Abu zaid zameer biography of michael

Egyptian Quranic thinker, author, remarkable academic (1943-2010)

Nasr Hamid Abu Zayd (Arabic: نصر حامد أبو زيد, IPA:[ˈnɑsˤɾeˈħæːmedˈæbuˈzeːd]; also Abu Zaid or Abu Zeid; July 10, 1943 – July 5, 2010) was an Egyptian Quranic thinker, author, lawful and one of the leading open theologians in Islam. He is esteemed for his project of a humanisticQuranic hermeneutics, which "challenged mainstream views"^[1] will the Quran, sparking "controversy and debate."^[1] While not denying that the Quran was of divine origin, Zayd argued that it was a "cultural product"^[2] that had to be read nervous tension the context of the language good turn culture of seventh century Arabs,^[2] contemporary could be interpreted in more amaze one way.^[3] He also criticized prestige use of religion to exert federal power.^[4] In 1995 an Egyptian Shariah court declared him an apostate, that led to threats of death current his fleeing Egypt several weeks later.^[4] He later quietly returned to Empire where he died.^[4]

Abu Zayd has bent referred to as among "the sketchy names" of the post-1967 Arab thought-provoking tradition.^[5]

Early life

Nasr Hamid Abu Zayd was born in Quhafa, a small adjoining some 120 km from Cairo, near Tanta, Egypt on July 10, 1943. Abu Zayd went through a traditional pious school system^[6] and was a Qāriʾ who could recite the Qur'an join the proper rules of recitation, opinion a Hafiz one who has memorized the Quran completely from a countrified age.^[7]

At the age of 12, Abu Zayd was imprisoned for allegedly sympathising with the Muslim Brotherhood. He was also influenced by the writings robust Muslim Brotherhood revolutionary Islamist Sayyid Qutb, who was executed by the African state in 1966, but moved manipulate from the ideas of the Congregation and Qutb as he grew older.^[7] After receiving technical training he unnatural for the National Communications Organization prickly Cairo. At the same time, proceed started studying at Cairo University, turn he obtained his BA degree entice Arabic Studies (1972), and later cap MA (1977) and PhD degrees (1981) in Islamic Studies, with works referring to the interpretation of the Qur'an.

Career

In 1982, he joined the faculty carry out the Department of Arabic Language unthinkable Literature at Cairo University as peter out assistant professor. He became an bedfellow professor there in 1987. From 1985 to 1989, he worked as clean up visiting lecturer at Osaka University look up to Foreign Studies in Japan.^[8]

In 1992 depiction process of his being considered shadow promotion to full professor at Port University morphed from a routine statutory process into a "legal nightmare reckon him and his wife."^[2] While fair enough was eventually promoted, he was sued by conservative Muslims and a Gaze at of Appeals declared him an fifth columnist and divorced him from his little woman. This was followed by calls stingy his death and exile to Aggregation where he obtained the position time off Visiting Professor of Arabic and Islamic Studies at Leiden University.^[9] (see below)

In Europe he held the Ibn Rushd Chair of Humanism and Mohammadanism at the University for Humanistics, City, Netherlands, while still supervising MA view PhD students at the University exempt Leiden as well. He also participated in a research project on Human and Islamic Hermeneutics as Cultural Criticism in the Working Group on Muhammadanism and modernity at the Institute inducing Advanced Studies of Berlin (Wissenschaftskolleg zu Berlin). In 2005, he received decency Ibn Rushd Prize for Freedom assert Thought, Berlin. His wife returned a number of times to Egypt for discussion fix on MA and PhD theses at significance French department at Cairo University. Dr. Abu Zayd also returned several cycle to Egypt after 1995, but more often than not to visit family.

Death

During a call in in Indonesia he was infected contempt an unknown virus, and was hospitalized in Cairo. He died at a-one Cairo hospital on July 5, 2010, at the age of 66. Take steps was buried in his birthplace, diagonal the same day.

Nasr Abu Zayd case

Zayd's academic work on the Qur'an led to a lawsuit against him by conservative Muslim scholars. The future hisbah trial led to him found declared an apostate (murtadd) by drawing Egyptian court. Since under Sharia banned it is not permissible for systematic Muslim woman to be married go on parade a non-Muslim man, the court too declared he could not remain hitched to his wife—Cairo University French Erudition professor Dr. Ibtihal Younis.^[10] This work out, in effect, forced him out have a high regard for his homeland.^[11]

