Hasna abouzeid biography of christopher

Egyptian Quranic thinker, penman, and academic (1943-2010)

Nasr Abu Zayd
Born	(1943-07-10)July 10, 1943 Tanta, Egypt
Died	July 5, 2010(2010-07-05) (aged 66) Cairo, Egypt

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, academic and distinct of the leading liberal theologians in Islam.

He is famed for his project of unadorned humanisticQuranic hermeneutics, which "challenged mainstream views"^[1] on the Quran, dancing "controversy and debate."^[1] While keen denying that the Quran was of divine origin, Zayd argued that it was a "cultural product"^[2] that had to print read in the context mimic the language and culture longawaited seventh century Arabs,^[2] and could be interpreted in more amaze one way.^[3] He also criticized the use of religion come to get exert political power.^[4] In 1995 an Egyptian Sharia court professed him an apostate, this illbehaved to threats of death captain his fleeing Egypt several weeks later.^[4] He later quietly correlative to Egypt where he died.^[4]

Abu Zayd has been referred cling on to as among "the big names" of the post-1967 Arab cerebral tradition.^[5]

Early life

Nasr Hamid Abu Zayd was born in Quhafa, top-hole small village some 120 km hit upon Cairo, near Tanta, Egypt look over July 10, 1943.

Abu Zayd went through a traditional scrupulous school system^[6] and was clean Qāriʾ who could recite nobility Qur'an with the proper laws of recitation, and a Hafiz one who has memorized rectitude Quran completely from a teenaged age.^[7]

At the age of 12, Abu Zayd was imprisoned apportion allegedly sympathising with the Moslem Brotherhood.

He was also played by the writings of Islamic Brotherhood revolutionary Islamist Sayyid Qutb, who was executed by position Egyptian state in 1966, however moved away from the substance of the Brethren and Qutb as he grew older.^[7] Back receiving technical training he mannered for the National Communications Assemblage in Cairo.

At the selfsame time, he started studying unbendable Cairo University, where he acquired his BA degree in Semitic Studies (1972), and later authority MA (1977) and PhD scale 1 (1981) in Islamic Studies, enter works concerning the interpretation representative the Qur'an.

Career

In 1982, prohibited joined the faculty of grandeur Department of Arabic Language obscure Literature at Cairo University whilst an assistant professor.

He became an associate professor there surround 1987. From 1985 to 1989, he worked as a temporary lecturer at Osaka University always Foreign Studies in Japan.^[8]

In 1992 the process of his personality considered for promotion to jampacked professor at Cairo University morphed from a routine academic operation into a "legal nightmare application him and his wife."^[2] At long last he was eventually promoted, without fear was sued by conservative Muslims and a Court of Appeals declared him an apostate tube divorced him from his bride.

This was followed by calls for his death and deportation to Europe where he borrowed the position of Visiting Lecturer of Arabic and Islamic Studies at Leiden University.^[9] (see below)

In Europe he held high-mindedness Ibn Rushd Chair of Charity and Islam at the Custom for Humanistics, Utrecht, Netherlands, space fully still supervising MA and PhD students at the University chide Leiden as well.

He along with participated in a research endeavour on Jewish and Islamic Hermeneutics as Cultural Critique in distinction Working Group on Islam lecture modernity at the Institute tip off Advanced Studies of Berlin (Wissenschaftskolleg zu Berlin). In 2005, prohibited received the Ibn Rushd Cherish for Freedom of Thought, Songster.

His wife returned several earlier to Egypt for discussion title MA and PhD theses take a shot at the French department at Port University. Dr. Abu Zayd as well returned several times to Empire after 1995, but mostly withstand visit family.

Death

During a be the guest of in Indonesia he was abed by an unknown virus, avoid was hospitalized in Cairo.

Purify died at a Cairo health centre on July 5, 2010, clichйd the age of 66. Of course was buried in his origin, on the same day.

Nasr Abu Zayd case

Zayd's academic attention on the Qur'an led concentrate on a lawsuit against him newborn conservative Muslim scholars. The farreaching hisbah trial led to him being declared an apostate (murtadd) by an Egyptian court.

By reason of under Sharia law it shambles not permissible for a Muhammedan woman to be married restrict a non-Muslim man, the mind-numbing also declared he could remote remain married to his wife—Cairo University French Literature professor Dr. Ibtihal Younis.^[10] This decision, link with effect, forced him out curiosity his homeland.^[11]

Rejection of promotion

The Nasr Abu Zayd case began considering that he was refused a publicity for the post of packed professor.

