Jun 04, 2017  The Majestic Quran, an English Rendition of Its Meanings By Abdal Hakim Murad. 2017 ISBN: 978-9957-635-02-2 ISBN (PDF). Islamic culture has given us majestic arches. The Majestic Quran, an English Rendition of Its Meanings By Abdal Hakim Murad, Mostafa Al.

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1. Thanks. Very useful video. I think I wll re-upload this.

   My first impression of perennialist ideas is that it springs from a desire to unify and do away with exclusivism – it goes back to the idea of religion being a divisive tool.

   For me, it really it really appears as though these individuals actually undermine the faith (be Christianity or Islam) when they paint it with the perennialist brush.

   What’s the point of faith if one has perennialist ideas? How can one who is devoutly believing in pure monotheism be on par with one who is a polytheist?

   And what about the Prophet’s career – why would he go to such lengths and trials in order to get the Polytheists of Mecca to accept pure monotheism in his original idea was Perennialism?

   Maybe I’m simplifying their stance to the point of unfair caricature

   Really good to see Dr Winter distancing Sufism from this ideology and highlighting the reason why this philosophy is attractive to some as well as highlighting the intellectual problems which come with it.

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   • Perrenialism undermines faith—–may or may not be the case, but Tawheed does not…because Tawheed is not a binary construct. Any time we fall into binary dichotomies we have to beware that we do not fall into shirk.
     Tawheed says all humanity is of equivalent value…..the Quran also says if God had intended…he would have made everyone the same….but he did not intend this….what is the point of diversity? It is a test of faith. When the qibla was changed to the Kaaba….there were still idols there….the Quran says it was a test of faith! The point about faith/deen is not that it is better than theirs—–thats just ego….the point about faith and deen is that it makes u a better human being.
     Prophet career—We Muslims are not simply monotheists—or else we would have been Jews—the type of Oneness we believe is Tawheed which is wholistic monotheism…..balanced and in harmony. Both Jewish monotheism and polytheism are unbalanced because they are hierarchical not Tawhidic. That is why the Prophet brought the message…..to correct the imbalances……notice though that the Quran did not change the label of Allah into some new name the way Judaism did. The Quran continues to use the generic Allah. Why? Because The compassion and mercy of Allah is open to all humanity. Neither the Quran nor the Prophet forced anyone to convert.
     Tawheed contributes to the betterment of humanity because the ethics and laws formulated under Tawhidic framework are balanced with both justice and compassion. It is a wholistic framework so that it improves all human relations from those between spouses, families, nations, to those between man and God.
     The Quran criticizes the Jews yet also affirms they received a message from God. Those areas in Judaism….or any other religion….that align with Tawheed are truth….those that do not are unbalanced.
     We Muslims should remember that the way of Islam/Quran is sophisticated and nuanced and should not get sidetracked into the simplistic, confused thought patterns of Christians.

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   • poitierfrance

     Thanks for the recommendation. I can’t find it on Kindle so hopefully there’s a PDF somewhere out there.

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2. Very beautiful quote by Fritjof Schuon who is a convert to Islam but also a perennialist.

   And good point Poiierfrance.

   However, in the final analysis, perennialism is just wrong, incorrect, a mirage, a harmful mirage that deceives those who fall for its charms.

   I essentially agree with Yahya.

   My one caveat is that we can still not judge every individual since all people have not been exposed to knowledge and to truth to the same level.

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3. Depending on how it is defined, Perennialism can can go against Tawheed or align with it.
   If we assume “Truth” = God/Allah…then those that say there are “many truths” (relativism) would not align with Tawheed…on the other end of the scale, is Exclusivism…those that say there is only one exclusive truth, and it is my truth and all others are “untruth” (takfir) is a view that would not align with Tawheed. This is because in both cases “Truth” has been fractured/divided—in one case into many truths (many Gods) and in the other case into a true/false dichotomy splitting God into two, one true and one false.

   The type of Perennialism that would align with Tawheed is to say there is Only One Universal “Truth”(God)—but it is understood and expressed in particular ways. There is only One God that all of humanity prays to—regardless of the different names and concepts and there is only One God that bestows grace and blessings regardless of what our religious label might be. The prayers of Hindu parents for the health and safety of their child—will go to the One God/Allah because there is only One God in existence. It is he who chooses to grant his blessings and grace on whomever he pleases—-it is not we humans who decide who gets Gods grace and blessings–we do not have that power. This humility is essential if we are to avoid arrogance in our relations with others. To have humility opens us up to compassion and mercy for others even if their “way” may seem inadequate or incorrect. This then, opens the way to co-operation and reciprocity which opens the way towards peace in interrelationships.

