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Salam all,

Been a while, but I wanted to see how this forum is going. I hope to drop in time by time with comments if my academic studies (I've been studying Arabic, Islamic theology, Quranic studies and Islamic modernism at Leiden university) and family life allow it. I also want to write a paper on different backgrounds and personalities in the online Quranic movement, I'll get back on that later.

So, Wakas, Savage, give me an update on the forum.

[Critical Thinkers for Islamic Reform 2008: A Collection of Articles from Contemporary Thinkers on Islam]

Critical Thinkers for Islamic Reform 2008: A Collection of Articles from Contemporary Thinkers on Islam

Editors: Edip Yuksel   Arnold Yasin Mol    Farouk A Peru

This important book is a collection of writings of more then 30 modern writers on Islam that were present at the 2008 conference bearing the same name. From professional Islamic scholars to individuals writers and thinkers, this collection is unique as a serious collection of 21st century Islamic thought on critical research, reform and renewal in Islamic and Qur'anic interpretation. With diverse subjects on the interpretation and message of the Qur'an and its relation to human rights, freedom and wellfare. History of Islam, society and thought. Modern experience of being a Muslim, the concept of gender and needed actions for reform.

Read the complete book here:

http://www.deenresearchcenter.com/LinkClick.aspx?link=CRITICAL+THINKERS+for+ISLAMIC+REFORM+_2_.pdf&tabid=36&mid=577&language=nl-NL

The Dutch anti-Islam politician Geert Wilders hasn't won the elections in Holland, but gained 15 more seats in the Dutch parlement, having now 24 seats of the 150 parlement seats.

http://edition.cnn.com/2010/WORLD/europe/06/09/netherlands.elections/index.html?hpt=T2

There is a good change he will form the main government together with the Dutch version of the Liberal party (VVD) and the christian democrats (CDA). 1.5 million voted for Wilders.

Many people in Holland are shocked. Because of WWII, to vote for a known-racist party was always a big taboo in Holland as any discrimination is immediately linked to the Nazi's. It is interesting that in the polls before the elections it was predicted Wilders would get 18 seats, but as many are ashamed to tell their real vote, everybody knew he would get more. And even today on Dutch television, people are reluctant to admit they voted for Wilders, as they still experience it as a taboo.

Wilders' Freedom Party doesn't have a democratic structure where people can become member and be involved in the party policies or candidates. It has only one member, Wilders himself, and he chooses the candidates and the policies. And no other candidate is allowed to talk to the press except himself or a chosen person who has been instructed by Wilders what to say. So it isn't just his policies what scare people, it is also the way he runs his party; undemocratic and as a dictator. His party is the only party of the 17 parties, and the only in Dutch history even, that is structured as such.

Many muslims are scared now, as many far-right people now believe they can harass muslims more openly.

As we didn't had enough funds and good candidates, the Dutch Muslim Party could not run for elections. But I believe muslims will be more mobilized and feel obligated to participate more openly in the public debates and the liberal muslims will gain a stronger voice. Puritans like Wahabi and Salafi will not immediately gain more followers, as they cannot handle the public debates in a way which agrees with the more liberal thinking of the Moroccans and Turkish muslim population. In a way, this whole situation can have a partially positive effect on muslims to gain a stronger and more progressive voice. I try, together with many progressive muslims to lead that debate. But not to convince the far-right that Islam is no threat, because they will not listen anyway. It is now more about letting muslims realize that orthodox dogmatic ideas are indeed an obstacle and not necessarily as orthodox as they believe it is.

It is important for muslims to focus on the social justice message of Islam and not only defend their own human rights to be muslims, but to show that Islam has a positive value for society. At the moment, many Dutch experience Islam as a threat or burden, which can only be the fault of muslims themselves.

http://www.deenresearchcenter.com/Blogs/tabid/73/EntryId/133/Anti-Islam-politician-gains-more-support-in-Dutch-government-Whos-to-blame.aspx

Muhammad Shahrour's book in English. The complete summary of all his work into English. Get it in PDF:

http://avaxhome.ws/ebooks/The_Quran_Morality_and_Critical_Reason.html

Click Mirror 1, enter the code into the box, then wait for 40seconds, then click Download, an advertisement screen will open, but you can click it away. No hacking involved, so don't worry.

This book is THE best book on the Qur'an, he is a genius.

DRC presents today an interview with Dr. T.O.Shanavas, an Indian-American pediatrician, member of the Islamic Center of Greater Toledo and vice-president of the Islamic Research Foundation.

For the last ten years, Dr. Shanavas has written many articles on Islam and controversial issues as for example the real age of Aisha, one of the wives of the Prophet Muhammad, and on Islam and Science. Current Muslim thought has made many beliefs, histories and opinions of Islamic thought into sacred dogma's and thus exclude the possibility of differing with these concepts. In the West, the idea of Aisha being 9 years old when marrying the Prophet, is considered as unacceptable and has created logically a bad image of the Prophet. Dr. Shanavas has researched the historical reports that discuss the age of Aisha and he shows that there is no conclusive historical record about her age. She could have been 9, 16, 17 or even 27. But at a point of Muslim history, the belief that Aisha was 9, was turned into sacred history and so the possibility of rejecting these historical reports became blasphemy. To defend against the critique of the West of Aisha being 9, the most heard apology is that the culture of the 7th century was different and women became mature at a much younger age. But any sane human can see the nonsense of this apology. And now Dr. Shanavas has given Muslims a real answer to this critique by showing that Aisha was probably much older when she married the Prophet, but this answer also creates a shift in current Muslim thought that the historical reports are not revelation, they are not sacred, they are human work and thus contain contradictions and falsehood. Sadly many in the Muslim world are not ready yet to look at their history in such a rational matter.

Read the complete interview:
http://www.deenresearchcenter.com/Blogs/tabid/73/EntryId/126/Interview-with-T-O-Shanavas-Islam-and-Science.aspx

[We have made you into different nations and tribes to understand each other]

By Arnold Yasin Mol

All religions are constructed of an image of the Divine (theology), worldview and vision of the future (eschatology). These forms of language, culture and history of the specific details of the religion which distinguishes them from others. The main religions clash with the cultural and theological differences arising from geographical and historical processes that are unique to that specific people or culture. But the common elements are often in the majority because they deal with features that arise from human nature. Eventually all of mankind tries to understand reality and our place in this existence. This quest has been expressed in various ways over the centuries, and thus we share the search. Ethical values as respect for life, being good to the weak in society and conflict resolution are answers we almost all have discovered. To work with each other in a positive way, there must be a dialogue in order to understand each other's differences, but especially to find the similarities. The world has become a village. Now the need of cooperation is not only necessary to avoid conflicts, but also for further increasing the potential of mankind. The Catholic theologian Hans K?ng pursues this line of thought in forming the basis for a global ethics and universal values, as a commitment between the belief systems (religions, philosophies, etc.) in order to promote peace and prosperity:

"We are women and men who have embraced the precepts and practices of the world?s religions: We affirm that a common set of core values is found in the teachings of the religions, and that these form the basis of a global ethic."[1]

I share the belief that interfaith dialogue and cooperation begins with discussing ethics instead of theology. In ethics, we recognize our common humanity and we share the same ideals of peace and justice. With this ethical foundation, the theological differences are not experienced as collisions, but as different responses in the shared quest. Interreligious dialogue and cooperation can thus be fruitful and lead to better bonding.

In Islam, recognizing prior revelations from the time of the Qur'an, as the Torah, the Psalms and the Gospel, is one the articles of faith[2], and has from the beginning of Islam created an interest to its followers in finding and understanding these previous revelations. Eventually, were not only Christians and Jews regarded as the People of the Book / previous Revelation (Ahl al-Kitab) but also the Persian Zoroastrians, Hindus, followers of Confucius and the Chinese Buddhists. The various religions were considered and accepted as the precursors of the Muslims. The medieval Islamic scholar al-Biruni (973-1048) wrote several books on comparative religion to enable dialogue "as a help to those who want to discuss religious questions with them, and as a repertory of information to those who want to associate with them?.[3]

In the Qur'an, the differences among humanity as a manifestation of the divine will with a specific goal: "We have made you into different nations and tribes to understand each other? [4] and challenges the mankind to see the differences as something positive. The impetus for interfaith dialogue was already partly reflected in the Qur'anic message as a vital component for a peaceful and just world, but also as a component for understanding the Qur'anic message itself.[5] The Qur'an puts interfaith dialogue on two levels: God Himself directly addressing the people of other religions[6], and God teaching Muslims how they should talk to people from other religions (which is discussed in this article). On the first level we have the Truth (God) speaking to the people of other religions about their conducted search to the truth (when they have deviated from their quest), and on the second level Muslims are taught how to talk about the quest they share with the people of other religions (how to bond through the shared quest).

