Bookreviews

Bookreviews 2nd edition "Exploring Islam in a New Light" by Dr.Abdur Rab

arnoldmol@deenresearchcenter.com — Sat, 11 Sep 2010 14:03:00 GMT

Book Review: “Exploring Islam in a New Light” (author: Abdur Rab) – By Khaleel Mohammed, Ph.D., Associate Professor, Department of Religious Studies, San Diego State University

[The review refers to the original version of the book published in 2008, but its substance applies equally to its second edition published in 2010 (see link below). Accordingly references given in the review relate to the original edition.]

Muslims, as do the adherents of other religions, generally realize that a religion has to come to grips with the changing of times. One of the functions of the mujtahid is precisely to fulfill this role: dealing with matters that are new to the Muslim umma, and have not been dealt with previously. In today’s world, it would seem that for all its youthfulness, compared to the other Abrahamic religions, Islam is characterized by the most retrogressive medievalist notions of faith and praxis. Geo-political issues along with the legacy of colonialism and pervasive orientalist islamophobia are large factors in the perceived backwardness of Islam – and these truths are not denied by any objective scholar. Much has been written about the sorry state of affairs confronting Muslims, and a large part of the literature has only made things worse, purveying the most hateful racism by means of cheap books, made all the more enticing by the urge of those who wish to demonize Islam and Muslims. The purely objective academic works in the field are restricted to those in the proverbial ivory towers, whose theoretical formulations and summations might differ drastically from the average lay person. [Dr.] Abdur Rab’s “Exploring Islam in a New Light” is a welcome attempt by a Muslim to divest Islam of medievalism and show its relevance in the modern world.

The author writes as a believer, and seeks to use the Qur’an as the main foundation[;] upon that which passes as “Islamic” belief and practice ought to stand. Dr. Rab, while educated in economics, does not write as a jurist, and therefore approaches some issues that scholars of Islamic studies – especially those in Western universities – might question. Still, the work reflects the deepest reflections of a committed scholar, one who is a true citizen of the world, and necessarily therefore, one whose words ought to be heeded.

At the very beginning, Dr. Rab tells us that “Religion cannot be defined rigidly in ritualistic terms” (xv). In doing so, he hits the crux of the problem of modern Islamic practice. The obsession of many modern Muslim preachers with dress and the proper performance of prayer or attention to legal minutiae serves to almost completely deny the ethics that are born of a genuine conviction and “taqwa” – God consciousness. And throughout the book, he seeks to find that which makes the Muslim a better person.

Dr. Rab observes that the Qur’an is easy to understand and that it is detailed and self-explained. If Muslims grasp the logic of this view, then there would certainly be less reliance on the extremist opinions expressed by some imams, based more upon custom and tradition than a thorough understanding of the Qur’an. While some might argue that there are certain terms in the Qur’an that do need extensive research, there is no doubt that the general tone and message of the Scripture is remarkably simple and functional. The semantic acrobatics and hermeneutic contortions so extensively employed by traditional imams have no place in Dr. Rab’s worldview. Islam, while faith based, does not deny rationality, and if something is discordant with proper human reasoning, it must be eschewed. Of course, the definition of “proper human reasoning” might differ from person to person, from situation to situation, from culture to culture. It is in this light that the author’s reflections must be seen, for since he sees the Qur’an as universal, and humankind as diverse, there can be no doubt about the permissibility of different positions, all equally viable.

One of the pillars of Islam is the “zakat,” a facet that many Muslims see as the obligation to give two and one half percent of their annual accumulation of wealth. This percentage, according to the author, is not stipulated in the Qur’an. In modern society, this proportion for all and sundry seems woefully inadequate, especially for those of very high incomes, and given the demands of society (77).

