tag:blogger.com,1999:blog-1199616222432054652024-03-07T16:42:21.102-08:00Critical-Progressive Muslims: On Islamic hermeneutics, Gender and Interreligious DialogueAdishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.comBlogger139125tag:blogger.com,1999:blog-119961622243205465.post-57100791553266300522024-03-07T16:41:00.000-08:002024-03-07T16:41:29.775-08:00Embracing Gender and Feminist Approaches to Theology and Spirituality: A Transformative Ramadan<p> </p><p class="MsoNormal"><span lang="EN-GB">Embracing Gender and Feminist Approaches to
Theology and Spirituality: A Transformative Ramadan<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Adis Duderija<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">The close chronological proximity<span style="mso-spacerun: yes;"> </span>of the start of Ramadan with International
Women’s Day in 2024 presents a unique opportunity to explore the intersection
of gender and spirituality within the context of Islam. By shifting the focus
of Ramadan towards gender and embracing feminist approaches to theology and
spirituality, we can foster a more inclusive and empowering experience for all
Muslims. In this essay I wish to highlight<span style="mso-spacerun: yes;">
</span>that dedicating Ramadan to gender issues and women’s perspectives will
contribute to a transformative and progressive understanding of Islamic
spirituality.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><u><span lang="EN-GB">Recognizing Gender Inequality in Muslim
Contexts:<o:p></o:p></span></u></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Before delving into the potential of a
gender-focused Ramadan, it is crucial to acknowledge the <a href="https://www.wluml.org/">existing</a> gender inequalities and challenges
faced by women within many Muslim communities. These disparities often arise
from <a href="https://www.academia.edu/44110843/Understanding_Patriarchal_Interpretations_of_Q_4_34_in_the_Light_of_Stanley_Fish_s_Interpretive_Communities_">cultural
interpretations, patriarchal norms</a>, and limited access to education and
resources. By addressing these issues head-on, we can work towards a more just
and egalitarian society.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><u><span lang="EN-GB">Feminist Approaches to Theology and
Spirituality:<o:p></o:p></span></u></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><a href="https://www.fsrinc.org/about-blog/">Feminist
theology</a>, including <a href="https://www.musawah.org/">Islamic feminist
theology</a>, <span style="mso-spacerun: yes;"> </span>and spirituality challenge
patriarchal interpretations of religious texts and traditions, seeking to
promote gender equality, justice, and inclusivity. These approaches emphasize
the inherent worth and dignity of all individuals, regardless of gender. By
incorporating feminist perspectives into Ramadan, we can reclaim the essence of
Islam as a faith that values and empowers women.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><u><span lang="EN-GB">Reimagining Ramadan:<o:p></o:p></span></u></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">To make Ramadan a focus for gender and
feminist approaches to theology and spirituality, several key elements can be
considered:<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">1. Inclusive Sermons and Religious
Teachings:<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><span style="mso-spacerun: yes;">
</span>Imams and religious scholars can deliver sermons and teachings that
address gender issues, challenge harmful stereotypes, and promote gender
equality and justice. These messages should highlight the contributions of
women throughout Islamic history and emphasize their roles as leaders,
scholars, and spiritual guides.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">2. Women’s Voices and Leadership:<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><span style="mso-spacerun: yes;">
</span>Empowering women’s voices and leadership within religious spaces is
vital. Mosques can provide platforms for women to lead prayers, deliver
sermons, and actively participate in decision-making processes. This
inclusivity will not only enhance women’s spiritual experiences but also
promote gender equality within the community.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">3. Educational Programs:<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><span style="mso-spacerun: yes;">
</span>Organizing educational programs during Ramadan that focus on gender
issues and feminist theology can provide opportunities for dialogue, learning,
and reflection. These programs can explore topics such as women’s rights in
Islam, gender equality in religious texts, and the role of women in shaping
Islamic societies. By fostering knowledge and understanding, we can challenge
patriarchal interpretations and promote a more inclusive faith.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">4. Engaging (young) Men and Boys :<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><span style="mso-spacerun: yes;">
</span>Gender equality is a collective responsibility that requires the
engagement and support of <span style="mso-spacerun: yes;"> </span>(young) men
and boys. Ramadan can be an opportune time to organize discussions, workshops,
and awareness campaigns that encourage ( young) <span style="mso-spacerun: yes;"> </span>men and <span style="mso-spacerun: yes;"> </span>to reflect on their roles in dismantling
gender stereotypes and promoting gender justice. By involving them <span style="mso-spacerun: yes;"> </span>in these conversations, we can foster a more
inclusive and equitable community.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">5. Embracing Rituals through a Gender Lens:<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><span style="mso-spacerun: yes;">
</span>Ramadan’s rituals, such as fasting, prayer, and acts of charity, can be
reimagined through a gender lens. Sermons and discussions can explore the
spiritual significance of these practices for women and highlight their unique
experiences. Additionally, acts of charity can be directed towards supporting
initiatives that empower women, such as educational scholarships, vocational
training, and healthcare programs.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><u><span lang="EN-GB">Benefits and Transformative Potential:<o:p></o:p></span></u></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Dedicating Ramadan to gender and feminist
approaches to theology and spirituality offers several benefits and
transformative possibilities:<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">1. Empowering Women:<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><span style="mso-spacerun: yes;"> </span>By
centering gender issues, women will feel seen, heard, and validated within
their religious practice. The inclusion and recognition of their contributions
will <a href="https://www.taylorfrancis.com/chapters/mono/10.4324/9781003045182-12/muslim-female-religious-agency-gender-justice-islam-adis-duderija-alina-isac-alak-kristin-hissong?context=ubx&refId=e71df276-98eb-4b5c-a8d9-efae49a20e91">empower
women</a> to take leadership roles, pursue religious scholarship, and actively
participate in shaping the future of Islam.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">2. Challenging Patriarchal Norms:<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><span style="mso-spacerun: yes;"> </span>By
challenging patriarchal interpretations and engaging in critical discussions,
we can dismantle harmful <a href="https://www.academia.edu/79343099/The_logic_of_patriarchal_honour_and_its_manifestations_in_Muslim_contexts">gender
stereotypes</a> and promote a more inclusive and equitable understanding of
Islam. This will contribute to the broader movement for gender justice within
Muslim communities.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">3. Promoting Dialogue and Understanding:<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><span style="mso-spacerun: yes;"> </span>A
gender-focused Ramadan encourages open and constructive conversations about
gender equality, feminism, and the role of women in Islam. Such dialogue
fosters understanding, empathy, and unity within the community, promoting a
culture of inclusivity and respect.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">4. Inspiring Future Generations:<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><span style="mso-spacerun: yes;"> </span>By
embracing gender and feminist approaches, Ramadan becomes a catalyst for
inspiring the next generation of Muslims to advocate for gender equality and
justice. This transformative experience will shape their understanding of Islam
and encourage them to challenge societal norms that perpetuate gender
disparities.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">By dedicating Ramadan to gender and
feminist approaches to theology and spirituality, we have an opportunity to
create a truly transformative and inclusive experience for all Muslims.
Embracing these perspectives challenges patriarchal norms, empowers women,
promotes dialogue and understanding, and inspires future generations. Let us
seize this moment to reimagine Ramadan as a time of profound spiritual growth,
where gender equality and justice are celebrated, and the divine potential
within all individuals is recognized and honoured.<o:p></o:p></span></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-34073630132866921152024-01-21T21:19:00.000-08:002024-01-21T21:20:19.098-08:00Acknowledging Competing Visions of the Prophetic Legacy: An Opportunity for Principled Pluralism<p> </p><p class="MsoNormal"><br /></p>
<p class="MsoNormal"><br /></p>
<p class="MsoNormal"><span lang="EN-GB">Adis Duderija <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">As an <a href="https://griffith.academia.edu/AdisDuderija">academic</a> who has been
publishing on <span style="mso-spacerun: yes;"> </span>hadith literature and the
debates surrounding the sunna of the Prophet<span style="mso-spacerun: yes;">
</span>of Islam since 2007 I have come to appreciate the complex and
multifaceted nature of competing and often<span style="mso-spacerun: yes;">
</span>irreconcilable visions of what constitutes <span style="mso-spacerun: yes;"> </span>his legacy. The diversity within Islamic
intellectual traditions itself testifies to this inherent complexity. Rather
than being a cause for distress or denial, this reality presents an opportunity
for us to embrace principled pluralism. By recognizing and respecting the
existence of multiple competing visions of the prophetic example and teachings,
we can foster inclusive discussions and move away from claims of a singular
'true' Islam. This essay expands on the main points by exploring the
implications of principled pluralism in interpreting the prophetic legacy and
its potential for a progressive and compassionate approach to Islam.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><u><span lang="EN-GB">The Plurality of<span style="mso-spacerun: yes;"> </span>Understandings:<o:p></o:p></span></u></p>
<p class="MsoNormal"><span lang="EN-GB">Within Islamic intellectual traditions, we
find a range of <a href="https://www.academia.edu/83385249/The_concept_of_sunna_in_progressive_Muslim_Thought">interpretations
and applications</a> of the Prophet's teachings. These diverse interpretations
have given rise to differing perspectives on social conservatism, radical
change, traditionalism, and modernism. Rather than asserting a single
authoritative narrative, we should recognize that Islam, like all faiths,
encompasses a plurality of valid understandings and applications. This
understanding empowers communities to discern principles of justice and
compassion, prioritizing them over cultural accretions in their own contexts.
It allows for a <a href="https://icrjournal.org/index.php/icr/article/view/868">dynamic
engagement</a> with the prophetic legacy, enabling Muslims to adapt and respond
to the evolving needs of society.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><u><span lang="EN-GB">Assessing the Influence of Context:<o:p></o:p></span></u></p>
<p class="MsoNormal"><span lang="EN-GB">An awareness of <a href="https://adisduderija.blogspot.com/2021/09/introduction-to-indonesian-translation.html">our
interpretive role</a> is crucial in assessing how <a href="https://www.academia.edu/14645890/The_relative_Status_of_Hadith_and_Sunna_as_sources_of_Legal_Authority_vis_a_vis_the_Quran_in_Muslim_Modernist_Thought">various
conceptualisations </a><span style="mso-spacerun: yes;"> </span>of the prophetic
sunna reflect universal ethics or more temporal or sectarian influences. By
critically examining the historical and cultural contexts in which
interpretations have emerged, we can engage in inclusive discussions rather
than resorting to accusations or polemics. This approach encourages a spirit of
inquisitiveness and fosters an environment <a href="https://www.academia.edu/23110311/Contemporary_Approaches_to_Hadith_Reform">where
diverse conclusions</a> can coexist. While disagreements may persist, the
emphasis on respectful dialogue and integrity in interpretation enriches
society and promotes a deeper understanding of the faith.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><u><span lang="EN-GB">Embracing the Diversity of Faiths:<o:p></o:p></span></u></p>
<p class="MsoNormal"><span lang="EN-GB">Recognizing the diversity within Islam, as
well as within all faiths, is liberating rather than confusing. It shifts the
responsibility for determining principles from imposition to individual and
communal conscience. This principled pluralism aligns with an Islamo-realistic
approach as adopted in<span style="mso-spacerun: yes;"> </span><a href="https://www.academia.edu/39712253/Progressive_Islam_Reawakening_Authenticity">progressive
Muslim thought </a><span style="mso-spacerun: yes;"> </span>that neither promotes
radical relativism nor static dogmatism. Instead, it embraces dynamism and
gives primacy <a href="https://melbourneasiareview.edu.au/how-progressive-cosmopolitan-and-social-justice-oriented-islam-can-help-overcome-sectarianism/">to
beauty, mercy and the common good</a>. By acknowledging the multiplicity of
interpretations, we create space for a faithful progression that aligns with
Islam's timeless call for justice in the face of changing conditions.<o:p></o:p></span></p>
<p class="MsoNormal"><u><span lang="EN-GB"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></p>
<p class="MsoNormal"><u><span lang="EN-GB">The Quest for Faithful Progress:<o:p></o:p></span></u></p>
<p class="MsoNormal"><span lang="EN-GB">In a world characterized by rapid social,
cultural, and technological changes, a diversity of thought, rather than
uniformity, better enables the quest for faithful progress. Principled
pluralism as ,for example found in <a href="https://www.academia.edu/39803726/Religious_pluralism_chapter_from_book_imperatives_of_progressive_Islam">progressive
Muslim thought</a>, allows for the continuous exploration and application of
Islam's moral principles while adapting to evolving societal needs. It
encourages Muslims to engage in critical reflection, drawing from their diverse
understandings of the prophetic legacy. This <a href="https://icrjournal.org/index.php/icr/article/view/868">approach</a>
fosters a dynamic and compassionate interpretation of Islam that resonates with
the challenges of the contemporary world.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><a href="https://www.academia.edu/34091856/sunna_review_lucas_pdf">Competing
visions</a> of the prophetic legacy present an opportunity for principled
pluralism. Recognizing the diversity of interpretations within Islamic
intellectual traditions allows for inclusive discussions and a departure from
claims of a singular 'true' Islam. By assessing the influence of context,
embracing diversity, and prioritizing principles of <a href="https://www.abc.net.au/religion/adis-duderija-progressive-muslims-help-counteract-islamophobia/103012620">beauty,
justice and compassion</a>, Muslims can engage in a dynamic and progressive
interpretation of the faith. This principled pluralism enables a faithful
progression that responds to the evolving needs of society while staying true
to the timeless call for mercy and common good.<o:p></o:p></span></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-7039377015746068142024-01-19T17:05:00.000-08:002024-01-19T17:05:42.651-08:00The Necessity of Beauty, Mystery, and Truth in Human Life<p> </p><p class="MsoNormal"></p><p class="MsoNormal" style="line-height: 150%;"><b><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;">The Necessity of Beauty, Mystery, and
Truth in Human Life<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;">Adis Duderija (with help of Chat GTP)<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="background: white; color: #050505; font-family: "Segoe UI Historic",sans-serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="background: white; color: #050505; font-family: "Segoe UI Historic",sans-serif; font-size: 12.0pt; line-height: 150%;">A day spent without the sight or sound of beauty, the
contemplation of mystery, or the search of truth is a poverty-stricken day; and
a succession of such days is fatal to human life." - Lewis Mumford</span><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;">In his thought-provoking quote, the renowned
philosopher and writer <a href="https://en.wikipedia.org/wiki/Lewis_Mumford">Lewis
Mumford</a> emphasizes the profound importance of beauty, mystery, and truth in
our daily lives. As per the above quote, according to Mumford, a day devoid of
these essential elements is a "poverty-stricken day" that can
ultimately prove fatal to the human spirit. This brief essay explores the
significance of beauty, the contemplation of mystery, and the pursuit of truth
in human existence and posits that their absence leads to a diminished life
experience.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><u><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;">The Power of Beauty <o:p></o:p></span></u></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;">Beauty, in its various forms, as pointed out elegantly
by ,among others, <span style="mso-spacerun: yes;"> </span><a href="https://patriciaadamsfarmer.com/">Patricia Adams Farmer</a>,<span style="mso-spacerun: yes;"> </span>has the remarkable ability to enrich our
lives and elevate our spirits. It can be found in nature's awe-inspiring
landscapes, captivating works of art, mesmerizing melodies, or even in the
kindness and compassion of our fellow human beings. The sight of beauty awakens
our senses, evokes emotions, and nourishes our souls. Whether it is a radiant
sunset, a poignant poem, or a tender gesture of love, beauty has the capacity
to transcend the mundane and connect us with something greater than ourselves.
It provides solace in times of despair, inspiration in moments of stagnation,
and a profound sense of belonging in a chaotic world. Without the experience of
beauty, our existence becomes grey and monotonous, devoid of the joy and wonder
that make life worth living.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><u><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;">The Contemplation of Mystery <o:p></o:p></span></u></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><a href="https://sunypress.edu/content/download/453302/5518163/version/1/file/9781438468211_imported2_excerpt.pdf">Mystery</a>
,as a philosophical concept, serves as a gateway to the unknown and invites us
to explore the depths of our curiosity and imagination. It encompasses the
enigmatic aspects of life that defy explanation and resist categorization. The
contemplation of mystery compels us to question, to seek meaning, and to
embrace uncertainty. It challenges our preconceived notions and expands the
horizons of our understanding. The mysteries of the universe, the complexities
of human consciousness, and the enigmas of existence all beckon us to embark on
a journey of discovery. By engaging with mystery, we cultivate a sense of
humility, recognizing that there are limits to our knowledge and that the world
is far more intricate than we can fathom. Without the contemplation of mystery,
our lives become shallow and superficial, trapped within the confines of the
known and deprived of the transformative power of intellectual and spiritual
exploration.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><u><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;">The Search for Truth <o:p></o:p></span></u></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><a href="https://www.abc.net.au/religion/on-truth-mystery-and-the-limits-of-human-understanding/10096364">The
pursuit of truth</a> lies at the core of the human quest for meaning and
understanding. Truth represents an unyielding beacon that guides us towards
clarity and authenticity. It encourages us to confront difficult questions,
challenge prevailing beliefs, and embrace rationality and evidence. The search
for truth necessitates an open mind, intellectual honesty, and a willingness to
confront uncomfortable truths. It is through the pursuit of truth that we
uncover knowledge, unravel falsehoods, and make progress in various domains of
human endeavor. Truth is not always easily attainable, and the path towards it
may be fraught with obstacles, but the journey itself is transformative.
Without the search for truth, our lives become stagnant and susceptible to
ignorance, misinformation, and deception. We risk becoming prisoners of our own
biases and prejudices, detached from reality and disconnected from the
fundamental principles that underpin a just and enlightened society.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-GB" style="font-size: 12.0pt; line-height: 150%;">Lewis Mumford's quote underscores the profound
significance of beauty, mystery, and truth in our lives. A day spent without
encountering these elements leaves us impoverished, robbing us of the richness
and depth that they bring. Beauty awakens our senses, mystery ignites our
curiosity, and truth guides our understanding. The absence of these vital
components leads to a diminished existence, stifling the human spirit and
hindering our growth as individuals and as a society. To cultivate a life of
meaning and fulfillment, we must actively seek out and embrace beauty, delve
into the contemplation of mystery, and engage in the relentless pursuit of
truth. By doing so, we open ourselves to a world of wonder, expand our
horizons, and foster a deeper connection with ourselves, others, and the
universe at large. Let us, therefore, strive to infuse our lives with the sight
and sound of beauty, the contemplation of mystery, and the search for truth,
for it is in their embrace that the fullness of human life truly unfolds.<o:p></o:p></span></p><br /><p></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-24545744342742551302024-01-14T20:09:00.000-08:002024-01-14T20:09:39.237-08:00The Lingering Costs of Violence<p><br /></p><div class="mail-message expanded" id="m#msg-a:r5866632263934898623" style="font-family: sans-serif; font-size: 12.8px;"><div class="mail-message-content collapsible zoom-normal mail-show-images " style="margin: 16px 0px; overflow-wrap: break-word; user-select: auto; width: 380.19px;"><div class="clear"><div dir="auto"><div dir="auto"><br /></div><div dir="auto">The Lingering Costs of Violence</div><div dir="auto">Adis Duderija</div><div dir="auto"><br /></div><div dir="auto"><br /></div><div dir="auto">Armed conflicts can ,at times, be justified as necessary means to resolve immediate conflicts and threats, but it is important to recognize that their impacts ripple well beyond the formal cessation of hostilities, undermining future peace in subtle yet profound ways. While violence may defeat enemies in the present, it sows the seeds of radicalization, social disintegration, and deep polarization that gestate over time into renewed instability. By examining three “second-order effects” - the radicalizing impact on political factions, erosion of social cohesion, and closing of the policy space - we can better understand how war perpetuates itself by weakening societal structures crucial for durable peace. </div><div dir="auto"><br /></div><div dir="auto">Nonviolence, though riskier initially, may disrupt this generational embedding of conflict and rejectionism by obstructing violence from corrupting community ties and the political sphere. <br /></div><div dir="auto"><br /></div><div dir="auto">One pernicious second-order effect is the tendency of war to empower radical elements while sidelining moderates who advocate compromise and diplomacy. As fighting persists without resolution, wavering segments of communities lose faith in the possibility of nonviolent solutions and see militancy as the only “realism” left. Gradually, extremists come to dominate discourse by framing alternatives as cowardice or betrayal rather than thoughtful attempts to reconcile all sides. Branding moderates this way allows radicals to consolidate support from those despairing of change through lawful participation. This dynamic transforms fringe movements into entrenched forces commanding devoted followings that persist far beyond initial triggers through multi-generational indoctrination of the disaffected young. </div><div dir="auto"><br /></div><div dir="auto">Socially isolated youth traumatized by loss and hopelessness during conflict’s longevity find radical groups offer purpose, empowerment and clear answers amid turmoil that disrupted their coming-of-age. Not yet settled into permanent roles and still grappling with identity, these volatile ages develop formative political worldviews during upheavals that violence exacerbates. For them, uncompromising militant ideologies supplant fractured communities as sources of belonging and guidance. Thus does war intergenerationally perpetuate radicalism by redirecting socialization of successive youth cohorts toward radicalization and away from modes of community and cooperation necessary for stable societies. It transforms a cohort now too into a generational wellspring for rejectionist doctrines.</div><div dir="auto"><br /></div><div dir="auto">At a deeper structural level, conflict devastates the very social fabric on which communities depend by destroying personal bonds of trust between neighbors who were once interdependent. Lingering fears and fractured relations born of sudden estrangement poison reconciliation even long after direct fighting ends. </div><div dir="auto"><br /></div><div dir="auto">This fragmentation of what Robert Putnam terms “social capital” - the dense weave of rapport and reciprocal goodwill vital for cooperation - occurs at a microscopic scale between individuals as well as macroscopic levels. At both, the wreckage of intra-communal networks weakens the relational infrastructure crucial to reconstituting stable, cooperative relations when animosity ebbs. Conflict polarized populations grow too estranged psychologically and politically to rebuild on bases of shared citizenship through inclusive programs. Societal trauma lingers psychologically through experiences that corrode willingness to compromise. </div><div dir="auto"><br /></div><div dir="auto">Similarly, as strategic calculations polarize amid fighting, participants find less space for cooperative solutions addressing roots of marginalization fueling violence in the first place. Moderation loses platforms while militancy dominates fragmented political spaces. This closing of cooperative avenues for preventive approaches precludes mutually satisfactory postwar transitions emphasizing inclusion and joint problem-solving. Societies polarized internally as well as externally vis-à-vis international actors become too divided - psychologically traumatized as well as politically polarized - to reconstitute on foundations of shared prosperity and citizenship when violence displaces diplomacy. Postwar assistance models promoting peace through cooperation find barren ground. </div><div dir="auto"><br /></div><div dir="auto">While force resolves near-term battles, its impacts gestate over time through a generational radicalizing of successive cohorts, corrosion of social cohesion, and preclusion of reconciliation-centered politics. By embedding conflict psychologically within populations as well as structurally across political systems, war breeds future conflict itself through second-order deformations of the very social fabric that makes peace possible. A holistic, preventive model prioritizing societal resilience through cooperative diplomacy merits support over temporary victories that generate deeply detrimental consequences impeding stability once guns fall silent. Thus while force conquers present foes, nonviolence may obstruct destructive radicalization, social fissuring and closed policy spaces from taking root, preempting wars by preventing their generational perpetuation through corrosive second-order effects.</div><div><br /></div></div></div></div><div class="mail-message-footer spacer collapsible" style="height: 0px;"></div></div>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-40982811815879721572024-01-01T01:39:00.000-08:002024-01-01T01:39:16.315-08:00 Unveiling the Problems with Classical Theism<p> </p><p class="MsoNormal"><span style="mso-ansi-language: EN-AU;"> Unveiling the
Problems with Classical Theism<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;">Adis Duderija<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;">Throughout history,
classical theism(I use the word here in the sense of approaches to concept of God as
espoused by Aristotle, Augustine and Ghazali to new some famous examples) <span style="mso-spacerun: yes;"> </span>has shaped religious traditions, defining the
ideal believer through concepts of obedience, liturgical piety, and devotion.
However, an urgent need exists to reassess these traditional paradigms and
redefine religious authenticity in ways that prioritize multiperspectivity,
creativity, and appreciation for original and contextualized thought. This short
piece <span style="mso-spacerun: yes;"> </span>outlines <span style="mso-spacerun: yes;"> </span>the problematic aspects of classical theism,
shedding light on its reinforcement of patriarchal structures, the presence of
eschatological thinking, the notion of eternal damnation, and the enforcement
of rigid beliefs.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;">I. The Patriarchal
Foundations of Classical Theism:<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;">Feminist theology has
played a pivotal role in exposing the inherent problems within classical theism
over the past five decades. By perpetuating a patriarchal understanding of God,
this theological framework reinforces hierarchical ontologies that permeate all
facets of society. The resulting male privilege manifests in the structure and
governance of civilizations, perpetuating gender inequalities and hindering
progress toward gender equity.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;">II. Eschatological
Thinking and Its Implications:<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;">Classical theism,
particularly in Christian and Islamic variations, often embraces eschatological
thinking, rooted in their respective scriptures. This emphasis on apocalyptic
visions has led to the emergence of puritanical sects that ardently pursue the
fulfillment of these prophecies. Throughout history, such extremist groups,
including recent examples like ISIS, have fervently sought to bring about the
apocalypse or have based their ideologies on these eschatological narratives.
