Page 2
dismayed by the insight that a world gov-
erned by reason is a pre-determined world
where there is neither morality nor freedom
for the human individual. The post-modern
man who contends that the world of history
is not a pre-determined world but is marked
by contingency, chance and 'the mystery of
the being' is equally disenchanted by the
import of his claim, namely that there are
no moral standards and that every kind of
cognitive and moral judgement is ultimately
arbitrary. Neither a world of reason, nor a
world without reason, seems to provide any
basis for a moral view of the world! This is
the world of nihilism within which Muslim
extremists secure their ideological moor-
ings. Little wonder that they have become
the scourge of humanity.
The cruel paradox is that while modern
culture may no longer have faith in a tran-
scendent and universal reason, while it
may despair of the possibility of a philoso-
phical account of its workings, it may even
repudiate its claim to moral authority, Mod-
ern civilization has found her own path-
ways to rationality. The ultimate authority
for the modern man is neither God nor
Man, neither faith nor culture, neither his-
tory nor anthropology, but Science. No hu-
man discourse, be it subjective or societal,
public or personal, political or moral, may
ignore its claims for the wellbeing of our
race. For the all hermeneutic discontent of
philosophy, for all the exegetical despair of
theology, reason as enshrined in the
method of natural sciences, continues to
define the human condition. To ignore this
reality is to confine oneself to the dustbin of
history.
Fundamentalist literalism is not the clo-
sure of the text, but that of interpretation,
not an appeal to reflection and intellection
(‫ )ﺗﻌﻘﻞ‬as the Qur’an admonishes us, but an
end to Man’s dialogue with revelation. To
espouse transcendence but renounce rea-
son, to profess faith but reject the law, to
love the Umma but hate humanity, is not
Islam. It is nihilism, a modern heresy that is
born out of the despair of the Godless soul.
Little wonder, that in even in political terms,
Islam 21
the alternative to reason is not faith but bar-
barity!
Reason and humanism are like twins. To
loose faith in reason is to loose hope in hu-
manity. Contempt for humanity may foster
either a triumphalist politics of Empire or a
suicidal anti-politics of Terror. Both these
alternatives represent an anathema to the
moral conscience of a universal faith such
as ours. For Muslims, a commitment to rea-
son is therefore a declaration of faith in hu-
manity. Such a declaration must also be-
come our charter for reclaiming a legitimate
role in history.
In this issue, the problem of the growing
anti-intellectualism of Muslim societies is
brought into focus. Khaled Haroub laments
that ‘the intellect of dead scholars now
controls the living’. Muslim dialogue with
the tradition, especially in the Arab world,
he points out, is an exercise in necrophilia,
a ritual in irrelevance, and a veritable flight
from history. Najah Kadhim presents a sus-
tained argument for the cultivation of a new
discourse on reason, ‘Ulum al-’Aql, which
should complement the more traditional sci-
ences of jurisprudence (‘Ulum al-Fiqh). His
is a professional scientist’s plea for giving
due recognition to the role of science for
the modern civilization Without an espou-
sal of scientific reasoning (Usul-al-’Aql)
Muslim societies will know neither freedom
nor justice, is his timely warning. Through,
personal, prosaic details of his life in a
highly organized society, Mohammad Omar
Farooq alludes to the ‘dogmatic trait of
Muslim mentality’ and the aversion to ra-
tionality that is its necessary corollary. The
remedy, according to him, is to re-discover
the mind-building aspects the Prophetic
legacy, a neglected dimension in the lives
of modern Muslims. S Parvez Manzoor pro-
vides some guidelines for background
reading in the current theme. Finally, the
editorial underscores the paradox of reason
in modernity: reviled in culture and philoso-
phy but revered in society and science.
—————————————————-
 www.Islam21.net
Editorial:
The Dead Weight of Tradition
Khaled Hroub
A recurrent practice in our days is
that criticism of the more ‘open-minded’
Muslims by their ‘close-minded’ counter-
parts inevitably entails endless references
to traditional – ancient – texts, and the role
that Naql (faithful transmission of tradition)
is required to play in any conversation be-
tween the two. However, this role of Naql is
not merely restricted to the proper citation
of the original sources, the Qur’an and the
Hadith, but also – quite disturbingly to my
mind - to the interpretative writings of the
scholars and jurists of early centuries.
In the present day intra-Muslim de-
bates, an impenetrable aura of sacredness
surrounds our ancient writings and over all
those who wrote them. Very seldom is it
realized that neither any of the scholars nor
their writings had the slightest claim to holi-
ness in their own times. Yet, much of con-
temporary Islamist augmentation relies on
these texts and effectively seeks to cripple
any use of rational inquiry, the employment
of the Aql (intellect) that was once central
to our tradition.
It is depressingly sad to be forced to
go back centuries in history in order to dig
out from the debris of tradition what we, the
21st century Muslims, should think, say and
do about matters that concern us now, for
example the women’s right to drive cars
(denied to them in Saudi Arabia)! Or,
whether Muslims in the West should re-
spect the values of host societies and abide
by law and order. What could a 7th or 8th
century scholar, whose life was confined to
a very limited geographical and demo-
graphical existence, inform us about the
pressing issues of our highly sophisticated
and truly globalized world?
Yet, my feeling is that those dead scholars,
Page 3
who have done their share in the past and
have rested in peace for centuries, are
alive and active amongst us. In fact, they
lead us and have full control over our think-
ing and practice. The intellect of the distant
scholars controls the lives of the present.
We, the living ones, have to refer to them,
the dead, and seek their ‘enlightening ad-
vice’ on, say, whether a Muslim female is
allowed to surf on the internet without hav-
ing a male companion next to her!
On the other day I was shocked to
read a very long online fatwa on whether
the mother of the Prophet (S) should be
considered as a believer or a non believer
(mushrika). I wasted almost an hour just
reading the ‘details and various aspects’ of
the fatwa, trying to understand its relevance
for contemporary Muslims and their Islamic
way of life. The main aim of the ‘scholar’
who issued the fatwa, crucial and very im-
portant part for Muslim belief he claimed,
was to warn Muslims against praying for
the mother of the Prophet or asking for
God’s mercy for her! Such praying for for-
giveness for ‘non-believers’, the ‘scholar’
was anxious to tell us, is forbidden
The online comments on the fatwa,
from readers who were equally obsessed
with the culture of the ancient texts and on
matters of who said what and when, were
even more devastating for me that the
fatwa itself. Out of more than 60 comments,
only a very few questioned the whole sub-
ject matter and the theme, and asked why
one had to waste time and effort in discuss-
ing such meaningless and irrelevant mat-
ters. Even more shocking was for me to
learn that the fatwa and the comments
were posted on what is known as a ‘liberal’
Arabic website (Elaph.com), a site which is
regularly reproached by many Islamists for
Page 4
publishing anti-religious material.
One of the books of my friend Bur-
han Galiun was entitled “Assassination of
the Mind” and was published back in the
eighties. It was hoped then that by present-
ing the plight of the Arab societies in such
stark terms, it would make a contribution
towards defending the life of the mind
which is constantly under siege in the mod-
ern Arab and Muslim world. However, what
has happened since then is quite the oppo-
site. The assault on the intellect in our Arab
heartlands has been further exacerbated
and on its corps has grown an distinctive
culture filled with sloganeering, shallow-
ness and high screams.
The difficult lesson of history for us
to stomach is that if backwardness engulfs
a region or culture or age, it will not leave
untouched any walk of life, be it social, cul-
tural, political or else. It will leave its signa-
ture all over the human reality. Unfortu-
nately, this is what seems to be happening
to us.
The first reaction of the backward
intellect is its refusal to admit its backward-
ness! This applies eminently to us. Instead
of beginning to question the reasons be-
hind this backwardness, we find many
‘defenders of our honour’ who actually jus-
tify this retarded state by offering a number
of soothing slogans, bogus explanations
and false hopes. The paralysing rhetoric is
further sustained by a popular mood which,
in all its injured pride and narcissism, re-
fuses to see the misery of its historical de-
bacle in the eye. Unfortunately, doing this
can only be the first step in the path of re-
form.
The second consequence of this pa-
ralysis of the mind is our obsession with
Naql, with past authorities and their im-
maculate texts. The living, it needs repeat-
ing, have ceased to be living, and the dead
have come to life. The past is far more pre-
cious than the present, and the future does
Islam 21
not count.
The predominance of this retro-
spective culture of ‘text-centeredness’,
which amounts to an obsession’, is
achieved at the expense of reasoning
and free thought. Miserably, it is deeply
rooted in the educational system of Arab
and Muslim schools. A secondary school
student, armed with rudimentary ‘texts’,
has the delusion of authority. He or she
has all the confidence and urge to chal-
lenge anybody who might have spent his
entire life in studying. The latter is always
open to the charge of relying on personal
‘opinion’ and unqualified ‘ijtihad’ rather
than referring back to the authoritative
‘texts’.
Maybe it has become tedious to reiterate
that the change in Muslim mentality will
start from early school years and will
have to embrace the entire educational
system - an education system that allows
room for the critical thinking and free in-
quiry. But we must keep restating that!
—————————————————
Khaled Hroub: Writer and Media con-
sultant is based in England. He is also
the presenter of “Book Review” in al-
Jazeera TV
Email: hroubk@aol.com
 www.Islam21.net
Urgent Need to Establish a Science
of the
Fundamentals of the Intellect ((‫)اﺻﻮل اﻟﻌﻘﻞ‬
Najah Kadhim
1. Introduction
There is an urgent need to allow the intel-
lect to take its rightful place in the sciences,
activities and lives of the Muslims.