Throughout the large book, the author provides insights such as the foregoing, defending his positions with ample references to verses from the Qur’an. While a manifesto for modern Islam, the book is not designed as a manual that would chart a collision course with the stalwarts of traditionalism. Indeed, but for the different ways of expressing opinions, many traditionalists, with their penchant for finding proof for even the most incompatible viewpoints, might fully endorse the book. It is Chapter X, “Reevaluating the Hadith,” wherein the writer raises certain questions that might irritate the conservative, traditionalist Muslim. In a marked departure from the majority Muslim viewpoint, Dr. Rab poses the question: “Is the hadith a reliable religious guide?” The answers that he provides are scholarly, and manifest the vast synapse that exists in the position of those who preach adherence to hadith while admitting to the numerous problems about its reliability as a source in general. The author points out certain truisms: there are false and true hadiths; those who portray Islam in a good light often do so by tapping its “best traditions” (271). As the author astutely observes, however, the issue is not about good and bad traditions, but about if we can still afford to continue with traditions that continue to misguide us (271). His conclusion is that the hadith is more of a detractor of the Qur’an and the Prophet than a real guide (271). This blunt admission, for all its cogency, rests on three main points that the author propounds:

The Qur’an does not validate the hadith.
The hadith does not stand the test of historicity.
The hadith fails the text of internal integrity: it contradicts itself as well as the Qur’an.

So that the reader might not be too taken aback by these admissions, Dr. Rab examines the literature that shows early hadith criticism was a wide field of scholarship. He cites numerous scholars who have viewed the hadith as unreliable, among them Sir Sayyid Ahmad Khan, Muhammad Tawfiq Sidqi, Mahmud Abu Rayya, Abdallah Chakralawi and several others. This part of the book is certainly its most useful. The arguments are well-structured and in no way deny the place of tradition in Muslim practice. It however seeks to relegate the hadith to the area of conjecture, and reestablish the Qur’an as the criterion that should define Muslim outlook.

Dr. Rab is no radical liberal, and so he does not propose what might seem to many to be much needed revisions of the Islamic worldview. His views on sexuality, for example, might not be accepted by some of the more liberal minded analysts when it comes to matters of same-sex marriages and homosexuality. This, it would seem, is because his aim is not to create controversy. Rather, as a sincere believer, his desire is to foster reflection and genuine commitment to a faith view that is rationally defendable. His noble agendum is evident throughout the text: there are no hostile attacks against any authors, no propagandizing generalizations designed to grab the lucrative attention of those who disparage Islam. The book is addressed to the Muslim community in general, written by one of its own, who never forgets where his loyalty lies. Dr. Rab has been careful to obtain an introduction by Dr. Riffat Hasan, and blurbs by other influential Muslims – not all of whom might agree with everything he says. IN doing so, Dr. Rab has shown the integrity that ought to characterize anyone who addresses the Muslim community on issues of reform. He has produced a thoughtful, wonderful book that is constructively revolutionary.

[The current website link where the second revised edition of the book is available is: http://www.amazon.com/Exploring-Islam-New-Light-Abdur/dp/098258671X]

Readers’ Reactions

Arnold Yasin Mol, founding CEO of a modern Islamic think tank DRC and who is currently studying Theology at Utrecht University, Netherlands, sent the following beautiful passage of endorsement for incorporation into the second edition of the book on July 1, 2010, but by that time the book was already printed:

Rarely have I seen such a complete and accessible work on the message of the Quran and its rational approach to religion as it applies to humankind – an introduction, an encyclopedia, a commentary and convincing research on what the Quran truly tries to convey, all in one book. In addition, Abdur Rab provides a detailed and compelling critique of historical traditions which became dominant in Islamic thought more than two centuries after the Prophet’s death, and shows how these traditions have given rise to numerous misconceptions and led to immense distortion of the true Quranic message. […] Rab shares his decades of knowledge and research and proves that the Quran is the only message that was given to the prophet Muhammad, and is also easy to understand for everyone, even if the person can use only translations, as the main message of the Quran is too clear to misread.

(Author’s note: Earlier also he has written two short reviews of the book, one of which can be seen on the home page of the DRC site: www.deenresearchcenter.com.)

Khin Aung from Myanmar (Burma) wrote on June 26, 2010:

Your […] book […] gives me more insight about my religion. […] I admire
you so much. NO ONE dares to evaluate The Hadiths. I have with me
Sahih Bukhari and Muslim Hadiths. After reading your book I find some
of the Hadiths written centuries ago like reading comic books. Well,
please carry on with your works. My sincere Do'ers and Salaam.

Your brother in Islam,
KHIN AUNG

A wonderful email sent by Ms. Le Grand on June 13, 2010:

Mr. Rab,

I am nearly finished reading your book \"Exploring Islam In a New Light\". I simply want to say thank you so much for writing such a wonderful, and informative book. You capture the spirit of Islam beautifully, and you have restored my faith in Islam and what it truly means to be a good Muslim.