The Qur'an requires Muslims to come to a common shared statement with people from other religions.

3:64 Say: O People of the Book, let us come to a common statement/word (Kalimatin sawa'in) between us and you ....

This universal and inclusive approach of Islam to other religions will surprise many people who believe that Muslims, based on the Qur'an, should have a negative attitude towards other religions. But the negative behaviours towards other religions and manifestations arise from the Muslims themselves, not from Islam, because the Qur'an does talk about possible misconduct or specific thoughts of individuals or groups within these religions, but these criticisms do not generalize all followers of these religions. The negative attitudes of some Muslims towards other religions will therefore result from misinterpretation of Qur'an verses and the specific traditions that arose hundreds of years after Muhammad. But it should be clear that as in the words of Prof. Van Koningsveld (famous Dutch Islam scholar): "The Koran?s pattern is explicitly that of peaceful coexistence".[7]

The Qur'an even states that in addition to Muslims; Jews, Christians and other believers are accepted by God as they stick to the basic values of faith in God, the afterlife, and create and uphold peace and justice in the world:

2:62 Surely those who maintain peace and trust [the Qur?an as being Divine] (alatheen ?amanua)[8], and those who are Jewish, and the Nazarenes, and those who follow other religions (al-Sabeen)[9], any one of them who acknowledge God (?amanu billah) and the future period (al-Yaum al-?akhiri)[10], and perform deeds that create justice and peace (3malu salihan)[11], they will have their reward with their Developer, with no fear over them, nor will they grieve.

Many Qur?an commentators believed this verse to be abrogated, superseded, by verse 3:85 which was revealed after above verse 2:62 and which says that only followers of Islam will be accepted by God. But the very same inclusive statement of 2:62 that makes salvation (positive existence and development after death) universal, is made in verse 5:69 which is revealed after verse 3:85. Qur?anic commentators al-Tabari (9-10th century) and al-Tabarsi (11th century) accepted both that God?s justice and mercy is to great to not accept the righteous individuals from other religions, nor can Divine promises be abrogated.[12]

From an Islamic perspective, interreligious dialogue is not only important because of the current Islamophobia in the world, but it is also an obligation from the religious perspective. The conditions for dialogue and cooperation are based on several points:

1. The discussion should be on friendly terms and in the best way be held:

29:46 And discuss with the people of the Book / previous revelation (Ahl al-Kitab) but in the best and friendly manner (ahsanu) ...

2. Muslims accept the divine origin of the other religious scriptures, and that from our standpoint, we worship the same God:

29:46 ... We believe in what we've been revealed to you and what is revealed, and our God and your God is One ...

3. That each of us is equal, no one dominates or is better than the other:

3:64 ... , let us come to a common statement/word (Kalimatin sawa'in) between us and you ... and that none of us masters / lords (arbaban) over the other, instead of God ...

4. That the diversity in humanity is part of the Divine plan, and so only God can judge people. Cooperation should be based on creating the common good for all people. The Qur?an acknowledges that the common good can be discovered by all people from all religions and traditions, and that we must all strive for the good (al-Khayrat):

5:48 ?For each (community) among you have We have appointed a way of providence (in conduct.)( Shir'ah) and way of life (minhaj). And if God had so willed, He could surely have made you all one single community: but [He willed it otherwise] in order to test you by means of what He has vouchsafed unto you. So, outdo one another in doing good to the society (al-Khayrat). To God you will all return, and He will then make you understand wherein you differed.


As humanity, we must strive together for the good and leave the judging to God. The theological debate should not be about who has the truth, but how to share the collective search for truth. Interreligious dialogue is the search for truth, and interreligious cooperation, the search for the good of mankind. The inter-religious experience is thus an enrichment for humans, and therefore probably also part of the Divine Plan.

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[1] P. 2, Hans K?ng, Declaration Toward a Global Ethic. Accessed April 28, 2010: http://www.weltethos.org/pdf_decl/Decl_english.pdf

[3] 2:4 And those who believe in what was sent down to you, and what was sent down before you, and regarding the Hereafter they are certain.

[3] Accessed April 28, 2010: http://www.fravahr.org/spip.php?article31

[4] 49:13 O people, We created you from a male and female, and We made you into nations and tribes, that you may know one another. Surely, the most honorable among you in the sight of God is the most righteous. God is Knowledgeable, Ever-aware.

[5] 21:7 For [even] before thy time, [O Muhammad,] We never sent [as Our apostles] any but [mortal] men, whom We inspired - hence, [tell the deniers of the truth,] ?If you do not know this, ask the followers of earlier revelation"

[6] 5:15 People of the book, Our messenger has come to you to proclaim for you much of what you were hiding from the book, and to ignore over much. A light has come to you from God and a clarifying book.

[7] P. 5, Prof. Dr. Van Koningsveld, Koran en `Mein Kampf` (2010).

[8] Alatheen (those) that do ?amanua. From the root amina, meaning to trust, protect, create safety. Page 29, A Concise Dictionary of Koranic Arabic by Professor Arne Ambros (2004): Amina/ ya'manu: To be or feel safe, to be safe and secure, not to fear. Mumin: one giving security, rendering safe. Whereas most derivatives of the root '-m-n are genuinely Arabic (to be and create safety), the technical religious meaning of 'believing' appears to have developed under the influence of Aramaic and/or Ethiopic. See also Page 102-103, Volume 1, Lane's Arabic-English Lexicon (2003). Those that trust and maintain Peace (alatheen amanua), are people who believe in the divine source of the Qur?an. Thus they are one step further above al-Muslimeen, peaceful persons who accept the universal ethics of 2:62 and 6:151-153.

[9] Page 364, Volume 4, Lane's Arabic-English Lexicon (2003): He departed from his religion to another religion like a star changes its position. And thus means to change one's religion. It refers to every person who didn?t fall into the Christian, Jewish or your family?s religion. In Hadith literature, the Meccan people who rejected Muhammad, called him as a person to be of the sab?een, those that changed his original religion. There have been many speculations by Qur?anic commentators who they were, but they couldn?t pinpoint a specific group. When looking at the word, it is clear why, as it represents any religious group on earth that falls outside the Abrahamic religions.

[10] The word yaum refers to a day or any time period. Thus era or period is better rendition. The word akhir means the last in line (like the last link on a chain) or something that comes later, al-Akhirun (the later generations) is the opposite of al-Awwalun (the previous generations), and thus also refers to future generations and the future in general of this life and the next. Page 318, Volume 8 and pages 68-69 & 162-165, Volume 1, Lane's Arabic-English Lexicon (2003). Page 21, A Concise Dictionary of Koranic Arabic by Professor Arne Ambros (2004).

[11] The letter ع Ayn has been rendered by me as the number 3, the letter is a throat sound which has no equal in English. Page 755-756, Arabic-English dictionary by Hans Wehr (1994): 3mala refers to acting, performing, doing something or working. Page 438-439, Volume 4, Lane's Arabic-English Lexicon (2003): To make whole sound, set things right, amendment, reformation, reformer, one who is upright, righteous, a person of integrity, peacemaker, suitable.

[12] P. 282-283, volume 1, al-Tabarsi, Majma al-Bayan fi Tafsir al-Qur?an (1070): the concept of abrogation can only be applied to laws, not promises. P. 155-156, volume 2, al-Tabari , Jami al-bayan fi ta'wil al-Qur'an (920)

http://www.deenresearchcenter.com/Blogs/tabid/73/ctl/Edit_Entry/mid/538/EntryID/123/language/nl-NL/Default.aspx

[International Conference:Critical Thinkers for Islamic Reform - The Way ForwardOxford University in June 11-13 2010]

ANNOUNCEMENT

International Conference:

Critical Thinkers for Islamic Reform - The Way Forward

Oxford University in June 11-13 2010

Dear brothers and sisters:

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

For information, contact us at: contact@deenresearchcenter.com

This year the conference of Critical Thinkers for Islamic Reform – The Way Forward will be held at Oxford University in June 11-13, God willing. The participants are individuals who agree on the imperative of a drastic reformation in the Muslim world. Though each of us are independent thinkers, we are all in agreement regarding the urgency of  reforming our theology, attitude, action and our organizational strategies to further align ourselves to the Quran interpreted in light of reason.
We have successfully organized a conference in Atlanta, USA in  2008 where thinkers and scholars from both the East and West came together in an effort towards instigating a reform to promote monotheism, peace, justice, progress, critical thinking, and freedom in the Muslim world.

