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مضامین اصلی قرآن
مضامین اصلی قرآن از جمله مشهورترین آثار مرجع در حوزه قرآن پژوهی است که به قلم مسلمانی نواندیش و تجددگرا به زبان انگلیسی انتشار یافته و در محافل آکادمیک در داخل و به ویژه در خارج جهان اسلام با اقبالی گسترده رو به رو شده است. در بسیاری از پژوهش های جدید به زبان های اروپایی – از جمله در دائرة المعارف قرآن انتشارات بریل – در بحث از مفاهیم و مضامین قرآنی به این کتاب و دیدگاه های نویسنده آن به عنوان تلقی مسلمانان معاصر از مفاهیم قرآن استناد شده است. ترجمه این کتاب که در آستانه یکصدمین سال تولد نویسنده آن به چاپ می رسد چکیده ای از مهم ترین و اساسی ترین مضامین قرآن را از نگاه محققی دانشگاهی و آشنا با تحقیقات جدید درباره اسلام و قرآن پیش روی خوانندگان علاقه مند فارسی زبان قرار می دهد.
ارزش این کتاب به بررسی ترکیبی مفاهیم اصلی قرآن است: خدا، انسان، طبیعت، نبوت و وحی، معاد، خیر و شر و در نهایت زندگی اجتماعی. فضلالرحمان آیات قرآن را به صورت موضوعی دسته بندی می کند تا بتواند اصول و روش تفسیری اش را درباره هر یک از این مفاهیم ارائه کند. او در این کتاب از تمام ویژگی های محققی تجددگرا به شکلی خاص برخوردار است؛ او رهایی از نظام طبقاتی و روابط بومی را ارزشمند دانسته، خود را با پیشرفت علمی و رفاه اقتصادی وفق داده و مهم تر اینکه مفاهیم گذشته ای را که با ماجرای پیشرفت مطابقت ندارد رد کرده است.
فضلالرحمان در این کتاب همچون دیگر آثارش، به مضامین اخلاقی توجهی خاص دارد. به گفته او، اگر فهم ما از قرآن بر پایه روح اصلی قرآن یعنی اخلاق قرآنی باشد، پیام و معنای واحد و منسجم قرآن را دریافت خواهیم کرد. اگرچه تغییر فهم مردم معاصر از قرآن نسبت به فهم مردم عصر نزول امری انکارناپذیر است، می توان ادعا کرد آنچه از قرآن در هر عصری تغییر نکرده و نخواهد کرد، روح اخلاقی آن است. فضلالرحمان با این دیدگاه در تلاش برای اثبات قابل فهم بودن پیام الاهی در همه اعصار است و از اینکه مسلمانان بیشتر از فهم پیام اصلی قرآن به وجه ظاهری آن یعنی فصاحت و بلاغت الفاظ تمرکز کرده اند، اظهار تأسف می کند.
ارزش این کتاب به بررسی ترکیبی مفاهیم اصلی قرآن است: خدا، انسان، طبیعت، نبوت و وحی، معاد، خیر و شر و در نهایت زندگی اجتماعی. فضلالرحمان آیات قرآن را به صورت موضوعی دسته بندی می کند تا بتواند اصول و روش تفسیری اش را درباره هر یک از این مفاهیم ارائه کند. او در این کتاب از تمام ویژگی های محققی تجددگرا به شکلی خاص برخوردار است؛ او رهایی از نظام طبقاتی و روابط بومی را ارزشمند دانسته، خود را با پیشرفت علمی و رفاه اقتصادی وفق داده و مهم تر اینکه مفاهیم گذشته ای را که با ماجرای پیشرفت مطابقت ندارد رد کرده است.
فضلالرحمان در این کتاب همچون دیگر آثارش، به مضامین اخلاقی توجهی خاص دارد. به گفته او، اگر فهم ما از قرآن بر پایه روح اصلی قرآن یعنی اخلاق قرآنی باشد، پیام و معنای واحد و منسجم قرآن را دریافت خواهیم کرد. اگرچه تغییر فهم مردم معاصر از قرآن نسبت به فهم مردم عصر نزول امری انکارناپذیر است، می توان ادعا کرد آنچه از قرآن در هر عصری تغییر نکرده و نخواهد کرد، روح اخلاقی آن است. فضلالرحمان با این دیدگاه در تلاش برای اثبات قابل فهم بودن پیام الاهی در همه اعصار است و از اینکه مسلمانان بیشتر از فهم پیام اصلی قرآن به وجه ظاهری آن یعنی فصاحت و بلاغت الفاظ تمرکز کرده اند، اظهار تأسف می کند.
248 pages, Paperback
First published January 1, 1979
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May 16, 2019
فضل الرحمان، استاد فقید دانشگاه شیکاگو، مواجههی نظری غربیان با قرآن را در سه دسته جای میدهد: 1. دستهای که میخواهند اثبات کنند قرآن دنبالهای بر سنت مسیحی یا یهودی ست؛ 2. دستهای که با نگرش تاریخی در مورد ترتیب آیات قرآن بحث میکنند و 3. دستهی آخر که به سراغ ردیابی مضامین در خود قرآن میروند. الرحمان خود را در این سنت جای میدهد و و البته این سنت را کمپرداختهترینِ این سه میداند.
الرحمان برای مخاطب کمتر آشنا با قرآن مضامینی چون «انسان»، «نبوت و وحی»، «معاد» یا «شیطان و شر» را در تمام قرآن بازمیجوید تا تصویر روشن و منسجمی از آنها عرضه کند. او ضمنا قرائتهای متجددانهاش را نیز در این میان میگنجاند و به آراء دیگر قرآنپژوهانِ غربیِ مورد نقدش پاسخ میدهد. کتاب همچنین دو پیوست دارد که در آن مسألهی تنوع ادیان در قرآن و همچنین اوضاع مسلمانان در مکه بررسی میشود.
.ترجمه و متن فارسی کتاب، به مانند تمام کارهای نشر کرگدن، بیاشکال و ویراسته است
الرحمان برای مخاطب کمتر آشنا با قرآن مضامینی چون «انسان»، «نبوت و وحی»، «معاد» یا «شیطان و شر» را در تمام قرآن بازمیجوید تا تصویر روشن و منسجمی از آنها عرضه کند. او ضمنا قرائتهای متجددانهاش را نیز در این میان میگنجاند و به آراء دیگر قرآنپژوهانِ غربیِ مورد نقدش پاسخ میدهد. کتاب همچنین دو پیوست دارد که در آن مسألهی تنوع ادیان در قرآن و همچنین اوضاع مسلمانان در مکه بررسی میشود.
