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 Topic: (Sticky) Compendium of Scholarly Articles and Resources on Early Islam

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  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #30 - November 19, 2014, 08:50 PM

    Thanks for the links. Does anyone know if it is, as believers claim, word-for-word accurate (in so far as Arabic and Kufic can get),

    sorry but my Kufic is a little rusty. Smiley

    I am better than your god......and so are you.

    "Is the man who buys a magic rock, really more gullible than the man who buys an invisible magic rock?.......,...... At least the first guy has a rock!"
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #31 - November 21, 2014, 02:17 PM

    Literary Criticism of the Quran

    The Historiography of the Quran in the Muslim World - Morteza Karimi-Nia

    No free mixing of the sexes is permitted on these forums or via PM or the various chat groups that are operating.

    Women must write modestly and all men must lower their case.!
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #32 - November 21, 2014, 06:39 PM

    Quraysh and confederacy - Ian David Morris
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #33 - November 22, 2014, 07:45 PM

    Upcoming book on the link between Muhammad - Qur'an - Noah

    No free mixing of the sexes is permitted on these forums or via PM or the various chat groups that are operating.

    Women must write modestly and all men must lower their case.!
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #34 - November 24, 2014, 04:42 AM

    Recent contributions, thanks to Zeca:

    Aramaisms in the Qur’ān and their Significance - Robert Kerrān_and_Their_Significance

    Islam, Arabs and the Hijra - Robert Kerr

    Hell Fire and Paradise Water: Qur’an’s Views of the Underworld in Light of its Late Antique Context - Tommaso Tesei

    The Qur’ānic Netherworld in Light of Some Eschatological and Cosmological Concepts - Tommaso Teseiānic_Netherworld_in_Light_of_Some_Eschatological_and_Cosmological_Concepts_from_Late_Antiquity

    Apocalyptic Prophecies in the Qur’ān and in Seventh Century Extra Biblical Literature - Tommaso Teseiān_and_in_Seventh_Century_Extra_Biblical_Literature

    ‘Between umma and dhimma. The Christians of the Middle East under the Umayyads’ - Arietta Papaconstantinou

    Visions of the Early Islamic Expansion: Between the Heroic and the Horrific - Fred Donner

    The Jews of the Hijaz in the Qur'an and in their inscriptions - Robert Hoyland

    New documentary texts and the early Islamic state - Robert Hoyland

    Sebeos, the Jews and the rise of Islam - Robert Hoyland

    The earliest Christian writings on Muhammad - Robert Hoyland

    Writing the biography of Muhammad - Robert Hoyland

    إطلب العلم ولو في الصين

    Es sitzt keine Krone so fest und so hoch,
    Der mutige Springer erreicht sie doch.

    I don't give a fuck about your war, or your President.
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #35 - November 28, 2014, 05:54 PM

    Tom Holland

    Writer and historian Tom Holland surveyed the controversies around the emergence of Islam, and asked if the religion, rather than emerging amid the isolation of the desert, in fact owed its origins to much broader currents and influences.
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #36 - December 03, 2014, 03:39 PM

    Interview with Sean Anthony on translating the Maghazi
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #37 - December 09, 2014, 06:24 PM

    Is really considered scholarly?

    I just now saw I misread your comment Jedi -- you are right that is not really scholarly, and neither is  I included a couple links to those websites because despite their partisan stance they do have some great historical material that is otherwise hard to find.  But on reconsideration they may not be appropriate for a sticky thread like this; unfortunately I can't edit my post to delete those links for some reason.
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #38 - December 09, 2014, 07:28 PM

    To be fair answering-Islam does have some good articles at times. Like most religious sites/people, their vision is fairly clear when discussing other people's religion. It just clouds over when they discuss their own  grin12
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #39 - December 09, 2014, 07:50 PM

    I think they're fine. Some of the best scholarship actually results when believers argue with skeptics, since both sides are ideologically motivated to prove their point (which is what a thesis is) and fact check one another.

    إطلب العلم ولو في الصين

    Es sitzt keine Krone so fest und so hoch,
    Der mutige Springer erreicht sie doch.

    I don't give a fuck about your war, or your President.
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #40 - December 09, 2014, 08:33 PM

    I do know some of their work is pretty good, but it's just a bit odd to have it under "scholarly articles," in my opinion. Maybe it's just that I'm a snob by now because of scientific standards, but if I saw this list floating in space and I didn't know that Zeca and Zaotar are awfully knowledgeable, I'd bristle at seeing those URLs in the list and probably not take the compilation very seriously.

