http://worldmuslimcongress.blogspot.com/2009/10/chandra-muzaffar-on-pluralism-ijtihad.html
I subscribe to Dr. Muzaffar’s views and have taken up the initiative to bring about a new dimension in our understanding of Islam in the context of the ever universalizing world. A few abstracts followed by the interview. Mike Ghouse
"The fixation of many Muslims with fiqh, with the externalities of religion in terms of rituals or with Arabic linguistic terms and culture, completely negates what I regard as Islam’s inherent universality."
Sadly, this project has not gone very far, although in the recent past people like Abul Kalam Azad and Iqbal in India, and Malik Bennabi in North Africa, did argue along these lines, even though they may not have termed this as ijtihad as such, perhaps because,
Given the traditionalist ulema’s understanding of what qualifies a person to be called a mujtahid, these people (Abul Kalam Azad, Iqbal, Malik Bennabi) would have been automatically disqualified by them.
We have also tried to promote intra-Muslim dialogue, between progressive Islamic scholars and the traditional, or ‘orthodox’, groups, but here, too, we have failed. One reason for this is that the latter are simply not open to dialogue with the former, whom they consider as having deviated from what they regard as true Islam.
#
Chandra Muzaffar on Pluralism & Ijtihad
By Yogi Sikand.
Chandra Muzaffar is Malaysia’s best-known public intellectual. He has written widely on questions related to Islam, inter-faith relations and liberation theology, issues that he discusses in this interview with Yoginder Sikand.
Q: Much of your writing focuses on a critique of capitalism and consumerism, or what you very aptly term as ‘moneytheism’, which you contrast with the monotheism of Islam. How do you see Muslim scholars dealing with these issues?
A: Unfortunately, what is in some circles called ‘Islamic Economics’ has not sufficiently critiqued capitalism and the consumerist ethos. In fact, many of those associated with the ‘Islamic Economics’ project have simply tried to apply a so-called ‘Islamic’ gloss on capitalism. If at all those associated with the ‘Islamic Economics’ project critique consumerism, which is such a deeply-rooted phenomenon globally, including in predominantly Muslim countries, it is only at a very general level, in the form of statements to the effect that it is incompatible with Islam, or appeals for balance, restraint and moderation. But this does not go along with any rigorous analysis of economic structures that generate consumerism in the first place. I don’t know of any well-known writers associated with the ‘Islamic Economics’ project who have done this in a sufficient manner. Rather, their focus tends to be more on the technical aspects, such as the ban on interest, interest-free banking and discussions about disallowing the production of things considered to be haraam.
I think one reason why these scholars have not sufficiently critiqued consumerism and capitalism is that they tend not to discuss issues that are not already written about in the fiqh tradition. Then, the references in the Quran that could be interpreted as condemning consumerism are of a general sort, and are not, in most cases, specific, and so these scholars have not gone beyond these generalities. Further, many of these scholars lack sufficient sensitivity to class issues, and so their project ultimately tends to work in favour of the powers that be, the ruling classes, their formulations being easily co-opted into the existing capitalist framework. A good instance of this is what are fashionably called ‘Islamic banks’.
Q: Another major concern in your writings relates to the concept of ijtihad, which you use to argue the case for reformulating traditional Muslim understandings on a host of issues. How do you envisage ijtihad in relation to vital issues of contemporary import, such as gender relations or relations between Muslims and others?
A: Generally, ijtihad, if at all it is discussed by Muslim scholars, is in the context of the nitty-gritty of fiqh formulations, but, personally, I think it should also apply to a whole range of other issues, including our world-views, the way we understand our religion and its relation to other faiths, inter-faith relations, issues of gender, and so on. Sadly, this project has not gone very far, although in the recent past people like Abul Kalam Azad and Iqbal in India, and Malik Bennabi in North Africa, did argue along these lines, even though they may not have termed this as ijtihad as such, perhaps because, given the traditionalist ulema’s understanding of what qualifies a person to be called a mujtahid, these people would have been automatically disqualified by them.
Q: A major issue that ‘progressive’ and ‘modernist’ Muslim scholars are today focusing on is the need to go beyond traditional fiqh formulations, and, indeed, the very tendency to understand every issue in terms of the fiqh tradition. How do you relate to this?
A: Personally, I feel that we need to emancipate ourselves from the traditional fiqh methodology. The moment you view something from the traditional fiqh point of view, or look at it as a ‘Muslim’ issue, rather than one of universal human significance, you limit your own understanding, transforming it into something narrowly communal, which, as a Muslim, I see as going against the fundamental universality of Islam. The fixation of many Muslims with fiqh, with the externalities of religion in terms of rituals or with Arabic linguistic terms and culture, completely negates what I regard as Islam’s inherent universality.
Frankly, I am increasingly despondent about the marked tendency to see and interpret things from a narrow ‘Muslim’ or so-called ‘Islamic’ point of view, and this applies to new fads such as ‘Islamic Economics’ or ‘Islamic food’ or whatever. If one is looking for solutions to problems through traditional understandings of religion—any religion for that matter—at the end of the day, if one’s mindset is not universal, the quest is utterly futile. I think one of the most basic tasks before us today is to evolve universal understandings of spirituality that go beyond, and transcend, religion and communal barriers, as traditionally conceived. Sadly, we are in a situation where religion, in the sense of labels, language, dogmas and rituals, seems to be of more practical importance than God. That is to say, even if we may not recognize it, we worship our own particular religions in place of God. This is precisely what many Muslims tend to do with their exclusivity, their narrow approach to fiqh, their obsession with rituals and laws which they imagine to be the shariah, and, indeed, what amounts to the very idolization of the shariah.
Q: You have been at the forefront of seeking to promote inter-religious dialogue between Muslims and others, in Malaysia as well as internationally. How do you reflect on your experiences in this regard?
A: In Malaysia we have tried to do this sort of thing, but the problems are daunting and we have not been very successful. We have also tried to promote intra-Muslim dialogue, between progressive Islamic scholars and the traditional, or ‘orthodox’, groups, but here, too, we have failed. One reason for this is that the latter are simply not open to dialogue with the former, whom they consider as having deviated from what they regard as true Islam. If at all they are interested in any sort of dialogue, it is simply in order to impose their own perspectives on others. This can hardly be called dialogue, in the true sense of the term. They are simply too-closed minded, whereas dialogue presupposes that dialogue partners should be open-minded and amenable to listening to other views. Otherwise, there is no point in even attempting to dialogue.
As for inter-faith dialogue, I, as a Muslim, believe that there is much that Muslims need to set in order before they can genuinely dialogue with people of other faiths. Certain deep-rooted, traditionally-held notions, shared by millions of Muslims, must be recognized as being gravely inimical to genuine inter-faith dialogue, such as common assumptions about terms such as kafir and jihad, the alleged ‘impurity’ of non-Muslims, the notion of Muslim supremacism and the belief that all non-Muslims are ‘enemies of God’ or are doomed to perdition in hell. We need to revise our understandings of these issues if we are at all to be able to proceed with the task of inter-religious dialogue and solidarity. Many of these understandings emerged after the demise of the Prophet, at a time of Muslim political expansionism. These were later reinforced in the face of Muslim political losses and traumas in the wake of the Mongol onslaught, the Crusades, and, then, European colonialism, and, now, Western, particularly American, imperialism. We need to re-evaluate our views on these matters, and bring them in line with proper Quranic understandings, which I believe to be just and egalitarian.
Chandra Muzaffar can be contacted on cmuzaffar@gmail.com
Yoginder Sikand works with the Centre for the Study of Social Exclusion and Inclusive Social Policy at the National Law School, Bangalore.
If you wish to comment:
http://worldmuslimcongress.blogspot.com/2009/10/chandra-muzaffar-on-pluralism-ijtihad.html#comments
Tuesday, October 13, 2009
Obama bows before Gays
What a way to celebrate Nobel! Obama bows before Gays
The very next day after he got the Nobel for Peace, Obama was delivering a “historical†speech to an organization of gays telling them that they would no longer need to hide their sexual preferences in order to serve the US military. No statement on redoubling the efforts to take its armies out of Muslim countries. No pledge never to invade other countries again. But gays must be reassured of his total unconditional support. What a way to celebrate the coveted honour: Do something which despite the growing corporate and political support to homosexuality still shames and worries the overwhelming majority not only of the world but also of America. (Democratic norms don’t work here.)What an ideology of freedom! Prostitutes and wives must be equal, straights and gays must be equal, and criminals and law-abiding must be equal.
But the rights of those denying and accepting Holocaust, those criticizing and supporting America, those entering America with Muslim and non Muslim names cannot be equal. Visas have been denied to people (like Prof. Tariq Ramadhan) on the grounds of their views, their religion and political alignments. What a sad commentary on the modernity that human rights today have come to be equated with the rights of gays. This despite the fact that homosexuality has proved to be the most dangerous of all forms of sexual relationships, and the life expectancy among gays has been found to be at least 25 years less than the average. This despite the fact that homosexuality has been proved to be one of the biggest factors (along with promiscuity and prostitution) in the spread of AIDS that has already consumed more than 45 million lives. Interestingly, you are not supposed to make public your religious and cultural preferences; but you are egged on not to hide your sexual preferences. Go ahead Obama, your concession of greater rights to gays will perhaps be a fitting tribute to the ideology of those who have chosen you for Nobel.
Dr Javed Jamil
_____________________________________
Dr. Jameel, your comments are appreciated. Indeed, Dr. Manmohan Singh is
visiting the USA now, his three Muslims on the press entourage were denied the
visa, and one of them is still left behind because he was a Muslim. It is a
shame on the US and India. The Tariq Ramadan case is also shameful.
Full story at:
http://mikeghouseforindia.blogspot.com/2009/10/manmohans-team-subjected-to-american.html
If you were given 15 minutes and asked to speak about Prophet Muhammad's Hujarat
from Mecca to Madinah, would you speak about Bibi Khadija,Bibi Ayesha, Hazrat
Umar and others? Or would you focus on what you were asked to speak? Obama just
did that, he was there to speak about one topic and not other issues. Focus
should be one item at a time.
Obama represents the interests of every American, that is 301 Million of us, he
is elected to protect the rights and ensure safety of every citizen, that
includes Gays and Lesbians. Many of us disagree with their sexual orientation
and even hate them, but that is not the role of the president, to hate.
I would not want Manmohan Singh of India to mistreat India's minorities even if
80% of the majority want otherwise. As we live in civil societies, we may not
agree with some one's practices, but we have to defend the civil rights of every
member of the society who are minding their own business.
Discrimination has no end, today it is them and some day it is us. The
Christians, Muslims, Jews and others whose scripture have been interpreted to
condemn the gays and lesbians, need to verify if those interpretations were
short-sighted and time-suited. As God has gifted as with the ability to think,we
need to employ it.
Thanks to the variations in translations, it shows us the limitations of human
understanding, and challenges us to strive to grasp the whole truth. What was
hitherto cut and dry is no more. May be it is Allah's hint to us to get closer
to understanding the truth. The focus ought be on the essence rather than
literal meaning. Presently there are 21 translations of Quraan available.
Religion is about justice, inclusiveness and common goodness. Islam is for
Aalameen.
Jazak Allah Khair
Mike Ghouse
_____________________________________
Re: [indianmuslims # 38246] Re: What a way to celebrate Nobel! Obama bows before Gays
Warning: This email is mostly off-topic and relates to the broader argument that took place a couple of weeks ago on this forum. I think this email addresses core issues without getting into many of the tangents of the earlier discussion.
The Christians, Muslims, Jews and others whose scripture have been interpreted to condemn the gays and lesbians, need to verify if those interpretations were short-sighted and time-suited.
Why verify it? Why not discard it outright? Why be half-hearted? Why not take this argument to its logical conclusion? Why be bound by something you don't agree with?
The dichotomy is clear: either you believe the Qur'an is the uncorrupted final Word of the Lord and Creator of mankind and everything else, or you don't. Why dilly and dally in the middle? If you believe in the first, you will realize that some things are open to interpretation, and some basic things aren't (O you who believe, enter into Islam wholeheartedly, O you who believe do not be like those before you who took parts of the Book and discarded other parts, and many other such verses). And if you don't, well, you're free to do that. It's the inconsistency that is bothersome.
You will reply, ah but there are different interpretations! There is no clergy in Islam! And Allah is the only Judge! Let's take these piece by piece.
Different interpretations: Yes, but on many many issues, the entire body of scholars has come to a single conclusion (homosexuality is one such issue, by the way). This is called 'ijma, and it is binding upon the Muslim community.
Your argument that we cannot know if an interpretation is better than any other is flawed: the criterion is the Qur'an and the authentic sunnah of the Prophet Muhammad (saws). We can't be definitive about everything, but scholars can judge relative merit based on this.
This idea that everything is relative and we can't say one is better than the other and everything is equal is an element of dangerous post-modern thought that Muslims are well-advised to avoid.
You are welcome to think freely and come forward with an opinion, but if you want to put a Muslim label on that thought, you will have to abide by the rules: back it up with proof from Qur'an and Sunnah (which also takes a good amount of thinking by the way), and people of knowledge will judge that opinion based on its merit.
If you want to take on the scholars, you have to be scholarly.
No clergy: There is no theocracy in Islam in the sense that a priest doesn't necessarily wield political or absolute power. But there are degrees of knowledge and degrees of understanding. Deciding legitimacy of opinions is the task of trained scholars who are familiar with the corpus of texts and the opinions of those before us. Do you have the audacity to dismiss all of that without having even a fraction of their knowledge?
Actually, I suppose it is theoretically conceivable that someone can have the audacity to dismiss all of it. But again, they will have to buttress their claims with sound arguments from the texts.
Allah is the final Judge: True, but this doesn't mean we say every opinion is equal. And this doesn't mean we say every person's belief is as legitimate as everyone else's (why do we have the Qur'an in that case?). The Qur'an, in clear unambiguous language, defines correct belief and incorrect belief. You can't interpret up to mean down, nor black to mean white, nor tawheed to mean permissible shirk.
As God has gifted as with the ability to think,we need to employ it.
Are we necessarily wrong and/or of subpar intelligence if after applying our mind we don't agree with you?
I get the feeling you use the word "think" as a euphemism for "interpreting away" or "excising" those bits of Islam that are uncomfortable in today's context. As Muslims we apply our full intelligence to make sense of what Allah wants for us, without questioning His Wisdom. If this is not the case, I apologize for suggesting it might be.
If our minds were enough to decide everything, we wouldn't need any revelation. Without getting into aqeedah issues, in a nutshell, Muslims are meant to apply their intelligence in the paradigm created by revelation.
I realize there has been a huge discussion in recent weeks, and I apologize for inflaming it further, but I think subtle flaws in our belief can lead to great losses in the Hereafter.
I don't have the energy to get drawn into a debate. I'm trying to put forward the Ahlus-sunnah wal-jama'ah position, and I'm trying to show how your ideas contradict it (your ideas are not new by the way; they have been discussed in some form or the other for almost the entire history of Islam). You're free to label me however you like; I most likely won't respond unless something I said is unclear or something beneficial can come of it.
Religion is about justice, inclusiveness and common goodness. Islam is for Aalameen.
Islam is about the recognition and worship of our Lord. Justice, inclusiveness and common goodness is delineated by Him.
Wassalam
Hidayath
_____________________________________
I am pleased to read your comments, and indeed this is how a discussion ought to be carried; objectively. Thank you; it is a breath of fresh air.
My obligation is to respond in the areas where we have a different understanding and my focus would be precisely that.
Hidayath: The dichotomy is clear: either you believe the Qur'an is the uncorrupted final Word of the Lord and Creator of mankind and everything else, or you don't. Why dilly and dally in the middle?
Mike: Qur’aan is the uncorrupted final word of the Lord. There is no dilly dallying there. Thanks to the variations in translations (about 20 of them now), it shows us the limitations of human understanding, and challenges us to strive to grasp the whole truth. What was hitherto cut and dry is no more.
Three examples to consider:
Wife Beating
Dr. Laleh Bakhtiar offers another meaning to the translation of the Arabic word "Idrib," traditionally translated as "beat," which has been mis-understood and abused over the centuries by men who would be abusive any way, whether they are Muslim or not. "Why choose to interpret the word as 'to beat' when it can also mean 'to go away' - either one from the other, may be it meant separation as a process of re-evaluation. – Details at: http://quraan-today.blogspot.com/2009/05/wife-beating-quraan-434.html
Apostasy
There is no punishment for some one leaving Islam, yet, for centuries the scholars of yesteryears believed in the death penalty. No one imagined that they could be wrong, there is enough information to see that they made mistakes or may not have made, but finding the truth is human endeavor.
" ... Let there be no compulsion in religion: Truth stands out clear from Error ..." [2:256]
This is Islam's unambiguous affirmation of freedom of faith, which also applies to changing of faith. The Qur'an illuminates before the humanity the two highways [90:10], one of which leads to salvation. Islam is an invitation to the highway toward salvation, but it is based on FREEDOM OF CHOICE. Details at: www.ApostasyandIslam.com
Fateha 1:7
There are about 20 million copies of free Qur’aan given out, translated by Hilali Khan, printed in Madinah, that is an overwhelming number. The translations of Yusuf Ali, Pickthall, Asad and few others remain standard consistent translations, but the Hilali one is hate inciting. He has deliberately mistranslated it to appease his time; fall of the Ottomon Empire – There are sixty verses in Qur’aan that have been mistranslated - http://quraan-today.blogspot.com/2008/01/unlike-jews-or-christians-17.html
Hidayath - Are we necessarily wrong and/or of subpar intelligence if after applying our mind we don't agree with you?
