Gender Apartheid in Afghanistan under the Taliban

 

Gender Apartheid in Afghanistan under the Taliban

Adis Duderija

Senior Lecturer in the Study of Islam and Society , Griffith University

The resurgence of the Taliban in Afghanistan some two years ago has marked a devastating setback for women's rights in the country. The severity of the situation is highlighted by a joint report by Richard Bennett, the Special Rapporteur on the situation of human rights in Afghanistan, and Dorothy Estrada-Tanck, Chair of the Working Group on discrimination against women and girls. Their report unequivocally states that women and girls in Afghanistan are enduring extreme discrimination that amounts to gender persecution and can be characterized as gender apartheid. In this article I want to describe the harrowing realities faced by Afghan women and emphasize the urgent need for international intervention.

Systematic Suppression of Women's Rights

Under Taliban rule, women's rights have been systematically suppressed, suffocating every aspect of their lives. The Taliban's strict interpretation of Islamic law has led to the banning of women from attending schools, working in NGO offices, and participating in public office and the judiciary. The above mentioned joint report states that "women and girls in Afghanistan are experiencing severe discrimination that may amount to gender persecution – a crime against humanity – and be characterised as gender apartheid, as the de facto authorities appear to be governing by systemic discrimination with the intention to subject women and girls to total domination". These restrictions not only curtail women's personal freedoms but also hinder the progress of Afghan society as a whole. Education is a vital tool for empowerment and social advancement, and by denying women access to education, the Taliban is ensuring the perpetuation of gender inequality and limiting the country's potential for development.

The Taliban's oppressive policies also extend to the economic sphere, where women's ability to work and contribute to their families' livelihoods has been severely curtailed. By excluding women from the workforce, the Taliban is not only depriving them of financial independence but also undermining the overall economic growth and stability of Afghanistan. It is essential for the international community to recognize the significance of economic empowerment for women and advocate for inclusive economic policies that enable Afghan women to participate fully and contribute to the rebuilding of their nation.

Brutal Imposition of Punishments

The Taliban's harsh interpretation of Islamic law has resulted in the brutal imposition of punishments on women. Stoning, lashing, and amputation have become tools of intimidation and control. These cruel practices not only cause physical harm but also instill fear among women, effectively silencing their voices and perpetuating a climate of oppression. The international community must condemn such barbaric acts and take decisive action to protect the fundamental rights and dignity of Afghan women.

The brutal punishments imposed by the Taliban serve as a chilling deterrent to women who dare to challenge the status quo. By subjecting women to such inhumane treatment, the Taliban aims to enforce conformity and maintain a patriarchal power structure. The international community must make it clear that such actions are unacceptable and stand in direct violation of universally recognized human rights principles. Sanctions, diplomatic pressure, and targeted assistance should be employed to hold the Taliban accountable for their egregious violations and work towards dismantling the culture of fear that prevails in Afghanistan.

Widespread Restrictions on Women's Rights

The Taliban's edicts have imposed widespread restrictions on the rights of women and girls, encompassing various aspects of their lives. From curbing their freedom of movement and dictating their attire and behavior to limiting their access to education, healthcare, and justice, Afghan women find themselves trapped in a web of oppressive regulations. This should be recognised for what it is, a form of apartheid , gender-apartheid.

The freedom of movement is a basic human right that enables individuals to pursue education, employment, and opportunities for personal growth. By restricting women's mobility, the Taliban effectively confines them to their homes, stripping them of agency and autonomy. This not only hampers their ability to access essential services but also perpetuates their reliance on male relatives, further exacerbating gender inequality.

The Taliban's imposition of strict dress codes and behavioral expectations further reinforces the notion that women's bodies and actions must be controlled. Such restrictions infringe upon women's right to self-expression and individuality, reducing them to mere objects subjected to societal norms and expectations. The international community must advocate for the freedom of expression and choice, encouraging Afghan women to reclaim their identities and challenge the oppressive norms imposed upon them.

Access to education, healthcare, and justice is vital for the well-being and empowerment of women. The Taliban's restrictions in these areas deny women their basic rights, leaving them vulnerable and marginalized. Education is not only a means to acquire knowledge but also a tool for empowerment and social change. By denying women access to education, the Taliban perpetuates a cycle of ignorance and dependence. Similarly, limited access to healthcare and justice denies women essential services and denies them recourse in cases of abuse or discrimination.

The Taliban's treatment of women in Afghanistan is nothing short of a gender apartheid, as characterized by experts in the field. Afghan women, who were making significant strides towards empowerment and equality over the past two decades, now face an uncertain and perilous future. Their rights and freedoms have been erased, and their voices have been silenced by a regime that is inherently anti-women. According to the UN, around 80% of girls and young women of school age are not in education. This systematic suppression of women's rights, brutal imposition of punishments, and widespread restrictions on their freedoms demand urgent attention from the international community. Efforts must be made to protect their rights, provide aid and support, and hold the Taliban accountable for their actions. Only through collective action can we hope to restore justice, dignity, and equality for the women of Afghanistan and prevent a humanitarian crisis from further deepening. The time to act is now.