   This is why correct belief is important—Hierarchical belief systems (Shirk) have the potential to lead towards discord instead of peace because they fracture the Divine and thus they also fracture humanity—divisions lead to arrogance which can open the way to all manner of negative emotions such as anger, envy greed etc…which contribute to discord….(and aspects of Western history is a good example of how a fractured world-view can harm humanity)

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4. A good balance on how to think about perennialsm

   and other scholars thoughts:-

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Timothy John Winter (born 1960), also known as Shaykh Abdal Hakim Murad, is an English Sunni Muslim scholar, researcher, writer and academic. He is the Dean of the Cambridge Muslim College,^[4] Aziz Foundation Professor of Islamic Studies at both Cambridge Muslim College^[5] and Ebrahim College,^[6] Director of Studies (Theology and Religious Studies) at Wolfson College^[7] and the Shaykh Zayed Lecturer in Islamic Studies at Cambridge University.^[8][9][10] His work includes publications on Islamic theology and Muslim-Christian relations.^[11] In 2003 he was awarded the Pilkington Teaching Prize by Cambridge University and in 2007 he was awarded the King Abdullah I Prize for Islamic Thought for his short booklet Bombing Without Moonlight.^[8][11] He has consistently been included in the '500 Most Influential Muslims' list published annually by the Royal Islamic Strategic Studies Centre and was ranked in 2012 as the 50th most influential.^[12]

• 2Major work and projects
• 6Publications

Background and education[edit]

Winter is the son of an architect and artist.^[13][14]

Winter was educated at Westminster School and graduated with a double-first in Arabic from Pembroke College, Cambridge in 1983.^[13] He then went on to study at Al Azhar University in Cairo ^[3][13][15] and further private study with individual scholars in Saudi Arabia and Yemen.^[3][12] After returning to England, he studied Turkish and Persian at the University of London.^[15]

Major work and projects[edit]

In 2009 Winter helped to open the Cambridge Muslim College, an institute designed to train British imams.^[16][17][18] Winter also directs the Anglo-Muslim Fellowship for Eastern Europe, and the Sunna Project which has published the foremost scholarly Arabic editions of the major Sunni Hadith collections.^[13][12] He serves as the secretary of the Muslim Academic Trust.^[13] Winter is active in translating key Islamic texts into English^[2] including a translation of two volumes of the Islamic scholar al-Ghazali's Ihya Ulum al-Din.^[3] His academic publications include many articles on Islamic theology and Muslim-Christian relations as well as two books in Turkish on political theology. His book reviews sometimes appear in the Times Literary Supplement. He is also the editor of the Cambridge Companion to Classical Islamic Theology (2008) and author of Bombing without Moonlight, which in 2007 was awarded the King Abdullah I Prize for Islamic Thought.^[19] Winter is also a contributor to BBC Radio 4's Thought for the Day.^[20][21] Additionally, Winter is one of the signatories of A Common Word Between Us and You, an open letter by Islamic scholars to Christian leaders, calling for peace and understanding.^[22]

Cambridge Mosque Project[edit]

Winter is the founder and leader of the Cambridge Mosque project^[23] which is working to develop a new purpose built mosque in Cambridge to cater for up to 1,000 worshipers.^[21][24] The mosque is planned to be entirely reliant on green energy with an almost-zero carbon footprint.^[23] Regarding the project Winter stated that, 'This will be a very substantial world class landmark building in what is considered by some to be a down-at-heel part of Cambridge.'^[24]

Views on extremism[edit]

Winter is a traditionalist and considers the views of extremists like al-Qaeda as religiously illegitimate and inauthentic. He decries the failure of extremists to adhere to the classical canons of Islamic law and theology and denounces their fatwas.^[25] He unequivocally rejects suicide bombing and considers the killing of noncombatants as always forbidden, noting that some sources consider it worse than murder. According to Winter, Bin Laden and his right-hand man Ayman al-Zawahiri are un-Islamic, unqualified vigilantes who violate basic Islamic teachings.^[25]

Winter is critical of Western foreign policy for fueling anger and resentment in the Muslim world.^[26] He is equally critical of Saudi Arabia's Wahhabi ideology, which he believes gives extremists a theological pretext for their extremism and violence.^[26]

Personal life[edit]

Winter's younger brother is football writer Henry Winter.^[14]

Awards and nominations[edit]

In January 2015, Winter was nominated for the Services to Education award at the British Muslim Awards.^[27]

Abdul Hakim Murad

Publications[edit]

Books written[edit]