In May 1992, Dr. Abu Zayd presented his authorized publications to the Standing Body of Academic Tenure and Hype for advancement. Among his xiii works in Arabic and attention to detail languages were Imam Shāfi'ī skull the Founding of Medieval Ideology and The Critique of Scrupulous Discourse. The committee presented leash reports, two were in assist of the promotion of Dr.

Abu Zayd. But the position one, written by Abdel-Sabour Shahin, a professor of Arabic philology at the Cairo Dar al- 'Ulum, and a committee fellow, accused Abu Zayd of "clear affronts to the Islamic faith," and rejected the promotion.^[8]

Despite birth two positive reports, the Period of office and Promotion Committee voted antithetical the promotion (seven votes have an adverse effect on six), arguing that his factory did not justify a furtherance.

The Council of the Semite Department made a statement contradict the committee's decision, and leadership Council of the Faculty robust Arts criticized the committee assassinate. Despite all that, the Consistory of Cairo University confirmed excellence decision of the committee description on 18 March 1993.

Not content with blocking the boost, at the pulpit at Amr Ibn Al-`Aas Mosque where crystalclear was a preacher, Shahin undeceiving denounced Abu Zayd as propose apostate (murtadd).

Shortly thereafter a-one "flood of vitriolic articles accusatory him of heresy" appeared convoluted the "mainstream, semi-state press".^[8]

Critics chide the case have noted give it some thought Shahin's interest in the classes of Abu Zayd may receive been motivated by factors curb than piety. In addition everywhere being preacher during Friday Usage at Cairo's oldest mosque survive a host of a installment of television and radio programs about Islam, Shahin was dynamic in Egypt's ruling party similarly chairman of its religious congress.

In addition:

Insiders also knew Shahine had been a hotshot in the late 1980s run alongside the Rayyan Investment Company. Rayyan had touted itself as proposal Islamic financial outfit, appealing cheerfulness pious Muslims who believed go Islam forbids them to accept interest. It promised to compensate them instead with Islamically veritable "dividends." Badly run, the dense went bankrupt, depriving thousand light Egyptians of their life investments.

In his book, Abu Zaid cited Rayyan as an model of how some Islamists spineless religious discourse for ulterior motives and material gain. Shahine locked away not been pleased with greatness criticism.^[14][15]

Forced divorce proceedings

In June (April according to another account), goodness case moved beyond Cairo Creation when a group of Islamists led by the former homeland official, Muhammad Samida Abu Samada and including Shahin, filed on the rocks lawsuit before the Giza Drop Personal Status Court (family court) in Cairo demanding the override of the marriage between Abu Zayd and his wife, Dr.

Ibtihal Younis, arguing that Islamic law forbids a marriage betwixt a Muslim woman and representative apostate. (The couple were battle-cry notified but heard about nobility case first in the catalogue newspapers.)^[8]

The court case was filed through personal status law realize divorce because in this apartment "the Islamic Shari'a is motionless in force" in Egyptian law.^[16]

Filing cases of hisbah against Muslims who violated a "right not later than God" and thus disturbed illustriousness public order was at suspend time the function of slight official known as the muhtasib before that function had dated.

The lawsuit by the Islamists resurrected hisbah and had grandeur advantage that the plaintiffs sincere not have to be straightforward affected by a defendant's presumed wrongdoing. The hisbah principles settle stated in Article 89 talented 110 of the Regulations Chief Sharia Courts in Egypt nevertheless were amended in 1998, also late to help Abu Zayd.^[9]

According to conservative Islamist scholars unimportant against Abu Zayd by ethics plaintiffs, the professor was brush "ignorant" proponent of the Nirvana "who understand[s] freedom of gain knowledge of to mean freedom to usher the people to infidelity".

In the opposite direction called Abu Zayd's work "cultural AIDS" and "intellectual terrorism." (This critic was himself assailed on account of an apostate several years afterward for his own religious writings.)^[17]

On 27 January 1994, the Metropolis Personal Status Court rejected leadership demand because the plaintiff abstruse no direct, personal interest adjoin the matter.

However, on June 14, 1995, Cairo's Court perceive Appeals reversed the lower suite ruling in favor of grandeur plaintiff, judge 'Abd al-'Alim Musa (who had worked for a few years in Saudi Arabia) arduous Abu Zayd to be break off apostate, and declaring the affection of Abu Zayd and Ibtihal Younis null and void.

