This book is concerned with the rationality and plausibility of the Muslim faith and the Quran, and in particular how they can be interrogated and understood through western analytical philosophy. It also explores how Islam can successfully engage with the challenges posed by secular thinking. The Quran and the Secular Mind will be of interest to students and scholars of Islamic philosophy, philosophy of religion, Middle East studies, and political Islam.

This article looks at some of the salient analyses of moderation in the ancient Greek and the Islamic traditions and uses them to develop a contemporary view of the matter. Greek ethics played a huge role in shaping the ethical views of the Muslim philosophers and theologians, and thus the article starts with an overview of the revival of contemporary western virtue ethics--in many ways an extension of Platonic-Aristotelian ethics--and then looks at the place of moderation or temperance in Platonic-Aristotelian (...) ethics. This sets the stage for an exposition of the position taken by Ibn Miskawayh and al-Ghazali, which is then used as a backdrop for suggesting a revival of the Quran's virtue ethics. After outlining a basis for its virtue ethics, the Quranic view of wasatiyya or moderation is discussed briefly. (shrink)

This paper highlights the contributions of three major Islamicists, Louis Massignon, Henry Corbin, and Frithjof Schuon, to the understanding of the Qur’ân. Their works point to the epistemologic primacy of the contemplative and esoteric dimensions of the Book. Its linguistic texture and modalities are here understood as expressing the very limits of language, the proportional reciprocity between the actualization of inner meaning and spiritual fruition, and its ultimate metaphysical substance. These principles and their spiritual consequences may constitute the best antidote (...) to contemporary fundamentalist and modernist reductionism in scriptural hermeneutics. (shrink)

Having spent many years engaging with Christian claims about miracles, especially the purported resurrection of Jesus, I now shift attention to Islamic miracle claims, the most striking of which seems to me to be Muhammad’s alleged splitting of the moon. I explain, in a Bayesian fashion, why this almost certainly did not happen.

Islamic ethics. ; Christian ethics. ; Ethics, Comparative.

The question of the self and person in Islamic philosophy can be considered from several different perspectives. The term “philosophy,” falsafa, in Islam refers solely to the Greek tradition of thought represented by such thinkers as al‐Fārābī, Avicen‐ na, and Averroës. Even some of those who unquestionably belong to this tradition – Suhrawardī and Mullā ṣadrā, for example – tend to avoid the term “falsafa” in favor of the Arabic synonym “ḥikma” (lit. wisdom). There are other Islamic intellectual traditions (...) that are unquestionably philosophic in one sense or another or that have important implications even for thinkers working strictly within the Graeco‐ Islamic tradition of falsafa. The most basic tradition of thought about the self and person is Quranic Islam, which sets the fundamental terms of reference for moral and religious thought about the person in the Islamic world. (The Quran is always considered by Muslims to be the word of God, not of Muhammad.) The rich tradition of Islamic legal thought about the person may be considered an extension of Quranic thought on the subject. For convenience, in the present article this tradition will be referred to as “Quranic” or “Islamic,” but it must be remembered that thinkers of other traditions in the Islamic world also considered themselves to be “Quranic” and “Islamic,” though perhaps in different senses. The second tradition that I will discuss is Graeco‐Islamic philosophy, which I will refer to as “philosophy.” This represents the tradition of Plato and Aristotle, combined in various proportions and sometimes with conspicuous elements of Neoplatonism and Neopythagoreanism. The third tradition is Sufism, Islamic mysticism, which developed important and influential ideas about the self and person. (shrink)