Thank you,

Ms. Le Grand

Dr. Mominul Hoque, a former Professor of Sedimentology and Petroleum Geophysics at the University of Nigeria included this remark in his email sent on March 23, 2010:

Dear Rab Saheb,

[…] It is a good book […] – a highly analytical book on Islamic philosophy and theology!

[…] I distributed the book in some libraries (Carnegie Public Library, and the University of Pittsburgh Library), and also to our local Mosque library. I also presented the book to several of my friends. […]

[…]

Sincerely,

Momin Hoque

Ali wrote on July 27 and 28, 2009:

July 27: After studying pro-hadith arguments and the verses they suggested in the Quran, I realized that the argument made little sense.

July 28: […] I should mention that my family has decided to reject the Hadith after rereading verses in the Quran (they already had their suspicions).

I appreciate the work that you've done.

Best Regards,
Ali

Nic Lloyd sent this, another beautiful, email from Florida on March 9, 2009:

Asalaamu \'alaikum. I am currently making my way through your book and am quite impressed. I was wondering if any steps are being taken to organize people around the principles laid out in the book. If so, I would like to get involved. I live in southeast Florida (in the Palm Beach area which is an hour or so North of Miami), do you know of anyone that I could make contact with in my area? Thank you for your time and for this wonderful book. May Allah bless you for your efforts.

Salaams,
Nic Lloyd

Dr. Hassan Abbas, who is affiliated as Senior Advisor with Belfer Center for Science and International Affairs, wrote on February 13, 2009:

It’s [this book is] very insightful and scholarly.

[Author’s note: Dr Abbas informed me that he wanted to write a review of my book, but this somehow did not materialize. He runs a blog - www.watandost.blogspot.com].

Mirza Shahjahan, Professor of Economics at the University of Arkansas at Pine Bluff, wrote in his email sent on June 27, 2008:

I consider that the book is original in many respects. The author deserves high compliments and our heartfelt gratitude. The author’s skill in explaining concepts in a simple way is commendable.

Best Regards,

Shahjahan

Dr. Haroon Khan, Professor of Political Science at Henderson State University, wrote on June 27, 2008:

As I skim through the book, I must say that you did a great job and it will make a significant contribution to the literature. Regards, Haroon Khan

Initial reaction from Amana Publications in an email sent by Mr. Fahim Munshi on March 30, 2007:

AoA

Ref. our talk of yesterday. In connection with your book, initial reaction
from our Editorial Board concerning the manuscript is that the subject
matter is worthwhile to be taken up as a book. However it is being sent out
for a blind reviewing to highlight a few text areas that may need reviewing.

Meanwhile, Dr. Jamal of [Virginia-based] IIIT [International Institute of Islamic Thought] found your manuscript to be of "a superb class
and the amount of effort author has put in has been well reflected in his
work." But as I suggested, he too felt some toning down here and there in
the text may be called for. He has requested your bio-data to be sent to us.
Kindly send me you phone number, I seem to have misplaced it. Thanks.

Fahim

Author’s note: Ironically, however, after receiving reviews from reportedly three external Hadith-loving scholars (one of whom was reportedly a university professor, but all of whom were anonymous to me), Dr. Jamal Barzinji retracted his earlier praise and recommendation for the title and recommended its rejection for publication by Amana Publications, as mentioned in his email to Mr. Fahim Munshi of Amana Publications dated July 3, 2007, and forwarded to me by Mr. Munshi on July 5, 2007. The email is worth reproducing here:

Dear Br. Fahim,

Assalamu Alaykum.

Once again apologies for the delay as I just finalized the report of the reviewers on the manuscript ³Exploring Islam in New Light² by Abdur Rab.

Attached is a summary of the report. As you can see, the three reviewers are in agreement that the manuscript as is will create a great Fitna if published. The reason is the position of the author on Hadeeth and Sunnah primarily expressed in Chapters 10 and 11 [11 and 12 in the revised second edition]. To deny the role of Sunnah and Hadeeth in issues of Ibadah and claim we can rely solely on Qur¹an destroys the very foundation of every Ibadah and worship. You may forward the report as it has been edited to the author, but my recommendation is to reject the title unless the author is willing to reconsider and rewrite those two chapters and revise any reference to the issue through out the book. I think it is very unlikely that he will do that.