Historically – during the Middle Ages,
to be precise – the intellect was allowed
only a limited role, apart from the period of
the Mu‘tazilite School and the brief period
of the “Muslim Renaissance”, as termed by
some modern Muslim researchers (1). This
was in contrast to the role of the intellect
and reason at the dawn of Islam. Since
then, the status of naql (transmission) as
the ultimate tool for determining the original
sources of Islam has become increasingly
dominant. So much so that at present, in
the twenty-first century, it reigns supreme
and exerts decisive influence over the lives
and work of Muslims throughout the world.
In the opinion of some Muslims, such as
the Salafis, not a single letter of the heri-
tage (turāth) should be altered in any way.
Or, in plain words, the lives and works of
Muslims should be governed completely by
the imitation of the past. The method of
Naql - faithful transmission, without any in-
terpretation and commentary, of the words
and deeds of the early generation of pious
and righteous predecessors – is, according
to their claim, the most reliable method of
reaching back to their practice (Sunna).
The Salafi believe that their illustrious foun-
ders, such as Shaykh Ibn Taymiyyah and
Muhammad ibn ‘Abd al‑Wahab, were di-
vinely inspired and timeless in their wis-
dom, therefore worthy of emulation. Some
of them insist that these forefathers of
Salafism had already found all answers to
all the questions which the future genera-
tions have to deal with!
Page 5
The logical question here is: Can the
word of humankind be equated to the Word
of God? As Muslims, we believe that the
Word of God in the Holy Book of the Qur’an
is divine. We also believe that the authentic
Sayings of the Prophet are also divine.
Nevertheless, the world of man carries the
stamp of history, that is, it is always situ-
ated in time. It is influenced by the circum-
stances prevailing at a specific historical
time. In other words, the human world is
always changing. Clearly, then, one must
insist that the context of the social, political
and historical factors of former times is dif-
ferent from that of today.
Another important question can be
posed here: Does the Salafi way of think-
ing, based on an obsession with a return to
the past, represent only the extreme stance
in the Muslims world, does it come from a
vacuum, or is it in fact a manifestation of a
general pattern, a central norm?
The answer, in my opinion, is that there
is a strong similarity between the official or
traditional Islam and that of Salafi thought,
where an emphasis on the faithful transmis-
sion of texts takes precedence over the in-
tellectual effort of understanding them. In
addition, both yearn for a return to the past,
as represented by a strong nostalgia for an
earlier, pure and perfect, age.
The result today is that we have ac-
quired a ‘culture of heritage’ that has even
triumphed over the Qur’anic Text. This tu-
rāth culture however breeds contention,
leading to division and conflict among Mus-
lims. A fiqhi discourse and a turāth culture,
based as they are on narrow religious or
sectarian perceptions and motives, have
provided ample justification for killing fellow
human beings, whether Muslim or not.
Thus, ignorance and misinterpretation,
have continually reasserted themselves in
Islamic history. Cloaking the work of men
 Page 6
(Islamic scholars) with an aura of eternal
truth has produced in general an extremely
submissive attitude to intellectual and moral
authority. It has paved the way for a collec-
tive imitation mentality among Muslims,
who, having avoided the use of the intellect
for so long, now appear to be unable to
think creatively and expand the horizons of
their reality. Their way of life, long deprived
of the liberating influence of reasoning, is
now quite remote from the spirit and origi-
nal intention (maqsad) of the Holy Qur’an.
2. The Qur’anic View: Text and Intel-
lect
The Qur’an takes an inter-connected and
balanced view of the past, the present and
the future. Its emphasis on the past is to
enable the human mind to learn from the
lessons of history. Indeed, during the
twenty-two years of his mission, the Holy
Prophet was educated with the tales of the
earlier prophets so that he could apply their
principles to his own historical mission. The
tool of transmitting these tales was used
not only for consolidating the Divine values
of truth (‫ )ﺣﻖ‬and justice (‫ )ﻋﺪل‬but also for
learning from other people to form what
could be called an “accumulation of experi-
ence and knowledge”. In some cases, this
knowledge could be applied where the cir-
cumstances were appropriate. Where the
circumstances were not appropriate, then
this knowledge was to be put aside and an-
other solution sought and applied.
More importantly, the intellect should be
used in planning and preparing for the fu-
ture. The Prophet was working not only for
the present but also for the future. He re-
ferred to his future followers as brothers
(and, in this context, sisters), in contrast to
his contemporary followers, who were
called Companions. Indeed, Islam came as
a social revolution, bringing a new order
that entailed looking into the future that is,
understanding the past and using the pre-
sent to link it to the future. Muslim society
changed rapidly in the early days and es-
tablished a very dynamic community. This
policy validated the change of circum-
stances in the present and its bearing on
Islam 21
the future, and confirmed that the current
and future directions are just as important
as those of the past. This policy breathed
life into religious rituals and gave them a
meaning that was relevant to people’s daily
lives. By so doing, a balance is maintained
between tradition and social justice, and a
kind of dynamism is activated with its far-
reaching implications for both. The useful
aspect of idealism, as implied in the Qur’an,
is to set the best possible example as the
standard towards which both society and
individuals should aim. Achieving this ob-
jective entails looking into the future and
having the necessary vision of motivation to
activate the workings of the society. The
implementation of this policy strengthens
the relationship between Intellect and Text,
between Reason and Revelation, and bal-
ances the dialectic nature of the two, that
is, the balance of the absolute and relative
terms, the source and the way to the
source, and a comprehensive vision on one
hand and the focus on a particular detail on
the other.
The Qur’an clearly promotes this policy,
for, on numerous occasions it uses phrases
such as “Do you not think” ( ‫) أﻓﻼ ﺗﺘﻔﻜﺮون‬, “Do
you not contemplate” (‫)أﻓﻼ ﺗﻌﻘﻠﻮن‬. The Holy
Book indicates that thinking (‫ )ﺗﻔﻜﺮ‬is the first
stage of the cognitive appropriation of real-
ity. Intellection (‫ )ﺗﻌﻘﻞ‬is a higher level,
where the mind (‫ )ﻋﻘﻞ‬is employed to
produce rationality and reasonableness
through a deeper analysis. The tool of
transmission is used by the Qur’an to ana-
lyze the past and produce principles and
rules for humankind to learn (deductive
logic), and the tool of the intellect to look
into the future and apply the lessons that
have been learnt (inductive logic). The es-
sence of the Qur’an and the Day of Judg-
ment is a future trend. The Holy Qur’an be-
lieves that the future is the real dynamo of
human activity in every walk of life.
To take an example: Surah Yusuf (12)
tells the tale of Prophet Yusuf, whose man-
agement planning for the future, to use a
modern jargon, saved Egypt from an acute
economics crisis. Another example is found
in Surat al‑Rūm which states:
 www.Islam21.net
Alif, Lam, Mim. The Romans have been
defeated in a nearby land. However, al-
though they have been defeated, they will
be victorious in a few years’ time. Allah’s is
the Command in the passt and in the fu-
ture. On that day, the believers will rejoice.
(30:1–4)
Here, the Qur’an is telling the Muslim
community in Makkah, whose members
were feeling depressed at the defeat of the
Roman Christians by the Persian Zoroastri-
ans, that the Romans would defeat the Per-
sians in a few years’ time, thus referring to
the future with some good news. Of course,
during the present stage, both tools (past
and future) should interact and complement
each other.
There are over 300 Quranic verses that
call people to think, intellectualize, and re-
member or to test the truth and denounce
falsehood on the grounds of reason.
Also the first revealed verse in the holy
Quran was to “read”, as reading is associ-
ated with thinking that necessitates the use
of the intellect.
Wisdom (hence the connotation to rea-
son) is one of Allah’s attributes and his
name, The Wise (al-Hakim) is at the centre
of gravity of the Muslim belief.
3. History and the Intellect
Any study of Islamic history would con-
firm that the method of transmission by
Naql has been the predominant focus of
Muslim scholarship. The only exceptions
are the era of the Mu‘tazilites, which lasted
a short while during the early years of Is-
lam, and the Middle Ages, which gave us
Ibn Rushd (Averroes), Ibn Bajjah, Ibn
Khaldum, Ibn Miskawayh and many others.
In the brief era of the Mu‘tazilites, who
were protected by the Abbasid Caliph, al-
Ma’mūn (813 AC), there was widespread
use of the intellect – as it was understood
in those days – and many novel ideas were
produced. The negative aspect of that pe-
riod was the Mu‘tazilites’ imposition of their
creed on the general public. The intellect
(or mind) and force are not compatible or
go together. Further, this policy became an
Page 7
ideology, rather than culture, to be imposed
on people. The policy resulted in an equally
strong opposition to the Mu‘tazilites during
the reign of the Abbasid Caliph, al-
Mutawakkil (247 AH/847 AC). It was the era
that witnessed the consolidation of the
methodology of transmission (Naql), which
has remained a dominant element of the
Muslim world to the present day.
In response to the Mu‘tazilites, Ibn Han-
bal ordered people not to investigate or dis-
cuss matters as he considered these things
as controversial. Further controversy, in his
view, was equivalent to heresy. Thus, peo-
ple submitted completely to the religious
scholars and merely imitated them.
After the early adoption of science and
knowledge by Islamic civilization, especially
during the Abbasid era of al‑Mamūn, and
the enormous amount of translation com-
pleted by Dar al‑Hikmah, there appeared
signs of degeneration in the Muslim Um-
mah. The collapse began in the early fifth
century AH, as is evident in ‘Abd al‑Qadir
al‑Gilani’s book, al‑‘Itiqad [The Beliefs],
which lays particular emphasis on creeds.
