief System you preach. They discuss ways to corrupt the Message. Allah records what they plan by night.Ignore them, go ahead with your Program and trust in Allah (6:107). Allah is Sufficient as Guardian.

10:21 When We cause people to taste of Mercy after they have suffered a hardship, they start scheming to defy Our Commands. Say, “Allah is more Swift in planning. Our couriers write down what you plot.”

17:71 But one Day We shall summon all human beings with their records. One who is given his record in the right hand will read it in jubilation. This will be a symbol of success for them, and they will receive their rewards without the least reduction.

19:79 Nay, We shall record what he says, and prolong for him a span of torment.

36:12 Verily, We give life to the dead, and We record all they send before them and their footprints. And all things and events are recorded in a Clear Record. (What the humans do, the imprints of their actions on their “Self” and what they leave for posterity).

43:19 And they ‘make’ the Malikah [forces of the Universe] who are servants of the Beneficent, females. Did they witness their creation? Their testimony will be recorded, and they will be called to account (for their false claims).

43:80 Or do they think that We do not hear their secret plans and private meetings? Yes indeed, We do, and Our envoys are with them, recording. (10:21).

45:29 “This Our Record tells the truth about you. Behold, We arranged for all your doings to be meticulously recorded.

50:4 (But) We know what the Earth takes of them. (It is only their physical body that becomes dust. Their “Self” lives on). And with Us is a Guarded Kitab, Recording.

50:18 Not even a word can he utter but there is an ever-vigilant watcher with him.

57:22 No disaster befalls the Earth, nor yourselves but according to the Laws that We have already recorded in the Book of Decrees. Verily, all this is easy for Allah.

69:18-20 On the Day you will be brought, not a single hidden deed of yours will remain hidden. Then he who is given his record in his right hand, will say, “Come all of you around! Read this my record. Behold, I always thought that my account would be given to me.”

69:25-26 But as for him who is given his record in his left hand, he will say, "Oh, I wish I was never given my record. And knew not my account.

78:29 But We place on Record everything.

Scientist and philosopher Ervin Laszlo:

“Energy must be conveyed by something; it does not act in a vacuum. Rather, scientists are now coming to the insight that it does act in a vacuum, namely in the quantum vacuum[lowest dimension which our Universe exists in. That vacuum is far from empty: […], it is an active, physically real cosmic plenum. It conveys not only light, gravitation, and energy in its various forms, but also information; more exactly, “in-formation.”6


“There is no evident limit to the information that interfering vacuum wavefields could conserve. In the final count, they could carry information on the state of the whole Universe.”7

6 Page 68. Science and the Akashic Field by Ervin Laszlo, 2007 2nd edition. The vacuum is the basis in which the whole Universe lies, it is the foundation level. It was also presumed to be empty, but now science starts to understand the foundation level is on unending energy dimension which connects everything within the Universe with one another. This vacuum is also called the Zero Point Field or QuantumVacuum.

7 Page 71. Science and the Akashic Field by Ervin Laszlo, 2007 2nd edition.

The Qur’an explains the human consists of two things, the biological body and the human consciousness, which calls it “Nafs” 8. According to the Qur’an, the Nafs will exist beyond the biological body. The above quotation talks about every piece of information is stored within the universal database. This also accounts for the human Nafs, his consciousness. Our personality with all its deeds, thoughts, characters and beliefs is stored in the Umm Al-Kitaab, the universal database.

8 Page 572-573 under the root Nafasa. Dictionary of the Holy Qur’an by Abdul Mannar Omar, 2006 4th edition. It means Self, ego or Psyche.

The Qur’an then claims a new Universe will be created wherein all humans will experience consciousness and where it is confronted with the level of development of their Nafs:

11:106-108 Those who, by their deeds, brought misery on themselves will be in the fire, marked by their deeds, sighing and wailing will be their portion. [Al-Nar=Fire, To be marked, war] Therein to abide, as long as the (New) Universe endures; that is time beyond count, unless your Developer of every stage of evolution decrees otherwise. Your Developer is Doer of what He wills in the World of command. [The current Universe will be dismantled for a new Universe. 5:44, 14:48, 21:104, 25:22, 39:37, 69:16, 70:9] The happy ones of that Era of evolution [Yauwme=Era=Period=Day] will enter Jannah, the state of constant growth, and live there as long as the (New) Universe endures, that is time beyond count; until your Developer opens for them the way to further evolution, a gift unfailing, uninterrupted.

6:73 And He it is Who has created the heavens and the Earth through a process of steps with a definite Purpose. Whenever He says Kun, Be it is (written into the Blue print of the Universe). [Khalaqa= creating something through a process that takes time. It does not mean instant creation.] His Word is the Truth. And He is responsible for the Laws that control infuses, shapes and finishes the Era of (the New Universe). [Malik= To control and rule a realm. Yauwme=Era=Timeperiod Sur=to shape/form, fashion mark, picture, adorn, prepare, make] Knower of the Invisible and the Visible, for, He is the Wise, the Aware. [3:191, 38:27]

21:104 …Then, just as We initiated the first Creation, We shall create a new Universe. This is a Promise incumbent upon Us. Truly We shall fulfill it.

Scientist and philosopher Ervin Laszlo:

“We begin by noting that the evolution of Universes within the Metaverse is cyclic but not repetitive. One Universe informs another; there is a progress from Universe to Universe. Each Universe is more evolved than the one before. The cycle itself evolves from a random and more tuned to the evolution of complexity. Thus cosmic evolution is towards Universes where complex and coherent structures emerge, including structures that harbor evolved forms of life-and the evolved forms of mind that are presumably always associated with evolved forms of life. “9

9 Page 93. Science and the Akashic Field by Ervin Laszlo, 2007 2nd edition. The Metaverse is a term used for the the level of the vacuum where Universes are created in. It is the foundation for the Universes that are created within the Quantum Vacuum. Our present Universe is a Universe existent within the Metaverse, probably together with several other Universes unknown to us. When our Universe stops existing, all the information generated by our Universe is present within the Quantum Vacuum, and this information will be the basis for the new Universe created within the Metaverse. So each new Universe will have more and more information until it reaches a form of completion and perfection. This is what the Quran calls Jannah, a state of growth and God is called Rabb, the Developer to perfection, and He has made the Universe in such a way that it will reach ultimate coherence and perfection.

“The whole picture is not limited to our own finite Universe; there is also a temporally (whether or not also spatially) infinite or quasi-infinite Metaverse. And life in the Metaverse need not end with the devolution of local Universes [such as our own]. While life in each local Universe must end, it can evolve again in the Universes that follow. If evolution in each local Universe starts with a clean slate, the evolution of life in local Universes is a Sisyphean effort; it breaks down and starts again from scratch, time after time. But local Universes are not subject to this ordeal. Each Universe in-forms the next Universe. Thus in each Universe life evolves further and further, toward coherence and complexity. Cosmic evolution is a cyclical process with a learning curve. Each Universe starts without life, evolves life when some planets become capable of supporting it, and wipes it out when planetary conditions pass beyond the life-supporting stage. But the vacuum shared by all the Universes is more and more informed, and it created more and more favorable conditions for the evolution of life. Cyclically progressive evolution in the Metaverse offers a positive prospect for the future of life: it can continue in one Universe after another. And it can evolve further and further, in Universe after Universe.” 10

10 Page 102. Science and the Akashic Field by Ervin Laszlo, 2007 2nd edition.

The universal law of evolution will allow the Nafs that were benefiting to their species and the whole Universe, develop further. The Nafs that were not benefiting, will not be part of further evolution and will remain in a state of stagnation, the state of Jahannam, the state of stagnation. In a sense they have been thrown out of the cosmic cycle and thrown into the cosmic garbage dump, Jahannam, which, as said before, was the name of the old garbage dump of Jerusalem.

Robert Briffault again:

“In the natural scale, that action is good which contributes to the process of human development, that act is evil which tends to impede, retard, oppose that process: that individual life is well deserving which is in the direct line of that evolution, that is futile which lies outside the course of its advance; that is Condemned which endeavours to oppose the current. That is the natural, the absolute and actual standard of moral values. Nature does not value the most saintly and charitable life which brings no contribution to human growth, as much as a single act which permanently promotes the evolution of the race. The only measure of worth of which nature takes any account– by perpetuating it–is the contribution offered towards the building tip of a higher humanity.”11

Page 352. The Making of Humanity by Robert Briffault, 1919.

21:47 We will set up the scales of justice on the Era of Resurrection, and no person will be wronged in the least. Though the good or evil be of the weight of a mustard seed, We will bring it forth. We are Sufficient for reckoning and none can take account as We do.

7:8-9 The scales on that Day will be truly equitable. Those whose constructive deeds are heavy, will prosper. And those whose scales are light, will be the ones who have put their own ‘self’ in loss. This is because they used to replace Our revelations with man-made dogmas.

23:102-103 Then those whose scales (of good deeds) are heavy, they are the successful. And those whose scales are light, it is those who have wasted their own ‘self’, and abide in Jahannam, the state where further development is no more possible.

As we can see in the above verses, and the points made in step 21 (of the essay), it is clear not one single deed will be ignored and forgotten. The Qur’an gives these laws which operate the judgment system which will determine if a person is fit for further evolution:

- Every human action affects his own Self (6:164). His deeds are recorded by the Universal Forces, Malikah, constantly into the Umm Al-Kitaab, the Divine datebase which is called the Quantum Field/Vacuum by scientists (21:47, 99:7-6, 78:29, 82:10-12).

- The Self is also affected by hidden and unfulfilled desires or intentions as these are the foundations for further actions not committed (40:19).

- Only Allah knows how much credit or discredit is to be given to a particular act. (53:32), but the benefiting deeds outweigh the harmful ones by 10 to 1 (6:160). And God’s Rahma, all the resources for further development, is the reason for our creation, and this will also weigh, He has created us for further development, this is His driving thought behind our creation, and this will decide how His law of judgment will work:
11:119 Save him on whom your Developer of all your stages of evolution has given His Rahma, His continuous nourishment; and for that He did create them.

- When the new Universe is created, to determine the level of evolution (Jannah), or non-evolution (Jahannam), all the actions will be weighed. Those whose balance of good and constructive deeds are in the majority (is heavier) will evolve further, but those whose balance goes against them (is lighter) are the ones who have harmed themselves by their willful rejection of Allah's Message and will be in a state of non-evolution (7:8-9).

- As the system is fair and based on your personal development, no one would be able to help any other, nor any intercession is allowed (2:123).

- No action would go un-recompensated (3:25).

- Everyone will get the consequence of his own deeds. (7:147, 52:16, 37:39, 45:28).

- Absolute and full justice will be done, and no one will be dealt with unjustly, as the selection is made by laws and not by emotions (16:111, 40:17, 39:70).

- No one will be able to transfer his good or bad deeds to others – every person will be judged on their own contributions or harm to one’s Self or others (2:286, 6:105, 6:165, 10:108, 13:17, 17:7, 17:15, 27:40, 27:92, 29:6, 31:12, 35:18, 39:41, 45:15).

Muslim scholar and philosopher Ghulam A. Parwez:

Will and action are of paramount importance for the development of the self and, therefore, for its survival too. Will and action are really aspects of the same process. Action is "will actualised" and will is latent action. It has been truly said "no will, no action," but the reverse is also true "no action, no will." Only a free self possesses "will" in this sense, and only such a self can perform actions which have relevance to survival. Animals act under the compulsion of instinctive urges and without foresight of the results of their actions. They, therefore, cannot be credited with will as we understand it. In the same way, the activities of the animal are not actions. An action is that which has been deliberately chosen by a free self and has been voluntarily performed by it. The free self expresses itself in action and holds itself responsible for it. Without freedom and responsibility, action, in this restricted sense, is not possible. These facts about "will and action" have a direct bearing on the question of survival. Man is the product of a long evolutionary process.

This process does not stop at any point, but continues indefinitely. At a certain stage, man becomes an active participant in it and through his free will and purposeful activity determines, within certain limits, both the speed and the direction of evolutionary process. This process which has been at work in the world for untold aeons is now transformed into something far more rational and meaningful. It also becomes more dependent on its material, i.e., humanity through which it working. The primitive organisms were moulded and shaped by natural force, so as to be fit for the next stage in evolution. It was a long and painful process in which the unfit were ruthlessly weeded out and the fit were permitted to flourish. Man cannot now depend on natural forces to mould him and make him fit for the next stage. He must do the higher stage on which he is to enter. His self is not changed by natural forces nor even by random activity. It is changed only by his moral activity, his freely chosen and voluntarily performed actions. If, through right actions, he has rendered himself fit for the next stage in "the gradual ascent," he enters Jannah or paradise, as each plane of existence must appear to someone coming from a lower one.

