This paper offers preliminary notes on Buddhism in modern Muslim exegesis with an emphasis on Tafsir al-Qasimi by Muhammad Jamal al-Din al-Qasimi (1866–1914) and al-Mizan fi Tafsir al-Qurʾan by Muhammad Husayn Tabatabaʾi (1892-1981). The research adopts a qualitative design using content analysis to collect the data. In this paper two main questions regarding both exegetes will be explored. The first question concerns the sources of both scholars for their information about Buddhism by including the discussion in their (...) exegesis. The second question concerns the methodology they used to discuss Buddhism in the Qurʾan since this has not been done by any classical exegetes nor among the most modern exegetes. Studies have found that the approach of the two exegetes is different from both the classical and modern exegetes because their work also contains resources from the fields of comparative religion and the history of religion to make their work relevant in the current context and reliable to be referred to by any parties. The author concludes that both al-Qasimi and Tabatabaʾi used analysis (taḥlil) in discussing verses related to the position of the Buddha. (shrink)

Predication is a central theme in Arabic logic that has undergone significant semantic transformation throughout history. This article explores the evolution of predication's scope and meaning across four successive stages. Rather than pinpointing specific historical moments—given that these transitions lack clearly defined beginnings or endings—the focus is on key propositions that enrich our understanding of predication, drawing on the classifications of thinkers such as Abū Naṣr al-Fārābī (d. 950), Athīr al-Dīn al-Abharī (d. 1262-65), Mullā Ṣadrā (d. 1635), and Muhammad (...) Ḥusayn Ṭabātabāʾī (d. 1981). The transition from the first to the second stage is characterized by the acceptance of natural propositions (ṭabīʿīya), while subsequent stages involve essential primary (dhātī awwalī) and stronger/weaker (ḥaqīqa-raqīqa) propositions. This progression illustrates a shift from expressing the properties of external objects to articulating the properties of concepts, ultimately culminating in the expression of identity between concepts and external entities. The four stages can be summarized as follows: (1) First-order predication; (2) Second-order predication; (3) Second-order identity; (4) First-order identity. (shrink)

Predication is a central theme in Arabic logic that has undergone significant semantic transformation throughout history. This article explores the evolution of predication's scope and meaning across four successive stages. Rather than pinpointing specific historical moments—given that these transitions lack clearly defined beginnings or endings—the focus is on key propositions that enrich our understanding of predication, drawing on the classifications of thinkers such as Abū Naṣr al-Fārābī (d. 950), Athīr al-Dīn al-Abharī (d. 1262-65), Mullā Ṣadrā (d. 1635), and Muhammad (...) Ḥusayn Ṭabātabāʾī (d. 1981). The transition from the first to the second stage is characterized by the acceptance of natural propositions (ṭabīʿīya), while subsequent stages involve essential primary (dhātī awwalī) and stronger/weaker (ḥaqīqa-raqīqa) propositions. This progression illustrates a shift from expressing the properties of external objects to articulating the properties of concepts, ultimately culminating in the expression of identity between concepts and external entities. The four stages can be summarized as follows: (1) First-order predication; (2) Second-order predication; (3) Second-order identity; (4) First-order identity. (shrink)

جان کاتینگهام فیلسوف معاصر انگلیسی دیدگاه خود در رابطة عقل و سااحت تعهاد ی ایماان را ذیا ل سا – - محور مطرح کرده است: 1 . کارکرد تعهد دینی در حیات اخلاقی انسان؛ 2. عدم منافاات م یا ان تعهاد د ینا ی و خودمختاری انسان؛ 3 . کارکرد متمایز قرین در تعهد دینی و علم تجربی. در اثر پیش رو دیا دگاه کاتنیگهاام در دو محور نخست ارزیابی شده است. وی در محور اول، پشتوانة تعهد دینی و التزام (...) ب قوانین اخلاقی را اعتقااد ب منبع خیر بودن خداوند می داند. در محور دوم، باا اساتفاده از مباان ی اگزیستانسیالیسات ی در رابطا ة انساان و جهان، معتقد است انسان موجودی خودساز نیست و در شرایطی قرار دارد ک خود تاثیری در تحقق آن نداشات است. در چنین شرایطی، تسلیم در برابر قوانین اخلاقی، تسلیم در مقابال اراد ۀ بیگانا نیسات، بلکا انتخااب ی آگاهان برای رشد خویش است. دیدگاه وی در این دو محور با توج با آرا علاما ة طباطباا یی قابال برر سا ی است. در محور نخست، تبیینی عالی تری بر اساس مبانی فلسفی علام طباطبایی قابل طرح است. اماا نسابت ب محور دوم، دو نکتة قابل ملاحظ وجود دارد: نخست آنک پاسخ او در این مسال ، بیا انی متوسا در تب یای ن کلیدواژه: رابطة خداوند و انسان است، و دوم آنک تعهد اولی ب همان رکن ایمان مقدم بر عمل است، ن متاخر از آن. (shrink)