Wassalam.

Jamal Barzinji

Author’s note: Before publication of the revised second edition of the book, I mentioned this to Brother and my great Friend Edip Yuksel, who is a great champion of the Quran-only Islam, and who volunteered to publish this edition through his Brainbow Press. On March 25, 2010, he wrote this very kind, reassuring email to me:

Dear Abdur Rab:

[…] I read the full rejection letter and I found it pedantic and pathetic. I hope that you will decide to publish the letter and your brief response to the letter in the introductory section of the book. People need to learn what is going on. If you wish, I could write the evaluation/response as the publisher or under my name.

[…]

My dear brother,

Don't feel bad for being rejected by those who consider adherence to God's book as "fitna." They are in the middle of the greatest fitna and backwardness and the entire Muslim world is suffering in the filth of ignorance these people are trying to maintain. Being rejected by an orthodox establishment does not necessarily justify one's rightness, but almost all messengers of God and their early supporters were shunned, ridiculed, and rejected by the religious establishment.

I wanted to remind you a verse from the Quran. I decided to open a random page and find a random verse to share with you. The verse I came across is prophetic, as I have numerous times experienced.

5:71 They did not consider that it might be a test, so they turned blind and deaf. Then God accepted the repentance from them. But again many of them turned blind and deaf. God is watcher over what they do.

5:71 وحسبوا الا تكون فتنة فعموا وصموا ثم تاب الله عليهم ثم عموا وصموا كثير منهم والله بصير بما يعملون

Bookreview: “Extraterrestial Intelligence; Amazing New Insights from Qur’an in the Light of Its Own Nature”

arnoldmol@deenresearchcenter.com — Sun, 03 Jan 2010 22:21:00 GMT

Are we the only highly intelligent and adaptable life form in the universe? Are we alone? This is one of the most fundamental questions, and if answered, can change our whole civilization. Because although we are with over 6 billion humans, we feel utterly alone in our position in the universe. Are we privileged (only life in the universe), or a freak by-product of the universe, or are we one of the many life forms which the universe is meant to produce?

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Bookreview of “What is All The Fuss About Religion?”

arnoldmol@deenresearchcenter.com — Sun, 08 Nov 2009 18:02:00 GMT

Moormann’s book is an interesting and pleasant work to read. It is a disclosure of the personal questions Moormann asked herself over the years about life and meaning, and these are questions shared by most humans on earth. Being a product of a pluralistic society and child of an ambassador, from childhood on the different ideas and beliefs mankind has were exposed to her which all claimed to be truths. From this, a list of questions emerged which she slowly found answers for. Questions as ‘what is religion?’, ‘is religion necessary?’, ‘does God exist?’, ‘there are so many religions, which is the right one?’, and many more of these common questions. Self-study and reflection created a set of answers, which she started to explain in her book, the first of a three volume series. As her questions are shared by many people, she wanted to help other people by sharing her own journey.

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The House of Wisdom: How the Arabs Transformed Western Civilization

arnoldmol@deenresearchcenter.com — Thu, 05 Feb 2009 20:57:00 GMT

By Magda Abu-Fadil
Director of Journalism Training Program at the American University of Beirut

In his inaugural address, a cosmopolitan and well-traveled President Barack Obama reached out to the Muslim world, acknowledging its presence, influence and contributions to Western society.

His gesture was mostly well received by Arabs and Muslims, all too often stereotyped as terrorists, underdeveloped and out to destroy the West.

His Western listeners and viewers would do well to read a captivating new book by an American journalist featuring the Arabs' contributions to the sciences and philosophy that helped catapult the West from Medieval and Crusading fundamentalism into "real" civilization.

"The House of Wisdom: How the Arabs Transformed Western Civilization" is a 320-page treasure trove of information for the uninitiated that packs a powerful punch of science, history, geography, politics and general knowledge at a time when so much disinformation about the Arab world is swirling around in various media.

Ignorance is not bliss, author Jonathan Lyons argues, retracing the venom spewed by the early Crusades that has, ironically, been carried down the centuries through xenophobic and paranoid expressions like "war on terror," "Islamophobia" and "Islamofascism."