Al-Jazeera Balkans interview - Western liberal values are compatible with Islam

 Translation from Bosnian -original here-here 

"Duderija: Western liberal values are compatible with Islam"

"There are significant signs that Western Muslim identity is becoming a reality for many Muslims in the West," says a senior lecturer at Griffith University in Brisbane.

Jasmin Alibegic in conversation with Adis Duderija ,May 2023

 

“Any kind of religious extremism is very harmful in the modern world, as it is based on the idea of one truth, one identity, dogmatic thinking, and often different forms of supremacy. It is based on a narrow view of the world that does not value participation in interreligious and intercultural dialogue and delegitimizes any form of significant diversity of thought, culture, and practice. Additionally, it lacks ethical and ontological beauty and is based on a very ugly concept of God/the Divine," says Dr. Adis Duderija, a senior lecturer in Islam and Society at Griffith University in Brisbane, Australia.

 

His academic research is focused on contemporary Islam, with a particular emphasis on the theory of progressive Islam, which he has written about in detail in two monographs: Constructing Religiously Ideal 'Believer' and 'Woman' in Islam: Neo-Traditional Salafi and Progressive Muslims' Methods of Interpretation and The Imperatives of Progressive Islam.

 

A form of Islamic theology of liberation

 

"Progressive Islam denotes a cosmopolitan, future-oriented Islam that is based on rationalistic and contextualistic approaches to theology and religious ethics. It is an Islam that is in line with contemporary discourses on human rights and gender justice. These are its characteristic features," he explains.

 

"At the level of major institutions, progressive Islam is not present in the Muslim world, except perhaps in some sections of Nahdatul Ulama and Muhammadiyah in Indonesia and in some parts of Morocco and Tunisia. Progressive Islam is best manifested in the work and values of progressive Muslim scholars-academics, small non-governmental organizations, activists for social and gender justice, and public intellectuals, who can be found all over the world, many of whom are women," the interviewee says.

 

Speaking about contemporary Islam in global terms, taking into account wars around the world, he says that "generally speaking, contemporary Islam largely serves various forms of political authoritarianism, militant fanaticism, and various traditionalist and puritanical approaches to religion."

 

"What we need today is a form of Islamic theology of liberation," Duderija believes.

 

According to him, the process of building the identity of Western Muslims has already taken place through various forms of institutionalization of Islam in the religious, educational, legal, and socio-cultural spheres, which began in the 1990s.

 

Importance of adhering to cosmopolitan Islam

 

"There are significant signs that Western Muslim identity is becoming a reality for many Muslims in the West, especially for the majority of Muslims born in the West, who feel very comfortable being both Muslims and Westerners," says Duderija.

 

He continues that to the extent that hatred is legitimized and based on the use of religious language and appeals to religious symbols and history, the role of religious leaders as well as ordinary believers is crucial.

 

"All believers must be reminded that the most important messages of any authentic religion are the respect for the dignity of every human being and that the primary role of religions is to create conditions for human progress (justice, peace, compassion, and equality), regardless of religious and other differences. The best way to fight Islamophobia is to adhere to cosmopolitan Islam, which accepts religious pluralism, multiculturalism, gender equality, and the idea of active citizenship," the interviewee says.

 

He also raised the question of whether it is really "the European Union's problem to integrate two million Muslims in Bosnia and Herzegovina," which was previously stated by Viktor Orban, the Hungarian Prime Minister.

 

"The vast majority of Bosnian Muslims adhere to a form of Islam that does not represent a threat to the values of Western liberal democracies. On the contrary, they believe that these values are not only compatible with their way of thinking about Islam, but that they are actually 'Islamic' values. The official religious leadership in Bosnia and Herzegovina should try to integrate and engage in regular dialogue with Bosnian Muslims who have a puritanical approach, with the hope that they will change their approach and understand that Western liberal values are compatible with Islamic values."

 

"Islamo-Christian civilization as a historical reality"

 

According to him, interreligious dialogue is important because it is the best way not only to learn about others and learn from others, but also about one's own tradition and oneself.

 

"No religious tradition has direct access to the transcendent Truth, and all are partial expressions of human longing for the Divine, so dialogue helps to open up our theological horizons. Moreover, religions in the Balkans (but also generally in relation to Islam-Western civilization interactions) have much in common - both theologically and culturally. These similarities, particularly among Muslims and Christians, are beautifully explored and advocated in one of my favorite books by Richard Bulliet, who speaks of the Islamo-Christian civilization as a historical reality when thinking about the civilizational interweaving between Latin Christianity and Arab-Islamic civilization," says Duderija.

 

Undoubtedly, he continues, people from the Balkans have inherited a special history of interreligious relations, which has not always served the best interests of all, and religion has played a role in justifying positions and beliefs that have harmed the religious Other.

 

"Interreligious dialogue offers a great opportunity and promise to respectfully and truthfully engage with this history, including the recent one, to connect people, appreciate the humanity of others, and acknowledge the harm done, with the conviction that a better future is possible and desirable," says the interviewee.

