Latest articles

Babikir Faysal Babikir

One of the most important principles underlying the discourse of political Islam groups, in all their varieties, is the categorical rejection of the concept of a historical reading of the Qur’ān, or any link being made between the tafsīr (commentary) of its verses with the causes of their revelation, or the context in which they were revealed. The argument of those advocating this current of thinking is based on the dictum that the Qur’ān is ‘valid for all times and all places’.


Mohammed al-Sanduk

Most contemporary historians and philosophers of history believe that civilisation is characterised in general by the emergence of a number of social, intellectual and cultural features, of which the most salient are:

1. A complex pattern of (hierarchical) social structure that leads to the governance of a community by an élite. This feature demonstrates the correlation of civilisation with power and social structure.[1]


Riyadh Hammadi

That there is a dual personality of ‘Arab’ and ‘Islamic’, a swinging back and forth between the past and the present, is made clear by statements made by some of our contemporaries. What concerns us here is to trace those characteristics which stand in the way of progress.


Dr. Soheib Bencheikh

ISIS has invented nothing for it to be qualified in any sense as ‘sectarian’. Other than its extreme brutality, this group is simply applying to the letter what the Sunnis have always understood by their religion. So, according to a formal logic, the factions of ISIS and al Qaeda are the most coherent groups in the Sunni world – internally coherent, coherent with their archaism, and above all coherent with the single theological juridical version of Islam existing at present, one that is sacralised and promoted by everyone, above all by official Islam [1].