"Antipathy for the followers of Islam was particularly charged in those parts of Western Europe most distant from Muslim life...the less the Christians knew about the infidel, the more they hated him," he wrote.

Lyons, a former reporter and editor for the Reuters news agency with over two decades' experience covering the Arab and Muslim worlds (not necessarily one and the same), delved into the subject with the meticulous care and dexterity of a physician performing nano surgery.

"There's that old saw in journalism and non-fiction - "show 'em, don't tell 'em," he explained.

And he told 'em eloquently and articulately in his treatise.

"In The House of Wisdom," I am trying to show that the notion these days of a clash of civilizations, which really only took hold after the terrorist attacks on New York and Washington, is not without serious shortcomings," he explained.

He does much if it by revealing the stories behind the transplanting of Arab knowledge to the medieval West, often by intrepid Europeans who deliberately set out to pursue Islamic astronomy, mathematics, medicine, cartography, etc., not long after the holy war known as the First Crusade, he added.

His book is an invaluable resource, a portable encyclopedia, on the dynamic and thriving Arab culture and sciences including chemistry, physics, algebra, engineering and architecture that were adopted by a reluctant and suspicious West seeped in church-imposed dogma and intransigence.

"Already, European building and architecture had begun to show a marked technical improvement, as had the art of draftsmanship. This sudden upturn, as well as the appearance of specific skills and techniques not present earlier, dates to the direct transfer of practical technology from the master builders and masons of the East. In at least two well known cases, Arab artisans arrived in the West and shared their knowledge."
Asked what prompted him to write the book, the 50-year-old Lyons pointed to a confluence of factors.

"For one, the sophistication that you encounter when - and if - you really listen to people in the Muslim world," he said. "While interviewing the ayatollahs in Qom for my previous book, "Answering Only to God: Faith and Freedom in 21st-Century Iran," I was struck by the 'classical' nature of their arguments, their speech, and their thinking in general. At times, it was like reading Aristotle - very formal, very logical, very structured."

Lyons said this sophistication was at odds with just about everything one hears and reads in the West about the Islamic world, adding that his own personal experiences in Iran, Egypt, Turkey, and elsewhere led him to question traditional notions of East-West relations.

"Muslim conquest and empire building also restored ancient ties among historic centers of civilization across a huge landmass. This created an invaluable melting pot for intellectual traditions that had been forcibly kept apart for centuries by political divisions: Hellenistic learning that evolved in Greece and, later, Alexandria, on the one hand, and Sumerian, Persian, and Indian wisdom on the other. Muslims, Christians, Jews, Zoroastrians, the star-worshipping Sabaeans, and assorted other pagans were all able to exchange ideas and teachings."

Once Lyons started exploring the subject, he knew he would focus instead on science and philosophy.

"The case is so strong, as you know, but the characters and stories involved in the Western assimilation - one could just as easily say cultural theft - were just too compelling," he told this writer. "I felt I had to open the reader to their stories."

From the outset, Lyons was determined not to make this a book about Arab or Muslim scientific and philosophical achievements as much as to show the enormous and largely unacknowledged ways in which those achievements reached and then shaped what we call "the West."

Along the way he had to tell the story of Muslim science, but largely as the context in which to set the process of Western assimilation, he said.

"Aristotle's great works of cosmology and physics, already widely read in Arabic for centuries, remained largely unknown in the West, as did the insightful and provocative commentaries of the Muslim philosophers, particularly the peerless works of Avicenna and his rationalist successor Averroes. These texts, which reflected hundreds of years of debate within the Islamic tradition but were unknown in the West, would have an immediate and powerful impact on young minds across Europe. Soon they would be all the rage at Paris, Oxford and other universities."

Although his formal study of Arabic while on assignment in Cairo was short-lived, Lyons' depth of knowledge and ability to put the data he collected in context is amazing. He did his homework with incredible diligence and wrote the book -- published this month by Bloomsbury Press - in a style that leaves the reader thirsting for more.

"The Muslim conquest had already brought the Arabic language to the western edge of Europe, and it quickly became the accepted medium of high culture and often of everyday life within and among the Muslim, Jewish and Christian communities of Al-Andalus (modern-day Spain)."