The human being is a multi-faceted entity, and within the spiritual realm, two primary centers govern: the center of reason (ʿaql) and the center of love (ʿishq). Human beings possess the faculty of thought, which, through reason, discerns truth from falsehood in the domain of theoretical and epistemic inquiry and fulfills practical functions in the domain of action. Love, however, arises from the human inclination toward ultimate perfection. According to ʿAllāmah Ṭabāṭabāʾī, love constitutes an existential connection between the lover (...) and the beloved, manifesting as an attraction between the perfect cause (ʿillat kāmilah) and the perfected effect (maʿlūl mustakmil). Through ḥarakat al-jawhariyyah (substantial motion), humans ascend from the level of potential intellect (ʿaql hayūlānī) to the level of acquired intellect (ʿaql mustafād), thereby attaining the boundless joy of Divine knowledge. Ṣadr al-Dīn Qūnawī identifies two aspects of reason: first, as a faculty of logical reasoning and deduction, and second, as an instrument for apprehending intuitive truths (ḥaqāʾiq shuhūdiyyah). While the former is prone to error in logical structures or deductive reasoning, the latter is neither constrained by limitation nor subject to error. Qūnawī considers the human essence to be the qalb (heart), characterized by its intermediary (barzakhiyyah) and unitive (aḥadiyyah jamʿiyyah) nature, which allows it to apprehend all truths-universal and particular alike. The highest attainment of the intellect is ʿaql mustafād (acquired intellect). Yet, through the heart’s love, the human being transcends the realm of intellect and enters the Divine Presence (ṣuqʿ rabbūbī). When the heart receives truths from higher realms, it transforms ordinary intellect into sacred intellect (ʿaql qudsī). This sacred intellect, being an illuminated intellect (ʿaql munawwar), not only comprehends divine truths but also retains the ability to engage in logical and philosophical reasoning. ʿAllāmah Ṭabāṭabāʾī identifies three paths to the knowledge of God: sensory perception (ḥiss), rational intellect (ʿaql), and the innate or heartfelt path (ṭarīq qalbī wa-fiṭrī). The innate path corresponds to the human heart’s natural inclination toward the Ultimate Source (mabdaʾ al-mabādī). For ʿAllāmah, sharīʿah (divine law), grounded in illuminated and sacred intellect as well as divine revelation, aligns with human nature (fiṭrah) and facilitates human happiness through the harmonious integration of reason, love, and divine guidance. In Qūnawī’s thought, divine love (ʿishq ilāhī) refers to the primordial divine longing resulting from the unity of the divine names (asmāʾ). This love signifies a metaphysical movement and inclination inherent to the divine names themselves, independent of external causation. Qūnawī devoted significant effort to providing a rational framework for unveiling (kashf) and mystical intuition (shuhūd), asserting that the limitations of reason in comparison to intuition do not signify its absolute inefficacy. He critiques reason confined to Aristotelian rationality (ʿaql mashāʾī), emphasizing its dependence on theoretical reasoning, its susceptibility to imagination (wahm), and its limitations when devoid of intuitive insight. Consequently, before reason is elevated to sacred intellect through the heart, it may find itself in conflict with certain stages of love. (shrink)

The Buyide wezir Abū I-Faḍl Ibn al-‘Amīd became famous as a poet and expert in epistolary literature, but also as a scholar and scientist. His letters, published here together with translation, commentary and complete glossary, inform us on questions of meteorology, physics, mechanics and psychology.