    I had looked at some of the links when the complaint was first made and, if my memory serves, the claims seemed thorough (God knows I couldn't speak about their accuracy), but not everything seemed sourced correctly. Responsible research would mean locating the volumes and resources they used to make their claims and verifying them for yourself, making sure it wasn't misinterpreted or otherwise.

    Like wikipedia, articles authored by sources without credibility are excellent starting places if you intend to investigate all of their claims, so I'm sure the Answering Islam links could help someone somewhere with something if they are ready to be thorough. But if no one has any intention of doing that, given that the site is one obviously with a strong bias, I would humbly suggest that they are weakest links in a solid compilation of actual scholarly or reliable resources.
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #41 - December 09, 2014, 10:50 PM

    yeah I agree with lua.

    I don't think we should include answering islam as an academic source when it clearly has a christian bias.

    We can do a separate thread for good articles on islam but let's keep this one just for academic sources alone.

    In my opinion a life without curiosity is not a life worth living
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #42 - December 10, 2014, 12:40 PM

    An Ancient Zodiac from Arabia Discovered

    New discovery fuels debate on the links between Arabic-Islamic and pre-Islamic civilizations.

    "we can smell traitors and country haters"

    God is Love.
    Love is Blind. Stevie Wonder is blind. Therefore, Stevie Wonder is God.

  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #43 - January 13, 2015, 12:36 PM

    Book Review: Introduction to the Qur’an (1953) by Richard Bell

    "we can smell traitors and country haters"

    God is Love.
    Love is Blind. Stevie Wonder is blind. Therefore, Stevie Wonder is God.

  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #44 - January 23, 2015, 05:50 PM

    A couple brand new essays from "Islamic Cultures, Islamic Contexts."  Essay from Stroumsa on the hotly-debated issue of the influence of Jewish Christianity on Islam's origins.

    This essay by Manfred Kropp is not up yet, but the posted summary seems intriguing, and certainly the interpretation of 'lisan 'arabiyy mubin' as 'revealed in Arabic' or 'demonstrative Arabic' makes a lot more sense (given the Qur'an's actual language) than the traditional interpretation 'clear Arabic.'
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #45 - January 26, 2015, 08:50 PM

    Inarah website is back up, and includes a lot of great articles on early Islamic subjects, particularly if you can read German.

    Example, this excellent essay by Claude Gilliot on the "Name of the prophet Muhammad."

    Gilliot's concluding paragraph (my hasty translation):

    "The words muḥammad, aḥmad, the term ḫāṭam al-nabiyyīn [seal of the prophets], belong to this revision. Moḥammed (and those who helped him, the companions) functioned here as a "Deuteronomist“ to newly-interpret the broken pieces of early writings and bring a "second" Lawbook (Deuteronomy) to light.  A new world of Rabbis! We have attempted to interpret the revelation of the Qur'an and the Islamic tradition within the hermeneutic space of a "Salvation History", as has been done a long time for the Bible."
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #46 - January 28, 2015, 08:41 PM

    Recently came across free referencing software Mendeley that will actually create a formal alphabetical bibliography of this lot!

    When you are a Bear of Very Little Brain, and you Think of Things, you find sometimes that a Thing which seemed very Thingish inside you is quite different when it gets out into the open and has other people looking at it.

    A.A. Milne,

    "We cannot slaughter each other out of the human impasse"
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #47 - April 10, 2015, 09:46 PM

    An online compilation of German translations of the Qur'an, great for accessing Paret's translation and the other major German translations.

    Along with the Qur'an corpus online for English translations, that means almost all the major translations are at your fingertips.
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #48 - April 11, 2015, 02:10 AM


    `But I don't want to go among mad people,' Alice remarked.
     `Oh, you can't help that,' said the Cat: `we're all mad here. I'm mad.  You're mad.'
     `How do you know I'm mad?' said Alice.
     `You must be,' said the Cat, `or you wouldn't have come here.'
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #49 - May 23, 2016, 04:02 PM

    The library covers a lot of the same ground as this thread but in a more organised way.
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #50 - May 23, 2016, 04:56 PM

    The library covers a lot of the same ground as this thread but in a more organised way.

     that is a great link with lots in it zeca thank you...