Jonathan Lyons (Richard Mallory Allnutt@2008)

Lyons, who teaches courses on Islam and how to cover it journalistically at George Mason University in Virginia, is completing a PhD in sociology of religion.

Interested browsers/readers can learn more at www.jonathanlyonsportfolio.com.

Source

Islamic Legal Theories by Wael B Hallaq on Muhammed Shahrour’s Legal theories

arnoldmol@deenresearchcenter.com — Thu, 29 Jan 2009 01:27:00 GMT

In Islamic Legal Theories by Prof. Wael B Hallaq, he discusses Muhammed Shahrour’s Legal theory. He calls Muhammed Shahrour's ideas the solution to the Muslim world. His insights are very intruiging.

Here is the PDF file:

Islamic Legal Theories by Prof. Wael B Hallaq on Muhammed Shahrour’s Legal theory

They are from this book by Professor Wael B. Hallaq who is professor at the Institute of Islamic Studies at McGill University. The same university of the famous Professor Toshihiko Izutsu who wrote "God and Man in the Koran".

Hadith as Scripture by prof. Aisha Y. Musa-book review by AY Mol

arnoldmol@deenresearchcenter.com — Thu, 29 Jan 2009 01:21:00 GMT

"Hadith as Scripture is the only book that covers both the earliest and most recent discussions on the authority of the Hadith. The authority of Hadith is a concern to Muslims in their daily lives, as well as a question of academic interest. Hadith as Scripture contains the first-ever Western language translation of the earliest extant text on the subject. This work explores the earliest extant discussions on the authority of the Hadith in Islam and compares them with contemporary debates."

In modern Islamic movements, a new trend has emerged, created because of the need to reform the Muslim society to make it progressive and 'to keep up with the times'. Famous reformers, Muhammad Abduh and Sayyid Qutb for example, were more focussed on the Qur'an and its message, than the Hadith and other historical materials deemed important as a basis for Islam. Their reason was that only the Qur'an could be seen as timeless and flexible in its usage and meaning so as to be applicable for modern society and knowledge. This trend was taken further, and eventually many reformers and groups became to renounce all historical material next to the Qur'an as unusable or even as false teachings, and have come to accept only the Qur'an as the major or only source for their ideas of what Islam is about.

These reform ideas have been seen as heretical by the majority of traditional schools in Islam and attacked and labelled as dangerous and blasphemous. As the majority of Muslims are still being deeply controlled by the traditional schools, these reform movements have always stayed a minority among the majority, and have been successful only in certain countries and social classes. But these 'Qur'an alone' reformers and followers kept popping up over the decades in all Muslim countries, and now in the age of the Internet have grown into a large community and are thus being taken more seriously, and are gaining attention and interest among the general Muslim public.

The 'Qur'an alone' or 'mostly focused on the Qur'an' movements are mostly labelled by the traditional Islamic schools as results of Western Orientalist research, who from the beginning of the 19th century have written many books critical of the reliability of the Hadith and other historical materials. Thus the 'Qur'an alone' movements are labelled as apologetic or caused by Western attacks on Islam, and thus are not based on Qur'anic teachings itself, but simply on Western beliefs and methods of viewing Islam. It is labelled as a 'Western caused' movement.

This tactic is similar to the treatment of the Medieval schools of Kalam and Mu'tazilah, who used Reason (aql) to interpret the Qur'an and its doctrines (tafsir bi'l-Ra'y). Most of these schools only accepted Mutawwir Hadith, historical reports that had multiple chain-sources. These were themselves miniscule in number compared to the accepted majority of Hadith based on simpler and more easily falsified transmission chains. And even the Mutawwir Hadith were approached with caution by these schools of Kalam. Many of the rational methods of the Kalam were taken to a certain degree into the later formed traditional schools, but their major beliefs on the Qur'anic message and their approach to the Hadith were rejected and deemed false, and thus non-Islamic (Western) teachings, created through the influence of the Greek philosophy.

When Muhammad Abduh, Sayyid Ahmad Khan, GA Parwez, Muhammad Iqbal and other reformers in the 19th and 20th century came to use the same arguments and conclusions as the Mu'tazilah, while most of the time not ever referring to them, they were labelled as neo-Mu'tazilah, conforming to the Western (and colonial ruler) judgment on Islam and its history.

