In recent years, the criticism on human rights and Islam has increased. This includes two extreme views which surprisingly both have the same claim, namely that Islam and human rights are incompatible. One group working from an 'Western secular vision ‘ which sees Islam as a religion with fossilized medieval laws incompatible with contemporary "Western human rights'. The other group consists of Muslims from an orthodox-dogmatic perspective who 'argues that the phenomenon of' human rights' is a human, Western innovation which in no way has any claim on the divine law.
Both views are based on an authoritative interpretation of Islamic texts as the authentic and true interpretation. But to make this authoritarian interpretation "the sole spokesman of Islam" is to deny the great diversity and complex developments of the historical and contemporary Shari'a as a legislative system based on Qur’anic and other legislative texts. It ignores the large groups of Muslims in the past and present who read these texts differently. By only focusing on the extreme groups that declare Islam as inhumane or human rights as western colonisation methods, is to ignore the groups which hold the solution.
Justice in early Islam
To form a correct vision on human rights in Islam, we must begin by reading texts in the Qur’an itself and examine the context in which these texts were created. We immediately notice that Islam introduced revolutionary values to the seventh century Arabs. These revolutionary values came from newly accepted principles such as 'all people have the same origin’, ’all men are equal', 'all people have freedom of religion’ and that Muslims should cooperate with other faiths to pursue a just moral society (see Qur’anic verses 4:1, 5:8, 5:32, 4:85, 16:90, 4:75, 2:256, 22:39-40, 2:62, 2:148, 3:110 - 115, 5:48, 3:64, 17:70, 42:15, 49:13 and 60:8).
The main pillar of Islam, the testimony that God is one, is equated with the pursuit of justice (3:18), and is directly connecting theology with humanism. In verse 42:15, the Prophet is ordered to create equality among all the followers of all religions (umurtu li-Adlan baynakum), and in verse 3:64 Muslims are told to setup an equity agreement (kalimatin sawa’in) with the followers of other religions that no one will rule over the other as masters (arbaban). In verse 6:82, Muslims are ordered not to mix up their faith with oppression (zulm), and the Qur’an orders Muslims to rule through democratic consultation (shura, verse 42:38) as the rule by the people is directly linked to fighting oppression in society (42:39-43). In 17:70 God says that He has given dignity (karamna) to every member of the human species, dignity being the basis for human rights, and in 5:30 we’re told that one human life is equal to that of all of mankind. The famous verse 2:256 says there is no compulsion in the Religion/System (la ikraha fi al-Din) and equates accepting the goals of Islam with rejecting the sources of tyranny (al-Taghout). According to verse 7:157 the purpose of law is to ‘free people from their confinements/burdens and shackles (yadaAu Aanhum israhum wa al-Aghlala)’ explaining that law should be used to enhance human freedom, not to confine it. Law must protect human freedom, life, property, and their means to develop themselves as through self-determination, freedom of religion, family, education, free travel etc.
The historical sources of both Muslims and Christians, talk about how in the first period of Islam (610-670) the Muslims applied these humanist values. It was thanks to the Muslims that Jews, for the first time since the Roman persecution in 170CE, were allowed to enter and live in Jerusalem freely although the Byzantine Christians were against it. In 628CE monks from the famous St.Catherina monastery in the Sinai desert came to ask Prophet Muhammad for protection against raiders and violent tribes. The Prophet signed a treaty with them which promised full freedom of religion, law, and protection of their religious buildings. Modern archaeological research confirms the correctness of these stories. For example professor Fred Donner in his ‘Muhammad and the Believers at the Origins of Islam (2010)’ refers to archaeological excavations: ‘Instead, the archaeological record suggests that the area underwent a gradual process of social and cultural transformations that did not involve a violent and sudden destruction of urban or rural life at all. In town after town [in Syria], we find evidence of churches that are not destroyed, but, rather, continue in use for a century or more after the [Islamic] ‘conquests’ - or evidence that new churches were being constructed.’
Classical Sharia
With all that is mentioned above, it seems bizarre that in the classical Shari’a, which was developed between the years 700 and 1200, lays down extreme inequality between men and women, Muslim and non-Muslim and lacks freedom of religion and politics. And we have for example the Treaty of Umar, a supposed letter by the second successor of Muhammad, which orders the exact opposite of the Prophet’s treaty with the monastery. And it is this supposed letter by Umar which has been used as a source for many discriminatory laws in the Shari’a against Christians and other non-Muslims. There are also several Islamic traditions (ahadith) reporting crimes and even atrocities against non-Muslims supposedly committed by the Prophet and his direct followers. Even though they contradict the Qur’an and other historical reports, they still have influenced Muslims and are used today by Islamophobes to discredit Islam. Concerning politics we see the Qur’an ordering Muslims to rule through democratic consultation (shura, verse 42:38), and ordered the Prophet to accept the ‘vote’ of the women (baya, 60:10-12). But the Shari’a as we know it today doesn’t allow the rule of the people, and certainly doesn’t allow women to have a say in politics or law.
What might have gone wrong? Why have we allowed to be ruled by many traditions that contradict the Qur’anic message of religious humanism? After the death of Muhammad and his four successors, who were appointed by councils, we see the Umayyad family taking over the political rule of the Muslim state through force in 661CE and turn it into a monarchy. In the Qur’an, war is only allowed in self-defence (2:190-193, 9:13) and to fight oppression and religious persecution of Muslims, Christians, Jews and others (4:75, 22:39-40), but during the Umayyad rule the concept of war was changed from self-defence into a means of expansion of the Muslim state and the soldiers were enticed by gaining booty and the false idea that fighting ‘unbelievers’ has abrogated the Qur’anic rules of self-defence and demands of pluralistic cooperation and peace (5:48, 8:61). During the classical period of Islam (800-1200), both the rulers and many scholars were from, or under the influence of, the ancient Persian empire, which was annexed into the Muslim empire a century before. The Persian monarchy had a strict class hierarchy starting with the monarch, elite, military leaders, priests, merchants, craftsmen, male workers, and ending at the bottom with the people of other faiths, foreigners, women and slaves. There was an established state religion which was adjusted to maintain this hierarchy (Donner, Ibid). An hierarchy we also see in the Shari’a. It was during this period that an "imperialist vision" of Islam was created that contaminated historical sources and Qur’an commentaries with stories and ideas that were convenient for the imperial rulers. The oldest biography on the Prophet was written around 750 by Ibn Ishaq on the order of the Muslim ruler. It is thus not an objective biography, but almost a political document to give the imperial influence on Islam authenticity by making Muslims believe the Prophet already acted in certain ways. Many of the Hadith collections, the traditional reports of the Prophet and his first followers, were collected two centuries after the Prophet using different thorough, but fallible, techniques. During those two centuries there have been many civil wars and the assimilations of Byzantine and Persian imperialism, and other Middle-Eastern religions and cultures, within Muslim civilization. They are thus a mix of truthful Islamic history and the religious, cultural and imperial propaganda’s of the assimilated religions and cultures. There are for example striking resemblances between the above mentioned ‘Treaty of Umar’ and the Byzantine and Persian laws on religious minorities and Prophetic traditions on women with old Jewish laws. During the Umayyad rule and thereafter we see Muslim rulers placing themselves above the law, and made the Shari'a serve their own despotic interests rather than the interests of the people. The Muslim rulers were for example exempted from penalties for murder, rape and drunkenness. (See the famous Hanafi book of Fiqh, al-Hidaya (1170). By the end of the classical period the possibilities to apply itjihad, the freedom of interpretation for theologians, jurists and judges, was curbed in mainstream Islam (Mutawalli, Mabadi Hukm fi'l Nizam al-Islam (1974). These developments also shows strong similarities with developments in medieval Christianity, for example when it comes to church law and Biblical interpretation.
Criticism of the divine?
To properly respond to the criticism of human rights on Islam, we must realize that Shari’a doesn’t mean Divine law in Arabic, but 'path to clean water’. It is an allegory for the ways of life that keeps mankind ‘viable’. Because the Qur'an contains nearly no detailed legislation, and the ones given are mostly revealed for specific historical situations, techniques had to be developed in early Islam to create detailed legislation for the many new social situations in which Muslims - partly due to the expansion of the Islamic empire - were confronted.. These interpretation and development techniques are called Fiqh, and it is this which determines Islamic law. In Islamic societies, no one has or is ruled by Shari’a, but by Fiqh. Islamic law is not divine, and mostly not even based on divine sources, but for the larger part formed through human sources and opinions. The criticism of human rights on Islam is therefore not directed against the divine sources, but our human understanding and application of the human and divine sources. The early jurists were very conscious of their human failings, and warned not to confuse their judgments, including their possible human failings, as being divine. Many classical scholars stressed that the divine sources were revealed ‘for the good of the world’ (Ibn Aqil (1040) in al-Jauzi's Muntazam (1938). Which is expressed beautifully by Ibn Qayyim al-Jawziyyah: ‘The Shari'a is based on [..] justice, mercy, kindness, and wisdom. Anything that replaces justice with injustice, mercy with harshness, good with the corrupt, wisdom with stupidity, is not part of the Shari'a .[..] Islam will always stand for justice, and every path which is taken towards justice and equality is naturally in harmony with the Shari'a.’ (Miftah Dar al-Sa'ada (1340).
We already see Abu Hanifa (767), the founder of the Hanafi school of law, arguing for the inviolable rights of man, al-Ismah bi al-Adamiyyah. The Mu'tazilah school (720-1300) centred its theological principles on equal justice (al-Adl) and discussed natural law and human rights (al-Huquq al-Adamiyyah). Many scholars of the Islamic schools of law made the common good of society (al-Maslaha al-Mursala) and the protection of religion, life, property, family and honour as criteria for the formation of laws (maqasid al-Shari’a), which gained its prominence in the works of al-Ghazali (1111) and al-Shatibi (1338).
The concept of human rights have always been part of the Qur’anic message and early Islamic theology, but never gained dominance due to despotic rulership maintained by the imperial grip on Islamic law and increasing anti-naturalistic dogma’s in Islamic theology. In a sense, since the Umayyads changed Islamic civilization from civil into monarchic rule, humanistic values have been pushed beneath the surface of Islam, popping up when imperialism and dogmatism allowed it. It always has been within our reach, ready for us to grasp it when we learn to recognize the influences that deformed the Islamic goals of social-justice and rationalism.
Compass-less values
Human rights as we know them today, were developed over a period of two thousand years, beginning with the Greeks. For early Christianity, Greek philosophy, especially that of Aristotle, was initially difficult to reconcile with their religion, and it were Islamic philosophers and jurists who ultimately brought together the Greek philosophical concepts and principles with Christian and Muslim religious revelation, reason and justice in a form of ‘religious rationalistic humanism’. Famous philosophers who contributed to this were al-Kindi (801), al-Farabi (872), Ibn Sina (980), Ibn Rushd (1198), and rationalistic theologians as Qadi Abd al-Jabbar (1025), Ibn Aqil (1040), al-Ghazali (1111) and Fakhr al-Din al-Razi (1150). Also the scientific knowledge and groundbreaking discoveries produced by Muslims were introduced. Their works came into Europe mostly through Muslim Spain (al-Andalusia), and were translated in large numbers at the monasteries and universities in Italy, Spain, France and England.
They formed the impetus for the Christian philosophers, scientists and jurists who started the Renaissance and Enlightenment. Roman Catholic theologian and philosopher, Thomas of Aquinas (1225), based his ideas as expressed in his seminal Summa Theologia on Ibn Rushd’s commentaries of Aristotle's philosophy (Thomas called Artistotle ‘the Philosopher’ and Ibn Rushd ‘the Commentator’). Aquinas in turn further developed the basis for the theory of 'Natural Law', the natural rights of man, which forms the basis for modern human rights. Ibn Rushd’s works were banned in many Muslim states, but they were embraced in the West. His work, in combination with the other above mentioned scholars, were the keys used by Western society to transform itself gradually, after many large-scale wars and revolutions, into the prominent proponent of science, civil law, liberty and human rights. But to be taken serious in the promotion of these values, the West must acknowledge and understand the damage which it has inflicted on other peoples through their colonisations of the last three centuries, and the support of wars and despotic rulers in exchange for natural resources.
For us Muslims, we now have the task of embracing our Islamic humanism and rationalism again, to reform our laws so to remain on ‘the path to clean water’, and to keep authoritarian and imperialist interpretations where they belong: in the history books.
It is therefore legitimate to argue that concepts like democracy and human rights are as much 'Eastern' as 'Western'. They are actually compass-less values. A world project which both Western and Eastern civilizations have contributed to. Muslims cannot deny human rights as it is exactly what the Qur’an strived for, and the West cannot claim it as their invention. And now universal human rights has become a shared project for all cultures and religions to develop, enhance and promote. A pluralistic project with a common goal, as it is also envisioned by the Qur’an; ‘And for everyone there is a direction to which he turns. Then strive together for the Common Good (Wa li-kullin wijhatun huwa muwalleeha fa-istabiqoo al-Khayrat, 2:148).’
Original blog at DRC
http://www.deenresearchcenter.com/Blogs/tabid/73/EntryId/149/Human-rights-are-compass-less-values.aspx
Friday, October 28, 2011
Tuesday, June 1, 2010
Democratie is een verplichting in Islam!
Er zijn jammer genoeg sommige Moslims die denken dat Democratie tegenstrijdig is aan de Islam, en dat stemmen in landen als Nederland verboden is. Dat dit een belachelijk idee is kan al bewezen worden door naar de kernwaarden van de Quran te wijzen. De Quran wil vrede (10:25) en rechtvaardigheid (16:90) op aarde creeren, maar geeft tegelijkertijd aan dat niet iedereen Moslim zal worden (5:48, 49:13) en dat iedereen ook de vrijheid heeft om te kiezen (2:256). Daarom zegt de Quran ook dat Moslims samen met niet-Moslims tot een gezamelijke overeenstemming moeten komen (kalimatin sawa'in, 3:64), en moeten samenwerken in het streven naar het goede voor alle mensen (istabiqu al-Khayrat, 5:48, 2:148) en om goede relaties te hebben met niet-Moslims (60:8-9). Moslims worden zelfs verplicht om kerken, synagogen en tempels te beschermen (22:39-40)!
In verzen 42:38-43, die in de vroege periode van de Islam waren geopenbaard (in Mekka), wordt democratie (Shura, letterlijk overleg, consultatie) en het opkomen van mensenrechten gelijk gesteld aan het dagelijks gebed (al-Salah), en behoren dus tot de dagelijkse bezigheden van moslims, en tot de werkelijke kern van islam. Van belang is de connectie tussen democratie en mensenrechten die in deze verzen naar voren toe worden gehaald; zonder democratie is er geen mensenrechten, en democratie staat gelijk aan het opkomen voor mensenrechten:
42:38-43 En voor degenen die naar hun Heer luisteren en hun gebeden (iqaama al-Salat) houden en hun bestuurszaken via overleg wordt geregeld(amruhum Shura baynahum) en voor degenen die geven van hetgeen waarmee Wij hen hebben voorzien. En voor degenen die, wanneer zij onderdrukt worden, zich verdedigen (yantasiruna). Maar de vergelding van het kwade kan zelf ook tot kwaad leiden (sayyiatun); maar wie vergeeft en vrede maakt (aslaha), zijn loon rust bij God. Voorzeker, Hij houdt niet van de mensen die de rechten afnemen van anderen (al-Zalimeen). Maar er is geen verwijt tegen hen die zich verdedigen nadat hun onrecht is aangedaan. Het verwijt is slechts tegen hen, die de mensen onrecht aandoen en ten onrechte in het land onrust en chaos veroorzaken. Deze mensen zullen een pijnlijke straf ontvangen. En hij die geduldig is en vergeeft, - dat is voorzeker een (teken) van een sterk karakter.
Om democratie echt te laten werken, mag niemand zomaar worden buitengesloten. De minderheden moeten beschermd worden, en iedereen moet met complete gelijkheid behandeld worden (60:8-9, 4:135, 4:58). Het woord voor onderdrukkers in de Quran is al-Zalameen van de wortel Zalima, en betekent iets verplaatsen of wegnemen. Voor Islamitische geleerden heeft al-Zalameen altijd gestaan voor mensen die de rechten afnemen van anderen. (P. 318-319, al-Raghib al-Isfahani, Al-Mufradat fi Gharib al-Quran (1110)). In de Quran, staat mensen onderdrukken gelijk aan ongeloof. De Quran bevat maar een paar verzen die gaan over autoriteit en politiek, democratisch handelen (shura), streven naar rechtvaardigheid (Adl, 16:90), en het bestrijden van sociale en religieuze onderdrukking (22:39-40) zijn de idealen die de samenleving moet nastreven, maar de details van hoe deze verwezenlijkt worden, zal door elke maatschappij zelf bepaald moeten worden.
Vers 16:90 werd door vele geleerden genoemd als een van de meeste omvattende verzen in de hele Quran vanwege de oproep tot een universele moraal om orde en rechtvaardigheid te bewerkstelligen:
16:90 Voorwaar, God beveelt jullie rechtvaardigheid (al-Adl) en het beste verwezenlijken voor anderen (al-Ihsan) en te geven aan de mensen dicht bij jullie [medemens]; en verbiedt immoreel schadelijk gedrag (al-Fahshi), dat geen wat inhumaan of slecht is (al-Munkar), overtredingen en opstand (al-Baghyi). Hij raadt jullie aan hier lering uit trekken.
Democratie en rechtvaardigheid nastreven zijn dus verplichtingen voor Moslims, waar ze ook wonen.
De Ummah werd altijd al democratisch geregeld, in de tafseers van al-Qurtubi, al-Tabari en al-Zamakshari wordt een hadith vermeld dat Abu Huraira heeft gezegd dat hij niemand zoveel democratisch heeft zien overleggen als de Profeet (s).
De eerste vier opvolgers van de Profeet (s), de Rashidun: Abu bakr, Umar, Uthman en Ali, werden allemaal democratisch gekozen door de meerderheid van de Ummah. Alle personen, mannen en vrouwen, moesten hun bai'a, oftewel, stem geven. Iedereen in de staat, Moslim of niet-Moslim, mochten hun belangen uitten bij de raad en de leider. Alle Khaliefs hadden een raad opgesteld die als parlement werkten. Deze werd de Shura genoemd, wat raad betekent. (Ibn Kathir, al-Bidaya wa al-Nihaya, vol.7, p.151)
In verzen 5:43-48 wordt duidelijk gemaakt dat ieder volk zijn eigen wet (Sharia) en gebruiken (minhaj) heeft gekregen, en dat God dit juist respecteerd. Daarom wordt in deze verzen tegen iedereen gezegd, Moslim en niet-Moslim, om met elkaar samen te streven naar het algemeen belang, naar datgene wat goed is voor iedereen (istabiqu al-Khayrat).
5:48 ....Voor iedereen bepaalden Wij een wet (shira) en een weg (minhaj). En indien Allah had gewild zou Hij jullie allen tot één volk hebben gemaakt, maar Hij wenst jullie te beproeven met hetgeen Hij jullie heeft gegeven. Streef dus met elkaar in goede werken (istabiqu al-Khayrat). Tot Allah zullen jullie allen terugkeren, dan zal Hij jullie datgene mededelen, waarover jullie van mening verschillen.
Wij zijn dus verplicht met iedereen samen te werken om het goede op aarde te creeren, en waar wij ook zijn, democratie en rechtvaardigheid na te streven.
In de Islamitische wetgeving is het streven voor het algemeen belang van iedereen, een belangrijk doel, en wordt aangegeven met de term maslaha. Voor de meeste rechtsscholen wordt maslaha gebruikt als doel voor hun interpretaties van de wet.
Het idee dat wij totale oorlog moeten voeren met de mensheid is onzin. De Quran zegt constant dat mensen zich mogen verdedigen die hun persoonlijk aanvallen, maar geen conflict mogen beginnen (2:190-191). Het wordt Mu'mineen betekent niet alleen gelovigen, maar ook vredestichters (zie Klassiek Arabisch woordenboek Taj al-Urus).
