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The Illusion of Reforming Islam . . Ali Sina

PostPosted: Sun Apr 19, 2009 2:00 pm
by yeezevee
This article Ali wrote today on the ffi front page is a very important one .

The Illusion of Reforming Islam ... ing-islam/

Let us put some resources on that subject in this thread. There are many people well educated people Muslims & non_Muslims who strongly believe that it is possible to reform Islam. We had plenty of discussions on this subject in FFI. It is good to have all in one thread. Before I joined FFI .. that was 7 years back.. I used collect books and articles on this subject And Without knowing much of History of Islam and not reading religious books such as Q'uran.. bible detail. I used to think 20th and 21st century writers will be able to completely rewrite .. re-translate re-codify Q'uran, hadith, Prophet Muhammad ..etc so that Political Islam could be de-fanged.

But clearly I was wrong. After participating in different forums and reading of 100s of articles on this subject and watching/reading many people.. just to mention few soft spoken hard hitting folks like. Anwar Shaikh, Humayun Azad, Ibn Warraq, Younus Shaikh, Walid Shoebat, on one side and this present bunch a cold blooded KILLERS of Mr. Muhammad's Islam who are very out spoken against Islam such as Ayaan Hirsi Ali , Wafa Sultan, Salman Rushdie, -Taslima Nasrin , Nonie Darwish, Parvin Darabi- Maryam Namazie and off course our own Ali Sina & many friends at FFI + other anti Islamic web sites on one side and the rulers of Islamic countries and Communist governments and western apologists of Islam on other side.,

It is difficult to see how the former group who are questioning Islam and would like root it out from the face of the earth will win in 21 st century.. These people have NO POLITICAL SUPPORT and no oil money to educate Muslim and non Muslim world about Mr. Muhammad's Islam. The only weapon they have is 21st century internet. So it is hard to imagine that these Stall warts born in Islam fighting against Islam will win in next 50 years or so..

So In his article, Ali mentions some names of people and some organizations that are trying (or at least acts as if they are trying)to reform Islam. Let me put those names along with some selective statements from Ali's article here to discuss them later in this thread..
Muhammad ibn Abdul Wahhab, (1703–1792)
ibn Taymiyyah (1263 – 1328)
Abu Sa’d Abd al-Kareem al-Sama’n
Dr. Ingrid Mattson,

Islamic Society of North America (ISNA),

Maududi (1903 – 1979)
Sayyid Qutb, (1906-1966)
Ayatollah Khomeini
Bin Laden.

"Only truth can set us free. By sugarcoating Islam you cannot change its nature. You can purify any water. You can even purify your urine into drinking water. But can you purify gasoline enough to make it drinkable? The essence of Islam is evil. You cannot reform it enough to make it a humane faith. Can you reform Nazism? This whole notion is misguided and absurd."

CAIR does not say when it wants to Con Americans with Islamic Ruse. ." [/b][/i]

Here I would say CAIR should be redefined as Converting Americans to Islamic Rule ., That is indeed CAIR's agenda.

Please click to watch the Video.

and watch more of CAIR propaganda in America..

And.. finally, I would also argue with Ali on his Statement of
"But can you purify gasoline enough to make it drinkable?"

I would say Answer for that Question is "YES".. a Big Bold "YES"., I can convert gasoline in to water. Burn the "damn thing" in Oxygen.

But what is "Damn thing" here ?? ...

with best

Re: The Illusion of Reforming Islam . . Ali Sina

PostPosted: Sun Apr 19, 2009 8:04 pm
by yeezevee
Any way let me start this thread on "Reforming Islam" with this article that was written in 2002 which is relevant to the subject of "Reforming Islam". I have a copy of it on my old hard disk. It was written some times in 2002 by James Wilson.
Wilson completed his B.A. at the University of Redlands in 1952, where he was the national collegiate debate champion in 1951 and 1952. He completed an M.A. (1957) and a Ph.D. (1959) in political science at the University of Chicago. From 1961 to 1987, he was the Shattuck Professor of Government at Harvard University. From 1987 until 1997, he was the James Collins Professor of Management and Public Policy at the UCLA Anderson School of Management at UCLA. He is currently the Ronald Reagan Professor of Public Policy at the Pepperdine School of Public Policy at Pepperdine University.