This apocalyptic mindset can disrupt social and political stability,
potentially leading to violence and conflicts.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;">III. The Damaging
Effects of the Notion of Eternal Damnation:<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;">One of the most
troubling aspects of classical theism lies in its promotion of the idea of
eternal hell and damnation. Orthodox institutions have wielded this concept to
exert control and manipulate their followers. By instilling fear and enforcing
strict adherence to dogma, the notion of eternal damnation stifles intellectual
inquiry and suppresses alternative interpretations. This absolutist control not
only hampers individual growth but also undermines the potential for religious
pluralism and dialogue.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;">IV. Repression and
Violence in the Face of Apostasy:<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;">Classical theism has a
long history of enforcing "correct" belief and doctrine, often
through violent means. Dissenters, particularly free thinkers and women who
challenge orthodoxy, have been targeted and persecuted. The fear of apostasy
threatens the social order envisioned by religious institutions, leading to
egregious acts of violence and oppression. This suppression of divergent
beliefs restricts intellectual diversity and inhibits societal progress.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;">Conclusion:<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-ansi-language: EN-AU;">In conclusion, the
problems inherent in classical theism necessitate a critical examination and a
call for reform. By redefining religious authenticity through a lens of
multiperspectivity, creativity, and contextualized thought, we can forge a more
inclusive and tolerant religious landscape. It is crucial to address the
patriarchal foundations of classical theism, the potentially destabilizing
effects of eschatological thinking, the damaging notion of eternal damnation,
and the violence associated with the enforcement of rigid beliefs. By
undertaking these reforms, we can foster a more compassionate, intellectually
vibrant, and harmonious society.<o:p></o:p></span></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-52238583533796884532023-12-22T17:46:00.000-08:002023-12-22T17:47:05.417-08:00Interfaith Solidarity Jihad <p> </p><p class="Default"><b><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">The excerpt below is taken from a recently published academic chapter -<a href="https://link.springer.com/chapter/10.1007/978-981-99-3862-9_13">https://link.springer.com/chapter/10.1007/978-981-99-3862-9_13</a></span></b></p><p class="Default"><b><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><br /></span></b></p><p class="Default"><b><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><br /></span></b></p><p class="Default"><b><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Introduction: <i>Jihad </i>as an Obstacle to Interfaith
Understanding and Practice <o:p></o:p></span></b></p>
<p class="Default"><b><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></b></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Probably
one of the most contentious ideas, with a long and controversial historical
pedigree, is the doctrine of <i>jihad</i>. It is considered a major threat to
international order by the global north and a civilizational threat to
western-liberal democracies (Cook, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2005</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">; Egerton, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2011</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">; Kepel, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2009</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">;Li, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2020</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">; Polk, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2018</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">; Turner, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2014</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">). Moreover, the term <i>jihad </i>has been used as one of the
constellations of concepts that are emblematic of the threat (some) Muslims
residing in the West are considered to pose to the liberal-democratic order of
western societies (Egerton, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2011</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">; Kepel, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2017</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">; Tibi, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2014</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">). As noted by Afsaruddin (</span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2022</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">), the term <i>jihad</i>, especially since the 9/11 terrorist
attacks, has become ubiquitous in non-academic mass media and popular
discourses, as representing the image of the Muslim ‘other’. Since 9/11, the
term <i>jihad </i>has been primarily employed to personify forces of
civilizational and religious division, violence, and conflict. As such it would
be fair to state that the term <i>jihad </i>quintessentially has functioned as
a discourse that poses a major obstacle to inter-cultural and interfaith
understanding and practice. <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">While
not denying the many historical, civilizational, and doctrinal difficulties
that the idea of <i>jihad </i>poses, this chapter provides a
reconceptualization of <i>jihad </i>that can be employed for advancing
interfaith understanding and practice, as embodied in our autobiographical
accounts. The first section examines the central arguments and justifications
for the classical military doctrines of <i>jihad </i>in the laws of war (<i>siyar</i>),
including theories of <i>jihad </i>that are compatible with international
humanitarian law. This is important since the concept of <i>jihad </i>is being
primarily debated in this sense. In the second section, we outline alternative
reframing of the concept of <i>jihad </i>in contemporary literature on Islam in
a non-military context. In the third section, the concept of ‘nonviolent
interfaith solidarity <i>jihad</i>’ is introduced. Finally, we provide
autobiographical accounts of our own engagement in nonviolent interfaith
solidarity <i>jihad</i>. <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><b><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Military Concepts of <i>Jihad </i></span></b><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">According to Al-Dawoody’s (<span style="color: blue;">2011</span>) comprehensive discussion of classical Islamic
jurisprudence and modern Islam, the term <i>jihad </i>is a general term for
war. Etymo-logically, however, its meaning is much broader as it connotes
“striving to achieve a laudable goal, either by doing something good or by
abstaining from doing something bad” (Al-Dawoody, <span style="color: blue;">2011</span>,
p. 76). <i>Jihad </i>is, therefore, “a broad concept that refers to acts
related to both oneself and others” (Al-Dawoody, <span style="color: blue;">2011</span>,
p. 76). Al-Dawoody (<span style="color: blue;">2011</span>) provides various
definitions of military <i>jihad </i>among major classical Islamic schools of
thought (Hanafis, Malikis, Shafi’is, and Hanbalis) formulated around a
millennium ago as follows:<o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">According
to the Hanaf¯ıjurists, <i>jih¯ad </i>means exerting one’s utmost effort in
fighting in the path of God either by taking part in battle or by supporting
the army financially or by the tongue. For the M¯alik¯ıs, <i>jih¯ad </i>means
exerting one’s utmost effort in fighting against a non-Muslim enemy with whom
Muslims have no peace agreement in order to raise the word of God, that is, to
convey or spread the message of Islam. The Sh¯afi’¯ıs define <i>jih¯ad </i>as
fighting in the path of God, while the Hanbal¯ıs simply define it as fighting
against unbelievers (p. 76). <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">These
approaches to the doctrine of military<i>jihad </i>were premised upon a
particular understanding of the nature of international relations. It was
assumed that the default state of affairs between politically sovereign
entities was premised on war, unless there were explicit agreements stating
otherwise. Moreover, the near complete confla-tion of political and religious
identities as a marker of the period in which the classical doctrine of <i>jihad
</i>was formulated also greatly affected the way in which classical Muslim
jurists defined the doctrine of <i>jihad </i>(Al-Dawoody, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2011</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">, pp. 78–102). <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">In
addition to formulating a concept of a defensive war ( <i>jih¯adal-daf’</i>) as
a personal duty of every capable person, all mainstream Sunni schools of
thought also subscribe/ d to the idea of <i>jih¯ad al-talab </i>(offensive or
pre-emptive war initiated by Muslims in non-Muslim territories) as a collective
duty of Muslims (Al-Dawoody, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2011</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">, p. 76). Jackson (</span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2002</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">) terms this type of <i>jihad </i>as “pro-active <i>jihad</i>” or
“aggressive <i>jihad</i>” and, furthermore, argues that it “according to the
majority, constituted a communal requirement to be carried out at least once
every year” (p. 15). <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">There
are two main viewpoints used by classical Sunni jurists to justify engaging in
war with a non-Muslim entity (<i>casus beli</i>). A majority view is shared
primarily by Hanafis and Malikis who consider only acts of aggression against
Muslims as the operative cause. By contrast, Shafi’is and some Hanbalis ground
it based on unbelief (<i>kufr</i>). Al-Dawoody (</span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2011</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">, p. 81) argues
that the eponymous founder of one mainstream Shafi’i Sunni schools of thought,
Al-Shafi’ (d. 204 AH), formulated the view that “a permanent state of war
exists until non-Muslims accept Islam or submit to Muslim rule.” Therefore, the
two mainstream Sunni classical positions regarding the legal justifications for
recourse to war both have doctrines pertaining to “aggressive <i>jihad</i>”
(Jackson, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2002</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">, p. 15) or the term we prefer, namely ‘expansionist <i>jihad</i>.’
This type of <i>jihad</i>, as evidenced from the definitions and justifications
provided, is always directed in relation to the non-Muslim other and was
embedded in a broader Machiavellian political theology (Al-Dawoody, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2011</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">, pp. 71–106). While
the classical approaches to military expansionist <i>jihad </i>still strongly
resonate with a plethora of <i>jihadist </i>groups, modern Muslim scholars,
such as Abu Zahra (d. 1974), have rejected the doctrine of expansionist<i>jihad
</i>rooted in the unbelief of the non-Muslim other. They have developed an
Islamic international law which, in many ways, reflects international
humanitarian law. Abu Zahra held that, in both times of peace and war, Islamic
teachings, including <i>jihad</i>, are to operate within the confines of the
following principles: safeguarding of human dignity; premised on the idea that
all humans are one nation; any efforts that facilitate human cooperation,
forbearance, freedom, including personal or group freedom, freedom of religion,
and freedom of self-determination; efforts that encourage virtue either in time
of peace or, specifically, during the conduct of war; efforts that are just,
based on reciprocity, in accordance with <i>pacta sunt servanda </i>principle,
advance forming of friendships and preventing tyranny (Al-Dawoody, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2011</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">; cf.
Afsaruddin, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2022</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">). In this conceptual-ization by Abu Zahra, the <i>jihad </i>doctrine
would be considered only valid if it abides by the above-outlined values.
Needless to say, some of the classical formulations of military <i>jihad </i>doctrine
in classical Islamic jurisprudence and political theology, unlike the one
espoused by Abu Zahra, leave little to no room for an interfaith-based
solidarity <i>jihad</i>. <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">In
addition to providing definitions of <i>jihad </i>in the context of warfare, a
useful way of understanding the nature of ‘military <i>jihad</i>’ in classical
Islam is to divide it in reference at whom it is directed, namely non-Muslims
and “heterodox” Muslims (Al-Dawoody, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2011</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">, pp. 71–107). In this latter sense, there is a less well-known
type of ‘military <i>jihad</i>’ in classical Islam that is aimed at Muslims.
Al-Dawoody (</span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2011</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">, p. 77) terms this as “domestic <i>jihad</i>” which includes four
types: fighting against <i>bughah </i>(rebels, secessionists); fighting against
<i>muharibun </i>(bandits, highway robbers, pirates); fighting against <i>ahl
al-riddah </i>(apostates); and religious fanatics/ extremists. This domestic<i>jihad
</i>is very much reflective of the nature of early Islam and the various
political and sectarian schisms among Muslims that left an indelible mark on
Islamic intellectual history in general and Islamic jurisprudence and theology.
This concept of ‘domestic militant <i>jihad</i>’ is important because it
problematizes the idea that military <i>jihad </i>is always oriented toward the
non-Muslim other which would prevent any viability of the concept of
‘interfaith solidarity <i>jihad</i>’ that we advocate. <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><b><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Non-military Concepts of <i>Jihad </i></span></b><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Afsaruddin
(</span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2022</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">) identifies and discusses a wide range of non-military
alterna-tive forms of the meaning of <i>jihad </i>that punctuate the Islamic
intellectual tradition, including the idea of <i>jihad </i>as spiritual, moral,
activist, or intellectual-based struggle. In this section we provide a brief
overview of additional usages of alternative, non-military meanings of<i>jihad </i>in
recent academic literature before discussing the concept of ‘nonviolent
interfaith solidarity <i>jihad</i>.’ <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">There
is the idea of ‘sexual <i>jihad</i>’ (Rinehart, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2019</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">) in the
context of understanding some of the motivations that saw the flocking of some
Muslim women around the world to the so-called Islamic State as their sacred
duty to support ‘military<i>jihad</i>’ and the establishment and expansion of
the Caliphate. However, scholars such as Wadud (</span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2006</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">) and Shirazi (</span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2009</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">) use the
concepts ‘gender <i>jihad</i>’ and ‘velvet <i>jihad</i>’to convey the idea of
the struggle for gender-just interpretations of the Islamic tradition that
provide an alternative to traditionalist and fundamentalist approaches to
gender issues in Islam. The idea of ‘e-<i>jihad</i>’ discussed by Brunt (</span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2003</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">) points to the
everyday efforts and struggle of Muslims in cyberspace to ‘fight’ for their
cause however this is conceptualized. There is also literature on nonviolent,
civilian-based, social justice-orientated <i>jihad </i>that describes efforts
by ordinary Muslim citizens in places like the Middle East, Indonesia, and West
Africa to bring about greater democratic transformations in their respective
societies and for the purposes of peacemaking (Afsaruddin, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2022</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">; Stephan, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2009</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">). <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><b><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">The Concept of Nonviolent Interfaith Solidarity <i>Jihad </i></span></b><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">The
tragic events of 9/11 and subsequent developments triggered a widespread loss
of life, multiple humanitarian crises, the significant flow of Muslim refugees
and migrants into the West, the rise of Islamic extremism, increasing racism
and xeno-phobia, and the rise of right-wing extremism. As a result, questions
are being raised pertaining to the role of interfaith dialogue and solidarity
in dealing effectively with these issues. This is evidenced in the exponential
growth of academic liter-ature regarding the role of faith/religion in
multiculturalism/politics/peacemaking/ international relations. There are also
significant interfaith initiatives at local, national, and global levels that
have been bringing together religious leaders, polit-ical leaders,
policymakers, and academics (Patt, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2021</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">). These interfaith dialogues and solidarity efforts are grounded
in the belief that religion can be used as a source for achieving the common
good and are conceptualized here as ‘nonviolent inter-faith solidarity <i>jihad</i>.’
We conceptualize ‘nonviolent interfaith solidarity <i>jihad</i>’as encompassing
two foci: (1) academic efforts to bring about a greater understanding of
different faiths for the purposes of providing better understanding and harmony
between the adherents of various religious traditions; and (2) activist
endeavors to bring faith communities together to explore the practical
possibilities of peaceful faith-based interfaith-shaped social
justice-orientated activities to serve the common good. In what follows, we
discuss examples of this ‘nonviolent interfaith solidarity <i>jihad</i>’ in the
context of post-9/11 Australia from autobiographical perspectives. <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><b><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Adis Duderija’s Nonviolent Interfaith Solidarity <i>Jihad</i>—An
Autobiographical Account <o:p></o:p></span></b></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">My
involvement in interfaith dialogue in Australia goes back to my undergraduate
days during the 1990s. At the age of eighteen, I settled in Perth, Western
Australia, as a Bosnian refugee, with my parents and older brother. Over time,
I became active in the Muslim Student Association at the University of Western
Australia and various interfaith initiatives at the local level. My involvement
in interfaith activities inten-sified after 9/11. While engaging in my
postgraduate studies in contemporary Islam with an emphasis on interfaith and
gender-related issues, I co-founded a local inter-faith group called Abrahamic
Alliance (AA) in 2005. I co-led this for five years until the completion of my
Doctor of Philosophy. <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">During
that time, with my Christian, Muslim, and Jewish colleagues, we engaged in a
variety of interfaith solidarity-based <i>jihad </i>activities, including
organizing regular monthly meetings that attracted groups of twenty to thirty
people, to larger and more official gatherings that attracted 150–200 people
including religious leaders and clerics. In the spirit of nonviolent interfaith
solidarity <i>jihad</i>, the main aim of these initiatives was to bring Jews,
Christians, and Muslims to meet face to face and eventually develop sufficient
levels of trust that would enable the participants to discuss a variety of
sensitive topics of both religious and political/activist nature. <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">My
own interfaith solidarity <i>jihad </i>has been underpinned by the theory of
progres-sive Islam that I have been developing in an academic setting for about
fifteen years. This has resulted in many publications, most notably two sole
authored monographs on the subject (Duderija, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2011</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2017</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">). The main
pillars of progressive Islam can be summarized as follows: <o:p></o:p></span></p>
<p class="Default" style="margin-left: 18pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><span dir="LTR"></span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">creative, critical, and innovative
thought based on epistemological openness and methodological fluidity; <o:p></o:p></span></p>
<p class="Default" style="margin-left: 18pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><span dir="LTR"></span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">rationalist and contextualist
approaches to Islamic theology and ethics; <o:p></o:p></span></p>
<p class="Default" style="margin-left: 18pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><span style="mso-list: Ignore;">3.<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><span dir="LTR"></span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">a human rights-based approach to
Islamic tradition; <o:p></o:p></span></p>
<p class="Default" style="margin-left: 18pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><span style="mso-list: Ignore;">4.<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><span dir="LTR"></span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">contemporary approaches to gender
justice; <o:p></o:p></span></p>
<p class="Default" style="margin-left: 18pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><span style="mso-list: Ignore;">5.<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><span dir="LTR"></span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">affirmation of religious pluralism; <o:p></o:p></span></p>
<p class="Default" style="margin-left: 18pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><span style="mso-list: Ignore;">6.<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><span dir="LTR"></span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Islamic liberation theology; and <o:p></o:p></span></p>
<p class="Default" style="margin-left: 18pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><span style="mso-list: Ignore;">7.<span style="font: 7pt "Times New Roman";">
</span></span></span><!--[endif]--><span dir="LTR"></span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Islamic process theology. <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">These
pillars of progressive Islam align closely with the philosophy, vision, and
mission of the Network for Spiritual Progressives (NSP) described below. <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">I
left Australia in 2011 due to professional and personal reasons and upon my
return, in 2017, with my co-author of this chapter, Dave Andrews, we co-founded
an Australian chapter of the Network of Spiritual Progressive or NSP-Australia
(The Network of Spiritual Progressives, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2022a</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">). The mission, visions, and principles of NSP-Australia were
adopted to our own local context. The NSP’s philosophy is succinctly described
as follows: <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Most
people yearn for a world of love and real human connection and to live
meaningful lives that transcend material well-being, that tie us to the ongoing
unfolding of spirit and consciousness, and that connect us with the inherent
interdependence and love that permeates and inspires all being. To achieve this
world, we need a multifaceted revolution—political, moral, cultural and
spiritual—that awakens us to the dignity and value of all peoples, regard-less
of race, creed, gender, religion, class, where they’ve come from or what
they’ve done, and helps us connect with the beauty and awe of the universe.
This revolution must be grounded in love for all people, for life, and for the
planet. (The Network of Spiritual Progressives, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2022b</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">) <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">NSP’s
vision is described in the following manner: <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Our
well-being depends on the well-being of everyone else on the planet and the
well-being of the Earth. We seek a world in which all of life is shaped by
peace, justice, environmental stewardship, love, care for one another, care for
the earth, generosity, compassion, respect for diversity and differences, and
celebration of the miraculous universe in which we live. (The Network of
Spiritual Progressives, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2022c</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">) <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Its
mission statement says: <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">To build a social change
movement—guided by and infused with spiritual and ethical values—to transform
our society to one that prioritizes and promotes the well-being of the people
and the planet, as well as love, justice, peace, and compassion over money,
power and profit. (The Network of Spiritual Progressives, <span style="color: blue;">2022d</span>).<o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">NSP’s
intellectual outlet is the magazine, <i>Tikkun Olam</i>, edited by Rabbi
Micheal Lerner, to which I have had the pleasure of contributing on two
occasions (Duderija, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2018a</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2018b</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2018c</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">). Although the magazine is ‘Jewish’ in its core, it has a strong
interfaith orientation and most of its contributors and editorial board members
are not Jewish. The magazine is published by Duke University Press and has
already reached thirty-five volumes and over 100 individual issues. The aim and
nature of the magazine is described on its website as follows: <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><i><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Tikkun </span></i><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">is the voice of all who seek to replace the materialism, extreme
individualism and selfishness of Western societies by creating the
psychological, spiritual and intellectual foun-dations for the Caring Society:
Caring for Each Other and Caring for the Earth. <i>Tikkun </i>offers a lively
and easy-to-read critique of politics, mass culture, many of the debates in
academia, and the still-deepening environmental crisis. And it is the
preeminent North American maga-zine providing analytical articles on Israel and
Palestine, latest issues in Jewish, Christian, Muslim and Buddhist religious
theory and practice, and the intersection of religion and poli-tics in Western
societies, as well as the inheritor of the hopefulness and commitment to an end
to racism, sexism, homophobia, Islamophobia, xenophobia and anti-Semitism. We
seek inner healing and radical nonviolent transformation of our globalized
capitalist society. We are the magazine of liberal and progressive Jews, but
also of every religion or none (atheists welcomed)—a universalism of the
Judaism we affirm leads us to embrace all humanity—and that is reflected in the
wide diversity of our readers and authors. (Tikkun, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2011</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">) <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Given
the above, we consider the philosophy, vision, and mission of the NSP and <i>Tikkun
</i>as exemplars <i>par excellence </i>of nonviolent interfaith solidarity <i>jihad</i>.