Mike – This is not the scholar in you. Mine is an opinion to verify and double check and not a firm statement of belief.
Hidayath - I realize there has been a huge discussion in recent weeks, and I apologize for inflaming it further, but I think subtle flaws in our belief can lead to great losses in the Hereafter.
Mike – You are not inflaming it at all, you are adding to a healthy discussion. Those who come out of a set mould become intolerant, as they cannot weather a different point of view. I don’t take it personally; it is the issue we are trying to understand in its full complexity. It is not about you or me to be offended.
Hidayath - your ideas are not new by the way; they have been discussed in some form or the other for almost the entire history of Islam
Mike – I never claimed them to be new, nor are they, my ideas.
From a simple Quran of 114 Sura’s at the completion of the revelation, we have added volumes of material from innumerable hadiths to reducing them to what Imam Bukhari thought were authentic; the four schools of thought, Sharia Laws the Tafseer and interpretations… and the interpretations continue…
All we need to do is to have an open mind to understanding the Qur’aan, it is packed with wisdom that we will be learning for centuries to come and adding volumes of our understanding to it. We need to welcome critiques and ideas and develop a better understanding of it.
Finding the truth is our own responsibility.
Jazak Allah Khair
Mike Ghouse
_____________________________________
Message # 38251
Wa'alaikum ussalam
1) Your example of the word "waDribuhunna" in 4:34 : This is an area where there is difference of opinion among the scholars, one of the few I alluded to. However, the fact that there is some difference of opinion here doesn't mean that there is an equal amount of difference in other parts of the Qur'an (tawheed for example). Like I said, in other parts of the Qur'an you can't say that up really means down, and that white really means black.
Same with apostasy: Great scholars have differed on this (read Dr. J. Badawi for example).
These things have to be tackled issue by issue. One gray area in one issue doesn't mean that everything is gray.
2) 20 translations: There are more than 20 translations. Again, each one is judged by how much it sticks to the Qur'an itself, the circumstances of revelation, the understanding of the Prophet (saws), and the understanding of His Companions. The fact that over 20 translations exist doesn't mean all of them are right, and it doesn't mean that Islam isn't definitive on certain issues.
3) Hilali and Khan translation: Not all translations of the Qur'an are meant for da'wah. What Hilali and Khan use for footnotes is in fact an authentic hadith, and can't be denied by you nor I. It may be unpleasant for non-Muslims to read, but the fact remains that the Prophet (saws) said it. Granted this particular approach may not win the hearts of non-Muslims, but that is not a problem.
4) Thinking and intelligence: The reason I asked if we were of subpar intelligence if we don't agree with you is because you keep saying we should think, but when someone does think and get back to you, you basically tell them they need to think more because they haven't agreed with you yet.
5) Increasing our understanding: Yes we need to increase our understanding of Islam and what Allah wants of us, and sometimes this takes a lot of research, but that research is solidly grounded in the Qur'an, authentic hadith, opinions of the Companions and scholars who followed them. We cannot use anything else as sources of guidance and criteria for legitimacy. We can use techniques of analysis and everything else that has been developed later, but not those axioms and principles that contradict basic understanding of the Qur'an and sunnah.
I will say it clearly: The Qur'an and sunnah exist for a purpose: to be understood. They don't exist for us to say that oh it's all open to interpretation so everything is OK, that any opinion is OK. That's the same as not having divine guidance at all. There are guidelines for interpreting (the Qur'an describes itself as being clear Arabic), the Companions and later scholars developed this further. If you want to advance a particular way of interpretation (and it sounds like you do) then please make a case for it, backed up with the regular sources: Qur'an and sunnah. Prove to everyone how your approach is superior to current understanding (every other scholar has done exactly so for whatever opinion he wished to advance). The trouble is, you can't because much of what you promulgate flies in the face of Qur'an and Sunnah. If one understanding of one ambiguous or general verse is contradicted by ten other clearer verses, which opinion is stronger? The sciences of tafseer have a number of agreed upon basic axioms. Before you quote Surah Kafiroon and 2:256, take a look at the tafaseer of the scholars before us on what that verse meant. You have to analyze those verses in context of the rest of the Qur'an (can you study the normal behavior of a fish outside water?).
Wassalam
Hidayath
_____________________________________
Hidayath,
Indeed, all understanding should be resourced
from Qur'aan and Sahih Hadith.
Thank you
Mike Ghouse
The very next day after he got the Nobel for Peace, Obama was delivering a “historical†speech to an organization of gays telling them that they would no longer need to hide their sexual preferences in order to serve the US military. No statement on redoubling the efforts to take its armies out of Muslim countries. No pledge never to invade other countries again. But gays must be reassured of his total unconditional support. What a way to celebrate the coveted honour: Do something which despite the growing corporate and political support to homosexuality still shames and worries the overwhelming majority not only of the world but also of America. (Democratic norms don’t work here.)What an ideology of freedom! Prostitutes and wives must be equal, straights and gays must be equal, and criminals and law-abiding must be equal.
But the rights of those denying and accepting Holocaust, those criticizing and supporting America, those entering America with Muslim and non Muslim names cannot be equal. Visas have been denied to people (like Prof. Tariq Ramadhan) on the grounds of their views, their religion and political alignments. What a sad commentary on the modernity that human rights today have come to be equated with the rights of gays. This despite the fact that homosexuality has proved to be the most dangerous of all forms of sexual relationships, and the life expectancy among gays has been found to be at least 25 years less than the average. This despite the fact that homosexuality has been proved to be one of the biggest factors (along with promiscuity and prostitution) in the spread of AIDS that has already consumed more than 45 million lives. Interestingly, you are not supposed to make public your religious and cultural preferences; but you are egged on not to hide your sexual preferences. Go ahead Obama, your concession of greater rights to gays will perhaps be a fitting tribute to the ideology of those who have chosen you for Nobel.
Dr Javed Jamil
_____________________________________
Dr. Jameel, your comments are appreciated. Indeed, Dr. Manmohan Singh is
visiting the USA now, his three Muslims on the press entourage were denied the
visa, and one of them is still left behind because he was a Muslim. It is a
shame on the US and India. The Tariq Ramadan case is also shameful.
Full story at:
http://mikeghouseforindia.blogspot.com/2009/10/manmohans-team-subjected-to-american.html
If you were given 15 minutes and asked to speak about Prophet Muhammad's Hujarat
from Mecca to Madinah, would you speak about Bibi Khadija,Bibi Ayesha, Hazrat
Umar and others? Or would you focus on what you were asked to speak? Obama just
did that, he was there to speak about one topic and not other issues. Focus
should be one item at a time.
Obama represents the interests of every American, that is 301 Million of us, he
is elected to protect the rights and ensure safety of every citizen, that
includes Gays and Lesbians. Many of us disagree with their sexual orientation
and even hate them, but that is not the role of the president, to hate.
I would not want Manmohan Singh of India to mistreat India's minorities even if
80% of the majority want otherwise. As we live in civil societies, we may not
agree with some one's practices, but we have to defend the civil rights of every
member of the society who are minding their own business.
Discrimination has no end, today it is them and some day it is us. The
Christians, Muslims, Jews and others whose scripture have been interpreted to
condemn the gays and lesbians, need to verify if those interpretations were
short-sighted and time-suited. As God has gifted as with the ability to think,we
need to employ it.
Thanks to the variations in translations, it shows us the limitations of human
understanding, and challenges us to strive to grasp the whole truth. What was
hitherto cut and dry is no more. May be it is Allah's hint to us to get closer
to understanding the truth. The focus ought be on the essence rather than
literal meaning. Presently there are 21 translations of Quraan available.
Religion is about justice, inclusiveness and common goodness. Islam is for
Aalameen.
Jazak Allah Khair
Mike Ghouse
_____________________________________
Re: [indianmuslims # 38246] Re: What a way to celebrate Nobel! Obama bows before Gays
Warning: This email is mostly off-topic and relates to the broader argument that took place a couple of weeks ago on this forum. I think this email addresses core issues without getting into many of the tangents of the earlier discussion.
The Christians, Muslims, Jews and others whose scripture have been interpreted to condemn the gays and lesbians, need to verify if those interpretations were short-sighted and time-suited.
Why verify it? Why not discard it outright? Why be half-hearted? Why not take this argument to its logical conclusion? Why be bound by something you don't agree with?
The dichotomy is clear: either you believe the Qur'an is the uncorrupted final Word of the Lord and Creator of mankind and everything else, or you don't. Why dilly and dally in the middle? If you believe in the first, you will realize that some things are open to interpretation, and some basic things aren't (O you who believe, enter into Islam wholeheartedly, O you who believe do not be like those before you who took parts of the Book and discarded other parts, and many other such verses). And if you don't, well, you're free to do that. It's the inconsistency that is bothersome.
You will reply, ah but there are different interpretations! There is no clergy in Islam! And Allah is the only Judge! Let's take these piece by piece.
Different interpretations: Yes, but on many many issues, the entire body of scholars has come to a single conclusion (homosexuality is one such issue, by the way). This is called 'ijma, and it is binding upon the Muslim community.
Your argument that we cannot know if an interpretation is better than any other is flawed: the criterion is the Qur'an and the authentic sunnah of the Prophet Muhammad (saws). We can't be definitive about everything, but scholars can judge relative merit based on this.
This idea that everything is relative and we can't say one is better than the other and everything is equal is an element of dangerous post-modern thought that Muslims are well-advised to avoid.
You are welcome to think freely and come forward with an opinion, but if you want to put a Muslim label on that thought, you will have to abide by the rules: back it up with proof from Qur'an and Sunnah (which also takes a good amount of thinking by the way), and people of knowledge will judge that opinion based on its merit.
If you want to take on the scholars, you have to be scholarly.
No clergy: There is no theocracy in Islam in the sense that a priest doesn't necessarily wield political or absolute power. But there are degrees of knowledge and degrees of understanding. Deciding legitimacy of opinions is the task of trained scholars who are familiar with the corpus of texts and the opinions of those before us. Do you have the audacity to dismiss all of that without having even a fraction of their knowledge?
Actually, I suppose it is theoretically conceivable that someone can have the audacity to dismiss all of it. But again, they will have to buttress their claims with sound arguments from the texts.
Allah is the final Judge: True, but this doesn't mean we say every opinion is equal. And this doesn't mean we say every person's belief is as legitimate as everyone else's (why do we have the Qur'an in that case?). The Qur'an, in clear unambiguous language, defines correct belief and incorrect belief. You can't interpret up to mean down, nor black to mean white, nor tawheed to mean permissible shirk.
As God has gifted as with the ability to think,we need to employ it.
Are we necessarily wrong and/or of subpar intelligence if after applying our mind we don't agree with you?
I get the feeling you use the word "think" as a euphemism for "interpreting away" or "excising" those bits of Islam that are uncomfortable in today's context. As Muslims we apply our full intelligence to make sense of what Allah wants for us, without questioning His Wisdom. If this is not the case, I apologize for suggesting it might be.
If our minds were enough to decide everything, we wouldn't need any revelation. Without getting into aqeedah issues, in a nutshell, Muslims are meant to apply their intelligence in the paradigm created by revelation.
I realize there has been a huge discussion in recent weeks, and I apologize for inflaming it further, but I think subtle flaws in our belief can lead to great losses in the Hereafter.
I don't have the energy to get drawn into a debate. I'm trying to put forward the Ahlus-sunnah wal-jama'ah position, and I'm trying to show how your ideas contradict it (your ideas are not new by the way; they have been discussed in some form or the other for almost the entire history of Islam). You're free to label me however you like; I most likely won't respond unless something I said is unclear or something beneficial can come of it.
Religion is about justice, inclusiveness and common goodness. Islam is for Aalameen.
Islam is about the recognition and worship of our Lord. Justice, inclusiveness and common goodness is delineated by Him.
Wassalam
Hidayath
_____________________________________
I am pleased to read your comments, and indeed this is how a discussion ought to be carried; objectively. Thank you; it is a breath of fresh air.
My obligation is to respond in the areas where we have a different understanding and my focus would be precisely that.
Hidayath: The dichotomy is clear: either you believe the Qur'an is the uncorrupted final Word of the Lord and Creator of mankind and everything else, or you don't. Why dilly and dally in the middle?
Mike: Qur’aan is the uncorrupted final word of the Lord. There is no dilly dallying there. Thanks to the variations in translations (about 20 of them now), it shows us the limitations of human understanding, and challenges us to strive to grasp the whole truth. What was hitherto cut and dry is no more.
Three examples to consider:
Wife Beating
Dr. Laleh Bakhtiar offers another meaning to the translation of the Arabic word "Idrib," traditionally translated as "beat," which has been mis-understood and abused over the centuries by men who would be abusive any way, whether they are Muslim or not. "Why choose to interpret the word as 'to beat' when it can also mean 'to go away' - either one from the other, may be it meant separation as a process of re-evaluation. – Details at: http://quraan-today.blogspot.com/2009/05/wife-beating-quraan-434.html
Apostasy
There is no punishment for some one leaving Islam, yet, for centuries the scholars of yesteryears believed in the death penalty. No one imagined that they could be wrong, there is enough information to see that they made mistakes or may not have made, but finding the truth is human endeavor.
" ... Let there be no compulsion in religion: Truth stands out clear from Error ..." [2:256]
This is Islam's unambiguous affirmation of freedom of faith, which also applies to changing of faith. The Qur'an illuminates before the humanity the two highways [90:10], one of which leads to salvation. Islam is an invitation to the highway toward salvation, but it is based on FREEDOM OF CHOICE. Details at: www.ApostasyandIslam.com
Fateha 1:7
There are about 20 million copies of free Qur’aan given out, translated by Hilali Khan, printed in Madinah, that is an overwhelming number. The translations of Yusuf Ali, Pickthall, Asad and few others remain standard consistent translations, but the Hilali one is hate inciting. He has deliberately mistranslated it to appease his time; fall of the Ottomon Empire – There are sixty verses in Qur’aan that have been mistranslated - http://quraan-today.blogspot.com/2008/01/unlike-jews-or-christians-17.html
Hidayath - Are we necessarily wrong and/or of subpar intelligence if after applying our mind we don't agree with you?
Mike – This is not the scholar in you. Mine is an opinion to verify and double check and not a firm statement of belief.
Hidayath - I realize there has been a huge discussion in recent weeks, and I apologize for inflaming it further, but I think subtle flaws in our belief can lead to great losses in the Hereafter.
Mike – You are not inflaming it at all, you are adding to a healthy discussion. Those who come out of a set mould become intolerant, as they cannot weather a different point of view. I don’t take it personally; it is the issue we are trying to understand in its full complexity. It is not about you or me to be offended.
Hidayath - your ideas are not new by the way; they have been discussed in some form or the other for almost the entire history of Islam
Mike – I never claimed them to be new, nor are they, my ideas.
From a simple Quran of 114 Sura’s at the completion of the revelation, we have added volumes of material from innumerable hadiths to reducing them to what Imam Bukhari thought were authentic; the four schools of thought, Sharia Laws the Tafseer and interpretations… and the interpretations continue…
All we need to do is to have an open mind to understanding the Qur’aan, it is packed with wisdom that we will be learning for centuries to come and adding volumes of our understanding to it. We need to welcome critiques and ideas and develop a better understanding of it.
Finding the truth is our own responsibility.
Jazak Allah Khair
Mike Ghouse
_____________________________________
Message # 38251
Wa'alaikum ussalam
1) Your example of the word "waDribuhunna" in 4:34 : This is an area where there is difference of opinion among the scholars, one of the few I alluded to. However, the fact that there is some difference of opinion here doesn't mean that there is an equal amount of difference in other parts of the Qur'an (tawheed for example). Like I said, in other parts of the Qur'an you can't say that up really means down, and that white really means black.
Same with apostasy: Great scholars have differed on this (read Dr. J. Badawi for example).
These things have to be tackled issue by issue. One gray area in one issue doesn't mean that everything is gray.
2) 20 translations: There are more than 20 translations. Again, each one is judged by how much it sticks to the Qur'an itself, the circumstances of revelation, the understanding of the Prophet (saws), and the understanding of His Companions. The fact that over 20 translations exist doesn't mean all of them are right, and it doesn't mean that Islam isn't definitive on certain issues.
3) Hilali and Khan translation: Not all translations of the Qur'an are meant for da'wah. What Hilali and Khan use for footnotes is in fact an authentic hadith, and can't be denied by you nor I. It may be unpleasant for non-Muslims to read, but the fact remains that the Prophet (saws) said it. Granted this particular approach may not win the hearts of non-Muslims, but that is not a problem.
4) Thinking and intelligence: The reason I asked if we were of subpar intelligence if we don't agree with you is because you keep saying we should think, but when someone does think and get back to you, you basically tell them they need to think more because they haven't agreed with you yet.
5) Increasing our understanding: Yes we need to increase our understanding of Islam and what Allah wants of us, and sometimes this takes a lot of research, but that research is solidly grounded in the Qur'an, authentic hadith, opinions of the Companions and scholars who followed them. We cannot use anything else as sources of guidance and criteria for legitimacy. We can use techniques of analysis and everything else that has been developed later, but not those axioms and principles that contradict basic understanding of the Qur'an and sunnah.