Wilson's university text American Government (now coauthored with John J. DiIulio, Jr.) is the best selling text of its kind today.

The Reform Islam Needs .. James Q. Wilson
Spoiler! :
We are engaged in a struggle to defeat terrorism. I have no advice on how to win that struggle, but I have some thoughts as to why it exists. It is not, I think, because Islam is at war with the West or because Palestinians are trying to displace Israelis. The struggle exists, I think, because the West has mastered the problem of reconciling religion and freedom, while several Middle Eastern nations have not. The story of that mastery and that failure occupies several centuries of human history, in which one dominant culture, the world of Islam, was displaced by a new culture, that of the West.

Reconciling religion and freedom has been the most difficult political task most nations have faced. It is not hard to see why. People who believe that there is one set of moral rules superior to all others, laid down by God and sometimes enforced by the fear of eternal punishment, will understandably expect their nation to observe and impose these rules; to do otherwise would be to repudiate deeply held convictions, offend a divine being, and corrupt society. This is the view of many Muslims; it was also the view of Pope Leo XIII—who said in 1888 that men find freedom in obedience to the authority of God—and of the provost of Oriel College, Oxford, who wrote to a faculty member in 1848 that “you were not born for speculation” but to “serve God and serve man.” If you think that there is one God who expects people to confess beliefs, say prayers, observe fasts, and obtain sacraments, it would be impious, indeed scandalously wrong, to permit the state to ignore beliefs, prayers, fasts, and sacraments.

In furtherance of these views, Queen Mary executed 300 Protestants, England and France expelled Jews, Ferdinand and Isabella expelled from Spain both Moors and Jews, the Spanish Inquisition tortured and executed a few thousand alleged heretics, and books were destroyed and scholars threatened for advancing theologically incorrect theories.

During this time, Islam was a vast empire stretching from western Africa into India—an empire that valued learning, prized scholars, maintained great libraries, and preserved the works of many ancient writers. But within three centuries, this greatest civilization on the face of the earth was in retreat, and the West was rising to produce a civilization renowned for its commitment to personal liberty, scientific expertise, political democracy, and free markets.

Freedom of conscience has made the difference. In an old world where knowledge came from libraries, and scientific experiments were rare, freedom would not be so important. But in the new world, knowledge and all that it can produce come from the sharp challenge of competing ideas tested by standards of objective evidence. In Istanbul, Muslims printed no book until 1729, and thereafter only occasionally. By contrast, the West became a world in which books were published starting three centuries earlier and where doubt and self-criticism were important. Of course, doubt and self-criticism can become, as William Bennett has observed, a self-destructive fetish, but short of that calamity, they are the source of human progress.

The central question is not why freedom of conscience failed to come to much of Islam but why it came at all to the West. Though Westerners will conventionally assign great weight to the arguments made by the defenders of freedom, I do not think that the ideas of Milton, Locke, Erasmus, and Spinoza—though important—were decisive.

What made religious toleration and later freedom of conscience possible in England was not theoretical argument but political necessity. It was necessary, first in England and later in America and much of Europe, because rulers trying to govern nations could not do so without granting freedom to people of different faiths. In the words of Herbert Butterfield, toleration was “the last policy that remained when it had proved impossible to go on fighting any longer.”

The fighting occurred because different religions struggled to control nations. Here lay the chief difference between Islam and the West: Islam was a land of one religion and few states, while the West was a land of many states that were acquiring many religions. In the sixteenth century, people in England thought of themselves chiefly as Englishmen before they thought of themselves as Protestants, and those in France saw themselves as Frenchmen before they saw themselves as Catholics. In most of Islam—in Arabia and northern Africa, certainly—people saw themselves as Muslims before they thought of themselves as members of any state; indeed, states hardly existed in this world until European colonial powers created them by drawing somewhat arbitrary lines on a map.