These tenants of progressive Islam as I theorize (Duderija, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2018a</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2018b</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2018c</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">) are also in
harmony with the fundamental premises of process-relational, open-relational
theology that I will discuss next. <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Since
2019, my interfaith solidarity <i>jihad </i>has been increasingly influenced by
processes—relational and open theism-based theologies associated with the
schol-arship of scholar-activists including John Cobb Jr, David Ray Griffin,
Jay McDaniel, Patricia Adams Farmer, Bruce Epperly, Thomas Jay Oord, and Andrew
M. Davis (Center for Open & Relational Theology, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2022</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">; Center for
Process Studies, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2020b</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">).</span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">1 </span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">On its main website the Centre for Process Thought (CPS) lists
religion and interfaith dialogue as one of its areas of focus and describes its
approach as follows: <o:p></o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><o:p> </o:p></span></p>
<p class="Default"><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">Process
thought has had a significant impact in the area of theology, religion, and
spirituality. From the work of theologians like John Cobb and Marjorie
Suchocki, and the emergence of Process Theology (as well as Open-Relational
Theology), the process worldview has inspired new formulations of the nature of
God—including special attention to notions of power, love, and God’s relation
to the world. As an organization committed to the promotion of the common good,
CPS also has a long history as a leader in interreligious dialogue; understood
as a practice toward mutual transformation and peace. (Centre for Process
Studies, </span><span style="color: blue; font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">2020a</span><span style="font-family: "Times New Roman",serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">) <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">This description is consistent with
our definition of nonviolent interfaith solidarity <i>jihad </i>with its focus
on interfaith-based commitment to solidarity, peacemaking and the common good.<o:p></o:p></span></p><p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><br /></span></p><p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"><br /></span></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-7060526916602834682023-12-19T17:47:00.000-08:002023-12-19T17:47:13.723-08:00Summary of R. Farmer's book Beyond the Impasse: the Promise of a Process Hermeneutic<p><br /></p><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{156d51ee-cc24-486b-9a7e-0d65a356f0e7}{216}" paraid="2058304513" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"></span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> The below is the summary of some of the main arguments in the book </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{156d51ee-cc24-486b-9a7e-0d65a356f0e7}{220}" paraid="1702141699" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun Underlined SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; text-decoration-line: underline; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Theory of </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">perception</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{156d51ee-cc24-486b-9a7e-0d65a356f0e7}{226}" paraid="26521802" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">The theory of </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">perception</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> in process thought posits that </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">perception</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> is inherently perspectival, suggesting that our experience of the world is mediated through subjective participation and personal valuation. However, it contends that there exists a possibility of apprehending the world in its objective state, independent of subjective perspectives and evaluations (p. 90).</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{156d51ee-cc24-486b-9a7e-0d65a356f0e7}{232}" paraid="1753580138" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{156d51ee-cc24-486b-9a7e-0d65a356f0e7}{238}" paraid="533741836" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB">Epistemologically, this theory asserts that knowledge originates from experiential engagement rather than abstract ideation (p. 91). It underscores the primacy of direct encounters and interactions with the world as the foundation of understanding, prioritizing experiential immediacy over conceptual constructs.</span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{156d51ee-cc24-486b-9a7e-0d65a356f0e7}{244}" paraid="1620536541" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{156d51ee-cc24-486b-9a7e-0d65a356f0e7}{250}" paraid="309325317" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Perception</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> is characterized as </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">possessing</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> imaginative and creative dimensions, implying that it entails acts of interpretation (p. 93). It posits that our perceptual engagement with the world involves active processes of meaning-making, highlighting the role of imaginative faculties and creative cognition. Thus, </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">perception</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> is conceptualized as an interpretive </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">endeavor</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">.</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{1}" paraid="97459068" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{7}" paraid="328404829" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">The nature of language is such that it perpetually eludes complete semantic disclosure. Language is inherently indeterminate and laden with subjective valuational undertones (p. 95). It posits that linguistic expression, by its inherent nature, falls short of capturing the entirety of meaning and the richness of signification it </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">seeks</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> to convey. Moreover, the act of naming and abstraction is suffused with affective tonalities, imbued with subjective valuational orientations, and </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">exhibits</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> an element of creative agency (p. 95). Language is construed as an expressive act that encompasses individual agency, emotional investment, and creative expression.</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{13}" paraid="857063564" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{19}" paraid="884215765" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Language, within this framework, signifies a </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">plurisignificant</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> medium, </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">harboring</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> multiple layers of meaning and accommodating diverse interpretative possibilities (p. 95). It suggests that linguistic signification is not fixed or univocal but rather open to manifold interpretations.</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{25}" paraid="1357079206" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{31}" paraid="2027025186" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">In the context of conveying profound truths, this theory posits the indispensability of employing poetic or mythical language. It contends that the depth and complexity of profound insights </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">necessitate</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> linguistic modes that are steeped in evocative imagery and symbolical representation (p. 98). Such language is believed to encapsulate the intricacies of certain experiences or concepts that elude literal or straightforward verbal expression.</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{37}" paraid="1408381740" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{43}" paraid="1386716311" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Regarding religious language, it is conceived as inherently value-laden and subjective, explicitly premised on a particular ontological </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">vision</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> and underpinned by a commitment to understanding (p. 98). Religious statements are not construed as objective descriptions of natural or transcendent realities but rather as articulations of individual beliefs and experiences.</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{49}" paraid="1909836922" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{55}" paraid="601960775" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Moreover, all language, including religious language, is </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">deemed</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> analogical rather than literal, implying that religious statements should not be regarded as literal representations of reality but rather as symbolic and metaphorical expressions. They are intended to evoke affective responses and engender experiential engagement rather than serving as rigid dogmas (p. 98).</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{61}" paraid="2122351687" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{67}" paraid="68282613" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB">This stance stands in contrast to descriptive and metonymic perspectives of language, which assume that religious language functions as an objective depiction of the natural and transcendent realms, predicated upon a subject-object dichotomy (p. 98). The theory rejects the reduction of religious language to mere representational or descriptive functions, emphasizing its subjective and symbolic nature.</span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{73}" paraid="2101681872" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"></span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{77}" paraid="953185627" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun Underlined SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 12pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 23.7417px; margin: 0px; padding: 0px; text-decoration-line: underline; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Nature of texts in process hermeneutics</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 12pt; line-height: 23.7417px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{83}" paraid="1607674510" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"></span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{87}" paraid="699051983" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">The texts </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">encountered</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> in the context of process hermeneutics can be described as either proposals or collections of propositions (p. 103). It is important to recognize that texts are inherently incomplete and imprecise representations of the author's original vision. Additionally, texts inevitably elicit propositions that were not initially considered by the author. The propositions entertained by one reader will never align completely with those perceived by another reader.</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{93}" paraid="1274919063" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun EmptyTextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; font-variant-ligatures: none !important; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"></span><span class="LineBreakBlob BlobObject DragDrop SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: WordVisiCarriageReturn_MSFontService, Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;"><span class="SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-wrap: nowrap !important; user-select: text;"> </span><br class="SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-wrap: nowrap !important; user-select: text;" /></span><span class="TextRun EmptyTextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; font-variant-ligatures: none !important; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"134233117":false,"134233118":false,"201341983":0,"335559738":0,"335559739":0,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{97}" paraid="917292086" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Texts </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">possess</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> an evolutionary nature (p. 103-104), wherein novel meanings can arise </span><span class="NormalTextRun AdvancedProofingIssueV2Themed SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-image: var(--urlAdvancedProofingIssueV2, url('data:image/svg+xml;base64,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')); background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">as a result of</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> the progressive development of the world (p. 104). As per the process hermeneutical model, the meaning of a text </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">remains</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> open-ended and evolves alongside the creative advancement of the world (p. 105).</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"134233117":false,"134233118":false,"201341983":0,"335559738":0,"335559739":0,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{103}" paraid="40272628" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun EmptyTextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; font-variant-ligatures: none !important; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"></span><span class="LineBreakBlob BlobObject DragDrop SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: WordVisiCarriageReturn_MSFontService, Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;"><span class="SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-wrap: nowrap !important; user-select: text;"> </span><br class="SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-wrap: nowrap !important; user-select: text;" /></span><span class="TextRun EmptyTextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; font-variant-ligatures: none !important; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"134233117":false,"134233118":false,"201341983":0,"335559738":0,"335559739":0,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{107}" paraid="1634996013" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB">To grasp a text comprehensively, it is necessary to interpret it within the broader framework of process metaphysics, which itself is an ongoing and unfolding process. This approach is commonly referred to as metaphysical criticism of the text (p. 105-106).</span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{113}" paraid="2063691141" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"></span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{117}" paraid="801037220" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun Underlined SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; text-decoration-line: underline; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Process hermeneutics and Validity in Interpretation</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{123}" paraid="1125654145" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"></span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{127}" paraid="354237068" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Process hermeneutics and the evaluation of validity in interpretation and theological norms encompass several essential components. Firstly, it affirms the value of exploring novel meanings in interpretation, rather than categorically dismissing them in </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">favor</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> of presumed original meanings (p. 109).</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{133}" paraid="1566689832" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun EmptyTextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; font-variant-ligatures: none !important; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"></span><span class="LineBreakBlob BlobObject DragDrop SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: WordVisiCarriageReturn_MSFontService, Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;"><span class="SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-wrap: nowrap !important; user-select: text;"> </span><br class="SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-wrap: nowrap !important; user-select: text;" /></span><span class="TextRun EmptyTextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; font-variant-ligatures: none !important; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"134233117":false,"134233118":false,"201341983":0,"335559738":0,"335559739":0,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{137}" paraid="166609889" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">The criteria for assessing validity in interpretation within this framework consist of three concepts rooted in Whiteheadian philosophy. The first concept pertains to the historic route of living occasions, which bears resemblance to Gadamer's notion of effective history. It entails the recognition of a temporal continuum between the interpreter and the text, steeped in the continuity of customs and traditions. Effective history denotes the enduring impact of a text across generations, as it is continuously reinterpreted </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">in light of</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> new events, and conversely, new events are understood in relation to the text. In the context of process hermeneutics, the interpreter, as a participant in the historic route, shares an internal connection with the text and its associated interpretive tradition. Consequently, religious texts and their associated religious practices do not </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">possess</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> an immutable essence inherent to the historic route itself, but rather </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">exhibit</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> a causal continuity that </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">permits</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> change rather than perpetual repetition. Eternal repetition signifies a decline stemming from the waning intensity of emotions and enthusiasm. The past is thus regarded as a source of inspiration for novel and creative responses, rather than an entity to be safeguarded. </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Pertaining to</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> the question of validity in interpretation and theological norms, the task lies in discerning when a novel expression genuinely aligns with the historic route and when it deviates from it. Cobbs suggests that a novel interpretation is considered valid when it fosters the emergence of new forms that invigorate the content of the historic route while integrating potential contributions from external sources. However, change becomes a betrayal when it impedes or obstructs the progress of the historic route (p. 110-114).</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"134233117":false,"134233118":false,"201341983":0,"335559738":0,"335559739":0,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{143}" paraid="822295773" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun EmptyTextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; font-variant-ligatures: none !important; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"></span><span class="LineBreakBlob BlobObject DragDrop SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: WordVisiCarriageReturn_MSFontService, Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;"><span class="SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-wrap: nowrap !important; user-select: text;"> </span><br class="SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-wrap: nowrap !important; user-select: text;" /></span><span class="TextRun EmptyTextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; font-variant-ligatures: none !important; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"134233117":false,"134233118":false,"201341983":0,"335559738":0,"335559739":0,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{147}" paraid="1712719327" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">The second concept encompasses God's work of creative transformation. In process thought, God is perceived as both the foundation of order and the impetus behind novelty. Order and novelty serve as instruments for God's overarching </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">objective</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> of cultivating heightened levels of harmonious sentiments within the cosmos. The role of the process interpreter is to strive for this creative transformation by employing theological norms that connect old interpretations with new ones, shedding fresh insight on established interpretations, and exploring the possibilities of reconciling </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">seemingly incompatible</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> propositions. It is crucial to note that creative transformation must </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">operate</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> within the parameters </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">established</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> by the historical routes (p. 114-117).</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"134233117":false,"134233118":false,"201341983":0,"335559738":0,"335559739":0,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{153}" paraid="1568640925" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun EmptyTextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; font-variant-ligatures: none !important; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"></span><span class="LineBreakBlob BlobObject DragDrop SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: WordVisiCarriageReturn_MSFontService, Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;"><span class="SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-wrap: nowrap !important; user-select: text;"> </span><br class="SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-wrap: nowrap !important; user-select: text;" /></span><span class="TextRun EmptyTextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; font-variant-ligatures: none !important; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"134233117":false,"134233118":false,"201341983":0,"335559738":0,"335559739":0,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{157}" paraid="608059489" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">The third concept revolves around the community of interpretation. Process thought places significant emphasis on both the historical religious tradition and the influence exerted by the interpretive community on individual interpreters. Within this framework, the interpreter's belongingness to a specific community, be it a scholarly guild or a particular faith group, </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">substantially shapes</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> their interpretation of the text. The validity of their interpretation finds affirmation within the community, and it can either contribute to the future growth of the community of interpretation or hasten its decline, as previously explained (p. 118).</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"134233117":false,"134233118":false,"201341983":0,"335559738":0,"335559739":0,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{163}" paraid="2003685713" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun EmptyTextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; font-variant-ligatures: none !important; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"></span><span class="LineBreakBlob BlobObject DragDrop SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: WordVisiCarriageReturn_MSFontService, Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;"><span class="SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-wrap: nowrap !important; user-select: text;"> </span><br class="SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-wrap: nowrap !important; user-select: text;" /></span><span class="TextRun EmptyTextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; font-variant-ligatures: none !important; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"134233117":false,"134233118":false,"201341983":0,"335559738":0,"335559739":0,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 11pt; line-height: 19.425px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{167}" paraid="1014908377" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">In summation, a valid interpretation in the realm of process hermeneutics is characterized by creative transformation within the interpreter's community. This approach recognizes the significance of history, community, and the ongoing interpretive process in comprehending and engaging with religious texts. It allows individuals to </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">establish</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> a connection with the past, interpret texts in the present, and envision a future that aligns with their interpretive community.</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{177}" paraid="1279165006" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun Underlined SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; text-decoration-line: underline; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Nature of Authority </span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{183}" paraid="1063759211" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">The essence of authority in process hermeneutics lies in the understanding that all human experiences are subjective in nature. It argues for the validity of authority as a dynamic and open-minded process, rather than a rigid and absolute concept. Authority is </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">deemed</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> sufficient rather than absolute, aligning with the persuasive nature of process metaphysics. Furthermore, </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">in light of</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> the continuous creative advancement of the world, all sources of authority require constant reinterpretation and adaptation to accommodate changing </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">circumstances.</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">(</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">p.126-127)</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{203}" paraid="1867876299" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="none" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"></span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #242424; font-family: "Segoe UI", "Segoe UI_EmbeddedFont", "Segoe UI_MSFontService", sans-serif; font-size: 11pt; line-height: 21.5833px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{207}" paraid="1949284361" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB">The concept of inspiration and revelation in process hermeneutics involves understanding them as interconnected elements within a continuous flow. Process thought acknowledges that no single moment can fully encapsulate the entirety of God's nature, as the divine reality surpasses our complete comprehension.</span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{213}" paraid="904282500" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{219}" paraid="524182119" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Revelation is seen as an ongoing unfolding of divine love throughout history. As the process of creation evolves, our understanding of the sacred also develops. Inspired individuals across different eras bear fragments of insight into Love's guidance for their respective times. This perspective encourages approaching scripture with an open and seeking spirit, valuing anything within it that aligns with love and contributes to the cultivation of our conscience. With careful examination and patience, scripture's mysteries may continue to reveal deeper insights to future seekers, as our </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">perception</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> of eternity and time expands.</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{225}" paraid="110440025" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{231}" paraid="1373759218" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">From a process viewpoint, the Bible is regarded as a collection of diverse encounters across various eras, capturing the moments when Love's light broke through the lives of the scribes. However, it is important to approach the Bible as an interpreted text rather than a definitive statement of doctrine, recognizing that no single book alone </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">contains</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> the entirety of God's counsel. The Bible is seen as part of a broader unfolding revelation, continuously adapting to new eras' emerging awareness. While its teachings </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">retain</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> their relevance wherever they inspire compassion, deeper truths can also </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">emerge</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> through the voices of future </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">prophets</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">.</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{237}" paraid="132079445" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{243}" paraid="378647175" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Sacred texts serve as reflections of moments when revelation particularly manifested itself through prophets, poets, and visionaries. They offer glimpses of Love's presence in past eras, </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">providing</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> guidance that requires discernment, as eternal truths are conveyed through finite and time-bound words. Prophets act as conduits for revelation, </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">channeling</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> the stirring "God-consciousness" within and around them to challenge complacency and inspire societal growth of the spirit. Their message endures wherever Love uplifts hearts and minds, fostering a renewed commitment to peace. Process theology views prophecy as a human opening to the transcendent flow of revelation, particularly in times of social or spiritual unrest when </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">established</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> structures no longer satisfy, prompting the prophetic soul to advocate for new understanding and compassion.</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{249}" paraid="2110097664" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{4f52dfc7-812a-4d96-b069-23ecd684bd07}{255}" paraid="456955557" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Inspiration occurs when individuals experience glimpses of the divine, allowing transcendent insights to radiate through ordinary words. However, true depth of inspiration is unlocked through interpretation across generations, as shifting perspectives unveil previously hidden </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">facets</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> of Love's calling. Inspiration is not limited to certain individuals but flows through all of humanity, especially when our love, justice, and creativity reach extraordinary levels.</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{33e0e61e-29e6-4b48-890c-3e43d4bca8fd}{6}" paraid="388254300" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"> </span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW236690215 BCX0" paraeid="{33e0e61e-29e6-4b48-890c-3e43d4bca8fd}{12}" paraid="859367253" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px 0px 10.6667px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space-collapse: preserve;"><span class="TextRun SCXW236690215 BCX0" data-contrast="auto" lang="EN-GB" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; font-variant-ligatures: none !important; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-GB"><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">In this perspective, inspiration, revelation, and prophecy are intricately interconnected, each </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">representing</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> a facet of Divine ongoing work within, </span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">through</span><span class="NormalTextRun SCXW236690215 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">, and beyond humanity across different eras. Sacred texts capture inspired moments, serving as catalysts for further revelation, while prophecy serves to awaken new insights. Inspiration strengthens our continuous grasp of the divine.</span></span><span class="EOP SCXW236690215 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":259}" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-family: Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif; font-size: 12pt; line-height: 20.5042px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-39292206658551273822023-08-31T01:07:00.001-07:002023-08-31T01:07:12.691-07:00Gender Apartheid in Afghanistan under the Taliban<p>
</p><p>Gender Apartheid in Afghanistan under the Taliban
</p><p>Adis Duderija
</p><p>Senior Lecturer in the Study of Islam and Society , Griffith University
</p><p>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.
</p><p>Systematic Suppression of Women's Rights
</p><p>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.
</p><p>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.
</p><p>Brutal Imposition of Punishments
</p><p>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.
</p><p>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.
</p><p>Widespread Restrictions on Women's Rights
</p><p>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.
</p><p>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.
</p><p>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.
</p><p>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.
</p><p>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.
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</p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-43911863271320612772023-05-28T01:07:00.009-07:002023-05-29T21:17:42.753-07:00Al-Jazeera Balkans interview - Western liberal values are compatible with Islam<p><span style="font-size: large;"> Translation from Bosnian -original here-<a href="https://balkans.aljazeera.net/teme/2023/5/27/djuderija-zapadne-liberalne-vrijednosti-su-uskladive-s-islamskim?fbclid=IwAR0_FUZue_Sxm8jGkfWguQgn6IGS8r81Ac_5o5oU_hwqUnozP1lXEBDqyio">here</a> </span></p><p><span style="font-size: large;"><br /></span></p><p class="MsoNormal"><span style="font-size: 16.0pt; line-height: 107%;">"Duderija:
Western liberal values are compatible with Islam"<o:p></o:p></span></p><p class="MsoNormal">"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.<o:p></o:p></p><p class="MsoNormal">Jasmin Alibegic in conversation with Adis Duderija ,May 2023<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">“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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">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<a href="https://link.springer.com/book/10.1057/9780230337862">: Constructing
Religiously Ideal 'Believer' and 'Woman' in Islam: Neo-Traditional Salafi and
Progressive Muslims' Methods of Interpretation</a> and <a href="https://www.routledge.com/The-Imperatives-of-Progressive-Islam/Duderija/p/book/9781138364110">The
Imperatives of Progressive Islam.</a><o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal"><b><span style="font-size: 14.0pt; line-height: 107%;">A form of
Islamic theology of liberation<o:p></o:p></span></b></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">"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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">"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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">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."<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">"What we need today is a form of Islamic theology of
liberation," Duderija believes.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">Importance
of adhering to cosmopolitan Islam<o:p></o:p></span></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">"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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">"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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">"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."<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal"><b><span style="font-size: 14.0pt; line-height: 107%;">"Islamo-Christian
civilization as a historical reality"<o:p></o:p></span></b></p><p class="MsoNormal"><b> </b></p><p class="MsoNormal">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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">"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 <a href="http://cup.columbia.edu/book/the-case-for-islamo-christian-civilization/9780231127974#:~:text=Bulliet%20argues%20that%20beginning%20in,democratic%20reforms%20within%20those%20governments.">books</a>
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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">"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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal"><span style="font-size: 14.0pt; line-height: 107%;">"Prevalence
of puritanical intellectual currents"<o:p></o:p></span></p><p class="MsoNormal">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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">"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."<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal"><b><span style="font-size: 14.0pt; line-height: 107%;">"Shift
in the broader social and political context"<o:p></o:p></span></b></p><p class="MsoNormal"><b><span style="font-size: 14.0pt; line-height: 107%;"> </span></b></p><p class="MsoNormal">Furthermore, he outlines the modern challenges facing Islam
and what needs to be done in the future.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">"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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">He also points out the need to rediscover Islamic
aesthetics, rationalistic philosophy, and cosmopolitan and gender-just
presentations of Islamic mysticism.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal">"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.<o:p></o:p></p><p class="MsoNormal"><o:p> </o:p></p><p class="MsoNormal"><o:p> </o:p></p><p>
</p><p class="MsoNormal"><o:p> </o:p></p><p style="background-color: white; box-sizing: border-box; font-family: Georgia, Times, "Times New Roman", serif; font-size: 20px; hyphens: auto; margin: 0.5rem 0px 30px; overflow-wrap: break-word;"><br /></p><p style="background-color: white; box-sizing: border-box; font-family: Georgia, Times, "Times New Roman", serif; font-size: 20px; hyphens: auto; margin: 0.5rem 0px 30px; overflow-wrap: break-word;"><br /></p><p><br /></p><p><br /></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-53811755763102447952023-04-06T19:45:00.002-07:002023-04-06T19:45:08.644-07:00Islamic Process Relational Theology<p> </p><p class="MsoNormal"><span lang="EN-GB">Islamic Process Relational Theology <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">ChatGTP and Dr. Adis Duderija<o:p></o:p></span></p><p class="MsoNormal"><span lang="EN-GB"><br /></span></p><p class="MsoNormal"><span lang="EN-GB">CAVEAT: THERE COULD BE SOME INACCURACIES IN REFERENCES </span></p>
<p class="MsoNormal"><span lang="EN-GB">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">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 <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">"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)<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal">Similarly,
Izutsu’s thematic and holistic investigation of the Qur’anic worldview leads him
to assert that :</p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">"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)<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Elsewhere, a process oriented version of
cosmos is affirmed by Kazemi affirms who states that <span style="mso-spacerun: yes;"> </span>"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).<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">This also applies in the reams of God’s
Attributes which are considered to be dynamic in nature:<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">"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)<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">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 <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">"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)<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span>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.</p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span>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:</p>
<p class="MsoNormal"><span lang="EN-GB">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)<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span>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</p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span>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)</p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal">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</p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">"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)<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span>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</p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span>"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)</p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Elsewhere, Reza-Kazemi<span style="mso-spacerun: yes;"> </span>affirms this view by stating <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">"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)<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">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 <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">"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)<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">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<o:p></o:p></span></p>
<p class="MsoNormal"><br /></p>
<p class="MsoNormal"><span lang="EN-GB">"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)<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span> </p>
<p class="MsoNormal"><span lang="EN-GB"><span style="mso-spacerun: yes;"> </span>This
includes not only dialogue between different individuals and groups, but also
between human beings and the natural world.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span>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</p>
<p class="MsoNormal"><span lang="EN-GB">"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)<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">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. <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span>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.</p>
<p class="MsoNormal"><span lang="EN-GB"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">References:<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Bakhtiar, L. (2004). Sufi: Expressions of
the Mystic Quest. Thames & Hudson.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Chittick, W. C. (1983). The Sufi path of
love: The spiritual teachings of Rumi. SUNY Press.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Gianotti, T. J. (2016). The Routledge
Companion to Islamic Philosophy. Routledge.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Guessoum, N. (2011). Islam's quantum
question: Reconciling Muslim tradition and modern science. I. B. Tauris.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Izutsu, T. (2004). The concept of belief in
Islamic theology. McGill-Queen's University Press.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Kalin, I. (1999). Islam and the problem of
modern science. Ashgate Publishing.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Kalin, I. (1999). Islam and the problem of
modern science. Ashgate Publishing.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Nasr, S. H. (2014). Islamic philosophy from
its origin to the present: Philosophy in the land of prophecy. SUNY Press.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Rahman, F. (1986). Islamic Methodology in
History. Islamic Book Trust.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Renard, J. (1998). Windows on the House of
Islam: Muslim Sources on Spirituality and Religious Life. University of
California Press.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Shah-Kazemi, R. (2007). Spiritual quest:
Reflections on Quranic prayer according to the teachings of Imam Ali. I. B.
Tauris.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB">Shah-Kazemi, R. (2007). Spiritual quest:
Reflections on Quranic prayer according to the teachings of Imam Ali. I. B.