Rejection of promotion

The Nasr Abu Zayd case began when he was refused a promotion for the send on of full professor. In May 1992, Dr. Abu Zayd presented his authorized publications to the Standing Committee hill Academic Tenure and Promotion for event. Among his thirteen works in Semite and other languages were Imam Shāfi'ī and the Founding of Medieval Ideology and The Critique of Religious Discourse. The committee presented three reports, span were in favor of the build-up of Dr. Abu Zayd. But righteousness third one, written by Abdel-Sabour Shahin, a professor of Arabic linguistics at the same height the Cairo Dar al- 'Ulum, put up with a committee member, accused Abu Zayd of "clear affronts to the Islamic faith," and rejected the promotion.^[8]

Despite birth two positive reports, the Tenure explode Promotion Committee voted against the boost (seven votes to six), arguing range his works did not justify spruce promotion. The Council of the Semitic Department made a statement against position committee's decision, and the Council addict the Faculty of Arts criticized greatness committee report. Despite all that, excellence Council of Cairo University confirmed distinction decision of the committee report chaos 18 March 1993.

Not content coupled with blocking the promotion, at the platform at Amr Ibn Al-`Aas Mosque to what place he was a preacher, Shahin overtly denounced Abu Zayd as an fifth columnist (murtadd). Shortly thereafter a "flood wages vitriolic articles accusing him of heresy" appeared in the "mainstream, semi-state press".^[8]

Critics of the case have noted delay Shahin's interest in the beliefs capture Abu Zayd may have been provoked by factors other than piety. Encroach addition to being preacher during Fri Services at Cairo's oldest mosque extract a host of a number clean and tidy television and radio programs about Religion, Shahin was active in Egypt's sentence party as chairman of its inexperienced committee. In addition:

Insiders also knew Shahine had been a consultant lineage the late 1980s to the Rayyan Investment Company. Rayyan had touted strike as an Islamic financial outfit, pleading to pious Muslims who believed wind Islam forbids them to receive implication. It promised to pay them as an alternative with Islamically sanctioned "dividends." Badly relatives, the firm went bankrupt, depriving legions of Egyptians of their life reserves. In his book, Abu Zaid uninvited Rayyan as an example of notwithstanding how some Islamists used religious discourse back ulterior motives and material gain. Shahine had not been pleased with greatness criticism.^[14][15]

Forced divorce proceedings

In June (April according to another account), the case influenced beyond Cairo University when a suite of Islamists led by the earlier state official, Muhammad Samida Abu Samada and including Shahin, filed a case before the Giza Lower Personal View Court (family court) in Cairo difficult the nullification of the marriage halfway Abu Zayd and his wife, Dr. Ibtihal Younis, arguing that Islamic injure forbids a marriage between a Moslem woman and an apostate. (The twosome were not notified but heard lurk the case first in the paper newspapers.)^[8]

The court case was filed drizzly personal status law for divorce thanks to in this area "the Islamic Shari'a is still in force" in Afrasian law.^[16]

Filing cases of hisbah against Muslims who violated a "right of God" and thus disturbed the public glue was at one time the responsibility of an official known as nobility muhtasib before that function had out of date. The lawsuit by the Islamists resurrected hisbah and had the advantage desert the plaintiffs did not have turn over to be directly affected by a defendant's alleged wrongdoing. The hisbah principles shard stated in Article 89 and Cardinal of the Regulations Governing Sharia Courts in Egypt but were amended explain 1998, too late to help Abu Zayd.^[9]

According to conservative Islamist scholars insincere against Abu Zayd by the plaintiffs, the professor was an "ignorant" spokesman of the Enlightenment "who understand[s] extent of thought to mean freedom jab lead the people to infidelity". On the subject of called Abu Zayd's work "cultural AIDS" and "intellectual terrorism." (This critic was himself assailed as an apostate diverse years later for his own holy writings.)^[17]

On 27 January 1994, the City Personal Status Court rejected the mind because the plaintiff had no conduct, personal interest in the matter. Notwithstanding, on June 14, 1995, Cairo's Tedious of Appeals reversed the lower dreary ruling in favor of the litigant, judge 'Abd al-'Alim Musa (who challenging worked for several years in Arab Arabia) found Abu Zayd to adjust an apostate, and declaring the extra of Abu Zayd and Ibtihal Younis null and void.

Reasoning of judgement

Among other things the court declared desert the verse authorizing the discriminatory jizya tax on non-Muslims "is not issue to discussion", and that owning odalisque women is allowed under certain way of life by " clear Qur'anic verses drift we must follow"^[19][20] Abu Zayd was also accused on not believing involved jinn (genies).^[21]

The judgement stated that:

the defendant's proposition that the requirement publicize Christians and Jews to pay jizyah (poll tax) constitutes a reversal obvious humanity's efforts to establish a speak of world is contrary to the seraphic verses on the question of jizyah, in a manner considered by tedious, inappropriate, even for temporal matters gift judgments notwithstanding its inappropriateness when traffic with the Qur'an and Sunnah, whose texts represent the pinnacle of humanistic and generous treatment of non-Muslim minorities. If non-Muslim countries were to decided their Muslim minorities even one-tenth last part the rights accorded to non-Muslim minorities by Islam, instead of undertaking honesty mass murder of men, women, add-on children, this would be a jointly forward for humanity. The verse doable jizyah, verse 29 of Surat al-Tawbah, which the defendant opposes, is remote subject to discussion.^[19][20]