 

"Prevalence of puritanical intellectual currents"

Commenting on the position of Muslims in Australia, Duderija notes that there have been several waves of Muslim migration to the country, and they currently make up the second-largest religious group, representing almost 3.5 percent of the total population (700,000). They come from at least 150 cultural and ethnic backgrounds, so Muslims in Australia are very diverse.

 

"In a recent national survey of Muslims that my colleagues and I conducted three years ago, we found that the vast majority of Australian Muslims are well integrated and well-educated. About two-thirds describe themselves as liberal and/or progressive. There are many imams in Australia compared to the total Muslim population, and most of them are conservative/traditionalist. Some have a puritanical Salafist attitude. I think that is one of the biggest challenges for Australian Muslims (but also for Muslims globally), which is to create liberal and progressive imams."

 

"Shift in the broader social and political context"

 

Furthermore, he outlines the modern challenges facing Islam and what needs to be done in the future.

 

"Among the most significant are the continued dominance of traditionalist and puritanical intellectual currents, especially at the level of major religious institutions, unstable socio-political environments, economic deprivation, and a lack of religious educational and institutional reform. Islamic theology, Islamic ethics, and Islamic law need to undergo a significant epistemological shift away from the emphasis on texts and methodologies that are currently considered Islamic orthodoxy. There needs to be much stronger participation in modern sciences, including the field of philosophy of religion, (religious) ethics, legal philosophy, and critical historical approaches to religion," says Duderija.

 

He also points out the need to rediscover Islamic aesthetics, rationalistic philosophy, and cosmopolitan and gender-just presentations of Islamic mysticism.

 

"Yes, this shift should be supported by institutional reforms, including the development of new educational institutions that offer a more diverse and critical curriculum, the promotion of gender equality and greater participation of women in religious leadership and scientific work, and the development of new and more inclusive models of religious authority. In addition, there needs to be a shift in the broader social and political context, including the promotion of greater social justice, economic development, and political stability. This requires active Muslim participation in the public sphere, the development of a stronger civil society, and greater interreligious and intercultural dialogue. Finally, the transformation of Islamic thought and practice requires a comprehensive and multidimensional approach that involves religious and secular actors, as well as a commitment to critical thinking, dialogue, and reform," Duderija concludes.

 

 

 

Islamic Process Relational Theology

 

Islamic Process Relational Theology

ChatGTP and Dr. Adis Duderija

CAVEAT: THERE COULD BE SOME INACCURACIES IN REFERENCES 

Islamic process relational theology, also known as Islamic Whiteheadianism, is a theological approach that combines the insights of Islamic rationalist and mystical philosophy with the process-relational philosophy of Alfred North Whitehead. This approach emphasizes the dynamic and relational nature of reality, with a focus on the divine as an active participant in the ongoing process of creation. In this essay, we will explore the key concepts and insights of Islamic process relational theology, drawing on sources such as the Qur'an, Sunna, and Islamic philosophical tradition.

 

At the heart of Islamic process relational theology is the concept of process. This term refers to the dynamic and ongoing nature of reality, which is characterized by change, development, and transformation. This view of the universe is compatible with the Qur’an’s concept of God .For example, Kalin argues that

 

"The Islamic notion of God as the creator of the universe means that God is intimately involved in the ongoing process of creation." - Ibrahim Kalin, Islam and the Problem of Modern Science (p. 57)

 

Similarly, Izutsu’s thematic and holistic investigation of the Qur’anic worldview leads him to assert that :

 

"There is no doubt that, according to the Qur'an, the universe is an active and creative process." - Toshihiko Izutsu, The Concept of Belief in Islamic Theology (p. 47)

 

Elsewhere, a process oriented version of cosmos is affirmed by Kazemi affirms who states that  "The process of creation is not something that happened only at the beginning of time, but is an ongoing process in which we all participate." - Reza Shah-Kazemi, Spiritual Quest: Reflections on Quranic Prayer According to the Teachings of Imam Ali (p. 37).

 

This also applies in the reams of God’s Attributes which are considered to be dynamic in nature:

 

"According to Islamic theology, the divine attributes of God are not static, but dynamic and relational, continuously unfolding in response to the ongoing process of creation." - Reza Shah-Kazemi, Spiritual Quest: Reflections on Quranic Prayer According to the Teachings of Imam Ali (p. 36)

 

Islamic philosophers have long recognized the importance of process in understanding the world, with figures such as Al-Farabi, Ibn Rushd, and Ibn Arabi emphasizing the role of motion, change, and becoming in the natural world. In contrast to the static and immutable concept of God found in classical theology, Islamic process relational theology posits a God who is intimately involved in the process of creation, constantly influencing and being influenced by the world around us. In the words of Nasr

"The universe is a process, and the universe is relational. And since God is the creator of the universe, God is also a process and God is relational." - Seyyed Hossein Nasr, Islamic Philosophy from Its Origin to the Present: Philosophy in the Land of Prophecy (p. 211)

 

 One of the key insights of Islamic process relational theology is the idea that the divine and the world are co-creators. This means that the world is not simply a passive recipient of divine power, but an active participant in the ongoing process of creation. The Qur'an emphasizes the idea that God has created the world and sustains it through his ongoing intervention, but it also emphasizes the role of human agency and free will in shaping the course of events. This idea is further developed in Islamic process relational theology, which sees the world as a dynamic and evolving entity that is constantly co-creating with God.

