Our Objectives

Explaining the finalities of Islam according to our understanding of the Qur’an

Humanity self-determination

  • From the resources of nature man lives and acts (rizaq, na3ima). From which a recognition of God acting through support for life and of determinations, that push us up. 
  • Man can not be satisfied in appearance and love of riches. Refusing wordly to prefer real and superior realities.
  • Man must not submit to higher forces or social systems, nor social systems or symbolism. Sky of ideas need to be furnished by humanity, but shall not become its master. Refusing of association as divinity is only but in a transcendant God (unicity of God). Submitting to capital is a cause of reification and alienation.
  • Man travels and guides himself through the stars, the ruins of civilizations, nature, the revealed text. Anchored in reality, but transcendant as surfacing reality and swimming (SBH). Sky of idea allow human to orient himself. 
  • Man starts from nature, but evolves away from it. Man starts from social reality evolves away from it. Dialectic between nature and society, our second nature. 
  • Man is at the service of ideals with a practical meaning, through God Who gives them coherence. Equality, justice, truth are metaphysicals principles with foundations in the real that should be described. We can give them ontological definitions.
  • Human responsibility on the world

Al Khalifa : responsabilty over the world

  • From this distance taken above reality, man becomes capable of khalifa on earth : assuming in front of God responsability of life 
  • Man’s realisation imply to realise God’s plan : path to human autodetermination nequire in itself adequate coordination of individual, group, humanity, support it gets from life and finding finality for it. 
  • Emancipation can happen only by transforming society and its role in earth life. 

Salam, the man is called to get out of conflict.

  • Sharing fruit. 
  • Patience, perseverance. Faith and works.
  • Respect for life
  • Replacing mimetic conflicts for appropriation (internal mediation) by a community whose purpose is the work of the land (shareable) according to the divine project (shared, so an external mediation). René Girard perspective of monotheism is indeed a materialist one. 
  • Understanding an adequate genericity : human in service of communauty make everyone’s life possible, resolve identity questions (which identity between people) and allow development of particularism. In return particular humans find in communauty an adequate space for self development.
  • The particular man rooted in a transcendent community finds an adequate space for development 
  • “from everyone according to their ability to everyone according to their need”
  • The question of class conflicts for the control of the fruits of the production apparatus (ideologies) is replaced by the common management of the production apparatus and the land. Which finds support in collective and individual constraints of God’s command.

Humanity’s achievement

Lift your face for religion, the God’s conception according to which he conceived man.

  • The pratice of Quran’s ethic system forces man to work on himself – jhd al nafs. He is revealed to himself by working on internal and social mechanisms, which he in turn transforms. 
  • Beginning of a certain objectivity arise from self-respect, respect for others, respect for nature. Which is found through respect for God. This is “Taqwa”.
  • The natural limits tested and validated by the young person are taken into account, while revealing the possibility of some will of their own. Act by and for yourself. 
  • Social links are in turn revealed by:
    • food bans: separation of self from the group
    • zakaah: understanding the other and confronting the problems of the social group
    • sabbat : separating one’s temporaly from production and economy.
  • Objective thinking, resolving conflict, and adequate action can only occurs simultaneously, in realising Islam 

A proper Oummah resolves the dialectic between group and individual 

  • Limits of solitary self-liberation: others. The social order. Daily normality. Appears the need for collective action.
  • Problem of confronting the social group when highlighting its truth, the problematic of the social functioning in its real effects. Confrontation between ideology and objective observation.
  • Quran’s schematic of prophetic exemple highlights difficulties in transmitting the message, changing human society
  • Start-up of a minority group on a common practice aimed at transforming the broad group: the beginning of the umma, the party, which aims at finding adequate place for humanity between God and nature. Islam.Huma

collectif for an active conscience of Islam