In Turkish-Islamic literature, many copyright or translation nasihatnama with religious-mystical content have been written. In these works written in verse or prose form within the scope of Islamic culture and classical Turkish literature, information about the principles of Islamic belief and worship was given, and people were advised to be moral, faithful, observant of the orders and prohibitions of religion, prioritizing the hadiths of the Prophet, benevolent and tolerant. One of these nasihatnamas is Gencü’l-Esrâr, in which verses consisting of different (...) verse types and shapes are connected to each other with instrumental couplets. The author, Sayyid Muhammed Ali Riza from Gaziantep, who is a link of the Sufi tradition, tried to guide the disciples by addressing the concept of heaven from various aspects. Sometimes by quoting verses and hadiths, he used argument and proof to make his word trustworthy, and he tried to boost people's desire to attain Paradise by combining aspects of literature with the fantasy of individual paradise on occasion. In our study, in which goals and forms the notion of heaven is targeted in Gencü'l-Esrâr. For this purpose, first of all, data about the paradise in Gencü'l-Esrâr were determined by using the scanning model, which is one of the research methods. All kinds of information, comments, and narratives that can help us to make an inference about Sayyid Muhammed Ali Rıza’s vision and description of paradise has been studied under four headings: “Physical Description and Content of Paradise”, “Description of Names, Types, and Gates of Paradise”, “Description of the Inhabitants of Paradise” and “Mysterious Expression of His Desire to Reach Paradise”. In the article, it has also been tried to reveal the narrative techniques used by the author and the narrative style he exhibited in the sections where heaven is depicted and narrated. This study, which reveals that heaven is handled in detail and artistically in Gencü'l-Esrâr, which was written in 1923 by adhering to the tradition of divan literature, is important in terms of shedding light on the existence of Islamic literature in the 20th century. (shrink)

The place of philosophy in Iranian society is prominent. Philosophy is discussed in popular media as well as specialized journals, and in seminaries, research centers, and universities. Philosophy in Iran is often divided into Western and Islamic. Sometimes these are taken to be rivals. The methods of instruction differ to some extent, as well as the languages needed for advanced study. The question of the nature of Islamic philosophy is itself a controversial topic in Iran, and positions on this issue (...) are often driven by ideological trends. The study of philosophy in the Islamic seminaries has its own history. Today Islamic philosophy may be considered a philosophical tradition that is being carried on with increasing interaction with the study of Western philosophy in Iran. (shrink)

The book under study is "Kitāb al-Uṣūl" and its commentary "Sharḥ al-Uṣūl" written by Ibn Ḥallād al-Basrī, one of Abū Ḥāshim al-Jubbāʾī's leading students. This work is the result of the Mu'tazilite Manuscripts Project conducted by Sabine Schmidtke and D. E. Sklare, and has been published in an edited edition by Camilla Adang, Wilferd Madelung, and Sabine Schmidtke. The study, entitled "-A Critical Edition of the Ziyādāt Sharḥ al-uṣūl by the Zaydī Imām al-Nāṭiq bi-l-ḥaqq Abū Ṭālib Yaḥyā b. al-Ḥusayn b. (...) Hārūn al-Buṭḥānī " begins with quotations from Ibn Ḥallād's Kitāb al-uṣūl or its incomplete commentary, Sharḥ al-uṣūl. This is followed by various quotations written in addition to Ibn Ḥallād's incomplete commentary, which are mostly from Kādī ʿAbd al-Jabbār's Sharḥ. Then the commentary of the Zaydī Imam Nāṭīq-Bilḥāq is added, and finally, the text is completed by the commentary of his student and annotator, Abū al-Ḳāsīm Aḥmad b. Mahdī al-Ḥasan. Although the text does not directly define the usūl al-hamsa, the reader can recognize this progression. Beginning with tawhid, the text moves on to justice, followed by va'd-va'id, and finally concludes with topics such as predestination, sustenance, accident, and fate. (shrink)