I will say it clearly: The Qur'an and sunnah exist for a purpose: to be understood. They don't exist for us to say that oh it's all open to interpretation so everything is OK, that any opinion is OK. That's the same as not having divine guidance at all. There are guidelines for interpreting (the Qur'an describes itself as being clear Arabic), the Companions and later scholars developed this further. If you want to advance a particular way of interpretation (and it sounds like you do) then please make a case for it, backed up with the regular sources: Qur'an and sunnah. Prove to everyone how your approach is superior to current understanding (every other scholar has done exactly so for whatever opinion he wished to advance). The trouble is, you can't because much of what you promulgate flies in the face of Qur'an and Sunnah. If one understanding of one ambiguous or general verse is contradicted by ten other clearer verses, which opinion is stronger? The sciences of tafseer have a number of agreed upon basic axioms. Before you quote Surah Kafiroon and 2:256, take a look at the tafaseer of the scholars before us on what that verse meant. You have to analyze those verses in context of the rest of the Qur'an (can you study the normal behavior of a fish outside water?).
Wassalam
Hidayath
_____________________________________
Hidayath,
Indeed, all understanding should be resourced
from Qur'aan and Sahih Hadith.
Thank you
Mike Ghouse
Friday, October 9, 2009
Fighting Domestic Violence
MUSLIM COMMUNITY CENTER FOR HUMAN SERVICES7600 Glenn View Dr. Richland Hills, TX 76016
http://www.mcc_hs.org/
Fighting Domestic Violence
New book is a study of domestic violence in a cross-cultural context
Arlington, TX – October 1, 2009 – Domestic violence is a global phenomenon occurring among people of all races, ages, social economic status, educational, and religious backgrounds. Advocate M. Basheer Ahmed, M.D., believes that in order to develop culturally appropriate interventions in addressing this issue, it is critical to understand this subject within a cross-cultural context. In relation to this, he presents Domestic Violence Cross Cultural Perspective, a comprehensive and eye-opening book released through Xlibris.
Family roles, values, customs, and expectations are deeply rooted within a person’s culture and religious traditions. Many community and religious leaders are not familiar of the incidence of domestic violence among immigrant population and lack the knowledge of the effect of domestic violence on the victims, their children, the legal implications and the resources available for them.
In its opening chapter, Domestic Violence Cross Cultural Perspective summarizes various topics discussed related to psychodynamics of abuse, cross-cultural, Islamic, Jewish and Hindu perspective. The other topics covered are effects of domestic violence on children and the legal aspects of domestic violence. The last chapter gives a detailed description of the development of a domestic violence program for the immigrant community.
Written for health professionals, religious, and community leaders in a simple language, Domestic Violence Cross Cultural Perspective addresses the aspects of domestic violence from different cultural and religious orientations and suggests strategies to help victims and perpetrators.
About the Author
M. Basheer Ahmed, M.D., is the Chairman and the Executive Director for the Muslim Community Center for Human Services, North Texas. He obtained his medical degree from Dow Medical College in Karachi, Pakistan, and completed postgraduate psychiatric studies at Glasgow University in Scotland. He is board certified by the American Board of Psychiatry and a distinguished Life Fellow of the American Psychiatric Association. He is a Former Professor of Pshcyiatry, South Western Medical School, Dallas-Texas. In 1985, Dr. Ahmed established a private practice in Fort Worth, Texas. He is the founding Chairman of Muslim Community Center for Human Services, an organization which provides free medical and social services to indigent residents of Dallas-Fort Worth area. He has presented and published many papers on domestic violence.
Other Contributors: Prof. Hernandez, Dr. Najma Adam, Dr. Zainab Alwani, Dr. Toby Myers, Ms. Avayam Ramani, Ms. Rosalyn Hubbard, Ms. Erin Hendricks J.D. and Ms. Talaun Thompson
For further information and to purchase the book, please contact:
M. Basheer Ahmed M.D. at mbahmed05@yahoo.com 817.907.6080
Discounted Price: $14.00 (Retail price: $20.00)
www.domesticviolence-crossculturalperspective.com
Thursday, October 8, 2009
Canada should not ban Burqa.
We need to be pro-choice, i.e., respecting the right of woman to make that choice and not impose on them or ban them for wearing. Who are we do that? We must honor every one's freedom to wear what they want to wear, as long as it is not obstructive to some elses' functioning. French commies want to force women not to wear whereas the Talibans force them to wear, who the heck are these idiots -
Canada should not ban Burqa.
We must support freedom over imposition.
To save the women from oppression of one kind,
The Muslim Canadian congress is pushing the other oppression;
denial of the right of women who genuinely want to wear the Burqa.
Societies do not change overnight; let the change happen in the open market,
Let MCC compete with the Wahhabis and educate the Muslims otherwise.
What if the Wahhabis gain the influence?
Turn MCC reccomendation upside down?
Solutions should be sought through freedom and education.
We certainly should oppose any compulsion on women; left or right.
I do understand and acknowledge that Burqa is not a religious requirement.
But I stand opposed to MCC's stand to ban the Burqa,
and request them to reconsider their eagerness to prevail.
Let the freedom prevail, that is the essence of Islam
There should be no compulsion, there is great wisdom in it.
Opinion is my own,
you are welcome to your opinion at:
http://worldmuslimcongress.blogspot.com/2009/10/canada-should-not-ban-burqa.html#comments
Mike Ghouse
http://www.worldmuslimcongress.com/
http://worldmuslimcongress.blogspot.com/2009/10/canada-should-not-ban-burqa.html
http://worldmuslimcongress.blogspot.com/2007/07/burqa-to-no-burqa.html
# # #
October 7, 2009
Muslim Canadian Congress wants
Canada to ban the Burka in public
Top cleric in Egypt says face covering has nothing to do with Islam
TORONTO - The Muslim Canadian Congress (MCC) is asking Ottawa to introduce legislation to ban the wearing of masks, niqabs and the burka in public.
In a statement, the MCC said, not only is the wearing of a face-mask a security hazard and has led to a number of bank heists in Canada and overseas, the burka or niqab are political symbols of Saudi inspired Islamic extremism.
The MCC dismissed the argument that wearing of a face-mask by Muslim women is protected by the Charter's guarantee of religious freedom. The MCC said, there is no requirement in the Quran for Muslim women to cover their faces. Invoking religious freedom to conceal one's identity and promote a political ideology, is disingenuous.
The MCC pointed to the the recent decision by Egypt's highest Muslim authority, Sheikh Mohamed Tantawi, dean of al-Azhar university, who said he will issue a Fatwa (religious edict) against the niqab and burka.
The Egyptian newspaper al-Masri al-Yom quoted Sheikh Tantawi as saying the niqab was merely a cultural tradition and had no connection to religion or the Quran.
The MCC said if there is any doubt about the religiosity of the burka, one should take a look at the holiest place for Muslims — the grand mosque in Mecca. For over 1,400 years, Muslim men and women have prayed in what we believe is the House of God, and for all these centuries, female visitors have been explicitly prohibited from covering their faces.
Farzana Hassan, communications director of the MCC said, "Islamists are defending the burka as if it was the central pillar of Islam. They consider Muslim women who do not cover their heads and faces--the vast majority -- as sinners or lesser Muslims.
"It is of utmots impritance that the Canadian government take the lead and end this medieval misogynist practise once and for all," Ms. Hassan added.
The MCC statement regretted that while the rest of the world is moving toward the goal of gender equality, right here in Canada Islamists are pushing back the clock, convincing educated Muslim women, they are no more than sexual objects and a source of sin, if they reveal their faces in public.
Related articles:
Burqa to no Burqa
http://worldmuslimcongress.blogspot.com/2007/07/burqa-to-no-burqa.html
Sick of French commies, Talibans and Iranians
http://worldmuslimcongress.blogspot.com/2010/07/sick-of-french-commies-talibans-iranian.html
Burqa Ban on Hannity and Fox News
http://mikeghouseforamerica.blogspot.com/2010/06/burqa-ban-hannity-gabrielle-and-ghouse.html
Bikini to Burqa, which offers more
http://worldmuslimcongress.blogspot.com/2010/07/bikini-or-headscarf-which-offers-more.html
Burn the Burqa
http://worldmuslimcongress.blogspot.com/2007/01/burn-burqa.html
Lifting the Veil on the Niqab
http://worldmuslimcongress.blogspot.com/2009/02/lifting-veil-on-niqab.html
Me without my Hijab
http://worldmuslimcongress.blogspot.com/2008/06/me-without-my-hijab.html
Canada should not ban burqa
http://worldmuslimcongress.blogspot.com/2009/10/canada-should-not-ban-burqa.html
#
Canada should not ban Burqa.
We must support freedom over imposition.
To save the women from oppression of one kind,
The Muslim Canadian congress is pushing the other oppression;
denial of the right of women who genuinely want to wear the Burqa.
Societies do not change overnight; let the change happen in the open market,
Let MCC compete with the Wahhabis and educate the Muslims otherwise.
What if the Wahhabis gain the influence?
Turn MCC reccomendation upside down?
Solutions should be sought through freedom and education.
We certainly should oppose any compulsion on women; left or right.
I do understand and acknowledge that Burqa is not a religious requirement.
But I stand opposed to MCC's stand to ban the Burqa,
and request them to reconsider their eagerness to prevail.
Let the freedom prevail, that is the essence of Islam
There should be no compulsion, there is great wisdom in it.
Opinion is my own,
you are welcome to your opinion at:
http://worldmuslimcongress.blogspot.com/2009/10/canada-should-not-ban-burqa.html#comments
Mike Ghouse
http://www.worldmuslimcongress.com/
http://worldmuslimcongress.blogspot.com/2009/10/canada-should-not-ban-burqa.html
http://worldmuslimcongress.blogspot.com/2007/07/burqa-to-no-burqa.html
# # #
October 7, 2009
Muslim Canadian Congress wants
Canada to ban the Burka in public
Top cleric in Egypt says face covering has nothing to do with Islam
TORONTO - The Muslim Canadian Congress (MCC) is asking Ottawa to introduce legislation to ban the wearing of masks, niqabs and the burka in public.
In a statement, the MCC said, not only is the wearing of a face-mask a security hazard and has led to a number of bank heists in Canada and overseas, the burka or niqab are political symbols of Saudi inspired Islamic extremism.
The MCC dismissed the argument that wearing of a face-mask by Muslim women is protected by the Charter's guarantee of religious freedom. The MCC said, there is no requirement in the Quran for Muslim women to cover their faces. Invoking religious freedom to conceal one's identity and promote a political ideology, is disingenuous.
The MCC pointed to the the recent decision by Egypt's highest Muslim authority, Sheikh Mohamed Tantawi, dean of al-Azhar university, who said he will issue a Fatwa (religious edict) against the niqab and burka.
The Egyptian newspaper al-Masri al-Yom quoted Sheikh Tantawi as saying the niqab was merely a cultural tradition and had no connection to religion or the Quran.
The MCC said if there is any doubt about the religiosity of the burka, one should take a look at the holiest place for Muslims — the grand mosque in Mecca. For over 1,400 years, Muslim men and women have prayed in what we believe is the House of God, and for all these centuries, female visitors have been explicitly prohibited from covering their faces.
Farzana Hassan, communications director of the MCC said, "Islamists are defending the burka as if it was the central pillar of Islam. They consider Muslim women who do not cover their heads and faces--the vast majority -- as sinners or lesser Muslims.
"It is of utmots impritance that the Canadian government take the lead and end this medieval misogynist practise once and for all," Ms. Hassan added.
The MCC statement regretted that while the rest of the world is moving toward the goal of gender equality, right here in Canada Islamists are pushing back the clock, convincing educated Muslim women, they are no more than sexual objects and a source of sin, if they reveal their faces in public.
Related articles:
Burqa to no Burqa
http://worldmuslimcongress.blogspot.com/2007/07/burqa-to-no-burqa.html
Sick of French commies, Talibans and Iranians
http://worldmuslimcongress.blogspot.com/2010/07/sick-of-french-commies-talibans-iranian.html
Burqa Ban on Hannity and Fox News
http://mikeghouseforamerica.blogspot.com/2010/06/burqa-ban-hannity-gabrielle-and-ghouse.html
Bikini to Burqa, which offers more
http://worldmuslimcongress.blogspot.com/2010/07/bikini-or-headscarf-which-offers-more.html
Burn the Burqa
http://worldmuslimcongress.blogspot.com/2007/01/burn-burqa.html
Lifting the Veil on the Niqab
http://worldmuslimcongress.blogspot.com/2009/02/lifting-veil-on-niqab.html
Me without my Hijab
http://worldmuslimcongress.blogspot.com/2008/06/me-without-my-hijab.html
Canada should not ban burqa
http://worldmuslimcongress.blogspot.com/2009/10/canada-should-not-ban-burqa.html
#
Wanted - Professors in Islam
Listing:
The University of Sydney
The University of Missouri
Durham University (Fellowship)
University of Toronto
Wesleyan University
Georgia State University
The University of St. Thomas
Pomona College
The University of Oregon
The University of Chicago
Ruhr University Bochum (Fellowship)
****************************************************************************
Lecturer in Arab, Islamic and Middle East Studies, University of Sydney
The University of Sydney is Australia's premier University with an
outstanding global reputation for academic and research excellence,
and employs over 6,800 permanent staff supporting over 46,000 students.
The Department of Arabic and Islamic Studies is seeking scholars of
proven potential and outstanding ability to fill a lectureship post.
For this Lectureship, researchers in the field of Arab, Islamic and
Middle East studies with a relevant PhD, and the ability to use Arabic
sources for research purposes, are encouraged to apply. Preference may
be given to candidates whose specialization lies in the area of the
modern Arab world: Arabic & Islamic thought, society, culture and
politics.
For more information and to apply, please use Reference No. 435/0809
and visit the following web link: http://usyd.edu.au/positions
Closing Date: 2 November 2009
****************************************************************************
The University of Missouri-Columbia seeks a tenure track assistant professor
with expertise in the academic study of Islam. Area of specialization is
open. Ability to teach courses in theory and method in the academic study of
religion and comparative courses is strongly preferred. Knowledge of
appropriate research languages is required. Ph.D. must be completed by
August, 2010. The normal teaching load is two courses per semester. The
Department of Religious Studies currently has 9 full time faculty positions
and offers M.A. and B.A. degrees. The University of Missouri, Columbia is
the only public intensive research university within the state and is
located in a small, dynamic city, half way between St. Louis and Kansas
City. Interested candidates should send a letter of application, indicating
their academic background and prior teaching experience, a curriculum vitae,
three letters of recommendation, and a writing sample to: Robert M. Baum,
Chair, Department of Religious Studies, 221 Arts and Science Building,
University of Missouri, Columbia, Missouri 65211-7090. Review of
applications will begin on October 20 and will continue until the position
is filled. The University of Missouri is an EO/AA/ADA employer.
****************************************************************************
Fellowship: Sir William Luce Fellowship, Durham University
The Sir William Luce Memorial Fund welcomes applications for the
position of Sir William Luce Fellow which will commence in April 2010.
The Fellowship is awarded annually to a scholar at post-doctoral
level, diplomat, politician, or business executive, working on those
parts of the Middle East to which Sir William Luce devoted his working
life (Iran, the Gulf states, South Arabia and Sudan), and is hosted by
Durham University during the Easter term (26 April - 25 June 2010).
The Fund will give some preference to proposals linked to the
University's Sudan Archive. The Fellowship, tenable jointly in the
Institute for Middle Eastern & Islamic Studies and Trevelyan College,
will entitle the holder to full access to departmental and other
University facilities such as the University Library and Information
Technology Service. It also carries a grant, accommodation and all
meals for the duration of the Fellowship. The Fellow is expected to
deliver a lecture on the subject of his or her research which will be
designated 'The Sir William Luce Lecture', and should be cast in such
a way as to form the basis of a paper to be published in a special
edition of the Durham Middle East Papers series.
The Sir William Luce Memorial Fund was established to commemorate the
long and distinguished career of Sir William Luce GBE, KCMG, DL
(1907-77) in the Middle East during the era of the transfer of power.
Applicants should send a CV, an outline of their proposed research and
contact details for two referees by Friday 27 November 2009 to: The
Secretary, Sir William Luce Memorial Fund, Durham University Library,
Palace Green, Durham, DH1 3RN, United Kingdom, E-mail:
Luce.fund@durham.ac.uk
****************************************************************************
Assistant Professor in Women & Gender Studies and Religion
(tenure‐stream appointment)
The Department of Historical Studies, University of Toronto
Mississauga invites applications for a tenure stream appointment in
Women & Gender Studies and Religion. The appointment will be at the
rank of Assistant Professor and will begin July 1, 2010. Qualified
candidates should have completed the PhD in a related discipline with
a focus in the area of women and gender studies and religion, and with
a demonstrated record of outstanding teaching at the undergraduate
level and an emerging record of scholarly accomplishments. Breadth of
training and ability to teach a wide range of courses will be a major
asset. Salary will be commensurate with qualifications and experience.
The successful applicant will be responsible for teaching a diverse
program of courses in feminism and sexuality as well as the historical
study of religion. The particular religion (or religions) of
specialization will be determined by the successful applicant’s
profile, but should complement the department’s other resources in the
historical study of religion. The successful candidate will also be
appointed to the tricampus graduate Centre for the Study of Religion,
with the same graduate responsibilities as colleagues at the other
campuses of the University of Toronto. Historical Studies is a
transdisciplinary department that provides students with a
globally‐framed historical education that encompasses programs in
Classical Civilization, Diaspora and Transnational Studies, History,
History of Religions and the Study of Women and Gender.