On the other hand, a man who is unfit, feels anguish and misery at the sight of good things he cannot enjoy, of opportunities he cannot avail of, of a glorious life just beyond his reach. He is in Hell. As already stated, Heaven and Hell are not localities but states of mind. However, as a state of mind is transitory, it is not a suitable term. Heaven (Jannah) stands for fruition coupled with glowing home for the future. Hell (Jahannam) is the experience of frustration tinged with remorse and regret. The person who permits his self to weaken, stagnates and becomes perverted. He languishes in a state between life and death. He does not live because life consists of upward movement of which he is incapable: he cannot die because remorse and frustrated desire prevent him from relinquishing his hold on life. Both the pleasure of existence and the insensibility of non-existence are denied him. The Qur’an says about him, "Wherein he neither dies nor lives" (87: 13) All that he can do is to give expression to the remorse that gnaws at his vitals, "Oh! that I had sent something before hand for my life" (89 : 24). The inmates of Jannah, on the other hand, will give expression to their happiness in these words: "We shall not die any other than our first death" (37 : 57-58). They have successfully stood the test of death and they know that they will not be subjected to the same test again. Their eyes dwell on new vistas of self-development and the path which leads to them is illumines by the Divine light "running before them and on their right hand" (57: 12)., The materialists maintain : "There is no other than life in this world. We live and die and nothing destroys us but time" (45 : 24). The Qur’an, however tells us that we can rise much higher above the plane of Earth-rootedness and "pass out of the confines of the heavens and Earth" (55: 33), provided we develop the powers that are latent in us.” 12

12 Page 199-200. Islam: A Challenge to Religion by G.A. Parwez, 1996 3rd edition.

Every person, every species that will be selected to be part of this Universe is judged on their potential and contribution to their species and the Universal Evolution as a whole. Every person and species that did not fit the criteria will not be selected. This state of non-selection is also called Jahannam in the Qur’an. As you are literally thrown in the Universal garbage dump. The persons and species that are selected will emerge again in the new Universe through the process of Evolution (22:5) and will have far more abilities and potentials then in the first Universe. See how the verse clearly makes a connection between the creation in this Universe and the next. It makes clear that in the next Universe we will be created again through a developing system:

22:5 O mankind! If you are in doubt that humanity will one day stand on its feet, and that you will be resurrected back to life after death, consider the process of your own evolution. We have created you in stages: From dust, then from male and female gametes, then from a zygote, then from an embryo, shapely and first shapeless. We thus clearly explain things
for you. The embryo and then the fetus stay in the womb until an appointed term according to Our laws. Then We bring you forth as infants and carry you to maturity. While some of you die young, others live to the feeblest old age so that they know nothing after knowing
much. (Resurgence of humanity can take place just as) you, O Prophet, see a dry barren land, but when We send down water on it, it vibrates with life and grows all kinds of beautiful plants.

They will not fall back into war or misery as they have outgrown this learning phase, it is not possible for this newly evolved human to go against the harmony of the Universe. They will also not experience death as even if the Second Universe will collapse (11:107-108), they will move on to the next stage without pain or inconvenience, they are in a continues state of Jannah, everlasting growth and development. The persons that are in the state of Jahannam, several of these will maybe also move on to states of growth as in the state of Jahannam they have gained the status of being fit for further Evolution (11:107-108). But the rest will be lost and will burnout into non-existence when the second phase of the Universe has run its completion.

44:56-57 True immortality! They do not taste death again after the first death. Thus will He save them from getting stuck at Jaheem, the Insurmountable Barrier where no progress is made. A bounty from your Developer of all your stages of evolution! That is the Supreme Triumph. [Rabb=Nourisher= Developer=To foster a thing from one stage to the other until it has reached its goal of completion]

32:17 And no human being can imagine what blissful delights are kept hidden for them as a reward for what they used to do.

Scientist and philosopher Ervin Laszlo:

“What can we say about the super-evolved forms of life that would come about in the mature stages of mature Universes? Since the course of evolution is never predictable, we can actually say very little. All we can surmise is that mature organisms in mature Universes will be more coherent and complex than the forms of life familiar to us. In most other respects they could be as different from the organisms we know on Earth as humans are different from the protozoan slime that once populated the primeval seas of this planet.”13

13 Page 102-103. Science and the Akashic Field by Ervin Laszlo, 2007 2nd edition.

29:20 Say, “Travel in the earth and find out how He originated creation. And how afterward, Allah brings forth entirely new forms. Verily, Allah is the Designer of all things.”

1:2 All amazement and the resulting praise will be due to Allah, the Universal Force who has complete Authority, as He has given us the favor of Life and Freedom out of His own Choice. The Developer and Maintainer of the complete Creation, the Universes and all that they contain, and fosters these in their Development so they can reach its goal of Completion. The Determiner of the rules and Laws which will bring us into Perfection. The Sustainer of all Dimensions and the fabrics of Reality. 14

84:19 That you shall most certainly enter one state after another, from one stage to the other, Tabiq. 15

66:8...."Our Developer, keep perfecting our light for us, and protect us; You are able to do all things."

14 Exposition of Chapter 1, Surah Al-Fatiha by Arnold Yasin Mol, 2007. “Rabb thus has many meanings as Determiner, Provider, Sustainer, Perfecter, Rewarder, Ruler, Creator, Maintainer, Reposer, of Qualities, Developer, King of Nature, Former of Rules and Laws. And the best short definition in my eyes is: The Maintainer of Evolution. Alameen refers to worlds or Universes and refers to all dimensions in the Creation and all they contain of Life, matter, energy and things which we haven’t understood yet.It comes from Ilm, meaning knowledge and refers to all that is knowable.” See also Page 197-199 under the root Rabba. Dictionary of the Holy Qur’an by Abdul Mannar Omar, 2006 4th edition. He gives: To be a lord and master, collect, possess/owner, rule, increase, complete, bring up, preserve, chief, determiner, provider, sustainer, perfecter, rewarder, creator, maintainer, reposer of properties, developer, former of rules and laws of the growth, foster a thing in such a manner as to make it attain one condition after another until it reaches its goal of completion.”

15 Page 337 under the root Tabaqa. Dictionary of the Holy Qur’an by Abdul Mannar Omar, 2006 4th edition. It means Adapting, Layers, Stages, Series, State.]]> Sat, 02 Aug 2008 11:55:00 EDT http://ArnoldYasin.tigblog.org/post/445113 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/445111 by AY Mol

This is an excerpt taken from the essay http://deenrc.files.wordpress.com/2008/06/quranic-cosmology-a-short-introduction-by-ay-mol-f.pdf.

The Qur’an uses 2 distinct definitions that describe the state of Man. Jannah and Jahannam. Jannah means a Garden with so much growth, the ground is not seen 1 and thus it refers to being in a state of existence where Man has all it needs to survive and develop, it is in a state of growth and development. The word Jahannam derives from an old valley south-east of Jerusalem. Jahannam comes from the Hebrew "gi-hinnom" which means "Valley of Hinnom." People, especially children, used to be sacrificed there to idols. Later, the valley was used as an execution ground for criminals. Bodies and clothing of those dying of a contagious disease, were burned there. In Jesus' time it was still used for burning the rubbish and garbage of Jerusalem 2. This in itself gives the idea that Jahannam is a metaphor for a state of a stagnant existence with no development. It describes the state of existence where no means for survival and development are present and thus Man is in a state of stagnation, its potentials are burned up and wasted just as the garbage in the old valley.

1 Page 104-105 under the root Janna. Dictionary of the Holy Qur’an by Abdul Mannar Omar, 2006 4th edition. Page 35, Exposition of the Holy Qur’an, Mafhum Al-Qur’an by G.A. Parwez. 1990. He quotes 2 dictionaries: “A garden of dates and grapes was called "Jannah"; if a garden had other fruit-trees, but not those of dates and grapes, then it was called Hadeeqa (Taj). Raghib says that every garden whose ground could not be seen because of under-growth of bushes was called Jannah.”

2 Page 32. Exposition of the Holy Qur’an, Mafhum Al-Qur’an by G.A. Parwez. 1990. See also page 72 explanation on Jahannam. Al-Qur’an, A Contemporary Translation by Ahmed Ali, 2001 9th edition. Page 114 Volume 2. Arabic-English Lexicon by Edward William Lane, based on Taj-Ul-Roos, 2003 2nd reprint. Page 116 Biblical Dictionary by prof. Snijders, 2nd edition 2005. "Gehenna is taken from the Hebrew gee hinnoom, valley of Hinnom, a sinister area south of Jerusalem, where children and other things were burn-offerings to the god Moloch (2 Chron; Jer 7:31)." Page 476 under Gehenna Encyclopedie van de wereldreligies, deel I, 2006. Translated from Dutch into English: “Greek name of Gehinnom, the dwelling of the damned, south of Jerusalem, mentioned in Jeremia in 2 Chronicles 23:10 as the valley where children-sacrifices were given to Molech. After the destruction of Jerusalem (587 BCE), the valley was also named “Murdervalley”. After which the word also gained next to its topographic meaning, also an eschatological meaning as place of punishment.”

This is caused by war, poverty, illiteracy and so on. A garden is always the result of the work of Man, just as a garbage dump is also the result of Man. In this way the Qur'an presents Jannah as a state of evolution of the individual and society, and Jahannam as a state of non-evolution wherein both individual and society do not develop.

3:133 Move forward eagerly to the tranquil security that comes from your Lord, and to the Paradise that transcends spatial boundaries, encompassing the Heavens and the Earth. It has already been prepared for those who live upright. (Paradise is not confined to the Heavens. Like Hell, it begins right here in this worldly life).

16:97 Whoever, whether male or female, does works that help others and is a believer, We shall certainly cause them to live a good life, and We shall grant them the rewards considering the best of their actions.

41:31 We are close to you in the life of the world and in the Hereafter. In it (in your paradise on the Earth and in the Hereafter) you shall have all that you may desire and in it you shall have all that you ever prayed for.

These 2 descriptions are used to describe the state of Man in this phase and the next phase of the Universe. In this phase Jannah describes Man when it has complete freedom and has enough nourishment to live, it has housing, food, lives in peace and has access to explore the workings of nature. It is always in a state of struggle to maintain this state of existence as this is part of the law of Evolution (Jihad means: to struggle).

22:78 And strive hard (jahidu) for Allah with the endeavour which is right….

In the Qur’an, a perfect society is explained as having running water:

7:43 There will be no such feelings amongst the dwellers of Earthly and heavenly Paradise wherein streams will flow.

Today, a level a society is in is judged on its sewage system and its offering of fresh water to every household. All of mankind has housing and substance and people can travel the world freely and is welcomed everywhere with peace:

19:62 There they will not hear any vain discourse, but only salutations of Peace. And therein they will have their sustenance day and night.

76:14 Pleasant shades close upon them and clusters of fruits reach them low.

39:20 But those who are mindful of their Lord, for them are lofty and honorable mansions built for them with rivers flowing beneath. This is God’s promise. Never does God fail His promise.

In this state of a perfect world society, Man can fully realize all its potentials and explore and spread out over the Universe.

Umrah = Visit to a place on Earth or other planets which is uninhabited, to colonize it, develop it, populate it and to build a sustaining system in such a way so it can survive till the end of time. 3

3 Page 387 under the root Amara. Dictionary of the Holy Qur’an by Abdul Mannar Omar, 2006 4th edition. Page 438-442 Volume 5. Arabic-English Lexicon by Edward William Lane, based on Taj-Ul-Roos, 2003 2nd reprint. They give: To inhabit, dwell, mend, repair/revive, tend, build, promote, cultivate, make habitable, to make better, to develop, populate, to serve/uphold/observe/regard, to visit, to colonize, aimed at it, frequently visit, a visit in which is the cultivation of love/affection, repairing to an inhabited place. Perform a sacred visitation, minor pilgrimage, pilgrimage with fewer rites. to remain alive (save life), to live, life, age, long-life, old-age.

It is realizing its reason for existence. It is not always possible for every person to live under these circumstances, and so the Law of Evolution judges you only on how you have used the possibilities you have gotten and how you have used your potentials with those limited possibilities. It judges you on your potential of beneficence to mankind as a species.

23:61-62 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. We do not burden any human being with more than he or she is able to bear. And with Us is a Record that speaks the truth (about what you can and cannot do). And so, none shall be wronged. [2:286, 6:153, 7:42. Burden: Challenges come your way to let you expand your potential. One is only accountable for one’s capacity]

Mankind on its time on Earth has developed several different understandings of Nature and the nature of Allah as it has complete free will (18:29, 27:92). As most of these beliefs are not based on evidence but on conjecture or man-made lies by the priesthood to sustain the ruling classes, almost every group on Earth has different beliefs. This creates divisions among themselves, plus it makes them follow man-made understandings which will not help them in their development, and many times these belief-systems will clash. This was one of the reasons to teach Man about the true nature of Allah and the Universe, to unite Man and to make them approach reality in the correct way. To believe in a trinity or a multitude of gods or powers, or to believe in mythical creatures means you base your beliefs not on proof as demanded (3:191, 17:36), but on man-made books and legends. Thus you follow your ancestors blindly. This also means you will not go beyond your ancestors, thus you do not develop, you are in Jahim.
Jahim means: fire, barrier, to stop something from acting or journeying 4, and explains a state of human existence which does not progress as a person or society.

17:36 And you shall not follow blindly any information of which you have no direct knowledge. (Using your faculties of perception and conception) you must verify it for yourself. In the Court of your Lord, you will be held accountable for your hearing, Sight, and the faculty of reasoning. (And so, the insane and the disabled will have their incapacities taken into account in a court of law) [The Qur’an introduced the concept of testing and verifying any theory before upholding it. This created the scientific rules that are still used today.]

4 Exposition of the Holy Qur’an, Mafhum Al-Qur’an by G.A. Parwez. 1990. It quotes the dictionaries: “Aj-Hama 'Anhu means he got stopped. Al-Jahh-Amo means a miser who stops all the wealth from circulating (Taj). Jahama means: the fire bursts into flames. The Holy Qur’an has used Al-Jaheem in the meaning of Jahannam (44/47, 37/55-64-68). The Holy Qur’an has also described the result of misdeeds as the torturing fire. As the fire burns everything, so the bad deeds burn the human personality and stop its growth.” Page 20 Volume 2, Arabic-English Lexicon by Edward William Lane, based on Taj-Ul-Roos, 2003 2nd reprint. It gives: “To kindle a fire, make to burn, burn up, burn brightly or fiercly, open the eye, to abstain/refrain/desist/forbear, advance or go forward, recede or draw back [This verb bears contradictory significations], near to destroying or killing, burn with vehemence of desire/covetousness and niggardliness, straitened in disposition, tenacious or stingy, blazing or flaming, vehemently hot.”

21:22 If there were other powers besides God, there would have been chaos in both, the heavens and Earth. Glorified is God, the Lord of Supreme Control, above all that they contrive.

50:6 Do they not look at the sky above them how We have built it and beautified it, and there are no flaws therein?