In vers 5:51 wordt erop gewezen dat wij als Moslims, Joden en Christenen niet als awliya mogen nemen. Het woord awliya wordt vaak in dit vers begrepen als vrienden of beschermers. In verzen 60:7-9 staat duidelijk dat mensen die in vrede met ons leven, gewoon onze vrienden mogen zijn, dus in vers 5:51 kan awliya niet verwijzen naar vriendschap. Om de betekenis van awliya goed te begrijpen moeten wij kijken naar vers 8:73 waar het ook wordt gebruikt. In deze vers woirdt verwezen dat als wij Moslims niet bijdragen aan rechtvaardigheid en vrede in deze wereld, er onderdrukking en chaos op aarde zal zijn. Wij worden dus gewaarschuwd niet compleet afhankelijk te zijn van niet-Moslims (hun als awliya, beschermers, te nemen), aangezien de Quran wilt dat wij Moslims bijdragen aan vrede en rechtvaardigheid en niet stil aan de kant zitten.
Wij Moslims zijn tot het beste volk gekozen (3:110), omdat wij mensen oproepen tot vrede, democratie en rechtvaardigheid. Voor samenwerking en vrijheid. Dat is onze plicht.
7:181. En onder hen hebben Wij een volk geschapen, dat de mensen met waarheid leidt (bil-Haqq) en rechtvaardig oordeelt (yaAdiluna).
49:13 O, mensheid (al-Naass)! Wij hebben jullie uit het mannelijke en vrouwelijke geschapen en Wij hebben jullie tot volkeren en stammen gemaakt, opdat jullie elkaar leren begrijpen en kennen (taarafu). Voorzeker, de meest geëerde bij God zijn de meest rechtvaardige (atqa) onder jullie. Voorwaar, God is Alwetend, Alkennend.
Egyptisch hooggeleerde Sheikh Khaled Abou el-Fadl zegt ook dat Moslims mensenrechten moeten beschermen en nastreven:
Ik zeg dat mensen die claimen dat wij Gods rechten boven mensenrechten moeten zetten, onwetend zijn van de klassieke islamitische wetgeving (Fiqh) literatuur van de vroege geleerden. Deze geleerden zeiden dat juist mensenrechten boven Gods rechten staan (haqqul insan muqaddam `ala haqqil Ilah), omdat God zelf zijn eigen rechten kan verdedigen in het hiernamaals, terwijl mensen hun eigen rechten hier moeten beschermen. Baserend op deze kennis, zal ik dus ook iedereen verdedigen die onderdrukt wordt, of deze nou moslim, christen, ahmadi, bahai of hindoestaans is. Omdat elke soort onderdrukking zijn vormen van tirannie en geen moslim mag stil zijn wanneer zij tirannie observeren.
De vierde khalief Ali benadrukte bij zijn gouverneurs dat zij iedereen gelijk moesten behandelen:
Zij zijn jouw broeders in geloof (al-Din), of jouw gelijke in de schepping en ethiek (al-Khulq).(Al-Sharif al-Radi, Nahj al-Balagha (1015))
Mohammad en zijn eerste vier opvolgers streefden naar een rechtvaardige maatschappij, en probeerden alle groepen (Moslim en niet-Moslim) te betrekken bij de staat en hen zoveel mogelijk autonomie en gelijkheid te geven. Toen Mohammad door de bewoners van Medina was gevraagd om hun bemiddelaar en leider te worden, stelde hij de beroemde Document van Medina op, de Sahifat al-Medina, waarbij alle bewoners, Moslim en niet-Moslim dezelfde rechten en verplichtingen hadden. Moslims, Joden en Polytheisten worden één Ummah genoemd, en iedereen was verplicht samen te werken en elkaar te helpen bij conflicten en iedereen had vrijheid van geloof.
Niet alleen is de Grondwet van Medina van belang in de zin dat het de eerste geschreven grondwet is, maar ook dat het was opgezet voor een pluralistische samenleving, dat gelijke rechten voor iedere burger en hen een stem in de overheid gaf. [..] Gelet op dit alles, is het verbazingwekkend dat de islamitische leiders en schrijvers die praten en schrijven over de islamitische staat zelden verwijzen naar dit baanbrekende belangrijke politiek document van de islam. [..] De Grondwet bevat 47 clausules [..] Clausules 1, 2 en 39 stellen de vorming van een soevereine natie-staat met een gemeenschappelijk burgerschap, bestaande uit verschillende gemeenschappen, hoofdzakelijk Islamitische Arabieren van Mekka (de Muhajirin of immigranten), islamitische Arabieren uit Yathrib [Medina] (de Ansar of Helpers), andere monotheïsten van Yathrib (dwz de joden) en anderen die in die tijd vielen onder heidenen. Deze vormen een verenigde burgerschap (Arabisch term ummah), met gelijke rechten en verantwoordelijkheden, daarmee zich onderscheiden van andere volkeren. Het moet niet mensen ontgaan dat deze twee clausules de eerste moderne natie-staat in de wereld vormden. Hoewel Medina een gewone stad was, zou deze grondwet gehandhaafd worden tot het begin van de Ummayyad-dynastie in 661 [Toen zij democratie afschafte en monarchie instelde red.]. [..] Het is belangrijk op te merken dat de Grondwet gelijkheid aan al haar leden verschafte en hen beschermd tegen onderdrukking. [..] Een zeer belangrijk mensenrecht wordt gegeven in artikel 25 waar de godsdienstvrijheid is gegarandeerd voor elke gemeenschap. De implicatie van deze clausule is dat elk individu ook vrij is om zijn of haar godsdienst te kiezen, in overeenstemming met de duidelijke leerstellingen van de Koran [Quran vers 2:256] [..] Een ander belangrijk principe van staatsmanschap is consultatie met de mensen in alle aangelegenheden. (Kassim Ahmad, A Short Note on the Medina Charter (2004).
Khalief Umar interpreteerde vers 9:60 ook dat iedereen, Moslim of niet-Moslim, recht heeft op zorg en uitkering, en verzen 22:39-40 dat iedereen vrijheid heeft en beschermd moet worden. Er was ook een soort ministerie opgezet (de Bayt al-Mal, huis van welvaart) die verantwoordelijk was voor het innen van alle belastingen, maar ook voor het betalen van soort pensioenen, uitkeringen en zorgkosten aan zowel moslims als niet-moslims. Professor Patricia Crone noemt de vroege moslimstaat zelfs de eerste zorgstaat in de geschiedenis. (zie Qadi Abu Yusuf's Kitab al-Kharaadj)
Rechtvaardigheid, vrijheid, welvaart en mensenrechten als overeenkomende idealen van islam, die worden nagestreefd in moderne staten zoals Nederland, en dat wij Moslims hierbij moeten helpen, is mooi verwoord door deze Syrische geleerde die in gesprek ging met enkele Nederlandse moslim studenten:
Na het aanhoren van hun klachten over hoezeer Nederland tegen de Moslims was, stelde hij hen een aantal vragen: Mogen jullie deze grieven vrijelijk uiten? Kunnen jullie ermee terecht bij de rechtbank? Kunnen jullie vertrouwen in de Nederlandse rechtspraak? Kunnen jullie vrijelijk jullie religie belijden? Zouden jullie een eigen islamitische partij kunnen oprichten? Krijgen jullie een uitkering als je werkloos bent? En de weduwen, wezen, ouderen en andere behoeftige, voorziet de staat in hun onderhoud? Toen al deze vragen door de studenten bevestigend waren beantwoord, keek hij hen vorsend aan en zei toen: Maar dan wonen jullie in een staat die voldoet aan de eisen van de islam. Ik kom uit Syrië, een land waarvan de meeste inwoners moslim zijn, maar dat absoluut geen islamitische staat is. Nederland is dat wel, als ik jullie zo beluister. (P. 161, Maurits Berger, De Sjeik in de Domkerk (2008)).
Moslims die leven in landen waar zij de minderheid zijn, zijn verplicht bij te dragen aan de democratische waarden, en zowel bij de staat als onder het volk bijdragen aan de welvaart en rechtvaardigheid van het land. Wij zien dit benadrukt in de Quran in het verhaal van profeet Jozef (hoofdstuk 12) waar hij als minderheid en als profeet, de welvaart van Egypte nastreefde en zich niet bekommerde of de mensen hetzelfde geloofde als hij. De Quran eindigt het verhaal van Jozef met de benadrukking dat dit één van de lessen is voor de mensheid (Q. 12:111).
De beroemde rechtsgeleerde Ibn al-Qayyim heeft daarom ook gezegd:
"God heeft de brengers van Zijn boodschappen en Zijn Openbaringen gezonden om rechtvaardigheid onder de mensen te brengen. [..] Daarom, waar dan ook de tekens van rechtvaardigheid en gelijkwaardigheid verschijnen, en de bewijzen van rechtvaardigheid op welke manier dan ook opkomen, daar is de wet en het bevel van God. [..] God geeft alleen maar via Zijn wegen aan dat Zijn doel het oprichten van rechtvaardigheid en waardigheid is." (Ibn al-Qayyim, I'lam al-Muwaqqi'in, vol.4, p.309-310)
De gelovige moslims (al-Mumineen) worden bevolen om qua moraliteit in een samenleving samen te werken:
3:110 Jullie zullen algemeen moraal promoten (tamuruna bi-l-Maruf) en het afraden van schadelijk immoreel gedrag (tanhawna ani al-Munkar).
En het zelfde wordt gezegd over de mensen van andere religies, joden, christenen etc. (Ahl al-Kitab):
3:114 En zij promoten algemeen moraal (yamuruna bi-l-Maruf) en raden schadelijk immoreel gedrag af (yanhawna ani al-Munkar). En zij werken naar het goede (al-Khariyat). En zij behoren tot de hervormers naar het goede (al-Saliheen).
De term maruf betekent dat geen wat met de logica als moreel en goed gezien kan worden. munkar verwijst naar dingen die via logica gezien kunnen worden als schadelijk en immoreel. Beide zijn dus voor elk mens te bedenken en te bespreken en gaat over algemene ethiek, de normen en waarden in de samenleving.
Samenwerking en inzicht in elkaars geloof of filosofie is dus cruciaal voor een vredige en rechtvaardige wereld. Daarom wijst de Quran er ook op dat de mensheid één gemeenschap is:
10:19 En de Mensheid (al-Naass) was en is één verbonden gemeenschap (al-Ummat wahidat).
Via deze verbondenheid werken wij allemaal samen voor een rechtvaardige wereld. Daarom is democratie een plicht voor elke Moslim, waar hij of zij ook woont!
De Quran zegt ons dat het een boodschap is voor mensen die zelfstandig nadenken en onderzoeken (12:2). Islam is dus niet voor mensen die blind volgen.
Voor een uitgebreide onderzoek naar Islam en Democratie gebaseerd op Islamitisch Recht (Fiqh), raad ik dit artikel van Sheikh Khaled Abu el-Fadl aan:
Islam and the Challenge of Democracy
En heb zelf een uitgebreidere scriptie geschreven hierover in het Nederlands:
De Qur'anische 10 Geboden: Kan Islam bijdragen aan een betere wereld?
2:148 Iedereen heeft een richting [religie of filosofie] waartoe hij zich wendt, dus streef jullie allen voor het algemeen goed (al-Khayrat). Waar jullie ook zijn, God zal jullie allen samen brengen. Voorzeker, God heeft in alles oneindige potentie (qadirun).
4:135 O, gij die gelooft, weest voorstanders der rechtvaardigheid, getuigen voor Allah, zelfs al was het tegen uzelf, of ouders en verwanten. Hetzij rijk of arm, Allah is beter dan beiden. Volgt niet de begeerten, opdat gij niet onrechtvaardig zult zijn. En als gij de waarheid omzeilt of er u van afwendt, Allah is goed op de hoogte van wat gij doet.
29:69 En zij, die naar Ons streven, - Wij zullen hen zeker op Onze wegen leiden. Voorwaar, Allah is met hen die goed doen.
Dit artikel is ook in PDF
In verzen 42:38-43, die in de vroege periode van de Islam waren geopenbaard (in Mekka), wordt democratie (Shura, letterlijk overleg, consultatie) en het opkomen van mensenrechten gelijk gesteld aan het dagelijks gebed (al-Salah), en behoren dus tot de dagelijkse bezigheden van moslims, en tot de werkelijke kern van islam. Van belang is de connectie tussen democratie en mensenrechten die in deze verzen naar voren toe worden gehaald; zonder democratie is er geen mensenrechten, en democratie staat gelijk aan het opkomen voor mensenrechten:
42:38-43 En voor degenen die naar hun Heer luisteren en hun gebeden (iqaama al-Salat) houden en hun bestuurszaken via overleg wordt geregeld(amruhum Shura baynahum) en voor degenen die geven van hetgeen waarmee Wij hen hebben voorzien. En voor degenen die, wanneer zij onderdrukt worden, zich verdedigen (yantasiruna). Maar de vergelding van het kwade kan zelf ook tot kwaad leiden (sayyiatun); maar wie vergeeft en vrede maakt (aslaha), zijn loon rust bij God. Voorzeker, Hij houdt niet van de mensen die de rechten afnemen van anderen (al-Zalimeen). Maar er is geen verwijt tegen hen die zich verdedigen nadat hun onrecht is aangedaan. Het verwijt is slechts tegen hen, die de mensen onrecht aandoen en ten onrechte in het land onrust en chaos veroorzaken. Deze mensen zullen een pijnlijke straf ontvangen. En hij die geduldig is en vergeeft, - dat is voorzeker een (teken) van een sterk karakter.
Om democratie echt te laten werken, mag niemand zomaar worden buitengesloten. De minderheden moeten beschermd worden, en iedereen moet met complete gelijkheid behandeld worden (60:8-9, 4:135, 4:58). Het woord voor onderdrukkers in de Quran is al-Zalameen van de wortel Zalima, en betekent iets verplaatsen of wegnemen. Voor Islamitische geleerden heeft al-Zalameen altijd gestaan voor mensen die de rechten afnemen van anderen. (P. 318-319, al-Raghib al-Isfahani, Al-Mufradat fi Gharib al-Quran (1110)). In de Quran, staat mensen onderdrukken gelijk aan ongeloof. De Quran bevat maar een paar verzen die gaan over autoriteit en politiek, democratisch handelen (shura), streven naar rechtvaardigheid (Adl, 16:90), en het bestrijden van sociale en religieuze onderdrukking (22:39-40) zijn de idealen die de samenleving moet nastreven, maar de details van hoe deze verwezenlijkt worden, zal door elke maatschappij zelf bepaald moeten worden.
Vers 16:90 werd door vele geleerden genoemd als een van de meeste omvattende verzen in de hele Quran vanwege de oproep tot een universele moraal om orde en rechtvaardigheid te bewerkstelligen:
16:90 Voorwaar, God beveelt jullie rechtvaardigheid (al-Adl) en het beste verwezenlijken voor anderen (al-Ihsan) en te geven aan de mensen dicht bij jullie [medemens]; en verbiedt immoreel schadelijk gedrag (al-Fahshi), dat geen wat inhumaan of slecht is (al-Munkar), overtredingen en opstand (al-Baghyi). Hij raadt jullie aan hier lering uit trekken.
Democratie en rechtvaardigheid nastreven zijn dus verplichtingen voor Moslims, waar ze ook wonen.
De Ummah werd altijd al democratisch geregeld, in de tafseers van al-Qurtubi, al-Tabari en al-Zamakshari wordt een hadith vermeld dat Abu Huraira heeft gezegd dat hij niemand zoveel democratisch heeft zien overleggen als de Profeet (s).
De eerste vier opvolgers van de Profeet (s), de Rashidun: Abu bakr, Umar, Uthman en Ali, werden allemaal democratisch gekozen door de meerderheid van de Ummah. Alle personen, mannen en vrouwen, moesten hun bai'a, oftewel, stem geven. Iedereen in de staat, Moslim of niet-Moslim, mochten hun belangen uitten bij de raad en de leider. Alle Khaliefs hadden een raad opgesteld die als parlement werkten. Deze werd de Shura genoemd, wat raad betekent. (Ibn Kathir, al-Bidaya wa al-Nihaya, vol.7, p.151)
In verzen 5:43-48 wordt duidelijk gemaakt dat ieder volk zijn eigen wet (Sharia) en gebruiken (minhaj) heeft gekregen, en dat God dit juist respecteerd. Daarom wordt in deze verzen tegen iedereen gezegd, Moslim en niet-Moslim, om met elkaar samen te streven naar het algemeen belang, naar datgene wat goed is voor iedereen (istabiqu al-Khayrat).
5:48 ....Voor iedereen bepaalden Wij een wet (shira) en een weg (minhaj). En indien Allah had gewild zou Hij jullie allen tot één volk hebben gemaakt, maar Hij wenst jullie te beproeven met hetgeen Hij jullie heeft gegeven. Streef dus met elkaar in goede werken (istabiqu al-Khayrat). Tot Allah zullen jullie allen terugkeren, dan zal Hij jullie datgene mededelen, waarover jullie van mening verschillen.
Wij zijn dus verplicht met iedereen samen te werken om het goede op aarde te creeren, en waar wij ook zijn, democratie en rechtvaardigheid na te streven.
In de Islamitische wetgeving is het streven voor het algemeen belang van iedereen, een belangrijk doel, en wordt aangegeven met de term maslaha. Voor de meeste rechtsscholen wordt maslaha gebruikt als doel voor hun interpretaties van de wet.
Het idee dat wij totale oorlog moeten voeren met de mensheid is onzin. De Quran zegt constant dat mensen zich mogen verdedigen die hun persoonlijk aanvallen, maar geen conflict mogen beginnen (2:190-191). Het wordt Mu'mineen betekent niet alleen gelovigen, maar ook vredestichters (zie Klassiek Arabisch woordenboek Taj al-Urus).
In vers 5:51 wordt erop gewezen dat wij als Moslims, Joden en Christenen niet als awliya mogen nemen. Het woord awliya wordt vaak in dit vers begrepen als vrienden of beschermers. In verzen 60:7-9 staat duidelijk dat mensen die in vrede met ons leven, gewoon onze vrienden mogen zijn, dus in vers 5:51 kan awliya niet verwijzen naar vriendschap. Om de betekenis van awliya goed te begrijpen moeten wij kijken naar vers 8:73 waar het ook wordt gebruikt. In deze vers woirdt verwezen dat als wij Moslims niet bijdragen aan rechtvaardigheid en vrede in deze wereld, er onderdrukking en chaos op aarde zal zijn. Wij worden dus gewaarschuwd niet compleet afhankelijk te zijn van niet-Moslims (hun als awliya, beschermers, te nemen), aangezien de Quran wilt dat wij Moslims bijdragen aan vrede en rechtvaardigheid en niet stil aan de kant zitten.
Wij Moslims zijn tot het beste volk gekozen (3:110), omdat wij mensen oproepen tot vrede, democratie en rechtvaardigheid. Voor samenwerking en vrijheid. Dat is onze plicht.
7:181. En onder hen hebben Wij een volk geschapen, dat de mensen met waarheid leidt (bil-Haqq) en rechtvaardig oordeelt (yaAdiluna).
49:13 O, mensheid (al-Naass)! Wij hebben jullie uit het mannelijke en vrouwelijke geschapen en Wij hebben jullie tot volkeren en stammen gemaakt, opdat jullie elkaar leren begrijpen en kennen (taarafu). Voorzeker, de meest geëerde bij God zijn de meest rechtvaardige (atqa) onder jullie. Voorwaar, God is Alwetend, Alkennend.