All applicants should submit a curriculum vitae, a teaching portfolio,
and a cover letter of no more than two single‐spaced pages outlining
their research interests and teaching qualifications. Applicants
should also arrange for three letters of reference to be sent to
Professor Johnson under separate cover.
Applications may be submitted online via the University of Toronto,
Academic Career Opportunities website at
http://www.jobs.utoronto.ca/faculty.htm (see position ad 0900782); or
by e‐mail to:
historic.utm@utoronto.ca; or in hard copy to:
Professor Robert E. Johnson, Chair,
Department of Historical Studies,
University of Toronto Mississauga,
3359 Mississauga Road North, Mississauga,
Ontario, Canada L5L 1C6.
The deadline for submission of all materials is November 30, 2009.
For more information about this position and the Department of
Historical Studies, please visit our home page at
http://www.utm.utoronto.ca/3387.html. For more information on the
graduate Center for the Study of Religion please visit:
http://www.religion.utoronto.ca/graduate.htm.
The University of Toronto is strongly committed to diversity within
its community and especially welcomes applications from visible
minority group members, women, Aboriginal persons, persons with
disabilities, members of sexual minority groups, and others who may
contribute to the further diversification of ideas. All qualified
candidates are encouraged to apply; however, Canadians and permanent
residents will be given priority.
****************************************************************************
Wesleyan University invites applications for a tenure-track position at the
assistant professor level starting July 2010, from scholars specializing in
Gender and Islam. The successful candidate will hold a joint appointment in
the Religion Department and in the Feminist, Gender, and Sexuality Studies
Program. Applicants should have expertise in one or more of the following:
Islamic tradition and practice; Islamic law, rights, and gender; theories of
gender and Muslim identity; social movements among Muslims. Those pursuing
sexuality studies and/or comparative analysis from a transnational
perspective will be favorably considered. We seek a scholar with geographic
specialization in Africa, Southeast Asia, Central Asia, or, especially, the
Middle East. The candidate must have a Ph.D. in Religion, Women’s Studies,
Middle Eastern Studies or a related field by the time of appointment, or be
very close to completion. The candidate should be able to teach a course on
Feminist Theory and a colloquium on theory and method in Religion. Please
send cover letter outlining research interests, a teaching statement, CV,
writing sample, and three letters of recommendation to Lori Gruen, Chair of
Gender and Islam Search Committee, FGSS, Wesleyan University, 222 Church
Street, Middletown, CT 06459. Applications received by October 13, 2009 are
assured full consideration. Wesleyan is an equal opportunity and
affirmative action employer and welcomes applications from women and members
of historically under-represented minority groups.
****************************************************************************
GEORGIA STATE UNIVERSITY: The Department of Religious Studies anticipates an
opening for a tenure-track Assistant Professor in Islam beginning August
2010 pending budgetary approval. The normal teaching load is two courses per
semester. Applicants must hold the Ph.D. or equivalent by start date, should
be prepared to teach general and specialty courses in Islam, and must
demonstrate the potential for excellence in research and teaching. The
department encourages applicants with interests in the comparative or
interdisciplinary study of religion. GSU's Department of Religious Studies
is a dynamic and growing program which offers B.A. and M.A. degrees and
serves a talented and diverse student body in downtown Atlanta. Candidates
should send a letter of application, curriculum vitae, evidence of teaching
effectiveness, copy of graduate transcript, and three letters of
recommendation to: Islam Search Committee/Departmen t of Religious
Studies/Georgia State University/Box 4089/Atlanta GA 30302-4089. Applicants
should indicate whether they will attend the AAR or MESA annual meetings in
November. Review of applications will begin October 16, 2009, and continue
until the position is filled. Women and members of minorities are encouraged
to apply. The department actively seeks diversity. GSU is an EEO/AA
employer.
****************************************************************************
The Departments of History and Political Science at the University of St.
Thomas seek to fill a tenure-track position in Modern Middle Eastern
political history. The successful applicant will hold a tenure-track
position in the history department with shared teaching responsibilities in
Political Science (four courses/year for History, including survey level
courses in World History and upper division courses in the applicant's field
of specialty; two courses per year in Political Science, including one
section of World Politics and one upper-division course in Modern Middle
Eastern politics). The appointment will begin September 2010. A Ph.D. is
preferred, but ABD will be considered. Teaching experience and active
research agenda are expected.
Established in 1885, the University of St. Thomas is located in the major
metropolitan area of Minneapolis-St. Paul, and is Minnesota's largest
private university. Its 11,000 students pursue degrees in a wide range of
liberal arts, professional, and graduate programs.
Inspired by Catholic intellectual tradition, the University of St. Thomas
educates students to be morally responsible leaders who think critically,
act wisely, and work skillfully to advance the common good, and seeks to
develop individuals who combine career competency with cultural awareness
and intellectual curiosity. The successful candidate will possess a
commitment to the ideals of this mission.
The University of St. Thomas has a strong commitment to the principles of
diversity and inclusion, to equal opportunity policies and practices, and to
the principles and goals of affirmative action. In that spirit, the
University welcomes nominations and applications from a broad and diverse
applicant pool.
****************************************************************************
Pomona College invites applications for a tenure-track Assistant Professor
in the modern history, society, politics, and culture of Northern Africa to
begin in the academic year 2010-2011. Research interests must include Muslim
societies, extend beyond a circumscribed national history, and can make
connections to the Near East, sub-Saharan Africa, or the Mediterranean
basin. Teaching responsibilities will include introductory courses as well
as specialized seminars. Ph.D. expected by September 2009. Complete
applications received by 1 December 2009 will receive full consideration.
The department is particularly interested in candidates who have experience
working with students from diverse backgrounds and a demonstrated commitment
to improving access to and success in higher education for underrepresented
students. In addition, the candidate should be able to contribute to one of
Pomona's interdisciplinary departments and programs that include Gender and
Women's Studies, Latin American Studies, Chicano/a-Latino/a Studies, Black
Studies or Asian Studies.
Preliminary interviews will be conducted at the AHA (7-10 January 2010 in
San Diego). Applications should include: a cover letter that describes the
candidate's teaching experience, research interests, and intellectual
trajectory and discusses the candidate's academic and intellectual
background; copies of course syllabi; a curriculum vitae; and three letters
of recommendation.
Applications should be sent to:
Professor Miguel Tinker Salas
Chair, History Department
551 N. Harvard Avenue
Pomona College
Claremont, CA 91711
(909) 607-2920
mtinkersalas@pomona.edu
****************************************************************************
The University of Oregon seeks to appoint a tenure-track, full-time
Assistant Professor of Religious Studies specializing in Classical
Arabic language and religious literature, beginning Fall term 2010.
Competitive salary. Primary area of specialization should be in the
language and religious literature of Classical Arabic. Candidates must
have commitment to excellence in research and teaching, and enthusiasm
for developing an Arabic language program. Demonstrated proficiency in
language pedagogy is strongly desired. Ph.D. must be awarded by August
2010. Responsibilities will include teaching upper level classical
Arabic language classes, and courses in religious literature of the Arab
world (Islamic, Judeo-Arabic, and/or Christian-Arabic literature);
supervising all levels of Arabic language instruction; research and
publication in field of specialization in Arabic and Religious Studies.
Teaching load is typical for University of Oregon undergraduate programs
in the Humanities. Candidate will be expected to perform the normal
range of service to the department and university, as well as
participate in the anticipated development of an MA program in Religious
Studies. Candidate must show an ongoing and active program of scholarly
research. We invite applications from qualified candidates who share our
commitment to diversity. The successful candidate will have the ability
to work effectively with faculty, staff and students from diverse
backgrounds. The Department of Religious Studies, one of the first
Religious Studies departments at a public institution in the country,
includes seven full-time “core faculty” and about a dozen “affiliated
faculty” who have primary appointments in other departments. It offers a
major and a minor leading to either the B.A. or B.S. degree, and there
are typically between thirty-five and fifty majors. The University of
Oregon is located in the city of Eugene (pop. approx. 137,000), two
hours south of Portland and one hour each from the Pacific Coast and the
Cascade Mountains. The UO is a public research university and member of
the Association of American Universities, one of only two such
universities in the greater Northwest. It has an enrollment of over
16,000 undergraduate students and about 4000 graduate students, and is a
member of the Pac-10 conference. Interested applicants should submit: a
c.v.; a letter outlining her or his academic qualifications for this
position, research goals, and philosophy of undergraduate education; and
a list of courses taught or prepared to teach. Applicants must also
submit graduate transcripts and three letters of reference. Review of
complete applications will begin Nov 1, 2009, and continue until
position is filled. All materials should be addressed to: Chair, Arabic
Search Committee, Department of Religious Studies, 1294 University of
Oregon, 1415 Kincaid Street, Room 837, Eugene OR 97403-1294.
****************************************************************************
Islamic Studies: The Department of Near Eastern Languages and Civilizations
at the University of Chicago invites applications for a tenure-track
position as Assistant Professor in Islamic Thought (pre-modern period), to
begin in autumn, 2010. The successful applicant will have a research and
teaching profile with expertise in at least one, and preferably several, of
the following sub-fields of Islamic studies: Qur'an and Hadith; theology and
doctrine; sectarian movements and heresiography; Islamic law; Islamic
political thought; philosophy in the Arabo-Persian tradition. Candidates
should have a thorough grounding in Arabic; knowledge of a second Islamicate
language is highly desired. Applicants must hold the Ph.D. in Near Eastern
Studies, Islamic Studies, Religious Studies, or a relevant field of study by
the time of appointment. To be considered, candidates must submit a letter
of application and current curriculum vitae online at the University of
Chicago's Academic Career Opportunities Web site
(https://academiccareers.uchicago.edu)
, posting 00123. In addition, the
letter of application, curriculum vitae, and the names and addresses of
three referees (including email addresses) must be mailed in hard copy to:
Chair, Islamic Thought Search Committee, Department of Near Eastern
Languages and Civilizations, The University of Chicago, 1155 East 58th
Street Room 212, Chicago Illinois 60637. No further materials should be
submitted at this time. Review of applications will begin on November 16,
2009, and continue until the position is filled. To be eligible, all
electronic and mail copies must be received by December 15, 2009. For
information on the Department of Near Eastern Language and Civilizations,
see http://humanities.uchicago.edu/depts/nelc/. Position contingent upon
final budgetary approval. The University of Chicago is an Affirmative
Action, Equal Opportunity Employer.
****************************************************************************
Fellowships for Research in Basic Religious Notions in Islam, Ruhr
University Bochum, Germany
The International Research Consortium on “Dynamics in the History of
Religions between Asia and Europe” at Ruhr University Bochum, Germany,
invites applications for Fellowships for Research in Basic Religious
Notions in Islam during the academic year April 2010 to March 2011.
What we can offer:· Time and space for research in an
interdisciplinary environment; · up to 70,000 € (gross rate) either as
a grant or as a salary for the fellow’s substitute at his or her home
institution; · good infrastructure (libraries etc.); · free lodging in
a single apartment; · travel expenses related to research activities;
· means for organizing congresses or workshops.
What we would expect: · Research on basic religious notions in Islam –
with special regard to inter-religious contact; · your presence during
the fellowship term; · committed participation in the consortium's
activities; · substantial research results in form of publications.
Applicant must at least hold a PhD. Interested applicants should send
a letter of interest, a current CV including a list of publications,
and an exposé of the intended research of about 5-10 pages.
Application materials can be submitted by mail or e-mail.
Please send your application before October 16th, 2009 to the
International Research Consortium, “Dynamics in the History of
Religions between Asia and Europe”, Ruhr-Universität Bochum, Research
Management: Dr. Marion Steinicke SH 1/ 189, Universitätsstr. 150,
D-44780 Bochum, Germany.
E-Mail: ikgf-fellows@ruhr-uni-bochum.de For further information see
www.ikgf-religions.de.
The University of Sydney
The University of Missouri
Durham University (Fellowship)
University of Toronto
Wesleyan University
Georgia State University
The University of St. Thomas
Pomona College
The University of Oregon
The University of Chicago
Ruhr University Bochum (Fellowship)
****************************************************************************
Lecturer in Arab, Islamic and Middle East Studies, University of Sydney
The University of Sydney is Australia's premier University with an
outstanding global reputation for academic and research excellence,
and employs over 6,800 permanent staff supporting over 46,000 students.
The Department of Arabic and Islamic Studies is seeking scholars of
proven potential and outstanding ability to fill a lectureship post.
For this Lectureship, researchers in the field of Arab, Islamic and
Middle East studies with a relevant PhD, and the ability to use Arabic
sources for research purposes, are encouraged to apply. Preference may
be given to candidates whose specialization lies in the area of the
modern Arab world: Arabic & Islamic thought, society, culture and
politics.
For more information and to apply, please use Reference No. 435/0809
and visit the following web link: http://usyd.edu.au/positions
Closing Date: 2 November 2009
****************************************************************************
The University of Missouri-Columbia seeks a tenure track assistant professor
with expertise in the academic study of Islam. Area of specialization is
open. Ability to teach courses in theory and method in the academic study of
religion and comparative courses is strongly preferred. Knowledge of
appropriate research languages is required. Ph.D. must be completed by
August, 2010. The normal teaching load is two courses per semester. The
Department of Religious Studies currently has 9 full time faculty positions
and offers M.A. and B.A. degrees. The University of Missouri, Columbia is
the only public intensive research university within the state and is
located in a small, dynamic city, half way between St. Louis and Kansas
City. Interested candidates should send a letter of application, indicating
their academic background and prior teaching experience, a curriculum vitae,
three letters of recommendation, and a writing sample to: Robert M. Baum,
Chair, Department of Religious Studies, 221 Arts and Science Building,
University of Missouri, Columbia, Missouri 65211-7090. Review of
applications will begin on October 20 and will continue until the position
is filled. The University of Missouri is an EO/AA/ADA employer.
****************************************************************************
Fellowship: Sir William Luce Fellowship, Durham University
The Sir William Luce Memorial Fund welcomes applications for the
position of Sir William Luce Fellow which will commence in April 2010.
The Fellowship is awarded annually to a scholar at post-doctoral
level, diplomat, politician, or business executive, working on those
parts of the Middle East to which Sir William Luce devoted his working
life (Iran, the Gulf states, South Arabia and Sudan), and is hosted by
Durham University during the Easter term (26 April - 25 June 2010).
The Fund will give some preference to proposals linked to the
University's Sudan Archive. The Fellowship, tenable jointly in the
Institute for Middle Eastern & Islamic Studies and Trevelyan College,
will entitle the holder to full access to departmental and other
University facilities such as the University Library and Information
Technology Service. It also carries a grant, accommodation and all
meals for the duration of the Fellowship. The Fellow is expected to
deliver a lecture on the subject of his or her research which will be
designated 'The Sir William Luce Lecture', and should be cast in such
a way as to form the basis of a paper to be published in a special
edition of the Durham Middle East Papers series.
The Sir William Luce Memorial Fund was established to commemorate the
long and distinguished career of Sir William Luce GBE, KCMG, DL
(1907-77) in the Middle East during the era of the transfer of power.
Applicants should send a CV, an outline of their proposed research and
contact details for two referees by Friday 27 November 2009 to: The
Secretary, Sir William Luce Memorial Fund, Durham University Library,
Palace Green, Durham, DH1 3RN, United Kingdom, E-mail:
Luce.fund@durham.ac.uk
****************************************************************************
Assistant Professor in Women & Gender Studies and Religion
(tenure‐stream appointment)
The Department of Historical Studies, University of Toronto
Mississauga invites applications for a tenure stream appointment in
Women & Gender Studies and Religion. The appointment will be at the
rank of Assistant Professor and will begin July 1, 2010. Qualified
candidates should have completed the PhD in a related discipline with
a focus in the area of women and gender studies and religion, and with
a demonstrated record of outstanding teaching at the undergraduate
level and an emerging record of scholarly accomplishments. Breadth of
training and ability to teach a wide range of courses will be a major
asset. Salary will be commensurate with qualifications and experience.
The successful applicant will be responsible for teaching a diverse
program of courses in feminism and sexuality as well as the historical
study of religion. The particular religion (or religions) of
specialization will be determined by the successful applicant’s
profile, but should complement the department’s other resources in the
historical study of religion. The successful candidate will also be
appointed to the tricampus graduate Centre for the Study of Religion,
with the same graduate responsibilities as colleagues at the other
campuses of the University of Toronto. Historical Studies is a
transdisciplinary department that provides students with a
globally‐framed historical education that encompasses programs in
Classical Civilization, Diaspora and Transnational Studies, History,
History of Religions and the Study of Women and Gender.
All applicants should submit a curriculum vitae, a teaching portfolio,
and a cover letter of no more than two single‐spaced pages outlining
their research interests and teaching qualifications. Applicants
should also arrange for three letters of reference to be sent to
Professor Johnson under separate cover.
Applications may be submitted online via the University of Toronto,
Academic Career Opportunities website at
http://www.jobs.utoronto.ca/faculty.htm (see position ad 0900782); or
by e‐mail to:
historic.utm@utoronto.ca; or in hard copy to:
Professor Robert E. Johnson, Chair,
Department of Historical Studies,
University of Toronto Mississauga,
3359 Mississauga Road North, Mississauga,
Ontario, Canada L5L 1C6.
The deadline for submission of all materials is November 30, 2009.