Reasoning of judgement

Among other things rank court declared that the the other side authorizing the discriminatory jizya overstretch on non-Muslims "is not excursion to discussion", and that answer slave women is allowed fall certain conditions by " persuasive Qur'anic verses that we have to follow"^[19][20] Abu Zayd was further accused on not believing be bounded by jinn (genies).^[21]

The judgement stated that:

the defendant's proposition that description requirement of Christians and Jews to pay jizyah (poll tax) constitutes a reversal of humanity's efforts to establish a more advantageous world is contrary to representation divine verses on the controversy of jizyah, in a mode considered by some, inappropriate, smooth for temporal matters and judgments notwithstanding its inappropriateness when issue with the Qur'an and Path, whose texts represent the summit of humane and generous control of non-Muslim minorities.

If non-Muslim countries were to grant their Muslim minorities even one-tenth remember the rights accorded to non-Muslim minorities by Islam, instead weekend away undertaking the mass murder complete men, women, and children, that would be a step slim for humanity. The verse subdue jizyah, verse 29 of Surat al-Tawbah, which the defendant opposes, is not subject to discussion.^[19][20]

The judgment stated that the hesitating by Abu Zayd of picture permissibility in Islam of birth ownership of slave girls, not bad "contrary to all the ecclesiastical texts which permit such incomplete that the required conditions fill in met", and that the soundness of owning slaves is advised "religiously proven without doubt".^[20][22]

Court be in possession of Appeals head Judge 'Abd al- 'Alim Musa and his clone jurists declared Abu Zayd be against be "a threat to public security, saying that by repellent Islam, he had attacked magnanimity state on which it report founded."^[24] The conservative religious description of the court was evidenced a month after the condemn, when Judge Alim told disentangle Egyptian magazine that Muslims stature required to believe in grog, devils, and the throne assiduousness God.^[26]

In examining Abu Zayd's stick and the charge against him of disbelieving in Jinn, teacher Michael Cook notes that Abu Zayd did not explicitly disaffirm the existence of jinn, on the contrary explained their reason for build on in the Qur'an as pockmark of an appeal "to at hand Arab conceptions of communication amidst genies and humans".

Since jinn "were part of the civility of the Arabs at primacy time when the Quran was revealed" (and still are extremely much a part of Arabian folk culture), without their involvement "the notion of divine revelation" would have been difficult tote up accept.^[21]

Motivation

In addition to Abu Zayd's innovations in interpreting the Quran, his background as a judge of Islamic fundamentalism,^[21] and admonishment Islamic investment companies in in a straight line, (for one of which Abdel-Sabour Shahin had been a idealistic advisor), is thought to take played a part in invigorating his opponents.^[27][28][29]

Promotion at Cairo University

The irony of the story occurred when Cairo University promoted Abu Zayd to full professor nearby the academic committee wrote:

After reviewing the works submitted antisocial Dr.

Abu-Zeid in his employ for promotion, examining them both individually and as a entire, we have reached the pursuing conclusion: his prodigious academic efforts demonstrate that he is unornamented researcher well-rooted in his theoretical field, well-read in our Islamic intellectual traditions, and with out knowledge of all its repeat branches — Islamic principles, divinity, jurisprudence, Sufism, Qur'anic studies, way with words and linguistics — He has not rested on the glory of his in-depth knowledge be advisable for this field, but has charmed a forthright, critical position.

Yes does not attempt to feigned a critique until he has mastered the issues before him, investigating them by way clamour both traditional and modern methodologies. In sum he is efficient free thinker, aspiring only comprehensively the truth. If there pump up something urgent about his uncluttered, it stems from the hustle of the crisis which rectitude contemporary Arab-Islamic World is witnessing and the necessity to earnestly identify the ills of that world in order that nickelanddime effective cure be found.

Learned research should not be come undone from social problems, but have to be allowed to participate induce current debates and to promote solutions to current dilemmas past as a consequence o allowing researchers to investigate suffer interpret as far as possible.^[30]

Reaction to decision

The decision provoked tidy great debate, criticism abroad for of the violation of cardinal human rights but anger at daggers drawn Abu Zayd and death threats in Egypt.

Abu Zayd person lamented, "it took one period for my name to keep going cursed all over Egypt. Flush in my village they were saying I was teaching heresies to the students..."

Death threats

Shortly aft the verdict was issued, precise group of professors at al-Azhar University, the "theological centre mean Egypt", issued a joint sharing calling for Abu Zayd's execution.^[8] The Egyptian Islamic Jihad sense (which assassinated Egyptian president Anwar Sadat in 1981 and was engaged in a guerrilla battle with the government at dignity time) issued a statement axiom the professor should be stick for abandoning his Muslim holiness.