Tauris.<o:p></o:p></span></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-59626154627206061722023-02-05T17:39:00.000-08:002023-02-05T17:39:13.018-08:00 DR ADIS DUDERIJA AS DESCRIBED BY OPEN AI BOT <p> </p><p class="MsoNormal"><span lang="EN-GB" style="background: #F7F7F8; color: #374151; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">OPEN AI
BOT’S DESCRIPTION ON ME :<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="background: #F7F7F8; color: #374151; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="background: #F7F7F8; color: #374151; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="background: #F7F7F8; color: #374151; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.</span><o:p></o:p></p>
<p class="MsoNormal"><span lang="EN-GB" style="background: #F7F7F8; color: #374151; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="background: #F7F7F8; color: #374151; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.</span><o:p></o:p></p>
<p class="MsoNormal"><span lang="EN-GB" style="background: #F7F7F8; color: #374151; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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 <span style="background: #F7F7F8; color: #374151;">about
Islam and its role in the modern world.</span><o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="background: #F7F7F8; color: #374151; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="EN-GB" style="background: #F7F7F8; color: #374151; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">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.</span><span lang="EN-GB" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><o:p></o:p></span></p><p class="MsoNormal"><span lang="EN-GB" style="background: #F7F7F8; color: #374151; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></p><p class="MsoNormal"><span lang="EN-GB" style="background: rgb(247, 247, 248); line-height: 107%;"><span style="color: #374151; font-family: Times New Roman, serif;">https://chat.openai.com/chat</span></span></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-53487143600593958562023-02-05T16:55:00.004-08:002023-02-05T16:57:53.173-08:00OPEN AI BOT'S DESCRIPTION OF PROGRESSIVE ISLAM/PROGRESSIVE MUSLIM THOUGHT<p> <span face="Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"" style="background-color: #f7f7f8; color: #374151; font-size: 16px; white-space: pre-wrap;">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.</span></p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; color: #374151; font-family: Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"; font-size: 16px; margin: 1.25em 0px; white-space: pre-wrap;">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.</p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; color: #374151; font-family: Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"; font-size: 16px; margin: 1.25em 0px; white-space: pre-wrap;">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.</p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; color: #374151; font-family: Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"; font-size: 16px; margin: 1.25em 0px; white-space: pre-wrap;">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.</p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; color: #374151; font-family: Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"; font-size: 16px; margin: 1.25em 0px; white-space: pre-wrap;">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.</p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; color: #374151; font-family: Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"; font-size: 16px; margin: 1.25em 0px; white-space: pre-wrap;">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.</p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; color: #374151; font-family: Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"; font-size: 16px; margin: 1.25em 0px; white-space: pre-wrap;">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.</p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; color: #374151; font-family: Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"; font-size: 16px; margin: 0px 0px 1.25em; white-space: pre-wrap;">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.</p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; color: #374151; font-family: Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"; font-size: 16px; margin: 1.25em 0px; white-space: pre-wrap;">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.</p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; color: #374151; font-family: Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"; font-size: 16px; margin: 1.25em 0px; white-space: pre-wrap;">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.</p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; color: #374151; font-family: Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"; font-size: 16px; margin: 1.25em 0px; white-space: pre-wrap;"><br /></p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; color: #374151; font-family: Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"; font-size: 16px; margin: 1.25em 0px 0px; white-space: pre-wrap;">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.</p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; color: #374151; font-family: Söhne, ui-sans-serif, system-ui, -apple-system, "Segoe UI", Roboto, Ubuntu, Cantarell, "Noto Sans", sans-serif, "Helvetica Neue", Arial, "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Noto Color Emoji"; font-size: 16px; margin: 1.25em 0px 0px; white-space: pre-wrap;"><br /></p><p style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgba(59,130,246,0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 transparent; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 transparent; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 transparent; --tw-shadow: 0 0 transparent; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; background-color: #f7f7f8; border: 0px solid rgb(217, 217, 227); box-sizing: border-box; margin: 1.25em 0px 0px;"><span face="Söhne, ui-sans-serif, system-ui, -apple-system, Segoe UI, Roboto, Ubuntu, Cantarell, Noto Sans, sans-serif, Helvetica Neue, Arial, Apple Color Emoji, Segoe UI Emoji, Segoe UI Symbol, Noto Color Emoji" style="color: #374151;"><span style="white-space: pre-wrap;">https://chat.openai.com/chat</span></span></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-39783725420115220542022-10-23T19:44:00.005-07:002022-10-23T22:48:50.279-07:00How to Think About Qur'an and Revelation from the Perspective of Progressive Muslim Thought -A Brief Preliminary Reflection <p> <b><span class="EOP SCXW212040861 BCX0" color="windowtext" data-ccp-props="{"201341983":0,"335559739":160,"335559740":480}" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; line-height: 38px; margin: 0px; padding: 0px; user-select: text; white-space: pre-wrap;">CAVEAT -</span><span face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="background-color: white; font-size: 16px; white-space: pre-wrap;">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.</span></b></p><div class="OutlineElement Ltr SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW212040861 BCX0" paraeid="{02b4fec1-2830-4f23-ab4a-86cad1291c05}{38}" paraid="651481156" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">To understand the nature of progressive Muslim </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">thought it</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> is essential to understand how it </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">approaches the nature of the Qur’an</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> and the nature of the idea of Revelation itself</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">. </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">In my </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">previous</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> writings on progressive </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Islam</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> ( </span></span><a class="Hyperlink SCXW212040861 BCX0" href="http://libgen.rs/book/index.php?md5=FB7D67B83AA67565D41689DB0411B37D" rel="noreferrer noopener" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-decoration-line: none; user-select: text;" target="_blank"><span class="TextRun Underlined SCXW212040861 BCX0" data-contrast="none" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #0563c1; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; text-decoration-line: underline; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" data-ccp-charstyle="Hyperlink" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">here</span></span></a><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"> and </span><a class="Hyperlink SCXW212040861 BCX0" href="http://libgen.rs/book/index.php?md5=07D021B17EC7C1FC60066787C69B1DFE" rel="noreferrer noopener" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-decoration-line: none; user-select: text;" target="_blank"><span class="TextRun Underlined SCXW212040861 BCX0" data-contrast="none" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #0563c1; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; text-decoration-line: underline; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" data-ccp-charstyle="Hyperlink" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">here</span></span></a><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">,</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">) drawing upon the work of A. Al-Khuli and Nasr Abu Zayd,</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> I emphasised the idea that progressive Islam considers the Qur’an as a socio-</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">culturally produced</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">and literary</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> discourse</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">or set of discourses </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">(</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">for summary </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">of parts</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> of this work </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">click </span></span><a class="Hyperlink SCXW212040861 BCX0" href="https://iqsaweb.wordpress.com/2015/03/23/duderija_hermeneutics/" rel="noreferrer noopener" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-decoration-line: none; user-select: text;" target="_blank"><span class="TextRun Underlined SCXW212040861 BCX0" data-contrast="none" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #0563c1; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; text-decoration-line: underline; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" data-ccp-charstyle="Hyperlink" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">here</span></span></a><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">)</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">. In other words</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">, according</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> to progressive Muslim thought </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">there is an organic and symbiotic link between </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">the specific </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">religious </span><span class="NormalTextRun ContextualSpellingAndGrammarErrorV2Themed SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-image: var(--urlContextualSpellingAndGrammarErrorV2, url("data:image/svg+xml;base64,PD94bWwgdmVyc2lvbj0iMS4wIiBlbmNvZGluZz0iVVRGLTgiPz4KPHN2ZyB3aWR0aD0iNXB4IiBoZWlnaHQ9IjNweCIgdmlld0JveD0iMCAwIDUgMyIgdmVyc2lvbj0iMS4xIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciIHhtbG5zOnhsaW5rPSJodHRwOi8vd3d3LnczLm9yZy8xOTk5L3hsaW5rIj4KICAgIDwhLS0gR2VuZXJhdG9yOiBTa2V0Y2ggNTUuMiAoNzgxODEpIC0gaHR0cHM6Ly9za2V0Y2hhcHAuY29tIC0tPgogICAgPHRpdGxlPmdyYW1tYXJfZG91YmxlX2xpbmU8L3RpdGxlPgogICAgPGRlc2M+Q3JlYXRlZCB3aXRoIFNrZXRjaC48L2Rlc2M+CiAgICA8ZyBpZD0iZ3JhbW1hcl9kb3VibGVfbGluZSIgc3Ryb2tlPSJub25lIiBzdHJva2Utd2lkdGg9IjEiIGZpbGw9Im5vbmUiIGZpbGwtcnVsZT0iZXZlbm9kZCIgc3Ryb2tlLWxpbmVjYXA9InJvdW5kIj4KICAgICAgICA8ZyBpZD0iR3JhbW1hci1UaWxlLUNvcHkiIHN0cm9rZT0iIzMzNTVGRiI+CiAgICAgICAgICAgIDxwYXRoIGQ9Ik0wLDAuNSBMNSwwLjUiIGlkPSJMaW5lLTItQ29weS0xMCI+PC9wYXRoPgogICAgICAgICAgICA8cGF0aCBkPSJNMCwyLjUgTDUsMi41IiBpZD0iTGluZS0yLUNvcHktMTEiPjwvcGF0aD4KICAgICAgICA8L2c+CiAgICA8L2c+Cjwvc3ZnPg==")); background-position: 0% 100%; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">environment </span><span class="NormalTextRun ContextualSpellingAndGrammarErrorV2Themed SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-image: var(--urlContextualSpellingAndGrammarErrorV2, url("data:image/svg+xml;base64,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")); background-position: 0% 100%; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">o</span><span class="NormalTextRun ContextualSpellingAndGrammarErrorV2Themed SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-image: var(--urlContextualSpellingAndGrammarErrorV2, url("data:image/svg+xml;base64,PD94bWwgdmVyc2lvbj0iMS4wIiBlbmNvZGluZz0iVVRGLTgiPz4KPHN2ZyB3aWR0aD0iNXB4IiBoZWlnaHQ9IjNweCIgdmlld0JveD0iMCAwIDUgMyIgdmVyc2lvbj0iMS4xIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciIHhtbG5zOnhsaW5rPSJodHRwOi8vd3d3LnczLm9yZy8xOTk5L3hsaW5rIj4KICAgIDwhLS0gR2VuZXJhdG9yOiBTa2V0Y2ggNTUuMiAoNzgxODEpIC0gaHR0cHM6Ly9za2V0Y2hhcHAuY29tIC0tPgogICAgPHRpdGxlPmdyYW1tYXJfZG91YmxlX2xpbmU8L3RpdGxlPgogICAgPGRlc2M+Q3JlYXRlZCB3aXRoIFNrZXRjaC48L2Rlc2M+CiAgICA8ZyBpZD0iZ3JhbW1hcl9kb3VibGVfbGluZSIgc3Ryb2tlPSJub25lIiBzdHJva2Utd2lkdGg9IjEiIGZpbGw9Im5vbmUiIGZpbGwtcnVsZT0iZXZlbm9kZCIgc3Ryb2tlLWxpbmVjYXA9InJvdW5kIj4KICAgICAgICA8ZyBpZD0iR3JhbW1hci1UaWxlLUNvcHkiIHN0cm9rZT0iIzMzNTVGRiI+CiAgICAgICAgICAgIDxwYXRoIGQ9Ik0wLDAuNSBMNSwwLjUiIGlkPSJMaW5lLTItQ29weS0xMCI+PC9wYXRoPgogICAgICAgICAgICA8cGF0aCBkPSJNMCwyLjUgTDUsMi41IiBpZD0iTGluZS0yLUNvcHktMTEiPjwvcGF0aD4KICAgICAgICA8L2c+CiAgICA8L2c+Cjwvc3ZnPg==")); background-position: 0% 100%; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">ut</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> of which </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">the Qur’</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">an</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">emer</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">ged </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">and the nature of the Qur’an </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">itself</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">. </span></span></p><p class="Paragraph SCXW212040861 BCX0" paraeid="{02b4fec1-2830-4f23-ab4a-86cad1291c05}{38}" paraid="651481156" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><br /></span></p><p class="Paragraph SCXW212040861 BCX0" paraeid="{02b4fec1-2830-4f23-ab4a-86cad1291c05}{38}" paraid="651481156" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Importantly, </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">from the perspective of philosophy of religion that is embraced by progressive Muslim thought, </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">namely one informed by <a href="https://plato.stanford.edu/entries/process-theism/#:~:text=For%20process%20theism%2C%20the%20activity,the%20world%20are%20non%2Dtemporal.">process-</a></span><a href="https://plato.stanford.edu/entries/process-theism/#:~:text=For%20process%20theism%2C%20the%20activity,the%20world%20are%20non%2Dtemporal."><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">relational </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">metaphysics</span></a><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">, </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">the</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> concept of </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">“</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Revelation</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">” (</span><span class="NormalTextRun SpellingErrorV2Themed AdvancedProofingIssueV2Themed SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-image: var(--urlSpellingErrorV2, url("data:image/svg+xml;base64,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")); background-position: 0% 100%; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">i</span><span class="NormalTextRun AdvancedProofingIssueV2Themed SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-image: var(--urlAdvancedProofingIssueV2, url("data:image/svg+xml;base64,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")); background-position: 0% 100%; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">.e</span><span class="NormalTextRun AdvancedProofingIssueV2Themed SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-image: var(--urlAdvancedProofingIssueV2, url("data:image/svg+xml;base64,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")); background-position: 0% 100%; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">. </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">what constitutes sources of Divine </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">signs) is</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> not text-dependent</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> but </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">emphasises </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">the validity</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> of the concept of </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">“Revelation” by</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> pointing to </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">the idea</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">of:</span></span><span class="EOP SCXW212040861 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":480}" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; line-height: 38px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{bc1829c0-2dbe-4bb1-8a00-7a9023a4b3f3}{208}" paraid="1242440774" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">1.</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">centrality </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">of human</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">religious </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">experience,</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> including the mystical</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> and </span><span class="NormalTextRun SpellingErrorV2Themed SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-image: var(--urlSpellingErrorV2, url("data:image/svg+xml;base64,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")); background-position: 0% 100%; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">perennialist</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">, </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">as a universal phenomenon historically and </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">across diverse</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> cultures</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> and civilisations</span></span><span class="EOP SCXW212040861 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":480}" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; line-height: 38px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{38c62c54-334f-44d2-b521-0233341cab99}{147}" paraid="1314830269" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">2.</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">the</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> natural </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">world and</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">human rational </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">faculty</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> as sources of Divine </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">signs.</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> These Divine signs are </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">repeatedly used</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> in the Qur’an as such</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">. </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">In this respect, t</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">here is a qualitative difference here </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">between progressive</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> Islam’s </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">approach</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> to Revelation </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">(</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">and the</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">nature Qur’an</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">)</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">and Islamic</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">orthodoxy</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">.</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> For</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Islamic orthodoxy it is the</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> plain</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">, </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">ahistorical</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> and non-philosophically informed reading </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">of Qur’an</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> itself </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">(and the associated orthodox canonical literature) </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">that sets the parameters </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">of what </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">constitutes Divine </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">signs</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">(including</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> crucially the Qur’an </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">itself) whereas</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> in progressive Muslim thought, the concept of </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">“</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Revelation</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">”</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> is a by-product of a particular approach to philosophy of religion </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">understood from the perspective of <a href="https://libgen.rs/book/index.php?md5=B5D874A4CBBB99FE7D2C61860A1B3AA2">process-relational theology</a> th</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">r</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">ough which Qur’anic</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> theological</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> ideas are</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> conceptualised and interpreted.</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">This difference between the two approaches exists</span><span class="NormalTextRun ContextualSpellingAndGrammarErrorV2Themed SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-image: var(--urlContextualSpellingAndGrammarErrorV2, url("data:image/svg+xml;base64,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")); background-position: 0% 100%; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> in part, </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">because in progressive Muslim thought the</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> understanding of </span><span class="NormalTextRun ContextualSpellingAndGrammarErrorV2Themed SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-image: var(--urlContextualSpellingAndGrammarErrorV2, url("data:image/svg+xml;base64,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")); background-position: 0% 100%; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">the emergence </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">and nature of the Qur’an are metaphysically different</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> from that of the Islamic orthodoxy</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">which brings</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> me to another </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">point</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">. </span></span><span class="EOP SCXW212040861 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":480}" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; line-height: 38px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{2aa38f63-9135-4a9d-ac8a-f8fe8cea654d}{21}" paraid="334837586" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"></span></span><span class="EOP SCXW212040861 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":480}" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; line-height: 38px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{2aa38f63-9135-4a9d-ac8a-f8fe8cea654d}{3}" paraid="1920373165" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU">Since the publication of my 2017 book on progressive Islam important </span><a class="Hyperlink SCXW212040861 BCX0" href="http://libgen.rs/book/index.php?md5=49276F450014DB13030624A50EF45543" rel="noreferrer noopener" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-decoration-line: none; user-select: text;" target="_blank"><span class="TextRun Underlined SCXW212040861 BCX0" data-contrast="none" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #0563c1; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; text-decoration-line: underline; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" data-ccp-charstyle="Hyperlink" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">studies</span></span></a><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> have </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">been </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">penned by progressive minded Muslim scholars </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">further</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">emphasising</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> the historicity of the Qur’an </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">and the </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">contingent and</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> evolving nature </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">of </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">human religious </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">experience</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> including that termed “</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Prophetic” religious experience</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">. Moreover, </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">additional</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> important </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span></span><a class="Hyperlink SCXW212040861 BCX0" href="http://libgen.rs/book/index.php?md5=4E222D2BD053393C6CA7EF4A907992BB" rel="noreferrer noopener" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-decoration-line: none; user-select: text;" target="_blank"><span class="TextRun Underlined SCXW212040861 BCX0" data-contrast="none" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #0563c1; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; text-decoration-line: underline; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" data-ccp-charstyle="Hyperlink" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">research</span></span></a><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> has been produced closely linking</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> the </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">emergence and the nature of the </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Qur’</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">an to the </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">religious </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">ecosystem</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> of late Antiquity Near</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">-</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">East</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">. This </span></span><a class="Hyperlink SCXW212040861 BCX0" href="http://libgen.rs/book/index.php?md5=4E222D2BD053393C6CA7EF4A907992BB" rel="noreferrer noopener" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-decoration-line: none; user-select: text;" target="_blank"><span class="TextRun Underlined SCXW212040861 BCX0" data-contrast="none" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #0563c1; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; text-decoration-line: underline; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" data-ccp-charstyle="Hyperlink" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">research</span></span></a><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun ContextualSpellingAndGrammarErrorV2Themed SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-image: var(--urlContextualSpellingAndGrammarErrorV2, url("data:image/svg+xml;base64,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")); background-position: 0% 100%; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">,among</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> others, </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">highlights the </span></span><a class="Hyperlink SCXW212040861 BCX0" href="http://libgen.rs/book/index.php?md5=B0D859E4DF51A2BB477D13FDC7B518BE" rel="noreferrer noopener" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; text-decoration-line: none; user-select: text;" target="_blank"><span class="TextRun Underlined SCXW212040861 BCX0" data-contrast="none" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; color: #0563c1; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; text-decoration-line: underline; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" data-ccp-charstyle="Hyperlink" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">inter-textual nature</span></span></a><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> of the origins </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">and the composition </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">of the Qur’an</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">. </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Hence, in </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">concert</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> with process</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">-relational</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">metaphysics/</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">theology</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> and in contrast with orthodox Islamic dogma</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">, progressive Islam’s approach to scripture as </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">source of Divine </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">signs is</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> premised on the metaphysical impossibility </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">of </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">a </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">pure</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">ly</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Divine</span></span><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; font-weight: bold; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"> </span><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">text</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> and</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> the metaphysical impossibility of </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">the non</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; 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background-position: 0% 100%; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">”</span><span class="NormalTextRun AdvancedProofingIssueV2Themed SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-image: var(--urlAdvancedProofingIssueV2, url("data:image/svg+xml;base64,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")); background-position: 0% 100%; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">.</span></span><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"> </span><span class="EOP SCXW212040861 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":480}" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; line-height: 38px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{a457d713-ba33-4ac3-bbaa-4ee93be697de}{89}" paraid="2037274604" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><br /></span></p><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{a457d713-ba33-4ac3-bbaa-4ee93be697de}{89}" paraid="2037274604" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">Importantly, this approach does not</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">necessarily </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">imply that</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> the Qur’an </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">(</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">or more </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">generally the</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> rich Islamic </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">theological, philosophical</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">,</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">and </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">spiritual mysticism</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">-based</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">literature) is</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> bereft </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">of any</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">sound theological</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">ideas </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">but that </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">these</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">ideas expressed in the Qur’an </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">ought </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">to be interpreted:</span></span><span class="EOP SCXW212040861 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":480}" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; line-height: 38px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{989a31a9-3ff8-4802-a8cd-a1f1ff7d69fc}{187}" paraid="1034068304" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">1</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">. </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">in the light of the metaphysical parameters of process-relational </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">metaphy</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">sics in general and process-</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">relation theology specifically both of which </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> reject the concept of God as conceptualised in classical theism</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">(including</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> the Islamic version of it)</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">.</span></span><span class="EOP SCXW212040861 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":480}" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; line-height: 38px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{a30d628e-c9df-4c1d-87ef-3725fe1aadab}{71}" paraid="1294629360" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">2.in the light of its intertextuality and the historical context in which </span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;">the Qur’an</span><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"> originated.</span></span></p><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{a30d628e-c9df-4c1d-87ef-3725fe1aadab}{71}" paraid="1294629360" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><br /></span></p><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{a30d628e-c9df-4c1d-87ef-3725fe1aadab}{71}" paraid="1294629360" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU">As noted above these are ideas that I am still developing and hope to provide more substantial reflections in the future .</span><span class="EOP SCXW212040861 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":480}" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; line-height: 38px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{2e6dd966-08c6-4228-a3cb-d9271b4e0d6d}{178}" paraid="1649204139" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"></span></span><span class="EOP SCXW212040861 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":480}" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; line-height: 38px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{0b52a32b-51aa-4146-a9c4-45aea3d61d9f}{47}" paraid="466046966" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"></span></span><span class="EOP SCXW212040861 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":480}" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; line-height: 38px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div><div class="OutlineElement Ltr SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: white; clear: both; cursor: text; direction: ltr; font-family: "Segoe UI", "Segoe UI Web", Arial, Verdana, sans-serif; font-size: 12px; margin: 0px; overflow: visible; padding: 0px; position: relative; user-select: text;"><p class="Paragraph SCXW212040861 BCX0" lang="EN-US" paraeid="{0b52a32b-51aa-4146-a9c4-45aea3d61d9f}{56}" paraid="596337226" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; font-kerning: none; margin: 0px; overflow-wrap: break-word; padding: 0px; user-select: text; vertical-align: baseline; white-space: pre-wrap;" xml:lang="EN-US"><span class="TextRun SCXW212040861 BCX0" data-contrast="auto" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" lang="EN-AU" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; font-variant-ligatures: none; line-height: 38px; margin: 0px; padding: 0px; user-select: text;" xml:lang="EN-AU"><span class="NormalTextRun SCXW212040861 BCX0" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; margin: 0px; padding: 0px; user-select: text;"></span></span><span class="EOP SCXW212040861 BCX0" data-ccp-props="{"201341983":0,"335559739":160,"335559740":480}" face="Calibri, Calibri_EmbeddedFont, Calibri_MSFontService, sans-serif" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; font-size: 12pt; line-height: 38px; margin: 0px; padding: 0px; user-select: text;"> </span></p></div>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-40226955286327104122022-03-06T20:51:00.008-08:002022-03-07T22:02:26.596-08:00Book Review - Carool Kersten- Contemporary Thought in the Muslim World. Trends, Themes and Issues (Routledge 2019) <p> </p><p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Book Review<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><b><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Contemporary thought in the Muslim world: trends, themes, and issues<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">by Carool Kersten, London and New York, Routledge, 2019, 218 pp., £96