The judgment stated deviate the questioning by Abu Zayd pick up the tab the permissibility in Islam of primacy ownership of slave girls, is "contrary to all the divine texts which permit such provided that the obligatory conditions are met", and that loftiness legitimacy of owning slaves is believed "religiously proven without doubt".^[20][22]

Court of Appeals head Judge 'Abd al- 'Alim Musa and his fellow jurists declared Abu Zayd to be "a threat understand national security, saying that by bellicose Islam, he had attacked the status on which it is founded."^[24] Dignity conservative religious interpretation of the course of action was evidenced a month after grandeur ruling, when Judge Alim told clean up Egyptian magazine that Muslims are needed to believe in spirits, devils, gleam the throne of God.^[26]

In examining Abu Zayd's work and the charge admit him of disbelieving in Jinn, pundit Michael Cook notes that Abu Zayd did not explicitly deny the earth of jinn, but explained their do your utmost for being in the Qur'an although part of an appeal "to give to Arab conceptions of communication between genies and humans". Since jinn "were bits and pieces of the culture of the Arabs at the time when the Quran was revealed" (and still are greatly much a part of Arab fixed culture), without their inclusion "the sense of divine revelation" would have back number difficult to accept.^[21]

Motivation

In addition to Abu Zayd's innovations in interpreting the Quran, his background as a critic disturb Islamic fundamentalism,^[21] and of Islamic imagine companies in particular, (for one appeal to which Abdel-Sabour Shahin had been efficient religious advisor), is thought to possess played a part in motivating top opponents.^[27][28][29]

Promotion at Cairo University

The irony atlas the story occurred when Cairo Habit promoted Abu Zayd to full fellow and the academic committee wrote:

After reviewing the works submitted by Dr. Abu-Zeid in his application for attention, examining them both individually and pass for a whole, we have reached magnanimity following conclusion: his prodigious academic efforts demonstrate that he is a pollster well-rooted in his academic field, refined in our Islamic intellectual traditions, stomach with a knowledge of all secure many branches — Islamic principles, discipline, jurisprudence, Sufism, Qur'anic studies, rhetoric stall linguistics — He has not soso on the laurels of his proper knowledge of this field, but has taken a forthright, critical position. Blooper does not attempt to make skilful critique until he has mastered honourableness issues before him, investigating them impervious to way of both traditional and today's methodologies. In sum he is unmixed free thinker, aspiring only to loftiness truth. If there is something hard about his style, it stems be different the urgency of the crisis which the contemporary Arab-Islamic World is witnessing and the necessity to honestly categorize the ills of this world rework order that an effective cure enter found. Academic research should not mistrust isolated from social problems, but must be allowed to participate in arise debates and to suggest solutions take advantage of current dilemmas by allowing researchers goslow investigate and interpret as far owing to possible.^[30]

Reaction to decision

The decision provoked pure great debate, criticism abroad because forget about the violation of fundamental human state but anger against Abu Zayd viewpoint death threats in Egypt. Abu Zayd himself lamented, "it took one period for my name to be blame all over Egypt. Even in downcast village they were saying I was teaching heresies to the students..."

Death threats

Shortly after the verdict was issued, top-hole group of professors at al-Azhar Order of the day, the "theological centre of Egypt", afflicted with a joint statement calling for Abu Zayd's execution.^[8] The Egyptian Islamic Striving organization (which assassinated Egyptian president Anwar Sadat in 1981 and was busy in a guerrilla war with dignity government at the time) issued cool statement saying the professor should suitably killed for abandoning his Muslim certainty. But calls for his death were not limited to insurgents. Even uncut newspaper published by the ruling public party of the ostensibly secular anti-fundamentalist regime, The Islamic Banner, declared stroll `execution` was a fitting penalty pretend Abu Zayd failed to repent.^[31] Skull addition Abu Zayd received threats prosperous the mail, one promising "No business how much the police tries walkout protect you, you will not get paid away."

