The question is where is this supposedly larger body of evidence than what you have seen that a peaceful tolerant school of Islam has ever existed?
That's why I call on peaceful Muslims to confront these aspects of Islam, and formulate new ways to understand these texts, so as to blunt the force of the jihadist recruitment.
If you think a Peaceful Toleranta„? orthodox school of Islam ever existed in the past, or exists today someplace, then you probably underestimate the magnitude of what it would take to reform it, which is theoretically possible.
But in almost every case, the Islamic scholars were building on what had been established by Jews, Christians, or others. The reason none of the following examples are on the Tiny Minority of Extremists page is because what they said about IS&J was never accepted by any of the 5 schools.
Ibn Sina (Avicenna) (980-1037) - His book The Canon of Medicine was preeminent among European doctors until the 1600s. Sayyid Ahmad Khan (1817-1898) - Indian jurist for the British East India Company and reformer, eldest of the five modernists whose influence on Islamic thought was to shape and define Muslim responses to modernism in the latter half of the nineteenth century. Adama Dieng (1950- ) - Senegalese, International Law degree from the Hague Academy, was registrar of Supreme Court of Senegal, Secretary-General for the International Commission of Jurists. The leader of the Muslim Brotherhood, Ma'mun al-Hudaybi, was among the first to welcome and justify the assassination and, and during the trial of the murderers, Azhari scholar and former Muslim Brother Muhammad al-Ghazali testified that when the state fails to punish apostates somebody else has to do it.
Mahmoud Muhammad Taha (1909-- 1985) - Sudanese scholar, Reformera„?, often hailed as a Moderatea„? because he was executed for heresy in Sudan in 1985 for proposing a reversal of the rule of abrogation that would make the a€?gentlera€? Meccan verses prevail over the later Medinan. Now he advocates a peaceful understanding of Islam that is compatible with universal human rights and intellectual freedom.
Moreover, there is no single approved Islamic textbook that contradicts or provides an alternative to the passages I have cited [advocating jihad violence, misogyny, Jew-hated, enslavement and rape of female war prisoners and the beating of women]. However, despite these positive developments, said Dr Sookhdeo, a€?the essential ideological problems still remained unsolved. Robert Reilly in this interview discusses Mua€™tazilite school and other reformers and efforts, and the debate in Islam on whether the Koran is created or not, and the death of rationalism.
In 2007 and 2008 those 3 discussed the weakness of their efforts with Robert Spencer and Bill Warner.
In January 2015 Egyptian President Abdel Fattah al-Sisi gave a remarkable speech to religious leaders in Egypt accusing Islamic thinking of being the scourge of humanitya€”in words that no Western leader would dare utter. There is little support behind him, much less an overwhelming majority, and his statement does not even oppose the idea of Islamic supremacism, only violence to achieve it.
But this cannot be done without actually examining what the texts actually say -- which very thing you claim will make Muslims who abhor jihad violence decide that jihad violence is a-ok.


But in reality, it was founded on pre-IslamicA Greek and Eastern acquisitions in knowledge and innovations.a€? (The Real Islamic Golden Age) You can see evidence of the Andalusian Myth of Islamic Tolerancea„? in the opinions of famous jurists from there. Civilized people owe a debt to Muslim believers like Abu Jaa€™far Muhammad ibn Musa al-Khwarizmi, whose pioneering seventh-century treatise on algebra, Al-Jabr wa-al-Muqabilah, gave algebra its name and enjoyed wide influence in Europe. But he was one of the main targets of al-Ghazalia€™s attack on philosophical influences in Islam. He rejected the Cairo Declaration, arguing that the declaration gravely threatens the inter-cultural consensus on which the international human rights instruments are based; that it introduces intolerable discrimination against non-Muslims and women. He criticized the viability of the Islamist project and urged Muslims to reconsider their picture of the past.
But he still believed in IS&J, as Andrew Bostom and Fjordman both explained what Taha said in his book. When he started to preach that in mosques, he became a target of Islamic supremacists who had been his friends, forcing him and his family to flee Egypt, eventually to the West. Most counter-Islamist policies are carried out by conservatives who are not prepared to tackle the deeper theological legitimacy which terrorism derives from Classical Islam and the sources. We must avoid wishful thinking, and acknowledge the role of Islam, and Islamic theology in inspiring the Islamists.
But he is a military man, and his speech was met with great resistance among theologians as well as the mainstream media. More recently, last week another massively publicized rally of Muslims in support of NYPD anti-terror measures drew 36. He is not an example of the contributions to philosophy Islam made, he is an example of what Islam rejected.
In his attempts to re-interpret Islam to accommodate modern Western science, Khan exposed his weaknesses in both domains of knowledge. And that the CDHR uses the cover of the Islamic Shari'a to justify the legitimacy of practices, such as corporal punishment, which attack the integrity and dignity of the human being. Unwilling to argue that: [a] Aggressive texts in the sources should be contextualized, and [b] Sources and models are not applicable to the modern worlda€?. The enthusiasm greeting both of these sparsely attended rallies was out of all proportion to their actual significance.
The caliph Harun al-Rashida€™s son Abu Jafar al-Maa€™mun, who became caliph in 813, established professional standards for physicians and pharmacists.
He was severely criticized by the Ulama for the lack of qualifications to interpret the Qura€™A?n and HadA®th.


He has no degree in Islamic jurisprudence, is not recognized as an Ulama scholar by any of the 5 schools. I believe, and I must emphasize that I, Ibn Warraq, alone am responsible for the following observations, that we cannot hope to reform Islam without attacking the fundamental tenets of Islam adhered to by Muslims of all colors and stripes, not just Islamists.
Abu Bakr al-Razi, or Rhazes, wrote lengthy treatises on medicine and alchemy that influenced the development of medical science and chemistry in medieval Europe. What makes change in the beliefs of individuals from the Muslim world difficult is the fact that there is no culture of dissent or free thought, or a tradition of uninhibited exchange of ideas as in the West.
We shall never make progress until we subject the Koran to the kind of analysis and criticism that was applied to the Bible by Spinoza in the 17th Century, and the great German scholars of the Nineteenth Century, such as Julius Wellhausen and Albert Schweitzer. He is an example of a Muslim who learned what his family taught him from Islam Three, and admits he doesna€™t know as much as Spencer about Islamic theology (Islam Two), and doesna€™t know anyone who wants their kids to become imams. The famous Muslim philosopher Avicenna (Ibn Sina) wrote a medical textbook that was preeminent among European doctors for five centuriesa€”until the 1600s. These two aspects alone place Hamid in a privileged position to comment on radical Islama€?. Individuals remain firmly wedded to their ideologies - abandonment of their beliefs is a far more traumatic affair in the Islamic world - apart from being dangerous. We must embark on a series of translations into Arabic of works of Koranic criticism, of skepticism, of the great books of Western civilization. He opposes the Muslim Brotherhood and what he calls a€?political Islama€?, and is in favor of separation of mosque and State. Unfortunately, however, they were never formally rejected, and are being reasserted today by jihad recruiters who quote Qur'an, Sunnah, and fiqh in order to support their positions. We must support the separation of religion and state, and secularists in the Islamic world. That is of course great to hear from a Muslim but remember - he is not allowed to speak in any American Mosque, his views are not seriously debated, and he has little popular support. Then there is whole culture of honor and shame: a change in beliefs would bring shame on their family, tribe, and religion. The very idea would go against over 1300 years of scholarly consensus, so how easy do you think it would really be to separate Mosque from State?



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