The Muslim faith was divided into the Sunni and the Shiite; but Christianity was soon divided into four branches. The Protestant Reformation created not only Lutheranism but its archrival, Calvinism, which now joined the Roman Catholic and Greek Orthodox Churches.

Lutherans, like Catholics, were governed by a priesthood, but Calvinists were ruled by congregations, and so they proclaimed not only a sterner faith but a distinctive political philosophy. The followers of Luther and Calvin had little interest in religious liberty; they wanted to replace a church they detested with one that they admired. But in doing so, they helped bring about religious wars. Lutheran mobs attacked Calvinist groups in the streets of Berlin, and thousands of Calvinists were murdered in the streets of Paris. In 1555, the Peace of Augsburg settled the religious wars briefly with the phrase cuius regio, eius religio—meaning that people in each state or principality would have the religion of their ruler. If you didn’t like your prince’s religion, you had to move somewhere else.

But the problem grew worse as more dissident groups appeared. To the quarrels between Catholics, Calvinists, and Lutherans were added challenges from Anabaptists, Quakers, and Unitarians. These sects had their own passionate defenders, and they helped start many struggles. And so wars broke out again, all advancing religious claims overlaid with imperial, dynastic, and material objectives.

In France, Catholics killed 20,000 Huguenots, 3,000 in Paris alone. When the Peace of Westphalia settled the wars of the sixteenth century in 1648, it reaffirmed the old doctrine of following the religion of your ruler, but added an odd new doctrine that required some liberty of conscience. As C. V. Wedgwood put it, men had begun to grasp “the essential futility of putting the beliefs of the mind to the judgment of the sword.”

In England, people were both exhausted by war and worried about following a ruler’s orders on matters of faith. Oliver Cromwell, the leader of the successful Presbyterian revolt against the king, was a stern believer in his own faith, but he recognized that his beliefs alone would not enable him to govern; he had to have allies of other faiths. He persuaded Parliament to allow liberty “to all who fear God,” provided they did not disturb the peace, and he took steps to readmit Jews into the country and to moderate attacks on the Quakers.

When Cromwell’s era ended and Charles II took the throne, he brought back with him his Anglican faith, and challenged this arrangement. After he died, James II came to the throne and tried to reestablish Roman Catholicism. When William of Orange invaded the country from Holland in 1688, James II fled, and in time William and his wife, Mary, became rulers. Mary, a Protestant, was the daughter of James II, a Catholic. A lot of English people must have wondered how they were supposed to cope with religious choice if a father and daughter in the royal family could not get the matter straight.

The following year, Parliament passed the Toleration Act, allowing dissident Protestant sects to practice their religion. Their members still could not hold government office, but at least they would not be hanged. The Toleration Act did not help Catholics and Unitarians, but as is so often the case in British law, their religious practices, while not protected by formal law, were allowed by administrative discretion.

Even so, the idea of a free conscience did not advance very much; after all, “toleration” meant that a preferred or established religion, out of its own kindness, allowed other religions to exist—but not to do much more. And William’s support for the Toleration Act probably had a lot to do with economic motives. Tolerance, he is supposed to have said, was essential to commercial success: England would acquire traders, including many Jews, from nations that still practiced persecution.

The Toleration Act began a slow process of moderating the political impact of organized religion. Half a century before it was passed, Galileo, tried by the Roman Inquisition for believing that Earth moved around the Sun, was sentenced to house arrest. But less than a century after the law was adopted, Adam Smith wrote a much praised book on morality that scarcely mentioned God, and less than a century after that, Charles Darwin published books that denied God a role in human evolution, a claim that profoundly disturbed his religious critics but neither prevented his books from being wildly popular nor deterred the Royal Society of London from bestowing on him its royal medal.