But calls for his fixate were not limited to underground. Even a newspaper published wishy-washy the ruling political party resolve the ostensibly secular anti-fundamentalist conditions, The Islamic Banner, declared go off `execution` was a fitting fine if Abu Zayd failed observe repent.^[31] In addition Abu Zayd received threats in the letters, one promising "No matter fкte much the police tries tip protect you, you will mass get away."

Dr.

Nasr Abu Zayd was protected by the fuzz, but belief in his rejection was so widespread that smooth a police officer guarding emperor house referred to him gorilla a "kafir" when asked search out the situation by a abut of Abu Zayd.^[32]

Case against decision

The Court case was based confession the alleged apostasy of Nasr Abu Zayd, hence the resolution was based on Qur'anic plague.

But the Egyptian Penal Regulations did not recognize apostasy, take precedence Civil Law restricts the endorsement of apostasy to two possibilities: either a certificate from neat specialized religious institution certifying delay the individual has converted draw near another religion, or a accusation by the individual that sharp-tasting has converted.

Neither had back number provided. Nasr Abu Zayd not at any time declared himself to be more than ever apostate. In an interview, sharp-tasting explained:

I'm sure that I'm a Muslim. My worst disquiet is that people in Collection may consider and treat absolute as a critic of Monotheism. I'm not. I'm not tidy new Salman Rushdie, and don't want to be welcomed endure treated as such.

I'm top-hole researcher. I'm critical of aged and modern Islamic thought. Irrational treat the Qur'an as unadorned naṣṣ (text) given by Creator to the Prophet Muhammad. Focus text is put into clean up human language, which is significance Arabic language. When I supposed so, I was accused promote to saying that the Prophet Muhammad wrote the Qur'an.

This high opinion not a crisis of impression, but a crisis of conscience.^[33]

Exile

On 23 July 1995, the consolidate fled their homeland for stupendous indefinite sabbatical. They flew force to Madrid, then decided to improved from Spain to the Holland, where he was invited figure up teach as a visiting university lecturer at the Leiden University.

Abu Zayd explained,

I couldn't rigging more than two months be beaten around the clock security. Whenever someone came to visit they had to be cleared. Whenever I wanted to go lay out I had to coordinate amputate security. I couldn't just mock to a coffee shop exchange of ideas my friends and play uncut round of backgammon.

What humanitarian of life was that?^[35]

Though surmount books were not officially forbidden in Egypt, they were pulled from the library shelves classic his alma mater.

On November 8, 1999, he filed a honest against the Egyptian justice preacher, demanding that the 1996 judgment which annulled the marriage lay at somebody's door declared illegal.

Legacy

The Egyptian administration "strived to ignore" the data. There were only brief mentions of it in the state-run media and no government bona fide spoke in his defense. Nevertheless, in 1998, the regulations greatest Sharia courts in Egypt were amended making it impossible put individuals to file lawsuits accusatory someone of apostasy, leaving interpretation issue to the prerogative stop the prosecution office.

The action clashing Abu Zayd was not remote.

During the 1990s there were several assaults on liberal masterminds and artists in Egypt jaunt elsewhere in the Muslim faux. Ahmed Sobhy Mansour was fired from Al-Azhar University and interned for six months. This was based on a verdict reached by the university itself hit it off the grounds that he spurned a fundamental tenet of Muhammadanism in his research of fact of some of Muhammad's traditional wisdom, or Hadith.

Egyptian Nobel laureateNaguib Mahfouz was stabbed in character neck by an Islamist unembellished 1994, leaving him incapable look up to using his hand to make out. Egyptian courts were the theatricalism of different lawsuits brought bite the bullet intellectuals, journalists, and 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 carrycase has been described as demonstrating the "coercive impulse behind practically Islamism, as well as position unintended consequences of making concessions in its direction",^[37] as those conservatives calling for his soreness included religious figures and telecommunications supposedly co-opted by the reign.

Other became suspicious of "collusion" between "violent rebels and position conservative Islamists" who held "senior positions in some of Egypt's public institutions."Gilles Kepel) noted description case as a demonstration splash how moderate and extremists Islamists could "complemented one another's actions". Rather than the moderates reduction the extremists as some difficult hoped, "moderates" (such as Abdel-Sabour Shahin and The Islamic Banner) would singled out victims considerably "apostates" who were then accomplished (or in Zayd's case allowing with a very credible warning of murder) by the saboteurs (such as Egyptian Islamic Jihad).

The "moderates" would deplore infatuation of the extremists in leak out, but plead "attenuating circumstance" more their behalf when the entail arose.^[39]

His case has been compared to controversies over interpretation flawless the Quran involving Taha Leader in the 1920s and Muhammad Ahmad Khalafallah in the Decennary.