2:119 Lo! We have sent you, O Prophet, with the Decisive Truth, a herald of glad tiding and a Warner. And you will not be held accountable for those who choose to stay behind in Jahim. [The thickest part of their struggle= Insurmountable Barrier = Bar to progress = Obstruction that halts = Halting of evolution = Mere survival , and hence, dwell there.]

The whole Universe is based on evolution, not the law of the fittest, but the law on what will make your own species develop further (13:17). Many biologists have in my eyes misunderstood evolution as the law of the strongest, but the Qur’an displays it is the law of the most beneficial to the species.

A mushrikeen 5, meaning those that uphold partners in authority next to God, are people that base most of their beliefs on traditions that do not contribute to mankind as a whole and give a distorted view on reality. They make their forefathers, priests and rulers authorities that run their daily affairs. The universal law of evolution judges people on their deeds (11:117), as long as a people contributes to society, their beliefs and traditions are no obstacles, but in the long run they will as we have seen throughout history. An example, most Christians uphold capitalism as their economic system, a completely man-made economic system, the Gospel does not provide a guide on economics, so they have to turn to other sources. Capitalism in its present form is an unfair system that does not help mankind as it abuses the majority for the good of a minority. This is how their beliefs creates obstacles in the development of mankind as a whole.

5 Page 265-267 Volume 4, Arabic-English Lexicon by Edward William Lane, based on Taj-Ul-Roos, 2003 2nd reprint. It gives under Shirk: “Making associate/partner with Allah, to make a sharer or associate.”

As long as mankind, doesn’t matter if the person is Buddhist, Sectarian Muslim (almost all Muslim sects mix the Qur'anic message with man-made sources and thus distort the Qur'anic goals in most cases), Christian, Hindu, Agnostic or Atheist, base their system completely on man-made beliefs and systems, it will contain flaws as most of these beliefs and systems are discriminating to other beliefs or races, limited in its scope and vision and it goals mostly create short term benefits for a specific group, while the rest is left out. Thus they are not beneficial to mankind and its development as no man-made system provides the answers and solutions to Man’s problems in a way which will provide mankind as a whole. This is why the Qur'an says Shirk is the only thing God cannot give you any protection over, Ghafara (4:116). As accepting authorities next to the Qur'an means you will follow ideas and beliefs which will not make you successful as a species and society, and as we have free will (18:29), we must decide ourselves if we accept God's protection which we can attain by following His guidelines in the Qur'an. Thus God cannot protect us against the harmful consequences of Shirk since this falls under our own free will.

Mankind can only develop into one world nation when it allows diversity of belief and thinking, thus a secular democratic system. Where every person is equal and where a fair economic and social system is present and where people are addressed according to their deeds and potential, not on their beliefs, race or family. Secularism doesn't necessarily mean a government not based on religion, it is a government that does not discriminate between its people, whatever their beliefs, race and so on. Also its law system must be practical and fair. As no religion contains these neutral values in its entirety and in a practical, usable in the modern age form, secularism is seen as not based on a religion or Divine scripture. But the Qur'an does contain these neutral, progressive, secular values in its entirety as it doesn't prefer one group above the other. It urges mankind to accept another and work together towards justice and fairness for all:

11:116-117 But, Alas! Among the generations before your time, only a few were virtuous enough to discourage disorder in the land. We saved those few, whereas those who continued to violate human rights only pursued material riches. And they were guilty of stealing the fruit of others’ labor (and they were requited). Your Developer, Rabb, never destroys a community for wrong beliefs alone as long as its people are Muslihoon, reformers, setting right their own, and one another’s condition. 6

6 Page 438-439 Volume 4, Arabic-English Lexicon by Edward William Lane, based on Taj-Ul-Roos, 2003 2nd reprint. It gives under Salaha: “To make whole sound, set things right, amendment, reformation, reformer, one who is upright, righteous, a person of integrity, peacemaker, suitable.” As the commentary shows, this verse completely destroys the concept of religion as the law of God judges deeds not beliefs. What is an important note, is that beliefs create deeds. So without the correct vision on reality, eventually a people will fall into wrong deeds. This is why God sends Revelation. QXP Commentary: As we have seen, Islam is not a ‘religion’ consisting merely of a set of some dogmas, rites and rituals. It is Ad-Deen, the Divinely Prescribed Collective Way of Life. Allama Muhammad Asad, Sir Syed Ahmed Khan, Allama Inayatullah Khan Al-Mashriqi et al are in complete agreement with the meaning of this verse 11:117 as translated here.

Dr. Shabbir gives an important comment on the above verses:

The Qur’an is consistent in its theme that people will be rewarded for what they do (Ya’maloon), and not for what they know (Ya’lamoon). The Book stresses on the right belief system, for, people are strongly influenced in their behavior by what they think and believe. This is one of the most revolutionary verses in the Qur’an. It throws out all dogmatic assertions that are the hallmark of a ‘religion’.

2:256 There is absolutely no compulsion or coercion in Religion.

95:4 Indeed, We have created the human being in the best design. [Meaning all races, all humans, both sexes are equally perfect and all have the same potential. No race or sex is better then the other.]

17:70 Surely, We have conferred dignity, and have honoured all the descendants of Man (as a birth right, regardless of where the child is born), and provided them with transport on land and sea and given them decent things of life. And We have favored the humans far above a great many of Our creation.

20:118-119 “Indeed, you are living the life of Paradise (on this very Earth) where you are guaranteed never to go hungry, nor go unsheltered.” “Neither do you go thirsty, nor are you exposed to the burning sun.” [Well-provided with food, clothing, shelter, the basic needs for all]

6:132 The ranks of all individuals and nations are determined solely by their deeds, and your Lord is not unaware of what they do. [Calling yourselves ‘believers’ will not help. 2:8]

2:177 But righteousness is that: [..] And that he gives of his cherished wealth to:
- Family and relatives, Orphans, Widows, Those left helpless in the society, And those whose hard-earned income fails to meet their basic needs, Those whose running businesses have stalled, The ones who have lost their jobs, Whose life has stalled for any reason, The disabled, The needy wayfarer, son of the street, the homeless, the one who travels to you for assistance, Those who ask for help, and Those whose necks are burdened with any kind of bondage, oppression, crushing debts and extreme hardship of labor.

51:19 And in their wealth was the Divinely ordained right of those who ask and those who are deprived.

2:275 On the other hand those who eat Riba (usury), in greed of money, run around like someone who has been bitten by a snake. They claim that trade is like usury. But God has permitted trade and forbidden usury. One to whom the clear Admonition has come from his Sustainer, must abstain from taking usury forthwith. What he has taken in the past, he may keep and his judgment rests with God. As for him who returns to usury, such are the companions of the fire wherein they shall abide.

If people want real beneficence for mankind, they should look for something that truly benefited mankind as a whole. But most are only busy with personal salvation or gain as this is what their current beliefs tell them to pursue.

6:116 (People will confront you with what the majority is doing.) Now if you pay heed to, or get intimidated by majority of those who live on Earth, they will lead you astray from God’s way. Most of the people follow nothing but conjecture and they only live by guesswork.

11:109 Be not in doubt about the end of those who worship idols in any Form [be it in religion or in man-made beliefs]. They only blindly follow their forefathers. They and their forefathers will get their due portion according to Our law.

This is also why many Muslims reject the Qur’anic System, as it doesn't support personal salvation as its goal, but universal development.

Mankind lives under man-made laws and systems and thus does not really develop and constantly end up in a state of Jahannam, a place of no growth, a place of destruction of the human Self.

4:115 One who opposes the messenger, dissents and treads contrary to the way of the believers, after the guidance has been made plain to him, We shall let him continue in his chosen direction, and expose him to Jahannam, the state of non-evolution, a miserable destination.

When we do not develop in this life, we will also not develop in the Next Life as this life will create the foundation for the next. You are judged on how benefiting you were to mankind and its development as a whole. Not just your good deeds to single persons here and there, but on your position and contribution to mankind as a whole. As the reason for our existence is to develop ourselves:

11:119 Save him on whom your Developer of all your stages of evolution has given His Rahma, His providing you with all the means to develop; and for that He did create them.

23:61-62 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. We do not burden any human being with more than he or she is able to bear. And with Us is a Record that speaks the truth (about what you can and cannot do). And so, none shall be wronged.

41:46 Whoever does good to others, does good to his own ‘self’, and whoever causes imbalance in the lives of others, hurts his own ‘self’. Your Lord is never unjust to His servants.

Just as we lost our tails during our evolution as it had lost its beneficence, people who do not contribute to the development of mankind will also be lost during the Universal Evolution and end up in the garbage dump of the Universe, Jahannam. Those that do contribute to the development of mankind as a whole are chosen to stay within the evolution of the Universe; they are in a state of Jannah, never-ending growth and development.

92:18 Who gives his wealth that he may grow in goodness.

9:111 God has bought from the believers their persons and their goods, for (in return) theirs is Jannah, the state of constant evolution. They shall fight in the cause of God, and shall slay and be slain. It is a promise that is binding on Him in the Torah and the Gospel, and the Qur’an. Who can fulfill a promise better than God? Rejoice then in the bargain you have made, for that is the Supreme Triumph.

Jahannam is thus made by Mankind and not by Allah, it is a direct result of our own actions. On Earth it is we who create states of existence that do not develop mankind as a whole. The earthly Jahannam is created by class-differences, non-social economic system, gathering of personal wealth, beliefs based on myths, legends, superstitions, man-made or man-altered scriptures, and gender and race discrimination (2:35). All the above are the basis for oppression, war, conflicts, slavery and people wasting their energy and their whole life on pursuing beliefs that are false and have nothing to do with the true workings of the Universe and its Developer. In this state mankind burns away their potentials and is not in an environment where it can grow and develop itself. It can only survive, not progress. The word Jahim is frequently used to describe mankind in this state, Man is literally in Jahim. The word Jahim has a large definition as explained above; it was used for fire, for the point of retreat in war, to stop something from acting. In a sense, there is no better word to be used to describe this state of Man. mankind is stopped from progressing and developing and is in a constant battle of survival without gaining any ground and in this state it can fully use its potentials and thus in a sense burns away any means for progress.

18:100 And We displayed Jahannam on this Era of mankind (yaumwe) to the rejectors of truth clear to see.

7:177-179 Evil as an example are the people who reject Our verses, since they hurt their own ‘self’. Whoever attains God’s guidance according to His laws is led right. And goes astray he who violates God’s law of guidance. [4:88] Our law has committed to Hell numerous people, rural and urban; they are living a life of Hell. They have hearts that they use not to understand. They have eyes with which they see not, and ears with which they hear not. They are like cattle. Nay, they are even worse. Such are the people who have chosen to live through life in total darkness of ignorance.

General William Tecumseh Sherman:

"War is hell," 7

7 Quote of General William Tecumseh Sherman to the Mayor and Councilmen of Atlanta, speech made on June 19, 1879.]]> Sat, 02 Aug 2008 11:49:00 EDT http://ArnoldYasin.tigblog.org/post/445111 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/389035 By Abdur Rab 

http://www.iuniverse.com/bookstore/book_detail.asp?isbn=0-595-47940-5

Emphasizing the Quran’s messages of peace, tolerance, and compassion, this book intentionally avoids Hadith-based ideas to significantly contribute to the “Quran only” movement in Islam.

Book Description
This Islam is spiritual, humane, and scientific, far from its fanatic and militant image it carries in the West. It shows how man can evolve spiritually to lead an enriched, progressive, and blissful life. It advocates tolerance and peaceful co-existence and disapproves of gender or human discrimination and harsh punishments. Abdur Rab argues that, regrettably, the Hadith undermines and misrepresents Islam. Numerous Hadith texts contradict the Quran, reason, and science and send conflicting, confusing messages. The criteria used to authenticate the Hadith are flawed and simply inadequate.

This book is an impassioned call to understand Islam solely in Quranic terms and to reform practiced Islam, distorted by Hadith-based ideas.

-------------------------------------------------------------------------------------------------------------------------

I just received the book and skipped through it. The first thing I noticed was the foreword by Prof. Riffat Hassan, the well known feminist Muslim scholar and student of GA.Parwez. Next to this the very good reviews by convert Prof. Jeffrey Lang (author of "Loosing my Religion" "When angels ask", prof. in Islam) and prof. Reza Aslan (author " No God but God") and others.

All of them praised its' Qur'anic approach and also agreed on the need to return to the Qur'an. This coming from 2 well-known Islamic professors shows that the Qur'anic stance is gaining ground everywhere.

The topics are laid out very good and his approach is very professional. Next to laying out some well-known issues, he also brings in some fresh ideas. Good use of footnotes and quoting of Qur'anic verses makes this a very good work and important for us to have.

A must have for progressive Muslims!]]> Sat, 14 Jun 2008 12:38:00 EDT http://ArnoldYasin.tigblog.org/post/389035 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/389003
Qur’an, Hadith and Women
By Asghar Ali Engineer


Women lost in ahadith what they had gained through Qur'an. Today if world thinks Islam treats women in very unfair way it is because we follow hadiths rather than Qur'an as far as women are concerned. In pre-Islamic period women had lowest of low social status and Qur'an lifted them far above and our 'Ulama never tire of saying this. But within few decades of the revelation of the Qur'an women came down to their pre-Islamic status in a fiercely male dominated society. And this was accomplished through ahadith as a legitimizing factor.
Those who narrated these ahadith never thought for a moment how they contradict Qur'an as these ahadith served the social purpose very well.