Quranic recitations have attracted great attention from scholars throughout the ages. The recording of Quranic recitations, whether in special works, tafsir or hadith works, began in the early periods of Islamic history. This study aims to introduce Ibn al-Yazidi, Abu Abdurrahman al-Yazidi (d. 237 AH) and to examine his approach to presenting and guiding Quranic recitations in his book “Gharib Al-Qur’an and Tafsir”. The Yazidi family is famous in the field of Quranic recitations. At the forefront (...) comes Abu Muhammad Yahya bin al-Mubarak (d. 202 AH), the father of Abu Abdul Rahman Abdullah bin Yahya, the author of the book under study. Abu Muhammad has a special narration and interpretations in Quranic recitations. Abu Abdul Rahman narrated the recitation of Abu Amr bin Al-Ala (d. 145 AH) from his father Yahya and acquired Arabic knowledge from Farra (d. 207 AH). Ibn al-Yazidi wrote the book “Gharib Al-Qur’an and tefsir”, which is in the middle ranks among its peers, including the gharibul-Qur'an and the languages of the Quran. He revealed his preferences in recitations and explained their meanings and the differences between them. Ibn al-Yazidi also wrote his book before many of the famous books in Bayan al-Gharib and al-Kira'at. Ibn al-Yazidi, who acquired the recitation from his Yazidi father Yahya bin al-Mubarak (d. 202 AH), the owner of the famous recitation, did not stick to a single recitation in his book. Since the readings he confirmed or selected in his book are a mixture of mutawatir, famous and shaz readings, as we will see throughout our study, he did not mention this classification, which came late for his time. Similarly, regarding the strange words in Ibn al-Yazidi's book Gharib Al-Qur’an and tefsir, we see that sometimes he mentions some words in a different order in the verse or verses. Sometimes he presented the Qur'anic recitation with a verse that is not in place in the Qur'an. Because while explaining the strange words, he relied on interpreting the Qur'an with the Qur'an, so he mentioned another verse by saying "from him" or "from that" and presented the recitation in the verse. Ibn al-Yazidi was also interested in the languages mentioned in the Qur'an and their status in explaining, defining and guiding the Qur'anic recitations. Thus, Ibn al-Yazidi presented various readings in many places of the book, and became a reference that was used by Mekki ibn Abi Talib (d. 437 AH), Ibn al-Jawzi (d. 597 AH) and other writers in tafsir, garib al-Qur'an and readings. In the study, a scanning approach was followed to list the words mentioned by Ibn al-Yazidi in one or more of his readings, and a historical descriptive approach was followed to mention the life of Abu Abdul Rahman and to explain the importance of his book and its scientific value in the field of garib al-Qur'an and Qur'an readings. Later, in his work titled "Gharib Al-Qur’an and its Tafsir", an analytical approach was followed to explain Ibn al-Yazidi's sources and his approach to presenting and directing the readings. The study consists of an introduction, two sections, a conclusion and a bibliography. The introduction section includes the importance and methodology of the study. In the first part, Ibn al-Yazidi's introduction and the introduction of his book called Gharib Al-Qur’an and its Tafsir are given. In the second part, Ibn al-Yazidi's approach to presenting and guiding the recitations is presented. Then, the conclusion and sources. (shrink)

Islam, one of the worlds great faiths, was born as a result of the revelation of the Quran to the Prophet Muhammad (c. 570-632) in Arabia. A proper understanding of the Islamic present depends on an accurate knowledge of the way in which Islamic thought developed from medieval times onwards. For instance, Islam evolved a sophisticated theology and set of philosophical systems of its own, which owed something to the impact of Greek thought, but became uniquely Islamic because (...) of the vital presence within that faith of the Quran. Furthermore, Islam soon came into contact with Greek philosophy and science, and a translation movement into Arabic began. The roles of Kason and Revelation, and the primacy that was to be given to one or the other, came to the fore. Problems which had also vexed Christianity such as anthropomorphism, free will and predestination provided intellectual stimulation for Islamic thinkers, while the mystical impulse, articulated in Islamic Sufism, imbued the writings of several of the theologians and philosophers considered in these volumes. Taken together, all of these issues constitute a golden period of Islamic debate and intellectual inquiry, and the articles collected in this fascinating set reflect that Islamic dynamic. (shrink)

A major theme in René Girard’s work involves the role of the Bible in exposing the scapegoating practices at the basis of culture. The God of the Bible is understood to be a God who takes the side of victims. The God of the Qur’an is also a defender of victims, an idea that recurs throughout the text in the stories of messengers and prophets. In a number of ways, Jesus is unique among the prophets mentioned in the Qur’an. It (...) is argued here that while the Quranic Jesus is distinctly Islamic, and not a Christian derivative, he functions in the Qur’an in a way analogous to the role Jesus plays in the gospels. In its depiction of Jesus, the Qur’an is acutely aware of mimetic rivalry, scapegoating, and the God who comes to the aid of the persecuted. Despite the significant differences between the Christian understanding of Jesus as savior and the way he is understood in the Qur’an, a Girardian interpretation of the Qur’anic Jesus will suggest ways in which Jesus can be a bridge rather than an obstacle in Christian/Muslim dialogue. (shrink)