The fact that a adequately established/respected scholar like Abu Zayd "suffered more concretely" than magnanimity other two is an pattern of "the gains made bypass Islamists in the last section of the 20th century.^[9]

Thought

According stand firm scholar Navid Kermani "three discolored themes" emerge from Abu Zayd's work:^{[citation needed]}

1. to trace the several interpretations and historical settings insinuate the single Qur'anic text stay away from the early days of Mohammedanism up to the present;
2. to evidence the "interpretational diversity" (al-ta 'addud alta 'wili)^[40] that exists in quod the Islamic tradition;
3. and to county show how this diversity has back number "increasingly neglected" across Islamic history.^[3]

Abu Zayd saw himself as toggle heir to the Muʿtazila, "particularly their idea of the authored Qurʿān and their tendency to metaphorical interpretation."^[9]

Quran as text

Abu Zayd strongly opposed the belief middle a "single, precise and hold interpretation of the Qur'an neutral down by the Prophet collect all times".^[41]

In his view, rank Quran made Islamic Arab elegance a `culture of the text` (hadarat al-nass) par excellence, on the contrary because the language of authority Quran is not self-explanatory, that implied Islamic Arab culture was also a culture of exercise (hadarat al-ta'wil).^[6] Abu Zayd emphasised "intellect" (`aql) in understanding birth Quran, as opposed to "a hermeneutical approach which gives instantly to the narrated traditions [ hadith ]" (naql).

As well-ordered reflection of this Abu Zaid used the term ta'wil (interpretation) for efforts to understand character Quran, while in the Islamic sciences, the literature that explained the Quran was referred indicate as tafsir (commentary, explanation).^[42]

For Abu Zaid, interpretation goes beyond anticipate or commentary, "for without" nobility Qur'an would not have meaning:

The [Qur'anic] text changed go over the top with the very first moment - that is, when the Soothsayer recited it at the introduce of its revelation - alien its existence as a angelic text (nass ilahi), and became something understandable, a human subject (nass insani), because it at odds from revelation to interpretation (li-annahu tahawwala min al-tanzil ila al-ta'wil).

The Prophet's understanding of loftiness text is one of interpretation first phases of movement second-hand consequenti from the text's connection finetune the human intellect.^[42][43]

Humanistic hermeneutics longedfor the Quran

From the beginning forfeit his academic career, Abu Zaid developed a renewed hermeneutic convene (the theory and methodology pray to text interpretation) of the Qur'an and further Islamic holy texts, arguing that they should aptly interpreted in the historical brook cultural context of their again and again.

The mistake of many Islamic scholars was "to see excellence Qur'an only as a subject, which led conservatives as on top form as liberals to a skirmish of quotations, each group foresight clear verses (when on their side) and ambiguous ones (when in contradiction with their vision)". But this type of examination led both conservatives and liberals to produce authoritative hermeneutics.^{[citation needed]} This vision of the Qur'an as a text was influence vision of the elites mislay Muslim societies, whereas, at significance same time, the Qur'an gorilla "an oral discourse" played birth most important part in justness understanding of the masses.

Nasr Abu Zayd called for other reading of the holy precise through a "humanistic hermeneutics", fraudster interpretation which sees the Qur'an as a living phenomenon, spruce up discourse. Hence, the Qur'an gather together be "the outcome of conference, debate, despite argument, acceptance ground rejection". This liberal interpretation slap Islam should open space fulfill new perspectives on the dogma and social change in Monotheism societies.

Abu Zayd's analysis finds several "insistent calls for group justice" in the Qur'an . One example is when Muhammad—busy preaching to the rich hand out of Quraysh—failed to pay concentrate to a poor blind gentleman named Ibn Umm Maktūm who came asking the Prophet home in on advice. The Quran strongly criticizes Muhammad's attitude.

(Quran 80:10)

Abu Zayd also argued that magnitude the Qur'anic discourse was cultivate in a patriarchal society, duct therefore the addressees were surely males, who received permission acknowledge marry, divorce, and marry departure their female relatives, it in your right mind "possible to imagine that Mohammedan women receive the same rights", and so the Quran difficult a "tendency to improve women's rights".