And many more articles.]]> Sat, 14 Jun 2008 11:39:00 EDT http://ArnoldYasin.tigblog.org/post/389003 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/378493
http://deenrc.files.wordpress.com/2008/05/an-overview-of-quranic-human-rights.pdf

a. Equal human dignity by birth (17:70, 95:4)
b. Gender equity (4:32, 33:35)
c. Superiority by character only (49:13, 46:19)
d. Rule of law, not of individuals (3:79) and must be equal and never exceed the crime but space must be given for compensation (5:45, 11:114, 5:39)
e. Full compensation of work (53:39, 53:41, 39:70, 37:39)
f. Provision of basic needs (20:118-119)
g. Security of faith, life, mind, honor, and property (6:109, 6:152, 2:269, 17:36, 24:2, 22:40, 6:152, 5:90, 2:195, 5:32, 17:32, 17:35, 17:29, 83:1)
h. Choice of spouse (4:3, 4:19, 24:32-33)
i. Freedom of religion (22:40, 6:109, 2:256)
j. Freedom of expression (2:42, 3:71, 25:63, 4:140)
k. Redress of grievances (4:148)
l. Privacy (33:53, 24:27)
m. Care of the handicapped (4:36, 70:24-25)
n. Presumption of innocence (49:6)
o. Sanctity of name and lineage (49:11, 33:4)
p. Right to residence (4:100, 2:85, 39:20)
q. Aesthetic choice (18:31, 76:13-15)
r. Protection of chastity (17:32, 24:2)
s. Rule by democracy (42:38)
t. Degrees of people according to their deeds (2:212, 3:163, 6:132)
u. Man must explore the workings of nature to progress and this must be part of Muslim education system (17:36, 3:191, 45:3, 16:12-18)
v. Economy is free of interest (2:275-80, 3:130, 30:39)
w. Social welfare system is there to provide the weak, sick and the poor (2:177, 51:19, 76:8-9, 89:17-18)
x. No clergy ruling the people, can only work on an advisory level (7:3066, 2:49, 27:87-89, 34:34-35, 43:23, 5:63, 9:3134, 6:112-113, 3:7)
y. Every person having the right for running water, sewage system and housing (7:43, 39:20)
z. Fight against oppression and liberate the oppressed (4:75, 2:190-3)]]> Tue, 27 May 2008 13:45:00 EDT http://ArnoldYasin.tigblog.org/post/378493 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/377013
http://deenrc.files.wordpress.com/2008/06/quranic-cosmology-a-short-introduction-by-ay-mol-f.pdf]]> Sat, 24 May 2008 21:17:00 EDT http://ArnoldYasin.tigblog.org/post/377013 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/376809
One that is very literal and very important in all ages. God says here clearly to mankind that we may never fight over which race is better then the other as then we will become oppressors of another. And not only on the matter of race, but also certain families who believed they were better then others. This directly refers to monarchical families who believe they stand above other people and were destined to rule.

Any belief that one person, family or race is better then the other will create tyranny, oppression, slavery and discrimination as we have seen in history and in present times were for example discrimination is still present in Western countries. The old Apartheid regime in South-Africa. Genocides have and are occuring in for example Joegaslavia and Sudan. Minorities are oppressed in for example Egypt where the original Coptic people are oppressed by the Arab Egyptians. And the list goes on and on.

The Quran is very clear, all humans, no matter what race, sex, colour, religion, no matter what, they all have been created in honour and dignitity and all must be treated as such.

17:70 Now indeed, We have conferred dignity on the children of Adam (as a birth right, regardless of where the child is born), and provided them with transport on land and sea and given them decent things of life. And We have favored the humans far above a great many of Our creation.

وقلنا يا ادم اسكن انت وزوجك الجنة وكلا منها رغدا حيث شئتما ولا تقربا هذه الشجرة فتكونا من الظالمين
2:35 “And We told early Mankind/Adam and all by which it is united/Azwaj [adama=Mankind, Azwaj=That in which individuals are united/mingle, meaning their culture, language, traditions and goals], Reside in this existence where you can find everything for your nourishment and development [Jannah=Garden with such extensive growth the ground is hidden by the foilage representing development and nourishment] and partake the fruit (results) thereof as you please. But do not go near the dispute of who is of better origins [Al-Shajara=matter of controversy, dispute, to fight, stock or origin of a person, tree]. Or, you will become those that displace your goals and equality from its rightful place and will become oppressors/Zalimeen.”

ادم[ Adam=Human skin, Human being, Man, Person, Intelligent Person, Brown Man, Human Race, Mankind, Civilized Person, Person who is created from different substances, Person in possession of different powers, One who has heirs, One who enjoys the conforts of Life, One who is by nature social and hard.


زوج Azwaj= That in which individuals are united/mingle, mate, companion, individual when consorting with one another, kind, species, class of sex, pair, couple, each of a pair.

الجنة Jannah= Garden with such extensive growth the ground is hidden by the foilage, coming from the root JNN= hidden/covered.

الشجرة Al-Shajara= Matter of controversy, dispute, to fight, stock or origin of a person, genealogical tree, tree, plant having a trunk.

الظالمين Zalimeen= Those that displace something from its rightful place, Those that replace good with evil, Those that oppress, Those that do wrong against Mankind. Coming from Zulm = To displace something from its rightful place = Replace good with evil = Relegate the truth = Transgression = Oppression = Violation of human rights = Wrongdoing.

If you branch off into casts, sects, and rivalry, you shall replace your paradise with hell. 2:213, 4:65 10:19, 20:117-118. ]

2:36 But Selfishness (Shaitan=Shaatan=long rope=that which creates distance between one another) caused them both (men as well as women) to stumble therein (Azalla=to slip by accident with your foot or tongue/ to make a mistake) and got them out of the state (of Oneness 2:213 and progression) they were in. And so We said, “Degraded (habt=to be degraded/go from a high level to a low level/ to be weakened/to transgress into evil/to be dispised) you have become with wedges of discord among yourselves! There shall be for you habitation and livelihood on earth for a while (compared to the Next Stage of Existence (11:108).”

http://deenrc.wordpress.com/quran-blog/]]> Sat, 24 May 2008 09:23:00 EDT http://ArnoldYasin.tigblog.org/post/376809 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/376317

Accounts from Turkey suggest that the government is attempting a bold reinterpretation of Islam. Its unusually named ministry of religion, the Presidency of Religious Affairs and the Religious Charitable Foundation, has undertaken a three-year Hadith Project to systematically review 162,000 hadith reports and winnow them down to some 10,000, with the goal of separating original Islam from the accretions of 14 centuries.

Hadith reports contain information about the sayings and actions of Muhammad, the prophet of Islam. They augment the Koran and have had a major role in shaping Shari'a (Islamic law), thereby deeply influencing Muslim life. Despite their importance, Muslim reformers have devoted little scrutiny to them, due to their vast size, unwieldy nature and the challenge of discerning "sound" from "weak" hadiths.

One of the project's 85 theology professors, Ismail Hakki Unal of Ankara University, explains its goal: "The Koran is our basic guide. Anything that conflicts with that, we are trying to eliminate." The project Web site explains that its work is "an important step for carrying the universal message of the Prophet of Islam to the 21st century."

Mehmet Görmez, a senior lecturer in hadith at Ankara University and the vice-president of religious affairs, heads the "Hadith Project." Its director, Mehmet Görmez, adds that the purpose is a scholarly one, to understand the hadith better: "We will make a new compilation of the hadith and reinterpret them if necessary." More broadly, Görmez explains, "The project takes its inspiration from the interpretations of the modernist vein of Islam... We want to bring out the positive side of Islam that promotes personal honor, human rights, justice, morality, women's rights, respect for the other."

This means, for example, reinterpreting hadiths that "present women as inferior beings," such as those that encourage female genital mutilation, honor killings and the prohibition of women traveling without their husbands.

One participant, Hidayet Sevkatlı Tuksal, goes so far as to declare some hadiths as bogus because they intend "to ensure male domination over women." However, despite the intense current debate in Turkey over the headscarf, the project avoids that particular issue. Another sensitive topic concerns the right of Muslims to convert out of their faith; the project permits such conversions.

SOME TURKs have great hopes for the Hadith Project, which aims to produce a multi-volume book in Turkish, Arabic and Russian by year's end. Taha Akyol, a political commentator, sees a revolution taking place.

"In other countries you have reform of Islam pushed through by despotic or modernist regimes, but in Turkey you are seeing the reform taking place in the middle classes. And that is real reform." Another commentator, Mustafa Akyol, believes that the revised hadiths "will be a step to change mindsets."

Fadi Hakura of Chatham House goes further, calling the project "somewhat akin to the Christian Reformation." He applauds the project being sponsored by the Justice and Development Party (AKP) of Prime Minister Recep Tayyip Erdogan. AKP involvement means that "this reform movement is not being implemented by a secular group, but by the ruling [party, which] is very religious and conservative. So this is an authentic internal process of change."

Other observers are more skeptical. Hashim Hashimi, a former MP, for example, states that "There are established views on Islam and how it should be practiced that have been in place for 1,400 years. And they aren't going to change any time soon." Even the head of the ministry, Ali Bardakoglu, acknowledges that "we are not reforming Islam; we are reforming ourselves."

What to make of this initiative? Serious efforts to modernize Islam, which this appears to be, are most welcome. At the same time, one has to wonder about agendas when government intercedes in the subtle and even subversive domain of religious reform. Specifically, the AKP's Islamist nature arouses mistrust that the Hadith Project will limit itself to the relatively easy social issues and avoid the tougher political ones in order to fashion an ideologically more defensible Islam even while maintaining some of its more problematic aspects.

Does the project's avoidance of the headscarf topic also imply its not taking up female legal rights, women marrying non-Muslim men, ribba (interest on money), jihad, the rights of non-Muslims, and the creation of an Islamic order?

By limiting its subject matter, the project might forward Islamism more than modernize Islam. True reform awaits true reformers - not Islamist functionaries but independent, modern individuals intent on aligning Islam with the best of modern mores.

The writer is director of the Middle East Forum and Taube/Diller distinguished visiting fellow at the Hoover Institution of Stanford University.

http://www.danielpipes.org/article/5554]]> Fri, 23 May 2008 12:36:00 EDT http://ArnoldYasin.tigblog.org/post/376317 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/372539

Salam,

I have scanned in a few pages of Islamic Legal Theories by Prof. Wael B Hallaq where he discusses Muhammed Shahrour’s Legal theory. He calls Muhammed Shahrour's ideas the solution to the Muslim world. His insights are very intruiging.

Here is the PDF file on my website:

Islamic Legal Theories by Prof. Wael B Hallaq on Muhammed Shahrour’s Legal theory

They are from this book by Professor Wael B. Hallaq who is professor at the Institute of Islamic Studies at McGill University. The same university where the famous Professor Toshihiko Izutsu who wrote "God and Man in the Koran".

Book at Amazon.com]]> Fri, 16 May 2008 15:02:00 EDT http://ArnoldYasin.tigblog.org/post/372539 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/369671
Definitions:
Hadith = saying (or report/statement/tale)
Sunna = way (or method)

Please note that a summary based on what I think to be the important and interesting points will be subjective. Therefore, for a more objective approach, a study of the actual book may be necessary.
Sometimes the page number is indicated, this is for those who have the book to be able to verify what I have written.



Summary of interesting important information:

Chapters:
The relevance of the past: classical conceptions of Prophetic authority
The emergence of modern challenges to tradition
Boundaries of revelation
The nature of Prophetic authority
The authenticity of hadith
Sunna and Islamic revivalism
The spectrum of change



The relevance of the past: classical conceptions of Prophetic authority

The word sunna predates the rise of Islam and is well attested in pre-Islamic sources. The word sunna was likely to be applied to Muhammad even during his lifetime (p8).

The Quran never mentions sunna-al-nabi (sunna of the Prophet). The application of the term sunna is likely to be post-Quranic, especially when applied exclusively to Muhammad.

Early muslims did not give precedence of Muhammad's sunna over other sunnas, such as the sunna of the early caliphs or early companions. The sunna term was not exclusive to Muhammad. There were no rigid distinctions about sources of religious law, i.e. it wasn't concrete that Muhammad's sunna could be used as a source of law.

Shafi was born in 204 AH (193 years after Prophet Muhammad's death). He was the first to argue the Prophet's sunna as a source of law, identified to authentic prophetic hadith, and give it an equal footing to The Quran. Different attitudes to sunna existed during Shafi, al-kalam (a particular group or school of thought) rejected hadith altogether in favour of The Quran alone. Shafi's view was also oppossed early by schools of jurisprudence in Hijaz, Iraq and Syria, who applied the term sunna to Muhammad, his companions and the early caliphs as well.
After Shafi, it is rare to find the term sunna applied to other than Muhammad. Al-kalam argued the sunna of Muhammad should never be allowed to rule on The Quran and described the science of hadith (as in the methods used to collect hadith) as arbitrary. Evidence of this was the hadith was filled with contradictory, blasphemous and absurd traditions. [top]

The emergence of modern challenges to tradition

In the 19th century William Muir and Alloyce Sprenger were the first Western scholars to question whether hadith really reflected the words and deeds of the Prophet. Whether its transmission was reliable, and whether the science of hadith (method of collection) was valid.

In the 18th century, because of the decay of the society around them Muslim reformers diagnosed the problem as straying from the original sources, The Quran and sunna (p22). Shah Wali Allah in the 18th century stressed the need to re-examine the hadith and sunna with respect to legal aspects. Shawkani emphasised the trend towards increased stringency and rigorous scholarship in hadith studies. He was willing to reject the whole structure of classical Islam or at least subject it to tests, including all sunna and hadith. The rejection of much of the classical tradition by Shawkani and the followers of Shah Wali Allah and their use of hadith to critique this tradition represents a significant divergence from the attitudes of classical law schools towards the sunna. Both figures were not alone in this view, people before and also after held this view, they were simply the two main scholars who approached this topic. They prepared the ground for rigorous hadith based reform movements in the 19th and 20th centuries (p26).

