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The article considers the extent to which Alvin Plantinga's epistemology may be grounded and extended in Islamic way. Topics include alternative model from within the Islamic tradition, drawing on the theological epistemology of the Islamic theologian Ibn Taymiyya; Erik Baldwin attempts to construct an Islamic account of Reformed Epistemology in concurrence with Plantinga's Aquinas-Calvin (A/C) model; and conscious and active awareness to demonstrate the truth of beliefs about God and Islam.

The article examines an existentialist approach to Islam based on the philosophy of Danish philosopher Søren Kierkegaard and the thought of contemporary Muslim existentialist thinker Muhammad Iqbal. Topics discussed include the commonalities and differences between the thought of Kierkegaard and Iqbal, a summary of the Kierkegaardian characteristics of faith, and the nature of Islamic existentialism.

This paper aims at highlighting the intellectual contributions of contemporary Western scholars towards a revaluation of Islam as a civilization, a culture, and a heritage. The paper focuses attention on Karen Armstrong as an exemplary voice in the debates about Islam and Western modernity. Armstrong offers a financed understanding of Islam, calling for a fair appraisal of Islam and an alliance of civilizations. Her work yields useful insights into contemporary concerns as they unfold, particularly in relation tolslam s alleged relationship to violence. [ABSTRACT FROM AUTHOR]

abstract The principal part of the Arabic Plotinus that circulated under the name of the The Theology of Aristotle consists largely in the translation and extensive adaptation of parts of Plotinus's works on psychology. Much of the adaptation of the Plotinian source material that we find in the Theology of Aristotle represents original philosophical work in a Neoplatonic paradigm. In this article, I investigate the contributions that the Theology of Aristotle makes to theory of the imagination. I argue that we can understand these contributions to be of three main kinds: the role of the imagination as mediator between the intelligible and sensible realms is enhanced; the activity of the imagination is represented as close to that of the intellect; and the imagination is associated with artistic creativity. [ABSTRACT FROM AUTHOR]

Antony Flew is considered one of the most influential philosophers of religion in modern times. While many scholars have discussed and debated the merits of his critiques of Christianity and Organized Religion, few if any, have discussed the merits of his critique of Islam. This paper attempts to give a critical appraisal of Flew's conception of the philosophical foundations of Islam. The paper contrasts Flew's understanding of Islam with those of renowned Islamic philosophers such as Ibn Sina, Al-Ghazali, and Ibn Taymīya. Flew casts a sceptical shadow on God's existence, on the Prophethood of Muhammad, on the miraculous nature of the Quran, on the Islamic conception of omnibenevolence, and on the eternity of Hell. This paper will respond to his scepticism by utilising the philosophical arguments that are prominent within the Islamic Philosophical Tradition. It is hoped this paper can show that Islamic philosophy can provide sophisticated replies to contemporary philosophical contentions. [ABSTRACT FROM AUTHOR]

Research on happiness has generated much interest in recent years, largely due to the failure of many modern societies to offer a balanced and healthy lifestyle parallel to their rapid material growth. Research has shown that happiness is a more comprehensive indicator of public well-being compared to aggregate-based evaluations (such as GDP, household debt, and so forth). Happiness is also a more holistic and humane measure for informing policy-making decisions, and more likely produce better results. Surveys in Islamic jurisprudence have shown that happiness—in its contemporary conception—is absent from religio-legal mind-sets and considerations. Happiness is somehow overlooked in Islamic jurisprudence, despite numerous references to ‘aspects’ of happiness in the Qur’an and Islamic philosophical and mystical traditions under terms such as falāḥ, farḥah, sacādah, mutmainnah, ḥayātan ṭayyibah, masrūroh and sakīnah. This article proposes that happiness be recognised as one of the higher objectives (maqāṣid al-cāliyyah) of Shari’ah. Its socioeconomic applications will also be highlighted. It is proposed that Islamic countries readjust their evaluative measures of development and elevate happiness as a core factor for consideration. [ABSTRACT FROM AUTHOR]

In Shi'a teachings, there is a principle of equitable governing and guidance through the implementation of the divine will of the Imam. While much religious tradition has rejected the idea that Iranian monarchs were the embodiment of the divine nature and that they were righteous rulers, there is little doubt that the Shi'a ideas arose from imitating ancient Iranian religious traditions. This has been the basis of the popularity of Shi'a doctrines within the Iranian society. Justice is one of the beliefs of Shi'a religious and political thought that has been a significant addition to the five major pillars of Islam. It has also been one of the primary issues of ancient Iranian political thought that was imported into the political ideology of Islam in the Muslim era. The author discusses some points regarding this issue in Shi'a religious philosophy. [ABSTRACT FROM AUTHOR]