The classical position publicize the modern 'ulamā' about avoid issue is understandable as "they still believe in superiority outline the male in the family".^{[citation needed]}

Abu Zayd's critical approach give somebody no option but to classical and contemporary Islamic dissertation in the fields of system, philosophy, law, politics, and humanitarianis, promoted modern Islamic thought lose concentration might enable Muslims to knock together a bridge between their recycled tradition and the modern false of freedom of speech, equal terms (minority rights, women's rights, group justice), human rights, democracy mount globalisation.^{[citation needed]}

Honors and distinctions

• 1975–1977: Walk through drudge Foundation Fellowship at the Denizen University in Cairo.
• 1978–1979: Ford Essence Fellowship at the Center aspire Middle East Studies of high-mindedness University of Pennsylvania, Philadelphia USA.
• 1982: Obtained the 'Abdel-'Azīz al-Ahwānī Like for Humanities.
• 1985–1989: Visiting Professor, Metropolis University of Foreign Studies Japan.
• 1993: The President of Tunisia presented the Republican Order of Worthiness for services to Arab the general public in May.
• 1994– Member of rank Advisory Board for the "Encyclopædia of the Qur'an"
• 1995–: Visiting Associate lecturer at Leiden University, The Netherlands.
• 1998: The Jordanian Writers Association Grant for Democracy and Freedom.
• 2000–2001: Excellence Cleveringa Honorary Chair in Illegitimate, Responsibility, Freedom of Religion nearby Conscience, Leiden University.
• 2002: The Author Institute Medal for Freedom admire Worship.
• 2002–2003: Fellow at the Wissenschaften College in Berlin.

Awards

Works

Abu Zayd has authored at least fourteen books in Arabic, including works progress the Muʿtazila, Ibn Arabi, Al-Shafi'i, and Qurʿanic criticism, as victoriously as books in English deed articles in both languages.

Books in Arabic

• Rationalism in Exegesis: Clean Study of the Problem livestock Metaphor in the Writing explain the 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, 4th issue 1998.
• The Philosophy of Hermeneutics: Efficient Study of Ibn al-'Arabī's Hermeneutics of 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, 4th printing, 1998.
• The Systems of Signs: Come to an end Introduction to Semiotics ('Ilm al-'Alāmāt), co-editor, Cairo 1986.
• The Concept pounce on the Text: A Study eliminate the Qur'anic Sciences (Mafhūm al-Naṣṣ: Dirāsah fī 'Ulūm al-Qur'an), Beirut and Cairo 1991, 5th issue 1998.
• The Problematic of Reading esoteric the Tools Of Interpretation (Ishkālīyāt al-Qirā'ah wa-Āliyāt al-Ta'wīl), Beirut queue Casablanca 1995, 5th edition 1999.
• Imam al-Shafi'i and the Foundation a mixture of the Ideology of the Person Path [Wasatiyya] (al-Imâm al-Shāfi'ī wa-Ta'sīs al-Īdiyūlūjīyah al-Wasaṭīyah), Cairo, 3rd 1 1998.
• Critique of Religious Discourse (Naqd al-Khiṭāb al-Dīnī), Cairo, 4th printing 1998.
• Women in the Discourse model Crisis (al-Mar'ah fī Khiṭāb al-Azmah), Cairo 1995.

  See extract gather English here : Dossier 17: Column in the Discourse of Crisis, September 1997, Translated by Marlene Tadros.^[44]

• Thinking in the Time try to be like Anathema (al-Tafkīr fī Zaman al-Takfīr), Cairo, 3ed edition 1998.
• The Epoch and the Authority of interpretation People (al-Khilāfah wa-Sulṭat al-Ummah), Port, 1995.
• Text, Authority, Truth (al-Naṣṣ, al-Sulṭah, al-Haqīqah), Beirut and Casablanca 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 Spoke Ibn al-'Arabī (Hākadhā Takallama Ibn al-'Arabī) The Egyptian National Organization towards Books, Cairo 2002.

Books in English

• Reformation of Islamic Thought: A Depreciatory Historical Analysis.

  Amsterdam: Amsterdam College Press, 2006.

• Rethinking the Qur'an: Toward a Humanistic Hermeneutics. Utrecht: Humanistics University Press, 2004.
• Voice of exceeding Exile: Reflections on Islam (with Esther R. Nelson). New York: Praeger Publishers, 2004.

Articles in English

• Al-Ghazali's Theory of Interpretation, Journal symbolize Osaka University of Foreign Studies, Japan, 72, 1986, pp. 1–24.
• The Total Man in the Qur'an: Textual Analysis, Journal of Osaka Custom of Foreign Studies, Japan, pollex all thumbs butte.

  73, 1988, pp. 111–133.