The first major challenge to sunna in the modern period came from the great Indian modernist Sir Sayed Ahmed Khan (SAK), who lived from 1817 to 1898. He eventually came to reject all hadith as unreliable, however he never fully rejected the authority of sunna. He severely curtailed its scope, and called for new methods of evaluating it and insisted on its subordinate (lower) position with respect to The Quran. SAK worked on the following: a commentary on the bible, it was an attempt to establish an Islamic framework within which The Bible could be understood and accepted as a product of divine revelation. In the course of this venture, he was confronted with Western methods of Biblical criticism about questions of inspiration and revelation which caused him to examine his attitudes on corresponding Islamic questions. By accepting the Christian scriptures as revealed he was faced directly with the problem of recording the form of the Biblical text with Muslim preconceptions about what a revealed book should look like.
The Bible he concluded is indeed a form of revelation (wahy) but it is not the same kind of wahy as The Quran. Jewish and Christian scriptures differ from Quranic revelation in just the same way as does the sunna, both contain the meaning and the general sense of the divine message but they cannot be considered to be the very Words of God. He invoked the classical distinction between recited revelation found only in The Quran and unrecited revelation found in the sunna. He reinforced this analogy between the Christian scripture and the sunna by an unusual application of the terminology of "hadith criticism" to the Biblical text. Inconsistancies and corruption of the Biblical text can be explained and reconciled with the general revealed character of The Bible, by distinguishing within the text between revelation itself and explanatory notes of those who transmitted the text. By implication then, both pre-Quranic revelation and the sunna are less trustworthy than The Quran and unlike The Quran were liable to corruption.
In the course of subtly undermining The Bible, in relation to The Quran, he also widened the gap between Quran and sunna.
Muir who wrote a critique of the hadith rejecting all of it and stating that all Islamic information should come from The Quran alone, deeply troubled SAK. So he prepared a rebuttle in his series of essays on the life of Muhammad and subjects. In this work and all of his subsequent writings on hadith he demonstrated a preoccupation with issues raised by Muir. He defended the value of isnad (transmission) criticism, he argued that Muir was unreasonable in attributing bias to the early narrators of hadith and he suggested his opponent had vastly underated the power of memory. Despite his apologetic tone in the face of Muir's attacks, he made a critical concession agreeing that all traditions, even those in the 6 collections of hadith should be subject to criticism. SAK began to regard The Quran as the supreme standard, against which other information about the Prophet should be tested. He came to consider only muttawatir traditions (those transmitted by great enough number of persons to eliminate the possibility of collusion to deceive) to be a reliable basis of belief independent of The Quran. Of these, he claimed to have found only 5.

In Egypt, Muhammad Abu began to express skeptisism about the hadith about the same time as SAK, but much more cautiously. In the generation following SAK and Abu, another band in the spectrum of modern approaches to prophetic authority took shape, with the emergence of Quranic scripturalism. They were the ahl-i-Quran (p38). They came to view adherence to hadith as the cause of Islam's misfortunes, this was about in 1917 (p39).

How most of the people from ahl-i-Hadith (a group who restricted the extent of usage of the hadith), or ahl-i-Quran came about: an ardent student of hadith came across traditions that shocked his moral sensibilites, in the course of trying to explain the presence of such traditions, he digs deeper and deeper into the study of Hadith, only to become more and more disillusioned, concluding in the end that no hadith can be trusted.
They were concerned with the precise form of salat (prayer/link). They established their own mosques, refusing to pray with other Muslims and they eliminated special prayers for the dead aswell as Eid prayers. But in most matters of doctrine and practice, again like the ahl-i-Hadith, they did not differ significantly from other Muslims.

Simliar arguments made a surprising appearance in Egypt in 1906, Sidqi published an article stating that Muslims should soley rely upon The Quran. He argued that the details of Muhammad's behaviour were not meant to be imitated in every particular. This article caused a controversy for four years. In Egypt anti-hadith ideas have been the province of a small number of isolated writers and they have never found fertile ground or developed an institutional base. Anti-hadith views, such as those of the ahl-i-Quran and Sidqi have never attracted a large following. In the 20th century however, there have been a handful of important writers, most notably Ghulam Ahmed Parwez in Pakistan and Mahmoud Abu Riah in Egypt, who have developed sophisticated arguments to defend anti-hadith views (p42). [top]

Boundaries of revelation



Challenges to the view of the organic relationship between The Quran and sunna are not completely unprecedented in the history of Islamic thought. Some of the opponents of Shafi argued that The Quran explains everything (e.g. 16:89) and needs no supplement, this was because one of Shafi's central arguments was the need to clarify The Quran. This opposing viewpoint was snuffed out after the triumph of the traditionist view. However and it was not until the 19th and 20th centuries that the argument was seriously revived. One of the reasons Daniel Brown gives for the defeat of the opponents of Shafi was that they could not deny the authority of the Prophet. If for example, you found a hadith that was truly authentic then there is no way you can deny it because as it states in The Quran the Prophet was a very good example. Also, Shafi emphasised that to obey the Prophet was to obey God. Under this pressure, the opponents of Shafi were defeated. Rarely does the author address how specific arguments were defeated unfortunately, which was the most disappointing aspect of this book.

The question arose: how is it possible to determine which hadith were authentic and which were not?

In the 19th and 20th centuries, increased criticism and scrutiny by Western scholars of Islam showed Muslims that the hadith could not stand up to the criticism, whilst The Quran could. It made Muslims look back on the hadith and reflect more and examine their basis and origin in Islam.
SAK stressed that The Quran stands on its own requiring only the application of a dedicated and enlightened mind for its understanding. For SAK, the great miracle of The Quran is its universality. He was struck by the fact that each generation continues to find The Quran relevant despite the constant increase in human knowledge. Too heavy a reliance on hadith for interpretations of The Quran puts at risk this eternal and universal quality. Hadith based tafsir (explanation) tends to limit the meaning of The Quran to a particular historical situation, thus obscuring its universality (p44).
Ahl-i-Quran held that The Quran was intended to be clear, accessible and readily understandable.

This meant first that The Quran was self contained and must be interpreted according to internal logic. A conviction summed up in the proposition that The Quran ought to be interpreted by its own verses. In otherwords no external aids are needed for its interpretation except a sufficient command of Arabic. The correct and only meaning of The Quran lies and is preserved within itself and a perfect and detailed exegis of its words is within its own pages. One part of The Quran explains the other. It needs neither philosophy, nor wit, nor lexicography, nor even hadith. This conviction gained some popularity.
The pressure for reform and for revision of traditional viewpoints thus drove a wedge between The Quran and its traditional sunna-based interpretation.

Chakralawi dedicated his study to showing that all the details of Islam such as the 5 pillars and specifically the prayer method can be found in The Quran. He even demonstrated that the 5 prayers can be found in The Quran. However, divisions amongst the group ahl-i-Quran grew because of this. One of his diciples Muhammad Ramadan argued that his following of 5 prayers demonstrated a continued adherence to Islam of the hadith. Ramadan found only 3 prayers (p46).

A recurring point made by those who advocate hadith: Prophet Muhammad's words and conduct, the stuff of sunna, represent an authoritative interpretation of the revealed text. He was in the best position to interpret The Quran, understand it and implement it. He is the practical example.

If hadith represents wahy (revelation), argues Parwez, then why didn't God preserve it in the same way that He preserved The Quran? Why would He treat the two kinds of revelation so differently? In the case of Quarinic wahy, Muhammad went to great lengths to assure its complete and perfect registration in writing. From beginning to end every word was both written and committed to memory. As for the wahy allegedly recorded in hadith it was neither written down, nor memorised, nor systematically collected or preserved. No steps were taken by the Prophet or by his immediate followers to preserve the integrity of hadith.

If the Prophet failed to have his sunna written down, it is also evident according to the "deniers", that God did not preserve the integrity of tradition after the time of the Prophet. At best the collections of traditions, even Bukhari and Muslim, are mixtures of truth and falsehood. At worst they are riddled with blatant blasphemies and absurdities. In such a mixture, how can one distinguish what is revelation from what is forgery? Here again arguments discrediting the historical authenticity of hadith mingle with theological assumptions about the nature of revelation. In Sidqi's words "Is it conceivable that God would have subjected the world to something in which it is impossible for anyone to distinguish truth and falsehood?"

According to Parwez, support for the notion that sunna is wahy can be found neither in The Quran nor in the earlier traditions. Moreover, since neither the Prophet, nor his Companions, nor the early Caliphs considered anything to be revelation except The Quran, it is evident that the elevation of sunna to this status must have been a creation of later Muslims. He also speculates about what motives might have led to the establishment of this doctrine. The problem, he argues arises from The Quran itself where some commands are explicit while others are vague. For example, a penalty for adultery is clearly defined, while no punishment is laid down for consumption of alcohol: does this mean that drinking of it is allowed? Details such as the penalty for drinking were left to the Prophet and his successors to establish as sunna. God's intent was to allow such details to be changed according to circumstance. But later Muslims were faced with a challenge from non-Muslims and from dissenters in their own community: if commands and prohibitions not found in The Quran are important, why did God not establish these details Himself? And by what authority did the Prophet enforce commands not found in The Quran? In the face of such challenges, and afraid that anarchy would result if the basis for law was undercut, the ulama (Muslim scholars) adopted the idea that sunna is wahy (divine revelation). (p54-55)

The uncertainties surrounding hadith should not be considered an indication of weakness but a necessary test of faith. [top]

The nature of Prophetic authority

The concept of the infallibility of the Prophet found its way into mainstream Sunni doctrine by the 9th century CE (over 160 years after Prophet Muhammad's death), p61. Almost all theologians agreed that Muhammad was free from error when it came to matters of revelation, but there were disagreements to the nature and extent of isma (infallibility) in matters outside the sphere of revelation. Only a minority held to a doctrine of complete immunity from error. The majority limited isma to the period after a prophet received his call and considered matters only directly related to the prophetic mission to be completely guaranteed. In matters that would not affect the prophetic mission, prophets could conceivelably commit errors or even minor sins, although they would remain protected against major sins. Thus the Prophet's persona was divided into human and prophetic spheres. In his everyday life, personal affairs, and private judgements he was potentially fallible, hence his words and actions are not legally binding. In his capacity as Prophet however, his words and actions were divinely guided and represent God's Will.

Authoritative sunna must be limited to those areas of Prophetic activity that are protected from error by God.

Sidqi offers 10 proofs that the sunna was intended only for those who lived during the Prophet's era; some of which are: it was not written during the time of the Prophet, the companions made no arrangement for its preservation whether in a book or in their memories, they did not transmit the sunna verbatim (word for word), it was not committed to memory as was The Quran and differences therefore developed amongst the transmitters, if sunna had been meant for all people it would have been carefully preserved and circulated as widely as possible (p67).

The relationship of The Quran to sunna is like the relationship of a constitution and its bylaws. The Quran like a constitution provides basic unchanging principles, the sunna represents detailed laws which are derived from these principles and are subject to change. This theory has two results, first without completely rejecting the efficacy of sunna or denying the authority of the Prophet in secular spheres, it allowed a large degree of latitude (scope/leeway) in the interpretation of the sunna, secondly it clearly establishes the superiority of The Quran over the sunna.

The hadith shows that there were situations in which the Prophet and his companions disagreed with each other and revelation subsequently confirmed the opinion of the companion. And also he should make decisions unrelated to revelation in a consultative manner with his companions. Examples in The Quran 8:67, 9:43, 66:1. If God had given Muhammad detailed guidance on every matter why would he have commanded him to consult with his companions? (p71) The prophetic example offers not a set of detailed precedents but a model of how each generation of Muslims should determine the details of Islam for themselves, by exercising reason under the guidance of The Quran, just like Muhammad did.

In Islam prophecy reaches its perfection in discovering the need for its own abolition. The system had become perfected.

Reason under the guidance of The Quran is sufficient for all situations. Muhammad was a normal human being set apart by only his supreme dedication to understanding, teaching and applying the message of The Quran.

Traditionists argue the very purpose of prophecy is to provide a practical working example out of the Quranic commands. [top]

The authenticity of hadith

The great compilations of the hadith took place in the 3rd century AH (i.e. beginning about 189 years after Prophet Muhammad's death, with the 6 books being complete about 280 years after his death), p83. In the eyes of most Muslim scholars sahih (reliable/authentic) hadith could with a high degree of confidence be considered to represent the actual words and deeds of the Prophet. On the other hand, few scholars would have argued the system was full proof. Any information in the hadiths was no absolute truth, it had to be classified as conjecture. The opponents of the hadith at the start were a minority. It was not seriously questioned.
Goldziher was unquestionably the most important 19th century critic of hadith. He became the first scholar to subject the hadith to a systematic historical and critical method. His study was published in 1896. Joseph Schacht "origins of Muhammadan jurisprudence" in 1950 was published. Like Goldziher, he concluded that few, if any traditions originated with the Prophet.
Even the Prophet recognised that there were people among his companions or those living during his lifetime were spreading lies about him. This is testified to in a hadith in Bukhari (p85). There is documented evidence that the companions disagreed with each other and criticsed each other, for example Aisha and Ibn Abbas were reported to have criticised Abu Hurayra. A number of companions demanded evidence for the truth of reports passed onto them. Umar alledgedly questioned a report from Fatima bint Qays. Umar is also reported to have confined three companions to Medina to keep them from spreading traditions. Abu Huyrara was only with the Prophet for 3 years, yet he is alledged to have been the most prolific in transmitting hadith. Biographical literature provides ample material for criticism for Abu Huyrara's character, Umar called Abu Huyrara a liar for example. Aisha criticised Anas for transmitting traditions as he was only a child during the life of the Prophet. And Hassan called both Umar and Zubair liars.