OBJECTIVES: The conferences have multiple objectives. Among these are:

•   Facilitate opportunity for reformist Muslim leaders to meet each other personally and exchange ideas.
•   Diagnose the theological, cultural and political problems leading the degeneration and decline of Muslim civilization.
•   Critically analyze political, cultural, economic, psychological conditions of Muslim individuals and societies and their interaction with other groups.
•   Discuss the geopolitical strategies implemented by the World's leading powers and their overt and covert operations in the so-called Muslim lands.
•   Suggest solutions and develop short and long term projects to bring about a progressive reform in both personal and social realm.
•   Pick a country or two for implementation of specific projects to address the issues.
•   
INFORMATION ABOUT OUR PAST CONFERENCE

You may read about the conference here:
http://en.wikipedia.org/wiki/Muslim_Heretics_Conference

You may find the short bios of the participants at:
http://www.islamicreform.org/index.php?option=com_content&view=article&id=53&Itemid=71

An edited volume was published from the compilation of essays from that conference. You may order that volume from here:
http://www.amazon.com/Critical-Thinkers-Islamic-Reform-Yuksel/dp/0979671574

THIS YEAR'S PARTICIPANTS

The following is the list of potential participants.

Abdur Rab (PhD. Author, Economist, USA) Depends
Adis Duderija (Phd. Islamic Hermeneutics, Bosnia)
Aisha Musa (Prof of Islamic Studies, Florida International University) Confirmed
Akbar Ahmed (Prof American University, DC, USA)
Ali Behzadnia (M.D. Former member of first cabinet of Islamic Republic of Iran, USA)
Amina Wadud, (Prof. Gender Studies, University Melbourne, Australia)
Andreas Christmann (Prof. Middle Eastern Studies, University of Manchester, UK)
Arnold Yasin Mol (Author and member of NMP, Neatherlands) Confirmed
Aslbek Mussin (Almaty, Kazakhstan)
Asma Ishak (J.D., Toronto Law School)
Baroness Warsi (Politician, UK)
Caner Taslaman (Prof. of Philosophy at Yildiz Technical University, Istanbul, Turkey) Confirmed
Chris and Linda Moore (UK) Confirmed
Daniel Martin Varisco (Prof. of Anthropology at Hofstra University)
El-Mehdi Haddou (Vetenerian, Canada)
Fatima Marnissi (Prof. Tunusia)
Farouk A. Peru (PhD candidate, activist, UK)
Fereydoun Taslimi (Businessman, USA) Confirmed
Gershom Kibrisli (Karamite leader, Israel, Netherlands)
Ghayasuddin Siddiqui (PhD, Muslim Congress, UK) Confirmed
Hasan Mahmoud (Author, Canada) Confirmed
Jeffrey Lang (PhD., Mathematician/Author, University of Kansas, USA)
Kassim Ahmad (Author, Political leader, Malaysia)
Khaled Abou El-Fadl (Pof. Of Law, UCLA, USA)
Layth Saleh al-Shaiban (Author, Activist, Saudi Arabia) Confirmed
Mahyad Tousi (CEO BoomGen Studios, California)
Martha Schulte (Prof. Arabic University of Texas, USA)
Matthew Capiello (PR MPJP, USA) Confirmed
Melody Moezzi (Author, Lawyer, USA) Confirmed
Mike Ghouse (Activist, World Muslim Congress)
Mohamed Hedjaj (PhD. Engineer)
Mohammad Mova Al Afghani  (Founder and Lawyer at Center for Law Information, Pakistan)
Muhammad Shahrur (Prof, Syria) Confirmed
Mustafa Akyol (Author, Turkey) Confirmed
Nader Hashemi (PhD, Denver University)
Nafeez Mossadeq Ahmed (Prof. Sussex University)
Raymond and Sophia Catton (Witnesses, Canada) Confirmed
Reza Aslan (PhD, Media consultant, USA)
Richard Voss (Prof. Business Management at Troy University, USA)
Ruby Amatulla (President MPJP, Author, USA) Confirmed
Shabbir Ahmed (M.D. Author, USA)
T.O. Shanvas (M.D., USA) Confirmed
Taj Hargey (Prof, Oxford, UK) Confirmed
Tariq Ramadan (Prof. Oxford, UK)
Yusuf Desai (Forward Thinking, London)
Ziyauddin Sardar (PhD, Author, UK)

A member of European Foundation for Democracy
A member of Netherlands's Muslim Party

Critical Thinkers for Islamic Reform – The Way Forward
Provisional Conference Schedule

FRIDAY, 11 June 2010

Friday Congregational Prayer followed by light lunch
1:00 pm - 2:00 pm

Panel 1: The Paradigm of Islamic Reform – History and Heritage
3:30 pm - 5:00 pm     
Refreshment Break

Panel 2: Theological and Philosophical Imperatives for Islamic Reform 
5:30 pm - 7:00 pm                     

Dinner: First Keynote Speaker (During Dinner to be Followed by Muslim Musicians)
8:00 pm

SATURDAY, 12 June 2010

Panel 3: New Quranic Hermeneutics, Muslim Law and Islamic Reformation   
9:30 am - 11:00 pm

Refreshment Break                     

Panel 4: Islam, Science, Culture and Freedom – Towards a Muslim Renaissance
11:30 am - 1:00 pm

Lunch: Second Keynote Speaker (During Lunch or Over Dessert)
1:00 pm - 2:30 pm 

Panel 5: Gender, Sexuality & Human Rights in Islamic Discourse
2:30 pm - 4:00 pm     

Refreshment Break

Panel 6: Media, War on Terror And Western Foreign Policy
4:30 pm - 6 pm   

Dinner: Third Keynote Speaker (During Dinner Followed by Muslim Comedian)
7 pm

SUNDAY, 13 June 2010
Panel 7: Democracy, Justice, Tolerance and Reason – Prerequisites for Reform
10 am - 11:30 pm           

Refreshment Break

Panel 8: Workshop / Round Table Pragmatic Steps Towards Islamic Reform
12 pm - 2:00 pm

FUNDING

We expect every participant pay for their own expenses. In fact, we are glad that we are not supported by any government or king, by any religious organization or cult. We are independent activists with sense of duty who are rising to the occasion of our own volition.

Though our brothers and sisters at Oxford will try their best to open their homes to provide boarding for some guests; we will inshallah strike a deal with a hotel nearby conference site to get discount for the participants. To cover the direct conference costs (hiring of facilities, all meals and refreshments, publicity and incidentals), we believe that ?50 GBP per person is a fair and realistic price for this important three-day conference. A few brothers and sisters already promised contribution to subsidize the conference. If sufficient funds are raised then a fee for registration may not be charged at all.

Since we would like to keep everything transparent, we will not accept any contribution that is not announced publicly. The registration site will have a section for contribution. Below is the first contributor for the conference:

BrainbowPress: $500.00

REGISTRATION TO THE CONFERENCE:

After receiving your answers for the following questions, we will announce the link of the webpage for registration and the website containing detailed information about the conference, titles of panels, panelists, and events.