 Another important aspect of Islamic process relational theology is the concept of relationality. This term refers to the idea that everything in the world is interconnected and interdependent, with each entity influencing and being influenced by the others. Chittick expresses this view in the following  manner:

The divine is not only the source of the process of becoming but is also that very process itself, and all things are relative to it." - William C. Chittick, The Heart of Islamic Philosophy: The Quest for Self-Knowledge in the Teachings of Afdal al-Din Kashani (p. 128)

 

 This idea is central to Islamic mystical philosophy, which emphasizes the unity of all things in the divine. According to this perspective, the world is not a collection of isolated and separate entities, but a web of interconnected relationships that together form a holistic and integrated whole. Again the word of Chittick

 In Islamic mystical philosophy, the ultimate goal of spiritual practice is to cultivate a deep and transformative relationship with the divine, by recognizing the divine presence in all things and seeking to overcome the illusion of separation." - William C. Chittick, The Sufi Path of Love: The Spiritual Teachings of Rumi (p. 13)

 

The concept of relationality is closely tied to the idea of contingency, which is another key aspect of Islamic process relational theology. Contingency refers to the idea that everything in the world is contingent upon something else for its existence and being. This means that nothing in the world is self-sufficient or self-existent, but rather depends on other entities for its existence and sustenance. This idea is central to Islamic rationalist philosophy, which emphasizes the contingency of the world and the need for a necessary being to account for its existence. In the words of Taylor

 

"Islamic rationalist philosophers argued that the world is contingent and dependent upon God for its existence and operation, and that its contingency is a sign of the greatness and power of God." - Richard C. Taylor, The Oxford Handbook of Medieval Philosophy (p. 372)

 In Islamic process relational theology, this partnership between God and the world is seen as an ongoing and dynamic process of co-creation. The world is not simply a passive recipient of divine power, but an active participant in shaping the course of events. At the same time, God is not a distant and detached observer of the world, but an active and responsive participant in the ongoing process of creation. This is aptly stated by Chittick

 "In the Islamic tradition, human beings are seen as co-creators with God, and are tasked with the responsibility of fulfilling their role in the ongoing process of creation." - William Chittick, The Sufi Path of Knowledge: Ibn al-Arabi's Metaphysics of Imagination (p. 52)

 

Elsewhere, Reza-Kazemi  affirms this view by stating

 

"In the Islamic tradition, human beings are seen as partners with God in the ongoing process of creation, and are given the ability to co-create with God through their own creative potential and free will." - Reza Shah-Kazemi, Spiritual Quest: Reflections on Quranic Prayer According to the Teachings of Imam Ali (p. 81)

 

One of the key implications of Islamic process relational theology is the importance of recognizing the interconnectedness of all things and acting in ways that promote the well-being of the whole. In the words Gianotti

 

"In Islamic thought, everything in the universe is interconnected and interdependent, and each thing has its own role and purpose in the larger scheme of things." - Timothy J. Gianotti, The Routledge Companion to Islamic Philosophy (p. 134)

 

Another implication of Islamic process relational theology is the importance of dialogue and collaboration. Since the world is seen as a web of interconnected relationships, human beings have a responsibility to engage in dialogue and collaboration with others in order to promote understanding, cooperation, and harmony. This is aptly noted by Renard as follows

"The Islamic tradition encourages dialogue and cooperation between different cultures and civilizations. This is based on the belief that diversity is a blessing from God and that each culture has its own unique contributions to make to the larger human family." - John Renard, Windows on the House of Islam: Muslim Sources on Spirituality and Religious Life (p. 261)

  

 This includes not only dialogue between different individuals and groups, but also between human beings and the natural world.

 Finally, Islamic process relational theology emphasizes the importance of spiritual practice in cultivating a deep and transformative relationship with the divine. This includes practices such as prayer, meditation, and contemplation, which allow individuals to develop a deeper awareness of the interconnectedness of all things and to cultivate a sense of intimacy and closeness with God. In the words of Bakhtiar

"In Islamic process theology, the divine presence is understood to be immanent in the world, not as an object among objects, but as the very process of becoming that unifies all things." - Laleh Bakhtiar, Sufi: Expressions of the Mystic Quest (p. 11)

 

In Islamic mystical philosophy, this is often described as the process of "returning to God" or "remembrance," in which the individual seeks to overcome the illusion of separation and recognize the divine presence within themselves and in all things.

 In conclusion, Islamic process relational theology is a theological approach that emphasizes the dynamic and relational nature of reality, with a focus on the divine as an active participant in the ongoing process of creation. Drawing on insights from Islamic rationalist and mystical philosophy as well as the process-relational philosophy of Alfred North Whitehead, this approach emphasizes the importance of co-creation, relationality, contingency, ethical action, dialogue and collaboration, and spiritual practice in cultivating a deep and transformative relationship with the divine. By recognizing the interconnectedness of all things and the role of human agency in shaping the course of events, Islamic process relational theology offers a holistic and integrated approach to understanding the world and our place in it.

