^^ Of course not…and SOL is a repository of knowledge, no doubt. And not that I meant you’re asking too much in that sense. But I naturally like measured debates with well defined parameters, and introducing jurisprudential processes, and how it’s done, I thought, may alter your thread’s trajectory, and drift it a bit from its direction. But now that you’ve insisted, it may be a good discussion to have. So bring it on, I say, and pardon my negligible nuisance in your royal court . Seekerey .

Meygaagow thanks for posting it; yours is a deep literary comment, saaxiib. These are noble lines hidden in arcane arty words, indeed. The story of ‘Lion Justice’ was not meant to amuse literary connoisseurs to appreciate its subtleties; rather it was composed to address the plight of banished women under a lustful chief. Not to mention that Hussien Dhiqle was no man of light literature, known he was to disseminate and sprinkle his words of wisdom quite generously. Sharma’arkow thanks for bringing them up. This could as well be another literary avalanche .

^^^Vikingow, that’s very short, yet snappy, thought, and it resonates with me walaal. I have always held that though the function of Islamic government is definitely defined by the revealed truth, a maneuvering room is left for the faithful to adopt its form. Democracy, I thought, could be tuned to a companionable friend. So say more, old boy, and share your thoughts with us as to how you envision for this to be. Seeker has equally exhibited interest in this as well. And I will IA chip in. Seekerey , going back to the golden age doesn’t mean stepping back into the seventh century. It does not mean rejecting the substantial progress of human civilization, and isolating Muslim world from the rest of the globe. It means to live up to the ideals of Islam just like the early Muslims of that era did. Embracing our old values does not make us any less civilized it would just make us different. Not that I think you missed that point, good sister, but it is certainly a point of contention in the reform discourse. As to the complexity of these varying interpretations, and how intricate it could really get, that, I am afraid, is asking too much from this topic. The fact that the framework in which these interpretations are done is predefined, and solidly structured in our core concepts very much regulates and keeps them (those interpretations that is) in check. That’s what the science of Islamic fiqh is for, good sister. I will come back later. PS: Seekerey does not mean yariisey. Yaa waxaa kuu sheegay !

^^Baashow, gabaygi Axmed Dirir ma haysaa? If you do please share it with us,saaxiib.Ofcourse with commentary.

Xoogsadow, you’re indeed honored to have CW proposed to you! And boy, you’re equally qualified. I am preparing an ad hoc homily for your sanctioning event. CW don’t burst my bubble now, this is tush , sister. And As for my choice of woman, it is very simple.Adeer Waxaan diidaaba iska yar. In my age I am luckily dual-edged, so age is no problem for me; I fare well with both daughters and moms , saaxiib. Not that I am in the market, but I would demand intuitive intelligence, and a submission to her faith. Bishaaroy, (picking on you again ) why not fill out the questionnaire, sister? Waryee Castro, adigu Maxaad dhalinyarada form-kooda u aqrisanaysaa .

^^Adiga iyo Bishaaro dhallaan baad tihiin. Raggii hore markay hadlayaan kuwooda xiniinyaha baddan afkay abur kasii deyn jireen. Hadday fadhiyaan intey hal meel iska fariistaan iskama hadli jirine sida ay hadba usikanayaan bay beerka cagaha ka gelinjireen axadkay la hadlayaan . Hadde nin afkana ka abruyey beerkana cag kaa saaray ma agfadhinkartaa...soo inaad cagaha wax ka deydid maaha . Alla waa sidaan la maagaanaa saaxiibkeen checkmate marka garta uu dhigtay laysugu yimaado .

Seekerey, you are right interpretations vary but that hardly makes the argument of reform any stronger. All those varying interpretations stem from same primary sources of evidence, namely Qur’an and Sunnah. These interpretations are also derived in conformity with the stringent Islamic jurisprudential rules. As you may already know there are already four prominent jurisprudence schools in the Muslim world. Their opinion may vary, as you’ve indicated, but their rulings follow same methodology when deriving a judgment, and thusly all their verdicts rest on a sound and accepted detailed evidence. Their disagreements are peripheral in nature, and most cases they are in agreement than they are in disagreement, hence the varying interpretations you alluded to have no fundamental difference. But that just begs the question. So let’s address the question of interpreting our sacred text in a way that reflects on the challenges of our age. To deal with this question one must have a general idea of the history of Islamic legislation---tashriic. To summarize its fundamental concepts, prescribing laws, laying down regulations, defining systems is a function that is specific to Allah alone . How these laws are interpreted also is a subject to articulate proofs. The prophet had provided coherent system of interpreting these laws through his deeds and sayings. His companion transmitted a complete legal system with its fundamentals defined. All the Muslim scholars did then, and continue to do now is to interpret Islamic laws. The role of legislating has been conceded to Allah. Understanding Muslim scholars role paves the way for an appreciation of what they can and can’t do as far as meeting the challenges of our age is concern. And that brings us back to today’s hot button issues in the Muslim societies, i.e. mortgages, gender equality, inheritance, polygamy, freedom of speech, armed Jihaad, and other issues. These issues are very much well defined and there is nothing that reformist can do to reform and redefine them. There is no way Muslim scholars can legalize interest-based mortgages, for instance, for the prohibition of usury is a settled law in Islamic fiqh. Allah declared null and void for any transaction that’s based on usury. Islam just does not recognize that type of trade as a valid dealing. Likewise the concept of absolute gender equality and how it’s understood in the west is nonstarter, and flies in the face of established Muslim traditions. There’s a dress code for each gender, for instance, that’s endorsed by the lawgiver. In which case, Muslim scholars see no reason to redefine gender roles and interfere in Allah’s laws. Perhaps one of the most diverging concepts between the two worlds is the concept of personal freedom. You see, my dear sister, Muslims are not really free when it comes to the dictates of the law. We are tought that we are slaves of Allah. We are here to please him. To demonstrate that we truly accept His sovereign, we have to follow certain rules. You can’t utter, write, or do what ever you wish. That’s a world of difference in how personal freedom is perceived in the west. Having said all of that, there are uncompleted reforms that the beloved prophet started which need to be finalized. The concept of slavery, for instance, has been dying some time, and, in my estimation, is breathing its last gasps. Its casket needs to receive its remaining nail. That’s where Muslim scholars have a maneuvering room, and frankly they have been very slow to complete slavery's kill. There is also the concept of monarchy in Islamic world and its shameful political legacy. It is another area that is a prime candidate for the reform we are longing for. Though it's not a unique political system to the Islamic world, it has plagued Muslim societies more so than the rest of the other world. Muslim scholars have been silent about it, and in some regions this menace continued under their blessing. That should end. And so the list goes on. Now, and to regulate my rumble, let me conclude by pointing out that deference of reforming Islam and reclaiming it is significant one. The first implies reforming the text itself to comply with the changes of our age. It implies improvement over the original text and how was interpreted. The latter is the correct term for preserving the originality of both the precious book and its interpretation while suggesting the need to reform the people who believe in it to better them selves by adhering to its correct dictates. It’s my opinion that we can’t bend the rules to make it meet our needs. And it’s quite insulting to curve the concepts we hold dear simply to appease the controversy they cause overseas.