QUESTIONS

1.      Would you like to join us for the Critical Thinkers for Islamic Reform Conference at Oxford University in June 11-13?    
2.      In case you will make it to the conference personally, would you like to submit a paper for the next issue of Critical Thinkers for Islamic Reform – Oxford 2010 (Preferably between 3000 – 5000 words)   
3.      Can you afford the cost of travel?    
4.      Would you prefer staying at a hotel, or be hosted by a family at Oxford?   
5.      Would you need the registration cost for the conference be forfeited?    
6.      There will be 7 panels and 2 workshops. The titles of the panels mentioned above are not final, but used to get an idea about the interest of participants. Please put the number of the above-listed panels in order your preference, such as, 3175624 or 6127543 etc:   
7.      Dou you have a suggestion for another panel topic?    
8.      Would you like to give a brief report about your country?    
9.      Would you like to help raising funds for the conference?    
10.      Would you recommend including a debate with the scholars of Sunni and Shiite sects?    
11.      Would you recommend to include a debate with a leader of anti-Muslim group?    
12.      Dou you recommend a panelist who is not listed here? If yes, please type his name and contact address.   
13.      Your phone numbers:   
14.      Further comments and questions:   

A SAMPLE LIST OF WEBSITES PROMOTING ISLAMIC REFORM

www.19.org
www.quranic.org
www.quranix.com
www.openquran.org
www.free-minds.org
www.quranbrowser.com
www.brainbowpress.com
www.quranconnection.com
www.deenresearchcenter.com
www.islamicreform.org
www.quranmiracles.org
www.openburhan.com
www.studyquran.org
www.meco.org.uk
www.yuksel.org
www.mpjp.org
www.original-islam.org

And many more … (Please suggest similar websites)

AN INCOMPLETE LIST OF ISLAMIC REFORMERS WHO ARE AFFILIATED WITH US

UNITED STATES OF AMERICA:

Abdullahi an-Na'im, PhD. is the Charles Howard Candler Professor of Law at Emory University School of Law. He specializes in, among other things,human rights in Islam and cross-cultural issues in human rights, and he is the director of the Religion and Human Rights Program at Emory. He also participates in Emory's Center for the Study of Law and Religion. An-Naim was formerly the Executive Director of the African bureau of Human Rights Watch. He argues for a synergy and interdependence between human rights, religion and secularism instead of a dichotomy and incompatibility between them. An-Naim is originally from Sudan, where he was greatly influenced by the Islamic reform movement of Mahmoud Mohamed Taha. He is the author of numerous journal articles and books on human rights, international law, democracy, and Islamic reform. His most recent book is Islam and the Secular State: Negotiating the Future of Shari'a Cambridge, MA and London, England: Harvard University Press (2008). His personal website: http://people.law.emory.edu/~aannaim/

Abdur Rab, PhD. graduated with Honors and received a Master's degree from Dhaka University and a PH.D. from Harvard. He has had a long career in economic research and consultation, analyzing various public policy issues ranging from public resource mobilization to industrial development and trade policy reform, while serving the Pakistan Institute of Development Economics, the Industrial Development Bank of Pakistan and the Bangladesh and former undivided Pakistan governments, and various international organizations. He served the Pakistan Tariff Commission as a Member, and the Bangladesh Planning Commission as a Section Chief and a senior Consultant. He worked as an Industrial Development Officer with the United Nations Industrial Development Organization (UNIDO), Vienna. He worked as a financial adviser for the government of Uganda under a World Bank assignment, and as a senior industrial economist for the Qatar government under a UNIDO assignment. Under a UNDP assignment, he contributed to part of a business plan for an industrial development bank of the Economic Co-operation Organization (whose founding members are Iran, Turkey and Pakistan). He also worked on various development projects of Bangladesh supported by donor agencies such as the World Bank, USAID and the Asian Development Bank. He also consulted as an agricultural trade specialist for the US-based International Fertilizer Development Center (IFDC). Abdur Rab grew up in a traditional Bengali Muslim family. Since his school days he has been very devoted to religion. A turning point in his religious approach came when he came in contact with a virtually unknown but versatile Bengali spiritual guide Shah Aksaruddin Ahmad who possessed deep Quranic and spiritual knowledge. Under his guidance, Abdur received some preliminary lessons in spiritual exercises. Inspired by him, Abdur closely studied the Quran and the Hadith and relevant Islamic literature of modern scholars. His website is: http://www.explorequran.org

Adam Sigmund of South Jersey was born in 1980 and raised Roman Catholic. In April of '08 he became a rational monotheist after learning of God's words in the Quran and the miracle of how these divine words validate themselves. Currently, he is employed as landscaper and attending school to be a medical assistant.

Ahmed Subhy Mansour, PhD. is Former Assistant Professor at Al Azhar University, Egypt. He is currenly in the US seeking political asylum as well as serving as visiting Fellow at he Human Rights Program, Harvard Law School. Originally an Egyptian national, Dr. Mansour is a distinguished scholar of Islam with expertise in history, culture, theology and politics. He was an advocate for democracy and human rights in Egypt for many years, during which time he was isolated and persecuted by religious extremists and by the regime and also served time in prison for his liberal political, religious and social views. Having graduated with honors from Al Azhar University of Cairo, one of the oldest and most well respected centers of Islamic thought in the world, he later received his PhD with highest honors from Al Azhar as well. In May 1985, Dr. Mansour was discharged from his teaching and research position there due to his liberal views that were not acceptable to the ultra-conservative religious authorities who controlled much of university policies and programs. In 1987 and 1988 he was imprisoned by the Egyptian government for his "progressive" views, including the advocacy of religious harmony and tolerance between Egyptian Muslims, Christian Copts, and Jews. Dr. Mansour has authored 24 books and some 500 articles in Arabic, dealing with many aspects of Islamic history, culture, and religion. His organization website is: http://www.ahl-alquran.com

Aisha Jumaan, PhD, MPH is the President of the Islamic Society of Atlanta.

Aisha Y. Musa, PhD, is the author of "Hadith as Scripture: Discussions on the Authority of Prophetic Traditions in Islam". Her training at Harvard was focused on early Islamic scriptural history, specifically the relative authority of the Quran and Prophetic Traditions (Hadith). Her book, Hadith as Scripture: Discussions on the Authority of Prophetic Traditions in Islam (Palgrave, 2008)-explores the development of the doctrine of duality of revelation and issues surrounding the relative authority of the Quran and the Prophetic Traditions (Hadith) through an examination of early Islamic texts from a variety of genres from the 8th and 14th centuries CE and compares the early controversies to their current counterparts. The question of the relative authority of the Quran and the Prophetic Traditions is part of usul al-fiqh (roots of jurisprudential methodology). How early Muslims answered that question has helped to shape Islamic theology and jurisprudence throughout the Muslim world for the past 1200 years. As part of the work, she produced the first English translation of al-Shafi'i's Kitab Jim?' al 'ilm, one of the most important early texts dealing with the authority of Prophetic Traditions.. The current resurgence of debates over the authority of Prophetic Traditions relative to the Quran, make it a contemporary question of both academic interest and personal importance to Muslims. Her research and teaching interests extend from the early classical period to the present and include translation of classical Arabic texts, Quranic interpretation, women's issues, and modern day reformist and neo-traditionalist movements. Aisha Musa is an Assistant Professor of Islamic Studies in the Department of Religious Studies at Florida International University

Ali Behzadnia, M.D. is a Medical Doctor who came to the United Stated near forty years ago. He is a life time student of Islam and is interested in Quranic research and Interfaith Dialogue. He is socio-politically active and was a member in the first cabinet after the revolution in Iran, as Deputy Minister of Health and welfare, acting Minister of Education and associate professor in Medicine at Teheran University. He opposed the non-democratic religious regime of Iran, and returned to the United States, after nearly two years. He is a member of several academic and religious organizations and is in private practice in California.

Chibuzo Casey Ohanaja was born and raised in Dallas, Texas.  Coming from a Nigerian Christian background he was not introduced to Islam until High School through a close friend from Pakistan.  As a Political Science/Arabic and Middle Eastern studies major at the University of Notre Dame he began to deeply research and study various faiths, beliefs and systems of life.  Allured by the message of Islam he discovered the Quran and found that it had the most humane, logical and pragmatic system of life.  He reverted to Islam at the age of 20.  Although through further studies of the Muslim history, hadith, fiqh, the Arabic language and observations through his travels in Africa and the Middle East he found that the traditional Islam prevalent around the world was incompatible with the message of Islam in the Quran.  Now realizing that only the Quran can be used to guide and bring peace to mankind he has dedicated himself to informing and lecturing to people about the true message of Islam which is preserved in the Quran.  He is currently the President of the Muslim Student Organization in Notre Dame, Indiana and is a coordinator for the University of Notre Dame Interfaith Fellowship.  After graduation from the University Notre Dame he hopes to continue his studies in law, Arabic and Islamic studies.

Dilara Hafiz is a retired investment banker, Sunday school teacher, interfaith activist and co-author of The American Muslim Teenager's Handbook along with her daughter, Yasmine, and son, Imran. This abridged article originally appeared in Altmuslim.com and is distributed with permission by the Common Ground News Service (CGNews). The full text can be found at http://www.altmuslim.com.