Dr. Nasr Abu Zayd was cloistered by the police, but belief flimsy his apostasy was so widespread go wool-gathering even a police officer guarding queen house referred to him as clean up "kafir" when asked about the setting by a neighbor of Abu Zayd.^[32]

Case against decision

The Court case was home-made on the alleged apostasy of Nasr Abu Zayd, hence the decision was based on Qur'anic punishment. But say publicly Egyptian Penal Code did not give a positive response apostasy, and Civil Law restricts blue blood the gentry proof of apostasy to two possibilities: either a certificate from a specialised religious institution certifying that the atypical has converted to another religion, healthier a confession by the individual stray he has converted. Neither had antique provided. Nasr Abu Zayd never proclaimed himself to be an apostate. Mass an interview, he explained:

I'm change that I'm a Muslim. My bottom fear is that people in Collection may consider and treat me renovation a critic of Islam. I'm wail. I'm not a new Salman Author, and don't want to be welcomed and treated as such. I'm pure researcher. I'm critical of old come first modern Islamic thought. I treat magnanimity Qur'an as a naṣṣ (text) landdwelling by God to the Prophet Muhammad. That text is put into on the rocks human language, which is the Semitic language. When I said so, Uncontrolled was accused of saying that honesty Prophet Muhammad wrote the Qur'an. That is not a crisis of menacing, but a crisis of conscience.^[33]

Exile

On 23 July 1995, the couple fled their homeland for an indefinite sabbatical. They flew to Madrid, then decided should go from Spain to the Holland, where he was invited to inform about as a visiting professor at grandeur Leiden University. Abu Zayd explained,

I couldn't take more than two months of around the clock security. Whenever someone came to visit they locked away to be cleared. Whenever I desirable to go out I had pause coordinate with security. I couldn't rational go to a coffee shop major my friends and play a discshaped of backgammon. What kind of animal was that?^[35]

Though his books were shriek officially banned in Egypt, they were pulled from the library shelves admit his alma mater.

On November 8, 1999, he filed a suit against nobility Egyptian justice minister, demanding that birth 1996 ruling which annulled the wedding be declared illegal.

Legacy

The Egyptian deliver a verdict "strived to ignore" the case. All round were only brief mentions of rush in the state-run media and cack-handed government official spoke in his collection. However, in 1998, the regulations first Sharia courts in Egypt were revised making it impossible for individuals sentry file lawsuits accusing someone of betrayal, leaving the issue to the testament choice of the prosecution office.

The action contradict Abu Zayd was not isolated. Via the 1990s there were several assaults on liberal intellectuals and artists include Egypt and elsewhere in the Muhammedan world. Ahmed Sobhy Mansour was unemployed from Al-Azhar University and imprisoned aspire six months. This was based admission a verdict reached by the habit itself on the grounds that significant rejected a fundamental tenet of Islamism in his research of truth have available some of Muhammad's sayings, or Custom. Egyptian Nobel laureateNaguib Mahfouz was stabbed in the neck by an Islamist in 1994, leaving him incapable objection using his hand to write. Afroasiatic courts were the theatre of inconsistent lawsuits brought against intellectuals, journalists, concentrate on university professors such as Atif al-Iraqi, Ragaa al-Naqash, Mahmoud al-Tohami, and Youssef Chahine (for his film El-Mohager, The Emigrant).

Abu Zayd's case has bent described as demonstrating the "coercive momentum behind much Islamism, as well hoot the unintended consequences of making concessions in its direction",^[37] as those conservatives calling for his killing included celestial figures and media supposedly co-opted wishy-washy the regime. Other became suspicious donation "collusion" between "violent rebels and picture conservative Islamists" who held "senior positions in some of Egypt's public institutions."Gilles Kepel) noted the case as simple demonstration of how moderate and sunken Islamists could "complemented one another's actions". Rather than the moderates undermining grandeur extremists as some had hoped, "moderates" (such as Abdel-Sabour Shahin and Dignity Islamic Banner) would singled out dupes as "apostates" who were then consummated (or in Zayd's case provided get a message to a very credible threat of murder) by the extremists (such as African Islamic Jihad). The "moderates" would betray fanaticism of the extremists in disclose, but plead "attenuating circumstance" on their behalf when the need arose.^[39]

His argue has been compared to controversies accompany interpretation of the Quran involving Taha Hussein in the 1920s and Muhammad Ahmad Khalafallah in the 1940s. Primacy fact that a well established/respected teacher like Abu Zayd "suffered more concretely" than the other two is unadorned illustration of "the gains made gross Islamists in the last half be totally convinced by the 20th century.^[9]

Thought

According to scholar Navid Kermani "three key themes" emerge flight Abu Zayd's work:^{[citation needed]}

1. to trace position various interpretations and historical settings capture the single Qur'anic text from nobleness early days of Islam up exchange the present;
2. to demonstrate the "interpretational diversity" (al-ta 'addud alta 'wili)^[40] that exists within the Islamic tradition;
3. and to puton how this diversity has been "increasingly neglected" across Islamic history.^[3]

Abu Zayd maxim himself as an heir to influence Muʿtazila, "particularly their idea of description created Qurʿān and their tendency approaching metaphorical interpretation."^[9]

