Ahmad Amīn's Rationalist Approach to the Qur'ān and Sunnah

Abdel-Maguid TE, Abdel-Halim RE. The Qur'ān and the development of rational thinking. Urol Ann 2015;7:135-40

In this study, the means utilized by the Qur'ān in actualizing the possibilities of all intellect to face the problem of blind imitation of ancestors were elaborated. Rationality as meant by the Qur'ān and embodied in its unique style is presented. Furthermore, the Qur'ānic documentation of the role of practical demonstration on the individual's mind as well as the societies' collective mind is pointed out. In addition, the study shows how the Qur'ān guides people to the proper use of reason within a scientific framework of mind.

The American Journal of Islamic Social Sciences, 2018

Reviving the Balance: The Authority of the Qur’an and the Status of the Sunnah‎, 2017

This work studies the position of the Sunnah in Islam and its fundamental relationship to the Qur’an. The author ‎carefully examines the sensitive issue of the development of the oral and written traditions, the problems scholars ‎faced despite painstaking work verifying the authenticity of reports, the character of narrators, etc. and the ever-‎growing complexity of a body of narratives that were making the simplicity and clarity of the Prophet’s life, words, ‎and actions, a burgeoning maze of information. Taking the praiseworthy intention and effort to emulate the Prophet ‎into account, the author nevertheless makes the case that once the Sunnah had been collected, the Muslim ‎community began to neglect the Qur’an in favor of narrations of what the Prophet had done and said on the pretext ‎that such narratives “contained” the Qur’an. Eventually they then abandoned the Sunnah narratives in favor of ‎Islamic jurisprudence on the pretext that Islamic juristic texts tacitly included both the Qur’an and the Sunnah. It is ‎with the aim of restoring the relationship between the two that this work has been written, that is, the Prophetic ‎Sunnah must be tied inextricably to the Qur’an in a way that allows for no contradiction or conflict between the ‎two, to avoid misapplication and abuse of hadith, and to meet the requirements and challenges of a new age.‎

Ideas Inspired by the Qur'an, 2023

“We know GOD better than we know ourselves.” This is the first sentence of the book – a statement that poses a challenge to three types of readers. Muslim and Non-Muslim readers with an interest in philosophy may be surprised to learn how the Qur’ān can illuminate the problem of evil, the rationality of faith, the limits of science and religion, and the nature of reality. Where do the ideas of Plato, Aristotle, Al-Ghazzālī, Vico, Mill, and Spengler fit within the frame of Qur’ānic metaphysics? How were the modern demand to ‘see’ God and the persistent elevation of facts over values both anticipated and dismissed as moral and intellectual failures in the Qur’ān? Many Muslim readers will be nonplussed to learn how little of the Qur’ān they have digested fresh from its Source. As Islamic society faces accelerating cultural collapse, cognitive dissonance, and loss of self-confidence, where in the Qur’ān can they find the inspiration and courage to keep up the struggle? What are the ideas they need to defend their faith against scientism, secularism, and loss of the Divine? Has God become a distant father-figure for them, or is He still the heartfelt Reality of their lives? Most importantly, the Qur’ān challenges you. You may consider yourself free of all categories, but there is no exemption from one reality, namely that “You did not get to choose ‘you.’ But for the grace of GOD, ‘you’ might be someone else.” Whether you call yourself an atheist, an agnostic, a Christian, a scientist, a believer, a scholar, or just an observer, you need to decide who and where you are vis-à-vis your personal Absolute … be that Truth, Love, Peace, or whatever you hold as your Highest Value. By what we see in ourselves as our ultimate meaning, purpose, or ideal, we are on our way to GOD. With Him in mind (and taken to heart), we need nothing else. And so we read, in closing, a statement that offers a lifetime of deep thoughts and high hopes: “If AL-LĀH is all you have, you have it all.”