(hardback), ISBN 978-0-415-85507-5 <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Reviewed by Dr. Adis Duderija, Griffith University <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Kersten’s highly informative book comes closest to truly qualifying as
providing a global overview of contemporary Muslim thought in both Muslim
minority and majority contexts which is what it purports to do. This book
leaves just about no stone left unturned when it comes to providing an overview
of the intellectual landscape of contemporary Muslim thought. Of particular
importance is the rare acknowledgment of the progressive Muslim thought as an
independent and coherent intellectual category in its own right that this book
review author has theorized on and discussed at length elsewhere for over a decade
(Duderija 2011; Duderija 2017). Also, unlike other studies on
contemporary Muslim thought that usually are dominated by studies on scholars
from the Middle East and South Asia or have either a Sunni or Shi’i focus, this
book not only gives due consideration to the important ideas of academics and
intellectuals across the major sectarian divide but also incorporates views
from scholars based in Indonesia such as Nurkolich Majid and Yudian
Wahyudi and to a lesser extent those from Malayasia.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">In the introduction the author explains that the book is syncretic
rather than analytical in nature with the view of not only deconstructing the
ideas of selected Muslim intellectuals but also aiming to “point out parallels
and contrasts, differences and similarities between thinkers and their ideas,
presenting a variety of themes and issues of interlocking concerns for
contemporary Muslim intellectuals” (p.1).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">The first chapter deals with the problem of taxonomy and categorizing
contemporary Muslim intellectual thought. Kersten provides a useful overview of
major current typologies and comes up with a conceptually fruitful (but
somewhat reductive if approached from a sociological perspective) three-fold
typology, namely: traditional, reactionary and progressive. The first category
is associated with<span style="mso-spacerun: yes;"> </span>mainstream taqlidi madhhab
based approach whereas the second is associated with the neo ahl al hadith cum
salafi camp. This review agrees that this typology is “at the same time broad
and accurate enough to capture and characterize the enormous variety of ideas
circulating in the Muslim world today” (p.3). Kersten correctly acknowledges
that no typology can do justice to this bewildering variety. As noted above
Kersten is to be commended for emphasizing the existence and discursive coherence
behind the progressive Muslim category, a trend which is often overlooked in
many works on contemporary Muslim thought. In this context Kersten provides a
very useful genealogy and correctly identifies Muslim academics and
intellectuals who can be placed into this category that largely corresponds to
and expands on those identified by this reviewer (Duderija 2011; Duderija
2017). Furthermore, Kersten also, in this reviewer’s mind, correctly
recognises that the most innovative and creative thought is found in
this camp and that female Muslim scholars are almost exclusively
associated with it (pp.17-20).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">The second chapter is titled “The Philosophies of Knowledge-
Transmission and Reason” and focuses on the question of and various approaches
to epistemology in contemporary Muslim thought that has been historically
dominated by Islamic disciplines of <i>usul ul fiqh</i> and<i> fiqh</i>. The
author adopts Al-Jabiri’s threefold typology (<i>bayani, ‘irfani </i>and<i>
burhani</i>) to describe these various approaches. Kersten places the emphasis
on the ideas of the heritage thinkers of Al-Jabiri (d.2010) , Hassan Hanafi
(d.2021), Muhammed Arkoun (d.2010) and Abu Zayd ( d.2010) which all could be
seen as proponents of the burhani epistemology (associated in classical Islam<span style="mso-spacerun: yes;"> </span>with Ibn Rushd d.1198 CE). Moreover, in his survey
Kersten discusses the ideas of scholars associated the Ankara School of
Theology as well as the so-called New Intellectuals in Iran. He also includes a
discussion on rationalist approaches to Islamic philosophical spirituality ( <i>ihsan</i>)
as discussed by Khaled Abou El Fadl ( as encapsulated in <span style="mso-spacerun: yes;"> </span>his idea of God’s Beauty (<i>husn</i>) to
be employed as a hermeneutical lens through which to correctly
understand not only Islamic ontology but also epistemology).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">The third chapter carries the title of “Scripture-Alternative Ways of
Engaging with the Qur’an”. Here the focus is on explaining non-mainstream approaches
to Qur’anic interpretation associated with contextualist hermeneutics developed
by Abdullah Saeed, literary approaches adopted by Amin Al-Khuli ( d.1966) and
his student Abu Zayd , contemporary scriptural hermeneutics-informed
ideas developed by Farid Esack, <span style="mso-spacerun: yes;"> </span>‘feminist’ <span style="mso-spacerun: yes;"> </span>tafsir of amina wadud (whose method like that
of Saeed has been greatly influenced by the great modernist of the 20<sup>th</sup> century Fazrul
Rahman (d.1988)) , the somewhat ‘eccentric’ approach of the Syrian engineer
Muhammad Shahrur ( d.2019) , the Sudanese scholar Mahmoud Taha ( d.1985)-
who was executed by the Sudanese regime of that time for his idea on Qur’anic
interpretation- as well as the ideas of the Shi’i cleric Shabestari <span style="mso-spacerun: yes;"> </span>and the Iranian intellectual living in exile
in America, Abdolkarim Soroush.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">“Spiritual Dimension of Contemporary Muslim Thought” is the title of the
fourth chapter that focuses on and approaches Islamic spirituality(<i>tasawwuf</i>),
known in the west as Sufism, from the perspective of psychology, literature and
Islamisation of knowledge perspectives. In concert with other chapters, and
keeping with the book’s broad scope, Kersten here not only provides brief
historical description of the development of <i>tasawwuf <span style="mso-spacerun: yes;"> </span></i>but also discusses <span style="mso-spacerun: yes;"> </span>the ideas of a wide number of Muslim
scholars writing on the topic from very different perspectives
including the ideas of such as Syed Hossein Nasr , Ziauddin Sardar, Nurkolish
Majid ( d.2005), Osman Bakar ,Naquib Al-Attas, Al-Taftazani and many
others including scholars from Turkey and Indonesia.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"> <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">The fifth chapter focus on Islam and Politics and ideas of secularity,
freedom and democracy. Kersten, in this respect, rightly emphasizes the organic
link between epistemology, theology and political ideas in contemporary Muslim
thought. He identifies and groups two approaches with respect to
conceptualizing the relationship between religion and politics into
conflationists and de-conflationists ( p. 103) the latter of whom advocate a
minimalist influence of religion in politics. The chapter focuses primarily on
the ideas of deconflationists from across the Muslim world including Iran,
Indonesia, Turkey, Tunisia, Saudi Arabia and western Muslim intellectuals such
as Tariq Ramadan and Bassam Tibi.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"> <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Chapter six has its focus on Shari’a in the context of Muslim scholars’
debates on its nature and whether this concept should be conceptualized as a
broad ethical guide or a specific and fixed Islamic legal system. Among others,
Kersten discusses the concept of <i>maqasid al shari’a</i> as playing an
important role in these discussions. Again, consistent with his overall broad-based
approach, he incorporates the views of many scholars writing on the nature of
the concept of Shari’a such as Khaled Abou El Fadl, Hashim Kamali and Jasser Auda
but crucially also incorporates the less well-known views of scholars from
Indonesia such as Yudian Wahyudi. Kersten also includes in this chapter a
discussion on new jurisprudence for Muslim minorities (<i>al- fiqh al
aqalliyyat</i>) as developed by scholars such as taha Jabir Al-Alwani (d.2016),
Yusuf Al-Qaradawi and Tariq Ramadan.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"> <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Chapter seven is titled “Dealing with Difference and
Plurality-Emancipation, Toleration and Human Rights”. The chapter is based on
the assumption, correct in my view, <span style="mso-spacerun: yes;"> </span>that
Muslim attitudes toward women, gender equality and religious plurality should
be all linked to and subsumed under, for conceptual and analytical purposes, to
discussions on modern human rights (p.149). Kersten here discusses Muslim
feminist writers and scholars from the 20<sup>th</sup> and 21<sup>st</sup> centuries
including male pioneers of Muslim women emancipation such as Qasim Amin (d.1908)
and Tahir Al-Haddad (d.1935) as well as contemporary scholars such as amina
wadud, Ziba-Mir Hosseini, Asma Amrabat, and Sadiyya Shaikh. In relation to
religious pluralism, Kersten discusses the ideas of Norcholish Majid (and some
of his high-profile students) and Farid Esack. With respect to intersections
and conceptual relationship between modern human right schemes and Islamic law Kersten
incorporates the views of Ali Bulac, Abdullahi An’Naim, Mohsen
Kadivar, Al-Jabiri , Soroush and Khaled Abou El Fadl who all advocate for the
possibility of reconciling the two human rights traditions.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"> <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">The final chapter eight carries the title “Issues of the twenty -First
century -Globalisation, Ecology and Medial Ethics”. Faithful to its overall
approach and structure, Kersten provides an informative overview of major
Muslim contemporary scholars writing on the issues pertaining to globalization
( e.g. Sadiq Al-Azm (d.2016), Hassan Hanafi, Syed Hussein Alatas ( d.2007), Ali
Bulac and Muhammad Arkoun), ecology ( Syed Hussein Nasr and other less well
known scholars) and medical ethics/bioethics ( Ebrahim Moosa and Omar Haque).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Now to some minor criticisms. With respect to Malaysia in the context of
the chapter six on shari’a more attention should have been given to the ideas
of Hashim Kamali on <i>tajdid</i>, Islam Hadhari, and <i>maqasid as shari’a</i>
as he has been writing on these themes for close to four decades contributing
significant novel and original insights on these issues. Moreover, the
important ideas of Ebrahim Moosa on Shari’a as an intellectual enterprise in
Islamic ethics warranted inclusion in this chapter as well. In the western
Muslim context with respect to the relationship between Islam and politics,
Kersten does not mention the concept of <i>fiqh al al-aqlliyyat </i>which would
have been more logical compared to chapter seven in which concept is briefly
discussed. Moreover, the important ideas of Nader Hashmi and Ali Abkar on
compatibility of Islam with religious secularity should have been discussed in
this chapter. On the question of the intersection between Islamic
and natural law in chapter seven dealing with difference and plurality, the
significant ideas of Anwar Emon from University of Toronto deserved at least a
mention. In the eight chapter on the concept of Islamic medical and bioethics
important work being done by scholars associated with the Centre for Islamic
Law and Ethics (CILE) in Qatar such as Muhammad Ghaly and Mu’taz Al-Khattib
should have been included and in the context of globalization important
insights by Abdenor Prado and Samir Amin (d.2018) deserved at least a mention.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Another more significant lacuna that needed filling would be in the
field of contemporary Hadith and Sunna studies, particularly important works of
progressive minded Muslim scholars such as Javed Ghamidi, Faqihuddin Abdolkodir
,Sadiyya Sheikh, Nimet Barazangi and myself who have been revising the concept
of sunna and have provided creative and original<span style="mso-spacerun: yes;"> </span>ideas with respect to classical hadith
sciences with specific reference to reform/renewal Muslim family laws. The
omission of inclusion of the ideas of scholars from western Balkans such as
that of Enes Karic and Ahmet Alibasic who do write in English is also a
setback. Finally, the absence of a conclusion is rather curious and is a missed
opportunity for the author to reinforce the interlocking of the themes
discussed in the book and perhaps look into the future developments when it
comes to likely developments in contemporary Muslim thought.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Overall, however, I would highly recommend this book to upper level undergraduate
students in the broad field of Islamic Studies onward and anyone who is
interested in contemporary Muslim thought, especially the
progressive trend where, according to both the author and this book reviewer,
the most creative and innovative thought in contemporary Muslim
thought is to be found.<o:p></o:p></span></p>
<p class="MsoNormal"><o:p> </o:p></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-76540246163305964682022-02-25T18:07:00.007-08:002022-02-25T18:10:08.423-08:00Renewal of Islamic Law and Maqāṣid sharīʿa in the Thought of Mohammad Hashim Kamali <p> </p><p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">Renewal of Islamic Law and
Maqāṣid sharīʿa in the Thought of Mohammad Hashim Kamali<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;"><o:p> adopted from <a href="https://www.goodreads.com/book/show/22836821-maqasid-al-shari-a-and-contemporary-reformist-muslim-thought">this publication-chapter one</a>- </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Mohammad Hashim Kamali( b.1944) is one of the leading
contemporary scholars writing on the concept of renewal (<i>tajd</i></span><span style="color: black; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;">ī</span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">d</span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">) of Muslim thought
and<span style="mso-spacerun: yes;"> </span>maqāṣid sharīʿa<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>for
over four decades. In this lecture Dr.Duderija aims to present some of
Professor Kamali’s ideas on renewal of Islamic law with the specific emphasis
on the role of maqāṣid sharīʿa<span style="mso-spacerun: yes;"> </span>in this respect.
In the first part, Dr.Duderija discusses the concept of tajdid hadari as
understood by Kamali. The second part of the lecture Dr. Duderija outlines
various avenues and methods Kamali uses in his writing on renewal of Islamic
law with the emphasises on the nature of the shari’a, Qur'an, sunna and the
role of reason in Islamic law and ethics. In the final part Dr.Duderija
presents Kamali’s views on tajdid oriented maqasid al sharia.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;"><o:p> </o:p></span></i></b></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">Brief Biographical Note<o:p></o:p></span></i></b></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Mohammed Hashim Kamali was born on February 7, 1944, in Lalpur, Nangarhar,
Afghanistan. He received his bachelor’s degree in law and political science
from Kabul University in 1965 and his master’s degree in law (comparative law)
and his doctorate from the University of London in 1972 and 1976, respectively.
Most of his teaching career has been spent at McGill (Montreal, Canada) and the
International Islamic University (Kuala Lumpur) where he was teaching and
researching issues pertaining to Islamic law. He is a prolific scholar and one
of the world leading authorities on Islamic law. Moreover, Professor Kamali has
been very active in a number of committees and has chaired several of
organizations. He is the founding chairperson and CEO of the International
Institute of Advanced Islamic Studies, Malaysia, and editor-in-chief of its
journal, </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">Islam
and Civilisational Renewal</span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">, that began with publication in 2008.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">Nature of Islamic Law Renewal:
Tajdīd Haḍari <o:p></o:p></span></i></b></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Kamali has been advocating for renewal in Islamic thought and in
Islamic law and legal theory, in particular, for well over three decades. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><span style="mso-spacerun: yes;"> </span>The idea of </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">tajdīd ha</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ḍ</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ari </span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">is often employed by Kamali in the context of defining and
discussing another major concept in his thought, namely, Islam ha</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ḍ</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">ari, or civilizational Islam, I am interested in discussing the
Islam </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ha</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ḍ</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ari </span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">concept only insofar as it is useful for us to understand the
nature of </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">tajdīd
</span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">as a means of
Islamic law renewal in Kamali’s thought. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">In his discussion of the definition, nature, and scope of Islam
haḍari, Kamali asserts that the idea of </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">tajdīd</span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">, or renewal, is central to it because it
is “germane to every aspect of Islam haḍari and is a well-established concept
in the Islamic intellectual tradition as we have known it.” Importantly, apart
from noticing its value of “authenticity” as a concept that is firmly rooted in
the history and the normative sources of Islam, Kamali defines </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">tajdīd </span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">as an inherently
open and contextual process that, unlike </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">taqlīd </span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">and </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ijtihād</span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">, cannot be subject to a predetermined
methodology and framework. He argues further that </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">tajdīd </span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">is representative
of “the need for renewal, interpretation and ijtihād” <span style="mso-spacerun: yes;"> </span>especially on issues that do not have a
historical precedent in the Islamic tradition. Kamali defends the need for
tajdīd not only on the basis of its embeddedness in the Islamic historical
experience but also by asserting that Muslim communities have, over time, “lost
touch” with the “original impulse and premises of Islam,” which have been
diluted or even lost due to “taqlīd, colonialisation, and rampant secularism.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Significantly, Kamali, in the context of delineating the scope
of tajdīd, links this concept with that of maqāṣid. Here he makes a distinction
between two types of tajdīd, both of which he considers to be valid and
authentic.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">The first type of tajdīd can be directly linked to, and is
subsumed under, <a style="mso-comment-date: 20220224T1418; mso-comment-reference: BB_1;"><span style="background: aqua; mso-highlight: aqua;">the five essential maqāṣid</span></a></span><span class="MsoCommentReference"><span style="font-size: 8pt; line-height: 200%;"><!--[if !supportAnnotations]--><a class="msocomanchor" href="file:///C:/Users/user/Desktop/Adis_Renewal-of-Islamic-Law-Lecture.docx#_msocom_1" id="_anchor_1" language="JavaScript" name="_msoanchor_1">[BB1]</a><!--[endif]--><span style="mso-special-character: comment;"> </span></span></span></span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"> ( <span style="background: yellow; mso-highlight: yellow;">namely, protection of life,
protection of property, protection of health, protection of religion, and
protection of dignity-</span>) as per classical Islamic legal theory (e.g.Abu
Hamid Al-Ghazali d.1111). The second kind of tajdīd does not need to be traced back
to the five essential maqāṣid and is valid as long as it does not alter “the
immutable norms and principles of Islam,” by which Kamali means the basic
beliefs and pillars of Islam. In the case of this second type of tajdīd, Kamali
believes that <span style="background: aqua; mso-highlight: aqua;">it is not
necessary to provide affirmative evidence </span><span style="background: yellow; mso-highlight: yellow;">directly</span><span style="background: aqua; mso-highlight: aqua;"> from the Qurʾān and Sunna in order to prove tajdīd’s acceptability</span>
since this type of tajdid is aligned with the underlying purposes and
objectives of the Qur’an and Sunna.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Finally, Kamali considers tajdīd to be a dynamic process/concept
that is both specific and responsive to the prevailing societal circumstances
to which it is being applied at any given point in time. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">This characterization and definition of tajdīd clearly permits
Kamali to widen the scope of renewal that is not bound by the legal
methodologies inherited from the past.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">The Idea of the Renewal of Islamic Law <o:p></o:p></span></u></b></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Kamali, in his numerous writings, has unequivocally expressed
his view of the need for Islamic law renewal for a number of different reasons
both internal and external to the religious tradition. In this context he
remarks:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">The increased isolation of sharīʿa from the realities of law and
government in contemporary Muslim societies accentuates the need for fresh
efforts to make the sharīʿa a viable proposition and a living force in society.
Our problems over <a style="mso-comment-date: 20220224T1420; mso-comment-reference: BB_2;">taqlīd</a></span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"> are exacerbated by
the development of a new dimension to taqlīd as a result of Western colonialism
which has led to indiscriminate imitation of the laws and institutions of the
West. The</span><span style="color: #231916; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"> </span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">prevailing legal practice in many Muslim countries, and indeed
many of</span><span style="color: #231916; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"> </span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">their
constitutions, are modeled on a precedent that does not claim its</span><span style="color: #231916; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"> </span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">origin in the legal
heritage of Islam.</span><span style="color: #231916; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Elsewhere he states that the recent Islamic revivalist thought
has increased Muslim awareness of the need to renew links with their heritage and
find their own solutions to the issues that concern them by returning to the sharīʿa
as its most civilizationally distinct and tangible aspect. He emphasizes,
however, that these efforts must attempt to relate<span style="mso-spacerun: yes;"> </span>sharīʿa</span><span style="color: #231916; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"> </span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">to the living conditions of the people and be relevant to the contemporary<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">needs and realities of Muslim societies. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">According to Kamali, for renewal to take place, this would
entail an imaginative reconstruction and <a style="mso-comment-date: 20220224T1422; mso-comment-reference: BB_3;">ijtihad</a></span><span class="MsoCommentReference"><span style="font-size: 8pt; line-height: 200%;"><!--[if !supportAnnotations]--><a class="msocomanchor" href="file:///C:/Users/user/Desktop/Adis_Renewal-of-Islamic-Law-Lecture.docx#_msocom_3" id="_anchor_3" language="JavaScript" name="_msoanchor_3">[BB3]</a><!--[endif]--><span style="mso-special-character: comment;"> </span></span></span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"> ( <span style="background: yellow; mso-highlight: yellow;">innovative thinking</span>) including
revision and modification of the rules of fiqh so as to translate the broad
objectives of the sharīʿa into the laws and institutions of contemporary society.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Importantly, the nature of Kamali’s envisaged renewal, apart
from its emphasis on authenticity, is conceptualized in very pragmatic and
realistic terms. It favors a gradual and realistic approach to legislation and
social renewal that is averse to abrupt revolutionary changes. Kamali advocates
for a renewal that aims to the fullest extent possible to utilize the legacy of
premodern Muslim thought, including Islamic law and legal theory. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">If this is so, on what grounds does Kamali frame the possibility
of this renewal of Islamic law and legal theor</span><span style="color: #231916; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">y </span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">in particular?<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">Avenues and Methods of Renewal<o:p></o:p></span></i></b></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Now I <span style="mso-spacerun: yes;"> </span>describe Kamali’s understanding of the nature
of and the delineating features of sharīʿa, the Qur</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ʾ</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">ān, the Sunna, and how the relationship between revelation and
reason creates a space for renewing Islamic law. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">The first significant element in Kamali</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ʿ</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">s conceptualization of sharīʿa<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">for renewal purposes is that sharīʿa has certain aims and
purposes (maqā</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ṣ</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">id). At the broadest level, these include
the realization of people’s welfare (ma</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ṣ</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">la</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ḥ</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">a) with regard to their worldly life as well as the hereafter and
their protection from corruption and evil. Importantly, Kamali asserts that
this description of the aims and purposes of sharīʿa includes its laws both in
the sphere of rituals (</span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ʿ</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ibādāt</span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">) and civil
transactions (mu</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ʿ</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">malāt). In this
context he argues that the overall purpose of the majority of Islamic laws and values,
especially those concerning the rituals and morals (</span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">akhlāq</span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">), is to train the
individual to be more God conscious (taqwā) and a better human<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">being by becoming a beneficial member of the society in which
he/she lives.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Significantly, he also emphasizes that the underlying message of
Islam is the realization of people’s benefits (ma</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ṣ</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">la</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ḥ</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">a), which are closely linked to the purposes and objectives of sharīʿa.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Having stated that in the very concept of sharīʿa certain aims
and objectives are inherent, Kamali also refers to the </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">nature </span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">of sharī’a <span style="mso-spacerun: yes;"> </span>in a partic</span><span style="color: #231916; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">u</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">lar manner. As a corollary to the argument
about the aims or purposes of sharīʿa, he refers to it as being primarily an
ethico-religious values-based construct, which is essential to the primary
message of Islam, its safeguarding, and its continued future relevance. He
argues against the dominant view as espoused by both many (pre)modern Muslim
jurists and Western scholars of Islam of the legalistic nature of sharīʿa as
forming its core. In this regard he makes an important distinction between the
legal and moral aspects of sharīʿa. The legal aspects of shari’a , unlike the
moral, are only peripheral to the original message and purpose of shari’a. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><span style="mso-spacerun: yes;"> </span>Importantly,
Prof.Kamali<span style="mso-spacerun: yes;"> </span>argues that the laws of sharīʿa,
including the clear texts of the Qur</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ʾ</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">ān and </span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ḥ</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">adīth, must not be isolated from their proper purposes.
Significantly, he also makes an assertion that <a style="mso-comment-date: 20220225T0909; mso-comment-parent: 4; mso-comment-reference: AD_5;"></a><a style="mso-comment-date: 20220224T1430; mso-comment-reference: BB_4;"><span style="mso-comment-continuation: 5;">maintaining harmony with the spirit of sharīʿa
may at times entail a certain departure from its letter.</span></a></span><span style="mso-comment-continuation: 5;"><span class="MsoCommentReference"><span style="font-size: 8pt; line-height: 200%;"><!--[if !supportAnnotations]--><a class="msocomanchor" href="file:///C:/Users/user/Desktop/Adis_Renewal-of-Islamic-Law-Lecture.docx#_msocom_4" id="_anchor_4" language="JavaScript" name="_msoanchor_4">[BB4]</a><!--[endif]--><span style="mso-special-character: comment;"> </span></span></span></span><span class="MsoCommentReference"><span style="font-size: 8pt; line-height: 200%;"><!--[if !supportAnnotations]--><a class="msocomanchor" href="file:///C:/Users/user/Desktop/Adis_Renewal-of-Islamic-Law-Lecture.docx#_msocom_5" id="_anchor_5" language="JavaScript" name="_msoanchor_5">[AD5]</a><!--[endif]--><span style="mso-special-character: comment;"> </span></span></span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Making a clear conceptual distinction between sharīʿa and fiqh
is another very prominent feature of Kamali’s thinking in relation to the
possibility of renewal of Islamic law. He considers sharīʿa to be closely
related to and mainly grounded in Revelation (wahy), whose only sources are the
Qur</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;">ʾ</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">ān and the Sunna. Fiqh is a legal science developed by jurists
and is therefore a product of ijtihād, of human reason. Kamali considers sharīʿa,
which comprises in its scope not only law but also theology and moral teaching,
to be a wider concept than fiqh, which primarily addresses practical legal
rules.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><span style="mso-spacerun: yes;"> </span>For Kamali, the sharīʿa
originates in the Qurʾān and it consists of both specific rulings and broad
principles of legal and moral import. Kamali argues further that clear and
specific injunctions of the Qurʾān and the Sunna constitute the core of <s>the</s>
sharīʿa and the understanding that they impart is expected to be self-evident
and leaves little room for interpretation.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">While sharīʿa provides general directives, the detailed
solutions to particular and unprecedented issues are explored by fiqh. Fiqh is
therefore an understanding of sharīʿa and not sharīʿa itself. Whereas sharīʿa demarcates
the path that the believer has to tread in order to obtain guidance, fiqh means
human understanding and knowledge. Fiqh is thus positive law that does not
include morality and dogma. It is a “mere superstructure and a practical
manifestation of commitment to sharīʿa values.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">By making these distinctions Kamali prepares the ground for the
argument that Islamic law as contained in fiqh manuals can be subject to critical
scrutiny and criticism that opens up avenues for its renewal.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Another important aspect of Islamic law renewal is based on his
understanding of the nature of the relationship between reason and revelation,
which according to him is one of complementarity. The following quote
encapsulates well Kamali’s thinking on this issue:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Revelation expounds the purpose of the creation of man, the
basic framework<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">of his relationship with the creator, and the nature of his role
and<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">mission in this life. Revelation also spells out the broad
outline of values<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">that human reason should follow and promote. Without the aid of
revelation<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">the attempt to provide a basic framework of values is likely to<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">engage man in perpetual doubt as to the purpose of his own
existence<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">and the nature of his relationship with God
and His creation. Revelation thus complements reason and gives it a sense of
assurance and purpose which helps prevent it from indulgence in boundless
speculation… Islam’s vision of reality, truth, and its moral values of right<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">and wrong are initially determined by revelation and then
elaborated and<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">developed by reason.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">This reasoning leads Kamali to the conclusion that there exists
a convergence of values between sharīʿa and natural law and of Islam as<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">din al-fiṭra (the natural religion) with natural values. He
emphasizes that<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">although each moral-legal system has distinct approaches to the
question of<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">right and wrong, the values upheld by all of them are
substantially in agreement<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">as both presuppose and are based upon the notion that the moral
values are<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">derived from eternally valid standards, “which are ultimately
independent<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">of human cognizance and adherence.” The only difference between
them <span style="mso-spacerun: yes;"> </span>lies in the manner of their
attribution/justification (moral values determined by God vs those inherent in
nature).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Kamali identifies several features of the nature of the Qurʾān
and the Sunna that make them considerably interpretationally “flexible,”
“dynamic,” and accommodative of renewalist thinking. First, such a feature is
with regard to the nature of the Qurʾānic message and its laws, which Kamali
maintains is goal-oriented both in the sphere of ʿibādāt and muʿamalāt. Second,
the Qurʾān and the Sunna are primarily embodiments of certain ethico-religious
values. In his words:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">A cursory perusal of the Qurʾān would be enough to show that the
Qurʾān’s<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">primary concern is with values and objectives such as justice
and benefit,<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">mercy and compassion, uprightness and taqwa, promotion of good
and<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">prevention of evil, fostering goodwill and love among the
members of the<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">family, helping the poor and the needy, cooperation in good
work, and<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">so forth. The Qurʾān may thus be said to be goal-oriented, and
that it<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">seeks to foster a structure of values which has a direct bearing
on human<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">welfare. It is, for the most part, concerned with the broad
principles and<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">objectives of morality and law, rather than with specific
details and technical<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">formulas that occupy the bulk of the <a style="mso-comment-date: 20220224T1441; mso-comment-reference: BB_6;">uṣūl</a></span><span class="MsoCommentReference"><span style="font-size: 8pt; line-height: 200%;"><!--[if !supportAnnotations]--><a class="msocomanchor" href="file:///C:/Users/user/Desktop/Adis_Renewal-of-Islamic-Law-Lecture.docx#_msocom_6" id="_anchor_6" language="JavaScript" name="_msoanchor_6">[BB6]</a><!--[endif]--><span style="mso-special-character: comment;"> </span></span></span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"> works.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Third, the Qurʾān and its injunctions of sociolegal imports as
the principal source of sharīʿa in particular come in form of primarily general
principles. He adds that when the Qurʾān does provide more specific detail it
does so for the purpose of gaining a better understanding of the general principles.