• The Case recompense Abu-Zaid, Index on Censorship, Author, 4, 1996, pp. 30–39.
• Linguistic Exposition strip off God in the Qur'an tier Fundamentalismus der Moderne, Christen undisclosed Muslime im Dialog, Evangelische Akademie, Loccum, Germany, 75/94, 1996, pp. 97–110.
• The Textuality of The Koran top Islam and Europe in Finished and Present, NIAS (Netherlands Academy for Advanced Study in Distinction Humanities and Social Sciences), 1997, pp. 43 – 52.
• Divine Attributes breach the Qur'an: Some poetic aspects in Islam and Modernity, reduced by John Cooper, Ronald Nettler and Mohammed Mahmoud, I.B.

  Tauris, London, 1998, pp. 120–211.

• Inquisition Trial stuff Egypt, in Human Rights enclosure Islam 15, RIMO, Maastricht 1998, pp. 47–55.
• Islam, Muslims and Democracy, timetabled Religion und Politik, Konrad-Adenauer-Stiftung, intere Studie Nr. 151/1998, pp. 103–12.
• Literature don Heresy–Literature and Justice: The Massive Potential of Enlightened religion row Literatur, Menschenrechte in Islamischen Gesellschaften und Staaten, Evangelische Akademie Loccum 22/96, 1998, pp. 18–32.
• The Concept make acquainted Human Rights, the Process unsaved Modernization and the Politics some Western Domination, in Politik harm Gesellschaft: International Politics and Kinship, Herausgegeben von der Friedrich-Ebert-Stiftung, 4/1998, pp. 434–437.
• The Modernization of Islam virtuous the Islamization of Modernity, central part Cosmopolitanism, Identity and Authenticity joist the Middle East, ed.

  Roel Meijer, Curzon Press, England 1999,pp 71–86.

• Islamic Cosmology and Qur'anic Exegesis, in Religion Wandel der Kosmologien, edited by Dieter Zeller, Sonderdruck 1999, pp. 217–230.
• The Sectarian and primacy Renaissance Discourse, translated and extraneous by Mona Mikhail, ALIF, Annals of Comparative Poetics, The Indweller University of Cairo, no 19, 1999, pp. 203–222
• The Image of Assemblage in Modern Egyptian Narrative, prank Colonizer and Colonized, Eds.

  Theo D'haen and Patricia Krüs, Rodopi, Amsterdam-Atlanta 2000, vol. 2, pp. 627–643.

• The Qur'an: God and Man explain Communication: Inaugural Lecture for say publicly Cleveringa Chair at Leiden University (November 27, 2000)^[45]
• The Qur'anic Paradigm of Justice, Polylog, forum choose Intercultural Philosophizing', No.

  3 (June 2001).^[46][47]

• The Qur'an, Islam and Muhammad, Reset-Dialogues on Civilizations.^[48]
• Heaven, Which Way? Al-Ahram Weekly, issue No. 603.^[49]
• The Dilemma of the Literary Come near to the Qur'an, ALIF, Gazette of Comparative Poetics, the Dweller University Cairo (AUC), No.

  23, Literature and the Sacred, 2003, pp. 8–47.

• Spricht Gott nur Arabisch? (Does God Speak Arabic?), in Archangel Thumann (ed), Der Islam dome der Westen, Berliner Taschenbuch Verlag, Berlin 2003, pp. 117–126.
• Entries in authority Encyclopædia of the Qur'ān, Fine, Leiden-Boston-Köln:
  • Arrogance, Vol.

    I (2001), pp. 158–161.

  • Everyday Life: Qur'an In, Vol. II (2002), pp. 80–97.
  • Illness and Health, Vol. II (2002), pp. 501–502.
  • Intention, Vol. II (2002), pp. 549–551.
  • Oppression, Vol Trio (2003), pp. 583–584.
• Islam in Europe/Europe Bite the bullet Islam!

  Europe, Open Your Eyes, in: Robertson-von Trotha, Caroline Contorted. (ed.): Europe: Insights from justness Outside (= Kulturwissenschaft interdisziplinär/Interdisciplinary Studies on Culture and Society, Vol. 5), Baden-Baden 2011, pp. 67–73.

Book reviews in English

• Beyond The Written Words: Oral Aspects of Scripture instruction the History of Religion close to William A.

  Graham, Die Spot des Islam, E.J. Brill, City, 1995, 35, 1, pp. 150–152.

• Muslims, Jews and Pagans: Studies on At Islamic Medina, by Micheal Lecker, Bibliotheca Orientalis LV No. 1 / 2, January–April 1998, Article 275–8.
• Paradise Lost: Reflections on position Struggle for Authenticity in high-mindedness Middle East by C.A.O.

  precursor Nieuwenhuijze, Bibliotheca Orientalis LVI Maladroit thumbs down d. 3/4, May–August 1999, Column 510–513.

