Advertisement Hide. We would like to thank you for your interest and trust in the Quranicthought. You can download this book by click on Download pdf. Podcast PDF. Waging Trans-epistemological Warfare. Dissonance and Denial: U. It is exactly what is needed today for both Muslims and non-Muslims confused by headline grabbing terrorists claiming to represent Islam. Prince Ghazi bin Muhammad bin Talal of Jordan b. Prince Ghazi bin Muhammad. This is the review Body. Retrieved October 3, Prince Ghazi bin Muhammad delivers H.
October 21, Archived from the original on March 4, Retrieved May 3, The Economist. April 28, Archived from the original on April 22, Book review by Farah El-Sharif Our world is awash with a barrage of data and information, but wisdom and knowledge are harder to come by. Sort order. Mar 04, Wayfarer rated it it was amazing Shelves: , islam , philosophy , politics. Islam is arguably the most misunderstood religion in the world; undoubtably by a concerted and deliberate effort by either external forces or internal aberrations.
Prince Ghazi's rather admirable effort: "A Thinking Person's Guide to Islam" is a statement of the 'Weltanschauung' of mainstream Islam, that has always been and continues to be the defining moment for the overwhelming majority of Muslims.
The book is split into twelve thematic chapters, each beginning with and centred around a key Qu Islam is arguably the most misunderstood religion in the world; undoubtably by a concerted and deliberate effort by either external forces or internal aberrations.
Some of the major themes discussed are: What is Religion? The chapters have been written keeping the modern mind in sight, and thus are generally speaking quite succinct, thought-provoking and the tone of writing is mildly philosophical.
The content within each chapter is well organised, systematically presented and the language is popular as opposed to academic. Each of the chapters concludes with the section: Why is it important to know all this? The chapters are essentially written to be read as standalone, and thus, one may freely read the text as one desires, not bound by a chronology. This book is highly recommended for non-Muslims, interested and prospective converts, Young Muslims, new Muslims and returning Muslims.
At the moment that I am writing this, we stand at the moment in history when the non-European world has finally realized the essential necessity for scientists.
Similar growth can be seen in all major Muslim countries, including Saudi Arabia. The thing that gave Europe its permanent edge over the past centuries no longer solely belongs to it. The culture of scientific inquiry is being recreated throughout the world, so that today any of Egypt, Iran, India or Malaysia is likely perfectly capable of carrying science forward even if Europe and the United States were to vanish from the world. We are supposedly backward because of Islam, not because of historical circumstances.
But a quick comparison between Muslim countries and their non-Muslim equivalents in the next section shows that this is just a figment of the imagination; these nations are remaining devout Muslims while embracing science. We Muslims are often given the nonsensical choice of either choosing to be human or choosing to be Muslim, and in Western works like S.
They cannot conceive 20 Dockrilll, Peter. Caught between Western discussions of often imaginary Muslims are actual, living and breathing Muslims who are experiencing no crisis, who are happy to engage in intellectual pursuits, and who while respecting the religious scholars, do not take them seriously when what they say goes against reason and conscience.
This is such an incredibly outlandish thought that it would make most Muslims laugh. Are Muslim parents systematically forbidding their children from reading Western classics and studying the humanities at Western universities?
Real Muslims live wherever they want, read whatever they like, are respectful but inwardly skeptical toward the religious scholars and treat their women according to whatever their human instincts and cultures demand. It is time that we started considering real Muslims in our discussions of Islam. Imaginary Muslims need to be taught reason, rationality and humanism. Actual Muslims do not—they have already embraced these ideas and integrated them into their own lives.
This, I believe, is sufficient progress for just one century. But this is fantastical nonsense; a Muslim cannot perform the obligatory prayer without referring to God as the Gracious, the Merciful, multiple times, amounting to a minimum of 36 times a day. He refers to the case of certain Islamic scholars getting weather forecasts banned between as evidence.
But his evidence actually takes away from his thesis; even in a traditional and supposedly backward country like Pakistan, the ulema could not get weather forecasts banned for more than a year. The scholars won for one year and consistently lost every single year before and after that—despite Pakistan remaining very much a conservative Muslim country.
The sensible conclusion is not that Muslims believe in irrationalist nonsense, but that they reject nonsense even if it comes from their religious scholars. If religious scholars abuse Islamic theology to attack common sense, Muslims will feel embarrassed that their religion has to be represented by such people.
Needless to say that this view had no success in the field of grammar. The closed gates of the Muslim mind are an illusion; there are no gates. Look at the books sold on the streets of Cairo, Tehran or Baghdad. The openness of the Islamic world of today to ideas from around the world would shock medieval Islamic theologians and medieval Christian theologians.