By the end of the century, Abu Hamid al-
Ghazali was preoccupied in waging a cam-
paign against the philosophers, as de-
scribed in his famous work, Tahafut al-
Falasifa [The Incoherence of Philosophy].
Nevertheless, it is significant that although
al‑Ghazali rejected philosophy, he still sup-
ported the relevant use of logic and its prin-
ciples, considering it an admirable element
of thought.
Al‑Ghazali’s student, Abu Bakr ibn
al‑‘Arabi, on the other hand, rejected all the
great literary works of al‑Jadid, al‑Mas‘udi
and many others. These developments
were the starting-point of the period of re-
jecting al‑bid‘ah (innovation), during which
Ibn al‑‘Arabi encouraged Muslims to de-
spise al‑Jadid and others, calling them “the
innovative deceivers”. Meanwhile, he asked
Muslims to boycott the people of “religious
ignorance”, who had no other task than
“making sins appealing to the public”(2).
Anything that did not conform to the
views of the ‘ulama’ (Islamic scholars) or
 Page 8
imams was considered bid‘ah, as described
in al‑Shatibi’s al‑I‘tişām. In his work, al-
Shatibi stated that bid‘ah was the assertion
of the intellectuals:
for the intellect is not independent,
of course, and cannot be formed with-
out an established a priori, rather, it
depends totally on a presupposed a
priori and there cannot be any other
presupposition without the fundamen-
tal acceptance of Revelation (wahy)
(3).
He also said that “the intellect is not to
be speculative in vision unless its imagina-
As the originator of Salafi thought in
the early eighth century AH, Ibn Taymi-
yyah rejected philosophy and logic,
believing that both disciplines con-
taminated and debased Islam
tion is supported by Naql”(4,5)
According to the ‘ulama’, bid‘ah was
“inventing on matters that have not been
introduced before”. This could be in
“manifest error” if it was unintentional, or as
a result of “disbelief in Shari‘ah and those
who implement Shari‘ah if it was intentional
(6).
Yet Bid’ah is derived from the Arabic
word aba’adah, innovation. And Quranic
verses state “Badi al Samawat wa al-Arad
(2:17, 6:101) meaning Allah as the
“innovator of heaven and Earth”.
The era of rejecting bid‘ah was followed
by that of denouncing Sufis as unbeliev-
ers. The leading figure in this campaign
was Ibn al‑Jawzi, an adherent of Ibn
Taymiyyah. In his book, Ţalbis Iblis, he
condemned Sufis as “criminal infidels” and
accused them of promoting unlawful prac-
tices. The period was dominated by the
ideas of Ibn Taymiyyah, which resulted in
lethargy of scholarship. During this stage
of Islamic civilization, few important intel-
lectual works and critical commentaries
were produced. As the originator of Salafi
thought in the early eighth century AH, Ibn
Taymiyyah rejected philosophy and logic,
Islam 21
believing that both disciplines contami-
nated and debased Islam. His student,
al‑Suyuti, followed in his foot-steps. Al-
Suyuti was famous for his outright rejec-
tion of logic, eliminating in his turn the dis-
cipline of kalam (Islamic theology). Also
he is the originator of the statement that
became widespread afterwards “whoever
uses logic is therefore a heretic”- ‫ﻣﻦ ﺗﻤﻨﻄﻖ‬.
.‫ﻓﻘﺪ ﺗﺰﻧﺪق‬
In Muslim Spain, Abu Ashaq al‑Malaki
of Granada (d. 790 AH) and Ibn Rajab al-
Hanbali in Baghdad (d. 795 AH) consoli-
dated the attitude of the defective present
and the perfect past(7). Ibn Rajab entitled
his book ‫ﻓﻀﻞ ﻋﻠﻢ اﻟﺴﻠﻒ ﻋﻠﻰ ﻋﻠﻢ اﻟﺨﻠﻒ‬
[Superiority of the Science of the Prede-
cessors over the Science of the Followers].
This work confirms the ideas of al-
Shatabi as found in his book Muwafaqat
which states that religious science (’Ulum-
ad-Din) are far more important than
‘worldly’ sciences (’Ulum-ad-Dunya)(8).He
also believed that the secular sciences did
not produce the same depth and consoli-
dation of the knowledge as was handed
down from earlier scholars(9). Abu Aşhaq
al-Malaki reached a similar conclusion that
useful science was limited by what had
been passed down from the leaders
(imams) of the Predecessors. This shows
the prevalence of a culture, within the Um-
mah, in which two scholars, from two
places who were different in environment,
culture, geographical location and sectar-
ian loyalties, were both guided mainly by
the authority of Naql (transmission), and
downplayed the role of ‘Aql in human af-
fairs.
This attitude was in sharp contrast to
the early period of the Prophet (pbuh) and
the guided Sahaba (Companions). The
encouragement to acquire knowledge, es-
pecially scientific knowledge, was not con-
fined to the religious and theological sci-
ences as scholars and jurisprudents later
would have us believe. ‘Ilm also included
the acquisition of “earthly” knowledge,
natural sciences that are relevant to hu-
man existence on this earth. The hadith of
 www.Islam21.net
the Prophet (pbuh), for example, “Seek
knowledge, even if it is in China”, under-
lines the importance of this fact. Of
course, in those early times, there were
no Muslims in China who could teach the
Arab Muslims about Islam. However,
what is clear from the Prophet’s hadith is
that Muslims ought to learn from non-
Muslim cultures by making use of appro-
priate, beneficial knowledge and by inte-
grating it into the Islamic way of life.
The total decline in the thought of the
Ummah and the consolidation of naql
(imitation) over ‘aql (reason) resulted in
the disappearance of the intellectual effort
in addressing the questions of everyday
life, thus forcing people to accept only
what had been transmitted from the re-
mote past. Such a marked change had
the effect of severing religion from all links
to rationality. Intellectual effort was now to
be confined to a literal reading of the
Text. Indeed, the intellect itself was iso-
lated from religion, which was
“intellectually guarded” and could be acti-
vated only by those ‘ulama’ who pos-
sessed the right knowledge or who had
the privilege of thinking on behalf of the
rest of society(10). Thus, the gates of ijti-
hād were closed, creating throughout
Muslim society a mentality that took every
word of the Text at its face value and fol-
lowed its dictates without further reflec-
tion. This approach was applied, in parti-
cular, to the use of qiyās, in which con-
temporary matters were analysed with
reference to past events. However, it was
where difficulties could arise, for although
the current problem might be the same as
one dealt with long ago, the circum-
stances of each were likely to be very dif-
ferent.
Thus, over the years, the Ummah de-
veloped the Fiqhi Mind but lost the phi-
losophical mind.
The Qur’anic verses that imply that the
mind had a mediating role to play between
life and religion, philosophy and religion,
sacred and profane, past and future and
finally between the Text and history have
Page 9
been disturbed forever. Further, the ob-
session with the text (in reality, works of
commentary and exegesis by past schol-
ars) implies that all further research is su-
perfluous. For, all truth are already exists in
the texts of the elders. The historical reality
thus becomes detached from the text and
the thinking process comes to a stop since
it has already been accomplished before.
The Holy Qur’an, on the other hand urges
common search for the truth and mutual
strengthening of each other’s efforts
(3:103). This necessitates thinking and
reasoning. Also the holy book asks believ-
ers to always test the truth in their lives and
souls (33: 8; etc). It exhorts us not only to
seek, discover and deduce the truth but to
be innovative as well.
With the community’s loss of focus on
this exhortation began the disastrous disso-
lution of the interrelationship between intel-
lect and the Shari‘ah, indeed between the
intellect and life. Religion and culture kept
on moving apart, setting the scene for the
withdrawal of Islam into seclusion, where it
would be practised as a defensive religion
Intellectual effort was now to be con-
fined to a literal reading of the Text. In-
deed, the intellect itself was isolated
from religion, which was “intellectually
guarded” and could be activated only
by those ‘ulama’ who possessed the
right knowledge...
with a protective shield provided by extrem-
ism. When practised in this way, fanatics
started raging against the Other, whether
the Other was Muslim or not, and turned
even against the Muslim “self”, criticizing its
imaginary sins(11)
In addition, the cultural and intellectual
lethargy and decline of Muslim society were
exacerbated by serious political instability
in the Eastern region of the Muslim world.
During the fifth and sixth centuries AH, the
region was occupied by the Seljuqs, who
waged relentless wars against the Buway-
hids, resulting in the devastation of their
realm. Later, the Muslims were attacked by
the Mongols and the Tatars, who razed
 Page 10
Baghdad to the ground, destroying the cen-
tre of a great culture. This destruction was
followed by the wars of the First Crusades.
Finally, the rule of the Turkish Ottoman Em-
pire definitely silenced the inquisitive and
self-confident voices of Islamic civilization,
even if these earlier were heard for a brief
span of time.
These historical events contributed to
the following disasters, in fact natural con-
sequences of Muslim:
The delicate balance that clearly existed
in the Holy Qur’an between the Text and
the intellect was disturbed, resulting in a
imbalance and lopsidedness which later
became the norm.
Religious knowledge produced by hu-
mans was given a divine status and was
regarded at par with the revealed truth of
the Holy Book.