The Prophet, whom Allah sent the whole universe and humanity as mercy, produced not only many judicial rules and practices regarding the relations of a person with Allah and other people in Islam but also uttered sentences about the explanation of holy book, Qur’an, and about how this book can be put into practice. The issue whether and how much these sentences of the prophet (hadith) and acts of the prophet (Sunnah) are binding have been discussed by both hadith methodologists (...) and fiqh methodologists; accordingly, a great many studies were produced. In hadith methodology, the discussions about Sunnah of the Prophet had their reflections in the studies of fiqh methodology; and especially Hanafi jurists propounded considerations about this issue. Hussein b. Ali al-Saymerî (d. 436/1045) one of these jurists, is the student of Muhammad b. Mûsa al-Khwârizmî (d. 403/1012), who is the student of Abû Bakr al-Jassâs (d. 370/980), who is an authority in Hanafi methodology. al-Saymerî, who adopted the method of al-Jassâs in fiqh methodology, systematically categorized several fundamental issues which were discussed and were related to fiqh methodology during his time; and he defended the views of Hanafi scholars about these issues primarily against Shâfiʿîs and several fiqh and kalam schools. While presenting the views and evidences of Hanafis, al-Saymerî initially applied for the views of founder imams of Hanafi sect such as Abû Hanîfa, Abû Yusuf and Muhammad al-Shaybânî; following these scholars, he greatly benefited from Hanafi scholars from Iraq region, such as Abu’l-Hasan al-Karkhî (d. 340/952) and his student, Abu Bakr al-Râzî al-Jassâs. When the relevant parts of his study is analysed, it is seen that the effect of al-Jassâs is especially noticeable. In this article, we will study the binding issue of the Sunnah of the Prophet within the context of al-Saymerî’s study, which has extant and is called Mesâilu’l-hilâf fi usûli’l-fiqh. We consider that the different attitude of al-Saymerî about the Sunnah of the Prophet from the other methodologists and hadith scholars and the underlying reasons of these differences are worth to be investigated and emphasized. (shrink)

Articles; chiefly on Islamic ethics and conveying non Muslims for Islam.

The existing research aims to seek the herding effects on stock returns at the industry level in Pakistan Stock Exchange. Moreover, the relationship between stock returns and herding has been studied by taking some macroeconomic and fundamental control variables. Herding is actually imitating other’s behaviour. This phenomenon indicates a situation where the investors follow the crowed and ignores their personal information, despite knowing the correctness of their information. Herd behaviour may drive from fundamental factors leading to efficient markets. However, it (...) may not be associated with fundamental information causing unstable prices. The stock price data of PSX listed companies from 1999 to 2017 have been the point of focus. The underlying herding measure was the cross-sectional absolute deviation, proposed by Chang et al.. The significant analysis technique facilitating the current research is pooled mean group /panel autoregressive distributed lag approach. Findings revealed that some sectors are evident for positive effect of herding on stock returns, whereas some others are witnessed for its negative effects on stock returns, in both long run and short run. As far as the control variables are concerned, they demonstrated both significant and insignificant effects on stock returns in different sectors of PSX. The study has important implications for policymakers. (shrink)

Sayings of Sayyid Ḥusain Aḥmad Madnī, 1878-1957, Indian Muslim religious leader.

Providing an in-depth and extensive analysis of the concept of power as articulated by Muhammad Husayn Fadlallah (1935-2010), this case study analyses the systemic conceptualization of power and his argumentation of sacralizing Islamised power. The volume also offers a quick overview of how the concept was understood and articulated by other Shiʻite jurists such as Ayatollah Khomeini. Examining Fadlallah's oeuvre, in particular his seminal book Islam and the Logic of Power [al-Islam wa-mantiq al-quwwa], this book focuses on the (...) narrative itself, which played a central role in the radical transformation that occurred in the Shiite concept of empowerment and its recognition as a necessity. The analysis of Fadlallah's conceptualization and argumentation illustrates the mechanism of sacralizing righteous power as well as the means of gaining it. Fadlallah reinterpreted Shiʻism as a project of empowerment to initiate and sustain an "impulse of power" amongst the Lebanese Shiʻites in the most critical moment of modern Lebanese history. Dealing with the concept of power in Shiʻite political thought from a theoretical perspective, the study has an innovative approach that offers an insight into how the transformative narrative is constructed and what makes it convincing. Shedding light on the content and logical structure of Fadlallah's argumentation, this volume will be of interest to scholars and students researching contemporary politics, Islam and the Middle East. (shrink)

Philosophical study of the Sufis aspect of Islamic spiritual life.