This research aims to examine the Indonesian Ulema Council’s (MUI) fatwa strategy on COVID-19 vaccination booster, which employed religious narrations and laboratory test evidence to justify its arguments. Religious texts become ideological frames that are legitimate and effective in influencing the human senses. This study uses maqashid al-Qur’an as approach. Hence, the use of text of the Qur’an, hadith, and quotations from various ulema’s opinions elucidates the vaccination aim under Islamic law. Based on the MUI fatwa, the primary purpose of (...) the vaccinations is for the sake of national benefits, whereas, from the perspective of maqashid al-Qur’an, it mainly leads to the preservation of the Indonesian people’s life as a whole. The COVID-19 vaccination carried out in Indonesia is for curative purposes; consequently, this programme is classified into the daruriyah [urgent] category. The results revealed that religious authority plays a crucial role in persuading its adherents.Contribution: This research shows that interpreting the Qur’anic verses using the maqashid theory should also be integrated with a scientific approach for the benefit of humanity. (shrink)

Islamic law employs a classification of acts that divides each into one of five categories, ranging from forbidden to obligatory. When the phonograph became a popular instrument at the end of the nineteenth century, the use of this new machine, which reproduced both the Quran being recited and the song of an unknown woman, had to be categorized. The present article presents the edition for the first time, with translation and analysis, of a fatwa on the permissibility of the phonograph, (...) issued in 1908 by the Meccan scholar ʿAbdallāh Muḥammad Ṣāliḥ al-Zawāwī. Fatwas on phonography by the Indonesian scholar Sayyid ʿUthmān and the later shaykh al-Azhar Muḥammad Bakhīt al-Muṭīʿī are also analyzed. Two European scholars who recorded Quranic phonography are paid attention as well: Christiaan Snouck Hurgronje and Gotthelf Bergsträsser. Their involvement with Quranic sound recording is placed within its historical context. Finally, a short impression is given of what survives of these early recordings. (shrink)

Nahdhatul Ulama (NU) and Muhammadiyah are two moderate Islamic organizations in Indonesia which operate in the area of preaching amar ma’ruf nahi munkar, and enlightenment tajdid, sourced from the Al-Quran and Sunnah. Besides being known as a religious organization, NU and Muhammadiyah are also known as organizations that play an active role in the humanitarian field. The study is based on the premise that religious discourse as a resolution can come in various forms and strategies, even by involving actors from (...) across disciplines and countries. Hence, the purpose of this study was to determine the role of NU and Muhammadiyah organizations in reducing conflict and realizing peace in the Middle East. This research used a qualitative descriptive case study method with NU and Muhammadiyah as research subjects. Miles and Huberman model was used for data analysis which required data collection, data presentation, data condensation, and drawing conclusions. In this study, it was found that in helping to create world peace, NU and Muhammadiyah had done a number of things. In the international arena, NU played a major role in global peace efforts. This role can be seen when NU actively initiated, organized, and led various meetings and conferences and interfaith dialogues. NU also formed the International Conference of Islamic Scholars or the Ulama Conference. and World Muslim Scholars. The role of Muhammadiyah, too, included resolving conflicts in Central Africa, Palestine, and the Rohingya Muslim Conflict. In resolving the Middle East conflict, Muhammadiyah was actively involved in sending aid, for example in the Palestinian conflict, Muhammadiyah formed Muhammadiyah AID. (shrink)

Winner of the Award for Excellence in the Study of Religion: Textual Studies from the American Academy of ReligionFakhr al-Din al-Razi wrote prolifically in the disciplines of theology, Quranic exegesis, and philosophy. He composed treatises on jurisprudence, medicine, physiognomy, astronomy, and astrology. His body of work marks a momentous turning point in the Islamic tradition and his influence within the post-classical Islamic tradition is striking. After his death in 1210 his works became standard textbooks in Islamic institutions of higher (...) learning. Razi investigates his transformative contributions to the Islamic intellectual tradition. One of the leading representatives of Sunni orthodoxy in medieval Islam, Razi was the first intellectual to exploit the rich heritage of ancient and Islamic philosophy to interpret the Quran. Jaffer uncovers Razi's boldly unconventional intellectual aspirations. The book elucidates the development of Razi's unique appropriation of methods and ideas from ancient and Islamic philosophy into a unified Quranic commentary--and consequently into the Sunni worldview.Jaffer shows that the genre of Quranic commentary in the post-classical period contains a wealth of philosophical material that is of major interest for the history of philosophical ideas in Islam and for the interaction of the aqli and naqli sciences in Islamic civilization. Jaffer demonstrates the ways Razi reconciled the opposing intellectual trends of his milieu on major methodological conflicts. A highly original work, this book brilliantly repositions the central aims of Razi's intellectual program. (shrink)

The Quran Beheld came out auspiciously in the month of the Qurʾān, Ramadan 1443 (April 2022). This carefully crafted, 2.25kg (5lb) leatherbound muṣḥaf in the ca.