He also argues that the greater part of the Qurʾān, including<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">its legal verses (</span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ayāt al-a</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">ḥ</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">kām</span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">), consists of
general (<i>ʿ</i></span><a style="mso-comment-date: 20220224T1443; mso-comment-reference: BB_7;"><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">amm</span></i></a><span class="MsoCommentReference"><span style="font-size: 8pt; line-height: 200%;"><!--[if !supportAnnotations]--><a class="msocomanchor" href="file:///C:/Users/user/Desktop/Adis_Renewal-of-Islamic-Law-Lecture.docx#_msocom_7" id="_anchor_7" language="JavaScript" name="_msoanchor_7">[BB7]</a><!--[endif]--><span style="mso-special-character: comment;"> </span></span></span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">) and unqualified<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">(</span><a style="mso-comment-date: 20220224T1443; mso-comment-reference: BB_8;"><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">mu</span></i></a><span style="mso-comment-continuation: 8;"><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">ṭl</span></i></span><span style="mso-comment-continuation: 8;"><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">aq</span></i></span><span class="MsoCommentReference"><span style="font-size: 8pt; line-height: 200%;"><!--[if !supportAnnotations]--><a class="msocomanchor" href="file:///C:/Users/user/Desktop/Adis_Renewal-of-Islamic-Law-Lecture.docx#_msocom_8" id="_anchor_8" language="JavaScript" name="_msoanchor_8">[BB8]</a><!--[endif]--><span style="mso-special-character: comment;"> </span></span></span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">) expressions and
as such they are on the whole open to further<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">interpretation. <span style="mso-spacerun: yes;"> </span>Kamali
also asserts that the Qurʾān is expressive too, at<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">numerous places and in a variety of contexts, of the goals,
purposes, rationale,<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">and benefits of its laws such as </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ra</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">ḥ</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ma </span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">(mercy), </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">hudā </span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">(guidance),
protection<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">of life, and so on in the spheres of </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">mu</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">ʿ</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">malāt </span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">as well as <i>ʿ</i></span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ibādāt.</span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">He considers that this maqāṣid nature of Qurʾān is also
signified by the fact that there exists a theme-oriented Qurʾānic commentary
genre known as <a style="mso-comment-date: 20220224T1444; mso-comment-reference: BB_9;">tafsīr
</a></span><span style="mso-comment-continuation: 9;"><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">maw</span></i></span><span style="mso-comment-continuation: 9;"><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">ḍ</span></i></span><span style="mso-comment-continuation: 9;"><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ū</span></i></span><span style="mso-comment-continuation: 9;"><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">ʿ</span></i></span><span style="mso-comment-continuation: 9;"><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ī</span></i></span><span class="MsoCommentReference"><span style="font-size: 8pt; line-height: 200%;"><!--[if !supportAnnotations]--><a class="msocomanchor" href="file:///C:/Users/user/Desktop/Adis_Renewal-of-Islamic-Law-Lecture.docx#_msocom_9" id="_anchor_9" language="JavaScript" name="_msoanchor_9">[BB9]</a><!--[endif]--><span style="mso-special-character: comment;"> </span></span></span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">, whose approach,
is conceptualized by Kamali as being goal-oriented. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Kamali also considers that the most notable companions of the
Prophet, as embodiment and perpetuators of the Sunna of the Prophet, especially
Caliph Umar, took a rational approach<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">toward the text and message of the </span><span style="color: #231916; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Q</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">urʾān and the Sunna
and that their understanding and interpretation of the text was not confined to
the meaning of words but also included its underlying rationale, effective
cause, and purpose.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">The reason for this interpretationally flexible nature of the
Qurʾān, argues Kamali, is because the Qurʾān wanted the Muslim community and its
leaders, the Ūlū l-‘amr, to elaborate on them in light of prevailing
conditions.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Another feature of the Qurʾān, which is accountable for
flexibility and change in the sharīʿa as identified by Kamali, is the presence
of speculative (</span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">zannī</span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">), in contradistinction with definitive (</span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">qa</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">ṭʿ</span></i><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ī</span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">), rulings
throughout the holy Book. Kamali argues that a ruling of the Qurʾān may totally
or partially fall under one or the other of these two categories. A <a style="mso-comment-date: 20220224T1450; mso-comment-reference: BB_10;">qaṭʿi</a></span><span class="MsoCommentReference"><span style="font-size: 8pt; line-height: 200%;"><!--[if !supportAnnotations]--><a class="msocomanchor" href="file:///C:/Users/user/Desktop/Adis_Renewal-of-Islamic-Law-Lecture.docx#_msocom_10" id="_anchor_10" language="JavaScript" name="_msoanchor_10">[BB10]</a><!--[endif]--><span style="mso-special-character: comment;"> </span></span></span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"> text, which leaves little room for interpretation and ijtihād,
is one in which the language of the text and the ruling that it conveys is
“clear, self-contained, and decisive,” whereas the <a style="mso-comment-date: 20220224T1451; mso-comment-reference: BB_11;"><i>zanni</i></a></span><span class="MsoCommentReference"><i><span style="font-size: 8pt; line-height: 200%;"><!--[if !supportAnnotations]--><a class="msocomanchor" href="file:///C:/Users/user/Desktop/Adis_Renewal-of-Islamic-Law-Lecture.docx#_msocom_11" id="_anchor_11" language="JavaScript" name="_msoanchor_11">[BB11]</a><!--[endif]--><span style="mso-special-character: comment;"> </span></span></i></span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"> texts of the Qurʾān, which Kamali
identifies as forming its larger part, are “open to interpretation, analysis,
and development.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Another important delineating feature of the Qurʾān and the
Sunna, which makes them inherently dynamic, </span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">according to </span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Kamali, is the
notion<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">that, outside of the sphere of the <i>ʿ</i></span><i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Italic;">ibādāt</span></i><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">, they are
rationalist in essence. Kamali refers to the concept of taʿlīl (ratiocination)
in the Qurʾān as evidence to support this view. In this context he asserts that
the Qurʾān “expounds on numerous instances and in a large variety of themes,
both legal and nonlegal, the rationale, cause, objective, and purpose of its
text, the benefit or reward that accrues from conformity to its guidance or the
harm and punishment that may follow from defying it.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Kamali supports the <a style="mso-comment-date: 20220224T1452; mso-comment-reference: BB_12;">taʿlil </a></span><span class="MsoCommentReference"><span style="font-size: 8pt; line-height: 200%;"><!--[if !supportAnnotations]--><a class="msocomanchor" href="file:///C:/Users/user/Desktop/Adis_Renewal-of-Islamic-Law-Lecture.docx#_msocom_12" id="_anchor_12" language="JavaScript" name="_msoanchor_12">[BB12]</a><!--[endif]--><span style="mso-special-character: comment;"> </span></span></span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">nature of the Qurʾān and its laws by making reference to many
instances in the Qurʾān where the exercise of sound reasoning and judgment is
affirmed, and rational thinking, observations, and conclusions made on their
basis are encouraged. Importantly, Kamali links the taʿlil nature of Qurʾān and
its laws to the concept of maqāṣid sharīʿa<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">(and maṣlaḥa). He argues that ta’lil <span style="mso-spacerun: yes;"> </span>in the Qurʾān means that the laws of sharīʿa
are “not imposed for their own sake, nor for want of mere<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">conformity to rules, but that their aim is the realization of
certain benefits and objectives,” and “when the effective cause, rationale, and
objective of an injunction is properly ascertained, they serve as basic
indicators of the continued validity of that injunction.” This, in turn,
implies that when a ruling of sharīʿa outside the sphere of rituals “no longer
serves its original intention and purpose, then it is the proper role of the
mujtahid to substitute it with a suitable alternative because the failure to do
so would mean neglecting the objective (maqṣud) of the Lawgiver.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Another salient characteristic of the Qurʾān and the Sunna that
makes sharīʿa dynamic and open to change is the idea of their contextualist<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">nature or what Kamali refers to as the unmistakable presence of
the time-space factor in them. Although the general import of the Qurʾān and
the inspiration and guidance that it provides tend to transcend particularities
of time and space, the Qurʾān also contains specific provisions and concrete rulings,
which “like most of the Sunna, involves a time-space element.” If this element
is ignored, argues Kamali further, it results in fragmentation and neglect of
the internal values of the Qurʾān and the Sunna. As one<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">argument for the presence of the time-space factor in the Qurʾān
and the Sunna (and therefore sharīʿa), Kamali cites the </span><span style="color: #231916; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">p</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">ractice of the Pro</span><span style="color: #231916; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">p</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">het to accept the
majority of social values of seventh-century Arabia.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><span style="mso-spacerun: yes;"> </span>An additional argument in
favor of the contextualist nature of the Qurʾān can be found in Kamali’s
assertion that “God Most High revealed His message to the people in
contemplation of their capacity at receiving it and the realities<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">with which they were surrounded in Makkah and Madinah
respectively.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">The concepts of gradual revelation, abrogation, and replacement
of some of its own laws are also cited as evidence of the contextualist nature
of the ethico-legal elements in the Qurʾān and the Sunna.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Consistent with his tajdīd haḍari approach described earlier, Kamali
employs and adapts a number of what I call <span style="mso-spacerun: yes;"> </span>maqāṣid-allied concepts existent in classical
uṣūl al-fiqh to argue for a maqāṣid-oriented uṣūl al-fiqh as an authentic and
legitimate way of <span style="mso-spacerun: yes;"> </span>renewing Islamic law.
These include <a style="mso-comment-date: 20220224T1502; mso-comment-reference: BB_13;">maṣlaḥa,
istiḥsān, ijtihād, ijmāʿ, qawāʿid (legal maxims), ḥikma, ʿilla,<o:p></o:p></a></span></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="mso-comment-continuation: 13;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">and asbāb al-nuzūl</span><span style="color: #131413; font-size: 10.6667px; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">.</span></span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"> However, due to time limitations I am unable to discuss them.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><u><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Maqasid oriented Tajdid<o:p></o:p></span></u></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Finally, I just want to briefly explain
Kamali’s original contribution to maqasid al shari’a for the purposes of
maqasid - oriented tajdid.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Regarding the question of the nature of the maqāṣid, Kamali
forms the view that they are dynamic and subject to change in tandem with
social change and that they resonate more strongly with advancement of
essential human rights. In other words, he subscribes to the view that the maqāṣid
can evolve with the evolution of civilization. As such Kamali argues for an open-ended
scale of values for maqāṣid because “as sharīʿa has no limit nor do the maqāṣid
values.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">In this context his words are instructive:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Our understanding of sharīʿa is one of continuing relevance,
development,<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">and growth through independent reasoning (ijtihād), renewal, and<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">reform (tajdīd,iṣlāḥ). Hence the goals and purposes of sharīʿa
must<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">also remain an evolving chapter of the juristic and
civilisational edifice<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">of Islam.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">In addition to the maqāṣid identified by classical and some
modern scholars he identifies social justice, equality, fundamental freedoms
and rights, cultivation of human intellect through education and science, and
cooperation as additional maqāṣid.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><span style="mso-spacerun: yes;"> </span>Kamali also describes the
nature of maqāṣid by maintaining that they must be constant/permanent (ṭabit),
zahir ( evident), general (ʿamm), and exclusive and that they must operate
without any socio-temporal constrains.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Kamali has also developed novel ideas in relation to the issue
of the methodology of identification of maqāṣid. In this context he has
identified a number of what he terms “principal indicators” or methods of
identifying maqāṣid. These include clear and definitive texts (nuṣūs) found in the
Qurʾān and ḥadīth: istidlāl (sound reasoning); al-ʿaql (reason); al-tajrib</span><span style="color: #231916; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">a</span><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"> (experience);
al-fiṭra (innate nature); and al-istiqrāʿ (corroborative induction).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Cognizant of the importance of methodological accuracy in the
new maqāṣid theories, Kamali himself has attempted to develop such a theory.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">One aspect of it concerns novel interpretation of the Qurʾān
itself based on what he terms the “newly developed genre of tafsīr,” or the
“maqāṣid-based tafsīr.” Kamali finds antecedents of this new tafsīr genre in
the existence of<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">thematic-based tafsīr (tafsīr mawḍūʿī), which aims to uncover
the unity of<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">theme and content in the Qurʾān. The complementary nature of mawḍūʿī<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">and maqāṣid tafsīr stems from the fact that the identification
of a goal or<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">purpose is only possible once one has interpretationally taken
into account<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">all of the evidence pertaining to a particular theme or subject
matter, which<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">is the very task of the tafsīr mawḍūʿī. Reflecting this unity of
theme and content<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">in the legislative sphere of the Qurʾān would be the task of the
maqāṣid-based<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">tafsīr.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">The final novel aspect of Kamali’s maqāṣid-based
tafsīr <span style="mso-spacerun: yes;"> </span>I want to mention is that it
interpretationally unifies what we could term as “the ethico-religious
dimensions” of the Qurʾānic message with those dealing with the aḥkām when
interpreting<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">the legal Qurʾānic injunctions. Kamali
argues for the validity of this approach by stating that the Qurʾān is not meant
to be a law book but a book of moral and spiritual guidance and as such this
implies that the aḥkām verses must share a common purpose with the
ethico-religious teachings of the Qurʾān. This, in turn, increases the scope of
evidence of ayāt upon which aḥkām are to be made. It integrates the
ethico-religious verses with those of the ayāt al aḥkām, all of which are used
as indicators (dalāl) to help<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">identify maqāṣid. This same methodology
would also apply to the Sunna, that is, to aḥkām al ḥadīth. With respect to
maqāṣid in the Sunna, Kamali adds further that the detailed rulings of ḥadīth
must be interpreted in light of the maqāṣid as done by Companions and that
specific requirements of the Sunna can be relaxed, interpreted differently, or reversed
if these actions realize a higher maqāṣid of sharīʿa.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Based on the ideas presented (and additional ones that I did not
have time to discuss), Kamali has identified areas that require urgent renewal
in contemporary Muslim contexts . These include issues relating to political
leadership and methods of succession; support for constitutional government and
democracy and support for fundamental constitutional rights and liberties of
the individual to name but a few. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><b><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">Conclusion<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;">In conclusion Professor Hashim Kalami has
been a major contributor to the discourse on the renewal of Islamic law with
specific reference to the role of maqasid al shari’a in this respect. He has
developed many innovative and systematic conceptual and methodological insights
to the idea of the renewal of Islamic law that can help the Islamic
civilisation reawaken and flourish in the 21<sup>st</sup> century.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="color: #131413; font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-fareast-font-family: AGaramondPro-Regular;"><span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%;"><o:p></o:p></span></p>
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</div>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-85448654519080273412022-02-04T21:20:00.005-08:002022-02-04T21:22:19.662-08:00Islam and The Religious Other -Some Reflections on The Nature of this Relationship in early Islam and Beyond<p> </p><p class="MsoNormal" style="line-height: 150%;"><b><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;">Islam and The Religious Other -Some
Reflections on The Nature of this Relationship in early Islam and Beyond<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;">Adis Duderija, Ph.D. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;">Paper prepared for the Paris UNESCO webinar/Conference, February 2022<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;">How do the normative fountainheads of Islam, the Qur’an and Sunna
approach the relationship between the Muslim Self and the religious Other? To
begin to answer this question more needs to be said about the revelatory
environment in which the Qur’anic revelation and the Prophet’s embodiment of it
(Sunna) took place as it relates to the question of Muslim confessional
identity and that of the religious Other. The emphasis on context is based on
the fundamental consideration that that even a cursory examination of the
nature of Qur’an as Revelation and <span style="mso-spacerun: yes;"> </span>its content
(and therefore the Prophet’s legacy) was </span><a href="https://press.princeton.edu/books/hardcover/9780691059501/the-qurans-self-image"><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;">organically linked</span></a><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;"> to this context, including its dimension that relates
to the relationship between Muslims and the religious Other. Beyond scripture,
the approach taken by various Muslim communities in history in relation to this
question has also varied.<a href="https://griffitheduau-my.sharepoint.com/personal/a_duderija_griffith_edu_au/Documents/Paris%20UNESCO%20paper.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a> <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;">Ze’ev Maghen, a noted scholar of the nature of interactions between
Muslims and non- Muslims in early Islam, </span><a href="https://www.jstor.org/stable/3399421"><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;">described</span></a><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;"> the context
and the dynamics behind the relationship between Muslims and their normative
tradition and non- Muslims, with what the Qur’an terms the communities of the
People of the Book (ahl- kitab), in the following manner:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;">Islam’s relationship with the People of the Book has had its ups and
downs. The growing familiarity of the inhabitants of the Arabian Peninsula with
the ideas, institutions and communities of the surrounding monotheisms,
followed by the initial and increasingly intense encounters of the nascent Muslim
umma with the same, bred the complex mixture of attitudes to Judaism,
Christianity and Zoroastrianism discernable through the classical literature of
the faith. The seminal texts and genres— Qur’ān, Hadīth, Tafsīr, Sharh, and
Fiqh— evince a multifaceted and pendulating posture vis- à- vis the religio-
cultural “other” that partakes more of dialectic than dogma ( p.267-268).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Based on this analysis of Maghen, in
addition to studies done by Y. </span><a href="https://www.cambridge.org/core/books/tolerance-and-coercion-in-islam/603974A9EFEDC7FBD00B38D0845AECAA"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Friedmann</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">
and J. </span><a href="https://www.degruyter.com/document/doi/10.1515/9783110200959/html?lang=en"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Waardenburg</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">,<span style="mso-spacerun: yes;"> </span>several general points need to be considered in
order to understand nature of the relationship between the Muslim Self and the
religious Other during the time of the Prophet as depicted in the Qur’an and the
Prophet’s embodiment of it.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">First, as noted briefly earlier , the
context behind the emergence of Prophet Muhammad’s message in seventh- century
Hijaz was such that it took place alongside other already- well- established
religious communities, the most important of which, apart from Arabian pre-
qur’anic beliefs, were Judaism,<i> Hanifiyya</i>, and Christianity. The very
fabric and nature of the message embodied in the Qur’an clearly </span><a href="https://press.princeton.edu/books/hardcover/9780691059501/the-qurans-self-image"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">depicts</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">
many of the events and attitudes of the Muslim community toward the non- Muslim
Other and <i>vice versa</i>.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Second, as alluded to earlier, it is
essential to point out that the qur’anic attitude (and Muhammad’s praxis)
toward the non- Muslim Other is highly contextual in nature and therefore
ambivalent or context- dependent. Additionally, for the large part of the
“formative period” of the Muslim community in Medina, the climate of conflict,
friction, and hostility prevailed among Muslims, Arab polytheists, large Jewish
tribes, Christians, and whom Qur’an terms religious hypocrites (<i>munafiqun</i>),
under which Muslims were constantly concerned about the sheer survival of their
community.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">W. Montgomery Watt, a noted scholar of
formative Islamic period, </span><a href="https://www.amazon.com.au/Muhammad-at-Medina-Montgomery-Watt/dp/1298492777"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">described</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">
the circumstances and the motives behind the relationship between Muslims and
non- Muslims, especially between the Prophet of Islam and Jews in Medina, as
follows:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In Muhammad’s first two years at Medina
the Jews were the most dangerous critics of his claim to be a prophet, and the
religious fervour of his followers, on which so much depended, was liable to be
greatly reduced unless Jewish criticisms could be silenced or rendered
impotent. . . . in so far as the Jews changed their attitude and ceased to be
actively hostile, they were unmolested (p.217).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">This context often expressed itself in a
reactionary, antagonistic type of identity toward the religious Other. This is </span><a href="https://press.princeton.edu/books/hardcover/9780691059501/the-qurans-self-image"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">well
attested</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> not only in the Qur’an but also in additional
“canonical” literature such as the hadith and Islamic jurisprudence. This has
led to the development of ideas/religio-legal concepts such as <i>al- wala' <span style="mso-spacerun: yes;"> </span>wa’l bara’</i> and <i>tashshabuh bi-l kuffar</i>
that emphasised distinctiveness of Muslims in relation to the Religious Other. In
the modern context, Islamic fundamentalist and extremist groups have employed
these concepts to not only distance themselves from whom they consider to be
unbelievers ( <i>kuffar</i>) but from what they view <span style="mso-spacerun: yes;"> </span>to be deviant Muslims. Proponents of Islamic
moderation (<i>wasatiyya</i>) and progressives are </span><a href="https://brill.com/view/journals/ils/16/1/article-p34_2.xml?language=en"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">rethinking</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">
these concepts through applying a contextualist and historical lens to them
thereby either restricting their applicability or problematising their (continued)
validity.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">This context- dependency of the scriptures
toward the view of the (religious) Other (and, therefore, by implication the
religious Self) led </span><a href="https://www.degruyter.com/document/doi/10.1515/9783110200959/html?lang=en"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Waardenburg</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">
to assert that “Looking back at the interaction of the new Islamic religious
movement with the existing religious communities, we are struck by the
importance of socio-political factors.”(p.99).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Apart from the socio-political factors,
religious ideas were also significant in understanding the nature of the Muslim
Self and Religious Other relationship, since, as mentioned earlier, the Qur’anic
incremental consolidation of Islamic religious identity is inextricably linked
with the religious identity of others, notably Jews and Christians. The aspects
of religious- identity continuity and commonality with other faiths in the
Qur’an are intimately intertwined with those of the emergence and emphasis on
the Muslim identity’s originality and distinctiveness. Thus, the religious
aspects of and interactions between various religious communities in the
qur’anic <i>milieu</i> led to the genesis of the construction of religious
identity of Muslims and played a very important role in it.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">For example, in his study on the question
to what extent Prophet Muhammad and Qur’anic scripture emphasized confessional
distinctiveness, F.</span><a href="https://www.hup.harvard.edu/catalog.php?isbn=9780674064140"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">
Donner</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> averred that, scripturally (that is, based upon
qur’anic evidence) and in early Islam, the community of that Donner terms the
Believers ( <i>mu’minin</i>) seems to have been originally conceptualized
independent of confessional identities and that it was only later— apparently
during the third quarter of the first century A.H., a full generation of or
more after the founding of Muhammad’s community— that membership in the
community of Believers came to be seen as confessional identity in itself,
when, to use a somewhat later formulation of religious terminology, being a
Believer and Muslim meant that one could not also be a Christian, say, or a
Jew. In other words, Donner adduced substantial evidence that it could be
argued that Qur’anically (some) Jews and Christians qualify as <i>mu’minun </i>(believers)
as well as <i>muslimun </i>(those who submit to God). <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Friedmann </span><a href="https://www.cambridge.org/core/books/tolerance-and-coercion-in-islam/603974A9EFEDC7FBD00B38D0845AECAA"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">detected</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">
a similar ancient layer in the Islamic tradition during which the boundaries of
the Muslim community had not been precisely delineated and according to which
“the Jews and the Christians belonged to the community of Muhammad”(p. 195) . This
“ancient layer of tradition . . . was in general more considerate toward the
People of the Book than that which eventually became the established law” (Ibid,p.194).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Another trend significant in the historical
development of the Muslim religious Self vis-à-vis the Religious Other was the
gradual, ever- growing, religious self- consciousness of the Prophet of Islam
and his early community. While attempts to find common ground and syncretism
occurred more frequently during the earlier periods of Muhammad’s life, later
periods increasingly stressed confessional and self- conscious Muslim identity.