Edip Yuksel, J.D., was born in Turkey in 1957 as the son of Sadreddin Yuksel, a prominent Sunni scholar. During his youth he was an outspoken Islamist, and spent years in prison for his political views. While a popular Islamist author and youth leader, adopted the Quran Alone philosophy after corresponding with Rashad Khalifa and reading his landmark book, Quran, Hadith and Islam. This led him to break with the traditional approach to Islam in 1986. In 1989, he was sponsored for immigration to the US by Rashad. He moved to Tucson, worked with Rashad for one year in Masjid Tucson, and became a prominent member of the United Submitters International. After the assassination of Khalifa he broke away from the United Submitters International as he objected to the new cult-like ideas arising among its members. Yuksel is the author of over twenty books on religion, politics, philosophy and law in Turkish and numerous articles and a few books in English. His current work is as the co-author of: Quran: a Reformist Translation and the author of the Manifesto for Islamic Reform which are available at http://www.brainbowpress.com. Edip is the founder of Islamic Reform organization and his online books, interviews, and articles are published at: http://www.19.org ? http://www.islamicreform.org ? http://www.yuksel.org ? http://www.quran.org ? http://www.quranix.com ? http://www.mpjp.org ? http://www.opednews.com ? and his English email list is at http://groups.google.com/group/19org.

Faraydon Karim, PhD., is a Kurdish-American mathematician and has been working in computer industry since 1978. In 1978-1999 he worked as Development Engineer and R&D Engineering Manager for IBM. Spent many years in architecture of Engineering Scientific processors at High-End computers. Then later worked in architecture of PowerPC Floating Point and Multimedia SIMD processor. Karim has involved in many other processors development including Graphics processors. Holds over 100 technical disclosures and patents and is the co-author of a book on Compiler. He then worked for STMicroelectronics for seven years until 2007 as a Technical Fellow, where he directed research in computing and applications. With his team and collaboration with over a dozen of universities around the world, Karim conducted various activities in major areas of SoC and Embedded Systems. Currently he is working for NBCTR as CTO.

Fereydoun Taslimi is an entrepreneur philanthropist who came to Islam after rejecting it. "I was not a Muslim until I rejected all that I thought was Islam, heresy is my path to salvation." He is the co-founder of Noor Foundation and founder of several High-tech companies. Prior to joining PerformanceIT, Mr. Taslimi was co-founder and CTO at infoGO, Inc. Before that, he was Vice President of ESI, Inc. from 1986 to 1996, co-founding the company along with Mr. Mittel. During his tenure, Mr. Taslimi was instrumental in the design and development of several successful product lines in the area of voice processing and Internet Telephony servers. Prior to ESI, Mr. Taslimi started Adax, Inc. in 1984, a company that developed a programmable PC-based phone system. While finishing graduate school, Mr. Taslimi founded Informatics Sciences a company that developed multi-lingual computers and applications systems that was subsequently sold in 1984. Mr. Taslimi graduated with honors from University of London in 1975 and received a Masters degree in computer science from Georgia Tech. His organization's website: http://www.noor.org

Iftikhar Ahmed Mehar, PhD. was born in Nairobi-Kenya. He obtained the Doctorate in Business Administration and Information Technology from Columbia S. University (USA). He is an Adjunct Professor and teaches these subjects. He is a Muslim; an Islamic Scholar and a Theologian. From time to time he holds seminars to explain the essential Islamic values. He has contributed a variety of articles; mostly to clear any ambiguities about Islam. He is the author of “Al-Islam: Inception to Conclusion.” His current book, “Al-Islam: The Origin of all Sciences” is scheduled to be released in the spring 2009. He has not aligned himself to any particular sect or group but practices Islamic values as declared by the last prophet Muhammad.

Martha Shulte-Nafeh, PhD, is Assistant Professor of Practice at the University of Arizona and Language Coordinator of Middle Eastern Languages at the Department of Near Eastern Studies. Martha received her B.S. from Wharton School, University of Pennsylvania in Economics, received her M.A., in Linguistics from the University of Arizona in 1990, and her Ph.D. from the same university in Near Eastern Studies - Arabic Language and Linguistics 2004. In 1982, she taught English as a Foreign Language at American University inCairo, Egypt.

Melody Moezzi, J.D. is a writer, activist, author and attorney. Her first book, War on Error: Real Stories of American Muslims, was published in the fall of 2007 by the University of Arkansas Press. Ms. Moezzi has a regular column in Muslim Girl Magazine and has written essays and articles for several other print and online publications, including Parabola, Dissident Voice, American Chronicle, Urban Mozaik, and the Yale Journal for Humanities in Medicine. She has also appeared as a commentator on NPR's All Things Considered. Born in Chicago in 1979, Ms. Moezzi grew up mostly in Dayton, Ohioamid a strong and vibrant Iranian-American diaspora. Today, she lives in Atlanta, with her husband, Matthew, and their cats, Olyan and Talula. She is a graduate of Wesleyan University and Emory University School of Law, as well as the Emory University School of Public Health. Her website: http://www.melodymoezzi.com

Mike Mohamed Ghouse is a Speaker, Thinker and a Writer. He co-chairs the center for interfaith inquiry of the Memnosyne Foundation, president of the Foundation for Pluralism and is a frequent guest on talk radio and local television network discussing interfaith, political and civic issues. He is the founding president of World Muslim Congress with a simple theme: Good for Muslims and good for the world. His comments, news analysis and columns can be found on the Websites and Blogs listed at his personal website http://www.mikeghouse.net. Ghouse is originally from Yelahanka, Bangalore and Dallas, Texas has been his home town for nearly three decades. Also see: http://www.foundationforpluralism.com

Richard S. Voss, Ph.D. teaches business management courses at Troy University, where he is pursuing several research tracks, among which his favorite involves an ongoing project to integrate established theories of national cultural, universal human values, and civilizations into a unified civilizational theory. Dr. Voss embraced Isl?m in Morocco in 1983 and adopted his Isl?mic Reformist orientation upon discovering Dr. Rash?d Khalifa's book, Quran, Hadith, and Islam, in the bookstore of the University of California at Riverside, his undergraduate alma mater where he had studied foreign language, shortly after his return to the United States. Several of his articles are posted on: http://www.19.org

Ruby Amatulla is an American Muslim business woman who is an activist to promote understanding and constructive engagements between the West and the Muslim world. She is a writer and a speaker for the cause. She is the president of a recently formed non-profit organization, Muslims for Peace, Justice and Progress (MPJP). Also see: http://peace-justice-international.org/

Shabbir Ahmed MD. is a writer of books in both Urdu and English on history and Islam. He was born in Pakistan in 1947 and currently resides in Florida, United States. A medical doctor by profession, he started his military career in the Pakistan Army under Emergency Commission as a young Captain in 1971. Then he served in Royal Saudi Army (Medical Corps) and became a Brigadier General at the early age of 31. He has since made a new career as an Islamic scholar, and been published in various magazines and newspapers. Being a young member of the royal medical staff of Kingdom of Saudi Arabia, he learned the Arabic language and was trained in Islamic Theology and Quranic exegesis in the 1970s under the auspices of Malik Faisal bin Abdul Aziz and Malik Khalid bin Abdul Aziz of Saudi Arabia.  He  has widely traveled the Muslim world and has been a visitor to many Islamic centers of knowledge. His website is: http://www.ourbeacon.com

T.O. Shanavas, M.D. is a physician based in Michigan. He is the author of the book Creation and/or Evolution wherein he discusses the Quranic view on evolution and its roots in Islamic history.

CANADA:

El Mehdi Haddou, MD. is a 37 year-old Canadian veterinary Doctor originating from Morocco. At the age of 24, he started to question his faith, Islam, the purpose of this life and the existence of God. In November 2006, after reading Rashad Khalifa's book: 'Quran, Hadith and Islam' posted at http://www.submission.org, he began to verify Rashad Khalifa's ideas of code 19 and confirmed the findings. Recognizing that God has answered his questions and had given the proof that I was always looking for. Since that day, he witnessed a big change in his spirituality. "Now", he says, "Without hesitation I have attained certainty. I am following only the Quran, the whole Quran and nothing but the Quran."

