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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 this paper I parse Hegel s evaluation of Islam as a "fanatic" religion in his triadic dialectical structure as he applies it to God and religion: Hegel seeks three aspects for his assessment of Islam, namely (1) how the abstract divine concept--God--is conceived, (2) how finite human particularity functions, and (3) if and how the latter reconciles with the former. Hegel argues that in Islam God is a universal divine absolute, but man has no other function than to be a believer and a fearful servant. There is no sublation between God and man--that is, finite humanity is not truly raised to reconcile with the divine infinity. This is Hegel's philosophical way to awkwardly address the untimeliness of Islam: in his teleological history, which moves toward progress from ancient East to modern West, Islam is problematic. As it arrives later than Christianity it can potentially qualify for being more evolved than it, thus challenging the very core of Hegel's philosophy of religion. Finally, I bring two instances of applied Hegelianism: Zizek's idea of Judaism--Christianity--Islam as a progressive dialectic triad in its own right, and John Oliver's hilarious explanation on The Daily Show of Islam's "age" and its current "awkward teenage phase." Hegel would never agree to such interpretations, which is precisely why these expansions of Hegelian thought expose the weakness of his all-encompassing system. [ABSTRACT FROM AUTHOR]

This article focuses on the relationship between the concepts in thinking of the meaning of verse in Quoran. According to this, the framework of the concept of verses is examined in four titles, such as; writing verses in the Qur'an, the verses of the universe, the verses about man's inner world and existance of humanbeing and the verses that appeared at the time, now, past and future title scene. The conceptual framework of the concept of verse and related subjects aim to dwell on creating high level mental perspective such as verse literacy, a meaningful life and a deep sense of being a human. [ABSTRACT FROM AUTHOR]

The language of the ‘postsecular’ acknowledges the enduring presence of faith in politics, repudiating secularisation theses claiming diminution or privatisation of religion in social and political life. In cognitive and experiential worlds, those presumably unfettered by these conceptions (for example, the Islamic Cultural Zones or ICZs), the postsecular presents a different order of challenge and possibility. The term ICZs refers to Muslim majority areas informed by transnational subjectivities loosely connecting varied Islamic societies around symbolic commonality, memory, and historical experience. The term stresses the plurality of Islamic cultural experience, albeit distinguished by recognisable semiotic markers, without essentialising Islamic identity. This article questions the hegemonic view pervasive in both secular and postsecular theorising of the fiction of immutability of faith in the ICZs and recognises its rupture and displacement under conditions of late modernity. The ontological dislocation in the character of religion itself under conditions of late modernity opens up the possibility to account for the assumed resistance of Islam to secular modernity, but also to explain Islam's imbrications in politics read under the sign of Political Islam. Paradoxically, under the condition of late modernity, a more homogenised Islam appears to crystallise in the ICZs at odds with an ‘open’ Islam. [ABSTRACT FROM PUBLISHER]

Philosophy, as an intellectual discipline emerging from Hellenism, had an ambiguous and disputed role in the theology and apologetics of Islam and continues to be contentious. In this article, I examine the arguments over the legitimacy of philosophy between the philosophical school of Mullā Ṣadrā (d. c. 1635), dominant in the present Shi'i seminary in Iran, and its detractors in the maktab-i tafkīk who insist that knowledge of reality and the faith only derives from the teachings of the Shi'i Imams and cannot be contaminated with Aristotelianism. After an introduction to this fideist school of separating religious and ‘foreign’ sciences, three questions are analysed. What is philosophy? How do we know God? How can we demonstrate the Qur'anic doctrine of the resurrection of bodies? What emerges is a more radical challenge to uṣūlī rationalism than that posed previously from the Akhbāriyya and their insistence upon a ḥadīth-based jurisprudence. [ABSTRACT FROM PUBLISHER]

