Critical-Progressive Muslims: On Islamic hermeneutics, Gender and Interreligious Dialogue

  Why Nasser Ahmed cannot Speak in the Name of God and why Noone Else Can   In order to make my response as objective as possible I have used AI to respond to Nasser Ahmed’s Secret Lies article by feeding the AI the following articles of mine that I published on newageislam over the last few months ( that were actually meant to broaden the intellectual horizons of people like Nasser) : 1.       https://www.newageislam.com/debating-islam/tawhid-divine-unity-multiplicity/d/135530 2.       https://www.newageislam.com/debating-islam/origin-story-understanding-quran/d/135455 3.       https://www.newageislam.com/debating-islam/philosophy-metaphysics-islamic-theology/d/135259 4.       https://www.newageislam.com/islamic-ideology/developing-islamic-process-human-relationship/d/133643 5.       https://www.newageislam.com/interfaith-dialogue/interp...

 GOOGLE GEMINI OP ED STYLE DESCRIPTION OF MY SCHOLARLY CONTRIBUTIONS Navigating the Currents of Islamic Thought: The Scholarly Contributions of Adis Duderija In the vibrant and often contested landscape of contemporary Islamic studies, the voice of Adis Duderija resonates with a distinctive clarity and intellectual rigor. Situated at Griffith University in Brisbane, Australia, Duderija has carved a significant niche for himself as a scholar deeply engaged with the complexities of Islamic tradition and its dynamic interaction with the modern world. His work, characterized by a nuanced understanding of historical context and a keen eye for contemporary challenges, offers invaluable insights into areas ranging from Qur'anic hermeneutics and the status of Sunna to the intricacies of progressive Islam and the lived experiences of Muslims in the West. Duderija's scholarly journey is deeply informed by his personal background as a first-generation Bosnian-Australian. This lived experi...

  Beyond the Unmoved Mover: How a Relational God Can Redeem Divine Command Ethics Adis Duderija  The bedrock of many Abrahamic faiths lies in the conviction that morality is rooted in the will of God. This notion, often formalized as Divine Command Theory (DCT) and its ethical counterpart, Divine Command Ethics (DCE) , posits that what is good is good because God commands it, and what is evil is evil because God forbids it. While seemingly straightforward, this framework within classical theism – with its emphasis on an immutable, omnipotent, and impassible deity – has long wrestled with profound philosophical and ethical dilemmas. Critics raise concerns about arbitrariness, the problem of evil, and the very nature of moral motivation. However, the process theology of Charles Hartshorne offers a compelling alternative conception of God, one that can potentially navigate these treacherous waters and provide a more robust foundation for divine command ethics, grounded not in s...

  As I reflect on my academic work, particularly an article I published back in 2019, I am struck by the enduring importance of understanding the interpretational methodologies – or manhaj – employed by influential Muslim figures, especially those who have gained prominence in the West as celebrity preachers. In that article, I focused on the ideas and significance of Dr. Bilal Philips, a notable ‘Salafi’ preacher and a major proponent of what has been termed Neo-Traditional Salafism. My aim then, and what I wish to emphasise now, is that comprehending the manhaj of such individuals, situating their views within the broader Islamic interpretative tradition, is paramount for developing higher levels of methodological awareness and avoiding the pitfalls of accepting their opinions without critical engagement. Bilal Philips, a Canadian of Jamaican ancestry who embraced Islam in 1972, has spent a significant portion of his life in regions with a strong Salafi presence, such as Saudi...

  How Orality and Shared Cultural Context   Shape the Nature of the Quran   Adis Duderija For over a millennium, the Quran has resonated across continents and cultures, its verses shaping the lives of billions. Yet, to truly grasp the nature of this profound text, we must move beyond the static image of the written word and immerse ourselves in the vibrant world of its genesis: a world steeped in orality and defined by a shared cultural understanding. George Archer’s “ The Prophet’s Whistle: Late Antique Orality, Literacy, and the Quran” offers a compelling lens through which to understand the Quran not merely as a book, but as a dynamic oral performance deeply interwoven with the social, cognitive, and technological landscape of its time. Archer’s work underscores a fundamental truth often overlooked in contemporary engagement with the Quran: it was “made to be said, not read”. As William A. Graham, cited by Archer, aptly states, “in Muslim piety...the written w...

  A Healthy Way to Look at Religion: What Helps Us Grow Spiritually and Include Everyone ADIS DUDERIJA ( BELOW IS BASED ON THIS ARTICLE- https://religionsforpeaceaustralia.org.au/?p=20061 ) It's clear today that the world is more connected than ever, with different cultures, religions, and ways of thinking all mixed together. Sometimes, people have very strong, opposite ideas about religion. That's why it's really important to have a healthy way to look at religion, one that brings people together. This essay will talk about eight things that I think are important for a healthy approach to religion. These ideas also shape how I see the world. They focus on a shared spiritual feeling, learning, respecting everyone, being open, personal experiences, not being too strict with religious texts, not just following rules, and valuing creativity and beauty. 1. Believing in a Shared Spiritual Feeling The most important part of a healthy religion is believing that there's a  spir...