    I am not only interested in what people write but also interested in authors and their other interests.. On those guys who writes in to it  Almuslih Authors

    Yusuf ABA AL-KHAYL:   With 20 years of study in Islamic law, the Saudi columnist Aba al-Khayl specialises in issues of Islamic law and liberalism, arguing for a radical reconfiguration of Islamic discourse that will incorporate tolerance and pluralism as an undisputed necessity. He campaigns against the attempted pigeon-holing of liberalism as a competing doctrine inimical to Islam, on the grounds that historical precedent demonstrates the de facto existence of religious tolerance and pluralism during the periods of Islamic strength, as being the intellectual infrastructure that underpinned it. He argues that tolerance and pluralism is commanded by the Qur’ān itself and remains today as the only guarantor of the ability of contemporary Muslim societies to absorb the implications of a pluralist world.

    Abd al-Hamid al-ANSARI: The Former Dean of Islamic Law at Qatar University, Dr. Abd al-Hamid al-Ansari is considered to be one of the leading defenders of enlightened and progressive thought and modernism in the Arab world. He has written extensively on the progressive politicization of religion, on the implications of Islamists in power, on the misuse of religious influence and the need to challenge this with liberal intellectual currents. He has also focused on the damage wrought by the culture of hate, on the need for reform in religious discourse and the need for intellectual reform at a deeper level. He has formulated a 7-fold programme for religious reform: 1) the application of the UN Security Council’s prohibition on religious incitement; 2) the revival of humanitarian discourse in the mosque; 3) the removal of religious coercive power which acts at the expense of civic institutions; 4) the prohibition of fatwas of takfīr and those which denigrate the beliefs of others; 5) the control of Muslim charity institutions and the obligation to transparency; 6) the criminalization of the use of pulpits for political or ideological  purposes; 7) the re-examination of education methods and the removal of extremists from the educational sector.

    Gamal Abdelrahim ARABI: Gamal Abdelrahim Arabi is a Sudanese activist for enlightenment and religious reform, writing regularly on these issues. He is the author of a book in Arabic titled Opening the Muslim Mind in which he criticized the fundamentals of traditional Islamic thought and suggested a new approach whereby Muslims may catch up with contemporary levels of global modernization. He is author also of a book titled Women in Salafist Thought in which he endeavoured to attribute the suppression on women to traditionist, rather than specifically Islamic, thought as represented in the Qur’ān and the Sunna.

    Rasha AWAD: Rasha Awad is a leading voice of enlightenment, a prominent campaigner for civil society, human rights and women issues, and has been at the forefront of opposition to the abuses of the Islamist dominated regime in Sudan. After being banned from writing in 2012, she became an editor of the Sudanese newspaper Al-Tahgyeer (which means ‘Change’ in Arabic) founded in May 2013, which publishes work by leading journalists and writers who have been detained, tortured, denied their rights to write, or otherwise lost their jobs due to newspapers being controlled or shut down by the regime. It has had its own circulation confiscated on more than one occasion. Rasha Awad has distinguished herself for her courage and forthright reporting, and due to the accelerating levels of persecution of liberal and enlightenment opinion in Sudan, is now living in Cairo from where she continues her journalistic and campaigning work.

    Babikir Faysal BABIKIR: A writer and progressive reformer from Sudan, Babikir Faysal Babikir has specialized in African and Asian studies and issues related to economics and development in the Muslim world. He frequently contributes to the Sudanese electronic and daily publications and is a regular commentator on Arabic-language television. He has published several books on Sudanese politics, democratization and the problems of Islamic religious education. In 2008 his English-language study Islamic Religious Curricula and Terrorism: A Case Study of the Azherite Religious Schools in Egypt analysed the relationship between current teaching materials on Islam and their relationship with currents of thought leading to radicalization and terrorism.

    Gamal al-BANNA: Gamal al-Banna (1920-2013) was an Egyptian author, a high profile commentator on Islamic issues and an outspoken activist for reform. He was the youngest brother of Hassan al-Banna, the founder of the Muslim Brotherhood. Unlike his brother, however, Gamal al-Banna was a liberal thinker and well-known for his criticism of Islamic traditional narratives and his opposition to the notion of an ‘Islamic state.’ He represented an interpretation of Islam which was rationalist, humanist, egalitarian, feminist, anti-authoritarian, liberal and secular, holding that every Muslim had to think for themselves, that none had the right to enjoin anything on anybody in the religion, and that absolute freedom of belief included the freedom to renounce Islam. He held that a Muslim should regard all human beings as equal, no matter what their religion, and that equality extended without condition to women, who are just as justified as men to take on the rôle of imam and lead the prayer. Gamal al-Banna was seen as an inveterate opponent of the religious establishment and invited criticism for his forthright, unconventional views.