Egyptisch hooggeleerde Sheikh Khaled Abou el-Fadl zegt ook dat Moslims mensenrechten moeten beschermen en nastreven:
Ik zeg dat mensen die claimen dat wij Gods rechten boven mensenrechten moeten zetten, onwetend zijn van de klassieke islamitische wetgeving (Fiqh) literatuur van de vroege geleerden. Deze geleerden zeiden dat juist mensenrechten boven Gods rechten staan (haqqul insan muqaddam `ala haqqil Ilah), omdat God zelf zijn eigen rechten kan verdedigen in het hiernamaals, terwijl mensen hun eigen rechten hier moeten beschermen. Baserend op deze kennis, zal ik dus ook iedereen verdedigen die onderdrukt wordt, of deze nou moslim, christen, ahmadi, bahai of hindoestaans is. Omdat elke soort onderdrukking zijn vormen van tirannie en geen moslim mag stil zijn wanneer zij tirannie observeren.
De vierde khalief Ali benadrukte bij zijn gouverneurs dat zij iedereen gelijk moesten behandelen:
Zij zijn jouw broeders in geloof (al-Din), of jouw gelijke in de schepping en ethiek (al-Khulq).(Al-Sharif al-Radi, Nahj al-Balagha (1015))
Mohammad en zijn eerste vier opvolgers streefden naar een rechtvaardige maatschappij, en probeerden alle groepen (Moslim en niet-Moslim) te betrekken bij de staat en hen zoveel mogelijk autonomie en gelijkheid te geven. Toen Mohammad door de bewoners van Medina was gevraagd om hun bemiddelaar en leider te worden, stelde hij de beroemde Document van Medina op, de Sahifat al-Medina, waarbij alle bewoners, Moslim en niet-Moslim dezelfde rechten en verplichtingen hadden. Moslims, Joden en Polytheisten worden één Ummah genoemd, en iedereen was verplicht samen te werken en elkaar te helpen bij conflicten en iedereen had vrijheid van geloof.
Niet alleen is de Grondwet van Medina van belang in de zin dat het de eerste geschreven grondwet is, maar ook dat het was opgezet voor een pluralistische samenleving, dat gelijke rechten voor iedere burger en hen een stem in de overheid gaf. [..] Gelet op dit alles, is het verbazingwekkend dat de islamitische leiders en schrijvers die praten en schrijven over de islamitische staat zelden verwijzen naar dit baanbrekende belangrijke politiek document van de islam. [..] De Grondwet bevat 47 clausules [..] Clausules 1, 2 en 39 stellen de vorming van een soevereine natie-staat met een gemeenschappelijk burgerschap, bestaande uit verschillende gemeenschappen, hoofdzakelijk Islamitische Arabieren van Mekka (de Muhajirin of immigranten), islamitische Arabieren uit Yathrib [Medina] (de Ansar of Helpers), andere monotheïsten van Yathrib (dwz de joden) en anderen die in die tijd vielen onder heidenen. Deze vormen een verenigde burgerschap (Arabisch term ummah), met gelijke rechten en verantwoordelijkheden, daarmee zich onderscheiden van andere volkeren. Het moet niet mensen ontgaan dat deze twee clausules de eerste moderne natie-staat in de wereld vormden. Hoewel Medina een gewone stad was, zou deze grondwet gehandhaafd worden tot het begin van de Ummayyad-dynastie in 661 [Toen zij democratie afschafte en monarchie instelde red.]. [..] Het is belangrijk op te merken dat de Grondwet gelijkheid aan al haar leden verschafte en hen beschermd tegen onderdrukking. [..] Een zeer belangrijk mensenrecht wordt gegeven in artikel 25 waar de godsdienstvrijheid is gegarandeerd voor elke gemeenschap. De implicatie van deze clausule is dat elk individu ook vrij is om zijn of haar godsdienst te kiezen, in overeenstemming met de duidelijke leerstellingen van de Koran [Quran vers 2:256] [..] Een ander belangrijk principe van staatsmanschap is consultatie met de mensen in alle aangelegenheden. (Kassim Ahmad, A Short Note on the Medina Charter (2004).
Khalief Umar interpreteerde vers 9:60 ook dat iedereen, Moslim of niet-Moslim, recht heeft op zorg en uitkering, en verzen 22:39-40 dat iedereen vrijheid heeft en beschermd moet worden. Er was ook een soort ministerie opgezet (de Bayt al-Mal, huis van welvaart) die verantwoordelijk was voor het innen van alle belastingen, maar ook voor het betalen van soort pensioenen, uitkeringen en zorgkosten aan zowel moslims als niet-moslims. Professor Patricia Crone noemt de vroege moslimstaat zelfs de eerste zorgstaat in de geschiedenis. (zie Qadi Abu Yusuf's Kitab al-Kharaadj)
Rechtvaardigheid, vrijheid, welvaart en mensenrechten als overeenkomende idealen van islam, die worden nagestreefd in moderne staten zoals Nederland, en dat wij Moslims hierbij moeten helpen, is mooi verwoord door deze Syrische geleerde die in gesprek ging met enkele Nederlandse moslim studenten:
Na het aanhoren van hun klachten over hoezeer Nederland tegen de Moslims was, stelde hij hen een aantal vragen: Mogen jullie deze grieven vrijelijk uiten? Kunnen jullie ermee terecht bij de rechtbank? Kunnen jullie vertrouwen in de Nederlandse rechtspraak? Kunnen jullie vrijelijk jullie religie belijden? Zouden jullie een eigen islamitische partij kunnen oprichten? Krijgen jullie een uitkering als je werkloos bent? En de weduwen, wezen, ouderen en andere behoeftige, voorziet de staat in hun onderhoud? Toen al deze vragen door de studenten bevestigend waren beantwoord, keek hij hen vorsend aan en zei toen: Maar dan wonen jullie in een staat die voldoet aan de eisen van de islam. Ik kom uit Syrië, een land waarvan de meeste inwoners moslim zijn, maar dat absoluut geen islamitische staat is. Nederland is dat wel, als ik jullie zo beluister. (P. 161, Maurits Berger, De Sjeik in de Domkerk (2008)).
Moslims die leven in landen waar zij de minderheid zijn, zijn verplicht bij te dragen aan de democratische waarden, en zowel bij de staat als onder het volk bijdragen aan de welvaart en rechtvaardigheid van het land. Wij zien dit benadrukt in de Quran in het verhaal van profeet Jozef (hoofdstuk 12) waar hij als minderheid en als profeet, de welvaart van Egypte nastreefde en zich niet bekommerde of de mensen hetzelfde geloofde als hij. De Quran eindigt het verhaal van Jozef met de benadrukking dat dit één van de lessen is voor de mensheid (Q. 12:111).
De beroemde rechtsgeleerde Ibn al-Qayyim heeft daarom ook gezegd:
"God heeft de brengers van Zijn boodschappen en Zijn Openbaringen gezonden om rechtvaardigheid onder de mensen te brengen. [..] Daarom, waar dan ook de tekens van rechtvaardigheid en gelijkwaardigheid verschijnen, en de bewijzen van rechtvaardigheid op welke manier dan ook opkomen, daar is de wet en het bevel van God. [..] God geeft alleen maar via Zijn wegen aan dat Zijn doel het oprichten van rechtvaardigheid en waardigheid is." (Ibn al-Qayyim, I'lam al-Muwaqqi'in, vol.4, p.309-310)
De gelovige moslims (al-Mumineen) worden bevolen om qua moraliteit in een samenleving samen te werken:
3:110 Jullie zullen algemeen moraal promoten (tamuruna bi-l-Maruf) en het afraden van schadelijk immoreel gedrag (tanhawna ani al-Munkar).
En het zelfde wordt gezegd over de mensen van andere religies, joden, christenen etc. (Ahl al-Kitab):
3:114 En zij promoten algemeen moraal (yamuruna bi-l-Maruf) en raden schadelijk immoreel gedrag af (yanhawna ani al-Munkar). En zij werken naar het goede (al-Khariyat). En zij behoren tot de hervormers naar het goede (al-Saliheen).
De term maruf betekent dat geen wat met de logica als moreel en goed gezien kan worden. munkar verwijst naar dingen die via logica gezien kunnen worden als schadelijk en immoreel. Beide zijn dus voor elk mens te bedenken en te bespreken en gaat over algemene ethiek, de normen en waarden in de samenleving.
Samenwerking en inzicht in elkaars geloof of filosofie is dus cruciaal voor een vredige en rechtvaardige wereld. Daarom wijst de Quran er ook op dat de mensheid één gemeenschap is:
10:19 En de Mensheid (al-Naass) was en is één verbonden gemeenschap (al-Ummat wahidat).
Via deze verbondenheid werken wij allemaal samen voor een rechtvaardige wereld. Daarom is democratie een plicht voor elke Moslim, waar hij of zij ook woont!
De Quran zegt ons dat het een boodschap is voor mensen die zelfstandig nadenken en onderzoeken (12:2). Islam is dus niet voor mensen die blind volgen.
Voor een uitgebreide onderzoek naar Islam en Democratie gebaseerd op Islamitisch Recht (Fiqh), raad ik dit artikel van Sheikh Khaled Abu el-Fadl aan:
Islam and the Challenge of Democracy
En heb zelf een uitgebreidere scriptie geschreven hierover in het Nederlands:
De Qur'anische 10 Geboden: Kan Islam bijdragen aan een betere wereld?
2:148 Iedereen heeft een richting [religie of filosofie] waartoe hij zich wendt, dus streef jullie allen voor het algemeen goed (al-Khayrat). Waar jullie ook zijn, God zal jullie allen samen brengen. Voorzeker, God heeft in alles oneindige potentie (qadirun).
4:135 O, gij die gelooft, weest voorstanders der rechtvaardigheid, getuigen voor Allah, zelfs al was het tegen uzelf, of ouders en verwanten. Hetzij rijk of arm, Allah is beter dan beiden. Volgt niet de begeerten, opdat gij niet onrechtvaardig zult zijn. En als gij de waarheid omzeilt of er u van afwendt, Allah is goed op de hoogte van wat gij doet.
29:69 En zij, die naar Ons streven, - Wij zullen hen zeker op Onze wegen leiden. Voorwaar, Allah is met hen die goed doen.
Dit artikel is ook in PDF
Friday, January 29, 2010
Generalisatie van Islam; Wilders en Islamofobie - Generalisation of Islam; Wilders and Islamophobia
See for the English translation below.
De afgelopen 3 jaar is Geert Wilders een fenomeen geworden op de anti-Islam/Islamofobie scène. Zijn anti-islam retoriek werd harder in de afgelopen 5 jaar sinds de moord op regisseur Theo van Gogh. Theo van Gogh werd vermoord door een gek die dacht dat hij handelde in naam van Islam. De moordenaar volgde middeleeuws gedachtegoed van verscheidene ernstig dogmatische geleerden, die in een tijd van oorlog en chaos leefde. Het idee dat een persoon die Islam of de profeet Mohammed beledigd, moet worden gedood, is in tegenspraak met de Koran op vele punten:
28:55 (Verder) wanneer zij ijdele gesprekken horen van spot, gaan zij fatsoenlijk weg en zeggen: "Aan ons onze daden en aan u uw daden. Vrede zij met u, Wij zoeken de onwetenden niet."
25:63 De echte dienaren van de Barmhartige zijn zij, die nederig op de aarde lopen, en als de onwetenden hen aanspreken, zeggen zij: "Vrede!"
Maar hoewel dit vaak bevestigd is door vele moslims in de Nederlandse media, is de Islamofobie toegenomen. Het maakt niet uit wat moslims zeggen, vele mensen blijven geloven dat terrorisme en geweld tot Islam behoren. Wilders heeft in zijn korte film "Fitna" verkeerd geciteerde en zelfs fout vertaalde Koran verzen gebruikt. Deze werden aangevuld met enkele extremistische Imams die nog nooit de meerderheid van de moslims in de wereld hebben vertegenwoordigd .
Nu wordt Wilders vervolgd voor het discrimineren van moslims, Islam en niet-Europese immigranten. Tijdens de eerste hoorzitting legde hij verklaring af waardoor zijn opmerkingen niet als discriminatie kunnen worden beschouwd mits deze waar zijn. Hiermee heeft hij nu de discussie omgedraaid en Islam zelf op de beklaagdenbank gezet. Deze zeer interessante wending van gebeurtenissen toont niet alleen de arrogantie, maar ook de onwetendheid van Wilders. Hij heeft getuigen opgevraagd te bewijzen dat Islam een gewelddadige, fascistische ideologie is. De opgeroepen getuigen zijn o.a. verschillende oriëntalistische geleerden, verschillende orthodoxe en extremistische Imams en personen. Hierbij de moordenaar van Theo van Gogh inbegrepen. Als gevolg van de uitspraken is de rechtbank ertoe gezet Mein Kampf met de Koran vergelijken. En de 17 opgeroepen getuigen (als deze geaccepteerd zullen worden als getuige) te verhoren om de gedane uitspraken van Wilders over Islam te maatstaven.
Hiermee heeft Wilders zich goed klemgezet omdat:
1. Hij het heeft over 'De Islam'. Terwijl er honderden stromingen zijn.
2. Hij personen erbij haalt die geen objectieve mening kunnen geven, zoals waarschijnlijk Arabist Hans Jansen (die beweert dat er geen positieve Islam bestaat), Mohamed B (niet geaccepteerd door de meerdeheid van de moslims in Nederland) en Imam Faouzy (vertegenwoordiger van een minderheidsstroming).
3. Hij gaat een Koran VERTALING gebruiken en het met Mein Kampf te vergelijken. Een vertaling is een benadering tot de Koran, en niet DE benadering. Daarnaast moeten verzen in context worden begrepen, en woorden zoals deze door de hele Koran worden gebruikt. Vaak zijn vertalingen simplistisch in bewoording en missen de achtergrondgeschiedenis van verzen.
Vertegenwoordigen deze mensen echt Islam? Natuurlijk niet, maar dit houdt Wilders niet tegen. Als hij had gezegd dat er enkele interpretaties binnen Islam zijn die fascistisch en gewelddadig zijn, dan zou hij nooit vervolgd kunnen worden op grond van discriminatie, omdat deze uitspraak wel degelijk te bewijzen is. Maar dit doet hij niet. Wilders generaliseert en maakt de extremistische minderheid tot echte volgelingen van Islam. Wilders benoemt zichzelf Islam deskundige en verklaart Moslims onwetend. Deze verklaring zegt niet alleen dat 99% van de 1,5 miljard moslims op aarde onwetend is, maar dat de gedachte 'vreedzaam Islam' een illusie is. Natuurlijk zijn er interpretaties die niet productief, realistisch of rationeel zijn, maar dit is te verwachten als er meer dan duizenden verschillende ideeën over Islam zijn. 'DE Islam' bestaat niet, omdat wij mensen bepalen wat Islam is. Wij lezen de Koran, interpreteren deze en passen de Koran toe. Wij moslims hebben de geschiedenis van Islam geschreven. Dus wij moslims zijn verantwoordelijk voor hoe wij Islam uitdragen.
Ik ben het zelf niet eens met veel middeleeuwse ideeën in het traditioneel Islamitisch denken, want deze zijn oorspronkelijk geen onderdeel van Islam. Het concept van Shari'a is nooit een vaststaand iets geweest (zie interview met Sheikh Fadl) , maar zeer flexibel. Jammer genoeg zijn moslims en geleerden meer bezig geweest met het verdedigen van Islam, dan het inzien van wat Islam is of welke onderdelen hervormd zouden kunnen worden naar de tijd waar wij in leven. Maar dit zal uiteindelijk veranderen, want de economie en de regeringen in Islamitische landen worden steeds beter qua vrijheid.
Wilders is nu ook uitgenodigd door 2 Britse parlementsleden om "Fitna" te laten zien in het Britse parlement. Hij werd eerder niet toegelaten in het Verenigd Koninkrijk, omdat hij een gevaar werd geacht voor de openbare orde.
Ik vind het niet erg dat Wilders bezig is met deze anti-Islam campagne, maar het is nu wel belangrijk dat moslims zelf meer spreken in de media, en dat de stem van Islamitische hervorming meer word gehoord. Dit is nu mogelijk door de Nederlandse Moslim Partij (NMP), deze moedige moslims laten zien dat moslims wel kunnen bijdragen aan de democratie. Blijkbaar moeten wij moslims laten zien dat Islam niet een gevaar is, maar een bijdrage kan leveren aan de mensheid.
Op dit moment ben ik ook bezig met het bijeenbrengen van diverse westerse niet-moslim geleerden / oriëntalisten die objectief zijn over Islam, en de diversiteit van het Islamitisch denken kunnen uitleggen. Maar vooral ook de vredelievendheid van de meerderheid van de moslims. Hierover later meer.
Daarnaast daag Ik Wilders uit om mij in de getuigenbank neer te zetten! Met jarenlange ervaring en onderzoek in Islam, Koran interpretaties en gedachtegoed, en samenwerking met verschillende hoogstaande Islam geleerden, heb ik ook recht van spreken. Deze website is een getuigenis van mijn inspanningen. Mijn conclusie over de Islam is: Het is divers zoals elke religie, en het heeft bijgedragen en zal in de toekomst enorm bijdragen aan de wereldvrede en wereldvooruitgang. Moge er vrede op de wereld zijn, en moge Wilders en aanhangers uiteindelijk het verschil zien tussen een persoon die zichzelf moslim noemt en degene die zich echt gedraagt als een moslim (een vredelievende persoon).
10:25 En God nodigt uit tot een staat/leven van Vrede.
En dus niet tot een leven van oorlog en geweld....
-----------------------------------------------------------------------------------------------------------------------------------------------------------------
English:
For the last 3 years a new phenomena has arisen on the anti-Islam/Islamophobia scene. My countryman Geert Wilders. His anti-Islam rhetoric became harsher and harsher over the last 5 years since the murder of director Theo van Gogh, who was killed by a madman who believed he acted in the name of Islam. The killer followed medieval writings of several severe dogmatic scholars, who lived in a time of war and chaos. The idea that a person offending Islam or the Prophet Muhammad should be killed, contradicts the Qur'an on many points:
28:55 (Additionally) whenever they hear vain talk of ridicule, they withdraw from it decently and say, "To us our deeds and to you yours; Peace be upon you, we do not seek to join the ignorant.”
25:63 The true servants of the Beneficent are those who walk upon the earth humbly, and when the ignorant ones address them, they say, "Peace!"
But although this has been stated by many Muslims in the Dutch media, the anti-Islam rhetoric has increased, and whatever Muslims say, people will keep connecting terrorism and violence to Islam. Wilders had created a short movie called "Fitna", where he misquoted and even mistranslated the Qur'an, and backed these up with some extremist Imams who have never represented the majority of Muslims in the world.
Now Wilders is being trialled for discriminating against Muslims, the religion Islam, and foreigners. During the first hearing he made a statement that his remarks could not be taken as discrimination if they were the truth. And so he has conveniently switched the discussion and now Islam itself is on trial. This very interesting turn of events not only shows the arrogance, but also the blind ignorance of Wilders. the witnesses he has required to testify to prove Islam is a violent, fascist ideology, are several orientalist scholars, and several orthodox and extremist Imams and persons. Including the above mentioned killer of Theo van Gogh. So now, the court is really going to compare the Qur'an with Hiler's Mein Kampf (one of the comparisons Wilders has made).
Wilders is destroying his own defense as:
1. He talks about "THE Islam". While there are hundreds of schools, sects and thoughts.
2. He gets people there as witnesses who cannot give an objective opinion (probably Arabist Hans Jansen), the killer who is rejected by the majority of the Muslims (Mohammad B), or a minority sect representative (Salafi Imam Faouzy).
3. He is to compare a TRANSLATION of the Qur'an with Mein Kampf, while a translation is always AN approach to the Qur'an, and not THE approach. And verses should also be understood in context, and words how they are used by the Quran. Often translations are simplistic in explaining words, and miss the background history of verses.