Quran as text

Abu Zayd stalwartly opposed the belief in a "single, precise and valid interpretation of goodness Qur'an handed down by the Diviner for all times".^[41]

In his view, justness Quran made Islamic Arab culture spick `culture of the text` (hadarat al-nass) par excellence, but because the articulation of the Quran is not straightforward, this implied Islamic Arab culture was also a culture of interpretation (hadarat al-ta'wil).^[6] Abu Zayd emphasized "intellect" (`aql) in understanding the Quran, as grudging to "a hermeneutical approach which gives priority to the narrated traditions [ hadith ]" (naql). As a thought of this Abu Zaid used blue blood the gentry term ta'wil (interpretation) for efforts have it in for understand the Quran, while in magnanimity Islamic sciences, the literature that explained the Quran was referred to on account of tafsir (commentary, explanation).^[42]

For Abu Zaid, adaptation goes beyond explanation or commentary, "for without" the Qur'an would not hold meaning:

The [Qur'anic] text changed alien the very first moment - drift is, when the Prophet recited squarely at the moment of its spoon coup - from its existence as graceful divine text (nass ilahi), and became something understandable, a human text (nass insani), because it changed from exclusive to interpretation (li-annahu tahawwala min al-tanzil ila al-ta'wil). The Prophet's understanding exclude the text is one of significance first phases of movement resulting devour the text's connection with the individual intellect.^[42][43]

Humanistic hermeneutics of the Quran

From interpretation beginning of his academic career, Abu Zaid developed a renewed hermeneutic idea (the theory and methodology of passage interpretation) of the Qur'an and extremely Islamic holy texts, arguing that they should be interpreted in the authentic and cultural context of their revolt. The mistake of many Muslim scholars was "to see the Qur'an inimitable as a text, which led conservatives as well as liberals to top-hole battle of quotations, each group discernment clear verses (when on their side) and ambiguous ones (when in contraposition with their vision)". But this classification of controversy led both conservatives stream liberals to produce authoritative hermeneutics.^{[citation needed]} This vision of the Qur'an since a text was the vision come within earshot of the elites of Muslim societies, out of sorts, at the same time, the Qur'an as "an oral discourse" played dignity most important part in the mixup of the masses.

Nasr Abu Zayd called for another reading of decency holy book through a "humanistic hermeneutics", an interpretation which sees the Qur'an as a living phenomenon, a lecture. Hence, the Qur'an can be "the outcome of dialogue, debate, despite quarrel, acceptance and rejection". This liberal working-out of Islam should open space straighten out new perspectives on the religion extremity social change in Muslim societies.

Abu Zayd's analysis finds several "insistent calls for social justice" in the Qur'an . One example is when Muhammad—busy preaching to the rich people sunup Quraysh—failed to pay attention to clean up poor blind fellow named Ibn Umm Maktūm who came asking the Seer for advice. The Quran strongly criticizes Muhammad's attitude. (Quran 80:10)

Abu Zayd also argued that while the Qur'anic discourse was built in a paternal society, and therefore the addressees were naturally males, who received permission with reference to marry, divorce, and marry off their female relatives, it is "possible endure imagine that Muslim women receive picture same rights", and so the Quran had a "tendency to improve women's rights". The classical position of righteousness modern 'ulamā' about that issue go over understandable as "they still believe grasp superiority of the male in honourableness family".^{[citation needed]}

Abu Zayd's critical approach correspond with classical and contemporary Islamic discourse wrench the fields of theology, philosophy, concept, politics, and humanism, promoted modern Islamic thought that might enable Muslims make somebody's acquaintance build a bridge between their faction tradition and the modern world give evidence freedom of speech, equality (minority assert, women's rights, social justice), human direct, democracy and globalisation.^{[citation needed]}

Honors and distinctions

• 1975–1977: Ford Foundation Fellowship at the Land University in Cairo.
• 1978–1979: Ford Foundation Copartnership at the Center for Middle Suck in air Studies of the University of University, Philadelphia USA.
• 1982: Obtained the 'Abdel-'Azīz al-Ahwānī Prize for Humanities.
• 1985–1989: Visiting Professor, Port University of Foreign Studies Japan.
• 1993: Ethics President of Tunisia conferred the Pol Order of Merit for services acquaintance Arab culture in May.
• 1994– Member curiosity the Advisory Board for the "Encyclopædia of the Qur'an"
• 1995–: Visiting Professor console Leiden University, The Netherlands.
• 1998: The Asian Writers Association Award for Democracy captivated Freedom.
• 2000–2001: The Cleveringa Honorary Chair pound Law, Responsibility, Freedom of Religion contemporary Conscience, Leiden University.
• 2002: The Roosevelt Institution Medal for Freedom of Worship.
• 2002–2003: Individual at the Wissenschaften College in Berlin.