Toleration in the American colonies began slowly but accelerated rapidly when our country had to form a nation out of diverse states. The migration of religious sects to America made the colonies a natural breeding ground for religious freedom, but only up to a point. Though Rhode Island under the leadership of Roger Williams had become a religiously free colony, six colonies required their voters to be Protestants, four asked citizens to believe in the divine inspiration of the Bible, one required belief in the Trinity and two in heaven and hell, and five had an officially established church. Massachusetts was a theocracy that punished (and on a few occasions executed) Quakers. Maryland was created as a haven for Catholics, but their freedom began to evaporate as Protestants slowly gained the upper hand.

America in the seventeenth and eighteenth centuries had many religions and some tolerance for dissenting views, but not until the colonists tried to form a national union did they squarely face the problem of religious freedom. The 13 colonies, in order to become a nation, had to decide how to manage the extraordinary diversity of the country. The colonists did so largely by writing a constitution that was silent on the question of religion, except to ban any “religious test” as a requirement for holding federal office.

When the first Congress adopted the Bill of Rights, it included the odd and much disputed ban on passing a law “respecting an establishment of religion.” The meaning of that phrase is a matter of scholarly speculation. James Madison’s original proposal was that the First Amendment ban “any national religion,” and in their first drafts the House and Senate agreed. But when the two branches of Congress turned over their slightly different language to a conference committee, its members, for reasons that no one has satisfactorily explained, chose to ban Congress from passing a law “respecting” a religion.[/quote]
The wall between church and state, as Jefferson called it in a letter he wrote many years later, turned out to be controversial and porous, as Philip Hamburger’s masterful new book, The Separation of Church and State, shows. But it did guarantee that in time American politics would largely become a secular matter. And that is the essence of the issue. Politics made it necessary to establish free consciences in America, just as it had in England. This profound change in the relationship between governance and spirituality was greatly helped by John Locke’s writings in England and James Madison’s in America, but I suspect it would have occurred if neither of these men had ever lived.

Spoiler! :
There is no similar story to be told in the Middle Eastern parts of the Muslim world. With the exception of Turkey (and, for a while, Lebanon), every country there has been ruled either by a radical Islamic sect (as with the Taliban in Afghanistan and the mullahs in Iran) or by an autocrat who uses military power to enforce his authority in a nation that could not separate religion and politics or by a traditional tribal chieftain, for whom the distinction between church and state was meaningless. And the failure to make a theocracy work is evident in the vast popular resistance to the Taliban and the Iranian mullahs.

But where Muslims have had to end colonial rule and build their own nation, national identity has trumped religious uniformity. When the Indonesians threw off Dutch rule and later struggled to end communist influence, they did so in a way that made the creation and maintenance of an Indonesian nation more important than religious or political identity. India, home to more Muslims than much of the Middle East, also relied on nationalism and overcoming British rule to insist on the creation of one nation. Its constitution prohibits discrimination based on religion and promises the free exercise of religious belief.

In the Middle East, nations are either of recent origin or uncertain boundaries. Iraq, once the center of great ancient civilizations, was conquered by the Mongols and the Ottoman Turks, then occupied by the British during the First World War, became a League of Nations protectorate, was convulsed by internal wars with the Kurds, torn apart by military coups, and immersed in a long war with Iran. Syria, a land with often-changing borders, was occupied by an endless series of other powers—the Hittites, Egyptians, Assyrians, Greeks, Romans, Arabs, Mongols, Ottoman Turks, and the French. After Syria became a self-governing nation in 1944, it was, like Iraq, preoccupied with a series of military coups, repeated wars with Israel, and then, in 1991, with Iraq. Meanwhile, Lebanon, once part of Syria, became an independent nation, though it later fell again under Syrian domination.
These countries today are about where England was in the eleventh century, lacking much in the way of a clear national history or stable government. To manage religion and freedom, they have yet to acquire regimes in which one set of leaders could be replaced in an orderly fashion with a new set, an accomplishment that in the West required almost a millennium. Though many Middle Eastern countries are divided between two Muslim sects, the Sunni and the Shiites, coping with this diversity has so far been vastly less important than the still-incomplete task of finding some basis for asserting and maintaining national government.