.ترجمه و متن فارسی کتاب، به مانند تمام کارهای نشر کرگدن، بیاشکال و ویراسته است
December 24, 2015
A great thematic overview of the quran unlike any book written in the English language. Dr. Rahman writes with an astute clarity and a sharp pen, and he assumes the reader can follow along. Each of the ideas are supported by a plethora of verse quotations and annotations. Even in his more controversial opinions (see the chapter on Prophethood and Revelation), Dr. Rahman maintains his scholarly clarity and illuminates his thoughts for the reader. Dr. Fazlur Rahman has produced a supreme achievement in this book for anyone interested in understanding and appreciating the Quranic plea. Not the 'Quranic world' it envisions for man, but the man it envisions for the world God has created: men with a deep awareness of moral and personal responsibility ...
January 15, 2019
Bagus, dan sangat disarankan kepada muslimin muslimat sekalian untuk baca.
Bahkan, boleh disyorkan (pada pandangan saya) kepada yang belum islam.
Pun begitu, berhati-hati kerana ada beberapa tempat penulis merujuk kepada ibn Ishaq, yang periwayatannya boleh dipertikai dan diragui.
Bahkan, boleh disyorkan (pada pandangan saya) kepada yang belum islam.
Pun begitu, berhati-hati kerana ada beberapa tempat penulis merujuk kepada ibn Ishaq, yang periwayatannya boleh dipertikai dan diragui.
August 6, 2017
Fazlur Rahman's Major Themes of the Qur'an was recommended to me as part of my continuing journey toward learning more about Islam. It looks like a small book, but I was amazed at how much thought-provoking content is packed into its brief 170 pages. I read generally a chapter a day, and even that was a too-quick tour through it; I will certainly return to this one again sometime soon.
I liked Rahman's commentary, because it helped me see more clearly the differences between Islam ad Christianity. The two faith traditions are so similar in so many ways that I think a Muslim and a Christian could probably talk together for quite a while and assume they're talking about almost the same thing, before finally coming to those points that distinguish them. The heart of the differences, of course, is who Jesus is, and also what the nature of divine revelation and "the Book" is. Rahman makes these fine, but crucial, points very clear.
As usual, reading a Muslim commenting on Christianity makes me think about all of the things that he just doesn't quite understand about Christianity. (And of course, the same is true when reading a Christian writing about Islam.) How I wish scholars and practitioners on both sides could understand more fully the other side, so that conversation could be richer and more to the point. Such greater understanding would yield better, more loving dialogue, not harsher, angrier dialogue. But as it is, most of us know just enough to talk right past each other, and I don't know exactly how to solve that. For myself, I'll just keep reading and learning. (And I'd like to have recommendations of any good books that present that kind of Muslim-Christian dialogue.)
I don't know to what extent Rahman's views represent "standard" Muslim beliefs, but I look forward to talking with other people about what I've gleaned from the book, to see how it relates to Muslim faith as it's lived out in daily life.
I liked Rahman's commentary, because it helped me see more clearly the differences between Islam ad Christianity. The two faith traditions are so similar in so many ways that I think a Muslim and a Christian could probably talk together for quite a while and assume they're talking about almost the same thing, before finally coming to those points that distinguish them. The heart of the differences, of course, is who Jesus is, and also what the nature of divine revelation and "the Book" is. Rahman makes these fine, but crucial, points very clear.
As usual, reading a Muslim commenting on Christianity makes me think about all of the things that he just doesn't quite understand about Christianity. (And of course, the same is true when reading a Christian writing about Islam.) How I wish scholars and practitioners on both sides could understand more fully the other side, so that conversation could be richer and more to the point. Such greater understanding would yield better, more loving dialogue, not harsher, angrier dialogue. But as it is, most of us know just enough to talk right past each other, and I don't know exactly how to solve that. For myself, I'll just keep reading and learning. (And I'd like to have recommendations of any good books that present that kind of Muslim-Christian dialogue.)
I don't know to what extent Rahman's views represent "standard" Muslim beliefs, but I look forward to talking with other people about what I've gleaned from the book, to see how it relates to Muslim faith as it's lived out in daily life.
December 18, 2017
Ok, I think I may have said this a few times about other books previously, but now, this book earns the title of the best book I have read this year and also the best book I have read on the Qur'an and the history of early Islam so far. I will definitely come back to this book many times and will keep many of its points on mind for the rest of my life. Eye-opener, paradigm-shif-causer, and just a joy to read. A must read for anyone interested in the Qur'an imho.
February 28, 2021
هذا العمل أشعر -ولست هنا أدعي- أنه كان أشبه بمسودة للكاتب كان هدفه منها جمع المسائل الكبرى للقرآن الكريم، وتحديد قضاياه.
كتابة لم يكن سندها إلا القراءة الصادقة للقرآن ومسائله الكبرى، لا التحليل العميق، ولا البحث المطول.
ليس كتابا دسما رغم دسامة موضوعه، ولا صعبا رغم عظمه، ولا عميقا رغم أهميته.
بطبيعة الحال جاء الكتاب مهموما بالمسائل الكبرى للقرآن انطلاقا منه، ومع ذلك لا ننفي أن الكاتب في أي بقعة ورقعة محموم بأفكار بيئته وقضاياها، فرغم أنه تناول القضايا الكبرى بالفعل في القرآن، إلا أنه جاء على مواضيع عصرية من زاوية قرآنية، تلك المواضيع التي تحرك المستشرقين، وترد في كتاباتهم.
جاءت القراءة متبعة التركيب المنطقي لا الزمني لموضوعاته، فمثلا نجده يتناول فكرة التوحيد -والتي يعتبرها إلزامية- بمثابة حجر الزاوية في كامل معالجته للموضوع.
وقد جاءت فصوله كالتالي:
الفصل الأول: الله.
الفصل الثاني: الإنسان فردا.
الفصل الثالث: الإنسان والمجتمع.
الفصل الرابع: الطبيعة.
الفصل الخامس: النبوة والوحي.
الفصل السادس: الإيمان بالآخرة.
الفصل السابع: الشيطان والشر.
الفصل الثامن: ظهور أمة الإسلام.
الملحق الأول: الوضع الديني للأمة الإسلامية في مكة.
الملحق الثاني: أهل الكتاب، اختلاف الديانات.
مجهود طيب، وقراءة أجدها ممتعة، تذكر القارئ بكليات القضايا القرآنية وأصولها، وتعد فاصلا مفيدا رغم خفته.
كتابة لم يكن سندها إلا القراءة الصادقة للقرآن ومسائله الكبرى، لا التحليل العميق، ولا البحث المطول.
ليس كتابا دسما رغم دسامة موضوعه، ولا صعبا رغم عظمه، ولا عميقا رغم أهميته.
بطبيعة الحال جاء الكتاب مهموما بالمسائل الكبرى للقرآن انطلاقا منه، ومع ذلك لا ننفي أن الكاتب في أي بقعة ورقعة محموم بأفكار بيئته وقضاياها، فرغم أنه تناول القضايا الكبرى بالفعل في القرآن، إلا أنه جاء على مواضيع عصرية من زاوية قرآنية، تلك المواضيع التي تحرك المستشرقين، وترد في كتاباتهم.