    Raja BEN SLAMA: Dr. Raja Ben Slama, the Tunisian university professor and writer, is considered one of the most prominent Arab voices advocating modernism, enlightenment, and the defence of human rights and the rights of women in the face of religious ideology.  She calls for respect for individual liberty and the freedom of belief and expression, for going beyond the religious text, and for depending on positive law as the basic sources for the personal status laws.  She has called on intellectuals and modern scholars to devise intellectual and philosophical solutions to the reconciliation of religious beliefs and the pressures of reality and modern understandings, which have gone beyond traditional Muslims concepts.

    Ibrahim al-BULEIHI: Al-Buleihi held a number of government posts in Saudi Arabia, before retiring as executive director of the municipalities of Qassim.  He is currently a member of the Saudi Shura Council (the national consultative body whose members are appointed to advice the king and the ministers), and also a member of a number of other organizations and institutions. He has long been concerned and troubled at the decline of the condition of the Arabs, a concern that has led him to go beyond what is allowed by the dominant culture in Saudi society. Al-Buleihi holds that Arab societies will not advance unless Arabs engage in critical thought and that the solution to the tragedy of Arab society lies within. Al-Buleihi is unusual for having decided early on to study the roots of the western triumph, which he concluded was due not to superficial factors of wealth and aggression, but to deep cultural patterns, patterns inherited from its long history and ethical and philosophical underpinning.

    Abdelmajid CHARFI: Abdelmajid Charfi is Professor Emeritus of Arab Civilization and Islamic Thought at the University of Tunis and holder of the UNESCO chair in the study of comparative religion. He is the author of several ground-breaking works on Islam, including Al-Islām wal-Hadātha (‘Islam and Modernity’) and Al-Islām bayn al-Risāla wal-Tarīkh (‘Islam between the Message and History’). Professor Charfi distinguishes between Islam as history and as message. He maintains that differing interpretations that have emerged throughout history necessarily suggest that the Qur’an does not and could never have one singular meaning or “truth”, a point made plain by the fact that the Qur’ānic text is not a continuous ‘linear’ narrative but one assembled according to the length of the suras, and in which the influence of humankind and the history of the period can be discerned in the transformation of a divine inspiration from an orally-transmitted discourse to what is now the received text. He thus advocates that the relationship between exegesis and jurisprudence should be reversed: that traditional exegesis should not determine contemporary interpretations of the Qur’an, but vice versa. By opting for the latter, he argues, by understanding the historical processes at work and the active ingredients of faith through the application of critical tools borrowed from the humanities and social sciences, all manner of energies would be released to re-interpret the Muslim’s relationship with the past and with the contemporary world. In his educational work, and his direction of an entire school of thought on interpretation, Professor Charfi has mentored an entire generation of young scholars, equipping them with the tools of modern criticism.

    Iqbal al-GHARBI: Iqbal al-Gharbi is a Tunisian psychologist with a doctorate in anthropology from the Université René Descartes at the Sorbonne in France. She is the Director of the Centre for Innovation in Teaching and University Curriculum Reform at the University of Ez-Zitouna in Tunisia, and an advisor to the UN. She has written extensively in promotion of liberal values in Islam, is known as a reformist scholar with a modernist interpretation of the Qur’ān, and her viewpoints have generated heated debate. Her election to the post of director of Tunisia’s Islamic radio station Zitouna FM in September 2011 caused an uproar among conservative currents, and she has been the object of attacks by a group calling themselves the Commission for the Promotion of Virtue and Prevention of Vice, in apparent imitation of the Saudi Arabian religious police.