Concepts such as bid‘ah (innovation),
jabr (pre-determination), qadā’ (Divine de-
cree) and qadar (free will) and their influ-
ence on the lives and intellect of Muslims
were extended far beyond their proper lim-
its. The imposition of this policy denied hu-
man beings the exercise of free will and the
ability to move forward and expand their
horizons. More importantly, it prevented
them from applying their mental faculties
for the advancement of sciences and for
The delicate balance that clearly ex-
isted in the Holy Qur’an between the
Text and the intellect was disturbed,
resulting in a imbalance and lopsided-
ness which later became the norm
the acquisition of new experiences and
knowledge.
As a result, the focus remained on the
earlier knowledge produced by human be-
ings, leading to a lack of development of
new knowledge and the harnessing of
ideas that did not contribute to the dissemi-
nation of the “acquired knowledge” ( ‫اﻟﻤﻌﺮﻓﺔ‬
‫ )اﻟﻤﻜﺘﺴﺒﺔ‬and the birth of the “generated
knowledge” ( .(‫ )اﻟﻤﻌﺮﻓﺔ اﻟﻤﻨﺒﺜﻘﺔ‬This was clearly
the situation during the era of the great
Islam 21
scholars, such as Ibn Rushd, al‑Kindi, al-
Farabi and many others. Although new
ideas and forms of knowledge were emerg-
ing, the lack of a complete knowledge-
system, unsupported by a socially compe-
tent professional section of the population,
meant that they were unable to lay a solid
foundation for future advancement.
The huge technological transformation in
the last quarter of the twentieth century has
had a marked impact on the level of knowl-
edge and enabled it to perform two func-
tions(12). One is the research and develop-
ment activities that produces “generated
knowledge” and new disciplines, such as
genetics and cybernetics technology. The
other function is to contribute to the spread
of the “acquired knowledge(13).
3.1 Overall Consequences
This culture of “hibernation” had the fol-
lowing consequences.
Shaping the future along the lines of the
past by not allowing new horizons or fields
to emerge. It was an attempt to control fu-
ture trends.
Sanctity of the past and nostalgia for it,
in other words, a backward vision in the
known direction, thus stripping the word
“challenge” of any practical meaning or
value. The past (that is, previous scholar-
ship) becomes the absolute term of refer-
ence for the future by consolidating imita-
tion.
Preference for traditions over values, for
values are transcendent, above and be-
yond time and place, whereas traditions are
bound to time and society. This attitude has
led to the casting of a dogmatic cover over
the core values of Islam; or, perhaps, that
of the rigidity of certain aspects of the
Shari‘ah over the practicality of creeds
(‘aqāq’id)
Most importantly, it has consolidated the
general absence of intellectual effort and
initiative in the Muslim civilization. This
mentality has created the view among Is-
lamic schools that philosophy, logic and
other sciences based on reasoning de-
grade belief and faith (Iman). Since Reason
 www.Islam21.net
represents what is characteristically hu-
man, the rejection of the intellect is the re-
jection of human beings, of their societies
and sciences. This projectionist attitude
view has indeed created a lack of trust in
the capacity of human beings to act as
God’s vicegerents on earth. Yet, this role is
central to the Qur’anic perception of man.
That only God’s ultimate might is to be
trusted disturbs the uniquely balanced rela-
tionship between God and man as it is en-
visioned in the Holy Book. The Text and its
human reader refer to Revelation and Rea-
son, where the Text manifests the Word of
God and the intellect manifests the ever
evolving human effort of understanding that
Word.
Last but not least, history is seen as a
decline at best, or slowing down to a com-
plete halt, an unstoppable retardation in the
eyes of the Salafis, at worst. In this scheme
of things, there is no room for progress, as
professed by Islam with its emphasis on the
future bliss of man. History is not the dy-
namic vehicle of human beings, carrying
them forward on their journey. Rather, it
has become a vertical movement in reverse
gear. Looking backwards into the past and
imitating the work of known scholars have
entailed devaluing the human mind and the
role of the individual’s contribution; it is tan-
tamount to the de-contextualizing the mind
of the human beings and their ability to
think and use their initiative. Further-more,
it is impeding the creation of the horizontal
structure that is paramount in twenty-first-
century society owing to changes in the
global relationship and advances in tele-
communications.
4. Violence and the Intellect
Feeble ideas can be easily defeated by
fresh, stronger ideas. Hence, the use of
force (especially violence) to defend feeble
ideas is quite common in our societies, for,
without the aid of violence, these ideas
could not stand on their own. This policy of
violence results in a lack of creative
thought, since, wherever creative thinking
emerges, it is marginalized or firmly sup-
pressed. Extremism represents the defeat
Page 11
of the mind and intellect, which produce ra-
tionality.
Here are some of the factors responsible
for the lack of a dynamic vision, which, in
turn, fuels extremism: Salafism, traditional
Muslim institutions and their retrograde the-
ology, the lack of a humane political cul-
ture, and the absence of intellectual free-
dom in general.
The first two factors confound the pre-
sent malaise by demanding the introduction
of the Shari‘ah in its most outmoded and
….history is seen as a decline at best,
or slowing down to a complete halt, an
unstoppable retardation in the eyes of
the Salafis, at worst. In this scheme of
things, there is no room for progress...
highly politicised form. The complication
here is that the existing Shari‘ah is imbued
with the thinking and attitudes of Salafism,
which is the idéologue du jour, for it repre-
sents the intellectual framework as well as
the over-legalization of the medieval
Shari‘ah. The term Salaf is derived from the
Arabic word salif, meaning “former” or
“previous”, so Salafism proclaims alle-
giance to the norms of the past and a Salafi
is the one who espouses this ideology. Its
practical meaning, however, is the purifica-
tion of Islam by returning Muslim society to
what Muhammad ibn ‘Abd al‑Wahab, the
founder of modern Salafi movement and
the fountainhead of its puritanical thought,
believed to be its original principles as ex-
emplified by the practice of al‑Salaf al-
Şalihīn (earliest generation of Muslims).(14)
According to the Salafis, the purification
of Islam is a stepping back into history, a
claim that provides them with the neces-
sary support for the legitimization of their
ideology. The Salafis believe that today
should be a repetition of yesterday and to-
morrow should be similar to today. This be-
lief dehumanizes humankind, for the mind
is never allowed to be used to its full capac-
ity. The context is renounced in favour of a
 Page 12
stable text, thus making human beings pris-
oners of the past, with no access to the
present or the will to shape the future.
Salafism is an ideology that was estab-
lished in the thirteenth century AC by Ibn
Taymiyyah (1263–1328), as mentioned
earlier, and was then developed and en-
forced with a violent campaign by Muham-
mad ibn ‘Abd al‑Wahab (1703–1791) in the
eighteenth century AC. Muhammad ibn ‘Abd
al‑Wahab came several centuries after Ibn
al‑Qayyim al‑Jawziyyah (1292–1350), who
had edited the works of his teacher Ibn
Taymiyyah. However, Muhammad ibn ‘Abd
al‑Wahab went even further in his extrem-
ism by adopting doctrines that labelled peo-
ple with differing views as un-believers and
polytheists. Even more shocking was his
view that all individuals who fell into these
categories were worthy of extermination!
Their lives deserved no sancitity, their
wealth could be plundered and their fami-
The increasing dominance of takfir in
Salafi thought – together with other
extremist practices is due mainly to
the lack of modern Islamic ideas, the
curse of a culture that has not encour-
aged intellectual inquiry on the one
hand, and has promoted the use of
takfiri fatwahs on the other.
lies could be enslaved or killed. The legacy
of Muhammad ibn ‘Abd al‑Wahab has not
only survived for two centuries, but has
also acquired new international dimen-
sions. Extremists are now distributed over
the five continents and are threatening not
only non-Muslims but also the very fabric of
the Ummah, which is being destroyed in
the rising sectarian discord by followers of
the neo-Salafis(15).
In addition, the neo-Salafis do not be-
lieve in debate or the use of the intellect, or,
as mentioned earlier, in the progress of his-
tory. This attitude was confirmed by my
own futile attempt to discuss with a neo-
Salafi his staunch defence of Muhammad
ibn ‘Abd al‑Wahab and his murderous ac-
tions that contravened what was written in
Islam 21
the Qur’an. The neo-Salafi, who thought
that Muhammad ibn ‘Abd al‑Wahab had
been right all along, finally provoked my
question, whether the Qur’an had been re-
vealed to Muhammad ibn ‘Abd Allah (the
Prophet) or Muhammad ibn ‘Abd al-
Wahab?!
The increasing dominance of takfir in
Salafi thought – together with other extrem-
ist practices is due mainly to the lack of
modern Islamic ideas, the curse of a culture
that has not encouraged intellectual inquiry
on the one hand, and has promoted the
use of takfiri fatwahs on the other. Although
the fatwah as an expert legal opinion has
some public validity, it has been exploited
by traditional Muslim institutions to prevent
the emergence of new ideas that they have
considered dangerous and un-Islamic.
One could argue, that the issuing of fat-
wahs by Osama bin Laden, al‑Zarkawi and
others, ’sentencing’ both Muslims and non-
Muslims to death, has not come about in a
vacuum. An example is the declaration by
al‑Azhar Institution in Egypt in 2004. In a
statement to the Press, it accused the
dozen scholars and researchers who par-
ticipated in the workshop in 2004 on “Islam
and Reform”, held at the Ibn Khaldun Insti-
tute for Developmental Studies in Cairo, of
being “outsiders”, that is, outside the orbit
of Islam and therefore verging on heresy
(takfir). This declaration put the lives of
these participants in danger, for anyone be-
lieving in the holiness of al‑Azhar would
consider it his religious duty to attack and, if
possible, kill them. The head of al‑Azhar
made the statement to journalists because,
in his view, although the papers and stud-
ies presented at the workshop supported
the belief in Islam and the divinity of the
Qur’an, etc., their content was outside the
norm and tradition of the institution (16). It
is not my intention to specifically target al-
Azhar. is not targeted specifically by this
study. It is chosen only as an example to
show that most of the Islamic religious insti-
tutions will employ the takfir or tahrim tool
to suppress any challenging ideas.