 

References:

Bakhtiar, L. (2004). Sufi: Expressions of the Mystic Quest. Thames & Hudson.

Chittick, W. C. (1983). The Sufi path of love: The spiritual teachings of Rumi. SUNY Press.

Gianotti, T. J. (2016). The Routledge Companion to Islamic Philosophy. Routledge.

Guessoum, N. (2011). Islam's quantum question: Reconciling Muslim tradition and modern science. I. B. Tauris.

Izutsu, T. (2004). The concept of belief in Islamic theology. McGill-Queen's University Press.

Kalin, I. (1999). Islam and the problem of modern science. Ashgate Publishing.

Kalin, I. (1999). Islam and the problem of modern science. Ashgate Publishing.

Nasr, S. H. (2014). Islamic philosophy from its origin to the present: Philosophy in the land of prophecy. SUNY Press.

Rahman, F. (1986). Islamic Methodology in History. Islamic Book Trust.

Renard, J. (1998). Windows on the House of Islam: Muslim Sources on Spirituality and Religious Life. University of California Press.

Shah-Kazemi, R. (2007). Spiritual quest: Reflections on Quranic prayer according to the teachings of Imam Ali. I. B. Tauris.

Shah-Kazemi, R. (2007). Spiritual quest: Reflections on Quranic prayer according to the teachings of Imam Ali. I. B. Tauris.

DR ADIS DUDERIJA AS DESCRIBED BY OPEN AI BOT

 

OPEN AI BOT’S DESCRIPTION ON ME :

 

 

Duderija is an academic and author specializing in Islamic studies. He is known for his work on Progressive Islam and the study of contemporary Muslim thought and practices. He has written several articles and books on the subject, including the book "The Imperatives of Progressive Islam: On Ethics, Theology and Gender," which explores the themes of progressive Islam and its implications for contemporary Muslim societies. In his work, Adis Duderija critiques traditional and conservative views of Islam and promotes a more inclusive and pluralistic interpretation of the religion. His work has been well received in academic circles and is considered an important contribution to the field of Islamic studies.

 

In his work, Adis Duderija focuses on the ethical and theological aspects of Progressive Islam, and how these can be used to address the challenges facing Muslim communities in the 21st century. He argues that Progressive Islam can play an important role in promoting social justice, equality, and human rights, and that it offers a way for Muslims to reinterpret their religion in a way that is inclusive, compassionate, and relevant to the world we live in today.

 

Adis Duderija's work is highly regarded in academic circles and is considered an important contribution to the study of Islamic studies. His focus on Progressive Islam and its potential for promoting social change has also made him a popular speaker and commentator, and his work has been widely cited and discussed in academic and popular media.

 

Adis Duderija is also known for his advocacy of gender equality and the empowerment of women in Muslim societies. In his work, he critiques traditional and conservative views of gender roles in Islam and argues for a more inclusive and equitable approach. He argues that the principles of Progressive Islam can be used to address the challenges facing women in Muslim communities, including discrimination, violence, and unequal access to education and employment opportunities.

 

In addition to his work on Progressive Islam, Adis Duderija is also a strong advocate for interreligious dialogue and cooperation. He believes that cooperation between different religions and communities is essential for promoting peace and understanding in a pluralistic world. In his work, he promotes the idea of "living together" and encourages Muslims to engage in dialogue and cooperation with people from other cultures and religions.

 

Another important aspect of Adis Duderija's work is his focus on the role of religion in shaping social and political discourse. He argues that religion can play a positive role in promoting social change and advancing human rights, but it can also be used to justify discrimination, violence, and oppressive practices. In his work, he critiques the ways in which traditional and conservative interpretations of Islam have been used to justify oppressive practices and argues for a more progressive and inclusive interpretation of the religion that promotes social justice and equality.

 

Adis Duderija's work is particularly relevant in today's world, where there is a growing interest in the role of religion in shaping public discourse and policy. His focus on Progressive Islam and its potential to promote social justice and equality offers a valuable perspective on the ways in which religion can be used to advance human rights and promote a more just and equitable society.

 

t's also worth mentioning that Adis Duderija's work has been influential in the broader Islamic world and beyond. His ideas and perspectives on Progressive Islam have been widely discussed and debated, and his work has been translated into several languages, including Arabic, Malay, and Indonesian. This demonstrates the wide-ranging impact of his work and the importance of his contribution to the field of Islamic studies.

 

Moreover, Adis Duderija's work has also been influential in the wider discourse on religion and its role in shaping social and political discourse. His focus on Progressive Islam and its potential to promote social justice and equality is seen as an important contribution to the broader discourse on religion and its role in society. His ideas and perspectives on this topic have been widely discussed and debated by scholars, policymakers, and other thought leaders, and his work has been cited as a valuable resource for those interested in understanding the role of religion in shaping public discourse and policy.