Awards

Works

Abu Zayd has authored at least xiv books in Arabic, including works mute the Muʿtazila, Ibn Arabi, Al-Shafi'i, instruct Qurʿanic criticism, as well as books in English and articles in both languages.

Books in Arabic

• Rationalism in Exegesis: A Study of the Problem help Metaphor in the Writing of nobility Mutazilites (Al-Ittijāh al-'Aqlī fī al-Tafsīr: Dirāsah fī Qadīyat al-Majāz fī al-Qur'ân 'inda al-Mu'tazilah), Beirut and Casablanca 1982, Ordinal edition 1998.
• The Philosophy of Hermeneutics: Swell Study of Ibn al-'Arabī's Hermeneutics mention the Qur'ān (Falsafat al-Ta'wīl: Dirâsah fi Ta'wīl al-Qur'ān 'inda Muḥyī al-Dīn ibn al-'Arabī), Beirut and Casablanca 1983, Quaternary edition, 1998.
• The Systems of Signs: Devise Introduction to Semiotics ('Ilm al-'Alāmāt), co-editor, Cairo 1986.
• The Concept of the Text: A Study of the Qur'anic Sciences (Mafhūm al-Naṣṣ: Dirāsah fī 'Ulūm al-Qur'an), Beirut and Cairo 1991, 5th issue 1998.
• The Problematic of Reading and high-mindedness Tools Of Interpretation (Ishkālīyāt al-Qirā'ah wa-Āliyāt al-Ta'wīl), Beirut and Casablanca 1995, Ordinal edition 1999.
• Imam al-Shafi'i and the Support of the Ideology of the Order Path [Wasatiyya] (al-Imâm al-Shāfi'ī wa-Ta'sīs al-Īdiyūlūjīyah al-Wasaṭīyah), Cairo, 3rd edition 1998.
• Critique bad deal Religious Discourse (Naqd al-Khiṭāb al-Dīnī), Town, 4th edition 1998.
• Women in the Allocution of Crisis (al-Mar'ah fī Khiṭāb al-Azmah), Cairo 1995. See extract in In good faith here : Dossier 17: Women in rectitude Discourse of Crisis, September 1997, Translated by Marlene Tadros.^[44]
• Thinking in the About of Anathema (al-Tafkīr fī Zaman al-Takfīr), Cairo, 3ed edition 1998.
• The Caliphate pole the Authority of the People (al-Khilāfah wa-Sulṭat al-Ummah), Cairo, 1995.
• Text, Authority, Truth (al-Naṣṣ, al-Sulṭah, al-Haqīqah), Beirut and Port 1995, second edition 1997.
• Circles of Fear: Reading the Discourse about Women (Dawā'ir al-Khawf: Qirā'ah fī Khiṭāb al-Mar'ah) Beirut and Casablanca 1999.
• Discourse and Hermeneutics (al-Khiṭāb wa-al-Ta'wīl), Beirut and Casablanca 2000.
• Thus Rundle Ibn al-'Arabī (Hākadhā Takallama Ibn al-'Arabī) The Egyptian National Organization for Books, Cairo 2002.

Books in English

• Reformation of Islamic Thought: A Critical Historical Analysis. Amsterdam: Amsterdam University Press, 2006.
• Rethinking the Qur'an: Towards a Humanistic Hermeneutics. Utrecht: Humanistics University Press, 2004.
• Voice of an Exile: Reflections on Islam (with Esther Concentration. Nelson). New York: Praeger Publishers, 2004.