And do these witnesses really represent Islam? Of course not, but this doesn't stop Wilders. If he had said there were interpretations within Islam that are fascistic and violent, then he could never be said to discriminate as that is the plain truth. But he doesn't do this, he generalizes and makes the minority extremists the real followers of Islam. Wilders has thus become the expert on Islam, and we the Moslims are ignorant.The 99% of 1.5 Billion Muslims on earth are ignorant and that we believe Islam to be peaceful is an illusion. Of course there are interpretations which aren't productive, realistic or rational, but this is to be expected when there are hundreds on hundreds of different ideas in Islam and 1400 years to distile them. There is no THE Islam, as we humans decide what Islam is. We read the Qur'an, we interpret the Qur'an, we apply the Qur'an, we have written the history of Islam. And so, we humans are responsible for how we express Islam.
I myself don't agree with many medieval ideas present in Islamic thought, as these were not originally part of Islam, and the concept of Shari'a was never stagnant but very flexible (see interview with Sheikh Fadl). Sadly Muslims and scholars have been more busy with defending Islam then seeing what is really part of Islam or what parts could be reformed. But this will eventually change, as economies and governments in Muslim countries are getting better, and with more freedom and better economy, so also the intelligence grows with it.
Wilders is now also invited by 2 British parliamentarians to show "Fitna" in the British Parliament. He was earlier rejected to enter the UK, because he was deemed a hazard for the public order.
I don't mind Wilders having this anti-Islamic rhetoric, but it is important Muslims themselves speak up more in the media, and that the voice of Islamic reform is heard. This is now partially possible through the Dutch Muslim Party (NMP), the political party which I'm part off, these brave Muslims are showing the true side of Muslims and that we can contribute to the democracy. Apparently we have to show that Muslims and Islam are not a danger, but a contribution to mankind.
At the moment I'm also busy with gathering several Western non-muslim scholars/orientalist who are objective about Islam, and know and can explain the diversity of Islamic thought and especially the peacefulness of the majority.
I also challenge Wilders to put me into the witness stand! I myself have studied Islam closely for years now, and have read hundreds and hundreds of books and articles on Islam and the Qur'anic message and meanings, and work together with many famous Islam scholars and writers, this website is a testimony of my efforts. And my conclusion about Islam is: It is is diverse as any religion, and it has contributed and will contribute immensely to worldpeace and progress. May peace be on the world, and may Wilders see the difference between a person calling himself Muslim and who acts as a Muslim, a peacekeeping person.
10:25 God invites to the abode of Peace.
And not to the abode of war or violence....
Copyright ©2010 AY Mol
De afgelopen 3 jaar is Geert Wilders een fenomeen geworden op de anti-Islam/Islamofobie scène. Zijn anti-islam retoriek werd harder in de afgelopen 5 jaar sinds de moord op regisseur Theo van Gogh. Theo van Gogh werd vermoord door een gek die dacht dat hij handelde in naam van Islam. De moordenaar volgde middeleeuws gedachtegoed van verscheidene ernstig dogmatische geleerden, die in een tijd van oorlog en chaos leefde. Het idee dat een persoon die Islam of de profeet Mohammed beledigd, moet worden gedood, is in tegenspraak met de Koran op vele punten:
28:55 (Verder) wanneer zij ijdele gesprekken horen van spot, gaan zij fatsoenlijk weg en zeggen: "Aan ons onze daden en aan u uw daden. Vrede zij met u, Wij zoeken de onwetenden niet."
25:63 De echte dienaren van de Barmhartige zijn zij, die nederig op de aarde lopen, en als de onwetenden hen aanspreken, zeggen zij: "Vrede!"
Maar hoewel dit vaak bevestigd is door vele moslims in de Nederlandse media, is de Islamofobie toegenomen. Het maakt niet uit wat moslims zeggen, vele mensen blijven geloven dat terrorisme en geweld tot Islam behoren. Wilders heeft in zijn korte film "Fitna" verkeerd geciteerde en zelfs fout vertaalde Koran verzen gebruikt. Deze werden aangevuld met enkele extremistische Imams die nog nooit de meerderheid van de moslims in de wereld hebben vertegenwoordigd .
Nu wordt Wilders vervolgd voor het discrimineren van moslims, Islam en niet-Europese immigranten. Tijdens de eerste hoorzitting legde hij verklaring af waardoor zijn opmerkingen niet als discriminatie kunnen worden beschouwd mits deze waar zijn. Hiermee heeft hij nu de discussie omgedraaid en Islam zelf op de beklaagdenbank gezet. Deze zeer interessante wending van gebeurtenissen toont niet alleen de arrogantie, maar ook de onwetendheid van Wilders. Hij heeft getuigen opgevraagd te bewijzen dat Islam een gewelddadige, fascistische ideologie is. De opgeroepen getuigen zijn o.a. verschillende oriëntalistische geleerden, verschillende orthodoxe en extremistische Imams en personen. Hierbij de moordenaar van Theo van Gogh inbegrepen. Als gevolg van de uitspraken is de rechtbank ertoe gezet Mein Kampf met de Koran vergelijken. En de 17 opgeroepen getuigen (als deze geaccepteerd zullen worden als getuige) te verhoren om de gedane uitspraken van Wilders over Islam te maatstaven.
Hiermee heeft Wilders zich goed klemgezet omdat:
1. Hij het heeft over 'De Islam'. Terwijl er honderden stromingen zijn.
2. Hij personen erbij haalt die geen objectieve mening kunnen geven, zoals waarschijnlijk Arabist Hans Jansen (die beweert dat er geen positieve Islam bestaat), Mohamed B (niet geaccepteerd door de meerdeheid van de moslims in Nederland) en Imam Faouzy (vertegenwoordiger van een minderheidsstroming).
3. Hij gaat een Koran VERTALING gebruiken en het met Mein Kampf te vergelijken. Een vertaling is een benadering tot de Koran, en niet DE benadering. Daarnaast moeten verzen in context worden begrepen, en woorden zoals deze door de hele Koran worden gebruikt. Vaak zijn vertalingen simplistisch in bewoording en missen de achtergrondgeschiedenis van verzen.
Vertegenwoordigen deze mensen echt Islam? Natuurlijk niet, maar dit houdt Wilders niet tegen. Als hij had gezegd dat er enkele interpretaties binnen Islam zijn die fascistisch en gewelddadig zijn, dan zou hij nooit vervolgd kunnen worden op grond van discriminatie, omdat deze uitspraak wel degelijk te bewijzen is. Maar dit doet hij niet. Wilders generaliseert en maakt de extremistische minderheid tot echte volgelingen van Islam. Wilders benoemt zichzelf Islam deskundige en verklaart Moslims onwetend. Deze verklaring zegt niet alleen dat 99% van de 1,5 miljard moslims op aarde onwetend is, maar dat de gedachte 'vreedzaam Islam' een illusie is. Natuurlijk zijn er interpretaties die niet productief, realistisch of rationeel zijn, maar dit is te verwachten als er meer dan duizenden verschillende ideeën over Islam zijn. 'DE Islam' bestaat niet, omdat wij mensen bepalen wat Islam is. Wij lezen de Koran, interpreteren deze en passen de Koran toe. Wij moslims hebben de geschiedenis van Islam geschreven. Dus wij moslims zijn verantwoordelijk voor hoe wij Islam uitdragen.
Ik ben het zelf niet eens met veel middeleeuwse ideeën in het traditioneel Islamitisch denken, want deze zijn oorspronkelijk geen onderdeel van Islam. Het concept van Shari'a is nooit een vaststaand iets geweest (zie interview met Sheikh Fadl) , maar zeer flexibel. Jammer genoeg zijn moslims en geleerden meer bezig geweest met het verdedigen van Islam, dan het inzien van wat Islam is of welke onderdelen hervormd zouden kunnen worden naar de tijd waar wij in leven. Maar dit zal uiteindelijk veranderen, want de economie en de regeringen in Islamitische landen worden steeds beter qua vrijheid.
Wilders is nu ook uitgenodigd door 2 Britse parlementsleden om "Fitna" te laten zien in het Britse parlement. Hij werd eerder niet toegelaten in het Verenigd Koninkrijk, omdat hij een gevaar werd geacht voor de openbare orde.
Ik vind het niet erg dat Wilders bezig is met deze anti-Islam campagne, maar het is nu wel belangrijk dat moslims zelf meer spreken in de media, en dat de stem van Islamitische hervorming meer word gehoord. Dit is nu mogelijk door de Nederlandse Moslim Partij (NMP), deze moedige moslims laten zien dat moslims wel kunnen bijdragen aan de democratie. Blijkbaar moeten wij moslims laten zien dat Islam niet een gevaar is, maar een bijdrage kan leveren aan de mensheid.
Op dit moment ben ik ook bezig met het bijeenbrengen van diverse westerse niet-moslim geleerden / oriëntalisten die objectief zijn over Islam, en de diversiteit van het Islamitisch denken kunnen uitleggen. Maar vooral ook de vredelievendheid van de meerderheid van de moslims. Hierover later meer.
Daarnaast daag Ik Wilders uit om mij in de getuigenbank neer te zetten! Met jarenlange ervaring en onderzoek in Islam, Koran interpretaties en gedachtegoed, en samenwerking met verschillende hoogstaande Islam geleerden, heb ik ook recht van spreken. Deze website is een getuigenis van mijn inspanningen. Mijn conclusie over de Islam is: Het is divers zoals elke religie, en het heeft bijgedragen en zal in de toekomst enorm bijdragen aan de wereldvrede en wereldvooruitgang. Moge er vrede op de wereld zijn, en moge Wilders en aanhangers uiteindelijk het verschil zien tussen een persoon die zichzelf moslim noemt en degene die zich echt gedraagt als een moslim (een vredelievende persoon).
10:25 En God nodigt uit tot een staat/leven van Vrede.
En dus niet tot een leven van oorlog en geweld....
-----------------------------------------------------------------------------------------------------------------------------------------------------------------
English:
For the last 3 years a new phenomena has arisen on the anti-Islam/Islamophobia scene. My countryman Geert Wilders. His anti-Islam rhetoric became harsher and harsher over the last 5 years since the murder of director Theo van Gogh, who was killed by a madman who believed he acted in the name of Islam. The killer followed medieval writings of several severe dogmatic scholars, who lived in a time of war and chaos. The idea that a person offending Islam or the Prophet Muhammad should be killed, contradicts the Qur'an on many points:
28:55 (Additionally) whenever they hear vain talk of ridicule, they withdraw from it decently and say, "To us our deeds and to you yours; Peace be upon you, we do not seek to join the ignorant.”
25:63 The true servants of the Beneficent are those who walk upon the earth humbly, and when the ignorant ones address them, they say, "Peace!"
But although this has been stated by many Muslims in the Dutch media, the anti-Islam rhetoric has increased, and whatever Muslims say, people will keep connecting terrorism and violence to Islam. Wilders had created a short movie called "Fitna", where he misquoted and even mistranslated the Qur'an, and backed these up with some extremist Imams who have never represented the majority of Muslims in the world.
Now Wilders is being trialled for discriminating against Muslims, the religion Islam, and foreigners. During the first hearing he made a statement that his remarks could not be taken as discrimination if they were the truth. And so he has conveniently switched the discussion and now Islam itself is on trial. This very interesting turn of events not only shows the arrogance, but also the blind ignorance of Wilders. the witnesses he has required to testify to prove Islam is a violent, fascist ideology, are several orientalist scholars, and several orthodox and extremist Imams and persons. Including the above mentioned killer of Theo van Gogh. So now, the court is really going to compare the Qur'an with Hiler's Mein Kampf (one of the comparisons Wilders has made).
Wilders is destroying his own defense as:
1. He talks about "THE Islam". While there are hundreds of schools, sects and thoughts.
2. He gets people there as witnesses who cannot give an objective opinion (probably Arabist Hans Jansen), the killer who is rejected by the majority of the Muslims (Mohammad B), or a minority sect representative (Salafi Imam Faouzy).
3. He is to compare a TRANSLATION of the Qur'an with Mein Kampf, while a translation is always AN approach to the Qur'an, and not THE approach. And verses should also be understood in context, and words how they are used by the Quran. Often translations are simplistic in explaining words, and miss the background history of verses.
And do these witnesses really represent Islam? Of course not, but this doesn't stop Wilders. If he had said there were interpretations within Islam that are fascistic and violent, then he could never be said to discriminate as that is the plain truth. But he doesn't do this, he generalizes and makes the minority extremists the real followers of Islam. Wilders has thus become the expert on Islam, and we the Moslims are ignorant.The 99% of 1.5 Billion Muslims on earth are ignorant and that we believe Islam to be peaceful is an illusion. Of course there are interpretations which aren't productive, realistic or rational, but this is to be expected when there are hundreds on hundreds of different ideas in Islam and 1400 years to distile them. There is no THE Islam, as we humans decide what Islam is. We read the Qur'an, we interpret the Qur'an, we apply the Qur'an, we have written the history of Islam. And so, we humans are responsible for how we express Islam.
I myself don't agree with many medieval ideas present in Islamic thought, as these were not originally part of Islam, and the concept of Shari'a was never stagnant but very flexible (see interview with Sheikh Fadl). Sadly Muslims and scholars have been more busy with defending Islam then seeing what is really part of Islam or what parts could be reformed. But this will eventually change, as economies and governments in Muslim countries are getting better, and with more freedom and better economy, so also the intelligence grows with it.
Wilders is now also invited by 2 British parliamentarians to show "Fitna" in the British Parliament. He was earlier rejected to enter the UK, because he was deemed a hazard for the public order.
I don't mind Wilders having this anti-Islamic rhetoric, but it is important Muslims themselves speak up more in the media, and that the voice of Islamic reform is heard. This is now partially possible through the Dutch Muslim Party (NMP), the political party which I'm part off, these brave Muslims are showing the true side of Muslims and that we can contribute to the democracy. Apparently we have to show that Muslims and Islam are not a danger, but a contribution to mankind.
At the moment I'm also busy with gathering several Western non-muslim scholars/orientalist who are objective about Islam, and know and can explain the diversity of Islamic thought and especially the peacefulness of the majority.
I also challenge Wilders to put me into the witness stand! I myself have studied Islam closely for years now, and have read hundreds and hundreds of books and articles on Islam and the Qur'anic message and meanings, and work together with many famous Islam scholars and writers, this website is a testimony of my efforts. And my conclusion about Islam is: It is is diverse as any religion, and it has contributed and will contribute immensely to worldpeace and progress. May peace be on the world, and may Wilders see the difference between a person calling himself Muslim and who acts as a Muslim, a peacekeeping person.
10:25 God invites to the abode of Peace.
And not to the abode of war or violence....
Copyright ©2010 AY Mol
Monday, January 11, 2010
A Small Reflection on a Big Question: 'What is the Purpose of Creation?'
The Qur'an mentions several purposes for creation. So to connect them, the main purpose must be identified. Verse 11:119 says that mankind was created for رحم Rahma:
الا من رحم ربك ولذلك خلقهم
11:119 Except those upon whom your Sustainer/Developer has bestowed His grace/unselfish bestowal of potential and growth. And to this end has He created them.
Rahma comes from the root Ra-Ha-Mim and refers to providing to the needs so such persons can grow. Mufsarin at-Tabataba'i says it means 'giving and bestowing to fulfill other's need' (fn1). A womb is called 'rahim' (pl:Arhaam)(fn2), as it bestows everything the foetus needs to develop and grow. Thus development is one of our purposes of existence.
The second most important verse on this subject is 51:56, which says the God created us only to serve Him (fn3). And how do we serve Him? This is explained in another verse that talks about our purpose of creation:
وهو الذى خلق السموت والارض فى ستة ايام وكان عرشه على الماء ليبلوكم ايكم احسن عملا ولىن قلت انكم مبعوثون من بعد الموت ليقولن الذين كفروا ان هذا الا سحر مبين
11:7 He is the One who created the heavens and earth in six periods, and His dominion was upon the water, and to test who from amongst you works the best. When you say, "You will be resurrected after death." those who rejected will say, "This is but clear magic!"
The explaining part is: ليبلوكم ايكم احسن عمل liyabluwakum ayyukum ahsanu AAamalan
li/for yabluwa/To test/trial/experiment/favour kum/you ayyakum/among you ahsanu/conducts the best/most proper/most benefitting/balancing amalan/works/acts/deeds/conduct.
Yabluwa is a verb from the root Ba-Lem-Waw (fn4), and means to test, to trial, to experiment, to esteem, to honour, to favour. Thus the test/trial/experiment of life is a favour and honour for us humans.
Ahsanu is a verb from the root Ha-Sin-Nun (fn5), and refers to something or someone possessing and excells in the qualities of being good, well balanced, properly ordered and being beneficial and pleasing to others.
So these combined explain our purpose of existence:
We are to develop as conscious beings, and our level of development is shown by how much 'حسن Hasana' we have done, how balanced and beneficial we are in this universe.
As expressed by the Qur'an:
لتركبن طبقا عن طبق
84:19 You (Mankind) shall surely embark from stage to stage.
And through this we can understand why God created the universe, as providing development is a manifestation of Him:
يسله من فى السموت والارض كل يوم هو فى شان
55:29 On Him depends all creatures in the heavens and on earth; [and] every day He manifests Himself in yet another way.
بسم الله الرحمن الرحيم
1:1 With the power and definition of Allah, the Absolute. The Ultimate Source of Instant Beneficence and Eternal Mercy. Who encompasses the entire Universe, nourishing and taking care of all things for what they are meant to be; just as a mother's womb nourishes the embryo to completion without any returns.
Footnotes:
1. Edward Lane, Arabic-English Lexicon, volume 3, page 221-223. Allamah as-Sayyid Muhammad Husayn at-Tabataba'i, Al-Mizan, English translation, page 22.
2. Hans Wehr, Arabic-English Dictionary, page 384.
3. 51:56 وما خلقت الجن والانس الا ليعبدون I did not create the Jinn and the humans except to serve Me.
4.Abdul Mannan Omar, Dictionary of the Holy Qur'an, page 64-65.
5.Abdul Mannan Omar, Dictionary of the Holy Qur'an, page 124. Oliver Leaman (Ed.), The Qur'an: an encyclopedia, page 252-253. Edward Lane, Arabic-English Lexicon, volume 3, page 206-208.
Copyright ©2010 AY Mol
الا من رحم ربك ولذلك خلقهم
11:119 Except those upon whom your Sustainer/Developer has bestowed His grace/unselfish bestowal of potential and growth. And to this end has He created them.
Rahma comes from the root Ra-Ha-Mim and refers to providing to the needs so such persons can grow. Mufsarin at-Tabataba'i says it means 'giving and bestowing to fulfill other's need' (fn1). A womb is called 'rahim' (pl:Arhaam)(fn2), as it bestows everything the foetus needs to develop and grow. Thus development is one of our purposes of existence.
The second most important verse on this subject is 51:56, which says the God created us only to serve Him (fn3). And how do we serve Him? This is explained in another verse that talks about our purpose of creation:
وهو الذى خلق السموت والارض فى ستة ايام وكان عرشه على الماء ليبلوكم ايكم احسن عملا ولىن قلت انكم مبعوثون من بعد الموت ليقولن الذين كفروا ان هذا الا سحر مبين
11:7 He is the One who created the heavens and earth in six periods, and His dominion was upon the water, and to test who from amongst you works the best. When you say, "You will be resurrected after death." those who rejected will say, "This is but clear magic!"
The explaining part is: ليبلوكم ايكم احسن عمل liyabluwakum ayyukum ahsanu AAamalan
li/for yabluwa/To test/trial/experiment/favour kum/you ayyakum/among you ahsanu/conducts the best/most proper/most benefitting/balancing amalan/works/acts/deeds/conduct.
Yabluwa is a verb from the root Ba-Lem-Waw (fn4), and means to test, to trial, to experiment, to esteem, to honour, to favour. Thus the test/trial/experiment of life is a favour and honour for us humans.