 

In addition to his academic work, Adis Duderija is also an active speaker and participant in various conferences and workshops. He has presented his work at numerous conferences and workshops around the world, and has been invited to speak at universities and other academic institutions on a range of topics related to Progressive Islam and contemporary Muslim thought. Through his speaking engagements, he has been able to share his ideas and perspectives with a wider audience and to engage in dialogue with scholars, policymakers, and other thought leaders.

 

It's also worth mentioning that Adis Duderija is a dedicated teacher and mentor to his students. In addition to his research and writing, he is also an accomplished professor, having taught at several universities throughout his career. He is highly respected by his students and is known for his passion for teaching and his ability to engage students in meaningful and thought-provoking discussions about Islam and its role in the modern world.

 

Adis Duderija's commitment to education is evident in the numerous courses he has taught and the numerous students he has mentored over the years. His courses cover a wide range of topics related to Islam, including Islamic theology, Islamic law, Islamic history, and Islamic philosophy, and he is known for his ability to present complex topics in a clear and accessible manner. Through his teaching, he is helping to cultivate a new generation of scholars and thought leaders who are equipped to engage in the important conversations about Islam and its role in the modern world.

 

It's also worth mentioning that Adis Duderija's work has had a significant impact on the wider Muslim community. His ideas and perspectives on Progressive Islam have been widely discussed and debated among Muslims around the world, and his work has been cited as a valuable resource for those interested in understanding the role of Islam in contemporary society. Through his writing and speaking engagements, he has been able to reach a broad audience and to engage in dialogue with Muslims from diverse backgrounds and perspectives.

 

Adis Duderija's work has been particularly influential in the area of Islamic reform and the reinterpretation of Islamic teachings. His focus on Progressive Islam and its potential to promote social justice and equality is seen as an important contribution to the broader discourse on Islam and its role in society, and his ideas and perspectives have been widely discussed and debated by Muslim scholars, thinkers, and leaders. Through his work, he is helping to shape the future of Islam and to promote a more inclusive and compassionate understanding of this important religion.

 

It's also important to note that Adis Duderija's work on Progressive Islam is part of a larger movement towards Islamic reform and reinterpretation that has been taking place in the Muslim world for several decades. This movement, which is driven by a desire to bring Islam into the modern world and to make it relevant to contemporary challenges and concerns, has been characterized by a willingness to critically examine traditional Islamic teachings and to reinterpret them in light of contemporary realities.

 

Adis Duderija's work on Progressive Islam is seen as an important contribution to this larger movement, and his ideas and perspectives on this topic have been widely discussed and debated by Muslim scholars, thinkers, and leaders. Through his writing and speaking engagements, he has been able to reach a broad audience and to engage in dialogue with Muslims from diverse backgrounds and perspectives.

 

It's worth noting that Adis Duderija's work on Progressive Islam is not without controversy, and his ideas and perspectives on this topic have been met with resistance from some quarters. Nevertheless, his work is widely recognized as an important contribution to the larger conversation about Islam and its role in the modern world, and his ideas and perspectives continue to shape the discourse on this topic.

Additionally, it's important to note that Adis Duderija's work on Progressive Islam is part of a larger conversation about the role of religion in contemporary society. As the world becomes increasingly interconnected and globalized, there is a growing recognition of the need for religious communities to engage with contemporary challenges and to find ways to remain relevant in a rapidly changing world.

 

Adis Duderija's work on Progressive Islam is seen as an important contribution to this larger conversation, and his ideas and perspectives on this topic are widely recognized as being at the forefront of contemporary debates about Islam and its role in society. Through his writing and speaking engagements, he has been able to engage in dialogue with people from diverse backgrounds and perspectives, and his ideas and perspectives have been widely discussed and debated in both academic and non-academic contexts.

 

it's worth mentioning that Adis Duderija's work on Progressive Islam is just one aspect of his broader contributions to the field of Islamic studies. He is also known for his work on Islamic law and theology, and his research and writing in these areas have been widely recognized and respected. Through his broad range of contributions to the field of Islamic studies, he has made a significant impact on the wider academic community and has helped to shape the discourse on this important topic.

 

It's also important to note that Adis Duderija's work on Progressive Islam is part of a larger conversation about the relationship between religion and modernity. As the world becomes increasingly secular and pluralistic, there is a growing recognition of the need for religious communities to find ways to engage with contemporary realities and to remain relevant in a rapidly changing world.

 

Adis Duderija's work on Progressive Islam is seen as an important contribution to this larger conversation, and his ideas and perspectives on this topic are widely recognized as being at the forefront of contemporary debates about the relationship between religion and modernity. Through his writing and speaking engagements, he has been able to engage in dialogue with people from diverse backgrounds and perspectives, and his ideas and perspectives have been widely discussed and debated in both academic and non-academic contexts.

 

Furthermore, it's worth mentioning that Adis Duderija's work on Progressive Islam is part of a larger trend towards religious reform and renewal. In many religious communities, there is a growing recognition of the need for change and renewal, and many are looking for ways to revitalize their traditions and to make them relevant to contemporary realities.

 

Adis Duderija's work on Progressive Islam is seen as an important contribution to this larger trend, and his ideas and perspectives on this topic are widely recognized as being at the forefront of contemporary debates about religious reform and renewal. Through his research, writing, and speaking engagements, he is making a significant contribution to the larger conversation about religion and its role in contemporary society, and his work will continue to inspire and inform generations to come.