The studies included in this volume will discuss important topics of al-Ghazālī's work, which demonstrate rational aspects of his interpretation of Islamic theology and spirituality, as rooted in the Qurʾān. In the Qurʾān, the root ʿ-Q-L-meaning at its core, "reason/reasoning" and "understanding"-occurs fifty-nine times; the verbs are not exclusively meant to imply rational activities. In almost all occurrences, these verbs are semantically related to the senses, and in several instances connote a conversion to the proclaimed religion as a result of the perception of natural phenomena.1 Rationality as presented throughout the Qurʾān is clearly a cognitive activity in which a sensual perception is involved that in turn leads man to believe in God. In reverse, to not believe in God means that man eliminates his rational faculty. Remarkably, this conception of a 'towards-faith-oriented-rationality' corresponds with the Qurʾānic characterization of Arabia's pre-Islamic era as a period of ignorance, the jāhiliyya.2 While the faculty of reasoning-that is, the intellect-does not appear in the scripture of Islam, it is nevertheless declared in a statement attributed to the Prophet Muhammad as the noblest ability created by God. The first act the newly created ʿaql performs is the requirement of total submission to God's obedience: God commanded the intellect to first approach Him, and then conversely to get away from Him, and each time the intellect obeyed God's command. Furthermore, the intellect serves within this ḥadīth as a reminder of God's reward and punishment of humans.3 The beginning of the statement might be interpreted in two different ways, however. According to one interpretation (awwalu mā khalaqa Allāhu l-ʿaqlu) the intellect is the very first

Ideas Inspired by the Qur'an, 2023

“We know GOD better than we know ourselves.” This is the first sentence of the book – a statement that poses a challenge to three types of readers. Muslim and Non-Muslim readers with an interest in philosophy may be surprised to learn how the Qur’ān can illuminate the problem of evil, the rationality of faith, the limits of science and religion, and the nature of reality. Where do the ideas of Plato, Aristotle, Al-Ghazzālī, Vico, Mill, and Spengler fit within the frame of Qur’ānic metaphysics? How were the modern demand to ‘see’ God and the persistent elevation of facts over values both anticipated and dismissed as moral and intellectual failures in the Qur’ān? Many Muslim readers will be nonplussed to learn how little of the Qur’ān they have digested fresh from its Source. As Islamic society faces accelerating cultural collapse, cognitive dissonance, and loss of self-confidence, where in the Qur’ān can they find the inspiration and courage to keep up the struggle? What are the ideas they need to defend their faith against scientism, secularism, and loss of the Divine? Has God become a distant father-figure for them, or is He still the heartfelt Reality of their lives? Most importantly, the Qur’ān challenges you. You may consider yourself free of all categories, but there is no exemption from one reality, namely that “You did not get to choose ‘you.’ But for the grace of GOD, ‘you’ might be someone else.” Whether you call yourself an atheist, an agnostic, a Christian, a scientist, a believer, a scholar, or just an observer, you need to decide who and where you are vis-à-vis your personal Absolute … be that Truth, Love, Peace, or whatever you hold as your Highest Value. By what we see in ourselves as our ultimate meaning, purpose, or ideal, we are on our way to GOD. With Him in mind (and taken to heart), we need nothing else. And so we read, in closing, a statement that offers a lifetime of deep thoughts and high hopes: “If AL-LĀH is all you have, you have it all.”

Studies in Interreligious Dialogue, 2020

The Qur'an frequently abhors blind faith based on tradition in its arguments against non-believers. Nonetheless, the Qur'an repeatedly asks people to believe in its message. How does the Qur'an distinguish between both kinds of faith? This article investigates the type of epistemology the Qur'an expects from its audience. Linguistically, the Qur'anic concept of "īmān" may be compared to taking refuge in Buddhism, in that it is through experience and insight (prajñā), as portrayed in the Kālāma Sutta, and not zeal. The Qur'an differentiates between two types of conviction, that which is received through discernment and understanding, and that which is blind. The Qur'an shows cues of an attempt to harmonise faith and reason. It does not entertain non-believers in their request to have supernatural physical proofs, but frequently reminds them to use their reason and observation. This opens further avenues of interfaith dialogue between Buddhism and Islam.