There arises the question: What is the
difference between this kind of thinking,
 www.Islam21.net
which labels the promoters of any new
ideas as “outsiders”, and that of Osama bin
Laden and his supporters? The answer is
“Very little, if any.” ‘Ali ‘Abd al‑Razzak was
condemned as a traitor in the early twenti-
eth century by al‑Azhar for writing a book
in which he advocated the separation of
religion and state. He was labelled a heretic
and banned from the Institution. The taboo
culture (tahrim) and takfir, which were re-
sponsible for the murder of Faraj Foda in
the early 1990s, the attempt to assassinate
the eminent writer and Nobel Laureate, the
late Najib Mahfouz, and the expulsion from
Egypt of Nasser Hamid Abu Zaid, are just a
few examples of the takfiri tradition put into
practice.
Where is the scope of free choice, which
was granted to humankind by the Qur’an, in
this? How can people be free to choose
their beliefs in this world – although they
will have to answer for their actions on the
Day of Judgment and face the conse-
quences in the Hereafter – if they are to be
killed by those who arrogate to themselves
Divine authority? What is the point of the
Day of Judgment if people are forced to
have a certain belief (iman). According to
the Qur’an faith, or disbelief, cannot be
based on coercion (ikrah) and the both will
be judged in the Hereafter.
The culture of takfir and tahrim not only
prevents the emergence of new ideas and
reinforces intellectual stagnation, it also
promotes violence and counter-violence,
creating tension and resulting in sectarian
infighting and the physical destruction of
Muslim society. Avoidance of new ideas,
independent reasoning, humane inter-
pretations as well as modern education at
our classical theological institutions is
bound to reinforce the extremist tahrim and
takifer cultures.
Although traditional institutions sincerely
try to promote peaceful coexistence with
the Other, their outdated interpretations
and tools of thought do not produce ideas
and practices that can sustain a modern
social order. Therefore, theological reform,
intellectual revivalism and a non-violent ap-
Page 13
proach are necessary as a basis for social,
economic and political reform. The old-
fashioned structures, organizations and
methodologies of traditional institutions
have prevented the development of modern
tools or the emergence of new conceptual
frameworks. Thus, the understanding and
interpretation of medieval Islam, its world-
view in general, has been consolidated in
the modern civilisation. The use of syllogis-
tic tools, such as al‑qiyās (analogy-‫)اﻟﻘﻴﺎس‬
as explained earlier, is a clear example.
Nor has there has been any further devel-
opment of al‑ijmā’ (consensus– ‫)اﻻﺟﻤﺎع‬
The culture of takfir and tahrim not
only prevents the emergence of new
ideas and reinforces intellectual stag-
nation, it also promotes violence and
counter-violence, creating tension and
resulting in sectarian infighting and
the physical destruction of Muslim so-
ciety.
which continues to be used in the same
manner, style and substance as in the Mid-
dle Ages. Clearly, a tool of this kind can be
useful in some respects, though not in oth-
ers. Since the nature of this tool means that
its use requires intellectual agreement, it
has led to the prevention of a culture of in-
tellectual difference that produces new
ideas or the pursuit of new horizons. Even
in those Islamic schools where the intellect
is used to deduce legal evidence in fiqh, it
is limited to the actions of the Predeces-
sors, that is, the use of consensus and its
knowledge to arrive at new legal ruling.
The third cause of extremism and vio-
lence is the absence of the humane dimen-
sion in Islamic thought and theology. This is
due to the culture of a static understanding
of the Text (as read and interpreted by the
medieval scholars), which has prevented
an appreciation of the march of humanity
and the power of the intellect for a modern
reading of the Text, that is, for the formula-
tion of practical knowledge and ideas. All
knowledge is relative and continues to
evolve as part of the evolution of human-
kind, a process through which people are
 Page 14
able to work and bring about constructive
change. In the Qur’an, God says: “O man!
Verily, you are toiling on towards your Lord,
painfully toiling, but you shall meet
Him” (84:6).
Thoughts and ideas, as already pointed
out, cannot be weakened or destroyed
unless they are replaced with better alter-
natives, nor can they be imposed on other
people. The notion that Islamic beliefs can
be imposed by force, because they are
from Almighty God, is nothing other than
the innovation of Muslims who have not
only lost the comprehensive understanding
of the dialectical movement of history but
also their own confidence in Islam itself. On
the other hand, however, we do believe
that Islam is eternal and complete, because
it is from God, as confirmed in the Holy
Qur’an: “We have, without doubt, sent
down the Message, and We will assuredly
guard it [from corruption]” (15:9). If this is
so, then why should we feel so insecure
about the destiny of Islam and lose our self-
confidence when dealing with other people
Collective imitation means that the role
for the individual is minimized. Innova-
tion and creativity enhance interaction
between the mind and reality, for reality
produces problems arising from the so-
cial and cultural interrelationship of hu-
man beings.
to the extent of wishing to imposing Islamic
ideas and beliefs by force?
Salafi or traditional Islam rejects the
multi-faceted readings (‫)ﺗﺄوﻳﻞ ﻣﺘﻌﺪد اﻷﺑﻌﺎد‬
hence, their ‘innovation’ of the concepts,
such as the ‘fundamentals’ (integral compo-
nents) of the Ummah’ (‫ )ﺛﻮاﺑﺖ اﻷﻣﺔ‬which are
not traditionally Islamic or Qur’anic. We are
not referring here to the Qur’anic or Islamic
fundamentals, in which we, as Muslims, all
believe, such as the Shahadah ( (‫ )ﺷﻬﺎدة‬and
the divinity of the Qur’an. We are referring
to the interpretations of earlier scholars,
which have become part of the Qur’anic
authority and which modern scholars are
not allowed to revisit or modify.
Islam 21
These are man-made principles, which,
if imposed will over time, prevent creativity
and will result in the static societies and fur-
ther spreading of senseless violence. Inno-
vation is a human condition that reflects the
power of the mind – given by God – to
manage His affairs on earth. Collective imi-
tation means that the role for the individual
is minimized. Innovation and creativity en-
hance the interaction between the mind
and reality, for reality produces problems
arising from the social and cultural interre-
lationship of human beings, to which the
mind responds with solutions. However, the
followers of creativity (‘aql, intellect) are on
a collision course with the followers of imi-
tation (naql, tool of transmission). As a re-
sult, the balance is disturbed, leading to ex-
tremism of one sort or another, such as
“cultural invasion” (‫) اﻟﻐﺰواﻟﺜﻘﺎﻓﻲ‬. Dialogue is
not allowed, and so violence becomes the
final arbiter.
Human intellect and effort enable us to
move forward and expand the horizon of
experienced reality. This is not to ask Mus-
lims to reject their terms of reference or the
past, but to avoid imposing certain aspects
of the past on our modern human society.
We are not asking for the denial of the past
or its achievements, but that it be put in its
proper perspective. Certain fresh reading of
the past from the present angle is always
needed in order to influence the future. No
human being or nation can live without ref-
erence to the past, yet it is not logical to put
the cart before the horse. If we do so, then
it would be a vain attempt to escape the
reality of the present and travel backwards
to the past, thus removing our natural re-
sponsibility for future generations. As the
great Chinese saying goes: “We did not
inherit the earth from our parents, but we
borrowed it from our children.”
The fourth cause of extremism is the
lack of a free environment, which is dis-
cussed in the next section.
5. Freedom and the Intellect
Human knowledge is relative and it con-
tinues to evolve as part of the ongoing evo-
lution of mankind, in which people can work
 www.Islam21.net
and effect constructive change as a result
of a free environment and constant stream
of ideas; in other words, they can expand
the horizon of reality. The mind matures
when it works with others as a collective
effort in an environment where the produc-
ers of ideas can interact freely and their
contributions grow to maturity. This is the
importance of the group in which aware-
ness is collective. Hence, the need for the
cultivation of the collective intellect.
However, the Qur’an also refers to the
individual dimension of humans in numer-
ous verses with the address: “O humans/
man” .(‫ ) ﻳﺎ أﻳﻬﺎ ﻻﻧﺴﺎن‬fosters a sense of
independence and individuality and the use
of individual intellect. Increasing the re-
sponsibility of the individuals is in fact to
empower them. This by default increases
their freedom of manoeuvre and hence has
its bearing on freedom in general. There-
fore, it is important to possess not only col-
lective but also individual awareness in or-
der to develop a moral approach to life. It is
the guarantee of truth and freedom. By
definition, if it becomes a bulwark against
violence, it will lead to the use of the intel-
lect in allowing a dynamic dialogue to pur-
sue its full course and strengthen the con-
cept of freedom, for dialogue is the master
of all stances in a free and expansive
space.