For more information about this position and the Department of
Historical Studies, please visit our home page at
http://www.utm.utoronto.ca/3387.html. For more information on the
graduate Center for the Study of Religion please visit:
http://www.religion.utoronto.ca/graduate.htm.
The University of Toronto is strongly committed to diversity within
its community and especially welcomes applications from visible
minority group members, women, Aboriginal persons, persons with
disabilities, members of sexual minority groups, and others who may
contribute to the further diversification of ideas. All qualified
candidates are encouraged to apply; however, Canadians and permanent
residents will be given priority.
****************************************************************************
Wesleyan University invites applications for a tenure-track position at the
assistant professor level starting July 2010, from scholars specializing in
Gender and Islam. The successful candidate will hold a joint appointment in
the Religion Department and in the Feminist, Gender, and Sexuality Studies
Program. Applicants should have expertise in one or more of the following:
Islamic tradition and practice; Islamic law, rights, and gender; theories of
gender and Muslim identity; social movements among Muslims. Those pursuing
sexuality studies and/or comparative analysis from a transnational
perspective will be favorably considered. We seek a scholar with geographic
specialization in Africa, Southeast Asia, Central Asia, or, especially, the
Middle East. The candidate must have a Ph.D. in Religion, Women’s Studies,
Middle Eastern Studies or a related field by the time of appointment, or be
very close to completion. The candidate should be able to teach a course on
Feminist Theory and a colloquium on theory and method in Religion. Please
send cover letter outlining research interests, a teaching statement, CV,
writing sample, and three letters of recommendation to Lori Gruen, Chair of
Gender and Islam Search Committee, FGSS, Wesleyan University, 222 Church
Street, Middletown, CT 06459. Applications received by October 13, 2009 are
assured full consideration. Wesleyan is an equal opportunity and
affirmative action employer and welcomes applications from women and members
of historically under-represented minority groups.
****************************************************************************
GEORGIA STATE UNIVERSITY: The Department of Religious Studies anticipates an
opening for a tenure-track Assistant Professor in Islam beginning August
2010 pending budgetary approval. The normal teaching load is two courses per
semester. Applicants must hold the Ph.D. or equivalent by start date, should
be prepared to teach general and specialty courses in Islam, and must
demonstrate the potential for excellence in research and teaching. The
department encourages applicants with interests in the comparative or
interdisciplinary study of religion. GSU's Department of Religious Studies
is a dynamic and growing program which offers B.A. and M.A. degrees and
serves a talented and diverse student body in downtown Atlanta. Candidates
should send a letter of application, curriculum vitae, evidence of teaching
effectiveness, copy of graduate transcript, and three letters of
recommendation to: Islam Search Committee/Departmen t of Religious
Studies/Georgia State University/Box 4089/Atlanta GA 30302-4089. Applicants
should indicate whether they will attend the AAR or MESA annual meetings in
November. Review of applications will begin October 16, 2009, and continue
until the position is filled. Women and members of minorities are encouraged
to apply. The department actively seeks diversity. GSU is an EEO/AA
employer.
****************************************************************************
The Departments of History and Political Science at the University of St.
Thomas seek to fill a tenure-track position in Modern Middle Eastern
political history. The successful applicant will hold a tenure-track
position in the history department with shared teaching responsibilities in
Political Science (four courses/year for History, including survey level
courses in World History and upper division courses in the applicant's field
of specialty; two courses per year in Political Science, including one
section of World Politics and one upper-division course in Modern Middle
Eastern politics). The appointment will begin September 2010. A Ph.D. is
preferred, but ABD will be considered. Teaching experience and active
research agenda are expected.
Established in 1885, the University of St. Thomas is located in the major
metropolitan area of Minneapolis-St. Paul, and is Minnesota's largest
private university. Its 11,000 students pursue degrees in a wide range of
liberal arts, professional, and graduate programs.
Inspired by Catholic intellectual tradition, the University of St. Thomas
educates students to be morally responsible leaders who think critically,
act wisely, and work skillfully to advance the common good, and seeks to
develop individuals who combine career competency with cultural awareness
and intellectual curiosity. The successful candidate will possess a
commitment to the ideals of this mission.
The University of St. Thomas has a strong commitment to the principles of
diversity and inclusion, to equal opportunity policies and practices, and to
the principles and goals of affirmative action. In that spirit, the
University welcomes nominations and applications from a broad and diverse
applicant pool.
****************************************************************************
Pomona College invites applications for a tenure-track Assistant Professor
in the modern history, society, politics, and culture of Northern Africa to
begin in the academic year 2010-2011. Research interests must include Muslim
societies, extend beyond a circumscribed national history, and can make
connections to the Near East, sub-Saharan Africa, or the Mediterranean
basin. Teaching responsibilities will include introductory courses as well
as specialized seminars. Ph.D. expected by September 2009. Complete
applications received by 1 December 2009 will receive full consideration.
The department is particularly interested in candidates who have experience
working with students from diverse backgrounds and a demonstrated commitment
to improving access to and success in higher education for underrepresented
students. In addition, the candidate should be able to contribute to one of
Pomona's interdisciplinary departments and programs that include Gender and
Women's Studies, Latin American Studies, Chicano/a-Latino/a Studies, Black
Studies or Asian Studies.
Preliminary interviews will be conducted at the AHA (7-10 January 2010 in
San Diego). Applications should include: a cover letter that describes the
candidate's teaching experience, research interests, and intellectual
trajectory and discusses the candidate's academic and intellectual
background; copies of course syllabi; a curriculum vitae; and three letters
of recommendation.
Applications should be sent to:
Professor Miguel Tinker Salas
Chair, History Department
551 N. Harvard Avenue
Pomona College
Claremont, CA 91711
(909) 607-2920
mtinkersalas@pomona.edu
****************************************************************************
The University of Oregon seeks to appoint a tenure-track, full-time
Assistant Professor of Religious Studies specializing in Classical
Arabic language and religious literature, beginning Fall term 2010.
Competitive salary. Primary area of specialization should be in the
language and religious literature of Classical Arabic. Candidates must
have commitment to excellence in research and teaching, and enthusiasm
for developing an Arabic language program. Demonstrated proficiency in
language pedagogy is strongly desired. Ph.D. must be awarded by August
2010. Responsibilities will include teaching upper level classical
Arabic language classes, and courses in religious literature of the Arab
world (Islamic, Judeo-Arabic, and/or Christian-Arabic literature);
supervising all levels of Arabic language instruction; research and
publication in field of specialization in Arabic and Religious Studies.
Teaching load is typical for University of Oregon undergraduate programs
in the Humanities. Candidate will be expected to perform the normal
range of service to the department and university, as well as
participate in the anticipated development of an MA program in Religious
Studies. Candidate must show an ongoing and active program of scholarly
research. We invite applications from qualified candidates who share our
commitment to diversity. The successful candidate will have the ability
to work effectively with faculty, staff and students from diverse
backgrounds. The Department of Religious Studies, one of the first
Religious Studies departments at a public institution in the country,
includes seven full-time “core faculty” and about a dozen “affiliated
faculty” who have primary appointments in other departments. It offers a
major and a minor leading to either the B.A. or B.S. degree, and there
are typically between thirty-five and fifty majors. The University of
Oregon is located in the city of Eugene (pop. approx. 137,000), two
hours south of Portland and one hour each from the Pacific Coast and the
Cascade Mountains. The UO is a public research university and member of
the Association of American Universities, one of only two such
universities in the greater Northwest. It has an enrollment of over
16,000 undergraduate students and about 4000 graduate students, and is a
member of the Pac-10 conference. Interested applicants should submit: a
c.v.; a letter outlining her or his academic qualifications for this
position, research goals, and philosophy of undergraduate education; and
a list of courses taught or prepared to teach. Applicants must also
submit graduate transcripts and three letters of reference. Review of
complete applications will begin Nov 1, 2009, and continue until
position is filled. All materials should be addressed to: Chair, Arabic
Search Committee, Department of Religious Studies, 1294 University of
Oregon, 1415 Kincaid Street, Room 837, Eugene OR 97403-1294.
****************************************************************************
Islamic Studies: The Department of Near Eastern Languages and Civilizations
at the University of Chicago invites applications for a tenure-track
position as Assistant Professor in Islamic Thought (pre-modern period), to
begin in autumn, 2010. The successful applicant will have a research and
teaching profile with expertise in at least one, and preferably several, of
the following sub-fields of Islamic studies: Qur'an and Hadith; theology and
doctrine; sectarian movements and heresiography; Islamic law; Islamic
political thought; philosophy in the Arabo-Persian tradition. Candidates
should have a thorough grounding in Arabic; knowledge of a second Islamicate
language is highly desired. Applicants must hold the Ph.D. in Near Eastern
Studies, Islamic Studies, Religious Studies, or a relevant field of study by
the time of appointment. To be considered, candidates must submit a letter
of application and current curriculum vitae online at the University of
Chicago's Academic Career Opportunities Web site
(https://academiccareers.uchicago.edu)
letter of application, curriculum vitae, and the names and addresses of
three referees (including email addresses) must be mailed in hard copy to:
Chair, Islamic Thought Search Committee, Department of Near Eastern
Languages and Civilizations, The University of Chicago, 1155 East 58th
Street Room 212, Chicago Illinois 60637. No further materials should be
submitted at this time. Review of applications will begin on November 16,
2009, and continue until the position is filled. To be eligible, all
electronic and mail copies must be received by December 15, 2009. For
information on the Department of Near Eastern Language and Civilizations,
see http://humanities.uchicago.edu/depts/nelc/. Position contingent upon
final budgetary approval. The University of Chicago is an Affirmative
Action, Equal Opportunity Employer.
****************************************************************************
Fellowships for Research in Basic Religious Notions in Islam, Ruhr
University Bochum, Germany
The International Research Consortium on “Dynamics in the History of
Religions between Asia and Europe” at Ruhr University Bochum, Germany,
invites applications for Fellowships for Research in Basic Religious
Notions in Islam during the academic year April 2010 to March 2011.
What we can offer:· Time and space for research in an
interdisciplinary environment; · up to 70,000 € (gross rate) either as
a grant or as a salary for the fellow’s substitute at his or her home
institution; · good infrastructure (libraries etc.); · free lodging in
a single apartment; · travel expenses related to research activities;
· means for organizing congresses or workshops.
What we would expect: · Research on basic religious notions in Islam –
with special regard to inter-religious contact; · your presence during
the fellowship term; · committed participation in the consortium's
activities; · substantial research results in form of publications.
Applicant must at least hold a PhD. Interested applicants should send
a letter of interest, a current CV including a list of publications,
and an exposé of the intended research of about 5-10 pages.
Application materials can be submitted by mail or e-mail.
Please send your application before October 16th, 2009 to the
International Research Consortium, “Dynamics in the History of
Religions between Asia and Europe”, Ruhr-Universität Bochum, Research
Management: Dr. Marion Steinicke SH 1/ 189, Universitätsstr. 150,
D-44780 Bochum, Germany.
E-Mail: ikgf-fellows@ruhr-uni-bochum.de For further information see
www.ikgf-religions.de.
Muslim Population in the world
CNN.COM/ASIA
Nearly 1 in 4 people worldwide is Muslim, report says
By Richard Allen Greene CNN
There are about 1.57 billion Muslims in the world, according to the report
Report by the Pew Forum on Religion & Public Life
Nearly 2 out of 3 of world's Muslims are in Asia, report says, roughly 9 of 10 Muslims worldwide are Sunni, report says (CNN) -- Nearly one in four people worldwide is Muslim -- and they are not necessarily where you might think, according to an extensive new study that aims to map the global Muslim population.
India, a majority-Hindu country, has more Muslims than any country except for Indonesia and Pakistan, and more than twice as many as Egypt.
China has more Muslims than Syria.
Germany has more Muslims than Lebanon.
And Russia has more Muslims than Jordan and Libya put together.
Nearly two out of three of the world's Muslims are in Asia, stretching from Turkey to Indonesia.
The Middle East and north Africa, which together are home to about one in five of the world's Muslims, trail a very distant second.
There are about 1.57 billion Muslims in the world, according to the report, "Mapping the Global Muslim Population," by the Pew Forum on Religion & Public Life. That represents about 23 percent of the total global population of 6.8 billion.
There are about 2.25 billion Christians, based on projections from the 2005 World Religions Database.
Brian Grim, the senior researcher on the Pew Forum project, was slightly surprised at the number of Muslims in the world, he told CNN.
"Overall, the number is higher than I expected," he said, noting that earlier estimates of the global Muslim population have ranged from 1 billion to 1.8 billion.
The report can -- and should -- have implications for United States policy, said Reza Aslan, the best-selling Iranian-American author of "No God but God."
Fact Box
Report: Top 10 Muslim countries, by population
1. Indonesia: 202,867,000 (country is 88.2 percent Muslim)
2. Pakistan: 174,082,000 (country is 96.3 percent Muslim)
3. India: 160,945,000 (country is 13.4 percent Muslim)
4. Bangaldesh: 145,312,000 (country is 89.6 percent Muslim)
5. Egypt: 78,513,000 (country is 94.6 percent Muslim)
6. Nigeria: 78,056,000 (country is 50.4 percent Muslim)
7. Iran: 73,777,000 (country is 99.4 percent Muslim)
8. Turkey: 73,619,000 (country is about 98 percent Muslim)
9. Algeria: 34,199,000 (country is 98 percent Muslim)
10. Morocco: 31,993,000 (country is about 99 percent Muslim)
Source: "Mapping the Global Muslim Population," The Pew Forum on Religion & Public Life.
"Increasingly, the people of the Middle East are making up a smaller and smaller percentage of the worldwide Muslim community," he told CNN by phone.
"When it comes to issues of outreach to the Muslim world, these numbers will indicate that outreach cannot be focused so narrowly on the Middle East," he said.
"If the goal is to create better understanding between the United States and the Muslim world, our focus should be on south and southeast Asia, not the Middle East," he said.
He spoke to CNN before the report was published and without having seen its contents, but was familiar with the general trends the report identified.
The team at the Pew Forum spent nearly three years analyzing "the best available data" from 232 countries and territories, Grim said.
Their aim was to get the most comprehensive snapshot ever assembled of the world's Muslim population at a given moment in time.
So they took the data they gathered from national censuses and surveys, and projected it forward based on what they knew about population growth in each country.
They describe the resulting report as "the largest project of its kind to date."
It's full of details that even the researchers found surprising.
"There are these countries that we don't think of as Muslim at all, and yet they have very sizable numbers of Muslims," said Alan Cooperman, the associate director of research for the Pew Forum, naming India, Russia and China.
One in five of the world's Muslims lives in a country where Muslims are a minority.
And while most people think of the Muslim population of Europe is being composed of immigrants, that's only true in western Europe, Cooperman said.
"In the rest of Europe -- Russia, Albania, Kosovo, those places -- Muslims are an indigenous population," he said. "More than half of the Muslims in Europe are indigenous."
The researchers also were surprised to find the Muslim population of sub-Saharan Africa to be as low as they concluded, Cooperman said.
It has only about 240 million Muslims -- about 15 percent of all the world's Muslims.
Islam is thought to be growing fast in the region, with countries such as Nigeria, which has large populations of both Christians and Muslims, seeing violence between the two groups.
The Pew researchers concluded that Nigeria is just over half Muslim, making it the sixth most populous Muslim country in the world.
Roughly nine out of 10 Muslims worldwide are Sunni, and about one in 10 is Shiite, they estimated.
They warned they were less confident of those numbers than of the general population figures because sectarian data is harder to come by.
Only one or two censuses in the world ... have ever asked the sectarian question," said Grim.
"Among Muslims it's a very sensitive question. If asked, large numbers will say I am just a Muslim -- not that they don't know, but it is a sensitive question in many places," he said.
One in three of the world's Shiite Muslims lives in Iran, which is one of only four countries with a Shiite majority, he said. The others are Iraq, Azerbaijan, and Bahrain.
Huge as the project of mapping the world's Muslim population is, it is only the first step in a Pew Forum undertaking.
Next year, the think tank intends to release a report projecting Muslim population growth into the future, and then the researchers intend to do the whole thing over again with Christians, followed by other faith groups.
"We don't care only about Muslims," Grim said.
They're also digging into what people believe and practice, since the current analysis doesn't analyze that.
"This is no way reflects the religiosity of people, only their self-identification," Grim said. "We're trying to get the overall picture of religion in the world."
Nearly 1 in 4 people worldwide is Muslim, report says
By Richard Allen Greene CNN
There are about 1.57 billion Muslims in the world, according to the report
Report by the Pew Forum on Religion & Public Life
Nearly 2 out of 3 of world's Muslims are in Asia, report says, roughly 9 of 10 Muslims worldwide are Sunni, report says (CNN) -- Nearly one in four people worldwide is Muslim -- and they are not necessarily where you might think, according to an extensive new study that aims to map the global Muslim population.
India, a majority-Hindu country, has more Muslims than any country except for Indonesia and Pakistan, and more than twice as many as Egypt.
China has more Muslims than Syria.
Germany has more Muslims than Lebanon.
And Russia has more Muslims than Jordan and Libya put together.
Nearly two out of three of the world's Muslims are in Asia, stretching from Turkey to Indonesia.
The Middle East and north Africa, which together are home to about one in five of the world's Muslims, trail a very distant second.