جاءت القراءة متبعة التركيب المنطقي لا الزمني لموضوعاته، فمثلا نجده يتناول فكرة التوحيد -والتي يعتبرها إلزامية- بمثابة حجر الزاوية في كامل معالجته للموضوع.
وقد جاءت فصوله كالتالي:
الفصل الأول: الله.
الفصل الثاني: الإنسان فردا.
الفصل الثالث: الإنسان والمجتمع.
الفصل الرابع: الطبيعة.
الفصل الخامس: النبوة والوحي.
الفصل السادس: الإيمان بالآخرة.
الفصل السابع: الشيطان والشر.
الفصل الثامن: ظهور أمة الإسلام.
الملحق الأول: الوضع الديني للأمة الإسلامية في مكة.
الملحق الثاني: أهل الكتاب، اختلاف الديانات.
مجهود طيب، وقراءة أجدها ممتعة، تذكر القارئ بكليات القضايا القرآنية وأصولها، وتعد فاصلا مفيدا رغم خفته.
November 13, 2023
Rahman's work on Major Themes of the Quran adds to a small genre of Muslim writings which seek to provide an overview of the teachings of the Quran particularly to English speakers. The author indicates that it tends to be a neglected field in Islam scholarship. Some of the themes expressed in this work include God, man, nature, eschatology, Satan and evil, and community. This work would be helpful to sometime first learning about Islam, however, it would be beneficial to first read the Quran.
Positives:
1. The author tends to avoid overly technical sections regarding the Arabic language.
2. The author provides numerous Quran citations and avoids alluding to Hadiths so as to focus on the teachings of the Quran.
3. The author clearly draws out distinctives between Christianity and Islam by indicating that Islam views men as possessing good and evil and Satan as being less powerful than men.
Negatives:
1. The author often argues that one of the major focuses of Islam is to provide a just and "egalitarian" community. The idea of Islam being egalitarian is simply indefensible concerning the history and laws associated with Islam.
2. The author argues that Christians who claim that Islam spread by the sword are mistaken because "what was spread by the sword was not the religion of Islam, but the political domain of Islam, so that Islam could work to produce the order on the earth that the Qur'an." In other words, the foundation for spreading Islam, not Islam itself, was spread by the sword. This is the ultimate example of semantics. He then compares this to Charlemagnes forced conversion of the Germanic tribes, not noting that this was 800 years after the foundation of Christianity. Furthermore, there were numerous Christian theologians and monks who harshly opposed Charlemagnes efforts such as Flaccus Alcuin, and there had been hundreds of years of strictly peaceful missionary efforts beginning in 600 AD by Pope Gregory the First and Augustine the first Archbishop of Canterbury. The foundation of Christianity was laid by hundreds of years of martyrdom and hundreds of years of peaceful missionary efforts while the foundation of Islam was spread by the sword. This author had to go forward 800 years in Christianity's history to find one example of forced conversion while one only has to examine the foundation of Islam to find examples (Surah 9:29, Sahih Bukhari Book 24 Hadith 5, Sahih Bukhari Book 5 Hadith 44, Sahih Bukhari Book 2 Hadith 18)
3. At times, the author indicates that Christians can be saved provided they have good deeds. Sometimes he claims Christians are monotheists and other times he indicates they must become monotheists. This provides a lot of confusion to the reader.
4. The logical flow of the chapters can be difficult to follow since there are no sub headings, and the author moves between subtopics without adequate transitions.
Positives:
1. The author tends to avoid overly technical sections regarding the Arabic language.
2. The author provides numerous Quran citations and avoids alluding to Hadiths so as to focus on the teachings of the Quran.
3. The author clearly draws out distinctives between Christianity and Islam by indicating that Islam views men as possessing good and evil and Satan as being less powerful than men.
Negatives:
1. The author often argues that one of the major focuses of Islam is to provide a just and "egalitarian" community. The idea of Islam being egalitarian is simply indefensible concerning the history and laws associated with Islam.
2. The author argues that Christians who claim that Islam spread by the sword are mistaken because "what was spread by the sword was not the religion of Islam, but the political domain of Islam, so that Islam could work to produce the order on the earth that the Qur'an." In other words, the foundation for spreading Islam, not Islam itself, was spread by the sword. This is the ultimate example of semantics. He then compares this to Charlemagnes forced conversion of the Germanic tribes, not noting that this was 800 years after the foundation of Christianity. Furthermore, there were numerous Christian theologians and monks who harshly opposed Charlemagnes efforts such as Flaccus Alcuin, and there had been hundreds of years of strictly peaceful missionary efforts beginning in 600 AD by Pope Gregory the First and Augustine the first Archbishop of Canterbury. The foundation of Christianity was laid by hundreds of years of martyrdom and hundreds of years of peaceful missionary efforts while the foundation of Islam was spread by the sword. This author had to go forward 800 years in Christianity's history to find one example of forced conversion while one only has to examine the foundation of Islam to find examples (Surah 9:29, Sahih Bukhari Book 24 Hadith 5, Sahih Bukhari Book 5 Hadith 44, Sahih Bukhari Book 2 Hadith 18)
3. At times, the author indicates that Christians can be saved provided they have good deeds. Sometimes he claims Christians are monotheists and other times he indicates they must become monotheists. This provides a lot of confusion to the reader.
4. The logical flow of the chapters can be difficult to follow since there are no sub headings, and the author moves between subtopics without adequate transitions.
May 27, 2021
فضل الرحمان پژوهشگر پاکستانی که با تصحیح بخشی از کتاب النجاة ابن سینا در سال ۱۹۵۰ از آکسفورد دکتری گرفت یکی از نواندیشان پژوهشهای قرآنی به حساب میآیند. جدا از سابقه وی، در زمانهای که به ندرت کتابی پیدا میشود که به دور از فرقه گرایی به مفاهیم قرآنی به روش تفسیر متن (هرمنوتیک) بپردازد، کتابی ارزشمند است.
کتاب در چهار فصل سعی میکند تفسیری موضوعی از مفاهیم اصلی قرآن؛ خدا، انسان، طبیعت، نبوت و وحی، و معاد ارایه کند.
کتاب در چهار فصل سعی میکند تفسیری موضوعی از مفاهیم اصلی قرآن؛ خدا، انسان، طبیعت، نبوت و وحی، و معاد ارایه کند.
March 15, 2022
Sintetičko čitanje Kur’ana Kur’anom (O knjizi Glavne teme Kur’ana, Fazlur Rahman)
Fazlur Rahman Malik, poznatiji kao Fazlur Rahman, bio je modernistički učenjak i islamski filozof iz današnjeg Pakistana. Fazlur Rahman je poznat kao istaknuti liberalni reformator islama, koji se posvetio reformi obrazovanja i oživljavanju nezavisnog rasuđivanja. Pored toga, ono što je značajno u polju Rahmanovih pregnuća jeste to što je skovao novu metodologiju čitanja i tumačenja Kur'ana, kao i načelno vrela islamske tradicije. Fazlur Rahman je primijetio da su mnogolika i svakovrsna povijesna tumačenja Kur'ana zamaglila i zakrčila put do samog Teksta zbog čega čitatelj ostaje uskraćen za mnoge važne poente i nektar Kur'ana, te mu je onemogućeno da sam prodre u značenja kur'anskih stavaka. Stoga on demaskira i ogoljuje sve te interpretacije, raskrivajući ih kao koprene, ostajući na ravni čitanja i tumačenja Kur'ana Kur'anom.