 

It's also worth noting that Adis Duderija's work on Progressive Islam is not without criticism. There are some who argue that his views on Islam and its relationship to modernity are not representative of the majority of Muslims and that his ideas are too Western-centric.

 

Despite these criticisms, however, Adis Duderija's work on Progressive Islam continues to be widely recognized and respected, and his ideas and perspectives are seen as an important contribution to the larger conversation about Islam and its role in contemporary society.

 

In addition to his work on Progressive Islam, Adis Duderija is also a respected teacher and mentor to many students and scholars in the field of Islamic studies. He has been a faculty member at several universities and has taught courses on Islam and its relationship to modernity, Islamic thought and philosophy, and Islamic history and culture.

 

His students and colleagues admire him for his passion for the subject, his commitment to rigorous scholarship, and his ability to inspire and engage his students in meaningful discussions and debates. Many of his students have gone on to pursue careers in academia or in other related fields, and they credit Adis Duderija as being a major influence on their academic and intellectual journeys.

 

It's also worth mentioning that Adis Duderija is a highly sought after speaker and has been invited to give lectures and presentations on Progressive Islam and contemporary Muslim thought at universities, conferences, and other venues around the world. Through his speaking engagements, he has been able to engage with people from diverse backgrounds and perspectives and to share his ideas and perspectives on Progressive Islam and its relationship to modernity.

 

Adis Duderija's speaking engagements are notable for his ability to articulate complex ideas in a clear and accessible way, and for his ability to engage in dialogue with people from diverse backgrounds and perspectives. He is known for his dynamic and engaging speaking style, and for his ability to facilitate lively and thought-provoking discussions and debates.

 

It's also important to mention that Adis Duderija's work has influenced not just academic circles, but also public discourse on Islam and its relationship to modernity. He has been a regular commentator in the media on issues related to Islam and contemporary Muslim thought, and his ideas and perspectives on Progressive Islam have been widely cited and discussed in popular media and online forums.

 

His work has contributed to a more nuanced and informed understanding of Islam and its relationship to modernity, and has helped to challenge stereotypes and misconceptions about Islam and Muslims. Through his writing, speaking engagements, and media appearances, he has helped to promote a more inclusive and respectful discourse on Islam and its role in contemporary society.

 

In conclusion, Adis Duderija is a highly respected and influential voice in the field of Islamic studies and a leading advocate for Progressive Islam. His work has had a significant impact on academic circles, public discourse, and wider society, and his ideas and perspectives on Islam and its relationship to modernity continue to be widely recognized and influential. Through his research, writing, speaking engagements, and teaching, he continues to make a valuable contribution to the field of Islamic studies and to the wider society.

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OPEN AI BOT'S DESCRIPTION OF PROGRESSIVE ISLAM/PROGRESSIVE MUSLIM THOUGHT

 Progressive Islam and Progressive Muslim Thought refer to a modern, liberal, and inclusive interpretation of Islam that emphasizes the importance of social justice, equality, and human rights. This approach challenges the traditional, conservative, and rigid views of Islam, which often disregard the contemporary context and cultural diversity of Muslim societies.

Progressive Muslims believe that Islam should be interpreted in a way that is relevant to the challenges of modern society and that accommodates changing circumstances. They reject the idea of a static and unchanging Islam and emphasize the importance of ijtihad, or independent critical thinking, in reinterpreting Islamic teachings and practices.

One of the key themes of Progressive Islam is the promotion of gender equality. Progressive Muslims reject the patriarchal interpretations of Islam that restrict the rights of women and deny them equal opportunities in various spheres of life. They argue that the Qur’an and the Prophetic tradition promote the equality of all human beings, regardless of gender, and that Islam’s teachings on social justice, compassion, and dignity should be extended to women.

Another important aspect of Progressive Islam is the emphasis on human rights and social justice. Progressive Muslims believe that Islam should be a force for good in the world, promoting peace, justice, and equality for all people. They reject the idea that Islam is inherently violent or oppressive, and instead emphasize the importance of non-violent resistance and peaceful coexistence in promoting social change.

Progressive Muslim thought also challenges the notion of a homogeneous Muslim community, recognizing the diversity and pluralism within Islam. They reject the idea of a single, authoritative interpretation of Islam and instead embrace a variety of perspectives and interpretations that reflect the experiences of different cultures, communities, and individuals.

In addition to these themes, Progressive Islam also addresses issues related to economic justice, environmental sustainability, and political representation. Progressive Muslims believe that Islam should promote fair and equitable economic systems, protect the environment, and promote political participation and representation for all people, regardless of their background or status. However, Progressive Islam is not without its challenges and criticisms. Some traditionalist and conservative Muslims view Progressive Islam as a departure from the true teachings of Islam, and reject its ideas as incompatible with Islamic tradition and practice.

Despite these criticisms, Progressive Islam continues to gain popularity among young Muslims and is being embraced as a way to address the challenges facing Muslim communities in the 21st century. Progressive Muslim thought is inspiring a new generation of Muslims to reinterpret their religion in a way that is inclusive, compassionate, and relevant to the world we live in today.