Ahsanu is a verb from the root Ha-Sin-Nun (fn5), and refers to something or someone possessing and excells in the qualities of being good, well balanced, properly ordered and being beneficial and pleasing to others.
So these combined explain our purpose of existence:
We are to develop as conscious beings, and our level of development is shown by how much 'حسن Hasana' we have done, how balanced and beneficial we are in this universe.
As expressed by the Qur'an:
لتركبن طبقا عن طبق
84:19 You (Mankind) shall surely embark from stage to stage.
And through this we can understand why God created the universe, as providing development is a manifestation of Him:
يسله من فى السموت والارض كل يوم هو فى شان
55:29 On Him depends all creatures in the heavens and on earth; [and] every day He manifests Himself in yet another way.
بسم الله الرحمن الرحيم
1:1 With the power and definition of Allah, the Absolute. The Ultimate Source of Instant Beneficence and Eternal Mercy. Who encompasses the entire Universe, nourishing and taking care of all things for what they are meant to be; just as a mother's womb nourishes the embryo to completion without any returns.
Footnotes:
1. Edward Lane, Arabic-English Lexicon, volume 3, page 221-223. Allamah as-Sayyid Muhammad Husayn at-Tabataba'i, Al-Mizan, English translation, page 22.
2. Hans Wehr, Arabic-English Dictionary, page 384.
3. 51:56 وما خلقت الجن والانس الا ليعبدون I did not create the Jinn and the humans except to serve Me.
4.Abdul Mannan Omar, Dictionary of the Holy Qur'an, page 64-65.
5.Abdul Mannan Omar, Dictionary of the Holy Qur'an, page 124. Oliver Leaman (Ed.), The Qur'an: an encyclopedia, page 252-253. Edward Lane, Arabic-English Lexicon, volume 3, page 206-208.
Copyright ©2010 AY Mol
Thursday, December 17, 2009
Qur'an, Democracy and Global Ethics
By Arnold Yasin Mol
The Qur'an is meant as a spiritual and moral guidance form mankind. The Qur'an calls itself Hudan anNass (2:185), a guide for humanity, and calls us to Dar asSalaam (10:25), a life and state of Peace. A guide which guides to peace can therefore never be used for oppression and tyranny.The Qur'an says that humanity is a connected nation (10:19) with a common origin (4:1), that each person as a human being is honoured by God (17:70), has complete freedom of thought (2:256) and that all people from all belief systems that improve mankind are honoured and respected (2:62, 5:69, 49:13). That there are differences between nations is a positive thing (49:13) and should never be a reason for exclusion or conflict. Justice is the only real criteria. Like many other belief systems, Islam strives for social justice, peace, spirituality and morality in society (16:90). Democracy belongs to the core value of Islam, in which the whole world and each society together discussess important matters (42:38). The government should be entrusted to honest and decent people who can safeguard the freedom, peace and rights all people (Amanat = peace and security, 4:58, 2:188). The governments must be respected if it is democratic (3:159).
This is the way in which the first Muslim generations acted, but unfortunately leaders came to power who removed the democratic elements from the Islamic society, which had a direct impact on government policies, theology and law that arose in the early and late Middle Ages. This has created misunderstandings among Muslims and non-Muslims about the flexible and liberal potential of the Qur'anic Message, and we at DRC are working hard together with scholars, thinkers, organisations, universities and activists from all the world to clear up these misunderstandings and neglected potentials.
Cooperation between different population groups and religions is the way to peace and social justice (3:113-115, 5:48, 60:8). This is best expressed in a global multi-party system. Each group in mankind is represented and each can ensure that their interests and ideas are heard and carried (39:18, 42:38-43). The Qur'an calls on Muslims, all peaceful persons, to work together for the world we live in to maintain and improve it (3:110, 11:11, 23:61, 38:28 etc.). The Qur'an emphasizes this with the story of Joseph (Yousouf) who helped to improve the land of Egypt and a high position in the government (12:54-56). The story of Joseph is mentioned as one of the lessons for humankind (12:111), to stress the importance of his life as an example.
Morality is central to Islam:
1. Honesty in actions and thoughts
2. Social assistance to all people: old, young, sick, poor etc.
3. Not harm society by violence or crime
4. Maintain purity of body and mind
5. Being peaceful with fellow human beings and the environment
6. Responsibility to maintain social harmony and improve society
ان الله يامر بالعدل والاحسن وايتائ ذى القربى وينهى عن الفحشاء والمنكر والبغى يعظكم لعلكم تذكرون
16:90 God commands justice, creating balance in the society, benefiting humanity, kindness to His creation, and giving to relatives. And He forbids all indecent deeds, immodesty, stinginess and rebellion. He instructs you (again) so that you may take it to heart.
الذين يستمعون القول فيتبعون احسنه اولئك الذين هدىهم الله واولئك هم اولوا الالبب
39:18 Those who listen to the Word, and follow the best of its application (in a given situation), such are the ones whom God has guided, and they are the ones endowed with insight.
ولقد كرمنا بنى ءادم
17:70 Surely, We have conferred dignity on the descendants of the human species (as a birth right, regardless of where the child is born).
لا اكراه فى الدين قد تبين الرشد من الغى فمن يكفر بالطغوت ويومن بالله فقد استمسك بالعروة الوثقى لا انفصام لها والله سميع عليم
2:256 There is no compulsion in the system; the proper way has been made clear from the wrong way. Whoever rejects the transgressors and unjust rulers, and trusts on God, has grasped the firm branch that will never break. God is Hearer, Knower.
والذين استجابوا لربهم واقاموا الصلوة وامرهم شورى بينهم ومما رزقنهم ينفقون والذين اذا اصابهم البغى هم ينتصرون وجزوا سيئة سيئة مثلها فمن عفا واصلح فاجره على الله انه لا يحب الظلمين ولمن انتصر بعد ظلمه فاولئك ما عليهم من سبيل ولمن صبر وغفر ان ذلك لمن عزم الامور
42:38-43 They respond to their Lord by establishing Salaat, and conduct their affairs by mutual consultation, and they keep open for the welfare of others what We have given them. And whenever gross injustice is inflicted upon them, they defend themselves and stand up for their rights. [In the Divine System, the oppressed is helped and the oppressor is requited. Yastansiroon carries the meanings of defending and standing up for rights] But requiting evil may become an evil in itself! So, whoever pardons and makes peace, his reward rests with God. Surely, He does not love the violators of human rights. And those who stand up for their rights and defend themselves, when they have been wronged, for such, there is no blame.The blame is on those who oppress people and cause disorder on earth resorting to aggression, unprovoked. They are the ones for whom there is an awful doom.Certainly, whoever is patient and forgives, that is from the strength of character.
ان الله يامركم ان تودوا الامنت الى اهلها واذا حكمتم بين الناس ان تحكموا بالعدل ان الله نعما يعظكم به ان الله كان سميعا بصيرا
4:58 God commands you to entrust your Rights and Protection to those who are capable, competent and sincere. They shall rule and judge equitably. Give your trusts to whom they belong. The Enlightenment from God is a blessing for you. He is Hearer, Seer of all that transpires in the Universe and in your society.
ولا تاكلوا امولكم بينكم بالبطل وتدلوا بها الى الحكام لتاكلوا فريقا من امول الناس بالاثم وانتم تعلمون
2:188 So, knowingly, do not devour the wealth and property of one another in a wrongful manner, nor bribe the officials or the judges to deprive others of their rightful belongings. This kind of behavior drags down your own humanity and harms the collective welfare of the society.
فبما رحمة من الله لنت لهم ولو كنت فظا غليظ القلب لانفضوا من حولك فاعف عنهم واستغفر لهم وشاورهم فى الامر فاذا عزمت فتوكل على الله ان الله يحب المتوكلين
3:159 It is God's mercy that you (O Messenger!) are lenient and compassionate with people. For, if you were harsh and stern of heart, they would have broken away from you. So, pardon them, arrange for their security, and consult with them in matters of public interest. Then, once you have taken a decision, put your trust in God. Surely, God loves those who do their best and then trust in God.
له معقبت من بين يديه ومن خلفه يحفظونه من امر الله ان الله لا يغير ما بقوم حتى يغيروا ما بانفسهم واذا اراد الله بقوم سوءا فلا مرد له وما لهم من دونه من وال
13:11 Each person has forces in rotation surrounding him. They guard the person and record his actions according to the command of God. Most certainly, God does not change the condition of a people until they first change themselves. And when God intends a people to suffer calamity (as a consequence of their misdeeds), there is none who can repel it. For, they have no protector besides Him.
وما كان الناس الا امة وحدة
10:19 All mankind were and are but one united community.
يايها الناس انا خلقنكم من ذكر وانثى وجعلنكم شعوبا وقبائل لتعارفوا ان اكرمكم عند الله اتقىكم ان الله عليم خبير
49:13 O Mankind! We have created you male and female, and have made you nations and tribes so that you might (affectionately) come to know one another. Surely, the most honored among you, in the sight of God, is the one who is best in conduct. God is Knower, Aware.
والله يدعوا الى دار السلم ويهدى من يشاء الى صرط مستقيم
10:25 God invites to the abode of peace and wholeness, and guides whoever wills (to be guided) on a straight path (towards justice and protection for all mankind).
ولكل درجت مما عملوا وليوفيهم اعملهم وهم لا يظلمون
46:19 And for all there will be ranks according to what they did so that He may recompense their actions. And none shall be wronged.
واما ما ينفع الناس فيمكث فى الارض
13:17 ...While what is of benefit to mankind, abides on earth.
اولئك يسرعون فى الخيرت وهم لها سبقون
23:61 It is those who race with one another to improve the quality of life for humanity, and it is those who are worthy of winning good things.
ان الذين ءامنوا والذين هادوا والنصرى والصبين من ءامن بالله واليوم الءاخر وعمل صلحا فلهم اجرهم عند ربهم ولا خوف عليهم ولا هم يحزنون
2:62 Indeed, those who believe (in the Qur'an and call themselves Muslims, peaceful and protecting other human beings), and those who are Jews, and Christians and those who follow other religions and beliefs; whoever has trust in God and the Future and does works that benefit humanity, their reward is with their Developer and Sustainer of all their stages of existence. For them shall be no fear from without, nor shall grief touch them from within.
وانزلنا اليك الكتب بالحق مصدقا لما بين يديه من الكتب ومهيمنا عليه فاحكم بينهم بما انزل الله ولا تتبع اهواءهم عما جاءك من الحق لكل جعلنا منكم شرعة ومنهاجا ولو شاء الله لجعلكم امة وحدة ولكن ليبلوكم فى ما ءاتىكم فاستبقوا الخيرت الى الله مرجعكم جميعا فينبئكم بما كنتم فيه تختلفون
5:48 (O Messenger!) We have sent to you this Divine writ, setting forth the truth. It confirms the remaining truth in the earlier scriptures since it is a watcher over them. So, judge between them by what God has revealed, and do not follow their desires diverging from the truth that has come to you. For each (community) among you We have appointed certain rites and a traced-out way. If God had willed, He could have made you all one single community. But He decided to let you test yourselves by what (potentials) He has granted you. So, outdo one another in doing good to the society. To God you will all return, and He will then make you understand wherein you differed.
ليسوا سواء من اهل الكتب امة قائمة يتلون ءايت الله ءاناء اليل وهم يسجدون يومنون بالله واليوم الءاخر ويامرون بالمعروف وينهون عن المنكر ويسرعون فى الخيرت واولئك من الصلحين وما يفعلوا من خير فلن يكفروه والله عليم بالمتقين
3:113-115 They are not all alike. Among the People of the scripture are those who take a firm stand for the right cause, reflect on the revelations of God all night long and submit in adoration. They believe in God (as the One True God), and in the Last Day. They advocate virtue by example, and close the doors to vice by example, and try to lead in acts of collective good. Such are the ones who enrich the society, increase the human potential and thus, rectify their own 'self'. Of the good they do, nothing will be rejected of them. God is Aware of those who live a life upright.
لا ينهىكم الله عن الذين لم يقتلوكم فى الدين ولم يخرجوكم من ديركم ان تبروهم وتقسطوا اليهم ان الله يحب المقسطين
60:8 God does not forbid you from being kind, and fully equitable to those who do not fight you on account of Religion, and do not evict you from your homelands. God loves those who lead a just, balanced life.
The Qur'an is meant as a spiritual and moral guidance form mankind. The Qur'an calls itself Hudan anNass (2:185), a guide for humanity, and calls us to Dar asSalaam (10:25), a life and state of Peace. A guide which guides to peace can therefore never be used for oppression and tyranny.The Qur'an says that humanity is a connected nation (10:19) with a common origin (4:1), that each person as a human being is honoured by God (17:70), has complete freedom of thought (2:256) and that all people from all belief systems that improve mankind are honoured and respected (2:62, 5:69, 49:13). That there are differences between nations is a positive thing (49:13) and should never be a reason for exclusion or conflict. Justice is the only real criteria. Like many other belief systems, Islam strives for social justice, peace, spirituality and morality in society (16:90). Democracy belongs to the core value of Islam, in which the whole world and each society together discussess important matters (42:38). The government should be entrusted to honest and decent people who can safeguard the freedom, peace and rights all people (Amanat = peace and security, 4:58, 2:188). The governments must be respected if it is democratic (3:159).
This is the way in which the first Muslim generations acted, but unfortunately leaders came to power who removed the democratic elements from the Islamic society, which had a direct impact on government policies, theology and law that arose in the early and late Middle Ages. This has created misunderstandings among Muslims and non-Muslims about the flexible and liberal potential of the Qur'anic Message, and we at DRC are working hard together with scholars, thinkers, organisations, universities and activists from all the world to clear up these misunderstandings and neglected potentials.
Cooperation between different population groups and religions is the way to peace and social justice (3:113-115, 5:48, 60:8). This is best expressed in a global multi-party system. Each group in mankind is represented and each can ensure that their interests and ideas are heard and carried (39:18, 42:38-43). The Qur'an calls on Muslims, all peaceful persons, to work together for the world we live in to maintain and improve it (3:110, 11:11, 23:61, 38:28 etc.). The Qur'an emphasizes this with the story of Joseph (Yousouf) who helped to improve the land of Egypt and a high position in the government (12:54-56). The story of Joseph is mentioned as one of the lessons for humankind (12:111), to stress the importance of his life as an example.
Morality is central to Islam:
1. Honesty in actions and thoughts
2. Social assistance to all people: old, young, sick, poor etc.
3. Not harm society by violence or crime
4. Maintain purity of body and mind
5. Being peaceful with fellow human beings and the environment
6. Responsibility to maintain social harmony and improve society
ان الله يامر بالعدل والاحسن وايتائ ذى القربى وينهى عن الفحشاء والمنكر والبغى يعظكم لعلكم تذكرون
16:90 God commands justice, creating balance in the society, benefiting humanity, kindness to His creation, and giving to relatives. And He forbids all indecent deeds, immodesty, stinginess and rebellion. He instructs you (again) so that you may take it to heart.
الذين يستمعون القول فيتبعون احسنه اولئك الذين هدىهم الله واولئك هم اولوا الالبب
39:18 Those who listen to the Word, and follow the best of its application (in a given situation), such are the ones whom God has guided, and they are the ones endowed with insight.
ولقد كرمنا بنى ءادم
17:70 Surely, We have conferred dignity on the descendants of the human species (as a birth right, regardless of where the child is born).
لا اكراه فى الدين قد تبين الرشد من الغى فمن يكفر بالطغوت ويومن بالله فقد استمسك بالعروة الوثقى لا انفصام لها والله سميع عليم
2:256 There is no compulsion in the system; the proper way has been made clear from the wrong way. Whoever rejects the transgressors and unjust rulers, and trusts on God, has grasped the firm branch that will never break. God is Hearer, Knower.
والذين استجابوا لربهم واقاموا الصلوة وامرهم شورى بينهم ومما رزقنهم ينفقون والذين اذا اصابهم البغى هم ينتصرون وجزوا سيئة سيئة مثلها فمن عفا واصلح فاجره على الله انه لا يحب الظلمين ولمن انتصر بعد ظلمه فاولئك ما عليهم من سبيل ولمن صبر وغفر ان ذلك لمن عزم الامور
42:38-43 They respond to their Lord by establishing Salaat, and conduct their affairs by mutual consultation, and they keep open for the welfare of others what We have given them. And whenever gross injustice is inflicted upon them, they defend themselves and stand up for their rights. [In the Divine System, the oppressed is helped and the oppressor is requited. Yastansiroon carries the meanings of defending and standing up for rights] But requiting evil may become an evil in itself! So, whoever pardons and makes peace, his reward rests with God. Surely, He does not love the violators of human rights. And those who stand up for their rights and defend themselves, when they have been wronged, for such, there is no blame.The blame is on those who oppress people and cause disorder on earth resorting to aggression, unprovoked. They are the ones for whom there is an awful doom.Certainly, whoever is patient and forgives, that is from the strength of character.
ان الله يامركم ان تودوا الامنت الى اهلها واذا حكمتم بين الناس ان تحكموا بالعدل ان الله نعما يعظكم به ان الله كان سميعا بصيرا
4:58 God commands you to entrust your Rights and Protection to those who are capable, competent and sincere. They shall rule and judge equitably. Give your trusts to whom they belong. The Enlightenment from God is a blessing for you. He is Hearer, Seer of all that transpires in the Universe and in your society.
ولا تاكلوا امولكم بينكم بالبطل وتدلوا بها الى الحكام لتاكلوا فريقا من امول الناس بالاثم وانتم تعلمون
2:188 So, knowingly, do not devour the wealth and property of one another in a wrongful manner, nor bribe the officials or the judges to deprive others of their rightful belongings. This kind of behavior drags down your own humanity and harms the collective welfare of the society.
فبما رحمة من الله لنت لهم ولو كنت فظا غليظ القلب لانفضوا من حولك فاعف عنهم واستغفر لهم وشاورهم فى الامر فاذا عزمت فتوكل على الله ان الله يحب المتوكلين
3:159 It is God's mercy that you (O Messenger!) are lenient and compassionate with people. For, if you were harsh and stern of heart, they would have broken away from you. So, pardon them, arrange for their security, and consult with them in matters of public interest. Then, once you have taken a decision, put your trust in God. Surely, God loves those who do their best and then trust in God.
له معقبت من بين يديه ومن خلفه يحفظونه من امر الله ان الله لا يغير ما بقوم حتى يغيروا ما بانفسهم واذا اراد الله بقوم سوءا فلا مرد له وما لهم من دونه من وال
13:11 Each person has forces in rotation surrounding him. They guard the person and record his actions according to the command of God. Most certainly, God does not change the condition of a people until they first change themselves. And when God intends a people to suffer calamity (as a consequence of their misdeeds), there is none who can repel it. For, they have no protector besides Him.
وما كان الناس الا امة وحدة
10:19 All mankind were and are but one united community.
يايها الناس انا خلقنكم من ذكر وانثى وجعلنكم شعوبا وقبائل لتعارفوا ان اكرمكم عند الله اتقىكم ان الله عليم خبير
49:13 O Mankind! We have created you male and female, and have made you nations and tribes so that you might (affectionately) come to know one another. Surely, the most honored among you, in the sight of God, is the one who is best in conduct. God is Knower, Aware.
والله يدعوا الى دار السلم ويهدى من يشاء الى صرط مستقيم
10:25 God invites to the abode of peace and wholeness, and guides whoever wills (to be guided) on a straight path (towards justice and protection for all mankind).
ولكل درجت مما عملوا وليوفيهم اعملهم وهم لا يظلمون
46:19 And for all there will be ranks according to what they did so that He may recompense their actions. And none shall be wronged.
واما ما ينفع الناس فيمكث فى الارض
13:17 ...While what is of benefit to mankind, abides on earth.
اولئك يسرعون فى الخيرت وهم لها سبقون
23:61 It is those who race with one another to improve the quality of life for humanity, and it is those who are worthy of winning good things.