Sintetički pogledi
Fazlur Rahman smatra da postoji nekoliko sržnih planova o kojima Kur'an zbori. Dakle, kada svoju knjigu naslovljava Glavne teme Kur'ana, on ne smatra neke teme važnijima od drugih, već prosto promatra kako i koliko frekventno Kur'an o nečemu govori i na koji način. Kada razmatra koje su to teme, odnosno planovi i toposi na kojima je osovljen kur'anski tekst, Fazlur Rahman ekstraktuje osam jedinstvenih cjelina:
1. Bog
2. Čovjek kao pojedinac
3. Čovjek u društvu
4. Priroda
5. Poslanstvo i objava
6. Eshatologija
7. Šejtan/sotona i zlo
8. Nastanak muslimanske zajednice.
Ove se teme dalje mogu proširivati i objašnjavati, te svakoj respektivno možemo dodijeliti, savremenom terminologijom govoreći, naučno polje. Tako bi temat Boga pripao teologiji ili bogoslovlju, čovjek kao pojedinac bi bio temat oslovljen u psihologiji ali i filozofiji, čovjek u društvu (društveno) potpao bi pod okrilje sociologije, potom priroda koja može biti predmet izučavanja biologije, hemije, biohemije, fizike; slijede poslanstvo i objava koji kao susret onostranog i ovostranog mogu biti svrstani pod metafiziku, eshatologija kao spoj teologije, metafizike..., šejtan i zlo ponovno je nešto što je predmet sociologije, psihologije i filozofije, a ovo posljednje je geneza društva i društvenog, zametak društvenih odnosa.
Ono što je primjetno u ovoj našoj maloj opaski i primjedbi jeste da se naše zaključivanje i imenovanje mogućih znanosti i opredjeljivanje za sistem desilo nakon prepoznavanja tema. To je na tragu Rahmanovog a u suprotnosti sa klasičnim i uvriježenim mišljenjem. U principu, prvo bi se domišljao sistem – teološki, egzegetski ili pravni – pa bi se, onda, u skladu sa propozicijama toga sistema tumačio sam Kur'an. Fazlur Rahman to smatra neispravnim jer vodi fenomenu Prokrustove postelje, odnosno: natezanju i kalupljenju poruka i naravoučenija samoga Kur'ana. Pritom su kroz povijest često bila hendikepirana i prenebregnuta proučavanja života Božijeg poslanika Muhammeda i njegovog primordijalnog primanja Kur'ana. Govoreći o tome, tu se već nalazimo na etičkim planovima Kur'ana kojima je Fazlur Rahman i težio. Faktografski, sam je Vjerovjesnik kazao: Poslan sam da upotpunim plemenitosti ljudskih naravi. Dakle, prema ovome, i njegov susret sa Kur'anom suštastveno je bio susret sa svekolikim pitanjima o „iskonskim moralnim značenjima ljudskih čina i odgovornosti čovjekovih koraka na Zemlji.“ (Karić, 2017: 339)
Zašto je Fazlur Rahman toliko zagovarao i bio za sintetički metod, sintetičku metodologiju izlaganja tema Kur'ana? Odgovor se nahodi u tome što je on bio duboko ubijeđen da je to jedini put i jedini modus da se čitatelju dadne izvorna aroma Kur'ana, te Božije zapovijedi čovjeku. Smatrao je da je Kur'anu dozvoljeno da govori sam za sebe i da sam sebe objašnjava.
Odmak od tradicionalnih čitanja
Fazlur Rahman se kroz knjigu osvrtao na mnogobrojna orijentalistička tumačenja i prijevode Kur'ana, te njihove pokušaje da Kur'an seciraju i iscjepkaju, odgovarajući da se takvo što ne može činiti, te da jedino kada se Kur'anu dopusti da govori sam iz sebe kao cjelina, postaje evidentno jasna njegova koherentna struktura i logička uvezanost. Među onima koje Rahman kritikuje, nahode se: Richard Bell, Noldeke-Schwally, John Wansbrough, i drugi.
Rahman ajete ne reda hronološki, već tematski, te dopušta da Kur'an sam sebe protumači. On se ponaša kao objektivni posmatrač koji motreći fenomen donosi zaključke. Genijalna su njegova zapažanja i razmatranja izvučena iz same logičke cjeline kur'anskog diskursa. Napose kada govori o genezi kakvog fenomena ili problema, Rahman bez imalo predrasuda i unaprijed definisane ideološke svijesti prilazi kur'anskim stavkama te ih čita i komentira u duhu savremenosti a prevalentno se takovrsna naravoučenija kreću na etičkome planu. Otuda onaj gore rečeni smisao – da Kur'an smjera na moral i ćudoređe čovjeka, da je cilj potpuna etička izgradnja i oživljavanje i jačanje taqwaa kojeg Rahman smatra ključnim konceptom i jednom od najvažnijih kur'anskih riječi.
Njegovo čitanje predstavlja odmak i otklon od tradicionalnih čitanja Kur'ana. On se ograđuje od onih koji Kur'an tumače harf po harf, riječ po riječ, jer smatra da je Kur'an potrebno čitati iz njegove cjeline i u svoj njegovoj savršenoj logici kojom zatvara smisao sam u sebi i postaje sebi komplementaran, holistički i etičan.
***
Pogledajmo samo nekoliko njegovih zapažanja za kraj kako bismo se uistinu uvjerili u ingenioznost njegove metodologije i zaključaka do kojih, posredstvom iste, dolazi.
Šejtan nikada ne prisiljava, niti može prisiliti, bilo koga da čini zlo, već on pokušava namamiti i iskušati moguću žrtvu. (...) Ključno za čovjekovu odbranu jeste taqwa, što doslovno znači odbrana, ali koja je neka vrsta nutarnjega svjetla, ona je duhovni bljesak...
... U bitnome [se] nastojanje Đavola sastoji od zbunjivanja nekoje osobe i privremenog zamagljivanja i pomućivanja njenih nutarnjih osjetila. (...) "Doista, šejtan nema nikakve vlasti nad onima koji vjeruju, koji se na Gospodara svoga oslanjaju.“ (Q, XVI: 99)
Tu baklju Kur'an naziva taqwa – to je važna riječ, zapravo jedna od tri ili četiri najvažnije riječi Kur'ana. (...) Središnje nastojanje Kur'ana je da čovjek razvije ovaj „oštri pogled“ ovdje i sada, kad postoji prilika za djelovanje i napredak, jer na Času Suđenja bit će isuviše kasno da se zaliječi stanje stvari.