Classical and Post-Classical Philosophy in the Greek tradition played powerful roles in the formation of philosophical, scientific, and theological thought by thinkers in the religious and cultural milieux of Judaism, Christianity, and Islam. Yet the scriptures, theologies, and fundamental concerns of these Abrahamic religious traditions reciprocally enriched the development of religious thought and secular philosophy and science by prompting ethical, metaphysical, and epistemological questions that have continued to challenge philosophers and theologians up to the present day. While political conflicts of the twentieth and twenty-first centuries have led to a public emphasis on distinctions and differences between these faiths, the history of philosophy shows that thinkers of each tradition over the centuries share in the common purpose of seeking to conciliate in a variety of ways the principles and insights of religious beliefs with the truths of secular natural reason into a coherent worldview. [ABSTRACT FROM AUTHOR]

Copyright of Pregled is the property of University of Sarajevo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper identifies and makes a comparative analysis of issues in Muslim liberalist and contemporary Islamic revivalist thought as seen and discussed by William Montgomery Watt and Yoginder Sikand. They consider Muslim liberalists thought as creative interpretations, which contribute constructively toward the development of Islamic thought; however, they maintain that Islamic revivalists demonstrate rigidity, idealism, and fundamentalism and cause the development of radical thought. In the first part of this article, a number of criticisms that have been raised by Watt and Sikand on behalf of Muslim liberalists against Islamic revivalists are critically analyzed, and the position of Islamic revivalists is clarified. The criticisms deal with the question of change, the worldview, the role of reason, and the stand of both groups with regard to secularism, nationalism, and religious pluralism, and lastly, the issue of politics and the Islamic state. The second part offers the issues that are seen as pertinent by the Islamic revivalists for the development of the Islamic Ummah for humanity. Finally, it is argued that the thought developed by Muslim liberalists is heavily influenced by liberalism and modernity. Hence, it should be rightly termed as liberal or modern Muslim thought, while the thought developed by revivalists is based on the world view of Islam, which seeks to revive the role of Islam as the basis of culture and civilization and take the Qur'ān and the Sunnah as the fundamental sources of guidance for civilizational development. Thus, this thought is rightly termed as Islamic revivalist thought. [ABSTRACT FROM AUTHOR]

The Pakistani scholar Faziur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts - in this case, the interpretation of the Qur'ān. Rahman proposed a "double-movement" theory of Qur'ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy's conceptualization of ijtihād. In this paper, I examine Rahman's concerns as they relate to Gadamer's general approach to understanding history and textual interpretation. Rahman argued that if Gadamer's thesis concerning the fore- structure of human understanding is correct, then Rahman's theory has no meaning at all. I conclude that there is reason to see Rahman's theory as consistent with Gadamer's philosophical hermeneutics, albeit with some modification given Rahman's focus on psychologism and objectivity as part of his approach to Qur'ānic interpretation. [ABSTRACT FROM AUTHOR]

El artículo examina el papel de yihad en Islam y aclara la desviación de la actitud vesánica de organizaciones e individuos que creen seguir el camino recto para cumplir el deber de musulmanes. Se examina el significado de yihad, que puede entenderse como un esfuerzo de vivir ua vida recta, recurrir a las armas para defenderlo o una forma de expandir el Islam. Se mencionan a varios ideólogos musulmanes y las ideas de salafistas y yihadistas.

The differentiation of religious philosophy and practice between Saudi Arabia and Iran, and the reflection of this differentiation into the foreign policy spheres create a high level competition, or even confrontation, among the two oil giants. The Islamic Revolution of Iran in 1979 further deepened this competition. The conflicting perceptions of the two make one of them an ally of US, while on the other hand, the latter an enemy of the US. Eventually, this fact constitutes the risk for a regional confrontation. Strategic task of the hegemony in the Middle East is far from over; therefore the two regional powers should be aware of the risks and act accordingly. [ABSTRACT FROM AUTHOR]