    Hasan HANAFI: Dr. Hanafi chairs the philosophy department at Cairo University and is a leading figure among the currents of progressive Islamic thought. He has argued that Islam needs to be understood in way that facilitates human freedom and progress and calls for rebuilding the foundation of Arab Enlightenment and the rejection of the secular current’s domination of this term. His aim is to promote an intellectual current which conjoins Islam with contemporary modernity, a current which is able to accommodate the plurality of modernity’s intellectual currents and put an end to the constant conflict between the champions of religion, liberals and conservatives. He believes in giving humankind complete freedom of thought and full responsibility for his own actions – in contradistinction to the ideological starting points of the Salafists. He points to the Enlightenment currents within Islamic history, for instance among the school of the Mu‘tazila, and during the 19th century Nahda, arguing that therefore the roots of this new Enlightenment may be found in the process of religious reform and the resumption of ijtihad. His courageous standpoint has met with considerable opposition, and his liberal opinions about Islam have infuriated conservative Islamic scholars from al-Azhar.  His recent book An Invitation for Dialogue has been accused as heresy and apostasy, and a fatwa issued against him arguing charges of apostasy.

    Nabil al-HAIDARI: Dr. Nabil al-Haidari is an Islamic scholar, lecturer and researcher in theological ideologies, focusing on their development and renovation. He has taught Islam, Qur’ān and interfaith issues for more than 20 years at universities and Islamic centres worldwide. His work seeks to establish peace and harmony between different faiths, especially between Islam and Judaism through a process of dialogue and discussion. He is a frequent commentator on Iraqi affairs in the fields of political emancipation and religious reform.

    Tarek HEGGY: An internationally celebrated Egyptian liberal political thinker and one of the most creative analysts of the Arab world. His work constitutes some of the most systematic social criticism of the Arab mindset and predicament, and his writings advocate the values of modernity, democracy, tolerance, and women’s rights in the Middle East, values which he holds to be universal values essential to the region’s progress. Tarek Heggy focuses on the need for economic, political, cultural and educational reforms and calls for self criticism and to admit the failures of the political ideologies/dogmas that have dominated the region. He has characterized the Arab mindset as currently in a state of crisis, which expresses itself in exaggerated self-praise and exotic conspiracy theories. His approach is unconventional since he has chosen the unconventional route of examining the deeper roots of the current Arab Muslim decline and difficulties with contemporary thought. He presents, on the basis of this analysis, counter-intuitive arguments on how the frequently voiced criticism of western colonialism for the current Arab backwardness was ‘putting the cart before the horse.’ Tarek Heggy has written extensively on the ‘cultural dilemma’ of the Egyptians, and some very thought-provoking criticism of the educational system that prioritizes copying over independent thought, and the preference for an epistemology of the collective and repetitious over the individual and creative. The result of these directions taken has been the production of “educational institutions and programmes that, rather than foster the values of progress and humanity, actively promote a xenophobic rejection of these values” and which considers the call for progress and modernity “a call to accept a cultural invasion and the loss of cultural specificity.” The range of his writings, on the reality of the Muslim Brotherhood, on religious reform, on the shortcomings of religious education and the suffering of Christian minorities, indicate the unique value of his approach to the problems besetting the region.

    Abd al-Khaliq HUSSEIN: Dr Hussein is an Iraqi British citizen born in Fao, in the Basra province in Iraq. He is a prolific writer on liberal themes and is well-known for his campaigning for democracy and modernity for the Middle-East. In the 1990s Hussein was Editor-in-Chief of the Arabic Newspaper Al-Ghad Al-Dīmuqrātī (‘Democratic Future’) which was established to serve as an opposition to Saddam Hussein’s regime. Through his more than 700 publications and essays, Dr Hussein aims to promote public awareness regarding Muslim fanatics and fundamentalists and advocates for women’s rights, Western style liberal democracy, civil society and secularism. He argues against the ‘root cause analysis’ taken by most Arab and western commentators, and instead argues that the roots to terrorism must be in Islamic teachings

    Lafif LAKHDAR: Dubbed variously the ‘Spinoza of the Arab world’, or the ‘Arab Thomas Paine prophet of liberty’, Lafif Lakhdar (1934-2013) was a Tunisian citizen resident in Paris who occupied a special place in the Middle East for the courage of his positions taken on the dangers of Islamic fundamentalism, positions that on several occasion placed his own life in danger. Mr. Lakhdar openly called for secularism and on October 24, 2004 was a signatory to a manifesto written by Arab liberals in which they petitioned the U.N. to establish an international tribunal for the prosecution of terrorists and people and institutions that incite to terrorism. Mr. Lakhdar was an intellectual polymath who called openly for the root-and-branch reform of education in the Arab world, and for the reform of Islam. He called for a form of positive ‘censorship’ which removed the teaching of the violent Medina verses and instead taught the universal verses of peace which can be found in the verses of the Mecca period. More than that, Lakhdar openly advocated the inculcation of rationalist disciplines. At same time he was scathing about the absurdity of much western analysis on the phenomenon of Islamism, particularly those who saw in the movement some form of progressive force with a potential for reforming Islam and bringing it closer to western liberalism. Such an approach, he explained, was evidence of thinkers having “succumbed to the comic temptation of analogy and to the lazy facility of repetition.”

