By Tarek Abdelhamid
Dr. Tarek Abdelhamid, is an Islamic philosopher, and one-time Islamic extremist from Egypt. He used to be a member of a terrorist Islamic association Jamma Islameia JI. a few twenty-five years in the past, he famous the specter of radical teachings and determined to advertise peaceable interpretations of classical Islamic middle texts. Dr. Abdelhamid presents a clean and theologically legitimate interpretation for the Quran to counterbalance radical teachings.
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Extra resources for Modern Interpretation for Holy Quran
Here the most vertiginous metaphysics is combined with the most summary Asharism. Be that as it may, the “Platonic” thesis is expressed in the Koran not only by the formula “in the Name of God, the Clement, the Merciful”, but also by all other formulas setting forth the aspects or qualities of God and thus affirming the immutable and at the same time intelligible character of the divine nature; if Ashari does not 18 Indeed the same phenomenon has arisen within Christianity, the Asharite tendency being here replaced by Protestant fideism; the combination and opposition with regard to Platonism go hand in hand.
17 We remarked in one of our first books—and others have since repeated it—that the encounter of Hinduism and Islam on the soil of India has something profoundly 28 The Exo-Esoteric Symbiosis It is important to note in this context that the all-embracing accentuation of the divine Unity in Islam determines and colors the whole perspective, as does the all-embracing accentuation of Christ in Christianity. But whereas in Christianity this conceptual and passional accentuation gives rise first to Trinitarian absolutism and then to the moral and ascetical cult of the cross, in Islam the accentuation of Unity gives rise to the negation of secondary causes and even of the homogeneity of things, hence to an occasionalism that in a certain way dismantles the world ad majorem Dei gloriam; in both cases we are altogether removed from the serene contemplation of the nature of things.
Even the Koranic style can be explained by this rejection of both water and wine, that is, of a logicianlike transparency that is felt to be too “easy” and irreverent and a mystical musicality that is too enthralling and thus too dangerous—an observation that is valid at least for the general style of the Koran, which is both dry and sibylline, though at the same time endowed with a virile rhythm. 36 The Exo-Esoteric Symbiosis Shahādah—symbol of all faith and metaphysics—combined with the mystery of the Heart and therefore the mystery of Union.