Ideas Inspired by the Qur'an, 2023

“We know GOD better than we know ourselves.” This is the first sentence of the book – a statement that poses a challenge to three types of readers. Muslim and Non-Muslim readers with an interest in philosophy may be surprised to learn how the Qur’ān can illuminate the problem of evil, the rationality of faith, the limits of science and religion, and the nature of reality. Where do the ideas of Plato, Aristotle, Al-Ghazzālī, Vico, Mill, and Spengler fit within the frame of Qur’ānic metaphysics? How were the modern demand to ‘see’ God and the persistent elevation of facts over values both anticipated and dismissed as moral and intellectual failures in the Qur’ān? Many Muslim readers will be nonplussed to learn how little of the Qur’ān they have digested fresh from its Source. As Islamic society faces accelerating cultural collapse, cognitive dissonance, and loss of self-confidence, where in the Qur’ān can they find the inspiration and courage to keep up the struggle? What are the ideas they need to defend their faith against scientism, secularism, and loss of the Divine? Has God become a distant father-figure for them, or is He still the heartfelt Reality of their lives? Most importantly, the Qur’ān challenges you. You may consider yourself free of all categories, but there is no exemption from one reality, namely that “You did not get to choose ‘you.’ But for the grace of GOD, ‘you’ might be someone else.” Whether you call yourself an atheist, an agnostic, a Christian, a scientist, a believer, a scholar, or just an observer, you need to decide who and where you are vis-à-vis your personal Absolute … be that Truth, Love, Peace, or whatever you hold as your Highest Value. By what we see in ourselves as our ultimate meaning, purpose, or ideal, we are on our way to GOD. With Him in mind (and taken to heart), we need nothing else. And so we read, in closing, a statement that offers a lifetime of deep thoughts and high hopes: “If AL-LĀH is all you have, you have it all.”

2011

The final panel of Islam and Rationality: the Impact of al-Ghazali, “Practical Aspects and Challenges of Religious Rationality”, chaired by Dr. Snjezana Buzov, consisted of four presentations: Ahamd Atif Ahamd from University of California in Santa Barbara, presenting The Essence and Ends of fiqh according to al-Ghazali; Birgit Krawietz from Free University Berlin, presenting Al-Ghazali on Repentance Revisited; Avner Giladi from University of Haifa, presenting Sex, Marriage and the Family in al-Ghazali’s Thought; and, Bilal Sambur from Yildirim Beyazit University Ankara, presenting Al-Ghazali, Rationality, Liberty, and Pluralism: a Contemporary Critical Perspective.

Ideas Inspired by the Qur'an, 2023

“We know GOD better than we know ourselves.” This is the first sentence of the book – a statement that poses a challenge to three types of readers. Muslim and Non-Muslim readers with an interest in philosophy may be surprised to learn how the Qur’ān can illuminate the problem of evil, the rationality of faith, the limits of science and religion, and the nature of reality. Where do the ideas of Plato, Aristotle, Al-Ghazzālī, Vico, Mill, and Spengler fit within the frame of Qur’ānic metaphysics? How were the modern demand to ‘see’ God and the persistent elevation of facts over values both anticipated and dismissed as moral and intellectual failures in the Qur’ān? Many Muslim readers will be nonplussed to learn how little of the Qur’ān they have digested fresh from its Source. As Islamic society faces accelerating cultural collapse, cognitive dissonance, and loss of self-confidence, where in the Qur’ān can they find the inspiration and courage to keep up the struggle? What are the ideas they need to defend their faith against scientism, secularism, and loss of the Divine? Has God become a distant father-figure for them, or is He still the heartfelt Reality of their lives? Most importantly, the Qur’ān challenges you. You may consider yourself free of all categories, but there is no exemption from one reality, namely that “You did not get to choose ‘you.’ But for the grace of GOD, ‘you’ might be someone else.” Whether you call yourself an atheist, an agnostic, a Christian, a scientist, a believer, a scholar, or just an observer, you need to decide who and where you are vis-à-vis your personal Absolute … be that Truth, Love, Peace, or whatever you hold as your Highest Value. By what we see in ourselves as our ultimate meaning, purpose, or ideal, we are on our way to GOD. With Him in mind (and taken to heart), we need nothing else. And so we read, in closing, a statement that offers a lifetime of deep thoughts and high hopes: “If AL-LĀH is all you have, you have it all.