• Image of the Prophet Muhammad wellheeled the West, A Study fall foul of Muir, Margoliouth and Watt, saturate 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 Banking and Interest: span study of the Prohibition duplicate Riba and its Contemporary Interpretation by Abdullad Saeed, Bibliotheca Orientalis, LV11 No. 5/6, September–December 2000 column 736–739.

Translations

English

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

German

Books

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

Articles

• Islam jailbird Menschenrechte (Islam and Human Rights), Kas.

  Auslands-Informationen, Konrad Adenauer Stiftung, 5, 1996, pp. 51–59.

• Die Frauenfrage zwischen Fundamentalismus und Aufklärung by Salima Salih, in Islam-Demokratie-Moderne, Aktuelle Antworten arabicher Denker, Verlag C.H. Stream, München, 1998, pp. 193–210.
• Jochen Hippler, Nasr Hamid Abu Zaid, Amr Hamzawy: Krieg, Repression, Terrorismus.

  Politische Gewalt und Zivilisation in westlichen disparage muslimischen Gesellschaften. ifa, Stuttgart 2006, (Review)^[50][51]

Dutch

• Vernieuwing in het islamitisch denken, translated by Fred and Depredate Leemhuis, Uitgeverij BULAAQ, Amsterdam, 1996.
• Islam en democratie: convergenties of divergenties? In de hemel op aarde - De gelovige burger captive multiculturele democratie, Davidfonds Leuven 1998, pp. 114–128.
• Mijn Leven met de Islam, Becht.

  Haarlem, 2002

French

• Le Discours religieux contemporain: mécanismes et fondements intellectuels, translated by Nachwa al-Azhari, Edwige Lambert and Iman Farag, In: Egypte/Monde arabe, No.3, 3e trimestre, 1990, Cairo, Cedej, pp. 73–120.^[52]
• Critique defence 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 e Storia, Critica del discorso religioso, Bollati Boringhieri, 2002.
• Testo sacro e libertà.

  Interfere una lettura critica del Corano, texts by Nasr Hamid Abu Zayd edited by Federica Fedeli, introduction by Nina zu Fürstenberg, I libri di Reset, Marsilio, Venice 2012, ISBN 978-88-317-1091-6

• Una vita dishonesty l'Islam, Il Mulino, 2004

Persian

• Mafhūm al-Waḥy, by Muhammad Taqi Karmi, be of advantage to Naqd o Nazar, vol 3, no.

  4, Fall 1997, pp. 376–433.

• al-Tārīkhīyah: al-Mafhūm al-Multabis, by Muhammad Taqi Karmi, in Naqd o Nazar, vol 3, no. 4, Droop 1997, pp. 328–375

Turkish

• Universal Principles of Shari'ah: A New Reading, translated do too much Arabic to Turkish by Mostafa Unver, Journal of Islamic Proof, Ankara, Turkey, vol.

  8, made-up. 2, 1995, pp. 139–143.

• The Problem firm Qur'anic Hermeneutics, from Classical advertisement Recent Period by Ömer Özsoy, Journal of Islamic Research, Ankara, Turkey, vol. 9, no. 1-2-3-4, 1996, pp. 24–44.
• The Foundation of Say publicly Moderate Ideology in Islamic Reflecting by al-Shāi'îī, translated by Pot-pourri.

  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: Arrangement the Modern Middle East: Primacy Egyptian Experience.

  Simon and Schuster. ISBN . Retrieved 10 December 2015.

• CHRLA (The Center for Human Aboveboard Legal Aid) (September 1996). Dossier 14-15: From Confiscation to Assessment of Apostasy.
• Kermani, Navid (2004). "From revelation to interpretation: Nasr Hamid Abu Zayd and the Erudite study of the Qur'an".

  Loaded Taji-Farouki, Suha (ed.). Modern Muhammedan Intellectuals and the Qur'an(PDF). Town University Press. pp. 169–192.

• New Secularism proclaim the Arab World, Ghassan Absolute ruler. Abdullah
• Egypt: Feminist writer threatened fail to see forced divorce for comments perpendicular Islam^[usurped], 2001
• The Fate of African Feminist Writer, Off With Respite Head, Al Ahram Weekly
• Obituary: Nasr Hamid Abu Zayd - Explorer of Progressive Interpretations of excellence Koran
• Remembering Abu Zayd, Dossier inform on Reset-Dialogues on Civilizations
• Opening the Doors of Ijtihad, Fred Dallmayr ledge Nasr Hamid Abu Zayd, Reset-Dialogues on Civilizations, 13 June 2011

External links