Moreover, the Muslim religion is quite different from Christianity. The Qur’an and the hadith contain a vast collection of sacred laws, which Muslims call shari’a, that regulates many details of the public as well as private lives of believers. It sets down rules governing charity, marriage, orphans, fasting, gambling, vanity, pilgrimages, infidelity, polygamy, incest, divorce, modesty, inheritances, prostitution, alcohol consumption, collecting interest, and female dress.

By contrast, the Christian New Testament has rather few secular rules, and these are best remembered as a reaffirmation of the Ten Commandments as modified by the Sermon on the Mount. One can grasp the whole of Jesus’ moral teachings by recalling only two things: love God, and love your neighbor as yourself.
Spoiler! :
As Bernard Lewis has pointed out, the differences between the legal teachings of the two religions may have derived from, and were certainly reinforced by, the differences between Muhammad and Jesus. In the seventh century, Muhammad was invited to rule Medina and then, after a failed effort to conquer Mecca, finally entered that city as its ruler. He was not only a prophet but also a soldier, judge, and governor. Jesus, by contrast, was an outsider, who neither conquered nor governed anyone, and who was put to death by Roman rulers. Christianity was not recognized until Emperor Constantine adopted it, but Muhammad, in Lewis’s words, was his own Constantine.

Jesus asked Christians to distinguish between what belonged to God and what belonged to Caesar. Islam made no such distinction; to it, Allah prescribed the rules for all of life, encompassing what we now call the religious and the secular spheres. If a Christian nation fails, we look to its political and economic system for an explanation, but when a Muslim state fails, it is only because, as V. S. Naipaul put it, “men had failed the faith.” Disaster in a Christian nation leads to a search for a new political form; disaster in a Muslim one leads to a reinvigoration of the faith.

Christianity began as a persecuted sect, became a tolerated deviance, and then joined with political powers to become, for well over a thousand years, an official religion that persecuted its rivals. But when officially recognized religions stood in the way of maintaining successful nations, Christianity slipped back to what it had once been: an important faith without political power. And in these extraordinary changes, little in the religion was altered, because almost none of it imposed secular rules.

Judaism differs from Christianity in that it supplies its followers with a religious doctrine replete with secular rules. In the first five books of the Bible and in the Talmud, many of these rules are set forth as part of a desire, as stated in Exodus, to create “a holy nation” based on a “kingdom of priests.” In the five books of Moses and the Talmud are rules governing slavery, diet, bribery, incest, marriage, hygiene, and crime and punishment. And many of the earliest Jewish leaders, like Muhammad later, were political and military leaders. But as Daniel Pipes has noted, for two millennia Jews had no country to rule and hence no place in which to let religion govern the state. And by the time Israel was created, the secular rules of the Old Testament and the desire to create “a holy nation” had lost their appeal to most Jews; for them, politics had simply become a matter of survival. Jews may once have been attracted to theocracy, but they learned from experience that powerful states were dangerous ones.

Like the Old Testament, the Qur’an is hard to interpret. One can find phrases that urge Muslims to “fight and slay the pagans” and also passages that say there should be “no compulsion in religion.” The Arabic word jihad means “striving in the path of God,” but it can also mean a holy war against infidels and apostates.