Throughout world it is possible to see various examples of the universal religions which have strong nationalistic echoes. We notice such examples particularly in Christian tradition. Anglican Church is an example of national and local adaptation of Christianity that has strong influence of English nationalism. It is known that there appeared some sectarian movements within Islamic tradition mainly due to various social and cultural backgrounds. In this context, it is noticeable particularly from late Ottoman period onwards Islamic understanding stressing Turkish culture and identity came into prominence in Anatolia, which is so-called "Turkish Islam" today. Popular ideology of Westernisation and nationalism of that time seemed quite influential in this understanding. After the collapse of the Empire, newly founded Republic carried out a policy concerning religion, mainly Islam, aiming to create an understanding of religion which is harmonious with the founding philosophy of the Republic, mainly Westernisation, nationalisation and secularism. That is why the State changed all present institutions concerning religion founding the new ones in accord to its policy, and tried to change traditional understanding of religion sometimes by force. However, the efforts forcing people to adapt the policy of religion have generally been unsuccessful. The characteristics of Islam have certainly played an important role in this. However, the period of multi-political parties has been a turning point since during this period the people have experienced a freedom in social and cultural context in some degree. During this period, it is noticeable that Islamic understanding with strong emphasis of Turkish culture and identity, so-called "Turkish Islam", has been adapted not only the religious institutions of the State but also by some religious communities. [ABSTRACT FROM AUTHOR]

Aristotle wrote of two "points of definition": one posited in negative and the other in positive terms. The negative formulation argues that concepts can be comprehended only through definition, while the positive point stresses the consequences of definition by focusing on the benefits to the sciences achieved through those "concepts." Ibn Taymiyya criticizes these ideas on the grounds that definition neither necessarily leads to the revelation of the facts and truths of things and their quiddities, nor does it necessarily help in developing the sciences. We notice that his main criticism is directed at specific metaphysical elements of definition, such as genus, species, differences (differentia/divisions), quiddity, and universality. He argues that these elements are purely mental and do not necessarily correspond to existence. Ibn Taymiyya differentiates between metaphysics and the concrete physical world for, in his opinion, not all that comes to mind necessarily corresponds to existing objects in the concrete physical world. Therefore, human knowledge should be established on concrete rules subject to experiment. He therefore refutes the logic of quiddity, which depends upon pure intellect, and calls for an experimental logic devoid of metaphysics. [ABSTRACT FROM AUTHOR]

To get limit the rights, one of the important issues at Law systems. According to Phiosophy of Islamic Law, the basic thing in rights is not freedom but to be that rights depended particular aim and wisdom. Particular Law systems are area of free using for human and to non-benefiting is the opposite behavior to God's will. Because, non-benefiting for human rights means that every human rights are stolen. So, investigation of limits in divorce rights is important zone. We will deal with this issue. [ABSTRACT FROM AUTHOR]

All three monotheistic religions, Judaism, Christianity, and Islam, punish interest loans and the practice of usury. In this article, some sacred texts are analyzed, as well as their potential contribution to notions of human respect and dignity in the context of today's modern financial world. [ABSTRACT FROM AUTHOR]

The article focuses on Palestinian-American philosopher and scholar Ismā'īl Rājī al-Fārūqī. He was born in 1921 in Jaffa, Palestine and he recieved his bachelor's degree in philosophy from the American University in Beirut, Lebanon in 1941. After the establishment of Israel in 1948, al-Fārūqī studied abroad at Harvard, Indiana, and McGill Universities, receiving a PhD in Philosophy. He founded the chair of Islamic studies at Temple University and died in 1986. The author explores how al-Fārūqī's book "The Cultural Atlas of Islam" explains Islamic faith to both Muslims and those of other religions.

The article presents a research paper which aims to increase public participation in reducing the risk of disasters, like earthquakes, in developing countries through Islamic teaching toward communication and education plan. It explores the correlation of Islamic views of disaster and the principle of reduction of earthquake risk. It also discusses Islamic views and ways for disaster risk reduction such as doing good deeds, risk reduction policies, and using the know-how concept. It mentions that the process of reduction of disaster risk and improving the development and safety from disaster are God's way of showing love to human.

The article focuses on the crucial concepts in the philosophies of minds including sensation, recollection, and intellection in the works of philosophers Ibn Sînâ and Rene Descartes. It states that both believed in the incorporeality of the soul or mind of human being. Details on the concepts of Sînâ and Descartes on the faculty of imagination and its distinction with the power of intellect are also presented. It also shows the importance and the richness of the Islamic philosophy, and its contribution to the central issues in the western philosophy. The critical analysis of the two philosophers are also discussed.