There are about 1.57 billion Muslims in the world, according to the report, "Mapping the Global Muslim Population," by the Pew Forum on Religion & Public Life. That represents about 23 percent of the total global population of 6.8 billion.
There are about 2.25 billion Christians, based on projections from the 2005 World Religions Database.
Brian Grim, the senior researcher on the Pew Forum project, was slightly surprised at the number of Muslims in the world, he told CNN.
"Overall, the number is higher than I expected," he said, noting that earlier estimates of the global Muslim population have ranged from 1 billion to 1.8 billion.
The report can -- and should -- have implications for United States policy, said Reza Aslan, the best-selling Iranian-American author of "No God but God."
Fact Box
Report: Top 10 Muslim countries, by population
1. Indonesia: 202,867,000 (country is 88.2 percent Muslim)
2. Pakistan: 174,082,000 (country is 96.3 percent Muslim)
3. India: 160,945,000 (country is 13.4 percent Muslim)
4. Bangaldesh: 145,312,000 (country is 89.6 percent Muslim)
5. Egypt: 78,513,000 (country is 94.6 percent Muslim)
6. Nigeria: 78,056,000 (country is 50.4 percent Muslim)
7. Iran: 73,777,000 (country is 99.4 percent Muslim)
8. Turkey: 73,619,000 (country is about 98 percent Muslim)
9. Algeria: 34,199,000 (country is 98 percent Muslim)
10. Morocco: 31,993,000 (country is about 99 percent Muslim)
Source: "Mapping the Global Muslim Population," The Pew Forum on Religion & Public Life.
"Increasingly, the people of the Middle East are making up a smaller and smaller percentage of the worldwide Muslim community," he told CNN by phone.
"When it comes to issues of outreach to the Muslim world, these numbers will indicate that outreach cannot be focused so narrowly on the Middle East," he said.
"If the goal is to create better understanding between the United States and the Muslim world, our focus should be on south and southeast Asia, not the Middle East," he said.
He spoke to CNN before the report was published and without having seen its contents, but was familiar with the general trends the report identified.
The team at the Pew Forum spent nearly three years analyzing "the best available data" from 232 countries and territories, Grim said.
Their aim was to get the most comprehensive snapshot ever assembled of the world's Muslim population at a given moment in time.
So they took the data they gathered from national censuses and surveys, and projected it forward based on what they knew about population growth in each country.
They describe the resulting report as "the largest project of its kind to date."
It's full of details that even the researchers found surprising.
"There are these countries that we don't think of as Muslim at all, and yet they have very sizable numbers of Muslims," said Alan Cooperman, the associate director of research for the Pew Forum, naming India, Russia and China.
One in five of the world's Muslims lives in a country where Muslims are a minority.
And while most people think of the Muslim population of Europe is being composed of immigrants, that's only true in western Europe, Cooperman said.
"In the rest of Europe -- Russia, Albania, Kosovo, those places -- Muslims are an indigenous population," he said. "More than half of the Muslims in Europe are indigenous."
The researchers also were surprised to find the Muslim population of sub-Saharan Africa to be as low as they concluded, Cooperman said.
It has only about 240 million Muslims -- about 15 percent of all the world's Muslims.
Islam is thought to be growing fast in the region, with countries such as Nigeria, which has large populations of both Christians and Muslims, seeing violence between the two groups.
The Pew researchers concluded that Nigeria is just over half Muslim, making it the sixth most populous Muslim country in the world.
Roughly nine out of 10 Muslims worldwide are Sunni, and about one in 10 is Shiite, they estimated.
They warned they were less confident of those numbers than of the general population figures because sectarian data is harder to come by.
Only one or two censuses in the world ... have ever asked the sectarian question," said Grim.
"Among Muslims it's a very sensitive question. If asked, large numbers will say I am just a Muslim -- not that they don't know, but it is a sensitive question in many places," he said.
One in three of the world's Shiite Muslims lives in Iran, which is one of only four countries with a Shiite majority, he said. The others are Iraq, Azerbaijan, and Bahrain.
Huge as the project of mapping the world's Muslim population is, it is only the first step in a Pew Forum undertaking.
Next year, the think tank intends to release a report projecting Muslim population growth into the future, and then the researchers intend to do the whole thing over again with Christians, followed by other faith groups.
"We don't care only about Muslims," Grim said.
They're also digging into what people believe and practice, since the current analysis doesn't analyze that.
"This is no way reflects the religiosity of people, only their self-identification," Grim said. "We're trying to get the overall picture of religion in the world."
http://www.cnn.com/2009/WORLD/asiapcf/10/07/muslim.world.population/index.html
#
Monday, October 5, 2009
Pluralism in Islam
Response to Message #38033
Question to Mike Ghouse about Shirk
1. Your pluralism says that a Muslim girl can marry Jew man. (My intention is not to discuss fallacy of this belief. This is only to prove that you promote pluralism as a law)
Please enlighten me through Qur’aan if this is prohibited. Qur’aan is a binary book, every thing that is asked of a man is asked of a woman. If a Muslim man can marry a non-Muslim woman and don’t even have to convert her, the other way around needs to be considered. It is a matter of faith and it is between her and him. We cannot regulate it, if we do that, we have to take the responsibility. On the Day of Judgment, no one but her is responsible for her actions. The good and bad she did to others, the Huqooqul Ibad. Only Allah knows and can judge her about her Deen (faith).
2. Your pluralism allow to you create positive impression about Zionism as though it is trivial personal differences
You have to be specific and give me a quote of my words. You said or I said is only good if it is backed up by the actual referential quote.
Extremism in Zionism is hated by moderate Jews. Zionism in itself is questioned by the Jews, the moderate Zionists think of it as a desire to return to their land per their scriptures without doing injustice to the Palestinians, the extremist Zionists on the other hand have no moral compass when it comes to the life of Palestinians, even though their scriptures, like the Islamic scriptures clearly say, saving one life is like saving the whole humanity. Extremism in every group goes against the very grain of the faith they boast to espouse. It is not about faith, it is their animalist insecurity that makes them do wrong things. Just as some extremist Muslims, Christians or Hindus do it.
Extereme Zionism, like the Taliban or Wahabbi ideolgies, is an ideology of exclusion, which is antithesis of Pluralism. I will be happy to retract any statement I have made in error.
3. Your pluralism endorses greatest sin in the site of Allah (Shirk)
How? Are you assuming it? Prove to me where I have said that.
In a response to Khalid I have given a detailed response. Shirk can be committed only by a Muslim, for he subscribes to the idea of one God. For the polytheist shirk does not apply as he is not a monotheist.
4. Your pluralism make you to support those who want to take icons of “their religion” to a place of worship of other religion who do not endorse such icon.
Either you did not understand or misrepresenting my statements. Neither the Hindu couple nor the Catholic priests expected anything out of the ordinary for each other. The priest’s frame of reference called schema was that the couple is getting married and perhaps he had no idea what is involved in it. To the Hindu couple it was a normal common thing to have the Ganesh Icon to commence any ceremony. It is their Bismillah, requesting God to remove obstacles for them. This is a common misunderstand that happens in a daily life. My outrage was for the church members to be judgmental, and fire him.
As a Muslim, our role is to mitigate conflicts and nurture goodwill. That was the first model of peace the prophet gave – when Aswad fell off the wall, he was asked to resolve the conflict. He could have placed it himself but he brought the competing tribes and had them participate in placing the Aswad, it removed the conflict among them and nurtured the goodwill of doing it together.
5. Your pluralism makes you to promote a Hindu deity among Muslims whose history of existence is established neither by history nor by faith of the audience.
Please quote me where I said that and secondly, please clarify what the question. We have to be honest, in your rush to malign another Muslim who differs from you; you have made several statements without back up.
6. Your pluralism makes you to get blessing from a book which clearly mentions that a human walking on earth is Lord of heaven. Mind you, we do not read holy book on dead for seeking wisdom but to get blessings only.
Please quote me where I said that. There is no room for assumption here.
7. You can make 100 copy-past claiming pluralism is nothing but attitude. But, your pluralism is much more than attitude. The above facts give clear indication that your pluralism interfere in religious law, political systems, theology etc.
Please be specific how an attitude of respecting the otherness of other interferes with the religious laws or the political system or even theology.
8. Moreover, we do not develop random attitudes. Attitudes are merely manifestation of principles, values and ideology of our life. You cannot just get away by saying that pluralism is attitude.
You asked me my opinion, and were specific, your words, ‘Our whole discussion is about your version of Pluralism’ and here it is.”
9. If you read your previous mails, you have given ideological framework to justify your version of pluralism. This framework even proposes your own version of theology. Have read this comment and tell me whether this is attitude or theology.
To be a Muslim is to be a peace maker, one who constantly seeks to mitigate conflicts and nurtures goodwill for peaceful co-existence of humanity. God wants us to live in peace and harmony with his creation; Life and Matter.
It is obvious that it is my statement as it does not reference any verse of Qur’aan. It is based on the essence of Islam, which is creation of peace on earth achieved through removing conflicts and nurturing goodwill. I would like to know if this is not Islam.
10. You are redefining not even the word Muslim; rather even propose a new purpose of creation of God. In my previous mail I have given the verse to prove that your theology is in exact contradiction with Qur’aan and for some strange reason you chose to ignore the given verse.
Please present the verse.
11. Earlier too I have given a verse from Qur’aan to disprove your version of pluralism that you chose to ignore. I am giving reference of same verse again.
60:4 There is for you an excellent example (to follow) in Abraham and those with him, when they said to their people: "We are clear of you and of whatever ye worship besides Allah. We have rejected you, and there has arisen, between us and you, enmity and hatred for ever, - unless ye believe in Allah and Him alone": But not when Abraham said to his father: "I will pray for forgiveness for thee, though I have no power (to get) aught on thy behalf from Allah." (They prayed): "Our Lord! In Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal.
And tell me how your pluralism does not contradict with “excellent pattern” of Ibraheem AS
Thanks for quoting this verse 60:4, from the given translation it appears to be in conflict with Pluralism, and it is our duty to explore and find more about it. Please review these verses – there is no statement of enmity or hatred in these verses.
109:1 (Asad) SAY: "O you who deny the truth!
109:2 (Asad) "I do not worship that which you worship,
109:3 (Asad) and neither do you worship that which I worship!
109:4 (Asad) "And I will not worship ~hat which you have [ever] worshipped,
109:5 (Asad) and neither will you [ever] worship that which I worship.
109:6 (Asad) Unto you, your moral law, and unto me, mine!"
We need to understand both 60:4 and 109:1-6, please share what you have and I will look into it and check with my Imam.
12. There is another mail from you to prove pluralism from Qur’aan. Some of these verses may prove a specific version of pluralism. I can create another list to disprove the specific version of pluralism. But this wills be argument for the sake of argument. Our discussion is about your pluralism that comes with a specific ideological background creates an attitude and bulldozes the whole Islamic legacy.
Accepting the otherness of other is not in conflict with Islam” Prophet Muhammad accepted Jews, Christians and others as another faith, and had them sign the Madinah pact with them and he also removed Muhammadur Rasool Allah from his signature as the others objected to it saying you may be a Rasool to your followers but not to us.
I will be repeating much of what has been said before. He has asked the visiting Abyssinians Christians to pray in his mosque – he was accepting that their way of worship is different than ours and the prophet did not pass the judgment on them.”
13. In this mail you have only tried to refute my claim that you preach a separate doctrine. I reiterate that attitude of pluralism is only a part of your preaching. You in fact preach a complete ideology which contradicts Qur’aan.
That is your understanding, Pluralism is part of Islam, admit, it has not been explored or we may not be familiar with the work in this area, we should always be open to reviewing other works, without having to subscribe to it.
14. I am pasting my previous mail for your reference if you are missing anything.
Separation of falsehood from truth is very objective of Islam. Truth cannot exist by mixing truth with falsehood. You may like Mike's version of pluralism, but do not dilute Islam. You can present your doctrine as completely different religion considering mike as founder of it. In Islam our Kalama start with LA (No) negating and refuting shirk is foundation of Islam. Here negation comes even before affirming God.
Negation of shirk applies to Muslims who subscribe to the idea to begin with, and is required of them to take the Shahada as a reaffirmation of faith, as you and I have done. Polytheists have other belief system. However 60:4 needs to be reviewed.
15. You seem to promote a religion in which pluralism is most basic principle for which all Islamic values can be sacrificed. So far Mike has given only one proof from Qur’aan which is actually against racism and has nothing to do with kind of pluralism he is trying to promote.
Islam is a religion for the Aalameen, not for you and I alone but for the whole universe and we have to see how it is. Every one is welcome to explore and figure out how we can create a better world for every one. What is good for Muslims has got be good for others and vice versa to be sustainable.
16. Muslims have lived peacefully with non-Muslims all over the history except with those who were hostile to Muslims. But, need to live peacefully with non-Muslims never made them to give up their claim that Islam is the only true path.
This is good news and we need to work to maintain it.
17. So far, I am still struggling to figure out Mike's version of pluralism in Qur’aan and the closest thing that I found in Qur’aan is this.
68:7 Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance.
68:8 So hearken not to those who deny (the Truth).
68:9 Their desire is that thou shouldst be pliant: so would they be pliant.
Thanks for these verses, and I have already quoted a host of verses in the previous email.
18. He goes to the extent that he claims that the reason of creation is pluralism!!! While Qur’aan clearly says things that is in exact contradiction.
Please quote me the text.
19. The Objective of creation is to instigate the clash between truth and falsehood.
21:16 Not for (idle) sport did We create the heavens and the earth and all that is between!
21:17 If it had been Our wish to take (just) a pastime, We should surely have taken it from the things nearest to Us, if We would do (such a thing)!
21:18 Nay, We hurl the Truth against falsehood, and it knocks out its brain, and behold, falsehood doth perish! Ah! woe be to you for the (false) things ye ascribe (to Us).
Thanks for sharing these beautiful verses, they are not in contradiction of the phrase that Allah is the Lord of the Aalameen.
20. Mind you, I am not asking you muslims to instigate this clash. My intention is only to provide a doctrinal basis to understand the purpose of creation. Now, what role we can and have to play in this clash is completely different topic.
Thank you for sharing your thoughts, we have a lot more to understand, learn and exchange. Pluralism is an attitude of accepting the otherness of other and not a religion, ideology or a philosophy. As a Muslim I believe God wants us to live in peace with others and the environment.
Jazak Allah Khair
Mike Ghouse
~~~~~~~~~~~~~~~~~~~~~~~~.~~~~~~~~~~~~~~~~~~~~~~~
Message #38033 - Re: Re: Question to Mike Ghouse about Shirk
Sat Oct 3, 2009 8:08 am
AbdusSalam Khalifa
Mike,
We are not discussing about the word pluralism here. Our whole discussion is about your version of Pluralism.
You are promoting your pluralism in the form of events and your reaction and comments to those events. If you go through your previous mails you can easily see that you are promoting pluralism as a belief system and a separate law.
If you can’t recall, let me remind you few things.
1. Your pluralism says that a Muslim girl can marry Jew man. (My intention is not to discuss fallacy of this belief. This is only to prove that you promote pluralism as a law)
2. Your pluralism allow to you create positive impression about Zionism as though it is trivial personal differences
3. Your pluralism endorses greatest sin in the site of Allah (Shirk)
4. Your pluralism make you to support those who want to take icons of “their religion” to a place of worship of other religion who do not endorse such icon.
5. Your pluralism makes you to promote a Hindu deity among Muslims whose history of existence is established neither by history nor by faith of the audience.
6. Your pluralism makes you to get blessing from a book which clearly mentions that a human walking on earth is Lord of heaven. Mind you, we do not read holy book on dead for seeking wisdom but to get blessings only.
You can make 100 copy-past claiming pluralism is nothing but attitude. But, your pluralism is much more than attitude. The above facts give clear indication that your pluralism interfere in religious law, political systems, theology etc.
Moreover, we do not develop random attitudes. Attitudes are merely manifestation of principles, values and ideology of our life. You cannot just get away by saying that pluralism is attitude.
If you read your previous mails, you have given ideological framework to justify your version of pluralism. This framework even proposes your own version of theology. Have read this comment and tell me whether this is attitude or theology.
To be a Muslim is to be a peace maker, one who constantly seeks to mitigate conflicts and nurtures goodwill for peaceful co-existence of humanity. God wants us to live in peace and harmony with his creation; Life and Matter.
You are redefining not even the word Muslim; rather even propose a new purpose of creation of God. In my previous mail I have given the verse to prove that your theology is in exact contradiction with Quran and for some strange reason you chose to ignore the given verse.
Earlier too I have given a verse from Quran to disprove your version of pluralism that you chose to ignore. I am giving reference of same verse again.
60:4 There is for you an excellent example (to follow) in Abraham and those with him, when they said to their people: "We are clear of you and of whatever ye worship besides Allah. we have rejected you, and there has arisen, between us and you, enmity and hatred for ever,- unless ye believe in Allah and Him alone": But not when Abraham said to his father: "I will pray for forgiveness for thee, though I have no power (to get) aught on thy behalf from Allah." (They prayed): "Our Lord! in Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal.
And tell me how your pluralism does not contradict with “excellent pattern” of Ibraheem AS
There is another mail from you to prove pluralism from Quran. Some of these verses may prove a specific version of pluralism. I can create another list to disprove the specific version of pluralism. But this wills be argument for the sake of argument. Our discussion is about your pluralism that comes with a specific ideological background creates an attitude and bulldozes the whole Islamic legacy.