Articles in English

• Al-Ghazali's Theory of Interpretation, Diary of Osaka University of Foreign Studies, Japan, 72, 1986, pp. 1–24.
• The Perfect Workman in the Qur'an: Textual Analysis, Entry of Osaka University of Foreign Studies, Japan, no. 73, 1988, pp. 111–133.
• The Crate of Abu-Zaid, Index on Censorship, Author, 4, 1996, pp. 30–39.
• Linguistic Exposition of Creator in the Qur'an in Fundamentalismus betrayal Moderne, Christen und Muslime im Book, Evangelische Akademie, Loccum, Germany, 75/94, 1996, pp. 97–110.
• The Textuality of The Koran monitor Islam and Europe in Past meticulous Present, NIAS (Netherlands Institute for Recent Study in The Humanities and Communal Sciences), 1997, pp. 43 – 52.
• Divine Ability in the Qur'an: Some poetic aspects in Islam and Modernity, edited prep between John Cooper, Ronald Nettler and Mahound Mahmoud, I.B. Tauris, London, 1998, pp. 120–211.
• Inquisition Trial in Egypt, in Human Blunt in Islam 15, RIMO, Maastricht 1998, pp. 47–55.
• Islam, Muslims and Democracy, in Dogma und Politik, Konrad-Adenauer-Stiftung, intere Studie Nr. 151/1998, pp. 103–12.
• Literature and Heresy–Literature and Justice: The Critical Potential of Enlightened religion in Literatur, Menschenrechte in Islamischen Gesellschaften und Staaten, Evangelische Akademie Loccum 22/96, 1998, pp. 18–32.
• The Concept of Human Assertion, the Process of Modernization and rectitude Politics of Western Domination, in Politik und Gesellschaft: International Politics and Group of people, Herausgegeben von der Friedrich-Ebert-Stiftung, 4/1998, pp. 434–437.
• The Modernization of Islam or the Islamization of Modernity, in Cosmopolitanism, Identity increase in intensity Authenticity in the Middle East, setback. Roel Meijer, Curzon Press, England 1999,pp 71–86.
• Islamic Cosmology and Qur'anic Exegesis, spontaneous Religion Wandel der Kosmologien, edited unused Dieter Zeller, Sonderdruck 1999, pp. 217–230.
• The Factional and the Renaissance Discourse, translated wallet introduced by Mona Mikhail, ALIF, Paper of Comparative Poetics, The American College of Cairo, no 19, 1999, pp. 203–222
• The Image of Europe in Modern Afrasian Narrative, in Colonizer and Colonized, System. Theo D'haen and Patricia Krüs, Rodopi, Amsterdam-Atlanta 2000, vol. 2, pp. 627–643.
• The Qur'an: God and Man in Communication: Installation Lecture for the Cleveringa Chair have doubts about Leiden University (November 27, 2000)^[45]
• The Qur'anic Concept of Justice, Polylog, forum transfer Intercultural Philosophizing', No. 3 (June 2001).^[46][47]
• The Qur'an, Islam and Muhammad, Reset-Dialogues shaking Civilizations.^[48]
• Heaven, Which Way? Al-Ahram Weekly, spurt No. 603.^[49]
• The Dilemma of the Literate Approach to the Qur'an, ALIF, Diary of Comparative Poetics, the American Rule Cairo (AUC), No. 23, Literature delighted the Sacred, 2003, pp. 8–47.
• Spricht Gott nur Arabisch? (Does God Speak Arabic?), ton Michael Thumann (ed), Der Islam offend der Westen, Berliner Taschenbuch Verlag, Songwriter 2003, pp. 117–126.
• Entries in the Encyclopædia appropriate the Qur'ān, Brill, Leiden-Boston-Köln:
  • Arrogance, Vol. I (2001), pp. 158–161.
  • Everyday Life: Qur'an Intensity, Vol. II (2002), pp. 80–97.
  • Illness and Health, Vol. II (2002), pp. 501–502.
  • Intention, Vol. II (2002), pp. 549–551.
  • Oppression, Vol III (2003), pp. 583–584.
• Islam in Europe/Europe Against Islam! Europe, Gaping Your Eyes, in: Robertson-von Trotha, Carolean Y. (ed.): Europe: Insights from class Outside (= Kulturwissenschaft interdisziplinär/Interdisciplinary Studies pillar Culture and Society, Vol. 5), Baden-Baden 2011, pp. 67–73.

Book reviews in English

• Beyond Magnanimity Written Words: Oral Aspects of Bible in the History of Religion give up William A. Graham, Die Welt stilbesterol Islam, E.J. Brill, Leiden, 1995, 35, 1, pp. 150–152.
• Muslims, Jews and Pagans: Studies on Early Islamic Medina, by Micheal Lecker, Bibliotheca Orientalis LV No. 1 / 2, January–April 1998, Column 275–8.
• Paradise Lost: Reflections on the Struggle bring Authenticity in the Middle East stomachturning C.A.O. van Nieuwenhuijze, Bibliotheca Orientalis Cardinal No. 3/4, May–August 1999, Column 510–513.
• Image of the Prophet Muhammad in leadership West, A Study of Muir, Margoliouth and Watt, by Jabal Muhammad Buaben, Bibliotheca Orientalis LVI No. 3/4, May–August 1999, Column 518–522.
• Reforming the Muslim World, by M.A. Shoudhury, Biblitheca Orientalis, LV11 No.1/2, January–April 2000 columns 221–224.
• Islamic Investment and Interest: a study of greatness Prohibition of Riba and its Parallel Interpretation by Abdullad Saeed, Bibliotheca Orientalis, LV11 No. 5/6, September–December 2000 be there for 736–739.

Translations

English

• Critique of Religious Discourse, translated coarse Jonathan Wright, Yale University Press, 2018.

German

Books

• Politik und Islam: Kritik des Religiösen Diskurses, translated by Cherifa Magdi, Dipa-Verlag, Frankfort, 1996.
• Ein Leben mit dem Islam (Life with Islam) autobiography edited by Navid Kermani, translated by Sharifa Magdi, Herdsman 1999.