<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">An additional point to be considered in
relation to the question under examination is the qur’anic concept of a <i>hanif</i>/<i>millat
Ibrahim</i>.<span style="mso-spacerun: yes;"> </span>Qur’anically, this belief
system is presented as a primordial, monotheistic <i>Urreligion </i>based on
the belief in One, True God as embodied by Abraham’s message (Arabic, <i>Ibrahim</i>)—
considered as the universal belief system and as <i>potentially </i>the final
evolution in Muhammad’s attitude toward the religious Self<i> </i>and the
Other. As noted by </span><a href="https://www.degruyter.com/document/doi/10.1515/9783110200959/html?lang=en"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Waardenburg</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">,
it is, however, unclear whether the Prophet of Islam himself<i> </i>identified
historical Islam “as <i>the only </i>or merely as <i>one possible </i>realization<i>
</i>of the primordial religion, the <i>hanīfīya</i>, on earth.”( p. 106-107).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></i></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Beyond Early Islam <o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In the post- revelatory times, the major
delineating feature that marked the relationship between the Muslim religious
Self and the religious Other was the fact that Islam became an imperial faith—
and that Muslims in many contexts belonged to the ruling elite. Hence, Muslims
were in a </span><a href="https://www.cambridge.org/core/books/tolerance-and-coercion-in-islam/603974A9EFEDC7FBD00B38D0845AECAA"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">position</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">
“to determine the nature of their relationship with the others in conformity
with their world- view and in accordance with their beliefs.”(p.1).<span style="mso-spacerun: yes;"> </span>How Muslims determined this relationship is
varied with examples of both ethic of pluralism and exclusivism being present. My
focus here will be on the ethics of pluralism. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The notion of ‘ethic of pluralism’ that I
use here is embodied in the idea of intrinsic metaphysical unity between human
beings. It is akin to the argument that in the soul of each human being resides
a spark of Divine flame which connects all of them to the Divine as well as to
each other. One consequence of this spiritual commonality/unity of the entire
human race is the idea of respecting the religious Other and, on this basis,
working together toward the achievement of common goals and interests. This is
only possible if coexistence and mutual respect regarding the religious Other are
the norm. This ethic of pluralism in Islam was to various degrees of success implemented
in past (and present) Muslim societies. </span><a href="https://escholarship.mcgill.ca/downloads/v979v339k?locale=en"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Historians
of Islam</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> name the Umayyad Spain, Fatimid Egypt, Ottoman
Turkey, and Mughal India as examples of Muslims “who based their policies
towards minorities on the Qur’an’s intrinsically humanist ethos, exemplified to
them by the Prophet in his community at Medina” (p.31). <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In more contemporary times, some attempts
by Muslim political and religious leaders, such as those behind the </span><a href="https://www.marrakeshdeclaration.org/"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Marrakesh Declaration</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">,
on the rights of religious minorities in predominantly Muslim majorities<span style="mso-spacerun: yes;"> </span>can be seen to stay true to and amplify this
ethic of pluralism. Although the immediate context that saw the urgent need for
the establishment of this legal framework and call to action was the rise of
violent extremist Muslim groups such as ISIS/Da’esh,<span style="mso-spacerun: yes;"> </span>the timing of the Declaration itself<span style="mso-spacerun: yes;"> </span>was to mark<span style="mso-spacerun: yes;">
</span>the 1,400th anniversary of the Charter of Medina which</span><a href="https://www.marrakeshdeclaration.org/"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> it</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">
describes as<span style="mso-spacerun: yes;"> </span>“constitutional contract
between the Prophet Muhammad, God's peace and blessings be upon him, and the
people of Medina, which guaranteed the religious liberty of all, regardless of
faith.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Among others, the Declaration calls upon
the various national religious groups “ to address their mutual state of
selective amnesia that blocks memories of centuries of joint and shared living
on the same land; we call upon them to rebuild the past by reviving this tradition
of conviviality, and restoring our shared trust that has been eroded by
extremists using acts of terror and aggression” and to “affirm<span style="mso-spacerun: yes;"> </span>that it is unconscionable to employ religion
for the purpose of aggressing upon the rights of religious minorities in Muslim
countries”. </span><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;">Some contemporary </span><a href="https://www.routledge.com/The-Imperatives-of-Progressive-Islam/Duderija/p/book/9781138364110#:~:text=Book%20Description,-With%20the%20proliferation&text=This%20book%20brings%20together%20the,hermeneutics%20in%20the%20Islamic%20tradition."><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;">progressive Muslim groups</span></a><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;"> have taken the ethic of pluralism beyond its moral,
ethical , legal and socio-political dimensions and have developed an Islamic soteriology
and theology of pluralism.</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Conclusion:<o:p></o:p></span></b></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In summary, it would be fair to conclude
that the relationship between the Muslim religious Self and the religious Other
was contextual and underwent a number of shifts and developments that are
evident both in the nature of the Qur’anic revelation and in early Muslim
history.<span style="mso-spacerun: yes;"> </span>Given the nature of the
historical sources, the exact dating of these shifts cannot be ascertained
definitely and therefore no uniform normative stance on the nature of this
relationship can be deduced. This conclusion is reflected in the ongoing
debates between various Muslims groups as to what this attitude or approach
toward the Religious Other should be. The aforementioned Marakesh Declaration,
the path of Islamic extremists and progressive groups are but examples in point.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-ansi-language: EN-US;"><o:p> </o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="https://griffitheduau-my.sharepoint.com/personal/a_duderija_griffith_edu_au/Documents/Paris%20UNESCO%20paper.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 107%; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US;">Friedmann encapsulates this idea as follows: “Islam
formulated toward each community that it faced a particular attitude, which was
shaped by the historical circumstances in which the encounter took place, and
was influenced to a certain extent by the nature of the respective non- Muslim
religious tradition”</span><span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
</div>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-73682427284390644672021-09-30T21:03:00.005-07:002021-09-30T22:35:44.702-07:00Introduction to the Indonesian Translation of "Constructing a Religious ideal Believer and Muslim Woman: Neo-Traditional Salafi and progressive muslims Methods of interpretation<p> </p><p class="MsoNormal"><span lang="EN-US">I am
delighted to write this introduction to the Indonesian translation of the first
(and favourite) book that I authored and am deeply grateful to everyone
involved in the process of its translation and publication. Incidentally, this
year marks 10 years<a href="https://www.palgrave.com/gp/book/9780230120570"> since its publication</a> and I cannot think of any better way
to celebrate but to make the book available to the Indonesian audience. <o:p></o:p></span></p><p class="MsoNormal"><span lang="EN-US">The book is
a slightly modified version of my Ph.D dissertation that I completed in 2010 at
the University of Western Australia and that was subsequently published in Professor Khaled Abou El Fadl’s book
series published by Palgrave in 2011. I am thankful and feel honored that
Professor Abou El Fadl took interest in being one of my Ph.D. examiners, for finding
<a href="https://www.searchforbeauty.org/2011/08/14/preface-to-constructing-a-religiously-ideal-believer-and-woman-in-islam-by-adis-duderija-part-of-the-palgrave-series-in-islamic-theology-law-and-history/">it a valuable contribution</a> to scholarship and for encouraging me to publish my
work in his book series. The book was translated into Arabic in 2013 ( available <a href="https://www.academia.edu/31267636/Arabic_translation_of_my_book_Constructing_a_Religiously_Ideal_Believer_and_Muslim_Woman_Neo_Traditional_Salafi_and_progressive_Muslims_Methods_of_interpretation">here </a>for free).<o:p></o:p></span></p><p class="MsoNormal"><span lang="EN-US">In many
ways the subject matter of the book is a reflection of the questions I as a
Muslim of Bosnian heritage living in Australia was asking myself as I was
becoming of age. More specifically, as an undergraduate student I came into
contact with Muslims from various ethnic, national and racial backgrounds and was
fascinated with the question of differences in understanding and practicing of the
Islamic faith that I witnessed. The understanding of the nature of the concept of sunna was of a particular interest
to me in this respect. In mid to late 1990s I came across the works of Fazrul
Rahman ( d.1988) and the Pakistani Institute Al-Mawrid whose concept of sunna was
markedly different from the more mainstream discussions that for hermeneutical purposes conflated the concept of sunna with that of an
authentic ( sahih) hadith. I continued
to expand my knowledge of the early
concept of sunna , especially in the early Maliki and Hanafi madhhab which led to the publication of some
of my first academic articles on sunna published in Arab Law quarterly in 2007,
2009 and 2012 respectively . The culmination of my interest in the concept of
sunna occurred in <a href="https://www.palgrave.com/gp/book/9781137376459">my
editing of a volume</a> on the concept of sunna in early, classical and
modernist periods that was published by Palgrave in 2015 that, as far as I know,
is still the most comprehensive scholarly treatment of the meaning of
concept of sunna and its evolution in various Islamic sciences.<o:p></o:p></span></p><p class="MsoNormal"><span lang="EN-US">The
differences in understanding of the concept of sunna play an important part in
the present study and the study in this respect is informed by my previous publications on the
topic mentioned above but its scope is broader and includes discussions pertaining
to differences of interpretation in interpretational methodologies ( manahij)
and various presuppositions underpinning them in relation to the Qur’an as
well. In this respect the study focuses on two contemporary interpretational currents whose genealogies go
back to the very inception of the Islamic interpretive tradition and compares
and contrasts them with respect to their manhaj based commitments. The study
then examines how these fundamental differences at the level of
interpretational methodologies result in very different views on what it means to be an ideal Muslim Woman and the
relationship between the concept of a muslim and a mu’min. The focus on the question
of what it means to be an ideal “Muslim
Woman/Wife” ( and my implication that of an ideal Muslim man/husband)and her
role and status in Islam and the
question of the nature of Muslim -non-Muslim relationship/interaction continue
to attract a lot of attention in both
scholarly and non-scholarly circles. Answers to these questions have important implications in Muslim contexts
not only in Indonesia as the most
populous Muslim country in the world but also more broadly in relation to
Islam- West relations in particular. </span></p><p class="MsoNormal"><span lang="EN-US">Understanding factors and assumptions at
the level of interpretational methodologies which lead to very different
understandings and answers to these questions helps us not only to understand
the spectrum of different opinions that exist in the Islamic interpretive
tradition but also ideally to generate a level of interpretational empathy in
relation to those with whom we might passionately disagree precisely as a result of divergences
at the level of the manahij but nonetheless understand where they are coming
from and why and how they have arrived at these views. This is exactly one of
my most important hopes, namely, that with
the translation of this book into Bahasa Indonesia that the often polarized and
polarizing discussions in Indonesia in
relation to the issues this study examines a higher level of interpretational awareness
and tolerance can be reached. My other hope is that this book will stimulate
further already very rich and intellectually vibrant and scholarly discussions that
are already present in Indonesian scholarly circles. <o:p></o:p></span></p><p class="MsoNormal"><span lang="EN-US"><br /></span></p><p class="MsoNormal"><span lang="EN-US">Pre-<a href="https://shopee.co.id/Metode-Pemahaman-Al-Qur'an-dan-Hadis-Antara-Liberal-dan-Salafi-i.216727620.10151557076?position=29&fbclid=IwAR3iWMMs_kQCdDXqfk_ITbNJL3cBV1TJ55D2PlQYcNJml_THpr4C1IPE8fc">order details</a></span></p><p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnemi-dX22lFT3Io1A-KrfIdI8QYdimoEatHGySCLigehfJ1yz37TchGn5lDaVurpaIcad5FCxOzl-iJPXhAivQOvmiiZ_OJIltAJN6dLxQflPFBCttOmfOFzdiCgnNNjFRm9eMVTNjdc/" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="206" data-original-width="294" height="224" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnemi-dX22lFT3Io1A-KrfIdI8QYdimoEatHGySCLigehfJ1yz37TchGn5lDaVurpaIcad5FCxOzl-iJPXhAivQOvmiiZ_OJIltAJN6dLxQflPFBCttOmfOFzdiCgnNNjFRm9eMVTNjdc/" width="320" /></a></div><span lang="EN-US">Adis
Duderija, August 2021.<o:p></o:p></span><p></p><p class="MsoNormal"><span lang="EN-US"> </span></p><p>
</p><p class="MsoNormal"><span lang="EN-US"> </span></p><p><br /></p><p><br /></p><p><br /><br /></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-19558095482057733482021-08-22T16:29:00.003-07:002021-08-22T16:29:32.517-07:00link to the review of my co-auhtored book-Islam and gender - major Issues and Debta<p> <a href="https://www.academia.edu/50959782/Review_Islam_and_Gender?email_work_card=title">https://www.academia.edu/50959782/Review_Islam_and_Gender?email_work_card=title</a></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-80004522778909876132021-03-09T21:23:00.004-08:002021-03-09T21:26:32.931-08:00Why We Should Engage in Respectful ‘Religion Talk” in Our Work Environments ( unedited version)<p> </p><p style="background: white; line-height: 22pt; margin: 0cm;"><span style="color: black;"><o:p> </o:p></span></p>
<p style="background: white; line-height: 22pt; margin: 0cm;"><span style="color: black; mso-color-alt: windowtext;"><span style="mso-spacerun: yes;"> </span></span><span style="color: black; font-size: 13.5pt; mso-fareast-language: EN-AU;">Why We Should Engage in Respectful
‘Religion Talk” in Our Work Environments ( unedited version)<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="border: 1pt none windowtext; color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; padding: 0cm;"> </span><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="border: 1pt none windowtext; color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; padding: 0cm;"><a href="https://www.blogger.com/blog/post/edit/119961622243205465/1089163799218547384"><span style="color: blue;">To appear in Thought Leadership- Professional Learning Hub ,
Griffith University</span></a></span><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="border: 1pt none windowtext; color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; padding: 0cm;"> </span><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="border: 1pt none windowtext; color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; padding: 0cm;"> </span><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="border: 1pt none windowtext; color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; padding: 0cm;">For a number of reasons in the broader
Australian public sphere “Religion Talk” is considered by many as highly
sensitive and controversial that should, as much as possible, be avoided in the
context of day to day workplace dynamics. Possible reasons for such views could
range from the idea that in secular liberal democracies faith is
viewed as a private issue, a matter of
consciousness and personal belief that has no place in the public
sphere to that of fear of conflict and the risk of
being seen as either a religious/atheist zealot or coming
across as being politically incorrect. While I do sympathise with some of these
concerns in this short piece I would like to suggest that
respectful “Religion Talk” should not be a taboo subject in the
context of workplace environments and provide a few reasons why I think this is
the case. By “Religion talk” I mean recognising the potential centrality
and importance of religious commitments /worldviews that are not just internal
to the individual but also have broader socio-political implications
including those pertaining to work environments.</span><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="border: 1pt none windowtext; color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; padding: 0cm;"> </span><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="border: 1pt none windowtext; color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; padding: 0cm;">The Australian society is highly
culturally and religiously diverse and this is reflected, more or less, in a
variety of Australian workplaces. Hence, our co-workers are likely
to come from religious backgrounds that are different from ours (should we have
any). Religious commitments can express themselves not only in a variety of
abstract religious beliefs but also in concrete ways pertaining to an
individual’s behaviour, dress, food, consumption choices, ethics and, yes,
politics. Religious commitments, as such can have a very profound effect on a
person’s overall worldview including that of our Prime Minister who does not
shy away from acknowledging his Christian background, commitments and beliefs.
Understanding these commitments and their various day to day implications,
including those relevant for the workplace, therefore, becomes an important
consideration. And as my extensive experience in
engagement in interfaith work at grassroots level tells
me there is not a better way to facilitate a deeper understanding of
the “Religious Other” but in informal, individual ( or small group
face to face) based environments that provide a platform for sustained, trust
generating relationships, that we can find in many workplace contexts. </span><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="border: 1pt none windowtext; color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; padding: 0cm;"> </span><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="border: 1pt none windowtext; color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; padding: 0cm;">Furthermore, since 9-11 in particular
in our globalised, social media connected world, religion has been linked to
many momentous geo-political events and has been on the mind of many people.
One of the implications of this ‘rise of religion’ in the public sphere is that
it has engendered or, in some cases, reaffirmed religion-based stereotypes that
can be exceedingly harmful to the vibrancy and social cohesion of multicultural
societies such as the Australian one. Moreover, these stereotypes are often
present and greatly amplified on social media platforms that are not conducive
to a nuanced and appreciative deliberation and exchange of views. Hence,
another reason why respectful “Religion Talk” should occur in our
workplaces. </span><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"> <o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="border: 1pt none windowtext; color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; padding: 0cm;">Let me explain the merits of “Religion
talk” from an autobiographical angle too. In my professional life, I
lecture in and do research on topics of religion and fundamentalism/ violence/
terrorism, religion and gender and religion and politics/ international
relations with special emphasis on contemporary Islam. Moreover, as
an <a href="https://www.blogger.com/blog/post/edit/119961622243205465/1089163799218547384"><span style="color: blue;">activist-minded scholar </span></a>who is
passionate about and has over a two-decade-long track
record of grassroots engagement on issues of social justice,
gender justice and interfaith harmony, I find myself comfortable in
engaging in “Religion Talk” outside of my professional
context and have repeatedly witnessed the ‘benefits’ of engaging in such talk
either with my students or my interfaith partners in various forms including
appreciation of diversity and complexity of diverse manifestations of Islam and
what it means to be a Muslim or indeed that of the “Religious Other”.</span><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="border: 1pt none windowtext; color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; padding: 0cm;"> </span><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="border: 1pt none windowtext; color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-border-alt: none windowtext 0cm; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; padding: 0cm;">I am also a Muslim man of Bosnian
ethnicity (who does not ‘invest in’ any external symbols associated with
traditional Muslim religiosity out of faith-based convictions). Stereotypical
views of Muslim men are usually linked to concepts such as religious
fundamentalism/ conservatism, terrorism or that of a religious patriarch who
has internalised toxic /traditional masculinity. They are often in circulation
in mainstream media and, whether we like it or not, can be reflective of the
realities of<a href="https://www.blogger.com/blog/post/edit/119961622243205465/1089163799218547384"><span style="color: blue;"> <i>some </i>Muslim me</span></a>n
worldwide. However, I (and many Muslim men I know), view myself as
anything but through that stereotypical image. As an activist-minded academic
and committed progressive Muslim specialising in the theory of progressive
Islam (whose pillars are social justice, gender justice and religious
pluralism), I self-identify as a left-leaning, pro-feminist, cosmopolitan,
progressive spiritual pluralist simultaneously rooted in my religious/spiritual
tradition and open to the best of that of others! When I tell others
(often the non-Muslim parents of my children’s friends or indeed colleagues
from work) of my Muslim background and of my <a href="https://www.blogger.com/blog/post/edit/119961622243205465/1089163799218547384"><span style="color: blue;">commitment to the values and the worldview
of progressive Islam</span></a>, I am convinced that I help break
some of those stereotypes. This, I am sure, would not have been possible
if I was not open to “Religion talk” in public places including in my work environment.</span><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: 22pt;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"> <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24pt; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">So, for the reasons stated above, my advice would be to not shy away
from “Religion Talk” in the workplace assuming, of course, we avoid the
pitfalls of religious dogmatism, proselytism and highly
politically charged views of religion. Instead, we should be respectfully
curious in learning about and understanding our work colleagues’ religious
commitments ( especially those that we might consider, at the
surface level, foreign/exotic if not threatening) and how
they shape their motivations, values, character and everyday interactions. By
doing so we could potentially broaden our cultural and
intellectual horizons, interrogate and, if need be, correct our
assumptions, deepen trust and develop more meaningful relationships with our
fellow colleagues even if we do not share their
religious commitments and their concomitant values or ways of
operating in the world. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 200%;"><span style="font-family: "Times New Roman",serif;"><o:p> </o:p></span></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-16439862447291584632020-11-08T15:25:00.001-08:002020-11-08T15:25:05.325-08:00the concept of sunna in progressive islam- link to you tube talk<p> <a href="https://www.youtube.com/watch?v=icJ-5m3F7Z0">https://www.youtube.com/watch?v=icJ-5m3F7Z0</a></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-69843446355938371342020-11-02T17:37:00.003-08:002020-11-02T17:37:22.004-08:00link to video on the role of progressive islam in overcoming Sunni-Shi'i secterianism<p> <a href="https://www.youtube.com/watch?v=RjPBQ3svYfQ">https://www.youtube.com/watch?v=RjPBQ3svYfQ</a></p>Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-65431845922682077542020-04-27T03:02:00.000-07:002020-04-27T03:08:36.047-07:00This Ramadan: Resist Rigid Ritualism; Recognise Divine Receptivity<div dir="ltr" style="text-align: left;" trbidi="on">
<h2 style="background-color: white; box-sizing: border-box; font-family: ABCSans, "Helvetica Neue", Helvetica, Helvetica, Arial, sans-serif; font-size: 30px; line-height: 38px; margin-bottom: 10px; margin-top: 20px;">
</h2>
<h4 style="background-color: white; box-sizing: border-box; color: #3b3b3c; font-family: ABCSans, "Helvetica Neue", Helvetica, Helvetica, Arial, sans-serif; font-size: 18px; line-height: 1.1; margin-bottom: 10px; margin-top: 10px;">
<div class="MsoNormal" style="text-align: left;">
<b>by Adis Duderija </b></div>
<div class="MsoNormal" style="text-align: left;">
<b>(Ph.D.) Senior Lecturer in the Study of Islam and Society<o:p></o:p></b></div>
<div class="MsoNormal" style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-weight: normal;">As a theoretician and proponent of <i><a href="https://www.routledge.com/The-Imperatives-of-Progressive-Islam-1st-Edition/Duderija-Moosa/p/book/9781138218017">progressive
Islam</a></i>, I often don’t see eye to eye with mainstream expressions of
contemporary Islam on a number of ethical, socio-political and theological
issues. This became painfully apparent, once again, on the topic of how to
approach Ramadan in the time of a pandemic. While a number of traditional
clerics and major institutions have, for the most part, taken COVID-19
seriously and mosques in many Muslim majority countries remain closed, there is
a lack of appreciation that the various physical distancing restrictions
associated with the virus seriously affect the mental, psychological and
physical wellbeing of many people — and hence that this factor should be taken
into consideration when deciding whether or not fasting and the spiritual
practices associated with it should go ahead as normal. I have not come across
a single religious voice from traditional Islamic institutions that has
expressed this opinion in the public.</span><br />
<span style="font-weight: normal;"><br /></span>
<span style="font-weight: normal;">As I ponder why this is the case, I think that one
explanation is the huge emphasis mainstream Islam places on <i>ritualistic
forms of devotion</i>, in general — so much so that alternative interpretations
or practices which that depart from the “norm” are tantamount to unbelief and
are liable for punishment in this life and in the life to come.</span><span style="font-weight: normal;">Therefore, one practice that I think we need to resist —
especially in the era of pandemics — is to conflate the spiritual practice of
devotion with rigid ritualism. Muslims need to be accommodating of a broader range
and variety of forms and expressions of devotion, such as intellectual forms of
spirituality that invite us to continue to explore and interrogate our very
concept of God.</span><br />
<span style="font-weight: normal;"><br /></span>
<span style="font-weight: normal;">I do think that the issue of ritualistic devotion is
strongly correlated with the concept of God believers have internalised. As
process and feminist theologians have maintained for some time now, traditional
forms of theism have constructed a concept of God as an “Arbitrary Cosmic
Moralist,” an “Unchanging and Passionless Absolute,” an “All Controlling Power”
and a “Male” — and have accordingly ignored doctrines and theological
depictions that portray God as a creative, receptive and responsive Power who
is truly touched and affected by the suffering and ailments of humanity; a God who,
amid a pandemic, is our Partner in healing us all and our planet. This, I
submit, is a concept of God that we need now more than ever.</span><br />
<span style="font-weight: normal;"><br /></span>
<span style="font-weight: normal;"><br /></span>
<span style="font-weight: normal;">Published as a part in a series of reflections on Ramadan in the era of Civod 19 on <a href="https://www.abc.net.au/religion/the-pursuit-of-happiness-islamic-ethics-for-the-modern-world/10214278" target="_blank">ABC Religion and Ethics Website</a>. </span></div>
<div class="MsoNormal">
<o:p></o:p></div>
</h4>
</div>
Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-57592399945490236922020-02-17T15:50:00.003-08:002020-02-17T15:50:57.679-08:00 The Role of Progressive Islam in Transcending the Historical Religio-Doctrinal Sunni-Shi’i Divide<div dir="ltr" style="text-align: left;" trbidi="on">
<a href="https://newageislam.com/islam-and-sectarianism/adis-duderija,-new-age-islam/the-role-of-progressive-islam-in-transcending-the-historical-religio-doctrinal-sunni-shi%E2%80%99i-divide/d/121083" target="_blank">https://newageislam.com/islam-and-sectarianism/adis-duderija,-new-age-islam/the-role-of-progressive-islam-in-transcending-the-historical-religio-doctrinal-sunni-shi%E2%80%99i-divide/d/121083</a></div>
Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-81742407114931423192019-12-02T19:20:00.002-08:002019-12-03T21:22:14.038-08:00REVIEW OF Zahra Ayubi. Gendered Morality: Classical Islamic Ethics of the Self, Family, and Society<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">REVIEW OF
Zahra Ayubi. <b style="mso-bidi-font-weight: normal;">Gendered Morality:
Classical Islamic Ethics of the Self, Family, and Society</b> .New York, NY:
Columbia University Press, August 2019. 336 pages. $35.00. Paperback. ISBN
9780231191333.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">Unedited version .To appear in <a href="http://readingreligion.org/books/gendered-morality" target="_blank">Reading Religion </a></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">By: Dr. Adis
Duderija, Senior Lecturer in the Study of Islam and Society, Griffith
University <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">a.duderija@griffith.edu.au<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">Over the last
few decades a number of important scholarly discussions on the <i style="mso-bidi-font-style: normal;">highly <span style="mso-spacerun: yes;"> </span>gendered</i> <span style="mso-spacerun: yes;"> </span>( in a patriarchal sense) nature of Islamic intellectual
tradition <span style="mso-spacerun: yes;"> </span>have been written <i style="mso-bidi-font-style: normal;">but</i> whose focus primarily has been on
the Islamic <i style="mso-bidi-font-style: normal;">legal </i>tradition (fiqh) (
e.g. K.Ali,<span style="mso-spacerun: yes;"> </span>A. Chaudhry, A.Mahellati ) <span style="mso-spacerun: yes;"> </span>and to a lesser extent <i style="mso-bidi-font-style: normal;">Qur’anic commentary</i> (tafsir) ( e.g. K. Bauer , A.Geissenger). Ayubi’s
remarkably well written and comprehensively referenced book provides further
evidence of the same dynamics at play in the context of exploring three most
influential writers of the <i style="mso-bidi-font-style: normal;">akhlaq</i>
(Islamic philosophical ethics) genre from the<span style="mso-spacerun: yes;">
</span>classical<span style="mso-spacerun: yes;"> </span>period , namely Abu
Hamid Al-Ghazali ( d.1111 CE), Nasir ad-din Tusi ( d.1274) and Jalal al-din
Davani ( d.1502). Ayubi ‘s major argument in the book is that “the Muslim
ethicists’ gendered understandings of existence and metaphysics compelled them
to produce virtue ethics that are rooted in inequality and, as such, are unsustainable
by the standards of their own ethics” (p.6). In other words, Ayubi uncovers a
paradoxical tension between the classical Muslim ethicists’ deeply patriarchal,
androcentric and at times misogynistic approach to virtue ethics and their
professed metaphysical commitments premised on ideas of (Divine) justice and
human equality.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">Ayubi identifies
and analyses expertly three central themes that animate gender-related
discussions in the classical <i style="mso-bidi-font-style: normal;">akhlaq</i>
genre, namely: i.) “tension between hierarchical power and justice”; ii.) “the
construction of instrumental femininity in relation to rational masculinity,
and iii.) the construction of elite masculinity in the context of homosocial
relationships among men” (p.7).<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">She delves
deeply into the classical Muslim ethicists’ discussions of virtue ethics of the
self, marriage and society and painstakingly deconstructs the assumptions that
underpin their concepts of masculinity and femininity informed as they are by
highly gendered and patriarchal Islamic cosmology. Here we see many parallels
with discussions found in other genres of Islamic interpretive tradition such
as tafsir and fiqh from the classical period that associate masculinity
conceptually with, among others, religious and political authority and
rationality<span style="mso-spacerun: yes;"> </span>and femininity with not only
the lack of these<span style="mso-spacerun: yes;"> </span>but also with a highly
potent and<span style="mso-spacerun: yes;"> </span>socio- morally eroding<span style="mso-spacerun: yes;"> </span>sexuality that is to be tightly controlled
and supervised by men through a variety of mechanisms and practices ranging from
strict gender segregation to veiling, to curbing of women’s freedom of movement
and the placing of strong limits on decision-making power of women in relation
to both public and private matters.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">The book’s
most original part is its final, fifth chapter (which also is its conclusion) that
is titled “The<span style="mso-spacerun: yes;"> </span>Prolegomenon to Feminist
Philosophy of Islam”. Here Ayubi provides a systematic and very erudite
analysis of how to move beyond the patriarchal Islamic philosophical ethics and
the various pre- suppositions underpinning it that she described so lucidly in
the first four of the book’s chapters. In this chapter Ayubi draws superbly
upon both authorities on feminist philosophy of religion in general
(e .g.Irigary, Daly etc.) and what we could term the proponents of<span style="mso-spacerun: yes;"> </span>Islamic feminism specifically ( Shaikh, wadud
etc.). Ayubi identifies and brilliantly discusses four “interrelated
philosophical problems” posed by “male-centred akhlaq” that include: “i.) the the problem of having an exclusionary definition of humanity based on fixed hierarchy
of rational capacity; ii.) the problem of patriarchal, and therefore unjust
notions of khilafah(vicegerency) ; iii.) The problem of the emergence of new
hierarchies in addressing exclusion on the basis of gender in akhlaq; and iv.)