ان الذين ءامنوا والذين هادوا والنصرى والصبين من ءامن بالله واليوم الءاخر وعمل صلحا فلهم اجرهم عند ربهم ولا خوف عليهم ولا هم يحزنون
2:62 Indeed, those who believe (in the Qur'an and call themselves Muslims, peaceful and protecting other human beings), and those who are Jews, and Christians and those who follow other religions and beliefs; whoever has trust in God and the Future and does works that benefit humanity, their reward is with their Developer and Sustainer of all their stages of existence. For them shall be no fear from without, nor shall grief touch them from within.
وانزلنا اليك الكتب بالحق مصدقا لما بين يديه من الكتب ومهيمنا عليه فاحكم بينهم بما انزل الله ولا تتبع اهواءهم عما جاءك من الحق لكل جعلنا منكم شرعة ومنهاجا ولو شاء الله لجعلكم امة وحدة ولكن ليبلوكم فى ما ءاتىكم فاستبقوا الخيرت الى الله مرجعكم جميعا فينبئكم بما كنتم فيه تختلفون
5:48 (O Messenger!) We have sent to you this Divine writ, setting forth the truth. It confirms the remaining truth in the earlier scriptures since it is a watcher over them. So, judge between them by what God has revealed, and do not follow their desires diverging from the truth that has come to you. For each (community) among you We have appointed certain rites and a traced-out way. If God had willed, He could have made you all one single community. But He decided to let you test yourselves by what (potentials) He has granted you. So, outdo one another in doing good to the society. To God you will all return, and He will then make you understand wherein you differed.
ليسوا سواء من اهل الكتب امة قائمة يتلون ءايت الله ءاناء اليل وهم يسجدون يومنون بالله واليوم الءاخر ويامرون بالمعروف وينهون عن المنكر ويسرعون فى الخيرت واولئك من الصلحين وما يفعلوا من خير فلن يكفروه والله عليم بالمتقين
3:113-115 They are not all alike. Among the People of the scripture are those who take a firm stand for the right cause, reflect on the revelations of God all night long and submit in adoration. They believe in God (as the One True God), and in the Last Day. They advocate virtue by example, and close the doors to vice by example, and try to lead in acts of collective good. Such are the ones who enrich the society, increase the human potential and thus, rectify their own 'self'. Of the good they do, nothing will be rejected of them. God is Aware of those who live a life upright.
لا ينهىكم الله عن الذين لم يقتلوكم فى الدين ولم يخرجوكم من ديركم ان تبروهم وتقسطوا اليهم ان الله يحب المقسطين
60:8 God does not forbid you from being kind, and fully equitable to those who do not fight you on account of Religion, and do not evict you from your homelands. God loves those who lead a just, balanced life.
Wednesday, December 9, 2009
The Apple That Fell On My Head: My trip to Kazachstan (part 1)
By Arnold Yasin Mol
In April I was asked by Edip Yuksel, my brilliant accomplish and friend in Islamic Reform, to go to Kazachstan with him for a conference. My first reaction was ‘Kazachstan. Who wants us there?’ I told my wife, and she was reluctant about the idea, and we forgot it for a while. Edip mailed me again in late August and was thinking why not, the organizers paid everything, and even agreed for me coming only for 3 days. I work fulltime next to my studies, and it is not always easy to get days off, so my father picked me up from work to bring me to the airport.
One suitcase and one bag full with around 20 books, Qur’an tafsirs, dictionaries and a laptop, it was luck it all fell under hand luggage. The reason I agreed on going was curiosity, to spread information on rational Islam, to see Edip again, meet other scholars, and simply, because I love travelling. I love standing in the line waiting to go somewhere, love sitting cramped in a plane, because I am going somewhere. I didn’t sleep during the flight, which I had planned to do, but an idea came into my head and I started writing. The end result will be published later as an article. As I was the only passenger still awake, the stewardess came to see if I needed something. The seat next to me, and the seat plank, were stacked with books making it sag through to its maximum. She asked what I was writing and starting looking at the books and seeing the word “Qur’an” on almost every one of them. “I am a theologian” gave her reason not to freak out, and started telling about modern Islamic thought. It is weird that I always have the feeling to be careful with having the Qur’an out in the open when travelling. We still have much to do to make the Qur’an seen as valuable for mankind outside of the Muslim world.
After a seven hour flight we landed at Friday dawn, the red light shining behind beautiful mountains surrounding the whole area. It was a stunning view. Admitting, I had some preconceived notions about Kazachstan, had read the Wikipedia page of the hosting city, Almaty (meaning apple), and as an old Soviet union country, expected everything to be old, dirty, messy and corrupt. Suddenly I stood in a small but clean, new airport, where soldiers spoke perfect English, were very patient and friendly (my visa wasn’t arranged, but they still helped me instead of deporting me), everywhere new technology, flat-screen TV’s and computer screens.
The only Soviet remains where the unbelievable large soldier hats, and the poor taxi-drivers constantly asking me to go with them. The person picking me up was Dinmuhammad, a businessman who wants to study rational Islam that is not blinded by history and tradition. He explained me how to week had gone with the other scholars who where already there.
They invited all of us because they have many questions, and they want to learn. Instead of emailing us, they just flew us over. During the drive you did not see old Soviet cars, no, here you saw more new deluxe cars then even in Holland; Lexus, BMW etc. Again surprised, I started asking DinMuhammad about the country, and he explained the wealth coming in due to the oil and gas, and how Kazachstan is becoming the business centre for central-Asia. The city’s are doing well, many young people going to college and universities, and the government although run by a group that is in power for more then a decade, is tolerant and secular. Islam is run by a government agency like in many Muslim countries, and the situation and scenery reminded me of Turkey. The country is progressing and I felt a very friendly and open environment.
Dinmuhammad, the friendly giant.
We arrived at the hotel, which was located high up a hill, surrounded by the mountains. The rooms were huge and luxury. I was starting to see we were getting a star-treatment. In the hallway I met the Cattons who I met in America 2 years ago, and pounded on Edip’s hotel room door. It is always such a pleasure to be with him. Edip is the one who encouraged me to start writing 4 years ago, and through this starting my studies in Theology. The struggle of Islamic Reform is gaining grounds because of his courage, expertise, humour and never wavering faith that change will come.
I took a short shower and went for breakfast, sitting there were most of the scholars including Imam Abu Eesa, imam of a London mosque and scholar in Egypt. His question immediately was;’ I hope you believe in the Sunnah’. I laughed and told him that history is always a mess, so I respect certain traditions that can be rationalized and are useful (like we do in all cultures), but I only see the Qur’an as coming from a divine source. It seems the Imam didn’t knew what to expect from the conference, as it turns out most of the scholars were from the modern groups who do not view Islamic history, thought and traditions as divine, and only use the Qur’an. Imam Abu Eesa follows Salafi thought, and thus very orthodox, patriarchal and exclusive on certain subjects, but he was open-minded and honest. He is funny, articulate, warm and intelligent. It was a pleasure to meet a traditional scholar who is open for debates and differences in opinion.
We went to the auditorium where Edip was giving a lecture and I started filming. But I hadn’t slept for almost 2 days, and eventually went back to my room to sleep, being truly exhausted. In the afternoon I went back to the auditorium where several Kazakhstani’s were interviewing Hassan Mahmud. Hassan Mahmud is a screenplay writer, a researcher on Sharia and member of the Muslim Canadian Council. They asked me to join Hassan and to answer their questions. This turned out into a debate between the Kazakhstani’s and Hassan and me. It was very fruitful and productive. I discussed the concept how the Qur’an demands from each person and nation to reflect on the Qur’an on their own (41:53), as each person and nation is a ‘horizon’(ufuq). Then they presented an understanding of their own concerning mamalakat aymanukum (persons who you are responsible for/those you possess), in their country there are many immigrants which Kazakhs are not allowed to marry legally, thus these cannot become their legal zaujat (wife), but the not-acknowledged-by-law wives can become the ones who they live with and take care off since mamalakat aymanukum refers to a person under your protection and care. Thus the males give these wives all the rights the Qur´an gives them, and will treat them as legal wives, even though their own government doesn´t support this. And they agreed the Qur’an doesn’t allow multiple wives. The Qur’an only talks about the nisaa (women) from the yateem (widows/fatherless children), referring to women who were widows and had children who need a father. Their understanding of mamalakat aymanukum I saw as a perfect example how the Qur’an is applicable in every nation as long as each generation and nation approach it by themselves as much as possible.
Hassan and I had a long talk while our Kazakh hosts were discussing among themselves. Hassan is very intelligent and passionate in his mission; to show that the historical Sharia and Fiqh (law and application) are contradicting and oppressive towards humans, and especially women. The majority of Fiqh was created apart from the Qur’an, and in a time when historical traditions (Hadith) were dominant in how to approach the Qur’an and subjects not discussed in it. He has memorized almost all Hadith of the major collections by number, and when we discussed a certain hadith with Imam Abu Eesa, he could quote it directly and tell the volume and number. He takes this mission very seriously and he has written a book about it in his original language, Bangla, and he is now translating it into English. He also has written beautiful screenplays, wherein he shows a family that has to deal with certain problems through Sharia, and then let that family quote the books directly to show the audience how oppressive and nonsensical they are. Entertainment is the true way to spreading your message. His videos are posted at the Audio/Video section.
Giving my lecture, with the translator next to me
That evening we had a large meal and long discussions and laughs. It was a beautiful group to be with, and considered myself blessed to have been among them. We discussed new ideas of how to spread Islamic reformist thought and how to work together. The food was delicious and we got class treatment. One of the conference hosts promised us that Hassan Mahmud, Imam Abu Eesa, Tufan Kadere and myself could go to the mountains in the morning. I wanted to go to a Turkish/Kazakh sauna together with Edip, but we had missed each other and they went without me. Instead I ended up with Abu Eesa and some of our hosts at the restaurant for a late discussion. It was mostly about interpretation and the traditional methods of tafsir (Qur’an exegesis). It was after midnight when I returned to my room and suddenly a knock and giggling (yes, giggling) at my door. Edip had just returned from the sauna, and we had a long night catching up and planning. Edip and I know each other for years, and I couldn't choose a better companion on our mission. His humour and wit are always a joy. It was at least after 3 O'clock when he left. Jet-lag is a weird thing, your body and mind are confused and tired, but it took a while before I could sleep.
The next morning, professor Philosophy of Religion Murtaza Bulutay picked us up in his SUV, and we started going up to the mountains. He explained how in the Soviet times, the mountain ski-resorts were accessible for everybody, but now it is of course a luxury not everybody can afford. During the ride, we all introduced each ourselves on camera, and when Imam Abu Eesa started to tell his story, the discussion became very interesting. Born and raised in the UK, and his parents coming from Northern Pakistan, he had a mixed upbringing. After a pharmaceutical study, he started to study Islam in the UK and in Cairo. Now he is an imam at a London mosque, student of a famous Egyptian Hadith scholar, and involved with an Islamic organisation through which he gets invited abroad for lectures and debates. As his family lives in Northern Pakistan/Southern Afghanistan, they get in contact with the Taliban frequently. Abu Eesa explained how the original Taliban were just students who wanted to help their people to get liberated from the Russians during the 80’s, after that war the groups turned on each other, and that is the mess we see today.
I asked him if he knows how they are funded, he believes most of the money just comes from the farmer villages, not from the opium trade as is mostly claimed in the media. As there are many different groups, who mostly run their affairs tribally and not through traditional Islam, it would not surprise me if some groups do make use of the opium trade. There is to much profit involved with the opium trade that it is impossible not to end up also with the different Taliban groups. Abu Eesa has been in his family’s area several times and had preached against the Taliban’s ways of conduct and thought. “They have turned against Muslims, and the Prophet said that such people are not of us.” Because of this it is not possible for Abu Eesa to return to his family’s area as the Taliban would kill him. I do not agree with Abu Eesa’s approach to Islam, but his honesty and courage can never be doubted. He also explained that people are confused, in the Taliban, Muslims in the villages. They are not well organised and not guided properly, and thus the ideas of what is Islam, what are Muslims, what is the right course of action and conduct in certain situations such as war, all of these create the chaos we see today.
We ended halfway up the mountain on a large dam, above the famous Almaty ice skating range where in Soviet times many records had been broken. Although with a bit of cheating since the air is thinner at that high altitude of course.
The Almaty ice skating range. It is getting rebuilt to compete for the Winter Olympics.
Imam Abu Eesa standing on the dam ledge filming.
A bird trainer stood there. This beautiful 3-year old eagle was stunning to have up close. We all took pictures with it.
We also went to some other spots in the mountains where you had a view of Almaty city. Then we returned to the hotel for lunch. All the while we just kept on discussing and discussing. After that we all went to the auditorium for a new session. All the invited scholars and speakers and hosts were present. Another debate (I had missed the first ones) between Imam Abu Eesa and Edip was going to take place and I was the moderator. Edip’s Theometer or Sectometer, a multiple choice questionnaire that focuses on the differences between traditional beliefs and the Qur’an, was the subject were each person had to the answer the question and then discuss it. Although most of the questions indeed expose a direct contradiction between traditional Islam and the Qur’an (like stoning for adultery), some represent differences in interpretation and not direct contradictions, so I tried to skip those. When the question about stoning for adultery came up, the clarification of Imam Abu Eesa showed the weakness of traditional interpretation. Imam Abu Eesa had repeated multiple times during my stay that the Sunnah of the Prophet explains the Qur’an, as otherwise we cannot understand the Qur’an correctly and many passages would remain unclear.
Although I agree that some passages in the Qur’an are related to historical events, the majority of the Qur’an’s message, is understandable purely based on its linguistic meaning. So when stoning came up, the contradiction of traditional thought became clear. Chapter 24, Surah an-Nur, which discusses the punishment for proven or confessed adultery, begins with these verses:
24:1 A chapter which We have sent down and imposed, and We have sent down in it
clear revelations that you may remember.
And directly after this, very clear commands are given concerning adultery. The idea that these commands need any explanation because they miss something, that they are incomplete (stoning for married persons), contradicts the very verse that proceeds it! The debate has been taped and will be uploaded later, so I will leave further details out. It was an interesting debate, and more of these discussions are necessary to reform Islam. Eventually all the differences that are discussed revolve around if a person approaches the Qur’an based on its linguistics alone, whereby using historical or scientific records as an extra explanatory source is an exception, or believing the historical records are necessary part of the Qur’anic/Divine message and explain it.
There are overlapping beliefs (belief in one God, Qur’an as a divine message, Muhammad as a prophet, belief in life after death etc.) coming from these two methodologies, but the majority of differences have a vast impact on the resulting society it can produce. The linguistic methodology, accepting only the Qur’an as a divine guide, allows a divers, pluralistic, secular, liberal and humane society that doesn’t need to have 6th century Arabian behaviour integrated in its culture and thought system/philosophy. The historical methodology, whereby historical records are part and largely determine the message of the Qur´an, is less, or, depending on school of thought, not liberal, they all discourages pluralism and has a strict and dogmatic determined law system which doesn’t allow secularism and upholds patriarchy.
The historical method limits the potential of the Qur’an to be a Huddan-anNass, a guidance for mankind, and has many beliefs and dogma’s that are contradicting with global ethics (values all of humanity agree on like liberty, freedom of religion, equal rights for all whatever your sex or creed) and with rational scientific thought. Also it lacks flexibility since many of it beliefs are fixed by historical and cultural frameworks where these beliefs were formed in. The Qur’an’s historical framework is only the Arabic language (a cultural determined method of communication) and the historical moments and advices/commands it mentions to the Prophet and his followers (about his family, some battles, cultural behaviour concerning women etc.), and the Arabic language is flexible and general enough to be understood and used outside of its historical background and the historical related verses are few and simple to recognize as a temporal command or advice.
Sunnah and Hadith based interpretation tries to link every verse of the Qur’an to a historical account or idea, and thus places every verse in a historical, cultural or mythological framework and understanding. Many of these accounts were written hundreds of years after the events or moment of revelation itself when the Muslim empire had gone through several civil wars, uprisings and mass integration by Christian (hundreds of different sects), Jewish, Zoroastrian, Manichean and pagan beliefs from dozens of different cultures. And these influences are clearly seen, for example, the majority of the explanations given about old Prophets in the Qur’an are mostly taken straight from the Bible and Rabbinic Talmud (Jewish exegesis), the Qur’an never discusses Eve (Hawa) or her being an example of the nature of women, but there are plenty of Hadith resembling the Bible saying she was made out of the rib of Adam.
End of part 1
In April I was asked by Edip Yuksel, my brilliant accomplish and friend in Islamic Reform, to go to Kazachstan with him for a conference. My first reaction was ‘Kazachstan. Who wants us there?’ I told my wife, and she was reluctant about the idea, and we forgot it for a while. Edip mailed me again in late August and was thinking why not, the organizers paid everything, and even agreed for me coming only for 3 days. I work fulltime next to my studies, and it is not always easy to get days off, so my father picked me up from work to bring me to the airport.
One suitcase and one bag full with around 20 books, Qur’an tafsirs, dictionaries and a laptop, it was luck it all fell under hand luggage. The reason I agreed on going was curiosity, to spread information on rational Islam, to see Edip again, meet other scholars, and simply, because I love travelling. I love standing in the line waiting to go somewhere, love sitting cramped in a plane, because I am going somewhere. I didn’t sleep during the flight, which I had planned to do, but an idea came into my head and I started writing. The end result will be published later as an article. As I was the only passenger still awake, the stewardess came to see if I needed something. The seat next to me, and the seat plank, were stacked with books making it sag through to its maximum. She asked what I was writing and starting looking at the books and seeing the word “Qur’an” on almost every one of them. “I am a theologian” gave her reason not to freak out, and started telling about modern Islamic thought. It is weird that I always have the feeling to be careful with having the Qur’an out in the open when travelling. We still have much to do to make the Qur’an seen as valuable for mankind outside of the Muslim world.
After a seven hour flight we landed at Friday dawn, the red light shining behind beautiful mountains surrounding the whole area. It was a stunning view. Admitting, I had some preconceived notions about Kazachstan, had read the Wikipedia page of the hosting city, Almaty (meaning apple), and as an old Soviet union country, expected everything to be old, dirty, messy and corrupt. Suddenly I stood in a small but clean, new airport, where soldiers spoke perfect English, were very patient and friendly (my visa wasn’t arranged, but they still helped me instead of deporting me), everywhere new technology, flat-screen TV’s and computer screens.
The only Soviet remains where the unbelievable large soldier hats, and the poor taxi-drivers constantly asking me to go with them. The person picking me up was Dinmuhammad, a businessman who wants to study rational Islam that is not blinded by history and tradition. He explained me how to week had gone with the other scholars who where already there.
They invited all of us because they have many questions, and they want to learn. Instead of emailing us, they just flew us over. During the drive you did not see old Soviet cars, no, here you saw more new deluxe cars then even in Holland; Lexus, BMW etc. Again surprised, I started asking DinMuhammad about the country, and he explained the wealth coming in due to the oil and gas, and how Kazachstan is becoming the business centre for central-Asia. The city’s are doing well, many young people going to college and universities, and the government although run by a group that is in power for more then a decade, is tolerant and secular. Islam is run by a government agency like in many Muslim countries, and the situation and scenery reminded me of Turkey. The country is progressing and I felt a very friendly and open environment.
Dinmuhammad, the friendly giant.
We arrived at the hotel, which was located high up a hill, surrounded by the mountains. The rooms were huge and luxury. I was starting to see we were getting a star-treatment. In the hallway I met the Cattons who I met in America 2 years ago, and pounded on Edip’s hotel room door. It is always such a pleasure to be with him. Edip is the one who encouraged me to start writing 4 years ago, and through this starting my studies in Theology. The struggle of Islamic Reform is gaining grounds because of his courage, expertise, humour and never wavering faith that change will come.