^^LOL@Is nothing sacred anymore? More like a question of whether you can shout fire in a crowded theatre, eh?.

MMA, anigu erayga aan marwalba jeclahay inaan ogaado asalkiisa iyo fasirkiisa waa: jimicsi(Jimcin--Isjimcin--these may not be nouns),iskala-bixin? exercise(in english). Eraygaan has arabic scent. what say you good MMA? waxaan kale oo u malaynayaa in erayga Jucin (Jucis) uusan ka fogayn. How about sharad, (it's a corrupted arabic word) af-soomaaliyee saaxiib.

^^Caadi ma tihid adeer . Maxaa igu watay bay iga maraysaa . waa la noqday my buraanbur dent! you are abwaan your own right.

Where's Alle-ubaahane ? i tought you were gonna take my artistic dual, saaxiib. Awoowe soo noqo, oo adoo gabay wada soo noqo !

^^We now know your preferences; checkmate should have no problem finding a match ! One thing is for sure you got the age difference right. marry up sister, i say . On a serious note, this is well-thought out questionnaire! Too bad though that I can’t participate in it. good job Nur.

^^It is really simple, seeker. Islam is perfect the way it is. It does not need reform. Muslims, however, are in dire need of reform. They need to reflect their values, and practice what they preach. When Qardawi says we should be embracing reform he means not to reform our sacred text and recast its teachings, rather what the good sheikh means is the Ummah to reclaim its (Qur’anic teachings that is) original interpretation and adhere to its directives. And so I think when learned and sincere Muslims say we need reform, it’s the cultures and the behaviors of the Ummah that need be reformed that they mean and not the religion it self. This discussion would be beneficial and constructive if you, or someone else, comes up samples of concepts of the Precious book that need to be reinterpreted.

^^lets wait what the Minnea's people have to say,then .

^^d how's that Icelandic delicacy saaxiib ? As for sangub's court, i have't heard about it. Was not following his case at all.

how ironic! qolona waxay cuntay la'dahay,qolona baruur bay la dhaqaaqi la'dahay.

^^Baashow ilaah baa na leh qodbo-siro waa must-do-thing adeer . how else would one survive, i ask, with those exotic beauties in your face .

^^Enough adeer. intaa ha u dhaafin .

^^tush tush , i say . good Castro, you can't change the rules in the middle of the game, or can you !

^^waryee checkmate, adigu malaha ciidankii daraawiishtaad ka hartay saaxiib ! waad xujowdaad i leedahay anna saa nin xaal ku bixiya maahi adeer! shaaha iyo caanaha anaa qaba, xataa gogosha anaa dhigaya ee adigu gar igu hel (hadda iga hel maaha), saaxiib . [edit]:gartaa waxaa naqaya nuune, l o z, bishaaro, abraar, raula, iyo wiilo. hadday qatifaanna anaa saxaya .

^^Drop out of the race aa? Hang on and stay with us a bit longer until good Rahima and checkmate aka shooboro do the matching for you, saaxiib .

loved@salaat walba aadeenkeeda bay leedahay! add hoc maahmaah, and creative one at that, i must say.

^^ignore his speech and listen pundits commentary instead.

Originally posted by Northerner: Dalacal badru calayna, min thaniyat alwathaac, wajaba alshukru calayna, mathaca lillahi daac,,,,,, somebody please carry-on uyyuahal mabcuuthu fiinaa, ji'ta bi'amril mudhaaci ....

^^Abraarey gurmaad baan ku sugayey ma mobkii baad iigu tagtay . Ducaqabe is going to Canada i heard as it contemplate decriminalizing polygamy. Aahey waydin kaa odaga ha la meeleeyo, gabar .