They were accused of blindly believing Orientalists such as Goldziher, Schacht, Muir and others who attacked Islamic history as unreliable and many Qur'an interpretations as illogical and superstitious. Scholar Daniel Brown in his book "Rethinking Tradition in Modern Islamic Thought" began to research these reformers and their methods and came to very different conclusions. According to him, many of these reformers based their ideas on the Qur'an itself and their personal research into the historical reliability of Islamic records, and believed to have found contradictions and falsified records. Thus these reformers came to the same conclusions as several Orientalists, but were not influenced by them. The traditional schools still outlawed their works or ordered rulings their work must not be read, and so many of the reformist ideas never gained firm ground in the Muslim mind.

In the late 20th and beginning 21st century, new 'Qur'an alone' reformers and groups have emerged and now have the power of the internet to spread their ideas. Although these were also branded as heretic by the traditional schools, the Internet has created a platform which could be reached easily by the Muslim majority, and thus has more impact. Also the works of Parwez for example, who belonged to the pre-Internet reform movement, have been rediscovered by many Muslims, as they are freely available on the web and translated into English and other languages, which was not possible before. And so the 'Qur'an alone' movement is gaining ground by the anarchistic and almost unbannable word-wide web.

But the same arguments are still used against them; they are Western creations or apologetic movements. Just as Brown, Professor Aisha Musa asked herself: Is this true, is it a Western creation, or is there some truth in their arguments? Having been herself part of the reform movements for a long time, she had seen the many accusations laid against the movement. As a professor having a degree in Islam, and thus having the education and knowledge to perform a professional inquiry, she focused on two areas which were not discussed by Brown in his book. One is a research into the question: If the idea of the Qur'an alone is based on arguments found within the Qur'an itself, shouldn't the idea of the Qur'an alone be the orthodox movement, instead of the traditional pro-Hadith schools? The second question concerned researching the movement of the late 20th and present 21st century movements- the modern day Internet-based groups, which were not covered by Brown. Are they a product of Western society?

The difference from Brown's book is that Musa searched for traces of evidence of similar discussions between the 'Qur'an alone' and 'Hadith accepting' schools and groups in the first centuries of Islam. If the 'Qur'an alone' arguments are sound, these must have been part of almost every age in Islam from day one, and indeed they were she shows.

Caliph Umar, the second ruler of Islam, was known for his rejection of the recording of Hadith. The reformers use this as a proof for their rejection of Hadith, while the Hadith-accepting groups that now form the traditional schools say he only did this because Umar didn't want the Qur'an to be recorded wrongfully, so he only allowed oral transmittal of Hadith. This prohibition of recording Hadith came from the Prophet itself it was said, and was upheld till as late as 70 years after the Prophet. The then ruling Caliph ordered scholars to write Hadith down, but they did this reluctantly. And as much time had passed and much strife had occurred among the Muslim societies, false Hadith were abundant in such a degree that most Hadith scholars in the second Islamic century rejected at least 90% of the Hadith they collected. But these were the historical question-of-reliability arguments which were already discussed by Brown. And so Musa goes on and searches for Qur'an-based arguments against Hadith or outside sources.

She found none, no documents written by a person that could be labeled as 'Qur'an alone' in the first centuries could be found. But the absence of evidence is not the evidence of absence; and so Musa used a different tactic by reviewing the earliest pro-Hadith documents, as then we could deduce what arguments the Qur'an-aloners used. This tactic had also been used to deduce the doctrines of early Christian sects, and also for the Mu'tazilah by early 19-20th century scholars as almost no Mu'tazilah documents survived in common main Muslim libraries, and so by reviewing the opponents of the Mu'tazilah it could be understood what the Mu'tazilah believed by seeing what their opponents accused them of or argued against. In the middle of the 20th century, old copies of Mu'tazilah books were found in some libraries in Yemen, and so finally the works themselves could be read. Many of the deduced conclusions of what Mu'tazilah believed turned out to be correct.