Applying the dormitory system for thousands of santri (student of Islamic boarding school in Indonesia), Quranic pesantren (Islamic boarding school) has been considered as one of the main culprits in the spread of the coronavirus disease 2019 (COVID-19). Such assumption is created solely from the applicable health protocols and protective measures to avoid COVID-19 transmission in pesantren. As a matter of fact, pesantrens are known to have applied a distinctive way of coping with COVID-19. This study aims to elucidate (...) the theology of health of Quranic pesantren in the face of COVID-19. Research data were generated through observational method on three Quranic pesantrens in Yogyakarta, interviews with caregivers, the COVID-19 task force of the pesantren, santri and documentation related to the handling of COVID-19 in the three pesantrens. The results showed that the Quranic pesantren as a subculture has a distinctive way of dealing with COVID-19 pandemic by integrating modified health protocols in accordance with the actual conditions of the pesantren and by applying rituals of Islamic spirituality by reciting verses of the Qur’an, salawat (prayers for the Prophet), prayers and hizib (prayer for salvation and rejecting calamities). Three pesantrens chose these methods by drawing on the belief that COVID-19 is God’s creature and, thus, it only works on God’s orders and will stop if God wills. In line with this, this study suggests a method for handling COVID-19 by not only emphasising the health protocols and medical procedures but also taking into account the importance of local wisdom. Contribution statement: This article contributes to the strategy of COVID-19 handling by combining the health protocols of COVID-19 and the applicable local wisdom, such as religious ritual as practiced by numerous pesantren in Indonesia. (shrink)

In this paper, I outline some exegetical and philosophical problems with Baldwin and McNabb’s epistemic defeater for Islamic beliefs. I maintain that their argument is based upon a misinterpretation of Quranic verses. I also argue that exceptional instances of divine deception inflicted upon the senses, if they indeed happen, should not undermine the general trust in our cognitive faculties. I conclude that virtually all Muslims are immune from Baldwin and McNabb’s proposed defeater and from the threat posed by divine (...) deception in general. (shrink)

Mohammed Arkoun is one of the Muslim world's foremost thinkers. His efforts to liberate Islamic history from dogmatic constructs have led him to a radical review of traditional history. Drawing on a combination of pertinent disciplines ? history, sociology, psychology and anthropology ? his approach subjects every system of belief and non-belief, every tradition of exegesis, theology and jurisprudence to a critique aimed at liberating reason from the grip of dogmatic postulates. By treating Islam as a religion as well (...) as a time-honoured tradition of thought, Arkoun's work aims at overcoming the limitations of descriptive, narrative and chronological modes in history by recommending that the entire development of Islamic thought ? from Quranic to present-day fundamentalist discourses ? be subjected to a critical analysis guided by these categories. The expected outcome of such a strategy is an emancipated political reason working hand in hand with a truly creative imagination for a radical re-construction of mind and society in the contemporary Muslim world. (shrink)

New methods for reading and understanding the religious sources have been applied along with the modern period. Some issues, that have already gained a certain shape in the classical period, have been discussed again as a result of the application of new methods and thus a number of conclusions which exceed the boundaries framed by Ijma (consensus of the Ummah) were reached. In the course of time, these discussions were not limited to transactions [al-Mu`amalat] but also expanded to worship (al-'Ibadah) (...) and faith (al-aqāʾid) issues. One of these debate topics is the issue whether it is mandatory for the Jews and Christians (Ahl al-Kitāb) to believe in and follow prophet Muhammad (pbuh) and the last holy book al-Quran to be on the straight path and to reach salvation. The detection and analysis of these historical breaking points in the modern period is of importance. To analyse these breaking points in the interpretation of the verses, two tafseers which reflect the traditional method and understanding (at-Tibyan and Bilmen’s Tafseer) are compared with two other tafseers (Çağdaş Tefsir and Kuran Yolu) which are written in the last 40 years period. (shrink)

Text and Context: Quran and Contemporary Challenges is a compilation of Arif Mohammed Khan s thought-provoking articles published in various newspapers and magazines. It is a comprehensive understanding of the Message and Spirit of Quran and Prophetic Tra.