Nevertheless, freedom also entails re-
sponsibility, for the alternative would be an-
archy. It is the mind that controls or stipu-
lates the level of responsibility that is nec-
essary for freedom to exist. The Holy
Qur’an assigns leadership and responsi-
bility to human beings, as described in the
following verse: “Stop them, for they must
be asked [for they are responsi-
ble]” (37:24). Another verse states that God
has granted human beings the stewardship
(khilāfah) of this earth (2:30). He has en-
dowed them with the freedom to use their
intellect and judgement in interpreting
changing situations, thus allowing them
much room for manoeuvre and tactful ne-
gotiation. This endowment clearly implies
responsibility, which, in turn, requires the
Page 15
existence of freedom. Indeed, irresponsibil-
ity is the characteristic of an individual who
is not free. We cannot expect prisoners to
be responsible. This is exactly what Surah
37 (Surat al‑Safat) refers to when it states
that human beings are responsible for their
actions, for which they will bear the full con-
sequences on the Day of Judgment. There-
fore, if we reject the stewardship granted to
humankind, then there can be no freedom
Nevertheless, freedom also entails
responsibility, for the alternative
would be anarchy. It is the mind that
controls or stipulates the level of re-
sponsibility that is necessary for
freedom to exist.
of choice. If we deny the existence of the
freedom of choice, then how can we con-
sider human beings to be responsible for
their actions?
The mind provides the mental space,
and freedom, by definition, refers to the
physical space. Where freedom exists, the
mental space can use the physical space
and interact with it i.e. the mental space be-
ing projected in the actual space and sup-
plying the necessary conditions for mobility
and direction. In other words, freedom is
dynamic, as dynamism represents move-
ment and direction. Just as static means
immobility and directionlessness. Thinking
in essence is the shift or mobility, mentally,
from the known to the unknown or from the
introduction to the conclusion…etc. With-
out this shift or mobility the thinking process
will not take place. It is a dynamic process
of which intellectualization forms the en-
gine.
Here, creativity and lateral thinking are
encouraged. In other words, people are
free to meet to analyse and discuss ideas,
exchange information, publish their find-
ings and make decisions without being sup-
pressed by the government or religious in-
stitutions. Persuasion based on reasoning
is far more powerful than emotional or
physical force. It is the intellectual chal-
lenge, rather than the physical confronta-

Page 16
tion, which promotes and strengthens the
interaction of the mind and freedom. As
the former helps in the production of ideas,
application of concepts and so, the second
leads to the growth and expansion, while
physical confrontation merely leads to de-
struction. Intellect and freedom are the two
quantities that form a single pair, be it so-
cial, cultural, economical or political - thus
achieving the real emancipation of the mind
with its reflections on the freedom of the
society.
It is the intellect in a free environment
that enables human beings to see the truth
….if history has taught us anything, it is
that human beings can never control
power – it is power that controls human
beings. Human beings can never sani-
tize or limit power – it is power that
sanitizes or limits human beings. Hu-
man beings cannot change or corrupt
power …...
in its numerous facets. One of the most dif-
ficult tasks of philosophy is to define what is
meant by “truth”, for it is viewed and under-
stood in so many different and contradic-
tory ways. It is these differences that give
truth its multi-faceted reality. The ability to
use the mind in a free environment in
search for the truth enables a fuller under-
standing of its meaning and a better appre-
ciation of its various facets. It is the diver-
sity of mental faculties that allows dyna-
mism in thinking and thus defines truth (or
any facet of it) as it is perceived.
The old, static ideas and practices of hu-
man beings in any closed environment pre-
sent stumbling-blocks for thought and prac-
tice act as impediments to the free flow of
new ideas. An expansive space thus is es-
sential for the intellect to function effec-
tively. Closed environment, in contrast,
slows down the mobility process and blocks
change so necessary for the expanding
space. Dynamism as result of mobility and
direction leads to change( positive or nega-
tive) which, as a notion and practice, re-
mains the essence of life. An environment
Islam 21
which lacks new ideas and the use of the
intellect, and blocks the necessary dyna-
mism and mobility of human thought does
not provide any haven for freedom. Instead,
it prepares the ground for the use of force,
thus suppressing the inherent free nature of
the humankind. It constitutes merely a na-
ked display of power. However, if history
has taught us anything, it is that human be-
ings can never control power – it is power
that controls human beings. Human beings
can never sanitize or limit power – it is
power that sanitizes or limits human be-
ings. Human beings cannot change or cor-
rupt power – it is power that changes or
corrupts human beings. Nor can human be-
ings ascend to new heights without the use
of power. These are the weaknesses of hu-
mankind. Further the absence of freedom
paves the way for the collusion of intellect
(in this sense intellectuals) with power. This
is what we see clearly in many parts of the
Muslim world, namely, the amalgamation of
power and irresponsibility, of state and re-
ligion, of politics and culture. The result is
oppression and savagery. This is the state
of the Muslim world today. In the past, this
kind of unity was displayed in the amalga-
mation of the state and church, and in the
distant past, in the fusion of God (or relig-
ion) and power that was the distinguishing
trait of the kingdoms of the Babylonians,
Egyptians, and so on. It is the combination
of freedom and the use of the intellect
which can, given transparency and applica-
tion of values and not simply the existence
of tradition, overcome the weaknesses of
humankind. It is stated clearly in the Holy
Qur’an. What is basically meant is that the
speech, argument, reasoning is always bet-
ter than force. Once the non-violent ap-
proach takes root, then the need for force
will gradually disappear. When the Qur’an
debates the various aspects of the freedom
of choice, it includes the use of the intellect
and responsibility. Human freedom enables
human beings to choose how they will act,
and therefore, it determines their fate. It is
the intellect that provides the meaning of
responsibility in those actions that shape
the fate of human beings.
 Page 18
ated over time with the idea of an abstract
mathematical intellect, a claim which is no
more accepted by later philosophers, as it is
devoid of any possible imagination.
Today, in the era of high technology, the
manufactured products come with full instruc-
tions that require little efforts of thought and
analysis when these are operated (17). How-
ever, there do exist some kind of scientific
patterns and technical tools for thinking and
analysis when one needs to operate these
gadgets. Programmed rules and software
steps in dealing with the problems of ad-
vanced equipment are therefore necessary for
the workings of the modern society(18). Also,
in the era of the multimedia, the image that
has come to dominate the scene has little
room for the role of the word and the reflection
or imagination that is associated with the
reading process. This has produced in the
advanced industrial world the “productive” or
“manufacturing” intellect which uses ready-
made tools or patterns of thinking.
Although the above is important, what is
really missing in this is any process of
‘critical thinking’ which is able to operate out-
side the programmed patterns or pre-
arranged frameworks of the human mind. To
do this is to put down primary fundamentals
for new thinking(19), in addition to the provi-
sion of frameworks and essential format for
the new approach. This should be the basis
of what we call the ‘fundamentals of intel-
lect’ (usul al-‘Aql) in order to ensure that
thinking process does not become lazy or a
routine process just like the laziness of the
ordinary human behaviour. One must train
students to go outside these ready-made
thinking tools and programmed arrange-
ments and fathom the contents subjectively;
to explore further the huge capacity (an es-
tablished fact) of the human mind, namely,
its way of formulating the question and its
way of approaching the answer. What gov-
erns a debate to produce the required and
useful dialogue that is based on exchange of
ideas and cross-fertilization of experiences
and not the dialogue of deaf which produces
nothing at the end, needs to be inquired. A
fresh look at the language that reflects the
Islam 21
process of thinking and formulates the
mind set is also needed. Is linear, se-
quential mode of thinking the only logical
way? In proving an equation or identities
(in Maths for example) do we always be-
gin from the start or can we start from the
end and work our way up? There are
many other steps or practices to stretch
the intellect to its fullest capacity.
When it comes to the intellect and
thinking we should always move the goal
post. There is no final frontier. A dy-
namic, evolving and ascending intellect
that evaluates itself every time reaches a
specific frontier, forever deepening its ex-
perience and employing its main mecha-
nism, thinking, to arrive at fresh and new
understanding, perception and vision.
Our mental faculties enable us to be
aware of ourselves and others. Aware-
ness is the characteristic of the mind and
its essential function is to draw conclu-
sions based on former knowledge and
present experience – or vice versa. Intel-
lectual awareness that develops into
creativity emerges from within the mind
to reveal what it contains and what sur-
rounds it. This faculty deepens the mean-
ing of perception. The mind also has the
ability to analyse and understand con-
cepts such as logic, which need not be
confined to the formal aspect, that is,
concerned only with form and not the
matter of reasoning(20).
Finally, the mind has the ability to func-
tion as an intermediary, for it can view
the way in which both the past and the
present are received so as to debate
questions such as cause and effect,
metaphysics and so on.
In my view, the new ‘principles of
the intellect’ should comprise the follow-
ing:
The understanding of the physiol-
ogy of the brain.
The study of intellectual sciences
( ‫ ) ﻋﻠﻮم اﻟﻌﻘﻞ‬such as philosophy, logic and,
of course, mathematics.
Keeping up to date with the latest
theories of the definition and composition
 Page 20
Mind-Building: A Neglected Dimension of the Prophetic Heritage
Mohammad Omar Farooq
Allahu Akbar, Allahaaaahuu Ak-
bar! ... Oh, the vibrating wake-up call to be-
gin another day. It's somewhat different
though, as in this age of modern technol-
ogy and rapid change, this call is from a
digital clock right by the bedside. It is not a
substitute for the hearty adhan coming live
from a minaret, but for a weak believer like
me, I am so grateful to have this, instead of
a regular alarm clock, in a small rural town
in the USA.
Offering the prayer, I head for the
kitchen area. On the electric stove, an egg
is being transformed into delicious omelet
with the loving and mysterious touch of my
beloved better half. (Somehow whenever I
cook, even following her instructions, it
doesn't taste so good!). In the microwave, a
cup of water is brewing for tea - to be made
the English way. Last night there was terri-
ble headache, and some remnant was still
there. My wife insists on checking if I have
any temperature, and defying my
"qawwamuna alan nisa" status, I listened to
her. Alhamdulillah, the thermometer gave a
favorable reading, but I reached out for
some Tylenol.