Egyptian Nobel prize Naguib Mahfuz's literature is situated there where the contemporary interest for Islam and the philosophy of religion meet. His prolific work shows how religion permeates life in the Arab world. By the analysis of a short tale, we try to present Mahfuz's own conception of Islam: that of a sound realism, which instinctively takes us beyond any kind of ideological or religious fanaticism. [ABSTRACT FROM AUTHOR]

The article discusses the concepts of enlightenment, moderation, and fundamentals in Islam. The author attempts to establish that Enlightenment and moderation are different concepts, since the former stems from a non-human Divine source while the latter comes from human experience. The efforts of Islamic Socialism to combine the terms are examined, specifically focusing on the flaw in this philosophy. The author details the concept of Enlightenment and its effects on daily Western and Islamic life.

The article discusses the origin and literature of the religious order Naqshbandī Sūfī Silsilah, which was founded by Khwājah Ahmad Atā Yasawī. The order originated in Central Asia in the 12th century. The author details prominent leaders within the religious order, including Shaykh Baba Wali, who ran the branch of the order located in the region of Kashmir. The religious philosophies of the order are analyzed, with a specific focus on its popularity and the way that its leaders interpreted the Qur'an.

One of the important factors to the Formation of Suhrawardi's Philosophy opinions is also peripatetic tradition of Islam. Although our thinker establishes his relation with the Peripatetics of Islam on the criticism of their Philosophy opinions, sometimes he shares same opinions with them. Suhrawardi found the Ibn Sina's tradition in Isfehan where he went for education. Because of this we can say that he started to take the knowledge of Philosophy with the Ibn Sina's tradition. Probably for this reason Ibn Sina has an important place to his studying on Peripatetics of Islam. When he criticized the Peripatetics of Islam he discriminated him. In addition, when he mentioned Ibn Sina in his works he talked about him as "our senior", "respected person" and didn't exceed the limit on criticizing. Describing of "east" is as "home of light" and "west" is as "home of dark" in "Hayy b. Yekzan" by Ibn Sina guided the thought of 'meşrikî wisdom which formed in East and West concept. When Suhrawardi's Philosophy is studied as a whole it is realized that Ibn Sina influenced the thinker in a lot of matter. In this article, it will be tried to talk talk about how much contribution Ibn Sina made to the Suhrawardi's Formation of the Philosophy of Ishraq by examples. [ABSTRACT FROM AUTHOR]

William Chittick, currently professor of religious studies at the State University of New York (Stony Brook), is an internationally renowned expert on Islamic thought. His contributions to the fields of Sufism and Islamic philosophy have helped paint a clearer picture of the intellectual and spiritual landscape of Islamic civilization from the seventh/thirteenth century onwards. Yet Chittick is not simply concerned with discussions in Islamic thought as artifacts of premodem intel- lectual history. His vast knowledge of the Islamic intellectual tradition serves as the platform from which he seeks to address a broad range of contemporary issues. In this short essay, I will outline Chittick's writings on the self within the context of his treatment of cosmology. Rather than being outdated ways of looking at the universe and our relationship to it, Chittick argues that traditional Islamic cosmological teachings are just as pertinent to the question of the self today as they were yesterday. [ABSTRACT FROM AUTHOR]

Using contemporary ideas of intertextuality, this study investigates the Qur'anic story of Talut (2:246-51), the first Israelite monarch, as it is set against the background of the Biblical account. A verse-by-verse analysis yields the Qur'anic sequence of events, which includes Talut's nomination, the Ark's appearance, crossing the river, Goliath's defeat, and David's succession. The Biblical counterparts, located within the books of Joshua, Judges, and I Samuel, feature such characters as Joshua, Gideon, Samuel, and Saul. The Qur'an is thereby reading the books of Joshua, Judges 6-8, I Samuel 1-7, and I Samuel 8-31 synoptically, and the Talut story is a harmonized account of these narratives. Reading between the two texts enhances the Qur'anic story, showing how it functions as a blueprint for the synoptic reading, in addition to furthering our understanding of Talut, who provides a typological prefiguration for Muhammad. However, the synoptic reading also enhances the Biblical story, showing the skill with which the multiple consecutive narratives implicitly argue for judgeship as opposed to kingship in the post-exilic context. [ABSTRACT FROM AUTHOR]