Until the rise of modern Islamic fundamentalism, there were efforts by many scholars to modernize the Qur’an by emphasizing its broadest themes more than its narrow rules. Fazlur Rahman, a leading Islamic scholar, sought in the late 1970s and early 1980s to establish a view of the Qur’an based on Muhammad’s teaching that “differences among my community are a source of blessing.” The basic requirement of the Qur’an, Rahman wrote, is the establishment of a social order on a moral foundation that would aim at the realization of egalitarian values. And there is much in the Qur’an to support this view: it constrained the rules permitting polygamy, moderated slavery, banned infanticide, required fair shares for wives and daughters in bequests, and allowed slaves to buy their freedom—all this in the name of the central Islamic rule: command good and forbid evil.
Spoiler! :
But many traditional Islamic scholars insist that only the shari’a can govern men, even though it is impossible to manage a modern economy and sustain scientific development on the basis of principles set down in the seventh century. Bernard Lewis tells the story of a Muslim, Mirza Abu Talib, who traveled to England in the late eighteenth century. When he visited the House of Commons, he was astonished to discover that it debated and promulgated laws and set the penalties for criminals. He wrote back to his Muslim brethren that the English, not having accepted the divine law, had to make their own.

Of course, Muslim nations do legislate, but in many of them it is done furtively, with jurists describing their decisions as “customs,” “regulations,” or “interpretations.” And in other nations, the legislature is but an amplification of the orders of a military autocrat, whose power, though often defended in religious terms, comes more from the barrel of a gun than from the teachings of the prophet.

All this makes even more remarkable the extraordinary transformation of Turkey from the headquarters of the Ottoman Empire to the place where Muslims are governed by Western law. Mustafa Kemal, now known as Atatürk, came to power after the First World War as a result of his success in helping defeat the British at Gallipoli and attacking other invading forces. For years, he had been sympathetic to the pro-Western views of many friends; when he became leader of the country, he argued that it could not duplicate the success of the West simply by buying Western arms and machines. The nation had to become Western itself.

Over the course of a decade or so, Atatürk proclaimed a new constitution, created a national legislature, abolished the sultan and caliph, required Muslims to pray in Turkish and not Arabic, urged the study of science, created a secular public education system, abolished religious courts, imposed the Latin alphabet, ended the practice of allowing divorce simply at the husband’s request, gave women the vote, adopted the Christian calendar, did away with the University of Istanbul’s theology faculty, created commercial legal codes by copying German and Swiss models, stated that every person was free to choose his own religion, authorized the erection of statues with human likenesses, ended the ban on alcohol (Atatürk liked to drink), converted the mosque of Hagia Sophia into a secular museum, authorized the election of the first Turkish beauty queen, and banned the wearing of the fez.

You may imagine that this last decision was over a trivial matter, but you would be wrong. The fez, the red cap worn by many Turks, conveyed social standing and, because it lacked a brim, made it possible for its wearer to touch the ground with his forehead when saying prayers. Western hats, equipped with brims, made this impossible. When the ban on the fez was announced, riots erupted in many Turkish cities, and some 20 leaders were executed.

Atatürk created the machinery (though not the fact) of democracy and made it clear that he wanted a thoroughly secular state. After his death, real democratic politics began to be practiced, as a result of which some of the anti-Islam laws were modified. Even so, no other Middle Eastern Muslim nation has undergone as dramatic a change. In the rest of the region, autocrats still rule; they deal with religion by either buying it off or allowing it to dominate the spiritual order, provided it keeps its hands off real power.

On occasion, a fundamentalist Islamic regime comes to power, as happened in Iran, Afghanistan, and the Sudan. But these regimes have failed, ousted from Afghanistan by Western military power and declining in Iran and Sudan owing to economic incompetence and cultural rigidity.

The touchstones for Western success in reconciling religion and freedom were nationalism and Christianity, two doctrines that today many sophisticated people either ignore or distrust. But then they did not have to spend four centuries establishing freedom of conscience. We are being optimistic if we think that, absent a unique ruler such as Atatürk and a rare opportunity such as a world war, the Middle East will be able to accomplish this much faster.

Both the West and Islam face major challenges that emerge from their ruling principles. When the West reconciled religion and freedom, it did so by making the individual the focus of society, and the price it has paid has been individualism run rampant, in the form of weak marriages, high rates of crime, and alienated personalities. When Islam kept religion at the expense of freedom, it did so by making the individual subordinate to society, and the price it has paid has been autocratic governments, religious intolerance, and little personal freedom.