I took a short shower and went for breakfast, sitting there were most of the scholars including Imam Abu Eesa, imam of a London mosque and scholar in Egypt. His question immediately was;’ I hope you believe in the Sunnah’. I laughed and told him that history is always a mess, so I respect certain traditions that can be rationalized and are useful (like we do in all cultures), but I only see the Qur’an as coming from a divine source. It seems the Imam didn’t knew what to expect from the conference, as it turns out most of the scholars were from the modern groups who do not view Islamic history, thought and traditions as divine, and only use the Qur’an. Imam Abu Eesa follows Salafi thought, and thus very orthodox, patriarchal and exclusive on certain subjects, but he was open-minded and honest. He is funny, articulate, warm and intelligent. It was a pleasure to meet a traditional scholar who is open for debates and differences in opinion.
We went to the auditorium where Edip was giving a lecture and I started filming. But I hadn’t slept for almost 2 days, and eventually went back to my room to sleep, being truly exhausted. In the afternoon I went back to the auditorium where several Kazakhstani’s were interviewing Hassan Mahmud. Hassan Mahmud is a screenplay writer, a researcher on Sharia and member of the Muslim Canadian Council. They asked me to join Hassan and to answer their questions. This turned out into a debate between the Kazakhstani’s and Hassan and me. It was very fruitful and productive. I discussed the concept how the Qur’an demands from each person and nation to reflect on the Qur’an on their own (41:53), as each person and nation is a ‘horizon’(ufuq). Then they presented an understanding of their own concerning mamalakat aymanukum (persons who you are responsible for/those you possess), in their country there are many immigrants which Kazakhs are not allowed to marry legally, thus these cannot become their legal zaujat (wife), but the not-acknowledged-by-law wives can become the ones who they live with and take care off since mamalakat aymanukum refers to a person under your protection and care. Thus the males give these wives all the rights the Qur´an gives them, and will treat them as legal wives, even though their own government doesn´t support this. And they agreed the Qur’an doesn’t allow multiple wives. The Qur’an only talks about the nisaa (women) from the yateem (widows/fatherless children), referring to women who were widows and had children who need a father. Their understanding of mamalakat aymanukum I saw as a perfect example how the Qur’an is applicable in every nation as long as each generation and nation approach it by themselves as much as possible.
Hassan and I had a long talk while our Kazakh hosts were discussing among themselves. Hassan is very intelligent and passionate in his mission; to show that the historical Sharia and Fiqh (law and application) are contradicting and oppressive towards humans, and especially women. The majority of Fiqh was created apart from the Qur’an, and in a time when historical traditions (Hadith) were dominant in how to approach the Qur’an and subjects not discussed in it. He has memorized almost all Hadith of the major collections by number, and when we discussed a certain hadith with Imam Abu Eesa, he could quote it directly and tell the volume and number. He takes this mission very seriously and he has written a book about it in his original language, Bangla, and he is now translating it into English. He also has written beautiful screenplays, wherein he shows a family that has to deal with certain problems through Sharia, and then let that family quote the books directly to show the audience how oppressive and nonsensical they are. Entertainment is the true way to spreading your message. His videos are posted at the Audio/Video section.
Giving my lecture, with the translator next to me
That evening we had a large meal and long discussions and laughs. It was a beautiful group to be with, and considered myself blessed to have been among them. We discussed new ideas of how to spread Islamic reformist thought and how to work together. The food was delicious and we got class treatment. One of the conference hosts promised us that Hassan Mahmud, Imam Abu Eesa, Tufan Kadere and myself could go to the mountains in the morning. I wanted to go to a Turkish/Kazakh sauna together with Edip, but we had missed each other and they went without me. Instead I ended up with Abu Eesa and some of our hosts at the restaurant for a late discussion. It was mostly about interpretation and the traditional methods of tafsir (Qur’an exegesis). It was after midnight when I returned to my room and suddenly a knock and giggling (yes, giggling) at my door. Edip had just returned from the sauna, and we had a long night catching up and planning. Edip and I know each other for years, and I couldn't choose a better companion on our mission. His humour and wit are always a joy. It was at least after 3 O'clock when he left. Jet-lag is a weird thing, your body and mind are confused and tired, but it took a while before I could sleep.
The next morning, professor Philosophy of Religion Murtaza Bulutay picked us up in his SUV, and we started going up to the mountains. He explained how in the Soviet times, the mountain ski-resorts were accessible for everybody, but now it is of course a luxury not everybody can afford. During the ride, we all introduced each ourselves on camera, and when Imam Abu Eesa started to tell his story, the discussion became very interesting. Born and raised in the UK, and his parents coming from Northern Pakistan, he had a mixed upbringing. After a pharmaceutical study, he started to study Islam in the UK and in Cairo. Now he is an imam at a London mosque, student of a famous Egyptian Hadith scholar, and involved with an Islamic organisation through which he gets invited abroad for lectures and debates. As his family lives in Northern Pakistan/Southern Afghanistan, they get in contact with the Taliban frequently. Abu Eesa explained how the original Taliban were just students who wanted to help their people to get liberated from the Russians during the 80’s, after that war the groups turned on each other, and that is the mess we see today.
I asked him if he knows how they are funded, he believes most of the money just comes from the farmer villages, not from the opium trade as is mostly claimed in the media. As there are many different groups, who mostly run their affairs tribally and not through traditional Islam, it would not surprise me if some groups do make use of the opium trade. There is to much profit involved with the opium trade that it is impossible not to end up also with the different Taliban groups. Abu Eesa has been in his family’s area several times and had preached against the Taliban’s ways of conduct and thought. “They have turned against Muslims, and the Prophet said that such people are not of us.” Because of this it is not possible for Abu Eesa to return to his family’s area as the Taliban would kill him. I do not agree with Abu Eesa’s approach to Islam, but his honesty and courage can never be doubted. He also explained that people are confused, in the Taliban, Muslims in the villages. They are not well organised and not guided properly, and thus the ideas of what is Islam, what are Muslims, what is the right course of action and conduct in certain situations such as war, all of these create the chaos we see today.
We ended halfway up the mountain on a large dam, above the famous Almaty ice skating range where in Soviet times many records had been broken. Although with a bit of cheating since the air is thinner at that high altitude of course.
The Almaty ice skating range. It is getting rebuilt to compete for the Winter Olympics.
Imam Abu Eesa standing on the dam ledge filming.
A bird trainer stood there. This beautiful 3-year old eagle was stunning to have up close. We all took pictures with it.
We also went to some other spots in the mountains where you had a view of Almaty city. Then we returned to the hotel for lunch. All the while we just kept on discussing and discussing. After that we all went to the auditorium for a new session. All the invited scholars and speakers and hosts were present. Another debate (I had missed the first ones) between Imam Abu Eesa and Edip was going to take place and I was the moderator. Edip’s Theometer or Sectometer, a multiple choice questionnaire that focuses on the differences between traditional beliefs and the Qur’an, was the subject were each person had to the answer the question and then discuss it. Although most of the questions indeed expose a direct contradiction between traditional Islam and the Qur’an (like stoning for adultery), some represent differences in interpretation and not direct contradictions, so I tried to skip those. When the question about stoning for adultery came up, the clarification of Imam Abu Eesa showed the weakness of traditional interpretation. Imam Abu Eesa had repeated multiple times during my stay that the Sunnah of the Prophet explains the Qur’an, as otherwise we cannot understand the Qur’an correctly and many passages would remain unclear.
Although I agree that some passages in the Qur’an are related to historical events, the majority of the Qur’an’s message, is understandable purely based on its linguistic meaning. So when stoning came up, the contradiction of traditional thought became clear. Chapter 24, Surah an-Nur, which discusses the punishment for proven or confessed adultery, begins with these verses:
24:1 A chapter which We have sent down and imposed, and We have sent down in it
clear revelations that you may remember.
And directly after this, very clear commands are given concerning adultery. The idea that these commands need any explanation because they miss something, that they are incomplete (stoning for married persons), contradicts the very verse that proceeds it! The debate has been taped and will be uploaded later, so I will leave further details out. It was an interesting debate, and more of these discussions are necessary to reform Islam. Eventually all the differences that are discussed revolve around if a person approaches the Qur’an based on its linguistics alone, whereby using historical or scientific records as an extra explanatory source is an exception, or believing the historical records are necessary part of the Qur’anic/Divine message and explain it.
There are overlapping beliefs (belief in one God, Qur’an as a divine message, Muhammad as a prophet, belief in life after death etc.) coming from these two methodologies, but the majority of differences have a vast impact on the resulting society it can produce. The linguistic methodology, accepting only the Qur’an as a divine guide, allows a divers, pluralistic, secular, liberal and humane society that doesn’t need to have 6th century Arabian behaviour integrated in its culture and thought system/philosophy. The historical methodology, whereby historical records are part and largely determine the message of the Qur´an, is less, or, depending on school of thought, not liberal, they all discourages pluralism and has a strict and dogmatic determined law system which doesn’t allow secularism and upholds patriarchy.
The historical method limits the potential of the Qur’an to be a Huddan-anNass, a guidance for mankind, and has many beliefs and dogma’s that are contradicting with global ethics (values all of humanity agree on like liberty, freedom of religion, equal rights for all whatever your sex or creed) and with rational scientific thought. Also it lacks flexibility since many of it beliefs are fixed by historical and cultural frameworks where these beliefs were formed in. The Qur’an’s historical framework is only the Arabic language (a cultural determined method of communication) and the historical moments and advices/commands it mentions to the Prophet and his followers (about his family, some battles, cultural behaviour concerning women etc.), and the Arabic language is flexible and general enough to be understood and used outside of its historical background and the historical related verses are few and simple to recognize as a temporal command or advice.
Sunnah and Hadith based interpretation tries to link every verse of the Qur’an to a historical account or idea, and thus places every verse in a historical, cultural or mythological framework and understanding. Many of these accounts were written hundreds of years after the events or moment of revelation itself when the Muslim empire had gone through several civil wars, uprisings and mass integration by Christian (hundreds of different sects), Jewish, Zoroastrian, Manichean and pagan beliefs from dozens of different cultures. And these influences are clearly seen, for example, the majority of the explanations given about old Prophets in the Qur’an are mostly taken straight from the Bible and Rabbinic Talmud (Jewish exegesis), the Qur’an never discusses Eve (Hawa) or her being an example of the nature of women, but there are plenty of Hadith resembling the Bible saying she was made out of the rib of Adam.
End of part 1
Sunday, November 8, 2009
Bookreview of “What is All The Fuss About Religion?”
Bookreview of “What is All The Fuss About Religion?” EarthTrek volume 1
By Anita Herawati Moormann.
WCM Press 2009.
Bookreview by Arnold Yasin Mol, DeenResearchCenter November 2009.
www.deenresearchcenter.com
Moormann’s book is an interesting and pleasant work to read. It is a disclosure of the personal questions Moormann asked herself over the years about life and meaning, and these are questions shared by most humans on earth. Being a product of a pluralistic society and child of an ambassador, from childhood on the different ideas and beliefs mankind has were exposed to her which all claimed to be truths. From this, a list of questions emerged which she slowly found answers for. Questions as ‘what is religion?’, ‘is religion necessary?’, ‘does God exist?’, ‘there are so many religions, which is the right one?’, and many more of these common questions. Self-study and reflection created a set of answers, which she started to explain in her book, the first of a three volume series. As her questions are shared by many people, she wanted to help other people by sharing her own journey.
As myself having had an academic education in Science and Theology and long self-study on Philosophy, Islam and Qur’anic interpretation, I was surprised by the professional level of many of Moormann’s explanations, although her being an amateur on these subjects. Her story of her youth showed the universality of mankind’s journey of being confronted by the diversity of thought. Although coming from a Muslim background, she started to research other religions and wanted to know if there was a common ground between them, and if there really was a conflict between modern thought and religions. Her answers on there being proof of a Creator are well explained, and shows her ability to present sophisticated ideas to a normal audience.
After reflecting there being only one Creator force, she skips non-monotheistic religions in her assessment as these are disproven by scientific philosophical thought. So she then focuses on a comparative studies of Judaism, Christianity and Islam. As the first two share mostly the same book, the comparison is made between the Bible and the Qur’an. She examines the history and development of the three religions, the influences of pagan beliefs on them, and then goes into a step by step subject comparison of the Bible and Qur’an. These are done very professionally and thorough. She shatters the myths that the Qur’an is a violent, hate-mongering and primitive book, and shows the Bible is far more focussed on violence, and has many contradicting ideas about God. Her conclusion that the Qur’an has a logical view on God, and its focus and ideas of righteousness, liberty and justice represent the best of what a human can be, and thus that the Qur’an is an asset to mankind, are very convincing.
Although she makes a few amateuristic mistakes and discusses some new-age ideas that are too simplistic, these can be overlooked as her book is a valuable work for the every day person. Many people do not take being alive very serious, and just accept what their upbringing has given them. Moormann’s journey shows the importance of honestly reflecting all ideas and discoveries created by mankind, and thus entices people to start their own journey, but also gives them an idea of what direction to go to.
Her work is compelling and convincing for a person just telling her own journey and I was happy to walk along.
You can buy the book on Amazon:
“What is All The Fuss About Religion?” by Anita Moormann
Monday, October 12, 2009
New article: Qur'anic perspective on Multicultarism and Inter-Religious relations by Professor Aisha Musa
The Qur’an indicates that differences in gender, ethnicity, nationality, language, color, and religion are God-given and among the wonders of creation, and it calls on people to recognize and appreciate each other.
We have made you nations and tribes; Qur'anic perspective on Multicultarism and Inter-Religious relations (PDF)
An exceprt from the article:
Such a reading demonstrates that rather than being a wellspring of intolerance and hatred, the Qur'an invites humanity to inter-religious and intercultural understanding and cooperation in striving to achieve social justice
for humanity. The examination of what the Qur’an has to say on these important issues will begin with the Arabic of the verses, followed a translation2 and discussion The verse that lays the foundation for the present discussion is chapter 49 (Surat al-Aujurat), verse 13:
ya ayyuha al-nasu inna khalaqnakum min dhakarin wa untha wa
jaBalnakum shuBuban wa qaba’ila li-taBarafu inna akramakum Binda
allahi atqakum inna allaha Balimun khabir
Which means:
O people! Indeed, we have created you from a male and a female, and have made you nations and tribes that you may get to know one another. Indeed, the most noble of you, in the sight of God, are those with the most taqwa. Indeed, God is Knower, Aware. (Surat al-Aujurat, verse 13)
We will leave the idea of taqwa untranslated for the moment and return to it shortly. First, it is important to point out that this verse, which is addressed to humanity in general, rather than to Muslims, or believers, informs us that gender and national and tribal differences are divinely ordained, so that people may get to know one another. A key term used in this verse is taBarafu, translated here as “get to know one another.” The verb taBarafu is in the sixth form in Arabic, which carries the meaning of activity that is reciprocal and ongoing. Therefore, this verse does not simply refer to people of some groups learning about others, but various groups are actively engaged in relationships that are continuing and mutual, in which they are learning about one another. The Qur’an also addresses various manifestations of national and ethnic differences. In chapter 30 (Surat al-Rum) verse 22, the Qur’an declares:
wa min ayatihi khalq ul-samawati wa al-arIi wa akhtilaf alsinatikum
wa alwanikum inna fi dhalika la -ayatin lilBalimin
Which means: Among His signs is the creation of the heavens and the earth and the
variations in your languages and colors. Certainly, in that are signs
for the worlds. (Surat al-Rum, verse 22)
In chapter 7 (Surat al-BAraf) verse 26:
ya bani adam qad anzalna Balaykum libasan yuwari saw'atikum wa
rishan wa libasu al-taqwa dhalika khayrun dhalika min 'ayati allahi
laBallahum yadhdhakkaruna
Which means:
Oh children of Adam, We have sent down to you garments to cover your nakedness, and as a means of adornment, but the best garment is the garment of taqwa. This is among the signs of God, so that perhaps you may reflect. (Surat al-BAraf, verse 26)
It is clear from these verses that variations color, language, and even clothing styles are divinely ordained. The Qur’an also makes it clear that such variations should not be a source of discrimination or derision in verse 11 of Chapter 49 (Surat al- Aujurat).
ya ayyuha alladhina amanu la yaskhar qawmun min qawmin Basa an
yakunu khayran minhum wa la nisa'un min nisa'in Basa an yakunna
khayran minhunna wa la talmizu anfusakum wa la tanabazu bilalqab…
Which means:
O you who acknowledge, one people should not deride another, for it
may be that they are better than them; nor should some women deride
others, for it may be that they are better than them; and do not insult
each other or ridicule each other with nicknames…. (Surat al-Aujurat,
verse 11)
So, according to the Qur’an, the differences in languages and colors, and even modes of dress are signs of God, which the Qur’an compares to the creation of the heavens and the earth; moreover, these differences should not be sources of rivalry or discrimination. On the contrary, the verb taBarafu in 49:13 indicates that people
should recognize and appreciate such God-given differences. A distinction that is sometimes popularly used to argue for an inevitable class of civilizations is the dichotomy of East and West. This issue is also addressed in the Qur’an, in chapter 2 (Surat al-Baqara) verse 115:
wa li-llahi al-mashriqu wa almaghribu
fa-aynama tuwallu fa -thamma wajhu allahi inna allaha wasiBun Balim.
[To God belongs the East and the West, thus wherever you turn, there is the face of
God. Certainly God is all-encompassing, all-knowing] (Surat al-Baqara, verse 115).
Far from envisioning a clash between East and West, the Qur’an thus makes it clear that God is found wherever you turn, East or West. Both are equally encompassed by God.
Sunday, October 11, 2009
My involvement with the Dutch Muslim Party made frontpage news
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kt09+AYMenNMP.jpg)
It discusses how I became a Muslim, my ideas about Islam, science and Dutch ethics, and how I am involved as a researcher for the Dutch Muslim Party (NMP). It is very exciting that the media is focussing on positive Islam. An excerpt, the whole article will be translated later:
De Nederlandse Moslim Partij (NMP) werkt aan een Leidse fractie. Of die ook aan de komende gemeenteraadsverkiezingen meedoet, is nog onzeker. Een van de trekkers is Arnold Yasin Mol, opgegroeid in Oegstgeest, sinds kort Katwijker, en bezoeker van Leidse moskeeën.
Ook Leiden heeft grote behoefte aan een moslimpartij, zegt Mol. ,,In Leiden komt ten slotte een van de grootste moskeeën in Nederland.''
De standpunten van de moslimpartij moeten zich nog uitkristalliseren, maar de islamitische denktank van Mol en Raja kiest vooralsnog een linkse koers.
,,Nederland is misschien wel een van de meest islamitische landen ter wereld'', stelt Mol, die bevestigt dat zijn partij ondanks het religieuze karakter meer raakvlakken heeft met GroenLinks dan met CDA of ChristenUnie.
The Dutch Muslim Party (NMP) is working on a Leiden group. Or who also participate in the upcoming municipal elections, is still uncertain. One of the tractors is Arnold Yasin Mol, grew up in Oegstgeest, and visitors of Leiden mosques.
Leiden also has a great need for a Muslim party, says Mol. "In Leiden is finally one of the largest mosques in the Netherlands.''
The positions of the Muslim party must still be discussed, but the Islamic think tank of Raja and Mol choose yet a leftist stance.
"The Netherlands is perhaps one of the most Islamic countries in the world'', proposed Mol, who confirmed that his party despite the religious character has more in common with GroenLinks (social-liberal left) than CDA or Christian Union.
Monday, September 28, 2009
Parwez's view on God and the universe: a form of Muslim Process Theology
What is Process Theology? It is a modern form of metaphysics philosophy that tries to understand God from a scientific cosmological point of view. It was first developed by the English philosopher A.N.Whitehead in the 1930's, who broke away from the traditional Jewish-Christian concept of God.
