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This handy volume of Aisha Musa makes some solid contribution to Islamic discourse – to a crucial debate that has been of concern to Muslims of all walks of life throughout Islamic history: Does the Hadith have authority as a source of religious law and guidance in Islam? Unveiling hitherto unknown, extant literature – a commendable effort in itself – Musa finds that the challenge to the Hadith as an authoritative source in Islam is almost as old as Islam itself and that such opposition was widespread in early Islam. Interestingly, she finds echoes of the arguments used against the authority of the Hadith in early Islam in the contemporary anti-Hadith movement as well.

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This paper has been indexed by Google Scholar, EBSCO, WorldCat,  Engineering & Technology Digital Library. It is availabe as Pdf in Google Scholar for dear scholars. Even it has the download capability in 'Read more'.

Abstract. The relation of science and religion is one of the most important interdisciplinary issues in the  world  from  the  past  to  the  present.  Any  kinds  of  religion  generally  brought  about  a  new  challenging discussion with science; Islam and its scriptures are not exceptions in this case. The Qur'an as a main Islamic scripture has a direct relation with science and scientific matters according to many thinkers' declarations; it is obvious that there are opponents for this subject, on the other side. The purpose of this paper is to examine main  categories  of  the  relation  of  science  and  religion  and  then  assess  and  reveal  the  opponents  and adherents' beliefs regarding the relation of religion and science and relation of science and the Qur'an with a  precise  library  method.  This  paper  provided  readers  with  the  role  and  dignity  of  science  in  Islam  and remarkable viewpoints of great thinkers regarding the issue of the relation of science and the Qur'an. 

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A friend wrote to me that I write whether Islam is compatible with socialism as for many the very word socialism means an atheistic philosophy and hence not acceptable in any case. Very core of Islamic teachings is belief in one God so how Islam and socialism can go together. This, I think, is not correct view.

 

Thus Qur’an is unmistakably in favour of the weaker section of society and it predicts leadership (though not dictatorship) of proletariat.

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The American Muslims are currently going through what one could characterize as a critical, trying time. It’s a great irony that today, they find themselves trapped in a very delicate situation due to home-grown terrorism that has involved “Muslims” in name. Such “Muslims” are a microscopic minority of extremists – examples: Nidal Hasan, Faisal Shahzad and their likes. Nidal Hasan is an American-born Army Major of Palestinian descent who is shortly to undergo trial, having been accused of killing more than a dozen soldiers and injuring dozens more at the Fort Hood army base. Pakistani-born Faisal Shahzad is serving a life in prison term for attempting a car-bomb attack at the New York Times Square. They are self-declared, self-righteous, so-called jihadists or soldiers of God who are influenced by the fundamentalist, fanatic, and militant ideas of some Muslim writers like Sayyid Qutb of Egypt and Maulana Mawdudi of Pakistan. Other extremists include American-born cleric Anwar al-Awlaki now probably holed up in Yemen, five American Muslim students who were recently arrested in Pakistan for contacting al Qaeda via the Internet and for trying to join a Pakistani militant-training camp and one Saudi student of Texas who was recently caught buying explosive chemicals online. They are a handful of indoctrinated Muslims who would not hesitate to even kill themselves to take innocent lives. This new development is a matter of serious concern to all Americans, and in particular to Muslim Americans. The critical question they face is: How do they deal with this situation?

 

 

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 A progressive Muslim is one who is firmly grounded in the Qur’anic values of truth (haq), justice (‘adl), compassion (rahmah), wisdom (hikmah) and does service to others rather than being served by others. A progressive Muslim does not believe in sectarian Islam (sunni or shi’ah or Isma’ili or Deobandi or Barelvi or ahl-e-hadith or salafi Islam but rises above all these sects and gives importance to Qur’an above everything else.

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Dr. Asghar Ali’s “Some Thoughts on Training Ulama” posted on his blog on this website has some good points and suggestions, but, unfortunately, his suggested strategy to train our religious ulama (singular alim) falls terribly short of what is needed to bring about a fundamental change in the status quo. The basic premise from which such discourse should start is to recognize the big mess the traditional ulama have made of our religion.

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Though there is no concept of priesthood in Islam yet a class has come into existence which is known as ‘ulama or called clerics in English. In Islam any person, if he/she has adequate knowledge can perform all the functions and rituals be it related to marriage, death or other obligations for Muslims. Alim (plural ulama) means one who knows. Thus whole emphasis is on knowledge of Qur’an and hadith irrespective of class, caste, race or nationality. Since knowledge is central this class came to be called ‘ulama.

 

Now the question is what knowledge should be imparted to these persons who are supposed to guide the community. The Ulama often quote a hadith that since Prophet Muhammad (PBUH) is the last prophet the ulama are like stars after him and Muslims should seek guidance from them as stars guide and become source of light in darkness of night and ignorance is like darkness.

 

Now in those days when the tribe of ‘ulama began to come into existence the most important...

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An act of great social tragedy and crime is being committed in parts of the Muslim world in the name of Islam under our very nose, alas indeed, escaping the attention, or with the connivance, or tacit approval, of our Muslim scholars. I am referring to the practice of hilla (or hullah) system that entitles a divorced wife to return to her husband, if both husband and wife so desire, but only after remarrying another person and after that person divorces her. Unfortunately, this practice owes to the way the Quranic verse 2:230 is usually interpreted to mean and to the further related message that has come from the Hadith literature.

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