Eman M. Ahmed Originally from Pakistan, Eman came to Canada in 2000. She is currently the Projects Coordinator at CCMW. In Pakistan she worked in areas related to social development and human and women's rights. She was also the managing editor for the Heinrich Boll Foundation book series on Women and Religion. Her publications include "A Dangerous mix: Religion & Development Aid", (WHRNet), "Violence Against Women: The Legal System and Institutional Responses" in Violence, Law and Women's Rights in South Asia, (Sage Publications); and "Promoting Inclusivity; Protecting (whose) Choice?" (AWID). She has MAs in Publishing (SFU), Social Anthropology (Oxford) and English (Pb)

Hasan Mahmud is the Ex President and Director of Sharia and Islamic Law, Muslim Canadian Congress and the author of: Book “Islam and Sharia” (in Bengali - being translated into English). Two books, “Chasing the Mirage – The tragic illusion of Islamic State” and “Cruel and Usual Punishment” refer to this book about analyzing Sharia Law. Docu-Movie on Sharia Law – “Silent Genocide” Docu-drama on Sharia Law – “Law and Justice” DVD on Sharia-Debate. DVD on Sharia issue of Apostasy. Hasan delivered speeches on Sharia Law in many seminars, conferences and Educational institutes in Europe, USA, Canada and Asia.

Mohamed Hedjaj, PhD. is a French and Tunisian engineer born in Tunisia in 1971. He traveled from France to Tunisia, where he spent five years to study secondary school in Arabic from 13 to 18 years old, and then returned to France to continue his education. He graduated from Arts et M?tiers engineering school in Paris and has a PHD on vibration analysis of engines. He is working in France as an expert in vibration and mechanical analysis for firms like Peugeot and DELPHI. He promotes monotheism and justice by posting articles and comments on the Internet. He is fluent in French and conversant in English. He does not differentiate between different forms of fanaticism, be it from "Muslims", Catholics, or Zionists. He prefers using the word monotheist because he considers that the word "Muslims" is associated to false ideologies. His knowledge of Arabic has permitted him to study Quran in its original language: Arabic. He disagrees with some classical understanding of verses and is appreciative of Quran more than any other source.

Irshad Manji is a Canadian feminist, author, journalist, activist and professor of leadership. Manji is Director of the Moral Courage Project at New York University. The Moral Courage Project aims to teach young leaders to speak truth to power in their own communities. She is author of The Trouble with Islam Today: A Muslim’s Call for Reform in Her Faith, now published in more than 30 countries. She is also creator of the Emmy-nominated documentary, Faith Without Fear, which launched the American Islamic Congress 2008 “Think Different” Film Festival.

HOLLAND:

Arnold Yasin Mol is born and raised in Holland. Coming from a Catholic background, he started to research many faiths and beliefs, and while studying biochemistry at college he, discovered the Quran and found it to have a logical social and scientific message. He embraced Islam at the age of 20. Being first drawn into classical Islamic doctrine, he studied its message and history thoroughly and found it contradicted the Quranic message on many points, and decided to study Theology at college (tertiary level Theology) to study how history, religions and cultures influenced another. Now only accepting the Quran as a divine source based on its social and scientific message and make up, he has founded an organization together with several Muslim thinkers to study the Quranic message as the basis for a secular social global society and works with several modern Islamic thinkers. Currently he has studied Arabic at the University of Rotterdam, the Netherlands and is starting Social Theology at Amsterdam College. Arnold is the CEO of DRC Think Tank. His website is: http://www.deenresearchcenter.com

MALAYSIA:

Kassim Ahmad is Malaysia's foremost thinker and philosopher. Kassim Ahmad was born on 9 September, 1933 in Kedah, Malaysia. He received his Bachelor of Art's degree in Malay language and literature, but also read widely in political science and Islamic philosophy. He grabbed national headlines in the 1950s with his dissertation on the characters of Hang Tuah (Perwatakan Hang Tuah), the Malay literary classic. He taught Malay language and literature for a time in the London’s School of Oriental and African Studies and then in a secondary school in Penang where he has been staying with his family since 1966. Kassim was jailed for nearly five years under the ISA (the Internal Security Act, Malaysia’s draconian measure of detention without trial) for daring to express openly his political views, an experience which he recounted in his book, Universiti Kedua (Second University). Kassim again shook the Malay world with his "Hadith: A Re-Examination" in which he challenges the infallibility of the purported words of Prophet Muhammad. He was awarded an honorary doctorate in Letters by the National University of Malaysia. He has written several books on Malay literature as well as on Islamic subjects. His English and Malay articles are published at http://www.kassimahmad.blogspot.com.

PAKISTAN:

Mohammad Mova Al Afghani works at a Jakarta-based Lawfirm and lectured at Universitas Ibn Khaldun Bogor. He founded the Center for Law Information (CeLI), a law information NGO in 1999. He is a frequent contributor at Daily Jakarta Post and has had several international publications. Mr. Al Afghani is also a member of the Center for Responsible Nanotechnology (CRN) Task Force on Implication and Policies. He graduated from the law faculty of Universitas Indonesiaand -- with the scholarship from Deutsches Akademisches Austausch Dienst (DAAD) -- obtained a master in European Law from University of Bremen (with distinction).

SAUDI ARABIA:

Layth Saleh al-Shaiban is one of the leading muslim intellectuals for Islamic Reform. Layth is the founder of Progressive Muslims and Free-Minds organizations. He is the co-author of the Quran: a Reformist Translation, and the author of The Natural Republic. Layth works in a financial institution as a financial adviser, and lives in Saudi Arabia. See also: http://www.free-minds.org

TURKEY:

Caner Taslaman, PhD. was born in 1968 in Istanbul, and graduated from the sociology department at BosporusUniversity, Dr. Taslaman pursued his studies for MA and PhD degrees in Philosophy and Religion, and he also studied political sciences. He is post doctorate scholar at Harvard University. His range of interests, not being limited to philosophy, sociology and political sciences, stretched to such fields of positive sciences as physics and biology, and he produced works on the said disciplines as well. In all these scientific treatises, dealing in widely differing subjects, his focus point has always been religion. Among his works are; Quran Unchallengeable Miracle; The Big Bang, Philosophy and God; Evolution, Philosophy and God; Modern Science, Philosophy and God; Quantum Theory, Philosophy and God. Two of his many websites are: http://www.canertaslaman.com and http://www.quranmiracles.com

Christopher Moore was born in Nicosia, Cyprus, which was under British rule at the time, soon after gaining independence. Due to his father's devotion to Military Service his education was conducted by the Military. Now married for years to his wife Linda and the grandparent of two young granddaughters. Like Cyprus, he gained independence from British rule at the age of 49 to retire to Turkey. Since retiring he has been able to feed his growing passion for Quranic Islamic studies.

Mustafa Akyol is son of a well known journalist, Taha Akyol. He has criticized both Islamic extremism and Turkish secularism, which he likens to Jacobinism and fundamentalism. He is an outspoken promoter of intelligent design. Akyol was born in 1972 and received his early education in Ankara. He graduated International Relations Department of Bosphorus University. He earned his masters in the History Department of the same university. He is currently a columnist for the Turkish Daily News and Director of International Relations at the Intercultural Dialogue Platform, a subsidiary of the Journalists and Writers Foundation. He has given seminars in several universities in the U.S. and the U.K. on issues of faith, science, religious tolerance or inter-faith dialogue. Mustafa Akyol's articles on Islamic issues, in which he mostly argues against Islamic extremism and terrorism from a Muslim point of view and defends the Islamic faith, have appeared in publications like The Weekly Standard, The Washington Times, The American Enterprise, National Review, FrontPage Magazine, Newsweek, and Islam Online. His book on Kurdish issue questioned the official taboos and offered practical solutions. Akyol is a co-host in a Turkish TV program and his Turkish articles are published at http://www.mustafaakyol.org.