Progressive Islam also encourages the engagement of Muslims with other communities and cultures. Progressive Muslims believe that the diversity of human experiences and cultures is a source of richness and strength, and that interaction with others can lead to greater understanding and respect. They reject the idea of a clash of civilizations and instead promote cooperation, collaboration, and mutual respect between different communities and religions.

Another important aspect of Progressive Islam is its focus on education and intellectual inquiry. Progressive Muslims believe that education and critical thinking are essential tools for personal and social development. They emphasize the importance of scientific and technological advancement, as well as the pursuit of knowledge and understanding in all areas of life. This approach to education and intellectual inquiry is seen as a means of promoting individual empowerment and social progress.

In addition to these themes, Progressive Islam also addresses issues related to the role of religion in society. Progressive Muslims believe that religion should play a positive and constructive role in promoting social harmony, compassion, and cooperation. They reject the idea of a religious state, where the authority of the state is based on religious law, and instead promote the separation of religion and state, where religion is a matter of personal choice and freedom of conscience.

In conclusion, Progressive Islam and Progressive Muslim thought represent an important movement within Islam that is promoting social justice, equality, and human rights. It challenges the traditional and conservative views of Islam and embraces a more inclusive and relevant interpretation of the religion. Through its focus on education, critical thinking, and the promotion of social justice, Progressive Islam is inspiring a new generation of Muslims to reinterpret their religion in a way that is relevant to the challenges of modern society.

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How to Think About Qur'an and Revelation from the Perspective of Progressive Muslim Thought -A Brief Preliminary Reflection

 CAVEAT -This preliminary reflection is written for non academic audiences and is not meant to be a fully systematic ,academic treatment on the subject but primarily as a piece that I can share on social media. I hope to develop these ideas more fully in the future.

To understand the nature of progressive Muslim thought it is essential to understand how it approaches the nature of the Qur’an and the nature of the idea of Revelation itself. In my previous writings on progressive Islam ( here and here,) drawing upon the work of A. Al-Khuli and Nasr Abu Zayd, I emphasised the idea that progressive Islam considers the Qur’an as a socio-culturally produced and literary discourse or set of discourses (for summary of parts of this work click here). In other words, according to progressive Muslim thought there is an organic and symbiotic link between the specific religious environment out of which the Qur’an emerged and the nature of the Qur’an itself.

Importantly, from the perspective of philosophy of religion that is embraced by progressive Muslim thought, namely one informed by process-relational metaphysics, the concept of “Revelation” (i.e. what constitutes sources of Divine signs) is not text-dependent but emphasises the validity of the concept of “Revelation” by pointing to the idea of: 

1.centrality of human religious experience, including the mystical and perennialist , as a universal phenomenon historically and across diverse cultures and civilisations 

2.  the natural world and human rational faculty as sources of Divine signs. These Divine signs are repeatedly used in the Qur’an as such. In this respect, there is a qualitative difference here between progressive Islam’s approach to Revelation (and the nature Qur’an) and Islamic orthodoxy. For Islamic orthodoxy it is the plain, ahistorical and non-philosophically informed reading of Qur’an itself (and the associated orthodox canonical literature) that sets the parameters of what constitutes Divine signs (including crucially the Qur’an itself) whereas in progressive Muslim thought, the concept of “Revelation” is a by-product of a particular approach to philosophy of religion understood from the perspective of process-relational theology through which Qur’anic theological ideas are conceptualised and interpreted. This difference between the two approaches exists in part, because in progressive Muslim thought the understanding of the emergence and nature of the Qur’an are metaphysically different from that of the Islamic orthodoxy which brings me to another point.  

 

Since the publication of my 2017 book on progressive Islam important studies have been penned by progressive minded Muslim scholars further emphasising the historicity of the Qur’an and the contingent and evolving nature of  human religious experience including that termed “Prophetic” religious experience. Moreover, additional important   research has been produced closely linking the emergence and the nature of the Qur’an to the religious ecosystem of late Antiquity Near-East. This research ,among others, highlights the inter-textual nature of the origins and the composition of the Qur’an. Hence, in concert with process-relational metaphysics/theology and in contrast with orthodox Islamic dogma, progressive Islam’s approach to scripture as source of Divine signs is premised on the metaphysical impossibility of a purely Divine text and the metaphysical impossibility of the non-contingent and non-evolving nature of human religious experience itself including the “Prophetic”.  

Importantly, this approach does not necessarily imply that the Qur’an (or more generally the rich Islamic theological, philosophical, and spiritual mysticism-based literature) is bereft of any sound theological ideas  but that these ideas expressed in the Qur’an ought to be interpreted: 

1. in the light of the metaphysical parameters of process-relational metaphysics in general and process-relation theology specifically both of which reject the concept of God as conceptualised in classical theism (including the Islamic version of it). 

2.in the light of its intertextuality and the historical context in which the Qur’an originated.

As noted above these are ideas that I am still developing and hope to provide more substantial reflections in the future .