Even in the Islamic theocracy of Iran the books of freethinkers like Avicenna and the latest Western bestsellers are not merely tolerated but celebrated. The Separation of Church and State 4. The Separation of Church and State Islamic clerics, except for the cosmopolitan, intellectually-minded ones, in general recognize no limits to their own power; given the choice, many would love to have the power to censor books, films and newspapers and to decide what people are allowed to learn at universities.
They would like to have the power to make the rulers and everyone else adhere to their version of Islamic law, and to force good morality on everyone, such as by forcing women to wear the hijab. Some of these clerics will happily plunge their countries into cultural catastrophes with their good intentions.
Are Muslims, therefore, not a threat to secular democratic societies, since their clerics have such totalitarian tendencies? No, because clerics do not have any power whatsoever except what people give to them. In Islamic societies clerics are ordinary citizens just like everyone else, and their power wholly relies on their ability to persuade.
The same applied to the Christian clerics of 19th century England. They preached, they wished for this and that to be made the law of the land, but by and large, people continued to do as they pleased. When the dignitaries of a Muslim village try to work out an issue of governance, they do not go to the local imam to humbly request a judgment.
Instead, they decide the matter between themselves, the way a British village might do. They may invite the local religious scholar or mullah as a respected public figure whose input is valued, but when it comes to executive power, it is the village dignitaries who hold that power, and they find the idea of giving this power to the local religious scholar or mullah absurd; they do not want some well-meaning but bookish equal to complicate their lives with his idealism.
There are rare cases of radical religious scholars entering a new community and wanting to drag it kicking and screaming into a new Islamic century. Such people are quickly shunned by the Muslim society, which considers such a man uncivil and unrespectable for not respecting the protocols of polite society. Successful and beloved religious leaders are those who integrate themselves into society.
Such leaders are necessarily not radicals; their religious conceptual framework is contextualized within a larger cultural conceptual framework.
Despite the supposed separation between church and state in Christianity, we know that the Church held immense political power over the politics of Europe for centuries, deposing emperors, being involved in various wars and ruling vast swathes of land. While Muslims do not always intellectually recognize the separation between mosque and state, in practice, Muslims have very strong ideas about the management of their countries, cities and villages, and when it comes to these issues of governance, they consider religious scholars their equals; they are all civilians, having the same problems and working for the same project.
The Separation of Church and State anything he says in a governance council can easily be challenged by others, whether through other religious ideas or through secular considerations. A visitor to the Middle East may visit a village and find that it is as I described; the Muslims believe in civilian rule and practice it, and the opinions of religious scholars are considered no more authoritative than that of other civilians.
This imaginary visitor may conclude that these people are not true Muslims. They may go to the next village only to find the same situation. They may see that in village after village and town after town, the Muslims have clear ideas about the limits of the authority of the religious scholars, even if they are too polite to voice it.
This visitor may conclude that this country is not practicing Islam properly, so that they go to another country, and find the same scenario repeated. This situation can be quite taxing to the intellect. Muslims do not recognize a separation between church and state, yet there is a separation between mosque and state everywhere!
But the situation is quite easy to make sense of once we recognize that Muslims are humans, and that Islam is not a total conceptual framework. Muslims who have adopted the Islamic framework still maintain vast room in their heads for other concepts.
And as humans with intellects and consciences, they are able to think of the management of their villages, towns and countries the way they think about the management of their businesses. When it comes to questions of governance, they do not go to Islamic legal references to find out what to do, they, being humans, use their intellects and creativity to come up with solutions that are most likely to ensure the good of everyone involved.
The much greater part of life is the sphere of the individual himself or herself and their culture. You can be a vegan or an American nationalist and have common sense. In the same way, you can be a Muslim and have common sense. Yes, Islam provides far more definition is a much larger conceptual framework than veganism and American nationalism, but it in no way replaces our humanity.
Islam is like a mentor that gives us general guidance then lets us get on with our lives instead of micro-managing every single instance of thought and action.
And the proof for that is in the thinking and action of Muslims throughout the world. Unless one believes, like certain pundits and militant Wahhabis, that most Muslims do not actually understand Islam or practice it correctly, you have to admit that this Islam that is lived by the majority of Muslims is Islam.
A religion is not what religious scholars, historians and spectators imagine it should be; a religion has to be encoded as a set of concepts in the brains of a population before it acquires any reality whatsoever. That encoded religion, that conceptual framework in the minds of a population, is the religion. Instead of saying that Islam is whatever the religious scholars make of it, as militant Wahhabis might say, we must instead admit that Islam is whatever a population is capable of embodying.
The theoretical, ivory tower Islam of Western and Eastern scholars and pundits belongs to an imaginary world. The problem of the separation of church and state in Islam is largely an argument over theory; it is a war of ivory towers. Embodied Islam has shown that it is perfectly capable of living within a state that functions according to democratic principles, as in Malaysia, even if the religious scholars have not yet worked out just how this can be possible.