UNITED KINGDOM:

Ghayasuddin Siddiqui, PhD., is one of the leading spokespeople of the Muslim community in Britain. He is regarded as an expert on Islamic fundamentalism and Muslim political thought. He is one of the first Muslim leaders who has championed women’s causes, against forced marriage, domestic violence and murder in the name of honour. Last year, together with some senior clerics, he launched Muslim Marriage Contract to protect rights of women. He is now leading a campaign against child abuse within faith-based environment. He has consistently opposed the invasion of Afghanistan and subsequently that of Iraq, joining the Anti-war Coalition at its inception, becoming a member of its central executive. As a patron of Guantanamo Human Rights Commission and active member of ‘Campaign Against Criminalizing Communities’ (CAMPACC), he has campaigned against detention without trial of people held in Guantanamo Bay and Belmarsh. As director of one of the oldest Muslim think tanks, the Muslim Institute, he has promoted dialogue across all barriers: social, cultural and political. His organization's website: http://www.muslimparliament.org.uk/

Farouk A. Peru is a human being in the world. This is where his discourse begins and ends, at the factualness of being human. As a human being, he addresses the human condition by being a student of Quran, which he considers to God’s message for humankind. Farouk is also a novice academic whose interests include the study of Quran according to its author. This entails the resurrection of the author’s voice in understanding Quran as the author provides methods of self-reference in the text itself. He also pursues the study of Quranism and Quranisticism which are the Muslim approaches to Islam relying solely on the Quran and the tendencies towards a Quranocentric Islam by Traditionist Muslims respectively.  Lastly, he is interested in Islamic fundamentalism as a totalistic philosophy and  Islamic pluralism as a counter-measure . He is also very interested in philosophy and hopes to pursue the philosophy of being in the tradition of Martin Heidegger and Jacques Derrida. He regularly blogs at: http://quranistislam.wordpress.com/ (which hosts his study of Quran) and http://www.original-islam.org/ (which hosts his writings about Islam and the Muslim world)

SWITZERLAND:

Kerem Adig?zel is a Turkish-Swiss mathematics student at the University of Zurich, minor in Computer Science and alongside learning Arabic. He is especially interested in Philosophy, Sociology, Psychology, Theology, Arabic, Logic, music and Science. He is an author of several articles on, maintainer and webmaster of alrahman.de and also a non-professional translator from Turkish and English to German (already translated many English and Turkish articles for AlRahman.de). This site is unfortunately the only extensive website in German, which is critical with traditional thinking in Mainstream-Islam. Kerem is calling out for rational reasoning in religion and science. He likes to explore new things and unconventional ideas and attempt to be open-minded to all claims. Fluent in German and Turkish, good in English, basic in French and very basic skills in Arabic (currently taking Arabic courses at the university to improve Arabic). See: http://www.alrahman.de

[State of Mankind: Introduction into Qur'anic Universalism.How God sees us, how we see ourselves]

State of Mankind: Introduction into Qur'anic Universalism.
How God sees us, how we see ourselves
by Arnold Yasin Mol

A detailed 30 page study of the Qur'anic inclusive message which calls for a cooperation between all people on earth who want to create and maintain peace and welfare. The Qur'an induces people on two levels. Al-Islam is the universal and natural thought and behaviour system (al-Deen 30:30, 2:62, 41:33, 3:64) which represents a pluralistic ethical value system that induces cooperation between different groups among mankind. While al-Iman are the people who accept the truthful origins of all religions and the Qur'an, are responsible for maintaining peace (amina) and encourage dialogue and justice among all the groups. As expressed in this essay:

"The potential of the Qur’an as a universal guide towards peace and progress can thus manifest itself more clearly. It unites mankind in purpose and direction, while respecting their differences."

41:53
سنريهم ءايتنا فى الءافاق وفى انفسهم حتى يتبين لهم انه الحق اولم يكف بربك انه على كل
شىء شهيد
We will show them Our signs/messages (‘ayatinaa) in the horizons (al’afaaqi), and within themselves/beings/lives (anfasikum), until it becomes clear (yatabayyana) to them that this is the truth/the right thing (alHaqqu). Is it not enough that your Developer is witness over all things?

2:111-112
وقالوا لن يدخل الجنة الا من كان هودا او نصرى تلك امانيهم قل هاتوا برهنكم ان كنتم صدقين بلى من اسلم وجهه لله وهو محسن فله اجره عند ربه ولا خوف عليهم ولا هم يحزنون
And they claim, "None will enter Paradise unless he is a Jew or a Christian." This is nothing but their wishful thinking. Say, "Bring your proof if you are truthful." No, whosoever inclines to peace with his whole being for God (aslama wajhahu lillahi), while being a person who improves the state of mankind (muhsinun); he will have his reward with his Developer. There will be no fear over them, nor will they grieve.

41:33
ومن احسن قولا ممن دعا الى الله وعمل صلحا وقال اننى من المسلمين
Who is better in saying than one who invites to God, and perform deeds that create justice and peace (3milu saliha), and says: "I am one of those who gives over to peace (al-Muslimin)."

The essay can be read in full here:

[Wilders manipulates Qur'an texts and is suggestive and misleading.]

Wilders manipulates Qur'an texts and is suggestive and misleading.

That says five Dutch non-Muslim experts in Quran, Islam and Law on the attempt by Wilders to prove the violent nature of Islam. The PVV leader cuts Quran verses in half. He hides the peaceful part, the orders for soldiers on the battlefield he links to images of civilian casualties in peacetime.

They state today in an open letter to the Court, the Public Ministry, injured parties and the lawyer of Wilders.

Wilders calls or witnesses, the prosecutor did not.
The professors Leemhuis, Otto, Wiegers and Peters with editor-philosopher Dr Marlies ter Borg to rebalance the court case against Geert Wilders. Until the court hearing in July, a number of fact sheets published as so-called "truths of Wilders, (WW): Wilders' statements contained in the summons. Today it appears on first sheet:

WW No. 1 "These are the facts. Islam is a violent religion. "

With a logical analysis of complete Quran quotes and information from other sources shows that the ruling Wilders about the inherent violence of Islam contradicts the current scientific facts and methods. Both Christians and Muslims today are turning away from spreading their faith by the sword. Muslims are in majority against terror, they themselves are far more likely than victims of Westerners.



FACTSHEET no 1 "Truth of Wilders'

"These are the facts. Islam is a violent religion. "Dv4
dv = Summons

This is wrong! according to the Qur'an and Islamic scholars / jurists
F. Leemhuis, J. M. Otto, G. Wiegers, R. Peters and to M.L.A. Borg


Wilders said: "Islam means submission and conversion of non-Muslims." "A religion that seeks to eliminate others. dv 14

But in the Qur'an: "No compulsion in religion." K. 2:256

Wilders says: "And the Qur'an is the Mein Kampf of a religion that seeks to eliminate others ..." dv 1.2

Mein Kampf (My struggle) calls for no more war.
The Koran is sometimes called for violence, in other cases to peace and reconciliation, for example:

"You will not shed each other's blood." K.2: 84

"God calls to the abode of peace." K.10: 25

"Does God not an obstacle ... to ... peace among the people. "K.2: 224

"Think of God's mercy to you when you were enemies and He brought your hearts together and by His grace you became brethren;" K.3: 103

Fitna: Experts a thorn in the eye

In the film Fitna quotes below were presented, together with "images of the attacks on the World Trade Center in New York (11/9/2001), and the attacks by Muslim extremists in Madrid and London, accompanied by images of victims." dv7

Wilders cites a half sentence from Surah 47 verse 4
"If you have an encounter with those who disbelieve than hew the necks of them and when ye have caused a bloodbath bind them in chains." (Translation unknown, Theo van Gogh in focus) dv 8

Wilders suggests that this called for a Muslim in peacetime 'infidels' to kill. This suggestion is reinforced by the images of bombings of civilians in peacetime. With this half quoting of the Quran verse, he in trouble: the enemy is apparently slain first and then be bound in irons. Why corpses seem to be put in chains is not clear.

The same verse, is now complete:

"And when you have those who disbelieve [in battle] meet, turn them dead, but if you then prevail over them have obtained fascinates them firmly,
later as a favor to them or release them or to buy them separately, when the burden of the war are made. "Sura 47 verse 4 Leemhuis:

The full quote shows:
that this is a war is to kill enemy troops on the battlefield, and not to attack civilians in peacetime,
according to the Koran quote must stop killing one soldier when once more prevails. There is no elimination of the enemy.
the enemy from that moment must be captured to him after the war to be released.

This is in line with modern international law on war prisoner of war.

Wilders Sura 8 verse 60: "Make preparations against them with what you can to force people to take this horse and to terrorize, terrorize Allah's enemy and your enemy." Dv7

Surah 8: 60-61 Pickthall: "And to make them as good as you can and deployable armaments horses ready for God's enemy and your enemy so intimidating and apart from those others that you do not know, but God knows . And what you also helping to give God's way, you will be reimbursed and you will not be wronged. And if they are inclined to peace, make this tendency and also put your trust in God; "

The translation of Wilders appears without a source, wherein 'terrorize' ie "the systematic instill terror by violence, by terrifying violence and control." Leemhuis translates 'instill fear' "This is equal to scare away someone: a proven military strategy by means of war drums, production of weapons-without actually use - to persuade the enemy to refrain from violence. The deterrence strategy shown to prevent weapons of war. Compare the NATO strategy against the Soviet Union in the Cold War. The slogan of the NATO armed to the teeth at the time was "Peace is our Profession". It worked.