I believe that in time Islam will become modern, because without religious freedom, modern government is impossible. I hope that in time the West will reaffirm social contracts, because without them a decent life is impossible. But in the near term, Islam will be on the defensive culturally—which means it will be on the offensive politically. And the West will be on the offensive culturally, which I suspect means it will be on the defensive morally.

If the Middle East is to encounter and not merely resist modernity, it would best if it did this before it runs out of oil.
we will discuss this article and others in this thread..

with best wishes

Re: The Illusion of Reforming Islam . . Ali Sina

PostPosted: Mon Apr 27, 2009 8:02 pm
by sword_of_truth
Pros of Islamic reform movements:

-rejecting some bad Islamic teachings and preventing them from being applied
-dividing and weakening Islam
-providing a stepping stone for muslims to leave Islam gradually, rather than having to go "cold turkey"
-instead of dishonestly interpreting and making excuses for bad hadith, they are simply rejected
-in contrast to the last point, opening up the doors to more flexible (good) interpretations of the Quran, since they lose the writings by which the Quran is supposed to be interpreted
-throwing out Hadith is less Islam--the less Islam, the better

Cons of Islamic reform movements:

-smokescreen for the rest of Islam
-may lure unsuspecting victims to be converted who would otherwise be offended by many Islamic teachings
-offers an escape hatch: due to these movements, many people who would have just left Islam are now stuck in it
-they do not go far enough in addressing the problems with Islam
-opening up the doors to more flexible (bad) interpretations of the Quran, since they lose the writings by which the Quran is supposed to be interpreted

Re: The Illusion of Reforming Islam . . Ali Sina

PostPosted: Wed May 13, 2009 9:46 pm
by byteresistor
Can Islam be reformed? Maybe, if enough Muslims want to do so (very very unlikely) but what would be the point? Cut out all the hate from Islam and what do you have left? A few peaceful teachings that were "borrowed" from christianity and judaism. The Quran would be as thin as a weekly comic book.

Re: The Illusion of Reforming Islam . . Ali Sina

PostPosted: Thu May 14, 2009 11:12 pm
by sword_of_truth
I take issue with the all or nothing approach because my philosophy is that we have to give credit where credit is due. If a muslim says he doesn't like stoning, good for him. I accept it. I would prefer if he just left Islam, but a partial solution is better than no solution. The only thing I worry about is that partial solutions may lure people into avoiding the full solution. But we may not need the full solution. If all muslims were like Debunker, Islam wouldn't be that much of a threat.

Re: The Illusion of Reforming Islam . . Ali Sina

PostPosted: Fri May 15, 2009 1:23 am
by Yohan
The only way Muslims have reformed Islam is by leaving it for good. Reforming Islam means there is no Islam. There is no other way.

Re: The Illusion of Reforming Islam . . Ali Sina

PostPosted: Wed Jan 27, 2010 10:47 am
by saurabh mishra
indeed, it is impossible to transform islam into a divine enriched potion coz it has fundamental fallacies.if something has an overgrowth or a superficial illness then it can be cured but if there is sickness in the genes then it cant be and only death is the release.
i say this for the following reasons:-
1)GOD of islam has no figure or shape whatsoever but he has properties and a character which is illogical as both figure and character are mutually inclusive assets and no-figure and no-character are other set of assets.they may pique that air has no shape but it has a character and i'll say air has a shape of the constituent gas molecules.
2)single life for each soul here on earth as mentioned in the QURAN is just too faulty to explain any circumstantial life enthrusted on each miserable soul over which it has no say whatsoever;never asked for its wish what it wants to be;but for the best use of which he will be held responsible on the doomsday.even a student here is permitted to choose his subjects before his exams in colleges all round.they make GOD an imbecile.