    Hasan MNEIMNEH:  With an academic background in History and Middle East Studies (Harvard University, Georgetown University, and the American University of Beirut), Hassan Mneimneh has written extensively on radicalization and insurgency in the Middle East, and he continues to participate in initiatives designed to assess extremism in the Arab and Muslim worlds. He is co-editor of the biannual review Current Trends in Islamist Ideology and was involved in the Iraq Research and Documentation Project (IRDP) since its inception at the Center for Middle Eastern Studies at Harvard University. He is at present at the Hudson Center, Washington DC. He argues that the historical record of Muslim societies can be read in two different ways: normative and empirical. The normative reading accepts a priori the notion that there is one Muslim global community (Umma) endowed with one central authority (Khilafa or Caliphate), the legitimacy of which derives solely from its status as successor to the rule of the Prophet. History is, therefore, the account of the fulfillment of, and aberrations from, this ideal. He notes how, in fact, it is the philological efforts of Western Orientalists, relying primarily on the output of the scholastic tradition—that provide the justification for the Islamist normative view of Muslim history, and the view that Arab-Islamic civilization had a Golden Age that should be emulated and restored. He argues, however, that an empirical reading of Muslim history reveals a considerably more nuanced reality, and does not support the Islamist position.

    Shaker al-NABULSI: Shaker Al-Nabulsi (1940-2014) was a reformist well-known across the Arab world who strongly advocated for secular democracy in the Middle East. In his movement to promote democracy, he harshly criticized radical Islam and the terrorism that stemmed with it and authored 32 books related to these issues. In response to Sheikh Yousef Al-Qaradhawi’s 2004 fatwa proscribing U.S. citizens in Iraq, al-Nabulsi initiated the idea and helped create a petition to the United Nations. The petition called the UN to launch an international tribunal that would indict terrorists and any institutions/persons that called for terrorism. In 2006 he authored an open letter to letter to Saudi King ‘Abdallah Ibn ‘Abd Al-‘Aziz, demanding an investigation into a doctorial dissertation submitted to the Imam Muhammad Ibn Saud Islamic University that named 200 modern Arab intellectuals and authors whom the author accuses of heresy. In 2007 he participated in drawing up the St. Petersburg Declaration that called for Islamic societies to oppose the Sharī‘a law, fatwas and promote religious freedom and tolerance, effectively a manifesto and affirmation of Human Rights and Freedom of thought for Muslims and non-Muslims in the Muslim world.

    Sayyid al-QIMNY: Sayyid al-Qimny is one of the most outspoken and courageous commentators on Islam and the Arab world. Taking as his starting point he defeat of Egypt by Israel in 1967 al-Qimny has set out in his works to understand the cause of Egyptian and Islamic ‘backwardness’. To do this he researched deep into Islamic and pre-Islamic, history, to understand the elements obstructing progress. His work on the era of the Prophet and on the compilation of the Qur’ān, such as Al-Hizb al-Hāshimī (‘The Hashemite Faction’), Al-Dawla al-Muhammadiyya (‘The Muhammadan State’), and Hurūb Dawlat al-Rasūl (‘The Wars of the Prophet’s State’), which trace the tenets of Islam to political pressures rather than revelation, has earned him the respect of scholars and the odium of Islamists, who have on several occasions called for him to be silenced. He has called for the raising of national consciousness in Egypt over against an Islamic consciousness which he holds to be holding citizens back and producing extremism in education. Al-Qimny is engaged on re-arranging the order of suras in the Qur’ān in order to dispel the confusion of nāsikh and mansūkh verses juxtaposed together, which has historically necessitated commentators to clarify the confusions. He has written extensively on the methodology of reform and the need to detach the legacy of Islamic thought from Arab tribal conventions.