Fitna The film also showed the following quote:

"Destroy the infidels and polytheists, your (Allah's) enemies and the enemies of the religion. Allah, count them and kill them until the very end. And let no one about. "Dv 7

This sentence, with no source, is contrary to the Koran above quotes in their entirety in that direction, rather than a controlled 'total war' pages, and contrary to the Koran quote "no compulsion in religion. 2:256

The comparisons between the texts as presented by Mr Wilders and the existing scientific knowledge of the contents of the Koran, we conclude first that the conclusion of Mr Wilders is not based on facts, but only on improperly constructed "facts".

Second, a more general question arises about the statement of Mr Wilders that Islam is a violent religion. Could it actually be true that a religion is violent?

Religion is a set of values, norms, and writings. Religion is preached and adhered to by people. Violence is an action committed by people and groups of people, not a religion. Religion itself is not violent or peaceful.

Claiming a  religion as violent is a suggestive way to accuse a group of people, some believers, as being violent.

Scientific research indicates that in the Quran, as in the Hebrew Bible and the Christian Bible, both incitements to violence and peace are to be found. This can be verified by anyone.

The lesson learned: Islam is not more violent than Christianity.

Christianization and Islamization have been globally accepted voluntary and partly by force, if .., because fair to say that much about that history is not known.
It is known that many more victims died in internal conflicts among Christians, than the relatively few wars between Christians and Muslims. Conflicts such as the Thirty Years War or the war between Turkey and Persia dragged on longer and cost more casualties than the war against the Turks eg culminating in the Battle of Vienna.
The time when it was generally accepted that one faith is spread by the sword has passed. This applies to both Islam and Christianity. Extremists are an exception to the general consensus.

Terrorists are not representative of Islam

Radical Islamists committing attacks and now regularly seek to acquire state power in Muslim-majority countries. The latter, however, they very rarely succeed, what makes them resentful, and leads to new attacks. Most of the terrorist attacks by Islamists, have Muslim victims. Logically, the vast majority of Muslims disapproves of this violence.

There are also peaceful sounds within Islamic circles.

Every Muslim knows that the word "Islam" comes from the same root as the word 'salaam' (Hebrew: "Shalom"), in both languages it means 'peace'. With this knowledge, 138 (grown to 307) authoritative Muslims, political and spiritual leaders and intellectuals, have sent in 2007 an open letter to their Christian counterparts.

"The future of the world depends on peace between Muslims and Christians. The basis for peace and understanding already exists ... the love of God and neighbor in both religions and preached in both the Bible and the Koran can be found. "

The experts:

From mr-Professor Dr. Jan Michiel Otto, administrative law and developing countries, Sharia expert, director of Vollenhoven Institute, Faculty of Law, Leiden University
-Professor Gerard Wiegers, Professor of Religious Studies at the Faculty of
Humanities of the University of Amsterdam (UvA)
-Professor Dr. Fred Leemhuis, Arabist, Professor Emeritus University of Groningen,
The Koran translator, Union Book 2007
-Professor Dr. Mr. Ruud Peters, Arabic Language and Culture, Sharia expert, UVA
-Dr. Marlies ter Borg, author Koran and Bible Stories, Book Union in 2007, editor

http://www.deenresearchcenter.com/Blogs/tabid/73/EntryId/100/Dutch-Islam-experts-Wilders-manipulates-Quran-texts-Nederlandse-Islam-experts-Wilders-manipuleert-Koranteksten.aspx

Chairman Henny Kreeft (Dutch Muslim convert & reformist thinker), you can see me sitting in the back (on the right) being filmed by the Dutch media.

Speech press conference NMP 5-feb2-010

Salaam Alaikum, Peace be with you,
Hello and Welcome,

I am Arnold Yasin Mol and am president of the Scientific Bureau of the Dutch Muslim Party.

Muslims are now some decades part of Dutch society, the first generations were brought here to help rebuild our country.
From dikes to buildings, in almost every province they were deployed and have contributed to what the Netherlands is now; a modern country with good infrastructure and housing.

Now we are several generations later, and the immigrant children and grandchildren are completely part of Dutch society. They grow up with the same cartoons, freedom, education and ambitions as any other Dutch person.

The first generations hoped to return to their homeland, but to stay was the only option for a better future for their children. Besides these, and today there are many people who became Muslim. And this is why it is important for Muslims in the Netherlands to have their own voice in politics.
A voice which displays their interests, their dreams, their future and their ethics. That clearly states that Muslims are not terrorists or medieval barbarians, but want to live in harmony and contribute to a good future for everyone.

Islamic ideas that help contribute for a better world, precisely because Islam calls for peace. Not through oppression as it is unfortunately often assumed, but through dialogue and cooperation.

Defending human rights and democracy are important elements of Islamic thought, and we as Muslims are required to contribute positively to the society in which we live in. We are told to be like Joseph, who respected the government of his country and took care his fellow residents had a better life.

The aim of the Dutch Muslim Party is to express the positive voice of Muslims in the Netherlands to make this beautiful country more magnificent, and thus create a better relationship between Muslims and non-Muslims. With this party program we try in the best way to let this voice to be heard, to show the good we stand for.

We call for fair trade, more civil participation in the Netherlands, more focus on education, more diplomacy and less military operations with other countries, more opportunities and participation for the youth, taking into account the values of other cultures because the multicultural society is a wonderful thing, an important social role for the elderly, a better future for everyone.


From the Left: Zakaria, Nadia, Khalid, Nordin, Mohammad, Shangram and me.


On the left Bouchra who is candidate in the Rotterdam citycouncil elections.

http://www.deenresearchcenter.com/Blogs/tabid/73/EntryId/99/My-speech-at-the-press-conference-of-the-Dutch-Muslim-Party-NMP-Mijn-speech-bij-de-NMP-pers-presentatie-photos.aspx

Read the media coverage:
http://www.deenresearchcenter.com/Blogs/tabid/73/EntryId/98/Moslimpartij-presenteert-partijprogramma-Dutch-Muslim-Party-presents-policy.aspx

[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!"]

For the last 3 years a new phenomena has arisen on the anti-Islam/Islamophobia scene. My countryman Geert Wilders. His anti-Islam retoric 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 medival writings of several severe dogmatic scholars, who lived in a time of war and chaos. The idea that a person offending Islam or the Prophet Muhammad should be killed, contradicts the Qur'an on many points:

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

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

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

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

Wilders is destroying his own defense as:

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

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

I myself don't agree with many medival 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. 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 parlementmembers to show "Fitna" in the British parlement. 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 retoric, 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.


http://nederlandsemoslimpartij.nl/

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....

Original source:
http://www.deenresearchcenter.com/Blogs/tabid/73/EntryId/96/Generalisatie-van-Islam-Wilders-en-Islamofobie-Generalisation-of-Islam-Wilders-and-Islamophobia.aspx

Salaam all,

Over the last few months, the DRC has been updated and increased:

http://www.deenresearchcenter.com/Library/EnglishWritings/tabid/58/language/nl-NL/Default.aspx

We have added dozens of new books and articles.

Sincerely,

Arnold

Salaam all,

At DRC, we have created an Audio and Video section which is divided in:

Qur'anic Message
Qur'an and Science
Islamic Reform
Islamic History

and other topics as:

Science
Humanities
Enviroment
World Society

As I want to create a huge library, please provide links to videos that you deem good for posting. And please give a small description of each video.

Thank you all for helping.

[BY AY Mol]

BY AY 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 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. 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) which helped improve the land of Egypt and a high position in the government was (12:54-56). The story of Joseph are mentioned as one of the lessons 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 peacefulwith 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.


Read the article at DRC

Download it as a PDF

[A travel report by Arnold Yasin]

A travel report by Arnold Yasin

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.


Dinmuhmmad, the friendly giant.

Read the rest here:

http://www.deenresearchcenter.com/Blogs/tabid/73/EntryId/89/The-Apple-That-Fell-On-My-Head-My-trip-to-Kazachstan-part-1.aspx