In the age of technology, when our daily lives are occupied by the unwanted attacks of useless information, when we are helpless in achieving an authentic communication with our close environment, there appears a more pressing need for genuine spirituality as a means of communication. Zeki Sarıtoprak has explored the potentiality of Islamic spirituality in this book. In the first part, he attempts to discover the roots of Islamic spirituality in the Quran as well as in the life of the (...) prophet and he successfully covers it. He names the first part as "theological foundation." In the second part, he exemplifies Islamic spirituality in the life of some great personalities, two of them contemporary, namely, Said Nursi... (shrink)

This article elaborates on the Salafi youth movement in the village of Sambas. Salafi youth in rural areas adopted the strategy of urban Salafi movements by utilising new media to convey religious messages. Through social media, Salafi youth convey religious understanding in rural areas. This article shows that the presence of Salafis in rural areas has influenced religious dynamics and given rise to contestations of religious ideology among Muslim communities in rural areas. This research article uses qualitative research with a (...) phenomenological approach conducted in several villages in Sambas. The source of data contained in this study was obtained through interviews, observations and documentation from the research team in Sambas, West Kalimantan Province, Indonesia. The data analysis technique uses condensation, that is, all the data obtained without having to reduce it because the research team considers all the data important in this study. Contribution: Scholars in the fields may benefit from the findings of the research, as it provides a new perspective on the Salafist youth movement in rural areas amid religious moderation. Salafist youth in rural areas learn Islam only through YouTube and social media, and this makes fanaticism excessive, which has the effect of blaming each other on traditional Islamic groups in the countryside. (shrink)

Introduction -- What and how can we learn from the Quran: a critical rationalist perspective -- A critical rationalist approach to religion -- A critical assessment of the programmes of producing "Islamic science" and "Islamisation of science/knowledge" -- Faqih as engineer: a critical assessment of fiqh's epistemological status -- A critical assessment of the method of interpretation of the Quran by the Quran, in the light of Allameh Tabatabaei's Tafsir al-mizan -- The disenchantment of reason: an anti-rational trend in modern (...) Shiʻi thought- the Tafkikis -- Islamic philosophy: past, present, and future -- Doctrinal certainty: a major contributory factor to "secular" and "religious" violence in the political sphere -- Islam, Christianity, and Judaism: can they ever live peacefully together? -- The shape of the coming global civil society: suggestions for a possible Islamic perspective. (shrink)

An Intelligent Tutoring System (ITS) is a computer system that offers an instant, adapted instruction and customized feedback to students without human teacher interference. Reciting "Tajweed" the Holy Quran in the appropriate way is very important for all Muslims and is obligatory in Islamic devotions such as prayers. In this paper, the researchers introduce an intelligent tutoring system for teaching Reciting "Tajweed". Our "Tajweed" tutoring system is limited to "Tafkhim and Tarqiq in TAJWEED" the Holy Quran, Rewaya: Hafs from ‘Aasem. (...) The system was evaluated by reciting teachers and students, and the results were auspicious. (shrink)

The Holy Quran and the Sunnah provide the Islamic approach to a complete food system, regulating the consumption of food and drinks, clarifying permissibility and prohibition, to protect human health. This analytical study aimed to explore various categories and benefits of food in Islam derived from plants and animals, focusing specifically on how Islamic Shariah advocates halal food consumption, and what permissions or prohibitions are granted, highlighting the underlying religious evidence and reasoning. The data was collected through both inductive (...) and deductive approaches; the inductive method gathered literature on the topic from the Quran, Sunnah, and Hadith commentaries, while the deductive approach classified plant-based and animal-based foods and elaborated on the benefits of halal items versus the harms of prohibited ones. The study found the plant foods endorsed in Islam include fruits, vegetables, grains, and nuts like dates, beans, olives, and ziziphus, while the permissible animal foods comprise seafood, fish, beef, dairy products, and honey. These foods assist in the growth and repair of body tissues, digestion, energy, metabolism, and overall wellbeing. Meanwhile, prohibited foods contained toxins, germs, and substances that lead to obesity, cancer, blood issues, and more. The implications of this study lie in showcasing how Islam forbids monopoly control of commodities and encourages activities like land rehabilitation for farming and public cultivation. Islam also advises only consuming foods from permitted animals while emphasizing sustenance provisions for milk-producing animals to avoid wastage, as commanded by Allah. (shrink)

A 21st Century English Translation of the Magnificent Quran by Shakespearean scholar Ali Salami, Ph.D. The Magnificent Qur'an is a timeless holy scripture sacred to the religion of Islam.