The process of hadith transmission was primarily oral, at least through the first century. Even after written collections of hadith were compiled, oral transmission remained the ideal (p88). Abu Rayya argues that the late date when traditions began to be registered in written form more than 100 years after the Prophet's death became a major obstacle to the fidelity of hadith (p89). Emerged in final form only in the 3rd and 4th centuries. Transmitted in the oral form at least until the 2nd century. Both classical and deniers of hadith claim this. By the time the traditions were gathered into the collections during the 3rd century, the corpus of hadith was damaged beyond any reasonable hope of restoration. Parwez draws parallels between this situation and the alledged corruption of the Gospels. If Muslims distrust the Gospels which were recorded within a 100 years of Jesus' death, how much more should they distrust hadith? (p90)

Those who argue that Muhammad's companions began to record hadith in writing during his lifetime must explain the Prophetic prohibition on writing of hadith. Contradictions within the hadith exist regarding this subject. (p91)

Under orders from Caliph Hisham, Shihab al-Zuhri was first assigned to collect hadith. This tradition has commonly been taken to mean that al-Zuhri, under duress, became the first traditionist to violate the Prophet's prohibition on recording hadith in writing. Al-Zuhri is reported to have said: "We disapproved of recording knowledge until these rulers forced us to do so. After that reason we saw no reason to forbid the Muslims to do so." In other words, before al-Zuhri writing was the rare exception; after him writing of traditions became commonplace. This argument is bolstered by numerous accounts that early generations of pious Muslims, including not only al-Zuhri and traditionists like him but also the first four Caliphs, strongly disapproved of writing hadith.
The evidence strongly suggests that early generations of Muslims did record traditions in writing, however having reports about written records is rather different than having the records themselves. Thus, the apparent aversion of pious Muslims to the recording of hadith should be interpreted as reluctance to record an official, public collection of hadith. (p92)

Scholars agree that forgery of hadith took place on a massive scale. The science of hadith developed gradually as a response to this problem. The early written compilations called suhuf were little more than random transcriptions or personal collections. Muslim sources identify the first systematic collection in recording of the hadith with the Ummad Caliph Umar and with the scholars Abu Bakr. No such collection has survived. The earliest systematic collection is the muttawata of Mailk bin Anas, 179 AH (168 years after Prophet Muhammad's death), p94. Isnad (checking of transmissions) was not applied until after the early 2nd century AH according to Schacht. The book studies in early hadith literature stated it was earlier than this. For middle ground see Juynboll: "Muslim tradition". Major works of hadith (p161 footnote 70).

According to some, forgers of hadith became active even during the lifetime of the Prophet. In the Caliphate of Umar, the problem became so serious that he prohibited transmission of hadith altogether. The degree of the problem that resulted can be seen from the testimony of the muhahadithin (those who collect hadith) themselves. Bukhari selected 9000 traditions out of 700 000 (p96). When Bukhari reports that he selected from over 700 000 traditions, he is counting every different transmission chain, even when the substance of the tradition are the same (p99). The point is that hadith criticism did not begin during the 3rd century but was practiced continually from the time of the companions onwards (p99). [top]

Sunna and Islamic revivalism

Aisha for example when she heard it reported that the dead suffer because of the mourning of the relations, a tradition which is found in numerous versions of the classical collections retorted by citing from The Quran "no-one will bare the burden of another", and claimed the narrators of this hadith had misinterpreted what the Prophet said. Her objections did not prevent the tradition from being included in the sahih collections however. (p117)

The hadith must be analysed not only by their transmission chain but also the content, many of the early hadith scholars neglected this aspect. The hadith must be understood in the light of the background and circumstances of the occurrence. Changable elements must be distinguished from permanent principles. Figurative meanings and literal meanings must be recognised. Apparent and hidden meanings must be recognised, and the meanings of the words themselves must be thoroughly understood. You must gather all the information: the revelation, The Quran, then look at the hadith, and other hadith that discuss the same topic, then they should be rated on their degree of reliability, then rejected or not. Some hadith are only relevant for the time and should not be applied to shariah (Islamic Law) in the present time. These have to be distinguished, this has mainly not been done and not been applied today. [top]

The spectrum of change

A Pakistani court decision made by the judge Justice Muhammad Shafi subordinated the hadith compared to The Quran, he stated that "When The Quran demands obedience to the Prophet all it means is that one should be honest, steadfast, earnest, religious and pious as he was. And not that we should think and act as exactly as he did, because this is unatural and humanly impossible and if we attempted to do that, life will become absolutely difficult" (p135). He also stated "Every believer must have the right to read and interpret The Quran for him or herself, no interpretation can be considered binding." He was quickly replaced due to these comments.
It should be remembered that the main aim of "traditionists" as well as "deniers" of hadith is to please God. The approaches differ, but they essentially have the same goal in the end.]]> Sun, 11 May 2008 09:49:00 EDT http://ArnoldYasin.tigblog.org/post/369671 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/369669
The Basic Human Rights in the Light of The Qura’n (by Ghulam Ahmad Parwez ; English Rendering by A. Rashid Samnakay)

Purely on the basis that humankind belongs to the species of Human being, it has certain basic rights, according to the Qura’n. These rights are not in any way dependent upon an understanding or promise nor are they a reward for righteous deeds. Every Human Being is entitled to these with no conditions attached; reward, discrimination on the basis of religion, sect, community, language, colour of skin, race and citizenship. Let us see what these rights are which all Human Beings can demand in a Qura’nic social system.

1. Dignity of Humankind
Every human child, at birth, has the right of dignity. ‘WE have created all humankind as worthy of dignity’ (17-70). Hence, differences between humankind of birth (status, genealogy, race, family etc), wealth, trade and profession are against these basic birth rights. In short, gradation of for any reason is an abrogation of Human Rights. “Dignity of humankind” without any conditions attached is the first and basic law of the Qura’n.

2. Gender Equality
According to the Qur’an, gender difference is neither the means of lowering nor raising of status. That is, neither the male on the basis of being male is better nor is the female on the basis of being female worst off. The genesis of life is from the ‘one self (4-1)’. Qura’n says “every human child, weather boy or a girl has a part in it of male and female’’ (49-13).

Therefore the male is neither a special being nor is the female a different specie. Both genders are of one being and are partners in the one status as human being. There is no aspect which has its door open for one and closed for the other. Biologically the difference that exists between man and woman is from natural inheritance. On human level there is no difference. On this level the field of action is the same for both and the reaction in the law of nature is the same (3-194). ‘None of you will have your actions wasted whether you are a male or female’---What is the meaning of male and female (thafis)……..? ‘you are part of each other’---‘You share equally in all aspects of life’. ‘You are part of the same group of people’. Have a look at verses 33-35 and 9-71. How does the Qura’n make man and woman stand shoulder to shoulder in matters of lie.

Gender Equality is the basic right of humanity and cannot be usurped in any way. The Qura’nic social system is responsible for maintaining that equality.

3. The Standard of Deeds as Higher Status
Following the issue of Dignity, the varying status of Humankind comes to the fore. The rule for it is as follows:

46-19 The status and position of every body is dependent upon their actions. That is the dignity of humankind on the basis of human being will be followed by taking into account the personal character and actions of the individual, and the society as a whole will establish their status and position accordingly. The person of higher capabilities will have the right to higher position in society (49-13). From the highest to the lowest all positions will be open to every body, who according to their capabilities will be able to claim for themselves. This right of status cannot be usurped by any body nor will any other standard be adopted for it.

4. Right of Freedom
You must have heard this slogan many a times “ Freedom is every body’s birth right” yet its true meaning has seldom been obvious. The place from whence you might have heard this slogan proclaimed, would be the same place from where rules are proclaimed putting all sorts of restrictions on rights of the people. So, one is at a loss to understand that if Freedom is a basic right then why are these restrictions imposed. The answer given is that these restrictions are imposed according to the Law and as such these do not restrict humankind’s freedom; and if these laws were not there then nothing would be safe. ---hence for freedom these laws are imperative.

It is true that for the safety of individuals these restrictions are necessary, but it is also obvious that those given the authority to enact these laws perpetrate transgressions, behind the veil of authority that assertion of lawlessness is of no value. The lawlessness (anarchy) is an open revolt but their transgressions take place behind legal curtains. These people in authority first go through the ritual of law-making and then this knife ‘blown upon with Bismillah from Shah Madar’ is used to cut the throat of whoever, thus making the slaughter as halal. (i) This is a very important question which has not been answered yet, as to how can the preservation of Right and the necessity of making Laws be reconciled that both remain intact. The solution is given by the Qura’n. It first explained in 3-78/79 ‘No human being, even though Allah may have given him/her a code of laws or the power to enforce it or even prophethood- has the right to say to others: “you should obey me rather than God” Qura’n has established the constitution of human right at such a high level that humankind could not even envisage. (ii) This is the reality of Human Rights. Now look at Law making.

In the same verse by saying min dunillaah it explained that though it is necessary to enact laws they cannot be man-made laws. Only God has that right. Now the question arises as to how are these divine laws to be enacted? Will it be theocracy which in God’s name the clergy will do as it pleases? Qura’n says ‘NO’, theocracy is the worst example of transgression. That is why Qura’n has juxta positioned Haman who was the representative of the clergy, with Pharaoh as an equal criminal. With regard to restriction imposed by law it says in 3-78,79 ‘no body has the right to tamper with these restrictions or impose others’.

This is the practical meaning of laailaahaa illallaah that none has the power and authority to subjugate (let alone enslave) any other person. Now it raises the question as to how to practically implement these limits and restrictions given in the Book of God. It is clearly explained that this right is not given to any particular group or community but that it is the collective responsibility of all the individuals of the society and these matters will be “addressed in consultation” (42-38). These rights of consultation are also included in the list. The practical machinery for consultation will be constructed according to the conditions then prevailing.

So the Qura’n has given the laws which must be followed or has established those limits within which the community will consult to change them as required. No one has the right to transgress these limits or to implement others instead, because this will equate to means of usurping the Human freedom and no body can be given that permission. Qura’n equates this to Shirk. Sura Shuaraa 42-41says ‘have these people got other partners who enact such rules for which they have no permission from God?’ Thus the Qura’n gives no permission to enact such laws for the society.
This is the method by which the Qura’n prevents assault on any Human Rights so that lawlessness does not spread in the society. This collection of distributed right is the unique quality of the Quran.

5. Rights of Labour
Qura’ns pronouncement is that ‘every one will get the full reward for their work’ (39-70).

No body will usurp the rewards of his/her effort, nor reduce its return. In this respect it said at other place ‘except those who are incapacitated to work (which will be discussed later) no body will gain without endeavour’. That is to say that in such a society parasites who sponge off others and live a life of comfort and luxury will have no place. It is therefore obvious that in such a society where ones endeavours will not be exploited, will obtain their rights of just reward. Under this rule the roots of capitalism’s are cut off. Its very existence depends upon the exploitation of labour.

Remember that those who, in spite of the capacity to work, sponge off others labour, are in fact beggars however rich they may be.

6. Justice and Fairness
This is what is meant by “Justice”- That every body receives a fair share. According to the Qura’n Justice is a very composite expression in which all rights are preserved. Legal right is the same thing in that its purpose is to restore through the courts the rights of a person whose share has been usurped. On this issue the Qura’n is so careful as to warn: “watch out that in the matter of justice you do not differentiate between a friend and a foe’ and ‘lest it may happen that as a result of an enemy-nation’s behaviour towards you, it may induce you to injustice. You should always treat them with justice, for justice is not a tit-for tat issue. On the basis of humanity it is their right and your obligation” (5-8).

Legal justice means that quarrels and disputes are resolved within the framework of the limits of God’s laws. Since Qura’n has not given the power to rule to mankind it means that it has not given the right to enact laws to any person or a group either. Justice is the name given to the establishment of God’s laws. If the State’s law happens to be against that of Qura’n, every citizen has the right to demand change in it and the State is obliged to change it.

But Qura’n just does not stop at Justice. It goes beyond (as has been said before). Justice means that whatever is due to people, is given. But what if that is not enough for their necessities? Qura’n says that in that case the society makes up for the shortfall in order to maintain the balance (ehsaan) of the social system (16-90). This ehsaan is also included in the basic rights. The world encourages ‘charity’ in such cases. But charity tramples humanity and it is obvious how it destroys self respect of the receiver of charity! That is why Qura’n does not refer to ehsaan as charity but says that to demand the topping up of this shortfall is a Right. (70-24) Those who’s endeavours are not enough or those who are incapable to provide for themselves have a share in the wealth of those who have more than their requirement.

This right is not under cover or secret but is transparent to the Qura’nic social system. To make up for the shortfall of people as a basic right will not be found in any other document except the Quran.

7. The Right of Sustenance
The life source of humanity (indeed of all living things) is the provision of sustenance. The world has decreed that every individual fulfils his responsibility to provide for all their needs and that of their children. But Qura’n in this respect differs from the world. It says ‘ there is no living being in this world, the responsibility of whose providing for its provision is not on Allah11-6’.
It has to be understood that those responsibilities that Allah has taken upon Himself are to be fulfilled by the State that runs on Qura’nic system. Hence it is the responsibility of any State that runs on Qura’nic system, to ensure that it establishes a system wherein no living creature lacks the necessities of life and declares to all its citizens ‘we are responsible to provide for your and your progeny’s basic necessities too 6-152’.

The provision of basic necessities of life is a right of every human being and he can demand it from a system based on Qura’nic principles. This right is not written in any other Charter in the world.

The clarification of this can be found in my book “Nizam-e-Rabubiyat”.

With respect to the provision for the progeny, it also includes the provision of resources for their eduction and training. ‘Do not murder your children due to the lack of resources 6-152’. Here the word ‘murder’ does not only mean to kill. It also means to destroy by denying education and training (soul destroying). Hence it is the obligation of the Qura’nic system to provide for the best education and training of children. As a result every child can demand best education and training as a right in a Quranic system of State and no body can deny them this right.

8. Sanctity of Life
But before the provision of necessities of life, the protection of life becomes an issue. The Qura’n has clearly expounded ‘God has declared the sanctity of life, hence no body can be given the permission to take life, except when Right demands it (6-152)’. Qura’n explains in another context what this demand is. If one murders another unjustly then the former can be sentenced to death in response, or if one causes disruption in the justice and social system and cannot be refrained from it after repeated attempts, a death sentence can be given. Outside these conditions if one is to take life for no reason, it would be construed as if the whole of humanity is murdered. On the other hand if one saves one life it is equated to the saving of the whole of humanity. (5-32).