Temeljni razlog poslanstva i Objave jeste Božanska milost i čovjekova nezrelost u etičkoj percepciji i motivaciji. (...) Poslanici su izravno zaduženi da učine sve da razglase svoju poruku.
Svrha čovjekova stvaranja je da čini dobro na Ovom Svijetu. (...)
Apsolutni je imperativ za civilizacije nasljednice i zajednice koje ih nose da dobro istražuju i uče iz sudbine ranijih civilizacija koje su nestale.
Fazlur Rahman Malik, poznatiji kao Fazlur Rahman, bio je modernistički učenjak i islamski filozof iz današnjeg Pakistana. Fazlur Rahman je poznat kao istaknuti liberalni reformator islama, koji se posvetio reformi obrazovanja i oživljavanju nezavisnog rasuđivanja. Pored toga, ono što je značajno u polju Rahmanovih pregnuća jeste to što je skovao novu metodologiju čitanja i tumačenja Kur'ana, kao i načelno vrela islamske tradicije. Fazlur Rahman je primijetio da su mnogolika i svakovrsna povijesna tumačenja Kur'ana zamaglila i zakrčila put do samog Teksta zbog čega čitatelj ostaje uskraćen za mnoge važne poente i nektar Kur'ana, te mu je onemogućeno da sam prodre u značenja kur'anskih stavaka. Stoga on demaskira i ogoljuje sve te interpretacije, raskrivajući ih kao koprene, ostajući na ravni čitanja i tumačenja Kur'ana Kur'anom.
Sintetički pogledi
Fazlur Rahman smatra da postoji nekoliko sržnih planova o kojima Kur'an zbori. Dakle, kada svoju knjigu naslovljava Glavne teme Kur'ana, on ne smatra neke teme važnijima od drugih, već prosto promatra kako i koliko frekventno Kur'an o nečemu govori i na koji način. Kada razmatra koje su to teme, odnosno planovi i toposi na kojima je osovljen kur'anski tekst, Fazlur Rahman ekstraktuje osam jedinstvenih cjelina:
1. Bog
2. Čovjek kao pojedinac
3. Čovjek u društvu
4. Priroda
5. Poslanstvo i objava
6. Eshatologija
7. Šejtan/sotona i zlo
8. Nastanak muslimanske zajednice.
Ove se teme dalje mogu proširivati i objašnjavati, te svakoj respektivno možemo dodijeliti, savremenom terminologijom govoreći, naučno polje. Tako bi temat Boga pripao teologiji ili bogoslovlju, čovjek kao pojedinac bi bio temat oslovljen u psihologiji ali i filozofiji, čovjek u društvu (društveno) potpao bi pod okrilje sociologije, potom priroda koja može biti predmet izučavanja biologije, hemije, biohemije, fizike; slijede poslanstvo i objava koji kao susret onostranog i ovostranog mogu biti svrstani pod metafiziku, eshatologija kao spoj teologije, metafizike..., šejtan i zlo ponovno je nešto što je predmet sociologije, psihologije i filozofije, a ovo posljednje je geneza društva i društvenog, zametak društvenih odnosa.
Ono što je primjetno u ovoj našoj maloj opaski i primjedbi jeste da se naše zaključivanje i imenovanje mogućih znanosti i opredjeljivanje za sistem desilo nakon prepoznavanja tema. To je na tragu Rahmanovog a u suprotnosti sa klasičnim i uvriježenim mišljenjem. U principu, prvo bi se domišljao sistem – teološki, egzegetski ili pravni – pa bi se, onda, u skladu sa propozicijama toga sistema tumačio sam Kur'an. Fazlur Rahman to smatra neispravnim jer vodi fenomenu Prokrustove postelje, odnosno: natezanju i kalupljenju poruka i naravoučenija samoga Kur'ana. Pritom su kroz povijest često bila hendikepirana i prenebregnuta proučavanja života Božijeg poslanika Muhammeda i njegovog primordijalnog primanja Kur'ana. Govoreći o tome, tu se već nalazimo na etičkim planovima Kur'ana kojima je Fazlur Rahman i težio. Faktografski, sam je Vjerovjesnik kazao: Poslan sam da upotpunim plemenitosti ljudskih naravi. Dakle, prema ovome, i njegov susret sa Kur'anom suštastveno je bio susret sa svekolikim pitanjima o „iskonskim moralnim značenjima ljudskih čina i odgovornosti čovjekovih koraka na Zemlji.“ (Karić, 2017: 339)
Zašto je Fazlur Rahman toliko zagovarao i bio za sintetički metod, sintetičku metodologiju izlaganja tema Kur'ana? Odgovor se nahodi u tome što je on bio duboko ubijeđen da je to jedini put i jedini modus da se čitatelju dadne izvorna aroma Kur'ana, te Božije zapovijedi čovjeku. Smatrao je da je Kur'anu dozvoljeno da govori sam za sebe i da sam sebe objašnjava.
Odmak od tradicionalnih čitanja
Fazlur Rahman se kroz knjigu osvrtao na mnogobrojna orijentalistička tumačenja i prijevode Kur'ana, te njihove pokušaje da Kur'an seciraju i iscjepkaju, odgovarajući da se takvo što ne može činiti, te da jedino kada se Kur'anu dopusti da govori sam iz sebe kao cjelina, postaje evidentno jasna njegova koherentna struktura i logička uvezanost. Među onima koje Rahman kritikuje, nahode se: Richard Bell, Noldeke-Schwally, John Wansbrough, i drugi.
Rahman ajete ne reda hronološki, već tematski, te dopušta da Kur'an sam sebe protumači. On se ponaša kao objektivni posmatrač koji motreći fenomen donosi zaključke. Genijalna su njegova zapažanja i razmatranja izvučena iz same logičke cjeline kur'anskog diskursa. Napose kada govori o genezi kakvog fenomena ili problema, Rahman bez imalo predrasuda i unaprijed definisane ideološke svijesti prilazi kur'anskim stavkama te ih čita i komentira u duhu savremenosti a prevalentno se takovrsna naravoučenija kreću na etičkome planu. Otuda onaj gore rečeni smisao – da Kur'an smjera na moral i ćudoređe čovjeka, da je cilj potpuna etička izgradnja i oživljavanje i jačanje taqwaa kojeg Rahman smatra ključnim konceptom i jednom od najvažnijih kur'anskih riječi.
Njegovo čitanje predstavlja odmak i otklon od tradicionalnih čitanja Kur'ana. On se ograđuje od onih koji Kur'an tumače harf po harf, riječ po riječ, jer smatra da je Kur'an potrebno čitati iz njegove cjeline i u svoj njegovoj savršenoj logici kojom zatvara smisao sam u sebi i postaje sebi komplementaran, holistički i etičan.