The religious scholars are simply a small demographic within a much larger society that has ideas of its own and feels completely free to weigh, critique and qualify what the scholars advocate for.Prince Ghazi bin Muhammad born 15 October is a Jordanian prince and a professor of philosophy. He is well known for his religious initiatives, about which a book was published in He graduated with highest honors and an A. He received his PhD Cantab. University of Cambridge Trinity College : —; — Promoted to First Lieutenant November 14, Commissioned as a Second Lieutenant November The site of baptism of Jesus had been known to be around the Jordan Riverbut no one knew exactly where. An abandoned site in Jordan overlooking the river, was heavily mined in due to an acquired a thinking persons guide to islam pdf free download line position during the Six-Day War. In after the signing of the Israel—Jordan peace treatyPrince Ghazi who is deeply interested in religious history, was searching the area after a monk convinced him jslam take a look around of what was downooad to be the baptism site. When they found evidence of ruins, that was jslam to encourage de-mining and further development. Soon afterwards, a thinking persons guide to islam pdf free download were several archaeological digs, tourists influx and pilgrimage activity, and several papal and state visits. It gave an account of Muslim-Christian relationships, acknowledged the pope's kindness toward Muslims and made an appeal on behalf of Muslim minorities as on Mindanao. The a wellness way of life 9th edition online free also noted that crusaders had damaged the Christian tribes in Jordan that had preceded Islam by years. His speech called to those who love God and love the neighbour, or the Good and the neighbour, to coordinate and concentrate their activities in a more effective way. Other Islamic a thinking persons guide to islam pdf free download professorial chairs are to come. The visit was viewed as controversial a thinking persons guide to islam pdf free download Egypt, but set off a change pdt public opinion in the Islamic World that continues to this day. A thinking persons guide to islam pdf free download visit was much appreciated by the Christian community of Jerusalem. Prince Ghazi headed the Muslim delegation and Revd Dr. Olav Fykse Tveit led the Christian delegation. The visit was proposed in reaction to the numerous incidents of fierce inter-communal strife which have affected the lives of Nigerians duringand the awareness that Nigeria is the country in the world where the most severe inter-communal violence between Christians and Muslims has been experienced. A thinking persons guide to islam pdf free download delegation sought to understand the reasons behind this violence. From Wikipedia, the free encyclopedia. A Thinking Persons Guide to Islam: The Essence of Islam in Twelve Verses from the Quran Get your Kindle here, or download a FREE Kindle Reading App. A Thinking Person's Guide to Islam book. Read 13 reviews from the world's largest community for readers. The world is at a crossroads today. A tiny minor. Download · About Us A Thinking Person's Guide to Islam by HRH Prince Ghazi bin Muhammad This is especially true when it comes to the oft-discussed topic of Islam; a religion that is heavily discussed key 12 verses in the book (available for free at devsmash.online); A Postscript on “What is Happiness? as a religion 26 The inner meaning of the rites of Islam 28 Why is it important to know all this? 32 A Thinking Person's guide. 8. 7 whO is The PrOPheT. A Thinking Person's Guide to Islam by H.R.H. Ghazi Bin Muhammad, , available at Book Depository with free delivery worldwide. So when a respected scholar of Islamic philosophy such as Prince Ghazi bin Muhammad writes A Thinking Person's Guide to Islam, it is of global significance. The transfer of these pieces of information to the child will be affected by the child's 9 An Intelligent Person's Guide to Understanding Islam and Muslims If out of the 1 European converts to Islam like to think of Prophet Muhammad as a wise Genes and cultural concepts “program” us, but, if we believe in free will (as. Prince Ghazi bin Muhammad Paperback The Essence of Islam in 12 Verses from the Qur'an Contents: 1. What is Religion? - What does the. A Thinking Person's Guide to Islam (Updated Edition) - Softcover. Author: H.R.H Prince Ghazi bin Muhammad Publisher: White Thread Press. Ahya ul Uloom Imam Ghazali pdf Download Free Pdf Books, Books To Read, A Thinking Persons Guide To Islam: The Essence Of Islam In Twelve Verses. Because of their actions, very few non-Muslims understand the real difference between Islam as it has always been, and the distorted perversions of Islam today. Clear and readable. So what was the book all about? In this chapter, Prince Ghazi begins by situating the pre-eternal significance of religion on humankind, and the timeless message of Islam as one that is inextricably tied to its Abrahamic predecessors, Judaism and Christianity. Forgot Your Password? Each of the chapters concludes with the section: Why is it important to know all this? He is a Professor of Islamic Philosophy. Error rating book. Jul 15, Dwiki Hardika rated it really liked it. Assalamu alaykum, dear Admin. Mir Mirani rated it it was amazing Jan 23, Imam Ghazali argues that just as there is an end to this noble obje