Have you noted that under which special conditions has Qura’n allowed taking of a life (that is taking of a life legally)? That too is for the purposes of universal protection of life. That is what it calls bil haq.

9. Sanctity of Wealth
Along with the sanctity of life, the sanctity of wealth which remains for the individuals use, is also included in the basic rights. No body is allowed to usurp what others have for their legitimate use. For it says that you should not usurp each others wealth (4-29). Wealth is a compound word and includes possessions of every kind and its protection is a basic right.

One aspect of this comes to fore here. If ones place is burgled, the universal legal justice punishes the thief, but the one who’s wealth was stolen, has no redress to his/her loss. If the theft was not due to their negligence or lack of care, then they have a right to redress the loss. This rule applies within limits to other losses too.

10. Protection of Residence
Following the protection of life and wealth the Qura’n also provides the right to safety of residence. The allegations Qura’n lays at the feet of Jews is this ‘You are the people who unjustly murder and drive out people from their homes 2-85’. Hence to provide roof over the head is also an obligation of the State and to deny it is an abrogation of the individual’s basic right.

11. Sanctity of Honour
Human honour is invaluable commodity. This thing of the highest standard is not found in the animal kingdom and is only a human speciality. Sexual urge is common among both animals and human, but the sense of honour is only found in the domain of humanity. Hence Qura’n gives the protection of honour a permanent value of Right. Therefore it has ordained the flouting of honour as a major crime and has prescribed a heavy penalty. Adulterer, ‘be it male or female, punish them with hundred lashes.24-2’.

Not only in adultery but to cast unproven aspersions on the honour of a respectable woman is to be punished with eighty lashes 24-4. It is so because this is also an assault on her honour.

To accost and tease respectable women, to pass derogatory and incite-full comments upon them is even greater crime. In this respect it says that such people should be exiled. Such people should be stripped of their citizenship. If they do not recant, they should be taken in custody and on proof of their guilt executed, 33-60.This is that divine rule about which it says ‘this is the law that was given to the previous nations and it is of such permanent value that there can be no change made to it.22-61. The maintenance of all these laws is the State’s responsibility.

12. Right of Choice in Marriage
With respect to married couples, Qura’n has ordained that the choice of a spouse is a basic human right. It addressed men ‘you marry women according to your choice 4-3’ and on the other hand has protected the right of choice of women in addressing men ‘you can not be their master by force 4-19’. Marriage is a contract for which the agreement of the two parties is the basic condition.

In this context it must be emphasised that after the ‘contract of marriage’ the responsibilities of husband and wife according to Qura’n are equal in all spheres of life. There is only one exception to the rule. In the situation of divorce or widow-hood, the woman is not allowed to remarry during the period known as iddat. There is no such iddat for man and its rationale is obvious. The period establishes if the woman is pregnant. This rule is for the protection of the child’s right, in order to establish the biological father of the child. In Surah Baqara it said ‘the women have similar rights commensurate with their responsibilities. There is only one aspect where the men have an advantage in that they do not have to wait for the passing of the iddat 2-228’.

The protection of these rights is a State’s responsibility.

13. Aesthetic Right
The Qura’n respects an individual’s aesthetic taste and does not allow any body to deprive the person of this right. It emphasises ‘who is it that can deny the aesthetic resources that HE has provided for HIS servants and make unlawful for them to enjoy it 7-32.’ It is every body’s basic right to enjoy them while staying within the divine limits. No body can deny them of the right. As a rule it must be understood that what God has not forbidden, no one can declare it as forbidden. This is equal to usurping the basic rights which nobody has the authority. It must also be understood that Qura’n does not restrict the manner of food consumption and people’s life style. Instead it has given the right of choice to all according to ones taste. It says that you are free to eat and drink at any body’s house including that of your relatives and friends, wether you eat separately or together 24-61. Similarly it does not place any restrictions on style and type of dress and encourages every body’s sense of aesthetics.

It also says that in addition to covering ones modesty, the dress is also for decoration 7-26. Gold ornaments, silver and glass utensils, soft and smooth silk clothes, and even high class furniture (76-13to 15 and 18-31) and similar objects are manifestation of jannah. Although it is necessary to realise that the whole society is in a position to afford such a standard. It is never said that this heavenly life is a prerogative of only a select group and others will go without. The heavenly life that an individual can afford must be available to all the members of the society.

14. Religious Freedom
The Qura’n gives full freedom of religion. It maintains that the Iman (belief) is the name of accepting the truth with the application of higher intellect, contemplation and vision. ‘Tell them that Truth has come in Qura’n from your Sustainer, you should contemplate on it and then whoever wishes to accept it, do so and who ever wishes to reject it, do so18-29.’ It has also emphasised that the difference between the other creations of universe and mankind is that every thing in the universe is obliged to obey the rule that has been set for it, but humankind is created to exercise a choice. It has been shown the path and left alone to it own choice to either follow the path or digress from it. If it follows the shown path it will lead a pleasant life; if not, it will be at a loss.

If it was God’s wish to force it to follow a certain path it would have been created similar to other objects in the universe but it is not so. It has been created with power of exercising choice. It would be against the divine will that humankind should be compelled to follow a certain path. Qura’n has addressed humankind ‘if it was in your Lord’s programme that humankind was to be compelled to follow the path of iman, then there was nothing to stop HIM, but HE has not created humankind so; it has been given a choice in this matter, so would you compel it to believe? That would be against Divine will. Your duty is only to pass on the message, you are not expected to do more10-99’. The right and wrong has been made evident by the Qura’n. ‘After this there is no compulsion in the matter of Deen2-256’.

The reality is that Islam is not a Religion (mazhab). This word is not in the Qura’n. So it does not accept other religions of the world as its worthy opponent. It is a Code for life or a system of government. It cannot allow that those of other religions should set up a different system of government within its borders. This would be equivalent to setting up a State-with-in-a-State which is not allowed anywhere else either. But it does not oppose that people who live within its State boundaries chose their religion. It gives them the freedom to do so.

It takes upon itself the responsibility of the security of their houses of worship in the same manner as it does for the mosques. Qura’n establishes the reason for an Islamic State thus-‘if God were not to have controlled through humankind the rebellious elements in society then certainly the monk’s monasteries, Christian churches, other houses of worship and mosques, where God’s name is taken in abundance, would be demolished 22-40’. Hence the security of all houses of worship rests with the States operating on Qura’nic system of government where all non Muslims can demand security as their basic right.

Not only that but it has stressed upon the community of believers that –you should not swear at their Gods lest the non-believers, in their ignorance swear at Allah.
As you would be offended, they too are offended by your disrespect to their idols. The fact is that every body loves and respects their own object of worship 6-109. You should convey to them the truth. When, with vision and understanding they are able to differentiate between right and wrong they will discard their false Gods and adopt the right path to lead their life. You will not be able to compel them to do so.

Hence the Qura’an not only gives humankind the freedom but gives assurance that their religion is protected from abuse.

At this stage I apologise for digressing a bit. Although God has given total freedom to humankind in respect of religion, the Muslim sharia leadership allows non-Muslims to choose and change their religion but a Muslim has no right to do so. If a Muslim converts he/she is put to death. The death penalty is applicable not only in respect of conversion but if a Muslim expresses opinion different to theirs and they declare the person murtad (blasphemer), the death penalty applies there too.

It should be realised that one has the basic right to either adopt the Deen and live within an Islamic system or exercise the choice to live outside it, but it is not allowed that a person would accept the system superficially and then select those codes that suit him/her and reject the others. This sort of freedom is not available in any system.

All rule of the State have to be obeyed. But if the person converts to other religion and still wishes to live in the Islamic State then there are choices that he/she stays there as a non-Muslim Dhimmi or goes some where else to live.
After this digression I come back to the main theme. According to Qura’n the next right is that of the right to speak the truth.

15. The Right to Speak the Truth
Qura’n has not only given us the Right to speak the Truth, but has ordained upon us to practice it. There is no choice given in it. It has ordained that whereever there is the necessity, speak out truthfully. Let us see how far Qura’n goes in this respect. ‘oh you the people of belief, it is obligatory upon you to maintain justice in the world’. It is imperative in order to maintain justice that truth should be told without fear or favour’.

‘When called upon to give witness you should not consider as to which party or group you are speaking against, you should think that you are a witness to God and tell the truth even if it is against your own self’ (see how Qura’n elevates the position of humankind). ‘even if it goes against your parents or relatives’, ‘whether rich or poor’, for ‘Allah’s right is bigger than theirs’. ‘Remember that your vested interests, the relationship of relatives and friends and the fear of reprisal from the rich and influential, can stand in the way’.

‘But you should not consider these issues and stand firm in your resolve’. ‘Nor should you speak with forked tongue nor should you avoid the truth, you may be able to fool people but you can’t fool Allah, HE knows all’4-135. Speak the truth openly.
Having given the above edict, it warns the society that it should implement such a system that the witness suffers no reprisals on giving witness 2-282.

16. Freedom of Expression
To express ones opinion also fall in this area. One of the differences between animal kingdom and humankind, according to Qura’n is that the former do not have the capacity to express its consciences. humankind has been given this capability. God has created humankind and has given it the capacity to express itself 55-4, and at other place it says that HE has given humankind the capacity to express itself ‘with the pen 96-4’.

Humankind has the right to express its opinion with the help of a tongue (language) and with pen as well.

It must be understood that expression of opinion or the use of any other God-given faculty in contravention of HIS laws is a crime and worthy of punishment. It is different thing to restrict or curtail these God given capacities. The wrong use of these capacities can be rendered as crime but the right to use them cannot be usurped. To do so would be akin to turn humankind into an animal.

17. The right of protection of privacy
Qura’n prevents us from unnecessarily scrutinising individual’s privacy 49-12. It means that it gives the individual the assurance that their privacy will not be encroached upon.(In the matter of crime investigation it becomes a different issue). The protection of the content of letters and correspondence falls in this category. It thus gives the right of privacy to an individual when it says ‘except in your own, you should not enter into others houses without the resident’s permission 24-27.

18. Protection against Slander
Qura’an provides for protection against slander. It says ‘Allah does not like that a persons weakness be propagated maliciously 4-148’. If correction is intended then it should be under taken quietly, then it says ‘a group or party should not belittle another 49-11. No derogatory names be given. One must not be teased, just on the basis of rumour 49-12. This explains why one should be presumed innocent till proved guilty and no talk behind the back be indulged into 24-12 and 24-16. Back-biting is strictly forbidden in Qura’n 49-12. With these given warnings, Qura’n protects individuals privacy.

19. Assurance of Peace
Qura’n steps further after giving all the above rights. ‘These people will have no fear and stress 2-38’.Fear is an anxiety caused by the external dangers. Hence this society will be protected from external dangers by the State. Stress is the name given to the trauma caused by these anxieties. Thus in a system where the State has taken the responsibility of protecting the people from external dangers, it is also its responsibility to remove the causes of anxieties. The protection from fear and stress is such a composite statement that it conjures up the concept of total bliss. In this protection also lies the idea ‘no body who can a carry a burden will carry the burden of another 6-165’.

It will not happen that one will take the action but some one else will reap the reward. That the responsibility should be of some one but some one else would fulfil the responsibility. Some one should commit a crime but some one else would suffer the consequences. This is the security with which all will get true contentment. The acquisition of it is the basic right of every individual.

These are the basic right that Quran accepts as the Human Rights, and their sanctity is given by the Quranic System.]]> Sun, 11 May 2008 09:44:00 EDT http://ArnoldYasin.tigblog.org/post/369669 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/369981 This you hear the Dutch right PVV party not talk about
By Luuk Koelman 08-May-2008



Poor Jet Bussemaker. The Statesecretary of the VWS (Dutch Organisation) told in an interview that the Netherlands spends far to less attention to the role of the Middle-eastern foreigners in the liberation of the Netherlands and Europe during the Second Worldwar. Her argument: in the struggle against the Nazi’s were not only the allied forces active, but for example aslo Moroccan forces. Their part has been ignored.



And hopla, here we go again. The Dutch right-wing party PVV (party of Geert Wilders) has called for a debate in the Dutch parlament and has asked for a clarification of this “multicultural history falsification”. The debate next week will talk about the 19 fallen Moroccan soldiers who are buried on a war cemetary in the Zeeuwse Kappelle in a Dutch province. 19 Moroccan dead, that’s it. Their part is to be discarted says the PVV, as “ which battle in WW2 would have ended differently without these Moroccans?”.



A good question. Are 19 dead many? It is at least more then the 16 dead Dutch soldiers in Afghanistan, where we have made so much fuzz about in Holland. Back to WW2. The PVV wants to know which battle would have ended differently if the Moroccan soldiers didn’t participate. Well, an estimated of 77.000 Moroccan soldiers (of a population of 6 million Moroccans) have fought together with the Allies during the liberation of Europe. They fought in 1944 and 1945 mostly in Italy, France and Germany. Many thousands were killed in that period. During the heavy battles in the Italian mountains and the battle at the Gustavline, a third of the allied troops consisted of Moroccans soldiers.



Then let’s look at the Dutch participation, which was the Princess Irene Brigade. A little force counting 1200 men, that were living in exile, compiled out of Dutch men who fled to England after the German invasion into Holland. A bunch of undisciplined men. Prince Bernhard of Holland in the beginning didn’t even want to name the brigade after his daughter. During the liberation of Europe, between August 1944 and May 1945, died a large number of 46 brigade men. Seems a very good question for the debate next week: which battle in WW2 would have ended differently without the Princess Irene Brigade?



Ah, would Holland just have been as brave as Morocco. The North-African country (more or less a French colony), after the catpure of French by the Nazi’s, came under facist rule after June 1940. While queen Wilhelmina of Holland fled in a hurry to England, the Moroccan sultan Mohammed V stayed at his post. He refused to release 200.000 Jews of his country to the Nazi’s. Instead, he asked his Muslim subjects to treat the Jews living in Morocco in the best way. And that they did. The Holocaust got not no foot hold in Morocco.