Musa uses two main pro-Hadith texts written by two famous scholars of orthodox Islam. Shafi, founder of the Shafi school and labelled as the first scholar who made both Hadith and Sunnah as divine sources in Islam. And the later follower Ibn Qutayba. Both scholars have written books against the Qur'an alone ideology and thus showed that the Qur'an alone movements were present in their lifetimes and even important and known enough to write books for to attack them. She has found the proof she was looking for. Musa breaks their texts down and discusses how the pro-Hadith groups won their arguments over the majority and also which Qur'an verses were used by both sides. Her analysis is thorough and well explained. Shafi's text is not considered as simple, but Musa shows step by step Shafi's method in a very clear way. Next to reviewing their work and arguments, she also delivers the immense work of translating Shafi's Kitab Jima'al-Ilm, the Book of Amalgamation of Knowledge, for the first time into English, which must have been an extremely difficult task since the text's style and Classic Arabic form is not easy to read and understand.

Then she goes on discussing the modern Qur'an-alone movements, their founders and their arguments. She has found that these founders-Rashad Khalifa, Subhy Mansour, Edip Yuksel, Kassim Ahmad and several groups, are not persons coming from the West, but from traditional Muslim backgrounds, and were all brought up in Islam. All of them were highly knowledgeable in the Qur'an and Hadith, as for example, Mansour was a professor in history at the famous Al-Azhar University of Cairo. Also these reformers did not use Orientalist conclusions as proof for their beliefs, but came to their 'Qur'an alone' ideas based on Qur'anic verses. Only after reviewing these verses did they research the history of Hadith to further strengthen their belief that only the Qur'an can be used to understand what Islam is.

So her book is unique in its approach and its conclusions. Not only is the Qur'an-alone a historical and orthodox movement, Musa showed that throughout the centuries, the same Qur'an verses were used as arguments for only accepting the Qur'an as divine and only source for Islam. It is not a Western movement, nor even an Western Orientalist caused movement, but an authentic Islamic movement based on its core text, the Qur'an. Just as the Mu'tazilah writings have been systematically wiped out from the general Muslim libraries when they fell out of favor, the same has occurred with the Qur'an-alone writings over the centuries. Which in my eyes not only shows political influence in the debate (the rulers clearly wanted no traces remained, so the pro-Hadith gave them more wealth and power it seemed), but also that the arguments supporting Hadith were not as strong as the majority believes. Why eliminate a weak threat? The following of Hadith became dominant as there was no literature remaining that attacked this view. Maybe the future will produce some hidden treasures somewhere. But the modern Qur'an-alone writings can not be lost to history because of the Internet and modern printing, and so more and more Muslims will and are reading them and are being influenced by them. The movement is growing, not only because the Qur'an-alone movement has sound arguments from the Qur'an itself and historical proof of false Hadith, but also because the Qur'an is accepted by all sects and movements in Islam, while there are many disputes on what and which Hadith and tradition is accepted. And as mentioned above , the Qur'an is the only timeless, flexible and very open-source text that can withstand the criteria of modern human knowledge and thought.

It is viewed as more gender-neutral, more universal, very humanistic and scientific than the Hadith which reflects mostly 7-9th century mythology and cultural beliefs. Thus the Qur'an alone can not only be the vehicle to modernize and reform the Muslim world, but even start a new revolution of a socio-humanistic scientific faith which is demanded by modern-day scepticism and rationalism. The Medieval scientists of Islam who were the founders of the Renaissance and modern science, were scientific because of the Qur'an. Muslim society was so tolerant and progressive mostly because of the universality of the Qur'an, while the rest of the world was oppressive and backward, stooped in the dark ages. The increasing acceptance of the Hadith as divine source in Islam from the 9th century on, has slowly demolished the revolutionary system of the Qur'an and caused the majority Muslim world to fall into its deplorable state it is in now. The Qur'an alone is not a heresy, it is a revival.

Professor Musa's book is a groundbreaking study into a very important and growing, or as her study shows, a re-vitalized movement within Islam that can positively change the world. This book is superbly written and a must read.

"The role they (the Hadith) have played has been so influential for so long that both Muslims and non-Muslims alike generally assume they have always uncontested authority. However, a survey of Islamic history shows that the Hadith did not always enjoy such widespread acceptance and authority.[...] Ignorance of these early disputes has contributed to the common misconception that opposition to the Hadith as an authoritative scriptural source of law and guidance is a modern-day, Western, Orientalist-influenced heresy," [Introduction to the book]

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Hadith as Scripture by prof. Aisha Y. Musa