The concept of obedience is included as a basic concept in the Holy Quran. In addition to the command to obey Allah, obey Muhammad was also stated and ordered. Obeying the Messenger was considered obedience to Allah and it was explained that absolute obedience belonged only to Allah. Obedience to the Messenger of Allah, Muhammad, is also in the category of absolute obedience in accordance with the command of Allah. In addition, "obeying the ulu’l-amr" is also commanded in the Quran, (...) but this is introduced as limited obedience. "Ulu’l-amr", which we translate as "those with authority/command", are Muslim knowledgeable people, scholars and administrators who are in administrative positions both familiarly and socially. The main subjects of obedience are the principles of faith. In Islam, obligations of servitude such as prayer (salah), almsgiving (zakat), fasting (sawm) and pilgrimage (hajj) are appearing of obedience. However, these obligations are primarily based on the principles of obedience such as Islamic tawhid, prophethood and belief in the afterlife. Even after belief in Islamic tawhid (monotheism) and therefore other aspects of faith are established in people obedience to the principles of faith continues by means of preserving faith. At this point, the importance of obligatory duties and good deeds is clear. The most obvious example of obedience in the principles of faith was seen in the Meccan period of the Prophet Muhammad. In this period, even though there were deeds such as tahārah (purity), salāt (prayer), and sadaqah (almsgiving); belief in one God, in the existence of a day of reckoning in which he will repay good deeds and evil deeds, and in the nubuwwah (prophethood) of the Prophet Muhammad, who communicated all these; constituted the primary agenda of obedience in Mecca at that time. Because shirk (polytheism) was dominant in Mecca. This study examines the literal meanings of obedience, obedience in the Qur'an and Hadith, and the nature of obedience in general terms. Later, some events that took place in the Meccan Period of Islam were interpreted within the framework of "obedience to Allah and His Messenger Muhammad". This section constitutes the main subject of this research. This article tries to see how the Messenger of Allah and the Companions responded to the divine command of obedience in Mecca. It is thought that this article will be a horizon for the idea of “obedience to Allah and His Messenger” in the 21st century. (shrink)

Islamic Business Finance is based on strong ethical regulations as suggested by Islamic Literature, such as the Quran and the Traditions of the Prophet of Islam, and could be considered as a subclass of the wider subject of ethical standards in business. This book highlights the basic principles of Islamic Business ethics and their implication in today's global business environment. It highlights the most important features of Islamic banking and finance in relation to the core principles of Shariah law. (...) It is the most comprehensive book to date, in terms of the number of Quranic verses and traditions of the Prophet relating to this subject, which are interspersed throughout the text. It explains how ethics are defined both in general terms and within the context of an Islamic perspective. In addition, it provides a logical interpretation of Islamic principles of business ethics through the use of contemporary business case studies. Topics such as digital currencies, money laundering, etc. are discussed at length. This book also discusses the new and emerging ethical issues faced by business and industry globally. This book will be a valuable reference guide for students, teachers and researchers of Islamic banking and finance. (shrink)

Quran and you -- Relationship with the Quran -- Istiqamah with your quran -- Conclusion -- Special section Quran tag -- Special section duaas.

The world can be divided between atheism and theism, a division that also fuels its social conflicts, moral outlook, and social evolution. If not for the question of why God did not create everything in peace, harmony, and reconciliation, we might not have seen this division. Atheism thrives and lives on the consideration of a merciful God allowing suffering, hardship, and punishment while theism on the belief in divine tests practiced through higher values. However, the arguments for theism and atheism (...) are still ongoing while affecting humanity at large. Even though theism is not as strong globally as it was at some time in the past, it still has a considerable influence in many major areas of the world. Islamic theism is a major influence driving the politics and addressing social conflicts in the Middle East and many other parts of the world. This discussion analyses both Islamic theism and atheism comparatively arguing for Islamic theism and against atheism. As atheism has no authoritative sources like Islamic theism has in the Quran and Hadith the atheistic perspectives are largely dependent upon its leading proponents and history. The discussion finds atheism is great for those who have wealth, resources, and influence while theism is best suited to make positive changes for humanity as a whole. Atheism is then a luxury while theism is a necessity. The reader is strongly urged to consider the footnotes for greater understanding. (shrink)