***
Pogledajmo samo nekoliko njegovih zapažanja za kraj kako bismo se uistinu uvjerili u ingenioznost njegove metodologije i zaključaka do kojih, posredstvom iste, dolazi.
Šejtan nikada ne prisiljava, niti može prisiliti, bilo koga da čini zlo, već on pokušava namamiti i iskušati moguću žrtvu. (...) Ključno za čovjekovu odbranu jeste taqwa, što doslovno znači odbrana, ali koja je neka vrsta nutarnjega svjetla, ona je duhovni bljesak...
... U bitnome [se] nastojanje Đavola sastoji od zbunjivanja nekoje osobe i privremenog zamagljivanja i pomućivanja njenih nutarnjih osjetila. (...) "Doista, šejtan nema nikakve vlasti nad onima koji vjeruju, koji se na Gospodara svoga oslanjaju.“ (Q, XVI: 99)
Tu baklju Kur'an naziva taqwa – to je važna riječ, zapravo jedna od tri ili četiri najvažnije riječi Kur'ana. (...) Središnje nastojanje Kur'ana je da čovjek razvije ovaj „oštri pogled“ ovdje i sada, kad postoji prilika za djelovanje i napredak, jer na Času Suđenja bit će isuviše kasno da se zaliječi stanje stvari.
Temeljni razlog poslanstva i Objave jeste Božanska milost i čovjekova nezrelost u etičkoj percepciji i motivaciji. (...) Poslanici su izravno zaduženi da učine sve da razglase svoju poruku.
Svrha čovjekova stvaranja je da čini dobro na Ovom Svijetu. (...)
Apsolutni je imperativ za civilizacije nasljednice i zajednice koje ih nose da dobro istražuju i uče iz sudbine ranijih civilizacija koje su nestale.
February 19, 2025
Very helpful in understanding what points the Quran is making specifically and theologically. Anyone who wants to engage with Muslims should read this. As a Christian, I find that understanding what islam professes helps me love my islamic neighbors far better.
November 17, 2020
Good book to get an idea about the themes of the Quran. Dr. Rahman forces the reader to think at places.
August 3, 2021
As written in the introduction, it is indeed an interesting way of summarizing the Quran thematically based on what it says on man, society, nature, god etc. i like the earlier chapters and towards the end where it ended on a hopeful note.
March 6, 2025
The more I learn about Islam the more I feel that it is a combination of 1) Some basic truths. 2) Even more basic and vital falsehoods. And 3) Random traditions.
July 6, 2020
أنهيت بفضل الله قراءة كتاب" المسائل الكبرى في القرآن الكريم " لكاتبه فضل الرحمن مالك والذي يقع في ٣٢٨ ص وأولى معرفتي بالكاتب من خلال قراءاتي في كتاب هروبي إلى الحرية للمفكر على عزت بيجوفيتش والذي تناول بعض أفكاره واعجبتني كثيرا نظرته المعرفية...
يناقش الكاتب من خلال ثماني فصول وملحقين مباحث :
الله تعالى ، الإنسان فردا، الإنسان والمجتمع، الطبيعة، النبوة والوحيد، الإيمان بالآخرة، الشيطان والشر، ظهور أمة الإسلام
الغاية من الكتاب..
تعددت التفسيرات للقرآن الكريم ولكنه في الفترة المعاصرة
لا تقدم العون لمن يرغب في الاطلاع بنفسه على مايقوله القرآن عن المسائل الحاكمة مثل الله تعالى ، والإنسان والمجتمع...
المنهج الذي اتبعه الكاتب هو التركيب المنطقي الموضوعات وأقل قليلا الترتيب الزمني ومثالا اتخذ لمبحث: الله تعالى ناقشه من خلال طرحه فكرة التوحيد والتي هي إلزامية منطقيا اما الأفكار الأخرى عن الله تعالى التي ترد في القرآن الكريم فهي مشتقة منها أو منضوية تحتها، فالقرآن الكريم يتحدث بنفسه عن ذاته لهذا لم يلجأ الكاتب إلى التأويل الا قليلا عند الربط بين الأفكار... وفي هذا العرض التركيبي وسيلة لتذوق القارئ للقرآن الكريم وفهم أوامر الله الموجهة للإنسان... وهنا أقارن بينه وبين د. محمد عبد الله دراز وهو نفس المنهج الذي اتخذه في كتابه مدخل إلى القرآن الكريم وهو أتاح لي شخصيا فهم وتعمق لكثير من الآيات وكيفية الاستفادة من التحليل للمباحث التي تعتني بمفاهيم وغايات وأهداف من خلال عرض تفصيلي لكثير المباحث في القرآن بتعدد وذكر الآيات وموقعها في السورة وزمنية نزولها وعلاقتها بالأحداث المعاصرة كل هذا يضعك في الصورة والحالة التي نزلت يشعرك بوقعها على قلوب واذهان الصحابة رضي الله عنهم....
و لا ننسى المقدمة القصيرة عن الكتابات الغربية المعاصرة عن القرآن الكريم وهي ورقة نقدية بالمقام الأول ولهذا قسم الادبيات الغربية إلى ثلاثة أصناف :
١_ أعمال تسعى إلى تتبع تأثير الأفكار اليهودية والمسيحية في القرآن.
٢_اعمال تحاول إعادة التركيب الكورونولوجي للقرآن.
٣_اعمال تهدف إلى وصف محتوى القرآن إما ككل أو بعض جوانبه..
وخلال مقدمته وجه سهام النقد للباحثين المسلمين إذا كان عليهم تقديم القرآن على النحو الذي قدم القرآن ذاته وعرض الصعوبات التي تعترضهم وهي :
١_عدم وجود شعور حقيقي بملائمة القرآن للعصر الراهن مما يمنعهم من تقديمه بما يلائم احتياجات الإنسان المعاصر.
٢_خوفهم من أن تقديمها من هذا القبيل قد ينحرف في بعض نقاطه عن الآراء التقليدية...
كتاب قيم جدا يتيح لك قراءة تفسيرية للقرآن الكريم بمنهجية عصرية..
يناقش الكاتب من خلال ثماني فصول وملحقين مباحث :
الله تعالى ، الإنسان فردا، الإنسان والمجتمع، الطبيعة، النبوة والوحيد، الإيمان بالآخرة، الشيطان والشر، ظهور أمة الإسلام
الغاية من الكتاب..
تعددت التفسيرات للقرآن الكريم ولكنه في الفترة المعاصرة
لا تقدم العون لمن يرغب في الاطلاع بنفسه على مايقوله القرآن عن المسائل الحاكمة مثل الله تعالى ، والإنسان والمجتمع...