Expecting some guests this after-
noon, I grabbed the convenient handle of
vacuum cleaner. I already used the
"miracle mop" last night before going to
sleep. Hurriedly, I dressed up while I turned
on the computer. Most annoyingly, yet
helpfully, the computer reminds me that I
have two bills to be paid and today is the
scheduled date to be mailed out. Without
being meticulous about my otherwise
shapely handwriting, I write two checks, put
it in an addressed envelope. Thanks God, I
don't have to lick that rather awkward-
tasting stamps, because I got those self-
adhesive ones. Quickly, I check my email.
My parents, halfway across the globe in
Bangladesh, have written me an email that
Islam 21
was sent just a few minutes ago. I remem-
ber twenty years ago when I came to this
country, I had to endure weeks to receive a
letter.
No more time left. I hear a pleading
reminder from downstairs, "Abbuji (daddy),
it's time to go!" My two daughters are ready
to go to school and I have to drop them off
on my way to the university. There was no
problem on the way. After two major car
accidents last year, I have to be extra care-
ful; of course, there is passionate and strict
instruction from my beloved to drive most
conservatively. In North America, this is
generally not a big problem, as most driv-
ers on the road are also obeying the basic
traffic laws.
After reaching office, I checked mes-
sages on my voice machine, prepared an
exam on computer, quickly printed it out on
a laser printer (sparing some time for me to
work on this article), wrote a few things with
a pen that did not spill any ink, and headed
for my class room. The computer station in
the classroom wasn't working properly, so I
had to immediately call up the technical
support and without any hassle or bribe, it
was promptly taken care of.
In the afternoon, there was a faculty
meeting. I am one of the two international
faculty here, and my participation at this
meeting as a faculty is deeply appreciated,
even though I had to publicly register my
concerns about some of the recent steps
taken by the administration.
By now, I won't be surprised if the
readers have become circumspect as to -
in detailing all these routine things that are
so common in most others' life as well -
what do I really have in mind. Aha, the
"mind"! This article is about "mind-building".
As my life is not much different from most
others', as my beloved's omelet is probably
only as delicious as most others' (may be
 Page 22
not employ the faculty of reasoning may
grab the very first candidate that claims to
be the truth, and if that candidate is em-
braced without appropriate scrutiny, in all
likelihood, whatever was embraced will be
upheld regardless whether it was really the
truth in the first place or not. That is why
logic and reason are never unwanted or
disposable for Muslims. Islam simply
teaches, and expects from, us to use those
adequately and properly.
May I beg the readers' indulgence to
read the following verse about Ibrahim (a),
who even after attaining prophethood,
asked Allah: "Behold! Abraham said: 'My
Rabb! Show me, how you give life to the
dead.' He said: 'Do you not then believe?'
He said: 'Yes! but to satisfy my own un-
derstanding.' He said: 'Take four birds,
tame the to turn to you; put a portion of
them on every hill, and call to them; they
will come to you (flying) with speed. Then
know that God is Exalted in Power,
Wise.'" [2:260]
This is the foundation of Islamic
spirit of inquiry, search for truth, pursuit of
knowledge, and understanding. We are, of
course, not prophets. Genuine search for
truth does not begin by taking things for
granted, but by our effort to learn and verify
- the essence of scientific approach. In this
process, occasional doubts are very natu-
ral. As far as Islamic validity of what I am
suggesting, let no one tell you any differ-
ently, because this is what the Prophet (s)
himself has said: "Allah's Apostle said,
"We have more right to be in doubt than
Abraham when he said, 'My Lord! Show me
how you give life to the dead.' He said, 'Do
you not believe?' He said, 'Yes (I believe)
but to be stronger in Faith.' (2:260)" [Sahih
al-Bukhari, Vol. 6, No: 61]
Thirdly, Muslims have lost their bond
with nature. Yes, there are scientists - natu-
ral and social, but not reared through an
educational system or environment that
popularly (and inspired by Islam) internal-
izes and nurtures observational bond with
nature. There are so many people chanting
"subhanallah", but how many does one see
Islam 21
straying for a moment to observe how a
bird flies, or caterpillar turns into butterfly,
or a seed sprouts - and spontaneously -
without even being conscious - say once:
"Subhanallah." The first type of subhanal-
lah chanters of the ummah of the Prophet
Muhammad (s) would be the users of all
these gadgets invented or produced by the
non-Muslims. Indeed, they would give
louder Adhans with loudspeakers invented
by the non-Muslims. The second kind of
"Subhanallah" will produce the discoverers,
explorers, inventors, and innovators.
Muslims need to develop a keen in-
terest in understanding and appreciating
the nature - the world of creations of which
we are a part. Muslims are ready to reject
any evolutionary theory, but they do not
have an adequately developed and articu-
lated alternative explanation. Study closely
the following verse: "Say: 'Travel through
the earth and see how Allah did originate
creation; so will Allah produce a later crea-
tion; for Allah has power over all
things'" [29:20] While Allah invites and chal-
lenges us to study, understand, and appre-
ciate how "Allah did originate creation,"
what have Muslims to offer on the part of
the Ummah from the study during last four-
teen centuries as an adequately detailed
and developed account for the process of
originating creation? Our explanation is
simple, elegant and melodramatic! "Kun fa-
yakun!" God said: "Be and there it was". All
that there is to it!
One reason that partly, but impor-
tantly, accounts for this failure is that the
people we call scholars or Ulama over time
have completely alienated themselves from
nature. Nature is not merely to be contem-
plated upon, but to be experienced - to be
touched, felt, smelt, and observed. Con-
sider the following verses of Sura al-Mulk [3
-4]: "He who created the seven heavens
one above another: No want of proportion
will you see in the creation of the Most Gra-
cious. So turn your vision again: Do you
see any flaw? Again turn your vision a sec-
ond time: (your) vision will come back to
you dull and discomfited in a state of worn
 www.Islam21.net Page 23

out." Muslims cannot ignore the fact that

The purpose of these verses is not those who have overwhelming technologi-
that people would have such a gullibly, be- cal superiority over us, they also dominate
lieving mind and attitude that they would our lives in every possible way, often nega-
not even bother to look for what Allah is re- tively. Technology as an autonomous force
ferring to. These verses are invitation as of change would continue to shape and re-
well as challenge to humanity to study, un- shape the world around us, unless we are
derstand, and appreciate the creation of in the driving seat of history. And, toward
Allah. However, the impact of these verses that end we also need to rebuild our mind-
on our mind has been quite the opposite. set based on a better and different under-
Since we believe in Allah and Allah's crea- standing of the Qur'an and the Prophetic
tion is flawless, why do we need to turn our heritage. Muslims once led the world be-
vision toward his creation? The sad lesson cause of their strength in building both our
is that, regardless of the reason, whoever character and mind. They can still reach
develops a keen attachment to nature - their potential and serve the humanity in
studies, explores, probes into - has a differ- the path of God by putting balanced em-
ent appreciation than those who simply be- phasis on both aspects of our development.
lieve in. Furthermore, our belief in the flaw-
lessness of Allah's creation does not take ——————————————————-
us even one step closer to put nature to our
use, as others are already doing. Techno-
logical progress and understanding of na- Dr Mohammad Omar Farooq is an associ-
ture are inseparable. ate professor of economics and finance at
Fourthly, Muslims have a serious Upper Iowa University. homepage: http://
stumbling block to mind-building. The www.globalwebpost.com/farooqm; email:
autonomous forces of modern changes in farooqm@globalwebpost.com]
this society are driven by at least two fac-
tors. One is the problem-solving attitude
and approach, which we lack due to our
overwhelmingly dogmatic mind-set (and the
so-called Islamic movements are absolutely
no exceptions!). The other is innovation.
While innovation is the key to incremental
improvements in human society, Muslim
mind-set psychologically is at odd with this
very word. Why? The Arabic/Islamic word
for this is "Bid'ah". While we are repeating
every week in Jumuah prayers "All innova-
tions are misguidance (dalala) and all mis-
guidances are hell-bound", who says Mus-
lims are not smart? Their mind-set, quite
intelligently and aptly, is not set up for
"innovations" leading to who knows where.
While avoiding bid'ah, in appropriate con-
texts, has importance, we rarely even clar-
ify that while one type of innovation may be
hell-bound, the other is essential to our ex-
istence. It is important to emphasize the
need for more and more bid'ah in another
sense.
 www.Islam21.net
bridge, 1954, 78, 87 etc.
Fazlur Rahman: Prophecy in Islam: Philosophy and
orthodoxy. London, Allen and Unwin, 1958. Re-
print, Chicago, 1979.
Mohammed Arkoun: Islam : To Reform or to Sub-
vert? London, Saqi Books, 2006.
Mohammed Arkoun: Humaisme et islam: Combats
et propositions. Paris, J Vrin, 2005.
Arberry, A.J.: Revelation and Reason in Islam. Lon-
don, Georg Allen & Unwin, 1957 (Re-print 1971).
Joseph von Ess: The Flowering of Muslim Theology.
Harvard University Press, 2006.
Leo Strauss: Philosophy and Law. State University
of New York Press, New York, 1995.
Heinrich Meyer: Leo-Strauss and the Theological-
Political Problem. Cambridge University press,
2006.
Daniel Tanguay: Leo Strauss: An Intellectual Biog-
raphy. Yale University Press, 2007.