This paper examines the issue of Islamic political philosophy in terms of prophecy, revelation and divine law. It is important to note that philosophy, and Islamic politics are in a good relation with religion. In the present study I have developed this connection through the philosophical theories of the medieval philosopher Al-Farabi. What are the differences and similarities between philosophy and divine law, or between a philosopher and prophet? What are Al-Farabi’s most important political theories and what are the concepts (...) of virtuous city and democratic city? What is the philosophy of the Quran? Our study seeks to answer all this questions. The divine law sets the beliefs and actions of the Islamic community, while the theoretical aspects which relate to it are entrusted to the philosophers. Theology is a discipline which protects divine law and establishes the truth of a special revelation, political theology being complementary to political philosophy. Theology tries to develop a rational and coherent understanding of the divine law, to find out what is the prophecy and to differentiate the true prophets from the false ones. (shrink)

Various consequences of social networks in virtual space are expanding as a new phenomenon in Islamic societies in line with other societies. Social science thinkers point to the two-sided role of the Internet and virtual space in economic, cultural and religious development. Humans need to communicate collectively based on their inherent nature. The media and means of mass communication, which had a slow growth in the past, have faced significant changes in the present era, in such a way that the (...) present age is called the age of information and communication. At such a time when virtual space and social networks have turned the world into a small village and people with different cultures and beliefs are connected with each other, the issues of children’s education (especially in Islamic societies where the focus is on Islamic education) has faced the challenge, what is important for parents in this age is to get familiar with the basics of education and to pay attention to the educational challenges of social networks in the virtual space. One of the necessities of the era of information and communication in Islamic societies is the need for education in accordance with religious teachings that prepares people to face the changing and unpredictable challenges of life. New media are accused of creating new challenges in life from two perspectives. On the one hand, the media are competitors of educational activities in the field of education, and on the other hand, they are considered to be the foundation of many new challenges. In addition, it is worth mentioning that the religious teachings that form the basis of Islamic governments are the answer to all the problems of the human society and its requirements in every age. Contribution: This research presents the effectiveness of religious teachings (Qur’an, Sunnah and Hadiths) as the best sources of Islamic education, which can be used in the cultural policy of virtual space and raise the level of awareness of families and individuals in knowing the points of threat and opportunity in the virtual space. (shrink)

The Holy Qur'an and the Sunnah of the Prophet are a rich source of learning about human psychology and the personality types, patterns and traits. This study attempted to understand whether personality types and patterns can be understood through Islamic knowledge. For this purpose, the study examined the personality traits as laid down in the Qur’an and later disseminated though the hadiths. A qualitative research design was adopted for this study, combining philosophical and phenomenological approaches, where the former captured the (...) religious essence of the personality types, patterns and traits, and the latter revealed their significance from the Islamic perspective. The primary data was collected from religious scriptures, hadiths, and the Qur’anic verses, while the secondary data sources included books, articles and critical commentaries on the hadiths and religious scriptures. The data was analyzed through a theoretical and analytical framework, using classification methods, and focusing on both methodological as well as descriptive aspects of personality types, patterns and traits in the light of the Holy Qur’an. The findings revealed the in-depth presence of advice and wisdom about personality traits in the Holy Qur’an. The study reiterated that the human race is only capable of knowing the true existence of God Almighty owing to its intrinsic human characteristics, and being an integrated entity of mind, body, and soul. The implications of the study leis in its re-establishing the concept of faith through intellectual and practical applications. (shrink)

In contrast to the conventional fund management industry with a profit-oriented logic based on risk and return, ethical and faith-based funds should follow the religious principles of their investment-style philosophy. Islamic funds should obey the theological teachings of the primary sources of Islam, the Quran and Sunnah, as stakeholders expect these religious teachings to influence the investment decisions of fund managers. In practice, Islamic fund managers use Accounting and Auditing Organization for Islamic Financial Institutions ’s screening criteria, based on (...) secondary sources of Islam, which allow investments that are only partially halal to be included in their portfolios. This study finds that a more religious logic in screening practices, although impairing diversification, does not necessarily harm performance. Thus, Islamic investment funds, and the wider ethical fund management industry, should, and could, adopt stricter screening criteria that match their investment mandates and bring more ethical business practices to the industry. (shrink)