المنهج الذي اتبعه الكاتب هو التركيب المنطقي الموضوعات وأقل قليلا الترتيب الزمني ومثالا اتخذ لمبحث: الله تعالى ناقشه من خلال طرحه فكرة التوحيد والتي هي إلزامية منطقيا اما الأفكار الأخرى عن الله تعالى التي ترد في القرآن الكريم فهي مشتقة منها أو منضوية تحتها، فالقرآن الكريم يتحدث بنفسه عن ذاته لهذا لم يلجأ الكاتب إلى التأويل الا قليلا عند الربط بين الأفكار... وفي هذا العرض التركيبي وسيلة لتذوق القارئ للقرآن الكريم وفهم أوامر الله الموجهة للإنسان... وهنا أقارن بينه وبين د. محمد عبد الله دراز وهو نفس المنهج الذي اتخذه في كتابه مدخل إلى القرآن الكريم وهو أتاح لي شخصيا فهم وتعمق لكثير من الآيات وكيفية الاستفادة من التحليل للمباحث التي تعتني بمفاهيم وغايات وأهداف من خلال عرض تفصيلي لكثير المباحث في القرآن بتعدد وذكر الآيات وموقعها في السورة وزمنية نزولها وعلاقتها بالأحداث المعاصرة كل هذا يضعك في الصورة والحالة التي نزلت يشعرك بوقعها على قلوب واذهان الصحابة رضي الله عنهم....
و لا ننسى المقدمة القصيرة عن الكتابات الغربية المعاصرة عن القرآن الكريم وهي ورقة نقدية بالمقام الأول ولهذا قسم الادبيات الغربية إلى ثلاثة أصناف :
١_ أعمال تسعى إلى تتبع تأثير الأفكار اليهودية والمسيحية في القرآن.
٢_اعمال تحاول إعادة التركيب الكورونولوجي للقرآن.
٣_اعمال تهدف إلى وصف محتوى القرآن إما ككل أو بعض جوانبه..
وخلال مقدمته وجه سهام النقد للباحثين المسلمين إذا كان عليهم تقديم القرآن على النحو الذي قدم القرآن ذاته وعرض الصعوبات التي تعترضهم وهي :
١_عدم وجود شعور حقيقي بملائمة القرآن للعصر الراهن مما يمنعهم من تقديمه بما يلائم احتياجات الإنسان المعاصر.
٢_خوفهم من أن تقديمها من هذا القبيل قد ينحرف في بعض نقاطه عن الآراء التقليدية...
كتاب قيم جدا يتيح لك قراءة تفسيرية للقرآن الكريم بمنهجية عصرية..
April 16, 2023
As a person who had been exposed to the Quran and the study of Quran (‘ulūm al-Qur’ān), I found this book not meeting my expection as Fazlur Rahman didn’t relate any of the major themes of the Quran (God, Man, Nature, Prophethood, Eschatology, Satan, Muslim Community, People of Book) with hadith (which make some of his works controversial). His arguments would definitely stronger if he able to relate it with the belief, sayings and practice of Prophet Muhammad SAW. His book on Islam and Modernity is far more better than this especially in responding with the challenge of modernity.
I would highly recommend those who want to read the book on Quran to read these books:
1. Jawāhir al-Qur’an (The Jewels of Qur‘an) by al-Ghazali which explains deeply on how important it is to get the “lubb al-Qur’an” (very internal message) other than merely tajwid (the external one) without denying the importance of both of it.
2. Al-Tibyān fī Ādāb Hamalah al-Qur‘an by al-Nawawi where he points up brief but extensive on the very essential adab of us towards al-Quran
3. Al-Naba’ al-‘Azhīm by Sh. Dirāz where he beautifully portrays the intimate relationship between every “ayāt”and “sūrah” in the Quran and the philosophy of Quran itself.
I would highly recommend those who want to read the book on Quran to read these books:
1. Jawāhir al-Qur’an (The Jewels of Qur‘an) by al-Ghazali which explains deeply on how important it is to get the “lubb al-Qur’an” (very internal message) other than merely tajwid (the external one) without denying the importance of both of it.
2. Al-Tibyān fī Ādāb Hamalah al-Qur‘an by al-Nawawi where he points up brief but extensive on the very essential adab of us towards al-Quran
3. Al-Naba’ al-‘Azhīm by Sh. Dirāz where he beautifully portrays the intimate relationship between every “ayāt”and “sūrah” in the Quran and the philosophy of Quran itself.
July 27, 2011
Zameen muntazir aasman muntazir,
Hai sarey ka sara jahan muntazir,
Imamat ka deedar in ko miley,
Ye mehrab o mimber azan muntazir,
Jahan main Ho shams e imamat tuloo,
Makan muntazir la makan muntazir,
Sunane ko noha Shah e karbala ka,
Har ik Shah ka noha khwan muntazir,
Chaley zulfiqar e ALI a.s aik baar,
Hain sarey he Peer o Jawan muntazir,
Areeze main MEHDI ne bas ye likha,
Aaiye MOLA hai ye madhha khwan muntazir.
Hai sarey ka sara jahan muntazir,
Imamat ka deedar in ko miley,
Ye mehrab o mimber azan muntazir,
Jahan main Ho shams e imamat tuloo,
Makan muntazir la makan muntazir,
Sunane ko noha Shah e karbala ka,
Har ik Shah ka noha khwan muntazir,
Chaley zulfiqar e ALI a.s aik baar,
Hain sarey he Peer o Jawan muntazir,
Areeze main MEHDI ne bas ye likha,
Aaiye MOLA hai ye madhha khwan muntazir.
July 8, 2015
I strongly suggest the readers to have a copy of the Quran or its translation to refer to when reading this book. In that way, the readers could see the examples and that would help them to better understand the context of the verses.
December 29, 2007
this is a must read.
May 3, 2015
Very interesting explanation of the Quranic themes.
July 3, 2025
I started reading this book and reflected deeply on some verse translations. The Qur’an is famously complex and poetic, full of layered metaphors that are challenging even for native Arabic speakers. A subtle shift in translation can drastically change the imagery and lose the essence of the message.
For example, consider the verse from an-Nūr (24:40). The translation given reads:
"like multiple darknesses in a stormy sea which is covered by one wave upon another and these are themselves covered by [dark] clouds—layer upon layer of darkness. If one were to stretch out his own hands, he is apt not to see them; he whom God has denied His Light, can get no light."
A more precise translation is:
"Or [their deeds] are like darkness (ḍulumāt) in a deep sea (bahr lujjiyy), covered by a wave (mawjun), above which is another wave, above which is a cloud — layers of darkness, one upon another. When someone stretches out their hand, they can barely see it. And whoever Allah has not granted light, they have no light at all."
This metaphor is astonishing. It evokes the absolute darkness found in the deep ocean—something that we only fully understands today. The verse describes layers: darkness in the depths of the sea where no light penetrates, covered by a wave beneath the surface in these depths (these kind of waves in the depths exist), then a wave above (probably the ones visible), then cloud above all.
That these detailed natural phenomena were captured in poetic form over 14 centuries ago is, to me, nothing short of miraculous.