In Holland, around a 100.000 of the 140.000 Jews were deported and murdered. Dutch government officials of the people’s registration, gave the Nazi’s all the personal records they requested. The Dutch police assisted in the razzia’s, arresting Jews. These are the hard facts: Morocco fought with great courage against the Nazi’s while Holland never did. But on this, you don’t hear the PVV debate about…



Luuk Koelman writes columns for the Dutch Metro newspaper

Article translated from Dutch into English by Arnold Mol, was posted in the Dutch Metro newspaper]]> Thu, 08 May 2008 09:05:00 EDT http://ArnoldYasin.tigblog.org/post/369981 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/369983 The NATURE OF THE BOOK

According to Dr. Shahroor's research, the Book which we have received from GOD and is comprised into 114 Suras is broken down into THREE sections as follows:

1. The Quran (this is the Mutashabih verses)

2. The Message (Muhkam verses, also referred to as "Umm Ul-Kitaab"); 3. Explanations of the Book (Tafseel Ul-Kitaab).

"He sent down to you this BOOK, containing LAW (Muhkam) verses which constitute the essence of the scripture-as well as Similar (Mutashabih) verses. Those who harbor doubts in their hearts will pursue the Similar verses to create confusion, and to extricate a certain meaning. None knows the true meaning thereof except GOD and those well founded in knowledge. They say: 'We believe in this-all of it comes from our Lord'. Only those who possess intelligence will take heed." (3/7)



1. The Quran (Mutashabih verses ONLY)

It is IMPERATIVE that the reader understand that the word "Quran" DOES NOT refer to the entire book which is comprised of 114 Suras. The "Quran" is a collection of verses which are sent down from GOD to perform the following functions:

- Teach humans (not only believers) about the laws of the universe and nature.

"A Quran that we have separated, in order for you to explain it to the PEOPLE (Al-Naas) over a long period, although we sent it down all at once." (17/106)

Also we can see again in:

"The month of Ramadhan in which the Quran was sent down as a guide to the PEOPLE (Al-Naas)..." (2/185)

On the other hand, we find that the Book (Kitaab) has been sent to the BELIEVERS.

"That Book (Al-Kitaab) in which there is no doubt a guidance for the RIGHTEOUS (Mutaqeen)" (2/2)

- Proclaim what is FACTS from GOD (Haqq).

"His words are FACTS (Haqq)" (6/73)

Death is a FACT whether you believe in it or disbelieve. Therefore it is from the verses of the Quran which is comprised of "Haqq" (i.e. you like it or not facts and rules of this life).

Now, it is a GRAVE ERROR to say that the Entire Book is "Haqq" or "GOD's WORDS" since the verses on Salat or Zakat or Hajj may or may not be accepted by people (depending on belief). therefore, if we confuse these verses from the Book with those from the Quran "Haqq", then we actually prove that GOD's words can be broken and that they are NOT "Haqq" TRUTH!.

- Contains Miracles and future predictions.

This is a major portion of the Quran which talks about resurrection, heaven, hell, prophecy, etc...

- Contains Stories from the Past.

"We narrate to you the most accurate history through the revelation of this QURAN. Before this, you were totally unaware." (12/3)

- Protect the verses of the Book (Kitaab).

"This Quran was not to be proclaimed without GOD, but to AUTHENTICATE what is given to him (the Message) and to separate the book in which there is no doubt from the Lord of the Universe" (10/37)

The verses of the Book are merely laws which are prone to additions and alterations (such as what happened in the Torah). Therefore, the verses of the Quran were mixed in with the verses of the Book to authenticate and protect them from tampering.

Example of tampering with the Book:

"Therefore, woe to those who distort the Book (al-Kitaab) with their own hands, then say, "This is what GOD has revealed," seeking a cheap material gain. Woe to them for such distortion, and woe to them for their illicit gains." (2/79)

In the above verse it becomes evident that "Tampering" with GOD's verses which are from the Book are very possible and therefore warrant a warning from GOD not to do so...

Let us look at what GOD says about the Quran:

"Say' if the Humans and Jinn were to gather on bringing a Quran like this, they would not, even if they supported one another" (17/88)

Is it plausible that in one place GOD warns people not to write the Book and then in the other He CHALLENGES them to write it!!!!

This would not make any sense unless the Book Quran were TWO separate things.

The "Mutashabih" verses (Quran) comprises the largest part of the Book and represents the Prophethood "Nubu'wa" of Mohammed.



2. The Message (Muhkam verses)

The Quran are a collection of all the verses which are Mutashabih (Similar in nature). The similarity stems from these verses all being FACTS "Haqq".

Um-Ul-Kitaab is a collection of the LAW verses (Muhkamat) which are called the "Essence of the Book" and also the "Message" that Mohammed delivered.

An example of a Muhkam verse is: "Say' GOD is ONE..." (112). Had the verse been written WITHOUT "Say", then it would have been a Quranic verse (Mutashabih) since it becomes a FACT (GOD is ONE). However, by adding the word: 'Say', it becomes an OPTION to the person to say GOD is ONE or not.

There is only one entire sura in the Book which is entirely made-up of "Muhkam" ayat. This is Sura # 9 and it is indicated by not carrying a "Basmallah".

Had Sura # 9 carried a "Basmallah", then that would mean that there is AT LEAST one verse in it which is a FACT "Haqq" therefore it must be "In the name of GOD" since GOD teaches us "The Most Merciful Has MARKED the Quran" (55/1) . However, reading the sura indicates it is all LAWS and REGULATIONS which may or may not be followed.

If someone is wondering how Dr. Shahroor came to the conclusion that Sura # 9 is all Muhkam, then I must point the following verse which gave the clue of an ENTIRE Sura that is Muhkam:

"And if a (Muhkam) Sura is revealed and in it is mentioned fighting, you see those with disease in their hearts..." (47/20)

The "Muhkam" verses are very simply all the LAWS that are found throughout the Book (Divorce, Inheritance, Punishments, Charity, Rituals, etc..). These verses comprise the "Message" which was sent through Muhammad and it is this which MUST BE FOLLOWED by all Muslims.

Please note that when GOD says "Obey GOD and His Messenger", this is not referring to the entire Book, but to ONLY the "Muhkam" verses which constitute Mohammed's Message and the "Essence of the Book".

Never do you find GOD saying "Obey GOD and His Prophet!". This is because it would mean following the Mutashabih verses which CANNOT all be understood by ordinary people (it needs specialization and the proper time for understanding).



3. Explanations of the Book (Tafseel Ul -Kitaab)

In this section fall all the verses which are not LAW, and not FACT, but are there so we understand how to interpret the Book we have received from GOD (an example would be 3/7 which explains that there is Muhkam Mutashabih).

The verses which are "Explanation of the Book" are very few and can easily be identified since they will inevitably be referring to the Book itself.



Dangers of Mixing Mutashabih, with Muhkam, with Tafseel

What has been going on here is a bizarre occurrence where the Muslims think that the ENTIRE Book is meant to be upheld and implemented. The problems that occur when we try to implement FACTS "Haqq" can be seen in this example:

"None shall grasp it except the pure (Mutahar'een)."

The above verse is from the Quran and states that its meaning cannot be comprehended except by those of pure heart or mind. To think of it as "Muhkam" means that ALL believers must FORCE THEMSELVES to be pure so they can touch or grasp the Quran (this is what Sunnis do where they force themselves to do Wud'u before touching the Book).



In conclusion

It is the view that we have been confusing matters greatly by thinking that we should be following and upholding the entire Quran, when in fact, we should be ONLY upholding the "Muhkam" laws of the Book (The Message).

The Quran is meant for mankind to be understood as and when science and man advance to learn and benefit from it. We are not meant to understand it all at once, nor is it part of our religion. If we understand it at a given time, then it will definitely increase our faith. But if we do not understand any part of it, then no harm is done.

The divisions we have seen amongst all Muslims (19 issue for example) has been based on a MUTASHABIH verse which was never meant to be a MUST to understand or follow, but was inserted as a FACT based on "Haqq".]]> Thu, 01 May 2008 07:05:00 EDT http://ArnoldYasin.tigblog.org/post/369983 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/369985 Islam in Europe - When Muslims Ruled in Europe Part 1/11


BBC - An Islamic History of Europe 1 of 12


The True Islam


Muhammed: Legacy of a Prophet]]> Thu, 01 May 2008 07:05:00 EDT http://ArnoldYasin.tigblog.org/post/369985 52.15 4.552.154.5 http://ArnoldYasin.tigblog.org/post/369987
Danish cartoons 'plotters' held

Danish police have arrested three people suspected of planning to attack a cartoonist who drew caricatures satirising the Prophet Muhammad.

Intelligence agents said two Tunisians and a Dane of Moroccan origin had been arrested in Aarhus at 0330 GMT "to prevent a murder linked to terrorism".

The editor of the newspaper that first published the caricatures said he had been deeply shaken by news of the plot.

The pictures printed by Jyllands-Posten sparked violent protests two years ago.

Danish embassies were attacked around the world and dozens died in riots.

'Concrete plans'

In a statement, the head of the Danish Security and Intelligence Service (PET), Jakob Sharf, said its operatives had carried out pre-dawn raids in the Aarhus region.

The detentions of the three suspects had been made "after lengthy surveillance", he added.

The Danish citizen will be released pending further investigation, while the Tunisians will be held until they are expelled from the country.

The PET did not identify the target of the alleged plot, but the online edition of Jyllands-Posten said its cartoonist, Kurt Westergaard, was the focus.

The newspaper, based in Aarhus, said Mr Westergaard, 73, and his 66-year-old wife, Gitte, had been under police protection for the past three months.

In a statement on Jyllands-Posten's website, Mr Westergaard said: "Of course I fear for my life when the police intelligence service say that some people have concrete plans to kill me.

"But I have turned fear into anger and resentment."

The editor of Jyllands-Posten, Carsten Juste, said he and his staff had been "deeply shaken" by the news.

"We'd become more or less used to death threats and bomb threats since the cartoons, but it's the first time that we've heard about actual murder plans - that's new," he said.

Muslim anger

The BBC's Thomas Buch-Andersen in Copenhagen says the arrests have stunned people in Denmark, where the furore over the cartoons was thought to have passed.

Mr Westergaard was one of 12 artists behind the drawings but he was responsible for what was considered the most controversial of the pictures.

The caricature featured the head of Islam's holiest prophet with a turban depicting a bomb with a lit fuse.

The cartoons were later reprinted by more than 50 newspapers, triggering a wave of protests in parts of the Muslim world.

The demonstrations culminated a year ago with the torching of Danish diplomatic offices in Damascus and Beirut and dozens of deaths in Nigeria, Libya and Pakistan.

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Although I believe it is a crime to attack people's beliefs in any form, it can in no way be accepted that the cartoonist deserves death or any other form of punishment. This goes directly against the Quran:

5:32 On that account, We decreed to the Children of Israel (the Eternal Moral Ordinance for all humanity 2:178) that whoever kills a human being, unless it be for murder or bloody crimes on the earth, it would be
as if he killed all mankind. And whoever saves one life it would be as if
he saved the life of all mankind. And Our messengers came to them with
evident truth, yet, even after this, many of them continue to commit
excesses in the land.

These people act directly the opposite of the Quran. The Quran never says to kill or harm anyone that offends Islam or the Quran or the Prophet. Although many people, Muslim or non-Muslim, have the idea that the Quran is agressive towards opponents but the text shows the opposite and this concept of violence and hate can not be found anywhere in the text. The Quran only allows self-defence in the case of war against the assautling army but never aggression nor revenge against non-Muslims. Sadly Muslims have fallen into a victim-psychology where they ignore the Quranic text and try to justify aggression and hatred using dubious historical texts as Hadith, which have been mostly written 200 years after the Prophet Muhammed, or base it purely on the commands of certain radical scholars in the past and present

Instead of reforming their socio-economical and political situations themselves, they blame their low status and oppression mostly on the Western powers which came to dominate them in the 19th and 20th century. This blame is mostly unjustified, as although the occupations were wrong, the Western countries only took advantage of the already present weakness among the Muslim people which was formed through the allowed abuse by their leaders and clergy.

This victim attitude combined with the anger created through the oppression in Palestine has allowed a very aggressive and untolerant version of Muslim attitude to emerge and to influence all sects in Islam in one way or another.

This is in a sense the root cause of the wrongs commited by Muslims in this day and age.

The riots and now this murder plot against a person who has "insulted" Islam through drawing some cartoons is a result of the above mentioned factors. But these behaviours and violations go directly against the Quranic message.

When it comes to insulting Islam or Muslims:

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!"

The above 2 verses give a very clear command on how to act when being confronted by insults or ridicule.

Even when we look at the historical records concerning the Prophet Muhammed, sources that are deemed by most Muslim sects as having as much authority as the Quran itself although they are written 200 years after the Prophet, a very clear picture emerges where he upheld the above verses during his whole life. When he was confronted with insults and ridicule, he never turned aggressive nor took revenge on the people. He remained peacefull and polite to them, even after he had risen in power.

The riots that destroyed a Danish Embassy is also a clear violation against the Quranic message as the Quran says:

53:38-39
- i That no laden one shall bear the load of another.
- ii And that every human being shall be responsible for, and
compensated for, his labor.

So Denmark and agencies and people coming from Denmark can never be held responsible for the deeds of a fellow countryman. This also counts for the decision made by a government, which the citizens cannot be held responsible for.

It is thus clearly shown that both the murder plot and the riots are non-Islamic behaviours and do not reflect the Quranic message but the delussion and rejection of the Quranic message by the Muslims themselves.]]> Wed, 05 Mar 2008 12:03:00 EST http://ArnoldYasin.tigblog.org/post/369987 52.15 4.552.154.5