    Hashem SALEH: Dr. Hashem Saleh is a writer, researcher and translator specialising in issues of religious reform, modernity and the critique of Islamic fundamentalism. He is a columnist for the al-Sharq al-Awsat newspaper and writes analysis for the Al-Awān website. He is the author of many books on these subjects and has also specialised in translating into Arabic and analysing the work of the late Algerian philosopher Mohamed Arkoun. He is one of the founder members of the ‘League of Arab Intellectuals’ and is a frequent figure on the Arab media defending the cause of reform.

    Mohammed al-SANDUK:
    Dr. Mohammed ‘Izz al-Din al-Sanduk is an Iraqi physicist, thinker, and academician and visiting professor at the University of Surrey, with a doctorate in Physics from Manchester University’s Institute of Science & Technology (UMIST). He specializes in Plasma Physics and the foundation of Quantum Mechanics with a number of studies and scientific research papers published in his specialist journals. He is a Chartered Physicist, a member of the Institute of Physics (IoP), and a member of American Physical Society (APS). In addition to his specialty he is interested in the philosophy of science and technology and was a member of the academic staff of Pontifical Babel College for Philosophy and Theology, and a member of Philosophy of Science group in Iraq’s Bayt al-Hikma “House of Wisdom”. He has presented models such as the employment of a statistical technique to trace the development of science in Arabic-Islamic and western civilization, showing explicitly the rise and decline of Arabic-Islamic science. Sanduk’s researches serve to throw light on the historical origins of the present problems of the Arab-Muslim societies.

    Fakhir al-SULTAN: Is a regular commentator in Kuwait on matters of religious reform. He has written extensively on the need to re-examine the intellectual underpinnings of Islamic discourse, arguing for a deep penetration into the methodology. In this he reflects the work of Nasr Hamid Abu Zayd, whose work he has frequently analyzed and commented upon. He calls for the prioritization of enlightenment values, and rationality over against the closed discourse of the Salafists. He has been active in the Kuwaiti Writers’ Association defending freedom of expression, leading a campaign against the banning of books at a book fair which demonstrated, he argues, the inability to accept differences of opinions. His writings courageously take on the issue of ‘religious mendacity’, ‘religious arrogance’ and the ‘religious view of ethics’ in the Islamic world, and calls for the promotion of rationality and the courage to face down subservience to tradition and false ‘sanctifications’ of ideas and concepts that should be susceptible to change and development.

    Olfa YOUSSEF: Dr. Youssef is a Tunisian researcher known for her critical approach to Islamic thought, deconstructing human preconceptions about the religion and its holy texts and criticising the contemporary misuse of Qur’ānic interpretation for political interests. Her recent book Bewilderment of a Muslim Woman highlights the growing radicalisation of interpretation and how it impacts particularly on women. With the intellectual arena of Islamism delineated as one that has shut itself off from the free exercise of reason in favor of a conditioned, circumscribed trajectory that abdicates consistency out of respect for Scripture, Olfa Youssef challenges Islamist interpretations of the Qur’ānic Text itself and the tendentious use they put it to. This exercise is particularly productive with respect to the rights of women as conceived in Scripture, as opposed to the pre-occupations of Islamists. The courageous position she expounds in this paper is that all law is man-made, despite the pretensions of the Islamists, and that it is therefore subject to historical influences and cultural starting points. She uses the implications of Islamic law for women as a tool to highlighting contradictions in Islamist legal interpretation, and argues that no interpretation of the Qur’ān can support any program of action, on the grounds that “the Qur’ān is bigger than its commentators” and that there are too many multiplicities of meaning to allow for an absolutist conclusion. Youssef is celebrated for her provocative work Le Coran au risque de la psychanalyse, and in her work concludes that Islamic identity has always been subject to change, and that therefore the case for an Islamist policy itself collapses


    Clearly those guys should e role models and should have in the forefront of politics  in their countries...but..but.. somewhere something is missing ..

    anyways let me read through some of their thoughts and ideas on Islam..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • (Sticky) Compendium of Scholarly Articles and Resources on Early Islam
     Reply #51 - December 28, 2022, 01:23 PM

    Academic Quran reddit
    A subreddit dedicated to the discussion of the Quran, the Sunnah and early Islam from a scholarly perspective. Here, such topics as Quranic exegesis, Biblical and extra-Biblical parallels, textual criticism, history of interpretation, pre-Islamic Arabia, etc. are discussed in a friendly yet engaging way.

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