Sadly, the translation in this book reduces this profound imagery to a vague “stormy sea,” losing much of the metaphor’s weight and spiritual depth. This diminishes the connection to the text and its meaning.
In summary, while the book presents important themes, its translations sometimes fail to capture the Qur’an’s poetic richness and subtlety. For readers wanting to appreciate the depth and beauty of the Qur’an’s metaphors, I recommend seeking translations or commentaries that honor these complexities.
For example, consider the verse from an-Nūr (24:40). The translation given reads:
"like multiple darknesses in a stormy sea which is covered by one wave upon another and these are themselves covered by [dark] clouds—layer upon layer of darkness. If one were to stretch out his own hands, he is apt not to see them; he whom God has denied His Light, can get no light."
A more precise translation is:
"Or [their deeds] are like darkness (ḍulumāt) in a deep sea (bahr lujjiyy), covered by a wave (mawjun), above which is another wave, above which is a cloud — layers of darkness, one upon another. When someone stretches out their hand, they can barely see it. And whoever Allah has not granted light, they have no light at all."
This metaphor is astonishing. It evokes the absolute darkness found in the deep ocean—something that we only fully understands today. The verse describes layers: darkness in the depths of the sea where no light penetrates, covered by a wave beneath the surface in these depths (these kind of waves in the depths exist), then a wave above (probably the ones visible), then cloud above all.
That these detailed natural phenomena were captured in poetic form over 14 centuries ago is, to me, nothing short of miraculous.
Sadly, the translation in this book reduces this profound imagery to a vague “stormy sea,” losing much of the metaphor’s weight and spiritual depth. This diminishes the connection to the text and its meaning.
In summary, while the book presents important themes, its translations sometimes fail to capture the Qur’an’s poetic richness and subtlety. For readers wanting to appreciate the depth and beauty of the Qur’an’s metaphors, I recommend seeking translations or commentaries that honor these complexities.
November 18, 2022
Fazlur Rahman works from the premise that the more meaningful interpretations and applications from the Qur’an (“a unified document gradually unfolding itself,” p. viii) are drawn from a holistic sense of “the Book.” While the focus is on the Qur’an, Rahman makes many connections with other sacred text: “Indeed the term ‘the Book’ is often used in the Qur’an not to denote any specific scripture but as a generic term for the totality of revealed scripture” (p. 137). Major Themes of the Qur’an articulates key constructs in eight chapters beginning with God, man, and society. Each theme is extensively amplified with quotations from the Qu’ran. Of special importance is taqwa, “perhaps the most important single term in the Qu’ran” (p. 28) which Rahman relates to “conscience” and to the containment of “certain basic moral tensions.” Specific tensions emphasize the balance between over- and under-valuing of the self: “Thus, utter powerlessness and ‘being the measure for all things,’ hopelessness and pride, determinism and ‘freedom,’ absolute knowledge and pure ignorance—in sum, an utterly ‘negative self-feeling’ and a ‘feeling of omnipotence’—are extremes that constitute natural tensions for proper human conduct… absolutely essential that man not violate the balance of opposing tensions… Whether one is proud or hopeless, self-righteous or self-negating, in either case the result is deformity and eventual destruction of the moral human personality” (p. 27). Rahman’s approach to sacred text and his amplification of the major themes has particular value in meeting the dangers from persons/groups that extract isolated passages from the Book (of any revealed text) and flagrantly use "proof-text" in violation of the essential teachings that should instead offer guidance for individual and social development involving peace and justice, love and mercy.
September 19, 2017
I think Fazlurrahman had great insights on how the Quran unfolds itself to us. To my surprise we share the same thoughts of taqdīr, which makes me love him more and more recepticle to his words.
However, I cannot shake off my disagreement to some of his views that I found rather eccentric. Perhaps, if only he has not neglected the Sunnah in a such a venture that offers quite a perplexed view on certain central themes of Islam, I would have been more persuaded. Still, I do not reject him categorically; I'm keeping him in view.
I also do not follow most of his counter-arguments to Islamicist (as he termed them so) in matters of understanding the Quran. Perhaps it is because I am not myself literate in these things, but certainly I kust say, Fazlurrahman could have said things in better wording.
I wish to read more on him.
However, I cannot shake off my disagreement to some of his views that I found rather eccentric. Perhaps, if only he has not neglected the Sunnah in a such a venture that offers quite a perplexed view on certain central themes of Islam, I would have been more persuaded. Still, I do not reject him categorically; I'm keeping him in view.
I also do not follow most of his counter-arguments to Islamicist (as he termed them so) in matters of understanding the Quran. Perhaps it is because I am not myself literate in these things, but certainly I kust say, Fazlurrahman could have said things in better wording.
I wish to read more on him.
August 17, 2022
If you strapped for time and can't read the whole Qur'an, this is a good spring board.
Rahman is sometimes a bit too clinical for my tastes and he doesn't bother with the foundational texts that lead at least two Islamic scholars ( Muhammad al-Baqir [676–733] and Fakhr ad-Din ar-Razi [1149–1209]) to conclude that there is extraterrestrial life which was kind of a bummer for my nerdy self.
That said there is WHOLE lot to cover in the Qur'an and with only 170 pages Rahman moves incredibly fast.
Rahman is sometimes a bit too clinical for my tastes and he doesn't bother with the foundational texts that lead at least two Islamic scholars ( Muhammad al-Baqir [676–733] and Fakhr ad-Din ar-Razi [1149–1209]) to conclude that there is extraterrestrial life which was kind of a bummer for my nerdy self.
That said there is WHOLE lot to cover in the Qur'an and with only 170 pages Rahman moves incredibly fast.
December 21, 2017
the books shows that the author can not think or designs doctrines in a systematic thought, he had a leak of logic and order mind to determine ideas. for example in first chapter when he talked about God, he can not identify God, or who is he, he just explains God's attributes but the Natural of this God nothing at all.
May 12, 2021
The book was surprisingly easy read despite its academic nature. Naturally, I had disagreements with his discussion on Prophethood and the history of revelation as a Shi'i Muslim, but the overall presentation of Quranic themes was beneficial. My favorite chapter was "Man and Society" because I think Muslims don't spend enough time understanding and working toward the Quranic social order.
February 7, 2025
At times inspiring and beautiful; at others frustrating in its hasty intolerance. Many of the conclusions Rahman draws are not borne out by the Qur'anic verses he cites. These lapses in judgement seem to happen when he's talking about groups he doesn't like (Sufis, poets, etc.), which of course is no coincidence.
September 30, 2022
Great book for even non-Muslims to read. Rahman leans more liberal in his scholarly approach, so it's hard to know whether he's speaking from this persuasion or when he's bringing a fair-minded opinion. Good book overall.
June 5, 2017
This book was the primary reference for my undergraduate's final paper.
November 30, 2017
Excellent book.
July 31, 2018
A starter pack of what the author highlighted as the major themes of the Quran. A short, concise book with proper references and elaboration of each topic.
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