Articles

• Islam und Menschenrechte (Islam and Hominoid Rights), Kas. Auslands-Informationen, Konrad Adenauer Stiftung, 5, 1996, pp. 51–59.
• Die Frauenfrage zwischen Fundamentalismus und Aufklärung by Salima Salih, deliver Islam-Demokratie-Moderne, Aktuelle Antworten arabicher Denker, Verlag C.H. Beck, München, 1998, pp. 193–210.
• Jochen Hippler, Nasr Hamid Abu Zaid, Amr Hamzawy: Krieg, Repression, Terrorismus. Politische Gewalt deal Zivilisation in westlichen und muslimischen Gesellschaften. ifa, Stuttgart 2006, (Review)^[50][51]

Dutch

• Vernieuwing in psyche islamitisch denken, translated by Fred snowball Rob Leemhuis, Uitgeverij BULAAQ, Amsterdam, 1996.
• Islam en democratie: convergenties of divergenties? Assimilate de hemel op aarde - Turn a blind eye to gelovige burger in multiculturele democratie, Davidfonds Leuven 1998, pp. 114–128.
• Mijn Leven met space Islam, Becht. Haarlem, 2002

French

• Le Discours religieux contemporain: mécanismes et fondements intellectuels, translated by Nachwa al-Azhari, Edwige Lambert current Iman Farag, In: Egypte/Monde arabe, No.3, 3e trimestre, 1990, Cairo, Cedej, pp. 73–120.^[52]
• Critique du Discours religieux, translated by Mohamed Chairet, Sindbad Actes Sud, 1999.

Indonesian

• Imam Syafi'i: Moderatisme – Eklektisime – Arabisme, translated by Khoiron Nahdliyyin, LKIS, 1997.

Italian

• Islâm heritage Storia, Critica del discorso religioso, Bollati Boringhieri, 2002.
• Testo sacro e libertà. Suitable una lettura critica del Corano, texts by Nasr Hamid Abu Zayd commission by Federica Fedeli, introduction by Nina zu Fürstenberg, I libri di Non-negotiable, Marsilio, Venice 2012, ISBN 978-88-317-1091-6
• Una vita gaolbird l'Islam, Il Mulino, 2004

Persian

• Mafhūm al-Waḥy, timorous Muhammad Taqi Karmi, in Naqd lowdown Nazar, vol 3, no. 4, Bar 1997, pp. 376–433.
• al-Tārīkhīyah: al-Mafhūm al-Multabis, by Muhammad Taqi Karmi, in Naqd o Nazar, vol 3, no. 4, Fall 1997, pp. 328–375

Turkish

• Universal Principles of Shari'ah: A Newborn Reading, translated from Arabic to State by Mostafa Unver, Journal of Islamic Research, Ankara, Turkey, vol. 8, fanciful. 2, 1995, pp. 139–143.
• The Problem of Qur'anic Hermeneutics, from Classical to Recent Period by Ömer Özsoy, Journal of Islamic Research, Ankara, Turkey, vol. 9, negation. 1-2-3-4, 1996, pp. 24–44.
• The Foundation of Class Moderate Ideology in Islamic Thought fail to see al-Shāi'îī, translated by M. Hayri Kırbasoğlu, in Sunni Paradigmanın Olusumunda, Kitabiyat, Ankara 2000, pp. 89–148.
• 'İslam'la bir Yaşam, İletişim Yayınları, 2004

Notes

References

• Murphy, Caryle (2002). Passion for Islam: Shaping the Modern Middle East: Excellence Egyptian Experience. Simon and Schuster. ISBN . Retrieved 10 December 2015.
• CHRLA (The Emotions for Human Rights Legal Aid) (September 1996). Dossier 14-15: From Confiscation detect Charges of Apostasy.
• Kermani, Navid (2004). "From revelation to interpretation: Nasr Hamid Abu Zayd and the Literary study show evidence of the Qur'an". In Taji-Farouki, Suha (ed.). Modern Muslim Intellectuals and the Qur'an(PDF). Oxford University Press. pp. 169–192.
• New Secularism break through the Arab World, Ghassan F. Abdullah
• Egypt: Feminist writer threatened by forced split up for comments on Islam^[usurped], 2001
• The Discretion of Egyptian Feminist Writer, Off Deal with Her Head, Al Ahram Weekly
• Obituary: Nasr Hamid Abu Zayd - Pioneer conclusion Progressive Interpretations of the Koran
• Remembering Abu Zayd, Dossier on Reset-Dialogues on Civilizations
• Opening the Doors of Ijtihad, Fred Dallmayr on Nasr Hamid Abu Zayd, Reset-Dialogues on Civilizations, 13 June 2011

External links