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Understanding 9/11Culture Conflicts In East Pakistan, 1947 1971 A Study In The Attitude Of Bengali Muslim Intelligentsia Towards Bengali Literature And Islam By Fazlur Rahman 1990
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Culture Conflicts In East Pakistan, 1947 1971 A Study In The Attitude Of Bengali Muslim Intelligentsia Towards Bengali Literature And Islam By Fazlur Rahman 1990
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- Some of the Books and articles of Fazlur Rahman Fazlur Rahman Malik (September 21, 1919 – July 26, 1988), generally known as Fazlur Rahman, was a modernist scholar and philosopher of Islam from today's Pakistan. Fazlur Rahman is renowned as a prominent liberal reformer of Islam, who devoted himself to educational reform and the revival of independent reasoning (ijtihad) A Recent Controversy over the Interpretation of Shūrā Culture Conflicts in East Pakistan, 1947-1971 A Study in the Attitude of Bengali Muslim Intelligentsia Towards Bengali Literature and Islam by Fazlur Rahman 1990 Dream, Imagination and Realm of Images Ālam al-Mithal Evolution of Soviet policy toward Muslims in Russia 1917–1965 Fazlur Rahman's Islamic Methodology by Tamara Sonn Iqbal's Idea of the Muslim Islam and Christianity Today A Contribution to Dialogue by W. Montgomery Watt Islam and Modernity Transformation of an Intellectual Tradition by Fazlur Rahman Islam and Modernity Transformation of an Intellectual Tradition by Fazlur Rahman Reviewed by John L. Esposito Islam and Social Justice Islam and the Constitutional Problem of Pakistan Islam by Fazlur Rahman 1966 Islamic Methodology in History by Fazlur Rahman Islamic Modernism Its Scope, Method and Alternatives Islamic Thought in the Indo-Pakistan Subcontinent and the Middle East Islamization of Knowledge A Response Major Themes of the Quran by Fazlur Rahman Non‐Muslim minorities in an Islamic state Prophecy in Islam by Fazlur Rahman Revival and Reform in Islam Ribā and Interest Social Change and Early Sunnah Some Key Ethical Concepts of the Qur'ān Some Recent Books on the Qur'ān by Western Authors Sunnah and Hadith Sunnah, Ijtihad and Ijma' Concepts in the Early Period The Concept of Ḥadd in Islamic Law The Impact of Modernity of Islam The Philosophy of Mulla Sadra The Post-Formative Developments in Islam I The Political Order, II The Moral Principles, III Spiritual Life Sufism The Post-Formative Developments in Islam IV- The Philosophical Movement The Qur'ānic Concept of God, The Universe and Man The Qur'ānic Solution of Pakistan's Educational Problems The Religious Situation of Mecca from the Eve of Islam up to the Hijra The Status of the Individual in Islam He argued that the basis of Islamic revival was the return to the intellectual dynamism that was the hallmark of the Islamic scholarly tradition (these ideas are outlined in Revival and Reform in Islam: A Study of Islamic Fundamentalism and his magnum opus, Islam). He sought to give philosophy free rein, and was keen on Muslims appreciating how the modern nation-state understood law, as opposed to ethics, his view being that the shari'ah was a mixture of both ethics and law. He was critical of historical Muslim theologies and philosophies for failing to create a moral and ethical worldview based on the values derived from the Qur'an: 'moral values', unlike socioeconomic values, 'are not exhausted at any point in history' but require constant interpretation. He also believed that the modern conservatism of Islamic world is a defensive and temporary posture against the perceived political and economic setbacks of the Muslim world. Adding to this was stagnation in Islamic education begun in the early Middle Ages, which led to the inadequate understanding of Qur'anic teachings. He saw it as a priority to re-introduce intellectual disciplines such as philosophy, rationalist theology, and social sciences in education. Social justice Rahman criticizes Islamic tradition for failing to develop a systematic Quran-based ethical theory, rather than merely a judicial code. He considers the theocracy and monarchy (imamate and caliphate) to be understandable attempts at creating a just society in historical times, and stresses the Quranic concept of shura (mutual consultation) for modern governance. He believes in extending the principle of shura to all of society, not only the elite, and in collaboration between religious and secular experts.[7] Riba The issue of what riba is and whether it includes all interest on loans has been a major issue in Islam during the 20th century and early 21st. The Islamic revival movement that grew in strength and influence during Rahman's lifetime, considered all and any interest on loans riba and a "curse", and considered putting an end to it a top priority. As an Islamic Modernist, Rahman disagreed, believing that only high-interest loans were riba, and in particularly that riba referred only to a particular type of interest charged in the time of Muhammad. He cited the Muwatta of Imam Malik in arguing that riba should not be interpreted literally but must be understood in the context of pre-Islamic Arab moneylending customs. Feisal Khan describes his position as being that "The banned riba in the Quran referred to a particular custom, riba al-nasiah or riba al-jahaliyah, where when the debt came due it was traditional to ask the borrower `will you pay or will you riba?` If the borrower chose the latter, he would be granted an extension on the loan but the amount due would be doubled -- hense the riba. ... If the borrower then defaulted on the doubled amount, his debt was redoubled and he was given another time extension: if unable to pay, he and all his possessions could be auctioned off to satisfy his creditors."[8] Rahman himself wrote that "the initial interest itself was not usurious and was, therefore, not considered riba. What made it riba was the increase ... that raised the principal several-fold by continued redoubling."[9] This contradicted the contention of famous Islamist author Maulana Maududi that there was no initial interest—that money lenders made initial loans "granted free of interest"—which was doubtful on the grounds that professional moneylenders would ever make loans for free. Rahman concluded that the Quran banned "extreme usury and so by extension injustice but not interest." Reform movements Rahman criticizes the pre-modern revivalist movement of the eighteenth and nineteenth century for discouraging intellectualism, Modernism for selectively using passages and not being grounded in methodology, and neo-fundamentalism for likewise not being based on proper analyses. Rather than Islamic secularism, he was most optimistic about a "neo-modernism" based on an Islamic methodology, in contrast to previous reform efforts. Copied from Wikipedia
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Some of the Books and articles of Fazlur Rahman
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