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By Stefan Reichmuth

The papers of this quantity flow from the summary scheme of an intercultural humanism of the longer term to concrete cultural expressions of humanism in the Muslim tradition of other occasions as much as the current. They be aware of 3 matters. the 1st is expounded to modern makes an attempt to increase a humanist and historic hermeneutics of the Qur’an and of Islamic heritage. the second one discusses the humanist historical past and the humanitarian tendencies of Muslim non secular and literary tradition. The 3rd highlights the dialogue on Humanism and Islam as a subject inside ecu identification politics, masking the position of this dialogue for the heritage of Islamic stories in Europe and the United States, and the modern polemics round Islam within the Netherlands. Taken jointly, the contributions of the amount try and give you the foundation for an review of the roots and clients of an intercultural humanism with admire to the Muslim global.

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The Compassionate, the Merciful. Master of the Day of Judgment. It is You whom we worship and it is You from Whom we seek help Guide us to the right course, The course of those whom You blessed, Not the course of those whom provoked Your anger nor those who went astray. ˘ Interestingly, the recitation of this chapter is regarded as invoking God’s response, but while the recitation is explicit the Divine response is implicit. In other words, the reciter has to slowly recite the verses, pausing to receive the answer.

The main conclusion I have reached, after comparing the Mu tazilites’ and the anti-Mu tazilites’ discourses, was that the Qur’an became the site of a fierce intellectual and political battle. 10 Both the Mu tazilites and their opponents agree on the principle that the Qur’an includes ambiguous verses as well as clear verses, and that the “clear” should furnish the norms for disambiguating the ambiguous. However, they disagree when it comes to practical implementation; thus, the controversy does not only revolve around the meaning of the Qur’an, it also involves its structure.

For Muslim scholars the Qur’an was always a text, from the moment of its canonization till now. It is time now to pay close attention to the Qur’an as discourse or discourses. It is no longer sufficient to re-contextualize a passage or some passages when it is only needed to fight against literalism and fundamentalism or when it is needed to wave away a certain historical practice that seems unfit in our modern context. It is also not enough to invoke modern hermeneutics in order to justify the historicity and, therefore, the relativity of every mode of understanding, claiming in the meantime that our modern interpretation is the more appropriate and the more valid.

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