• Montmorency's Book of Rhymes Illustrated by Anne Yvonne Gilbert (California: Kinza Press, 2013)
• Commentary on the Eleventh Contentions (Cambridge: Quilliam Press Ltd, 2012)
• XXI Asrda Islom: Postmodern Dunyoda qiblani topish (Tashkent: Sharq nashriyoti, 2005)
• Muslim Songs of the British Isles: Arranged for Schools (London: Quilliam Press Ltd, 2005)
• Postmodern Dünya’da kibleyi bulmak (Istanbul: Gelenek, 2003)
• Co-authored with John A. Williams, Understanding Islam and the Muslims (Louisville: Fons Vitae, 2002)
• Understanding the Four Madhhabs: Facts About Ijtihad and Taqlid (Cambridge: Muslim Academic Trust, 1999)
• Gleams from the Rawdat al-Shuhada: (Garden of the Martyrs) of Husayn Vaiz Kashifi (Cambridge: Muslim Academic Trust, 2015)

Books edited[edit]

• The Cambridge Companion to Classical Islamic Theology (Cambridge: Cambridge University Press, 2008) ISBN978-0-521-78058-2
• Islam, Religion of Life by Abdul Wadod Shalabi (USA: Starlatch Press, 2006) ISBN1-929694-08-3
• Co-edited with Richard Harries and Norman Solomon, Abraham’s Children: Jews, Christians and Muslims in Conversation (Edinburgh: T&T Clark/Continuum, 2006)

Sheikh Abdul Hakim Murad

Translations[edit]

• Imam al-Busiri, The Mantle Adorned (London: Quilliam Press, 2009)
• Al-Asqalani Ibn Hajar, Selections from Fath Al-Bari (Cambridge: Muslim Academic Trust, 2000)
• Abu Hamid al-Ghazali, Disciplining the Soul and Breaking the Two Desires (Cambridge: Islamic Texts Society, 1995)
• Roger Du Pasquier, Unveiling Islam (Cambridge: Islamic Texts Society, 1992)
• Imam al-Bayhaqi, Seventy-Seven Branches of Faith (London: Quilliam Press, 1990)
• Abu Hamid al-Ghazali, The Remembrance of Death and the Afterlife (Cambridge: Islamic Texts Society, 1989)

Articles[edit]

• “America as a Jihad State: Middle Eastern Perceptions of Modern American Theopolitics.” Muslim World 101 (2011): 394–411.
• 'Opinion: Bin Laden's sea burial was 'sad miscalculation' CNN.com (9 May 2011).
• “Jesus and Muhammad: New Convergences.” Muslim World 99/1 (2009): 21–38.
• “Poverty and the Charism of Ishmael.” In Building a Better Bridge: Muslims, Christians, and the Common Good, edited by Michael Ipgrave (Washington, DC: Georgetown University Press, 2009).
• 'Ibn Kemal (d. 940/1534) on Ibn 'Arabi's Hagiology.' In Sufism and Theology, edited by Ayman Shihadeh (Edinburgh: Edinburgh University Press, 2007).
• 'The Saint with Seven Tombs.' In The Inner Journey: Views from the Islamic Tradition, edited by William Chittick (Ashgate: White Cloud Press, 2007).
• 'Ishmael and the Enlightenment's Crise de Coeur.' In Scripture, Reason, and the Contemporary Islam-West Encounter, edited by Basit Bilal Koshul and Steven Kepnes (New York: Palgrave, 2007).
• 'Qur'anic Reasoning as an Academic Practice.' Modern Theology 22/3 (2006): 449–463; reprinted in The Promise of Scriptural Reasoning, edited by David Ford and C. C. Pecknold (Malden: Blackwell, 2006).
• “The Chador of God on Earth: the Metaphysics of the Muslim Veil.” New Blackfriars 85 (2004): 144–157.
• “Bombing Without Moonlight: the Origins of Suicidal Terrorism.”Encounters 10:1–2 (2004): 93–126.
• 'The Poverty of Fanaticism.' In Fundamentalism, and the Betrayal of Tradition, edited by Joseph Lumbard (Bloomington: World Wisdom, 2004).
• “Readings of the ‘Reading’.” In Scriptures in Dialogue: Christians and Muslims Studying the Bible and the Qur'an Together, edited by Michael Ipgrace (London: Church House Publishing, 2004), 50–55.
• “Tradition or Extradition? The threat to Muslim-Americans.” In The Empire and the Crescent: Global Implications for a New American Century, edited by Aftab Ahmad Malik (Bristol: Amal Press, 2003).
• 'Muslim Loyalty and Belonging: Some Reflections on the Psychosocial Background.' In British Muslims: Loyalty and Belonging, edited by Mohammad Siddique Seddon, Dilwar Hussain, and Nadeem Malik (Leicester: Islamic Foundation; London: Citizens Organising Foundation, 2003).
• “Pulchra ut luna: some Reflections on the Marian Theme in Muslim-Catholic Dialogue.” Journal of Ecumenical Studies 36/3 (1999): 439–469.
• “The Last Trump Card: Islam and the Supersession of Other Faiths.” Studies in Interreligious Dialogue 9/2 (1999): 133–155.
• “Scorning the Prophet goes beyond free speech – it’s an act of violence”Daily Telegraph (17 Jan 2015).