Throughout history, a believer did not need logical proof to believe in Almighty God. This is because the spiritual proof was always enough to admit the existence of Almighty God and to submit to Him. Finding Almighty God is not a mathematical equation that needs to be proven. Rather, it is a spiritual feeling due to a call from inside a human being. The relationship between Almighty God and humans is spiritual rather logical.However, with the advances in science and technology, (...) this spiritual relationship decreases. Nowadays, modern man is looking for logic and scientific answers to many questions relating to Almighty God and religions. In fact, nonbelievers or atheists are not the only ones looking for answers to these types of questions; believers also want to increase their faith and remove doubts from their hearts. The main objective of this book is to provide logical answers to questions relating to belief in Almighty God, creations and Islam as the last heavenly religion. These questions are grouped under several topics, namely: 1) Almighty God, 2) the creation, 3) the soul, 4) the hereafter, 5) the destiny and freedom in choices, 6) the holy Quran and 7) the Islam.0The main feature of this book is that the author provides logic flowcharts with each presented question relating to the different topics. Each logic flowchart has three phases: a start, a process and an end.0Prof. Dr. Magd Abdel Wahab is a full-time Professor of Applied Mechanics in the Faculty of Engineering and Architecture at Ghent University, Belgium.Beside his interest in engineering, Prof. Wahab has a strong interest in research in Islamic religion. During the last 15 years, he has served as an Associate Imam, and has delivered Friday ceremony speeches and Islamic talks in several mosques in the UK and Belgium. This book, Logic and Islam, summarises his experiences and provides logical answers to questions related to Almighty God, creations and Islam. (shrink)

Islamic philosophy developed within a highly diversified doctrinal and religious tradition, and consequently represents a very complex phenomenon encompassing many different political, intellectual, dogmatic, and spiritual movements. Insight into the historical circumstances that shaped Islamic thought is necessary for an understanding of Arabic philosophical concerns in the early period of Islam and for subsequent Muslim intellectual interests. It also helps, of course, in approaching topics, themes and genres of Islamic philosophy that cannot be appreciated by applying only the standards (...) set by occidental thought. Questions of philosophical significance relating to the Quran, the humanistic disciplines (particularly language and history), juridical theology or Shī‘ite spirituality will therefore be treated in this paper with the same measure of consideration as the Western‐originated concepts of the rationalist schools in Islam. Only in this way can we avoid the temptation to restrict our discussion to those few Muslim thinkers who, in constructing their philosophical systems, have stood on the shoulders of the ancient Greek philosophers, and whose books have therefore become known to the Latin West. (shrink)

The term ‘Holy Spirit’ is referenced four times in the Quran, with three instances directly related to Jesus Christ, while the broader term ‘spirit’ or “the spirit” (al-Rūḥ) appears eighteen times, some of which pertain to Mary, the mother of Jesus. This study explores the concepts of the Spirit and Holy Spirit as they are presented in the Quran, as well as their interpretations in classical Islamic exegesis. The research begins by analyzing the Quranic verses where the “Holy Spirit” (...) is associated with Jesus Christ and his mother, providing a detailed examination of these occurrences and their contextual significance. Subsequently, the study delves into the instances of the “Holy Spirit” in other contexts, offering a comparative analysis of the term’s usage across different passages. Following the discussion on the “Holy Spirit,” the study shifts focus to the discussion of “the spirit” (al-Rūḥ) and “a spirit” (Rūḥ) in the Quran. Adopting the same methodological approach, it first addresses the verses connected to Jesus and Mary, before exploring the diverse contexts in which the spirit is mentioned. In each case, the relevant Quranic interpretations are discussed, drawing from key Quranic commentaries (tafsīr). The study relies on a combination of classical exegetical methods, incorporating both narration-based exegesis (tafsīr bi-l-ma'thūr), such as the works of al-Ṭabarī and al-Baghawī, and reasoning-based exegesis (tafsīr bi-l-ra'y), as exemplified by the works of Imām Fakhr al-Dīn al-Rāzī. Additionally, it evaluates the authenticity and sources of the exegetes’ interpretations, scrutinizing their reliance on prophetic traditions (hadith), the explanations of the Prophet’s companions, and even biblical sources. By presenting and comparing a range of Quranic interpretations, this study aims to highlight the diversity of thought surrounding the concepts of the ‘Spirit’ and ‘Holy Spirit’ within Islamic tradition. It provides a valuable resource for those seeking to understand how these notions are interpreted and debated within Islam and offers a platform for comparison with the corresponding concepts in Christianity and Judaism, thereby contributing to broader interfaith theological dialogues. (shrink)