Study on the philosophy of soul according to Islamic teachings.

Philosophical study of the Sufis aspect of Islamic spiritual life.

The objective of this study is to examine the contemporary approaches to Da'wah methodology in Malaysia. This study undertook an examination of the impact of social media platforms on conversion rates within the context of the Da'wah methodology. The use of a quantitative approach is implemented through the application of a cross-sectional research design. A questionnaire survey was devised to gather data from Islamic scholars residing in Malaysia. Questionnaires were disseminated to Islamic scholars using social media platforms. A total of (...) 155 valid responses were collected to investigate the impact of social media on conversion rates. The study focused on various factors including content type, frequency of exposure, duration of exposure, and follow-up interactions. The findings obtained from the application of Structural Equation Modelling (SEM) indicate that social media platforms play a significant role in increasing the conversion rate of individuals from different religious backgrounds to Islam. The impact of social media on content type, frequency of exposure, duration of exposure, and follow-up interactions is generally perceived as positive, as it tends to enhance the likelihood of conversion rates. This research holds practical significance for Islamic scholars seeking to enhance conversion rates using diverse social media platforms. (shrink)

Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm, -1641. Asfār al-arbaʻah fī al-ḥikmah. ; Islamic philosophy -- Iran.

On Koran and philosophy; and Koran and science.

Native language. ; Identity (Philosophical concept) -- Social aspects -- Iran. ; Native language -- Social aspects.

Islamic ethics in the light of Koranic teachings.

Cultural boundaries in Islam based on Hadith (Islamic traditions).

Collection of articles of a noted Muslim religious scholar published in various local newspapers.

On the proofs of existance of God according to Muḥammad ibn Ibrāhīm Ṣadr al-Dīn Shīrāzī, 1641.

In this paper I offer a unified causal account of natural kinds. Using as a starting point the widely held view that natural kind terms or predicates are projectible, I argue that the ontological bases of their projectibility are the causal properties and relations associated with the natural kinds themselves. Natural kinds are not just concatenations of properties but ordered hierarchies of properties, whose instances are related to one another as causes and effects in recurrent causal processes. The resulting account (...) of natural kinds as clusters of core causal properties that give rise to clusters of derivative properties enables us to distinguish genuine natural kinds from non-natural kinds. For instance, it enables us to say why some of the purely conventional categories derived from the social domain do not correspond to natural kinds, though other social categories may. (shrink)

Could some social kinds be natural kinds? In this paper, I argue that there are three kinds of social kinds: 1) social kinds whose existence does not depend on human beings having any beliefs or other propositional attitudes towards them ; 2) social kinds whose existence depends in part on specific attitudes that human beings have towards them, though attitudes need not be manifested towards their particular instances ; 3) social kinds whose existence and that of their instances depend in (...) part on specific attitudes that human beings have towards them . Although all three kinds of social kinds are mind-dependent, this does not make them ontologically subjective or preclude them from being natural kinds. Rather, what prevents the third kind of social kinds from being natural kinds is that their properties are conventionally rather than causally linked. (shrink)

This paper examines the phenomenon of ‘interactive kinds’ first identified by Ian Hacking. An interactive kind is one that is created or significantly modified once a concept of it has been formulated and acted upon in certain ways. Interactive kinds may also ‘loop back’ to influence our concepts and classifications. According to Hacking, interactive kinds are found exclusively in the human domain. After providing a general account of interactive kinds and outlining their philosophical significance, I argue that they are not (...) confined to the human realm, but that they can also occur elsewhere. Hence, I conclude by arguing that interactive kinds pose a challenge to scientific realism about kinds by making it difficult to make a distinction between real and non-real kinds. (shrink)

Kinds that share historical properties are dubbed “historical kinds” or “etiological kinds,” and they have some distinctive features. I will try to characterize etiological kinds in general terms and briefly survey some previous philosophical discussions of these kinds. Then I will take a closer look at a few case studies involving different types of etiological kinds. Finally, I will try to understand the rationale for classifying on the basis of etiology, putting forward reasons for classifying phenomena on the basis of (...) diachronic features, thereby making a provisional case for considering at least some etiological kinds to be natural kinds. (shrink)