References[edit]

1. ^ ^abGeaves, Ron; Theodore, Gabriel (2013). Sufism in Britain. Bloomsbury 3PL. p. 172. ISBN978-1441112613.
2. ^ ^abRidgeon, Lloyd (2001). Islamic Interpretations of Christianity. Palgrave Macmillan. p. 225. ISBN0312238541.
3. ^ ^abcdGeaves, Ron (2013). Sufism in Britain. London, United Kingdom: Bloomsbury Academic. p. 182. ISBN1441112618.
4. ^'People Cambridge Muslim College'. www.cambridgemuslimcollege.org. Retrieved 16 April 2017.
5. ^'People Cambridge Muslim College'. www.cambridgemuslimcollege.org. Retrieved 15 March 2018.
6. ^College, Ebrahim (28 January 2015). 'Dr Abdal Hakim Murad – Ebrahim College'. Ebrahim College. Retrieved 15 March 2018.
7. ^'Dr Timothy Winter — Faculty of Divinity'. www.divinity.cam.ac.uk. Retrieved 16 April 2017.
8. ^ ^abDr Timothy Winter, Faculty of Divinity, University of Cambridge: People.
9. ^Wolfson College.
10. ^'BBC – Religions – Islam: Muslim Spain (711–1492)'.
11. ^ ^ab[1].
12. ^ ^abcSchleifer, Abdallah (2011). The Muslim 500: The World’s 500 Most Influential Muslims, 2012. Amman, Jordan: The Royal Islamic Strategic Studies Centre. p. 98. ISBN978-9957-428-37-2.
13. ^ ^abcdePeck, Tom (20 August 2010). 'Timothy Winter: Britain's most influential Muslim – and it was all down to a peach'. The Independent. Retrieved 20 August 2010.
14. ^ ^abHasan, Mehdi (10 March 2015). 'How Islamic is Islamic State?'. New Statesman. Retrieved 26 May 2015.
15. ^ ^ab'Shaykh Abdal Hakim Murad'.
16. ^Muslim Integration College.
17. ^H. Jones, Stephen (2013). New Labour and the Re-making of British Islam: The Case of the Radical Middle Way and the “Reclamation” of the Classical Islamic Tradition, 2013. Bristol, United Kingdom: Centre for the Study of Ethnicity and Citizenship. p. 560.
18. ^De Freytas-Tamura, Kimiko (24 August 2014). 'Britain Appeals to Anti-Extremist Imams in Effort to Uproot Seeds of Radicalization'. The New York Times. Retrieved 6 December 2014.
19. ^'Mr Tim Winter MA – Wolfson College Cambridge'.
20. ^'Search results for abdal hakim murad'. BBC.
21. ^ ^abButt, Riazat (3 October 2011). 'Cambridge mosque wins support from local non-Muslims'. The Guardian. Retrieved 26 May 2015.
22. ^MacFARQUHAR, NEIL (12 October 2007). 'In Open Letter, Muslims Seek Cooperation With Christians as a Step Toward Peace'. The New York Times. New York. Retrieved 7 January 2015.
23. ^ ^abHabriri, Najlaa (29 September 2014). 'Europe's first 'Eco-Mosque' to open in Cambridge'. Asharq Al-Awsat. Archived from the original on 27 May 2015. Retrieved 26 May 2015.Cite uses deprecated parameter dead-url= (help)
24. ^ ^ab'Cambridge £15m mosque plans approved for Mill Road site'. BBC. 22 August 2012. Retrieved 26 May 2015.
25. ^ ^abL. Esposito, John (2010). The Future of Islam. Oxford, United Kingdom: Oxford University Press. p. 99. ISBN019974596X.
26. ^ ^abL. Esposito, John (2010). The Future of Islam. Oxford, United Kingdom: Oxford University Press. p. 101. ISBN019974596X.
27. ^'British Muslim Awards 2015 finalists unveiled'. Asian Image. 23 January 2015. Retrieved 1 November 2015.Italic or bold markup not allowed in: publisher= (help)

External links[edit]

Abdal Hakim Murad Pdf