In this mail you have only tried to refute my claim that you preach a separate doctrine. I reiterate that attitude of pluralism is only a part of your preaching. You in fact preach a complete ideology which contradicts Quran.
I am pasting my previous mail for your reference if you are missing anything.
Separation of falsehood from truth is very objective of Islam. Truth cannot exists by mixing truth with falsehood. You may like Mike's version of pluralism, but do not dilute Islam. You can present your doctrine as completely different religion considering mike as founder of it. In Islam our Kalima start with LA (No) negating and refuting shirk is foundation of Islam. Here negation comes even before affirming God.
You seem to promote a religion in which pluralism is most basic principle for which all Islamic values can be sacrificed. So far Mike has given only one proof from Quran which is actually against racism and has nothing to do with kind of pluralism he is trying to promote.
Muslims have lived peacefully with non-Muslims all over the history except with those who were hostile to muslims. But, need to live peacefully with non-muslims never made them to give up their claim that Islam is the only true path.
So far, I am still struggling to figure out Mike's version of pluralism in Quran and the closest thing that I found in Quran is this.
68:7 Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance.
68:8 So hearken not to those who deny (the Truth).
68:9 Their desire is that thou shouldst be pliant: so would they be pliant.
He goes to the extent that he claim that the reason of creation is pluralism!!! while Quran clearly says things that is in exact contradiction.
The Objective of creation is to instigate the clash between truth and falsehood.
21:16 Not for (idle) sport did We create the heavens and the earth and all that is between!
21:17 If it had been Our wish to take (just) a pastime, We should surely have taken it from the things nearest to Us, if We would do (such a thing)!
21:18 Nay, We hurl the Truth against falsehood, and it knocks out its brain, and behold, falsehood doth perish! Ah! woe be to you for the (false) things ye ascribe (to Us).
Mind you, I am not asking you muslims to instigate this clash. My intention is only to provide a doctrinal basis to understand the purpose of creation. Now, what role we can and have to play in this clash is completely different topic.
#
Question to Mike Ghouse about Shirk
1. Your pluralism says that a Muslim girl can marry Jew man. (My intention is not to discuss fallacy of this belief. This is only to prove that you promote pluralism as a law)
Please enlighten me through Qur’aan if this is prohibited. Qur’aan is a binary book, every thing that is asked of a man is asked of a woman. If a Muslim man can marry a non-Muslim woman and don’t even have to convert her, the other way around needs to be considered. It is a matter of faith and it is between her and him. We cannot regulate it, if we do that, we have to take the responsibility. On the Day of Judgment, no one but her is responsible for her actions. The good and bad she did to others, the Huqooqul Ibad. Only Allah knows and can judge her about her Deen (faith).
2. Your pluralism allow to you create positive impression about Zionism as though it is trivial personal differences
You have to be specific and give me a quote of my words. You said or I said is only good if it is backed up by the actual referential quote.
Extremism in Zionism is hated by moderate Jews. Zionism in itself is questioned by the Jews, the moderate Zionists think of it as a desire to return to their land per their scriptures without doing injustice to the Palestinians, the extremist Zionists on the other hand have no moral compass when it comes to the life of Palestinians, even though their scriptures, like the Islamic scriptures clearly say, saving one life is like saving the whole humanity. Extremism in every group goes against the very grain of the faith they boast to espouse. It is not about faith, it is their animalist insecurity that makes them do wrong things. Just as some extremist Muslims, Christians or Hindus do it.
Extereme Zionism, like the Taliban or Wahabbi ideolgies, is an ideology of exclusion, which is antithesis of Pluralism. I will be happy to retract any statement I have made in error.
3. Your pluralism endorses greatest sin in the site of Allah (Shirk)
How? Are you assuming it? Prove to me where I have said that.
In a response to Khalid I have given a detailed response. Shirk can be committed only by a Muslim, for he subscribes to the idea of one God. For the polytheist shirk does not apply as he is not a monotheist.
4. Your pluralism make you to support those who want to take icons of “their religion” to a place of worship of other religion who do not endorse such icon.
Either you did not understand or misrepresenting my statements. Neither the Hindu couple nor the Catholic priests expected anything out of the ordinary for each other. The priest’s frame of reference called schema was that the couple is getting married and perhaps he had no idea what is involved in it. To the Hindu couple it was a normal common thing to have the Ganesh Icon to commence any ceremony. It is their Bismillah, requesting God to remove obstacles for them. This is a common misunderstand that happens in a daily life. My outrage was for the church members to be judgmental, and fire him.
As a Muslim, our role is to mitigate conflicts and nurture goodwill. That was the first model of peace the prophet gave – when Aswad fell off the wall, he was asked to resolve the conflict. He could have placed it himself but he brought the competing tribes and had them participate in placing the Aswad, it removed the conflict among them and nurtured the goodwill of doing it together.
5. Your pluralism makes you to promote a Hindu deity among Muslims whose history of existence is established neither by history nor by faith of the audience.
Please quote me where I said that and secondly, please clarify what the question. We have to be honest, in your rush to malign another Muslim who differs from you; you have made several statements without back up.
6. Your pluralism makes you to get blessing from a book which clearly mentions that a human walking on earth is Lord of heaven. Mind you, we do not read holy book on dead for seeking wisdom but to get blessings only.
Please quote me where I said that. There is no room for assumption here.
7. You can make 100 copy-past claiming pluralism is nothing but attitude. But, your pluralism is much more than attitude. The above facts give clear indication that your pluralism interfere in religious law, political systems, theology etc.
Please be specific how an attitude of respecting the otherness of other interferes with the religious laws or the political system or even theology.
8. Moreover, we do not develop random attitudes. Attitudes are merely manifestation of principles, values and ideology of our life. You cannot just get away by saying that pluralism is attitude.
You asked me my opinion, and were specific, your words, ‘Our whole discussion is about your version of Pluralism’ and here it is.”
9. If you read your previous mails, you have given ideological framework to justify your version of pluralism. This framework even proposes your own version of theology. Have read this comment and tell me whether this is attitude or theology.
To be a Muslim is to be a peace maker, one who constantly seeks to mitigate conflicts and nurtures goodwill for peaceful co-existence of humanity. God wants us to live in peace and harmony with his creation; Life and Matter.
It is obvious that it is my statement as it does not reference any verse of Qur’aan. It is based on the essence of Islam, which is creation of peace on earth achieved through removing conflicts and nurturing goodwill. I would like to know if this is not Islam.
10. You are redefining not even the word Muslim; rather even propose a new purpose of creation of God. In my previous mail I have given the verse to prove that your theology is in exact contradiction with Qur’aan and for some strange reason you chose to ignore the given verse.
Please present the verse.
11. Earlier too I have given a verse from Qur’aan to disprove your version of pluralism that you chose to ignore. I am giving reference of same verse again.
60:4 There is for you an excellent example (to follow) in Abraham and those with him, when they said to their people: "We are clear of you and of whatever ye worship besides Allah. We have rejected you, and there has arisen, between us and you, enmity and hatred for ever, - unless ye believe in Allah and Him alone": But not when Abraham said to his father: "I will pray for forgiveness for thee, though I have no power (to get) aught on thy behalf from Allah." (They prayed): "Our Lord! In Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal.
And tell me how your pluralism does not contradict with “excellent pattern” of Ibraheem AS
Thanks for quoting this verse 60:4, from the given translation it appears to be in conflict with Pluralism, and it is our duty to explore and find more about it. Please review these verses – there is no statement of enmity or hatred in these verses.
109:1 (Asad) SAY: "O you who deny the truth!
109:2 (Asad) "I do not worship that which you worship,
109:3 (Asad) and neither do you worship that which I worship!
109:4 (Asad) "And I will not worship ~hat which you have [ever] worshipped,
109:5 (Asad) and neither will you [ever] worship that which I worship.
109:6 (Asad) Unto you, your moral law, and unto me, mine!"
We need to understand both 60:4 and 109:1-6, please share what you have and I will look into it and check with my Imam.
12. There is another mail from you to prove pluralism from Qur’aan. Some of these verses may prove a specific version of pluralism. I can create another list to disprove the specific version of pluralism. But this wills be argument for the sake of argument. Our discussion is about your pluralism that comes with a specific ideological background creates an attitude and bulldozes the whole Islamic legacy.
Accepting the otherness of other is not in conflict with Islam” Prophet Muhammad accepted Jews, Christians and others as another faith, and had them sign the Madinah pact with them and he also removed Muhammadur Rasool Allah from his signature as the others objected to it saying you may be a Rasool to your followers but not to us.
I will be repeating much of what has been said before. He has asked the visiting Abyssinians Christians to pray in his mosque – he was accepting that their way of worship is different than ours and the prophet did not pass the judgment on them.”
13. In this mail you have only tried to refute my claim that you preach a separate doctrine. I reiterate that attitude of pluralism is only a part of your preaching. You in fact preach a complete ideology which contradicts Qur’aan.
That is your understanding, Pluralism is part of Islam, admit, it has not been explored or we may not be familiar with the work in this area, we should always be open to reviewing other works, without having to subscribe to it.
14. I am pasting my previous mail for your reference if you are missing anything.
Separation of falsehood from truth is very objective of Islam. Truth cannot exist by mixing truth with falsehood. You may like Mike's version of pluralism, but do not dilute Islam. You can present your doctrine as completely different religion considering mike as founder of it. In Islam our Kalama start with LA (No) negating and refuting shirk is foundation of Islam. Here negation comes even before affirming God.
Negation of shirk applies to Muslims who subscribe to the idea to begin with, and is required of them to take the Shahada as a reaffirmation of faith, as you and I have done. Polytheists have other belief system. However 60:4 needs to be reviewed.
15. You seem to promote a religion in which pluralism is most basic principle for which all Islamic values can be sacrificed. So far Mike has given only one proof from Qur’aan which is actually against racism and has nothing to do with kind of pluralism he is trying to promote.
Islam is a religion for the Aalameen, not for you and I alone but for the whole universe and we have to see how it is. Every one is welcome to explore and figure out how we can create a better world for every one. What is good for Muslims has got be good for others and vice versa to be sustainable.
16. Muslims have lived peacefully with non-Muslims all over the history except with those who were hostile to Muslims. But, need to live peacefully with non-Muslims never made them to give up their claim that Islam is the only true path.
This is good news and we need to work to maintain it.
17. So far, I am still struggling to figure out Mike's version of pluralism in Qur’aan and the closest thing that I found in Qur’aan is this.
68:7 Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance.
68:8 So hearken not to those who deny (the Truth).
68:9 Their desire is that thou shouldst be pliant: so would they be pliant.
Thanks for these verses, and I have already quoted a host of verses in the previous email.
18. He goes to the extent that he claims that the reason of creation is pluralism!!! While Qur’aan clearly says things that is in exact contradiction.
Please quote me the text.
19. The Objective of creation is to instigate the clash between truth and falsehood.
21:16 Not for (idle) sport did We create the heavens and the earth and all that is between!
21:17 If it had been Our wish to take (just) a pastime, We should surely have taken it from the things nearest to Us, if We would do (such a thing)!
21:18 Nay, We hurl the Truth against falsehood, and it knocks out its brain, and behold, falsehood doth perish! Ah! woe be to you for the (false) things ye ascribe (to Us).
Thanks for sharing these beautiful verses, they are not in contradiction of the phrase that Allah is the Lord of the Aalameen.
20. Mind you, I am not asking you muslims to instigate this clash. My intention is only to provide a doctrinal basis to understand the purpose of creation. Now, what role we can and have to play in this clash is completely different topic.
Thank you for sharing your thoughts, we have a lot more to understand, learn and exchange. Pluralism is an attitude of accepting the otherness of other and not a religion, ideology or a philosophy. As a Muslim I believe God wants us to live in peace with others and the environment.
Jazak Allah Khair
Mike Ghouse
~~~~~~~~~~~~~~~~~~~~~~~~.~~~~~~~~~~~~~~~~~~~~~~~
Message #38033 - Re: Re: Question to Mike Ghouse about Shirk
Sat Oct 3, 2009 8:08 am
AbdusSalam Khalifa
Mike,
We are not discussing about the word pluralism here. Our whole discussion is about your version of Pluralism.
You are promoting your pluralism in the form of events and your reaction and comments to those events. If you go through your previous mails you can easily see that you are promoting pluralism as a belief system and a separate law.
If you can’t recall, let me remind you few things.
1. Your pluralism says that a Muslim girl can marry Jew man. (My intention is not to discuss fallacy of this belief. This is only to prove that you promote pluralism as a law)
2. Your pluralism allow to you create positive impression about Zionism as though it is trivial personal differences
3. Your pluralism endorses greatest sin in the site of Allah (Shirk)
4. Your pluralism make you to support those who want to take icons of “their religion” to a place of worship of other religion who do not endorse such icon.
5. Your pluralism makes you to promote a Hindu deity among Muslims whose history of existence is established neither by history nor by faith of the audience.
6. Your pluralism makes you to get blessing from a book which clearly mentions that a human walking on earth is Lord of heaven. Mind you, we do not read holy book on dead for seeking wisdom but to get blessings only.
You can make 100 copy-past claiming pluralism is nothing but attitude. But, your pluralism is much more than attitude. The above facts give clear indication that your pluralism interfere in religious law, political systems, theology etc.
Moreover, we do not develop random attitudes. Attitudes are merely manifestation of principles, values and ideology of our life. You cannot just get away by saying that pluralism is attitude.
If you read your previous mails, you have given ideological framework to justify your version of pluralism. This framework even proposes your own version of theology. Have read this comment and tell me whether this is attitude or theology.
To be a Muslim is to be a peace maker, one who constantly seeks to mitigate conflicts and nurtures goodwill for peaceful co-existence of humanity. God wants us to live in peace and harmony with his creation; Life and Matter.
You are redefining not even the word Muslim; rather even propose a new purpose of creation of God. In my previous mail I have given the verse to prove that your theology is in exact contradiction with Quran and for some strange reason you chose to ignore the given verse.
Earlier too I have given a verse from Quran to disprove your version of pluralism that you chose to ignore. I am giving reference of same verse again.
60:4 There is for you an excellent example (to follow) in Abraham and those with him, when they said to their people: "We are clear of you and of whatever ye worship besides Allah. we have rejected you, and there has arisen, between us and you, enmity and hatred for ever,- unless ye believe in Allah and Him alone": But not when Abraham said to his father: "I will pray for forgiveness for thee, though I have no power (to get) aught on thy behalf from Allah." (They prayed): "Our Lord! in Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal.
And tell me how your pluralism does not contradict with “excellent pattern” of Ibraheem AS
There is another mail from you to prove pluralism from Quran. Some of these verses may prove a specific version of pluralism. I can create another list to disprove the specific version of pluralism. But this wills be argument for the sake of argument. Our discussion is about your pluralism that comes with a specific ideological background creates an attitude and bulldozes the whole Islamic legacy.
In this mail you have only tried to refute my claim that you preach a separate doctrine. I reiterate that attitude of pluralism is only a part of your preaching. You in fact preach a complete ideology which contradicts Quran.
I am pasting my previous mail for your reference if you are missing anything.
Separation of falsehood from truth is very objective of Islam. Truth cannot exists by mixing truth with falsehood. You may like Mike's version of pluralism, but do not dilute Islam. You can present your doctrine as completely different religion considering mike as founder of it. In Islam our Kalima start with LA (No) negating and refuting shirk is foundation of Islam. Here negation comes even before affirming God.
You seem to promote a religion in which pluralism is most basic principle for which all Islamic values can be sacrificed. So far Mike has given only one proof from Quran which is actually against racism and has nothing to do with kind of pluralism he is trying to promote.
Muslims have lived peacefully with non-Muslims all over the history except with those who were hostile to muslims. But, need to live peacefully with non-muslims never made them to give up their claim that Islam is the only true path.
So far, I am still struggling to figure out Mike's version of pluralism in Quran and the closest thing that I found in Quran is this.
68:7 Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance.
68:8 So hearken not to those who deny (the Truth).
68:9 Their desire is that thou shouldst be pliant: so would they be pliant.
He goes to the extent that he claim that the reason of creation is pluralism!!! while Quran clearly says things that is in exact contradiction.
The Objective of creation is to instigate the clash between truth and falsehood.
21:16 Not for (idle) sport did We create the heavens and the earth and all that is between!
21:17 If it had been Our wish to take (just) a pastime, We should surely have taken it from the things nearest to Us, if We would do (such a thing)!
21:18 Nay, We hurl the Truth against falsehood, and it knocks out its brain, and behold, falsehood doth perish! Ah! woe be to you for the (false) things ye ascribe (to Us).
Mind you, I am not asking you muslims to instigate this clash. My intention is only to provide a doctrinal basis to understand the purpose of creation. Now, what role we can and have to play in this clash is completely different topic.
#
Friday, October 2, 2009
Pluralism is not Khichdi
AA,
Khalid, thanks for your notes, I am pleased to learn and exchange the following information; Pluralism is not Khichdi (Khichdi is like stew, melting pot or gumbo)
“Does pluralism means accepting and validating that every path of worship is acceptable to God?”
The commonly accepted idea is that each path is valid to the believer. If my belief works for me, others’ belief must work for them.
Nafis Bhai, intellectual honesty requires us to acknowledge the source of key phrases, the phrase “otherness of other” was borrowed from Rabbi Gordis on a treatise on how to conduct a dialogue put together by Yogi Sikand.