Shadia Drury: Terror and Civilization. Palgrave Mac-
millan, 2004..
Reason and Sociology and Philosophy
One consequence of the inability of theo-
retical intellect to explain itself was that the
philosophical problem of 'reason' was sup-
planted by the sociological one of
'rationality'. And it is here that Weber made
his significant contribution. For Weber, the
transition to modernity is just through
greater rationalization. However, he also
posits a fateful distinction between Zweck-
rationalität (formal rationality) and Wertra-
tionalität (substantive rationality) and by so
doing bequeaths to the European tradition
its unresolved tensions and ideological pes-
simism. Modernity, in accordance with his
typology, is a reversal of traditional rela-
tionship between formal and substantive
rationalities: instrumental calculations of
efficiency and consistency are no longer
limited by the overall set of ultimate values;
rather substantive norms themselves come
under the judgement of instrumental rea-
soning.
The problem with the appropriation of
reason as rationality is that it becomes
wholly procedural; it does not justify ends
or warrants universal norms. It is in meeting
the Weberian challenge that Habermas ad-
vances his theory of rationality as commu-
nicative action and proposes universal cri-
teria of reason - at a time when anti-
modernist movements of postmodernism,
Page 25
post-structuralism and relativism have de-
clared war on the ideals of Enlightenment.
As against Habermas' earlier attempt to
ground knowledge in human interests, the
theory of communicative action takes a
more direct route by embedding reason in
language. It may nonetheless be described
as a 'sociological' theory of consensus: com-
municative rationality is the means by which
'a fallibilistic critical community' acts in order
to achieve mutual understanding and agree-
ment.
Undoubtedly, Habermas' theory of ration-
ality as communicative action displays un-
canny resemblance with the Sunni theory of
authority (Ijma‘)! Ijma‘ as a paradigm of con-
sensus by communicative action may be un-
derstood, in the Islamic framework as a the-
ory of reason after revelation. And this also
brings to light the main function of reason in
Islam: it is exegetical. It creates no text, but
uses its resources in understanding and ex-
plicating pre-given texts. (In Shi‘ism, where
the Imam guarantees the infallibility of scrip-
tural exegesis, the principle of Ijma‘ remains
inoperative as long as the Imam manifests
himself in history. With the coming of the
ghayba, however, exegetical reason comes
out in the open and initiates its communica-
tive discourse.)
In short, it is in the nature of revelation to
create a genuine interface of reason and
faith. Absolute reason, on the other hand, is
not open to the possibility of revelation.
Even a traditional believer knows that the
'truth' of philosophy is contingent upon the
possibility of a priori knowledge, on the
claim that 'reason' without the aid of experi-
ence, can unravel the structure of the uni-
verse and the nature of reality. Hence, like
all arguments for authority, the claim of phi-
losophy to be an apology of truth is circular
and tautological: Reason discovers truth
and truth is that which reason discovers! It
is hardly surprising that today, after two mil-
lennia of philosophical debate, no philoso-
pher is prepared to make any claim more
venturesome than that 'truth is merely a
property of language' (Rorty)! If so, the be-
liever's method, which sanctions the use of
 Page 26 Islam 21
reason in the decipherment of the linguistic
truth of the revelation, is as 'rational' as any -
and it certainly stretches the resources of
reason to the limit!
One of the foremost protagonists of mod-
ern rationalism that replaces transcendent
God with immanent Nature, is Spinoza. Any
insight into the modern commitment to ra-
tionality, whether through empirical study of
Nature or through philosophical reflection,
presupposes some familiarity with Spinoza’s
thought.
Reading List:
Georg Stauch: Islam und weslicher Rationalismus.
Campus, Frankfurt, 1993.
Whimster, S & Lash, S: Max Weber, Rationality and
Modernity. London, Allen and Unwin, 1987.
Toby E. Huff & Wolfgang Schulster (ed.): Max Weber
and Islam. London, Transaction Publishers, 1999.
Jurgen Habermas:Theory of Communicative Action (2
vols.) Cambridge, Polity Press, 1984-7.
Jurgen Habermas: The Philosophical Discourse of
Modernity. Cambridge, Polity Press, 1987.
Jurgen Habermas: Religion and Rationality: Essays
on Reason, God, and Modernity. Cambridge, Polity
press, 2002.
Nicholas Adams: Habermas and Theology. Cam-
bridge, 2006.
Leo Strauss: Spinoza’s Critique of Religion. Schocken
Books, New York, 1965.
Etienne Balibar: Spinoza and Politics. London, Verso,
1998.
Antonio Negri: The Savage Anomaly. University of
Minnesota press, 1991.
Antonio Negri: Subversive Spinoza. Manchester Uni-
versity Press, 2004.
Mathew Stewart: The Courtier and the Heretic: Leib-
niz, Spinoza and the fate of God in the Modern World.
Norton, Ney York, 2006.
Reason and Science
The paradoxes of reason are also appar-
ent within the theory of modern science,
which in its own way has been forced to
recognize the fact of human finitude. And
this has happened despite its insistence on
the rejection of all anthropocentric imagery
and metaphors; its denial of man being a
measure of nature. The putative objectivity
of the scientific method, its independence
from the limitation of the scientific, human,
subject, is no longer a tenant of scientific
faith. A cursory look at some of the discov-
eries of modern physics and mathematics,
the hardest of natural sciences, is sufficient
to dispel any naïve assumption about the
‘transcendence’ of scientific knowledge.
Heisenberg’s principle of indeterminacy
shows for instance that there are essential
limits to our ability to know and predict
physical state of affairs. To this may be
added, Bohr’s complementarity principle
which implies that phenomena on the
atomic and subatomic scale may behave
either as particles or as waves—a proposi-
tion which appears to contradict the lan-
guage of Aristotelian, syllogistic, logic.
Then, we also have in Heisenberg’s model
what is known as the ‘observer effect’,
namely that changes that the act of observ-
ing will affect the phenomenon being ob-
served. In other words, the subject-object
duality is not part of nature and scientific
enterprise does not produce objective
knowledge!
Gödel's proof, which states that ‘within
any rigidly logical mathematical system
there are propositions (or questions) that
cannot be proved or disproved on the basis
of the axioms within that system’ has even
far more radical consequences for the ra-
tionalist tradition. Mathematics, according to
all devotees of reason, is the very bastion
of intelligibility. Now it turns out that even in
this most precise science man cannot es-
cape the essential limit of his existence, his
finitude! Goedel’s proof shows that even
mathematic contains insoluble problems,
and hence cannot be formalized in any
complete system. Or, expressing it in the
language of our times, mathematics can
never be turned over to any giant computer:
it will always be unfinished!
The least we may say in response to this
is that Man is irreducible even in the dis-
course of science, and that he is a mystery
greater than reason.
Reading List:
Paul Bckley and F.D. Peat: A Question of Physics.
London, 1979.
Brian Green: The Fabric of Cosmos. Penguin Books,
2004.
Kurt Hubner: Critique of Scientific Reason. Chicago,
1987.
www.Islam21.net Page 27

Activities of IFID

MCP Course in Basra, Iraq (6-7 April, 2007)

MCP Course in Amman, Jordan (29-30 June, 2007)

 International Forum for Islamic Dialogue
INTERNATIONAL
FORUM FOR
The International Forum for Islamic Dialogue (IFID)
ISLAMIC IFID was established in 1994 as a UK
DIALOGUE based non-profit organization. It is an
(IFID) independent voice calling for an
enlightened and modern understand-
Mailing address: ing of Islam. We believe that Muslim
democrats can potentially become a
BM Box 5856
London WCIN3XX stabilizing and a constructive force in
United Kingdom developing institutions, modernizing
Muslim societies and playing their full
Phone: : (+44) 20 7724 6260 role in world peace. The key to a bet-
ter future for Muslim nations lies in
developing interpretations of Islam,
Email: Muslim thought and attitudes that are
inquiry@islam21.net
compatible with the contemporary
world.
IFID was founded by Dr Laith Kubba,
who served as it’s first executive di-
rector (1994 to 1998). He was suc-
ceeded by Dr Mansoor Al-Jamri.
IFID’s current director is Dr Najah
We are on the Web
Kadhim.
www.islam21.net IFID aims to:
1. Identify, encourage and introduce
new, enlightened Muslim writers to
engage in debate and discussion
on key Islamic issues and establish
a network for the sharing of ideas
and experiences on the challenges
faced by Muslims today.
2. Initiate innovative ideas that pro-
voke contemporary Islamic thought
and generate much needed debate
and dialogue.
3. Assist and strengthen the efforts of
Reasoning and Experimentation in Classical Islam
enlightened and liberal Muslim de-
mocrats in propagating a modern
understanding of Islam and it’s val-
ues, focusing on human rights, de-
mocracy, pluralism, non-violence,
civil rights, modern institutions and
in identifying future trends and
strategies.
IFID Objectives:
1. The "Friday Note" - whereby,
concise articles, by known Muslim
writers from a number of countries,
address contemporary Muslims
concerns. These are emailed on
Fridays, to our online community.
Each year a collection of these arti-
cles are published in book form.
2. T o i m p r o v e a n d u p d a t e
"Islam21.net" Web site.
3. To produce an "educational
guide", catering to the needs of
Muslims, that is modern, scientific,
and flexible - to be used by teach-
ers of religion and by Imams.
4. To publish the quarterly "Islam21"
journal, focusing on specific
themes.
5. To host Seminars, addressing
specific topics relevant to current
Muslim reality and to publish and
circulate them to individuals and
organizations.
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Youth, focusing on Muslim Iden-
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