the problem of individual refinement though the utilization of women and
nonelite others. “(p.253).<span style="mso-spacerun: yes;"> </span>In this
respect she argues that feminist philosophy-based approaches to religion can play
an important role in “exploring possible resolutions” (p.254). More
specifically, Ayubi argues for a redefining of rationality and the need for a
“liberating reason” (p.254) that has an inclusive, non-gender hierarchical and
non-gender exclusive view of humanity. For Ayubi, like for other feminist-minded Muslim scholars such as wadud and Barlas, the conceptualisation of a
non-patriarchal and therefore non-gendered<span style="mso-spacerun: yes;">
</span>concept of khilafah<span style="mso-spacerun: yes;"> </span>is also
necessary to move beyond the limits of elitist male-centric akhlaq. Furthermore,
given that patriarchal Islamic philosophical ethics is built on “interlocking hierarchies”
( i.e. gender and class ) ( p.270), therefore, the need to incorporate<span style="mso-spacerun: yes;"> </span>insights from the academic study of<span style="mso-spacerun: yes;"> </span>intersectionality in general and black feminist
philosophers, in particular, is identified by Ayubi as very useful for the
purposes of developing the feminist philosophy of Islam. Finally, Ayubi ably argues
that to move beyond the male centred akhlaq it is also important to
problematise its very <i style="mso-bidi-font-style: normal;">goals</i> , which, as
noted above, are based on the logic of<span style="mso-spacerun: yes;">
</span>instrumentalization of non-elite men for elite men’s ethical
refinement(p.275). <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">In my
engagement with <a href="https://www.academia.edu/38789286/Using_Progressive_Muslim_Thought_to_Take_Down_Patriarchy" target="_blank">gender issues in Islam</a> I have similarly argued that to dislodge
patriarchal interpretations of the Islamic intellectual tradition it is important
to develop a gender egalitarian paradigm that would involve the following: i.)
Engendering alternative conceptualisations of gender cosmologies based on reciprocal
and non-hierarchical relationships; ii.) Rethink the very nature and the
conceptual relationship between masculinity and femininity where masculinity
and femininity are not considered as binary opposites( disguised in form of gender complementary terminology ); and iii.) Reconceptualization
of the concept of honour itself that delinks the honour of men from the sexual
or sexually-perceived behaviour of ‘their women-folk’(Duderija, 2019).<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">I think that
Ayubi’s book under review has a lot to offer in relation to the first two
points in particular but that it lacks theoretical insights in relation to the
role of patriarchal understandings of female sexuality and male honour that
inheres in male-centred akhlaq. In this author’s view these ideas and concepts
are one of the lynchpins that underpin the patriarchal expressions of the
Islamic tradition which must be deconstructed and newly reconstructed for any
future viable feminist philosophy of Islam.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">I recommend
this book to advanced undergraduates, postgraduates and academics working in
the broad field of Islam and Gender, Gender and Religion and more specifically
feminist approaches (philosophy) to religion/ Islam. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">References:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt; line-height: 107%;">A.Duderija.
2019.<span style="mso-spacerun: yes;"> </span>“Using Progressive Muslim Thought
to Take Down Patriarchy”, <i style="mso-bidi-font-style: normal;">Tikkun</i>
34(1):96-102. ( <a href="https://www.academia.edu/38789286/Using_Progressive_Muslim_Thought_to_Take_Down_Patriarchy" target="_blank">free PDF</a>)<o:p></o:p></span></div>
<br /></div>
Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0tag:blogger.com,1999:blog-119961622243205465.post-48830147733991340672019-10-17T16:18:00.001-07:002019-10-17T16:18:27.083-07:00How to Defeat the Clash of Extremisms: Civilisational Hybridity and Trust Building in the Multicultural West<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">How
to Defeat the Clash of Extremisms:<span style="mso-spacerun: yes;">
</span>Civilisational Hybridity and Trust Building in the Multicultural West<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;"><o:p> Dr. Adis Duderija</o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">In my talk, I would like
to highlight how the concept of civilisational hybridity and efforts aiming at
building of trust along<span style="mso-spacerun: yes;"> </span>religious lines
as exemplified<span style="mso-spacerun: yes;"> </span>by the event we are
commemorating<span style="mso-spacerun: yes;"> </span>this evening can help
counter the harmful effects of<span style="mso-spacerun: yes;"> </span>the two
most prevalent and arguably <span style="mso-spacerun: yes;"> </span>most pernicious, but unfortunately not only, <span style="mso-spacerun: yes;"> </span>forms of extremism today<span style="mso-spacerun: yes;"> </span>namely ethno-nationalism<span style="mso-spacerun: yes;"> </span>associated with white supremacist groups<span style="mso-spacerun: yes;"> </span>and religious associated with violent Islamic
radicalism. I will do so from a historically informed perspective of examining
the historical nature of the civilisational interactions between the
Arabo-Islamic civilisation and that of the Latin Christian West. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoListParagraph" style="line-height: 200%; mso-list: l0 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><u><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">The Clash of Extremisms:<o:p></o:p></span></u></div>
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<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">In the 1990s in the the aftermath of the Cold War the concept of the Clash of Civilisations gained traction
among some political scientists and historians of international relations in
the West that among others postulated that one of the likely future forms <span style="mso-spacerun: yes;"> </span>of civilisational conflict will be between the
civilisation associated with the concept of liberal, democratic<span style="mso-spacerun: yes;"> </span>West and the Islamic Civilisation. While this
idea was dismissed by many academics and policymakers as too simplistic and
not reflective of the internal diversity and fragmentation of both of
civilisational spheres events such as 9/11 and the subsequent so-called War on
Terror seemed to have given legitimacy to this idea of the Clash of
Civilisations. My position in this regard is that we are currently experiencing
what could be called the Clash of Extremist ideologies based on strong ethno-nationalist
and religiously supremacist sentiments whose views of the Other are premised
on<span style="mso-spacerun: yes;"> </span>strongly essentialist and
totalitarian perspectives.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">For example, on the one
hand, as evident in their manifestos, white supremacist groups want us to
believe that:<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">1.Islam is an<b style="mso-bidi-font-weight: normal;"> inherently</b> violent political <span style="mso-spacerun: yes;"> </span>ideology bent on world domination;<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">2.that Muslims in the West
<b style="mso-bidi-font-weight: normal;">all </b>subscribe to this ideology
either overtly or covertly;<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">3.that Muslim immigrants,
many of whom (like me) are refugees and have fled horrific conflicts in their own
countries of origin, are single-mindedly focused, not<span style="mso-spacerun: yes;"> </span>on rebuilding their lives and living in peace
with their fellow citizens, but on transforming the West into an ISIS utopia.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Furthermore, white
supremacist groups use major episodes from premodern history of <span style="mso-spacerun: yes;"> </span>Islam-West relations ― such as the conquering
of Constantinople by the Ottomans ― as evidence of the <b style="mso-bidi-font-weight: normal;">perpetual threat all</b> Muslims pose to the <span style="mso-spacerun: yes;"> </span>Western civilisation.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Moreover, an important
element in the master narrative underpinning the ideology of these groups is their
disdain for multiculturalism and pluralism which they view as avenues of Trojan
Horse-like Islamic takeover of Europe.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">One the other hand some
of the master narratives of the Islamists terrorist organisations such as ISIS are
that :<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">1.there is only <b style="mso-bidi-font-weight: normal;">one true</b> Islam;<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">2. that <b style="mso-bidi-font-weight: normal;">their interpretation of Shari’a</b>―
including their understanding of the institution of the caliphate, ― is the
only legitimate understanding of the canonical Islamic texts;<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">3.that it is the <b style="mso-bidi-font-weight: normal;">duty of Muslims in the West</b> ― in
peaceful and, in times of war, non-peaceful ways ― to support the establishment
of the universal Caliphate as Islamist militants understand it;<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">4.that Muslims’ <b style="mso-bidi-font-weight: normal;">political loyalty</b> to such a Caliphate <b style="mso-bidi-font-weight: normal;">overrides</b> their rights and
responsibilities as citizens of Western democracies, whose values are
considered as antithetical to those of the "Islamic" principles.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Last year, my colleague
Halim Rane and I published<a href="https://www.palgrave.com/gp/book/9783319925097" target="_blank"> a book</a> in which we tried to provide a comprehensive
overview of the most significant research pertaining to various aspects of
Islam and Muslims in the West over the last three decades or so. The book among
others, documents <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">1.the complicated history
and the nature of the relationship between Arab-Islamic and Latin Christian
civilisations;<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">2.the multitude of ways
of being a Muslim in the West and how these different ways of being a Muslim
interpret the Islamic tradition very differently;<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">3.and the various efforts
of contemporary Muslims in the West to integrate into Western liberal
societies, including the articulation of a conceptually and culturally distinct
form of Western Islam.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">The book’s findings show
how the earlier mentioned views of the extremists and their respective ideologies
are significant distortions of the actual reality. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Given the nature of the
today’s occasion I would like to spend a little time to first examine the
history and the nature of the relationship between Arab-Islamic and Latin
Christian civilisations before I offer some thoughts of how to counter this Clash of Extremisms. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">There is no denying that
the much of the history of the relationship between the Arab-Islamic and
Latin-Christian civilisation was dominated by two political-military superpowers
which were often engaged in conflict and did so while firmly holding onto their
respective religious dogmas and views of the Religious Truth. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">But even during the
darker periods of this conflict there were examples of positive interactions
and attempts at rapprochement and mutual understanding<span style="mso-spacerun: yes;"> </span>as evident in the event that is being commemorated
this evening. But this is not the only example even within the context of what
the historians has called the Crusades. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">A<span style="mso-spacerun: yes;"> </span>distinguished professor of Middle Easter
medieval History professor Suleiman Mourad has shown that<span style="mso-spacerun: yes;"> </span>the time period of the Crusades from the perspective of<span style="mso-spacerun: yes;"> </span>what the medieval<span style="mso-spacerun: yes;"> </span>Muslim sources tell us is not just a mindless
recounting of<span style="mso-spacerun: yes;"> </span>countless battles that
marked this<span style="mso-spacerun: yes;"> </span>two centuries-long period ,
but<span style="mso-spacerun: yes;"> </span>also of “ innumerable political and
military alliances, systematic sharing of sacred spaces, commercial dealings,
exchange of science and ideas, etc., between Muslims and crusaders”. He
provides an example of a Muslim chronicler and historian Ibn Wasil (d. 1298)
who spent two years in southern Italy on a diplomatic mission in early 1260s. During
his stay there ibn Wasil wrote a book on logic in the honour of emperor Manfred
of Hohenstaufen, the last King of Sicily. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Mourad also tells us of a
story of Emperor Manfred’s father, Frederick II, who<span style="mso-spacerun: yes;"> </span>regularly wrote<span style="mso-spacerun: yes;"> </span>to Muslim scientists asking for scientific
information, and that it was precisely under his command<span style="mso-spacerun: yes;"> </span>of the<span style="mso-spacerun: yes;">
</span>Sixth Crusade in 1228-1229, that he negotiated a peace<span style="mso-spacerun: yes;"> </span>treaty with Sultan al-Kamil that allowed the
Muslims and Crusader Christians <span style="mso-spacerun: yes;"> </span>to share
Jerusalem. According to this agreement “the Christians had full control of
their religious places while the Muslims maintained control over their sacred
places in the city and the surrounding villages.”<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Moving beyond the mere
describing of the historical incidents that demonstrate cooperation and mutual
understanding between Islam and the West there are strong reasons to argue for
the conceptual viability of the<span style="mso-spacerun: yes;"> </span>idea of
an Islamo-Christian Civilisation as a historical reality as I shall argue
later.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<u><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">The Case for
Civilisational Hybridity<o:p></o:p></span></u></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">As noted earlier the
Clash of Extremisms is based, among other things, on the idea of what can be
called the defence of civilisational purity thesis according to which The West
is very different from the Islamic Civilisation and the values defining these
two civilisational entities are mutually exclusive or at least exist in great
tension on many very significant<span style="mso-spacerun: yes;">
</span>socio-political, cultural and existential issues.<span style="mso-spacerun: yes;"> </span>The question that needs to be asked here is
to what extent are these views actually representative of the historical
realities?<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Upon closer reflection on
the matter it becomes quickly evident that it is impossible to outline the
contours and characteristics behind the historical and intellectual
relationship between western-European and Arabo-Islamic “intercivilisational
constellations’ in a straightforward and continuous manner. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">A contemporary British
scholar of cosmopolitanism Gerard<span style="mso-spacerun: yes;"> </span>Delanty,
in fact, identifies three “modes” of western-European ways of relating to “Islam”,
namely the mode of fear and xenophobia; the mode of fantasy and moral superiority;
and lastly, the mode of “of borrowing, translation and adaptation.” <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Delanty argues further that
each of these “modes” have been co-present at various points in time at varying
levels of prominence and prevalence. <span style="mso-spacerun: yes;"> </span>The
worldview underpinning contemporary right-wing radical groups centres squarely
onto the first mode, that of fear and xenophobia and completely discards the
third mode which here I will term civilizational hybridity. Importantly, the
first mode of fear is not simply to be conceptualised in terms of western
non-Muslim citizens security concerns from potential terrorist violence perpetrated
by minority (immigrant) Muslims. It is a fear that runs much deeper and
pertains to the question regarding as one scholar puts it “the essential nature
of European culture, and what role the Muslim presence is likely to play in it”
(Hellyer 2010:3). This fear has been elsewhere described as fear of Eurabia
and/or Islamisation of the West/Europe (Bangstad: 2014).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">As one way of countering
the narratives and the worldview of both right-Wing and Islamist extremists in
the rest of my talk I would like to highlight the work of but one among many <span style="mso-spacerun: yes;"> </span>influential scholars who have critiqued the
idea of Western/ European civilizational distinctiveness and have emphasised
the symbiotic links between the formation of Arabo-Islamic and Western<span style="mso-spacerun: yes;"> </span>“civilizational constellations” ( Delanty
2019).<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;"><span style="mso-spacerun: yes;"> </span>One of the most systematic proponents of this
approach is Professor Richard Bulliet, a noted historian of the Middle East. His main thesis is that
the Arabo-Islamic civilisation should be considered in many ways constitutive
of that of a Latin/Western Christian civilisation, because of the numerous,
robust, and mutually defining cross-cultural interactions that have been taking
place over a period spanning nearly a millennium and a half. For Bulliet these
linkages are multifaceted and are evident at historical, scientific, cultural,
philosophical, doctrinal, and scriptural levels (Bulliet 2004, 6, 45). As such
Bulliet states that:<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">The
past and future of the West cannot be fully comprehended without appreciation
of the twinned relationship it has had with Islam over some fourteen centuries.
The same is true of the Islamic world (2006, 45).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Furthermore,
Bulliet provides ample evidence that there are stronger arguments for the conceptual
viability of the idea of an Islamo-Christian civilisation rather than just that of
a Judeo-Christian one. The latter is nowadays taken largely as self-evident and
unproblematic in the West, although for a very long time this was not the case
(Ibid., 5–6). <span style="mso-spacerun: yes;"> </span>Indeed, the phrase Judeo-Christian<span style="mso-spacerun: yes;"> </span>civilisation as a marker of a Western
civilisation was coined in the 1930s <span style="mso-spacerun: yes;"> </span>and
it took several decades for it to become more widely accepted. Bulliet argues
that in addition to having strong scriptural and doctrinal commonalities, the Arabo-Islamic
and Latin Christian civilisations have had a long history of civilisational
cross-pollination without which our present (post-) modern would not have been/
be possible. <span style="mso-spacerun: yes;"> </span>In Bulliet’s own words:<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Common
scriptural roots shared theological concerns, continuous interaction at a societal
level, and mutual contributions to what in modern times has become a common
pool of thought and feeling give the Euro-American Christian and Jewish communities
solid grounds for declaring their civilizational solidarity. Yet the scriptural
and doctrinal linkages between Judaism and Christianity are no closer than those
between Judaism and Islam, or between Christianity and Islam; and historians are
well aware of the enormous contributions of Muslim thinkers to the pool of late
medieval philosophical and scientific thought that European Christians and Jews
later drew upon to create the modern West. (Ibid., 6).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Importantly, Bulliet uses
this shift in consciousness about thinking in terms of Judeo-Christian
civilisation that occurred as I previously<span style="mso-spacerun: yes;">
</span>mentioned<span style="mso-spacerun: yes;"> </span>as recently as 80 years
ago or so <span style="mso-spacerun: yes;"> </span>to further argue that
historical <b style="mso-bidi-font-weight: normal;">legacies</b> of long-standing
periods of antagonisms between the Christian West and the Arabo-Islamic
civilisations ( Duderija and Rane,2019), must not be considered as being
tantamount to historical <b style="mso-bidi-font-weight: normal;">destinies</b>
(Bulliet, 2004: 5-6).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Therefore by <span style="mso-spacerun: yes;"> </span>affirming the concept of <span style="mso-spacerun: yes;"> </span>Islamo-Christian civilisation we emphasise the
idea of civilisational hybridity that problematises the worldview<span style="mso-spacerun: yes;"> </span>and the metanarratives underpinning both forms
of extremism, ethno-nationalist and jihadist. <o:p></o:p></span></div>
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<u><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">The Question of Trust and
the Robustness of Multicultural Societies:<o:p></o:p></span></u></div>
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<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">However , to adequately
deal with the challenges<span style="mso-spacerun: yes;"> </span>of the Clash of
Extremisms <span style="mso-spacerun: yes;"> </span>we need to go beyond theory that
affirms civilisational <span style="mso-spacerun: yes;"> </span>hybridity and <span style="mso-spacerun: yes;"> </span>also develop<span style="mso-spacerun: yes;">
</span>a practice-based ethic whose foundation is founded on trust as a means
of<span style="mso-spacerun: yes;"> </span>countering fear and distrust of the perceived
Other and related processes such as Islamophobia or what we could call Occidentalism . Here I
borrow the definition of trust as defined by one of the scholars of British
multiculturalism as<span style="mso-spacerun: yes;"> </span>“an investment of
belief in reciprocal socially-oriented intentions and actions in another (or
others)” (Morey,2018,3). Such a view of trust is based on principles of mutual
reliance, accountability, and reciprocity (Ibid) and presupposes that the best
interests of others will be compatible with ours”. This approach to trust and specifically
trust in diversity and multiculturalism should be viewed therefore as a form of
lived experience of cultural diversity and not simply just as a political and legislative
policy. This approach to trust is, in fact,<span style="mso-spacerun: yes;"> </span>essential for the stability and robustness of
multicultural and diverse societies such as those in the ‘West’ . As noted by a scholar of British multiculturalism:<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">All
successful relationships are built on trust, as all successful societies must also
be. Trust offers an important lens through which one can understand relations
between Muslim and non-Muslim at this fraught moment in history (Morey 2018:
2).<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">Holding events such as
the one this evening but also those that promote intercultural dialogue respect
and understanding and indeed the civilisational<span style="mso-spacerun: yes;">
</span>interconnectedness and interdependence of<span style="mso-spacerun: yes;"> </span>entire humanity<span style="mso-spacerun: yes;"> </span>is a perfect opportunity to cultivate
this<span style="mso-spacerun: yes;"> </span>trust, especially in
multiculturally diverse societies such as Australia.<o:p></o:p></span></div>
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<u><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">In conclusion:<o:p></o:p></span></u></div>
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<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">In conclusion what we can
we do counter the Clash of Extremisms? I will not pretend that I have definite
answers to the often very complex processes that are relevant in relation to
this Clash but <span style="mso-spacerun: yes;"> </span>I did offer a few
pointers.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">First, as far as
countering Islamicist-based extremism <span style="mso-spacerun: yes;"> </span>is
concerned, we must dismantle the theology of empire in Islamic fundamentalism
and its scriptural/hermeneutical roots, embedded in the pre-modern Caliphate
model that is alive among some Muslims that views the world through the lens of
subjugation and domination of (certain kinds of) Muslims over non-Muslims and
"heterodox Muslims." That kind of thinking will inevitably exacerbate
<span style="mso-spacerun: yes;"> </span>ethno-nationalist sentiments <span style="mso-spacerun: yes;"> </span>as a manifestation of an <b style="mso-bidi-font-weight: normal;">already existing</b> residual racist/xenophobic worldview among some
non-Muslims that reared<span style="mso-spacerun: yes;"> </span>its ugliest head
in the genocide of Bosnian Muslims of Srebrenica in 1995. Second, we have to
promote the idea of civilisational cross-pollination and hybridity in contrast
to the myth of civilisational purity. We have to understand that no
civilisation can emerge, develop or be the product of its own internal
dynamics. History testifies to this repeatedly, especially in relation to the
civilisational interactions between the Arabo-Islamic and Latin Christian
civilisation. Third, as recent studies in the context of Islamophobia have
shown, regular everyday face-to-face interaction between Muslims and
non-Muslims is a very important way of curbing prejudice. The lack of trust and
confidence in multiculturalism and diversity can be found <span style="mso-spacerun: yes;"> </span>in both forms of extremism discussed here as
evident in the manifestos written by ethno-nationalist inspired terrorists <span style="mso-spacerun: yes;"> </span>who repeatedly <span style="mso-spacerun: yes;"> </span>condemn <span style="mso-spacerun: yes;"> </span>multiculturalism as the Trojan Horse of
Islamisation of Europe or the willingness of groups like ISIS to exploit
feelings of discrimination and marginalisation present among some Muslims in
the West as a lure <span style="mso-spacerun: yes;"> </span>to join their totalitarian
cause. Therefore, fostering relationships that strengthen trust based on
principles of mutual reliance and reciprocity between Muslim citizens of the
West and western societies of which they are an integral part of is an
additional, and in my view crucial element in helping resolve the phenomenon of
the clashes of extremism. Moreover, we ought to acknowledge the diversity and
complexity of "the Other" as individual members of their own diverse
communities. Finally, we have to remember that diversity and inherent equality
of all human beings, underpinned by a set of commonly shared values and
principles, is a normal and desirable part of human existence, and then
inculcate these principles among our children and youth. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 200%;">The meeting of St.
Frances and Sultan Al-Kamil 800 years ago that happened under very trying
circumstances teaches us that at the time when Extremisms are on the rise we
also need to rise to the occasion and do our own part in upholding, embodying
and promoting the values of trust, diversity and hybridity at both individual
and societal levels.<o:p></o:p></span></div>
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Adishttp://www.blogger.com/profile/14851011211207669684noreply@blogger.com0