A small summary of the key ideas of Process Theology are:
-God is not omnipotent in the sense of being coercive. The divine has a power of persuasion rather than coercion. Process theologians interpret the classical doctrine of omnipotence as involving force, and suggest instead a forbearance in divine power. "Persuasion" in the causal sense means that God does not exert unilateral control.
-Reality is not made up of material substances that endure through time, but serially-ordered events, which are experiential in nature. These events have both a physical and mental aspect. All experience (male, female, atomic, and botanical) is important and contributes to the ongoing and interrelated process of reality.
-The universe is characterized by process and change carried out by the agents of free will. Self-determination characterizes everything in the universe, not just human beings. God cannot totally control any series of events or any individual, but God influences the creaturely exercise of this universal free will by offering possibilities. To say it another way, God has a will in everything, but not everything that occurs is God's will.
-God contains the universe but is not identical with it (panentheism, not pantheism or pandeism). Some also call this "theocosmocentrism" to emphasize that God has always been related to some world or another.
-Because God interacts with the changing universe, God is changeable (that is to say, God is affected by the actions that take place in the universe) over the course of time. However, the abstract elements of God (goodness, wisdom, etc.) remain eternally solid.
-Dipolar theism, is the idea that God has both a changing aspect (God's existence as a Living God) and an unchanging aspect (God's eternal essence).
The center for Process studies explains it as such:
' A philosophical tradition that emphasizes becoming and change over static being. Process thought helps to harmonize moral, aesthetic, and religious intuitions with scientific insights. It also grounds discussion between Eastern and Western religious and cultural traditions. Process thought offers an approach to the social, political, and economic order that brings issues of human justice together with a concern for ecology.'
The Islamic scholar G.A.Parwez (1903-1985) from Pakistan is sadly rather unknown among Muslims and non-Muslims alike. The immense scope of his writings and insights are groundbreaking and created a new field of Muslim thought. Although a direct follower of Indian philosopher Muhammad Iqbal, Parwez was more inclined to the work of A.N.Whitehead, or better expressed, recognized a similarity to his understanding of the Qur'anic message, as to him Process Theology represented a more realistic understanding based on objective viewing the universe and how understanding the universe explains what God is, and not how tradition defines God, since according to him:
'For ages men lived under the monarchical form of government. Having known no other type of political organisation, they naturally believed that the only alternative to monarchy was anarchy and lawlessness. Kings were usually tyrannical, oppressive and capricious. If a king fell a victim to the fury of his oppressed subjects, his place was usually taken by a tyrant who might be worse. People brought up under such conditions naturally associated power with wilfulness and capriciousness. Believing God to be all-powerful, they also believed that He was more wilful and irresponsible than any earthly king and that His actions were as unaccountable as those of a dictator. In short, God was regarded as a glorified King, or rather as a magnified Dictator. He differed from the earthly dictators only in possessing immensely greater power, and in no other respect. Men of immature mind are impressed by power, especially when it is exercised to satisfy a passing whim. They suppose that God destroys any one, good or bad, for no better reason than to demonstrate His absolute power. '1
But Whitehead's understanding of God lacked certain elements, as it still hinged to speculations and what the aspects of the universe means about understanding God. Reflecting on the Qur'an, Parwez's view of God was less abstract, more alive, and not less absolute in Power, but letting Its Rahmah, mercy and beneficience be dominant in Its Essence:
'God's Will is also free in the sense that it is above law. It is a law unto itself. It cannot be judged by an external criterion. Law, of course, flows from it and regulates its creation, but leaves it untouched. So the questions, why and whereof, cannot be legitimately asked of the Divine Will. It is accountable to none outside itself:
He will not be questioned as to that which He does, but they (everything in the universe) will be questioned (21 : 23).
The sphere of pure will is the sphere of absolute freedom. To subject it to law is to rob the Creator of His creative freedom, and of His omnipotence, and to reduce Him to the status of a created being. Turning to the nature of His creative activity, we find that it consists in self-expression. The Divine Will in creating is really expressing itself. Out of the infinite reservoir of its being, the Will of God is ceaselessly projecting and sustaining a myriad forms sharing reality in some measure and reflecting, to some extent, the urge for self-expression which characterises their source. By regarding creation as an act of self-expression, we dispose of many questions which exercised the minds of former philosophers such as : What was God's purpose in creating ? What induced Him to create? And so on. It is in the nature of an ego to express itself, and as God is the Absolute Ego, in His case, every act of self-expression is, at the same time, an act of creation. The reason and justification for self-expression must be sought within the being concerned and not outside it. It is wrong to look upon the Divine Will as an impersonal force. Will can exist only as an aspect of some ego. The- Divine Will is really God engaged in disclosing the infinite riches of His being.' 2
Deists of the 18-19th century believed God created the universe, and then left it alone. But this view of God creates many ethical problems, as why would God leave us 'as rats stuck on a sinking ship' 3? In Process Theology, God is part of the evolution of the universe, involved with it. But as a guiding Force, Guiding it to complexity, and not as a watchmaker, finishing the clock and leaving it alone, nor as a king constantly forcing his will just to show its power. The universe is an expression of creativity. A supernova explosion has immense force, but is not an expression of power, but an expression of progressive development. Without supernova's, there would be no spread of larger elements in the universe, and these are the elements needed to create life in all its complexity.
As Parwez expresses it from a Qur'anic view:
'After creation, the Divine Will does not withdraw and leave the created world to shift for itself. Priests of the eighteenth century advocated some such view. However, it springs from a misconception of the relationship between God and the world. This relation is not by any means analogous to the relation between the producer of a mechanical device and his product. In the first place, the activity of the Divine Will is not intermittent : it is incessant. Secondly, the Will does not merely create the world but continues to sustain and foster it. These are not disjointed activities but aspects of the same composite, integral activity. Conceived in this way, the Divine Will is seen to be organically and vitally related to the world which literally exists and lives in God, the source of all being and the fountainhead of all life. The world, therefore, and all things in it are in direct and intimate contact with the Will every moment of their existence. '4
It is thus clear that God, as He is conceived in the Quran, is far different from an arbitrary ruler or a wilful despot. Of course, God is omnipotent and His Will, in its creative activity, is not subject to and restrained by any external law or rule. His Will is not a blind force, terrific and irresistible, which sweeps over the universe, destroying everything in its tempestuous course. It is the Will of an omniscient, all-wise, compassionate and benevolent Being. As such, it is intimately associated with wisdom and goodness, compassion and benevolence. In short, the Divine Will does not exist and operate in isolation. It is an aspect of the Divine personality. It may seem presumptuous to apply the term "personality" to God but there is no other word appropriate to the unique unity in the midst of infinite diversity which is God. The unity is transcendental and, to our finite mind, incomprehensible, but a few of its infinite aspects are accessible to our senses and reason.
To sum up, there are three distinct spheres in each of which God's Will works differently. In the realm of "Amr," it is not subject to any laws : it is a law unto itself. In the universe which He has created, His Will assumes the shape of immutable laws to which all physical beings are subject. These laws—the Laws of Nature—are called "Kalimat Ullah" in the terminology of Quran, and, as already stated, are immutable. "There is no changing the Kalimat of Allah" (10 : 64). It is the unchangeability and immutability of these laws on which the entire edifice of science and the predictions we make in the realm of physical world are founded. So far as man, a being endowed with freedom is concerned, there are also laws governing the development of his self, but man is free either to obey them or go against them. In this domain, the will of man operates. Here the initiative lies with man and, in the words of Iqbal, "God Himself cannot feel, judge and choose for me when more than one course of action are open to me. He has, by permitting the emergence of a finite ego capable of private initiative, limited the freedom of His own free will."3 There is thus no place for fatalism in Islam.'5
Rabbi Heschel was known for his Process Theological thoughts6, and his idea of God being in need of man, Parwez's turned this around, but staying in line with the reasons of why there is a cooperation between Man and God:
'The idea of God that the Qur'an presents is both simple and sublime. God is the creative force which is at work throughout the universe. God manifests Himself in the visible world of nature. The Qur’an says, "Whithersoever you turn, you look at the countenance of God" (2:115). The Qur’an calls upon us to reflect and ponder over the grand natural phenomena—the earth and sky, wind and rain, sun, moon and stars. All nature reflects the beauty and glory of God. Special attention is drawn to God's attribute of Rububiyah, according to which He sustains and fosters every being, and thus the lowliest organism develops and attains maturity and relative perfection. Because God controls and governs the world, the world process is not purposeless and meaningless. God guides and directs the cosmic process to a grand destiny. In human history a Divine Plan is being worked out, slowly but surely, and a splendid destiny awaits man. In the Qur’an, God is presented as both Immanent and Transcendent. He works in the world as a creative urge and also exists outside it as its ground. He manifests Himself in nature and yet transcends it. He is eternal and yet in the changing world every day a new phase of His glory is presented to our view (55: 29).
The Qur'an sheds new light on the relation between man and God. It is one of partnership, although one of the partners is immeasurably higher than the other. The wide gulf that separates man from God is, however, not an insuperable obstacle to fruitful co-operation between them. Man is endowed with a self, and we have seen that a self can co-operate only with another self. By virtue of possessing a self, man can, in his humble capacity, work together with God in the carrying out of the Divine Plan. Man has a stake in the future of the world and as a free self has the capacity to determine, however slightly, what that future is to be. It gives man a new sense of dignity to feel that he is actively contributing to the success of the Divine Plan. The Qur'an earnestly appeals to man to work with God in bringing about a world in which justice and goodness are not merely ideas but realities. He can and should contribute to the sum-total of goodness in the universe. Man's acquisitive instincts make him selfish and greedy and bring him into conflict with his fellow beings. As such he cannot fit into the Divine scheme. However, by encouraging and fostering his creative instincts, which enable him to create values, he will be able to work in harmony with the moral order of the universe and will move steadily towards the goal of full self-realization and perfection. At the same time, he will be enriching the world with values and making it a fit abode for men, who are both free and good. He will be taking his modest share in accomplishing the Divine purpose. The Qur'an calls upon man to co-operate with other men in the pursuit of the good. "Help one another in bir and taqwa", says the Qur’an (5:2).
Evolution proceeded at extremely slow pace in the past ages, and, often, a million years passed before a higher quality emerged in the animal world. With the emergence of a free conscious self, the prospect is much brighter. When free men, under the Guidance of God, are participating in the world process and are deliberately furthering it, the pace of evolution is sure to be accelerated. By following the right path, which the Qur'an has shown us clearly, we can develop all our latent potentialities and march forward to the ultimate goal of perfection.
As man owns a self, he has a natural affinity with God, the Absolute Self. This affinity confers on him the right and lays on him the duty of working in harmony with the will and purpose of God. By working in this way man not only realizes himself but also gives an impetus to the progress of human society.
The way in which the Absolute Self manifests its attributes in the Universe evokes feelings of awe, reverence and admiration in man. As man naturally imitates what he admires, he strives to develop himself and be as like God as is possible for a finite being to be. God serves as a model and also as an objective standard with which man can compare himself and judge his progress in self-realization. Man needs God as a co-worker and as an ideal.'7
When looking at Parwez's approach, it can clearly be defined as a Muslim form of Process Theology, whereby he uses the Qur'an and the evolution of Mankind within the universe as a reference to understand God and thus also how to approach the Qur'an:
'The Qur’an inspires a fervid faith (conviction) in us that a glorious destiny awaits man and the universe. We believe that the cosmic procession is moving steadily towards a grand goal. Mankind is in the vanguard of this procession. The directive force comes from God. In the case of nature this force acts mostly from outside, it acts, in the main, from within. It is internalized in man and appears as the urge towards self-realization. External compulsion is supplanted by the sense of duty. Animals are driven by blind instinct in the right direction. Man has to discover it for himself by using his intelligence and has to follow it freely and voluntarily. He can perceive his goal clearly and can , if he likes, bend his efforts to attain it. It is his duty to act as an intelligent, free and moral being. He must freely choose his goal and he must attain it through his own efforts. The only goal worthy of man, as man, is self-development. It means the full unfolding of the self or the actualization of all its potentialities. The aim of moral endeavour is to move nearer to this goal. All actions which lead to self-development are good, and immoral actions are those which hamper and impede the process of self-development. This is the criterion by which we can judge the worth of our actions. It can never fail us. This is the criterion which we derive from the Qur'anic view of human life. The entire system of morality set forth in the Qur’an is centered in the human personality. Right and wrong, good and bad are meaningful terms only in relation to the human self. Even political and economic questions can be settled only in the light of their effects on the self. By freedom we mean the individual's freedom to develop his personality, and subjection implies his inability to do so, for a man may be a member of a politically free society, but he is not free if, he has no scope for self-development and self-expression.'8
A few reflections on his approach to the Qur'an:
'The question as to whether every element in it can be logically proved is inadmissible, because, the teaching, if it is to be true to its nature, cannot avoid reference to realities which transcend reason. In this case, the rational test will take the form of determining whether or not the teaching is in direct conflict with reason and whether it furthers the interests of humanity. It is needless to say that the Qur'an has stood the test of reason and proved itself to be in harmony with the best in man :
Say (O Muhammad! to the unbelievers) : I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the unseen, and I say not unto you : Lo I am malak. I follow only that which is revealed to me.
Say : are the blind man and the seer equal? Will ye not then take thought ? (6: 50 ; 11 : 24).
Secondly, the Qur'an invites people to judge it in the light of history. It asks them to ponder over the rise and fall of nations. It assures them that if they seek the causes of the downfall of a people, they will find that the people had contravened the principles of right conduct and permanent values which were communicated to them by the prophet of their age. Right belief and right conduct enable a nation to rise to power, and wrong beliefs and actions lead to its downfall. [...]
Finally we come to the pragmatic test. The unbelievers are repeatedly urged to apply this test and satisfy themselves about the truth and value of the Qur'an. A tree is judged by the quality of its fruit and creed by its effects on the life and conduct of men. The believers who had accepted the teaching and had regulated their lives in accordance with it, provided irrefutable evidence of its value to man. [..]
Again and again the Qur'an exhorts man to think and think hard. The man who uses his reason is held up to admiration:
The blind man is not equal with the seeing, nor is darkness equal to light, nor is the shadow equal with the sun's refulgence; nor are the living equal with the dead (35 : 19-22).
Those who think rightly can find the light of knowledge and can discover the path that leads to success:
Are those who know equal with those who know not ? But only, men of understanding will pay heed (39 : 9).
Again:
Surely those who strive for Us, We guide them to Our ways, and verily Allah is with those who lead a balanced life of goodness (29: 69). [..]
This is Iman ! Not to accept even God's revelations deaf and blind.'9
Parwez's view of God is seeing Him/It as the Absolute, Absolute in everything from Power to Goodness, that created and uses the universe as Its self-expression, and put life into the universe as part of Its creativity and love. It guides the development of the universe towards complexity, and does the same to mankind's conciousness by guiding it through Revelation. As the Qur'an sees itself as the last revelation, it means Mankind is finally mature enough to stand on their own feet. Parwez views the universe as one giant process of evolution, following the Will of God. And this process is beautiful, and although a powerful process, it's purpose is not to be a show of power but of mercy (which is why God calls Himself ar-Rahman and ar-Raheem, the provider of Rahma, mercy and providence). Thus Parwez views God not as a dictator, unreachable and impersonal. God can be approached, but He works through the laws of the universe, and thus we approach God by following the laws in the evolution of the universe and ourselves. We understand God through the universe which expresses His Will.
Process Theology and Philosophy is not a Western product perse, it is an outcome of questions about God which are asked in all religions and cultures. Process Theology uses modern science, a product of Islamic science (Ibn Haytham [965-1039] is considered the first ever modern and real scientist10), and looks at the goodness, evil and problems of the world and tries to understand why God allows this and what is says about God Himself. When looking at the cosmos, we see it is in constant process and development. It is an unfolding. When we look at these things it is clear God gave humans free will to commit good or evil as an expression of their own Self. We decide how we are part of the evolution of the universe. Having free will does not limit God, but is part of God's love. Just as He expresses Himself in the universe, so can we in our own actions. This is the Ruh God gave to Mankind (Qur'an 32:9), the power to move into any direction just as the wind (Rihun means strong wind or storm in Arabic).
Thus the Qur'an is also a Self-expression of God, but with the purpose of helping us in developing into the right direction. It is a guide to further evolution as a species within the immense universe and to explore our enormous potentials God has given us. Thus the Qur'an was not meant to create a religion, but to be a source of Global Ethics, or as Parwez called them, Permanent values11 that are in line with universal global thoughts of right and wrong. And to be a source of reflection on how God explains Himself and how we should approach the universe. As the Qur'an says beautifully:
With the definition of the Absolute Force (Allah), the constant Provider and Fosterer of nourishments and creation (arRahman/the universal womb), the Provider of further development for all that is fit for further evolution (arRaheem).
Say; 'He/It is the Absolute Force (Allah), the unique (Ahad). The Absolute Force which is indepedent of everything (asSamad). He/It did not beget of something similair of sharing its uniqueness, nor is He/It the product of something. And nothing is equal or comparable in being (yakun/act of being) to Him/It. (112:1-4)
Indeed, in the creation of the universes and earth, and in the alternation of night and day, there are signs for men and women who will to understand. Those who remember God while standing, and sitting, and on their sides, and they ponder in the creation of the heavens and the Earth: "Our Developer towards maturity, you did not create this without purpose, be You above all things, spare us the retribution of the Fire (by burning away our potentials)!" (3:191-192)12
To view God and His actions in these ways is a logical outcome of exploring the Qur'an, the workings and structure of the universe and the actions and experiences of Mankind. Thus Process Theology/Philosophy is a logical result of researching reality, and shows how Mankind's ideas is evolving positively and more in line with God's Reality. The universe and all of reality is a manifestation of God as Parwez pointed out be quoting this Qur'anic verse:
On Him depends all creatures in the heavens and on earth; [and] every day He manifests Himself in yet another [wondrous] way. (55:29)
Parwez did not try to confirm to Western ideas. He simply did what the Qur'an told him to do, explore the universe, think deeply, reflect on all things and see God manifesting Himself in the universe. That similair conclusions were drawn by people from different cultures is a positive thing and something to be excited about. Muslims have developed a tendency to reject anything deviant from tradition, while never questioning if the traditional views are in line with the Qur'an or not. The great scholar Muhammad Abdu'h, mufti and head of the most important university of the islamic world, Al-Azhar in Cairo, said that every generation must be authentic and true to their own understanding of the Qur'an to prevent being stuck in false ideas13. Parwez can be called the first Muslim Process Theologian, a fact unknown as Parwez is still a treasure to be discovered by most of the Muslim and non-Muslim world.
To end with the Qur'an's own words:
Indeed, We have sent it down as an Arabic Qur'an, so that you might encompass it with your reason and intellect (ta'qluna from aql= intellect/to be endowned with reason/to comprehend). (12:2)12
Footnotes
Great works on Process Theology are Process Theology: An Introductory Exposition (Griffin&Cobb), Process Theology: A Basic Introduction (Mesle) and Adventures of Ideas (Whitehead). See also the Center for Process Studies website.
Parwez, Islam: A Challenge to Religion (1968), page 160.
Ibid, page 163-164.
Voltaire, Candide (1759).
Parwez, Islam: A Challenge to Religion (1968), page 164.
Ibid, page 170-171.
Abraham Joshua Heschel, God in Search of Man: A Philosophy of Judaism (1950) etc.
Parwez, Islam: A Challenge to Religion (1968), page 75-77.
Ibid, page 100-101.
Ibid, page 141-144.
http://en.wikipedia.org/wiki/Ibn_Haytham
http://www.tolueislam.com/Parwez/qpv/QPV_.htm
Translations by Arnold Yasin Mol
Tafseer Al-Fatiha, Muhammed Abduh, Rashid Rida (ed.). Cairo: Al-Manar, 1330H, pp 35-53
You can read the full text of Parwez's Islam: A Challenge to Religion here:
Parwez, Islam: A Challenge to Religion (PDF)
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