Khalid, what you and I have is faith, Alhamdu Lillah a very strong one in God and the Prophet. The Hindus, Christians, Jews… and others have equally strong faith in their system.
I believe Saleem Bhai had alluded to that earlier on in his comments that neither we nor they have any facts to back up, it is the belief. Are we willing to accept this? If we say others are wrong, are we acknowledging their right to tell us the same? Do they not have that right?
There is no confusion here.
Islam is about peace and peace is a result of conflictlessness, based and Justice. Arrogance is the mother of all evil and that is one of the reasons Islam’s wisdom incorporates the system of Salat, Fasting, Zakat and Hajj to bring humility to one and place every one par. (Someone had commented earlier that I do not write details – if some one wants, I can elaborate on it). Indeed, every faith has an element to bring humility to one; the main one being Prayer.
Yes, Pluralism means respecting the otherness of other, without having to believe in it or follow it.
About ~1.5 billion of the 6.5 billion believe in Islam, some 2 Billion believe in Christ as God or God’s son or part of the trinity and nearly a Billion Hindus believe in Oneness of God manifested in Shiva, Brahma and Vishnu. Neither the greater number makes it right nor do any other criteria make it right. It is simply the belief. As I have mentioned earlier – if your missing son is raised by a Jew, Christian or a Hindu as a staunch one… what has changed in the equation when he grows up and argues with staunchly raised Muslim kid by you? Not the fact, but belief; the only differentiator.
“Does pluralism means reconciling to the idea that those who pray to material idols or icons are not indulging in Shirk but are actually invoking attributes of God?”
Khalid, shirk applies to Muslims alone. Those who believe in one God, and then add a co-God, a deputy or an associate, then that Muslim will be committing Shirk. I seriously doubt if there are (m)any Muslims out there who commit Shirk – even those who justify the waseela at a Wali Allah’s Mazar may not be indulging in Shirk – they know it is God who gives.
For a common Hindu, it is not shirk, that is his way of life. He believes in different manifestations of the same God. I have not researched if Prophet (pbuh) had banned Pork eating for every one Muslim or otherwise in Madinah during his time, however I do know that he was fine with others praying God as they knew, he even asked them to pray it in Masjid-e-Nabwi.
Accepting the otherness of other is Pluralism. To you is your Deen as my Deen is to me. It is a very powerful statement and sadly a few Muslims want to reduce it a singular application. It is for all times and all situations. Qur’aan is not confusing, it is straight forward book of guidance.
“Does pluralism forbid us to take a stand that our religion is the right path and that we ought to convince others to also join us otherwise it will lead them into a big loss in the Hereafter?”
Pluralism is not a religion, not a system, not a dogma and not a commandment. It is simply an attitude. As such it cannot forbid any one to do anything or nothing. It is all about Free will as Qur’aan has so vividly said – There is no compulsion in the matters of faith. God and the prophet (pbuh) want us to understand the wisdom of free will. Not a soul can be made to do believe things against his will.
Instead of inviting people to be good beings, politically oriented Muslims and Christians gloat in having bigger numbers; it is a political thing and not a spiritual one. God has assured in Qur’aan, whether you are a Jew, Christian or otherwise, only he decides who will or who will not earn his grace. Good deeds is the key, and you cannot do good deeds to yourselves, it is what you do with others, and how your treat others. The Prophet (pbuh) says treat the other as though he is your brother. Our fasting and prayers are acts of selfishness, to help us bring peace. What we do to others is good deeds.
Arrogance is not Islam, being powerful is not Islam, having humility and treating other humans with dignity is Islam. Mitigating conflicts and nurturing goodwill is Islam. Isn’t it also called a religion of peace?
Khalid I am with you on this “It should be noted that countless Ulema, among whom we can count the likes of Maulana Azad, Maulana Madani etc were proponents of pluralism and showed leadership in creating a pluralistic framework for India's freedom struggle. They, however, did not sacrifice their Aqeeda or any aspect of Islam and held firm to the idea of Tawheed as not only superior but rather the only right path for salvation, all the while having excellent relations with the leaders of other religions.”
Khalid, Maulana Azad is one of my mentors and a while back we crated a yahoogroups and many of us posted some beautiful sayings of the Maulana. Yes, I read him and learn a lot from his. All my learning has come from reading, learning and thinking about these great souls. I thank them for the knowledge. "The people who continue to impart wisdom to me are; Dale Carnegie, Mahatma Gandhi, Maulana Abul Kalam Azad, Karen Armstrong, Jiddu Krishnamurthy, H.H. Dalai Lama, Martin Luther King Jr., H.H. Aga Khan, Reverend Moon, Allama Iqbal and Rabbi Gordis. Let me clarify this, the simple reason for these particular names is my exposure to their work. I am open to learning from every possible source."
Khalid, you are judgmental and it is your prerogative. “Rather than vouching for Mike's inferiority complex ridden conception of pluralism.”. If you want to add and enhance knowledge I welcome it but if your inclination is to ridicule, that is your choice.
I aspire to follow as many models of peace of Prophet (pbuh) as I am capable of, one of them was keep on doing as many right things as you can and pray for those who pelt stones at you. I rather spend my time in exchanging knowledge and answering questions that I am capable of rather than responding to quote in above paragraph, I’d leave it to you. I understand no one criticizes a dead man. Thank God I am alive at this moment and Insha Allah till the time you read.
Mike Ghouse
To be a Muslim is to be a peacemaker, one who seeks to mitigate conflicts and nurtures goodwill for peaceful co-existence. God wants us to live in peace and harmony with his creation; that is indeed the purpose of religion, any religion.
----------------------------------------------------------------
In xxxxxxxxxxxxxxx @yahoogroups.com, Khalid Azamwrote:
No one is opposing pluralism. The discussion and contention is on the definition of pluralism? Are we allowed to define what pluralism means or is it already a foregone conclusion as defined by Mike Ghouse? Does pluralism mean a syncretic tradition where beliefs of all religions need to be selectively borrowed or reconciled to create a tasty Khichdi or Haleem? Does pluralism means accepting and validating that every path of worship is acceptable to God? Does pluralism means reconciling to the idea that those who pray to material idols or icons are not indulging in Shirk but are actually invoking attributes of God? Does pluralism forbid us to take a stand that our religion is the right path and that we ought to convince others to also join us otherwise it will lead them into a big loss in the Hereafter?
I don't believe anyone is questioning whether people should have the rights and religious freedoms to practice their own religion in a society of diverse religious tradition. The question is whether we are required to sacrifice our Aqeeda and say that all traditions are right and lead to salvation OR whether we can still claim in a pluralistic setting that our religion is the right path and therefore have the freedom to spread it?
The Quran is full of arguments and dialogues about the evils of Shirk and idol worhsip and Prophets of Allah have made these arguments regardless of whether they lived in a majority of believers or were a minuscule minority living among hostile disbelievers. The primary mission of all the Prophets has been the propagation of Tawheed or Oneness of God. This necessarily involves comparing and distinguishing Tawheed from Shirk and polytheism. Can this mission of the Prophets be accommodated in a pluralistic setting? Certainly not according to the "pluralistic" ideas of Mike Ghouse who wants to make any such comparison and propagation taboo and a no-no according to his idea of pluralism.
It should be noted that countless Ulema, among whom we can count the likes of Maulana Azad, Maulana Madani etc were proponents of pluralism and showed leadership in creating a pluralistic framework for India's freedom struggle. They, however, did not sacrifice their Aqeeda or any aspect of Islam and held firm to the idea of Tawheed as not only superior but rather the only right path for salvation, all the while having excellent relations with the leaders of other religions.
Rather than vouching for Mike's inferiority complex ridden conception of pluralism, we are all better served by acquainting ourselves with the biographies of these great Muslim scholars and standing behind their beliefs on pluralism. As a matter of fact, Mike would also benefit from reading their biographies.
Khalid
=====
Dear all
In my humble opinion Muslims living in a pluralistic coutry like USA and India and opposing pluralism tend to get into isolationism. That does more harm to them than good. Muslims should do their best to make peace with all its peace loving non- Muslim citizens and respect "otherness of others" ( the phrase righly put forward by bro Mike) as the religion of Islam tecahes peace.
But of course that is not at the cost of Islam itself. There is no reason why one should sacrifice Islamic legacy to please non-believers. Why should we try to change perception of Islam at the cost of Islam? as righly echoed by bro Abdussalam :
Can we all agree and converge on the foregoing to conclude our debate.??
Regards
Nafisul Hasan
Khalid, thanks for your notes, I am pleased to learn and exchange the following information; Pluralism is not Khichdi (Khichdi is like stew, melting pot or gumbo)
“Does pluralism means accepting and validating that every path of worship is acceptable to God?”
The commonly accepted idea is that each path is valid to the believer. If my belief works for me, others’ belief must work for them.
Nafis Bhai, intellectual honesty requires us to acknowledge the source of key phrases, the phrase “otherness of other” was borrowed from Rabbi Gordis on a treatise on how to conduct a dialogue put together by Yogi Sikand.
Khalid, what you and I have is faith, Alhamdu Lillah a very strong one in God and the Prophet. The Hindus, Christians, Jews… and others have equally strong faith in their system.
I believe Saleem Bhai had alluded to that earlier on in his comments that neither we nor they have any facts to back up, it is the belief. Are we willing to accept this? If we say others are wrong, are we acknowledging their right to tell us the same? Do they not have that right?
There is no confusion here.
Islam is about peace and peace is a result of conflictlessness, based and Justice. Arrogance is the mother of all evil and that is one of the reasons Islam’s wisdom incorporates the system of Salat, Fasting, Zakat and Hajj to bring humility to one and place every one par. (Someone had commented earlier that I do not write details – if some one wants, I can elaborate on it). Indeed, every faith has an element to bring humility to one; the main one being Prayer.
Yes, Pluralism means respecting the otherness of other, without having to believe in it or follow it.
About ~1.5 billion of the 6.5 billion believe in Islam, some 2 Billion believe in Christ as God or God’s son or part of the trinity and nearly a Billion Hindus believe in Oneness of God manifested in Shiva, Brahma and Vishnu. Neither the greater number makes it right nor do any other criteria make it right. It is simply the belief. As I have mentioned earlier – if your missing son is raised by a Jew, Christian or a Hindu as a staunch one… what has changed in the equation when he grows up and argues with staunchly raised Muslim kid by you? Not the fact, but belief; the only differentiator.
“Does pluralism means reconciling to the idea that those who pray to material idols or icons are not indulging in Shirk but are actually invoking attributes of God?”
Khalid, shirk applies to Muslims alone. Those who believe in one God, and then add a co-God, a deputy or an associate, then that Muslim will be committing Shirk. I seriously doubt if there are (m)any Muslims out there who commit Shirk – even those who justify the waseela at a Wali Allah’s Mazar may not be indulging in Shirk – they know it is God who gives.
For a common Hindu, it is not shirk, that is his way of life. He believes in different manifestations of the same God. I have not researched if Prophet (pbuh) had banned Pork eating for every one Muslim or otherwise in Madinah during his time, however I do know that he was fine with others praying God as they knew, he even asked them to pray it in Masjid-e-Nabwi.
Accepting the otherness of other is Pluralism. To you is your Deen as my Deen is to me. It is a very powerful statement and sadly a few Muslims want to reduce it a singular application. It is for all times and all situations. Qur’aan is not confusing, it is straight forward book of guidance.
“Does pluralism forbid us to take a stand that our religion is the right path and that we ought to convince others to also join us otherwise it will lead them into a big loss in the Hereafter?”
Pluralism is not a religion, not a system, not a dogma and not a commandment. It is simply an attitude. As such it cannot forbid any one to do anything or nothing. It is all about Free will as Qur’aan has so vividly said – There is no compulsion in the matters of faith. God and the prophet (pbuh) want us to understand the wisdom of free will. Not a soul can be made to do believe things against his will.
Instead of inviting people to be good beings, politically oriented Muslims and Christians gloat in having bigger numbers; it is a political thing and not a spiritual one. God has assured in Qur’aan, whether you are a Jew, Christian or otherwise, only he decides who will or who will not earn his grace. Good deeds is the key, and you cannot do good deeds to yourselves, it is what you do with others, and how your treat others. The Prophet (pbuh) says treat the other as though he is your brother. Our fasting and prayers are acts of selfishness, to help us bring peace. What we do to others is good deeds.
Arrogance is not Islam, being powerful is not Islam, having humility and treating other humans with dignity is Islam. Mitigating conflicts and nurturing goodwill is Islam. Isn’t it also called a religion of peace?
Khalid I am with you on this “It should be noted that countless Ulema, among whom we can count the likes of Maulana Azad, Maulana Madani etc were proponents of pluralism and showed leadership in creating a pluralistic framework for India's freedom struggle. They, however, did not sacrifice their Aqeeda or any aspect of Islam and held firm to the idea of Tawheed as not only superior but rather the only right path for salvation, all the while having excellent relations with the leaders of other religions.”
Khalid, Maulana Azad is one of my mentors and a while back we crated a yahoogroups and many of us posted some beautiful sayings of the Maulana. Yes, I read him and learn a lot from his. All my learning has come from reading, learning and thinking about these great souls. I thank them for the knowledge. "The people who continue to impart wisdom to me are; Dale Carnegie, Mahatma Gandhi, Maulana Abul Kalam Azad, Karen Armstrong, Jiddu Krishnamurthy, H.H. Dalai Lama, Martin Luther King Jr., H.H. Aga Khan, Reverend Moon, Allama Iqbal and Rabbi Gordis. Let me clarify this, the simple reason for these particular names is my exposure to their work. I am open to learning from every possible source."
Khalid, you are judgmental and it is your prerogative. “Rather than vouching for Mike's inferiority complex ridden conception of pluralism.”. If you want to add and enhance knowledge I welcome it but if your inclination is to ridicule, that is your choice.
I aspire to follow as many models of peace of Prophet (pbuh) as I am capable of, one of them was keep on doing as many right things as you can and pray for those who pelt stones at you. I rather spend my time in exchanging knowledge and answering questions that I am capable of rather than responding to quote in above paragraph, I’d leave it to you. I understand no one criticizes a dead man. Thank God I am alive at this moment and Insha Allah till the time you read.
Mike Ghouse
To be a Muslim is to be a peacemaker, one who seeks to mitigate conflicts and nurtures goodwill for peaceful co-existence. God wants us to live in peace and harmony with his creation; that is indeed the purpose of religion, any religion.
----------------------------------------------------------------
In xxxxxxxxxxxxxxx @yahoogroups.com, Khalid Azam
No one is opposing pluralism. The discussion and contention is on the definition of pluralism? Are we allowed to define what pluralism means or is it already a foregone conclusion as defined by Mike Ghouse? Does pluralism mean a syncretic tradition where beliefs of all religions need to be selectively borrowed or reconciled to create a tasty Khichdi or Haleem? Does pluralism means accepting and validating that every path of worship is acceptable to God? Does pluralism means reconciling to the idea that those who pray to material idols or icons are not indulging in Shirk but are actually invoking attributes of God? Does pluralism forbid us to take a stand that our religion is the right path and that we ought to convince others to also join us otherwise it will lead them into a big loss in the Hereafter?
I don't believe anyone is questioning whether people should have the rights and religious freedoms to practice their own religion in a society of diverse religious tradition. The question is whether we are required to sacrifice our Aqeeda and say that all traditions are right and lead to salvation OR whether we can still claim in a pluralistic setting that our religion is the right path and therefore have the freedom to spread it?
The Quran is full of arguments and dialogues about the evils of Shirk and idol worhsip and Prophets of Allah have made these arguments regardless of whether they lived in a majority of believers or were a minuscule minority living among hostile disbelievers. The primary mission of all the Prophets has been the propagation of Tawheed or Oneness of God. This necessarily involves comparing and distinguishing Tawheed from Shirk and polytheism. Can this mission of the Prophets be accommodated in a pluralistic setting? Certainly not according to the "pluralistic" ideas of Mike Ghouse who wants to make any such comparison and propagation taboo and a no-no according to his idea of pluralism.
It should be noted that countless Ulema, among whom we can count the likes of Maulana Azad, Maulana Madani etc were proponents of pluralism and showed leadership in creating a pluralistic framework for India's freedom struggle. They, however, did not sacrifice their Aqeeda or any aspect of Islam and held firm to the idea of Tawheed as not only superior but rather the only right path for salvation, all the while having excellent relations with the leaders of other religions.
Rather than vouching for Mike's inferiority complex ridden conception of pluralism, we are all better served by acquainting ourselves with the biographies of these great Muslim scholars and standing behind their beliefs on pluralism. As a matter of fact, Mike would also benefit from reading their biographies.
Khalid
=====
Dear all
In my humble opinion Muslims living in a pluralistic coutry like USA and India and opposing pluralism tend to get into isolationism. That does more harm to them than good. Muslims should do their best to make peace with all its peace loving non- Muslim citizens and respect "otherness of others" ( the phrase righly put forward by bro Mike) as the religion of Islam tecahes peace.
But of course that is not at the cost of Islam itself. There is no reason why one should sacrifice Islamic legacy to please non-believers. Why should we try to change perception of Islam at the cost of Islam? as righly echoed by bro Abdussalam :
Can we all agree and converge on the foregoing to conclude our debate.??
Regards
Nafisul Hasan
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The people in Dallas are making an effort to understand and clean their own hearts first, when we are free from bias, it would be easy to share that with others. Islam teaches us in so many ways to "respect the otherness of others" and it is time we find simple practical ways of doing it.