The article discusses the history of the 16th century Islamic socio-economic institutions Al-hisbah and al-siyasah al-Shar'iyah. The article describes how the texts that resulted from the institutions influenced Muslim thinkers regarding market supervision, the moral aspects of the economy, the prevention of monopolies, checks on cheating and fraud, the standardization of products, and the facilitation of the supply of goods. The texts also discussed the relation of the state to the economy, sources of public revenue, and the maintenance of law and order.

The article discusses the impact of ancient Greek science and natural philosophy on the civilizations of Islam and Latin Christianity. It was noted that there were no mutual interactions in science and natural philosophy between Latin Christianity and Islam, but there were important contrasts in the way each religious tradition responded to, and utilized, the scientific heritage it received. The differences in their long-term responses to secular pagan philosophical and scientific learning were shaped by the culture and civilization in which each was born and the manner in which each came into being.

As a literature concept tevhid is a type of verse that mentions the being, unity and greatness of Allah. Tevhids in general are written in the form of kasida. Praise is the essence of kasidas. In order to express praise and thanksgiving feelings the poet starts his poem with tevhid. After the acceptance of Islam, tevhid became one of disposable topics of classic Turkish literature verse works. Allah is the most praised and glorified existence by the poet. The poet consciously starts the poem by praising the creator. Later, gradually he continues the poem by praising the other lovers as well. In order to understand the verse works of our literature and interpreter them it is a priority to learn their belief world and philosophy. Tevhid type is a leading literature text that reflects the thinking life of the poet, the life during which the poem was written, as well as the value judgments that formed at that time. In this study, as one of the important personality of 17. century tekke Sufism Niyazi-i Misri's tevhid type poet is elaborated. First Niyazi-i Misri's life is given briefly. An answer is sought especially from the Sufism perspective of what is tevhid? Tevhid studies in turkish literature are examined and the place of Misri's tevhid among these is revealed. Later, Niyazi-i Misri's tevhid poem is examined in terms of form and content and after the examination assessments related to the work are made. According to this, as a poet of sufism, he questions the unity of being that constitutes the base of sufism philosophy. The poet, in this poem, ponders property and melekut worlds. He expresses in his own way the exploration of obvious dilemmas and opposites, the emancipation from dilemma through observation of celali and cemali and tasting the flavor of unity. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract  There are some texts about moral sentences in the Islamic logical literature especially in the logical books of Ibn Sina that have been interpreted in completely opposite ways. Relying on these texts, some scholars take Ibn Sina to be proposing a non-cognitive theory of ethics and to the contrary some scholars hold that he is a proponent of a sort of moral intuitionism. Reflecting on the alleged textual evidence in Ibn Sina’s books, I propose a middle way in the interpretation that accepts the cognitive status of the moral sentences but at the same time rejects intuitionism. [ABSTRACT FROM AUTHOR]

Abstract  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. [ABSTRACT FROM AUTHOR]

This article introduces Malek Bennabi (1905-73), an Algerian Islamist philosopher who is little known in the Anglophone world. Bennabi's principle ideas, in particular his reconciliation of Algerian nationalism and Islamism, are briefly discussed. Then the article assesses his long-term impact on Algerian Islamism, most particularly within the Front Islamique du Salut (FIS) and its Ja'zara grouping. Through interviews with onetime FIS members, both senior figures and lower level activists, the author reveals the extensive influence of Bennabi on the group, from personal contact with its future leaders at Algiers University as well as his published works. The author concludes that the army's justification of the 1991 coup, that if the FIS won it would cancel future democratic elections, seriously misrepresented the nature of the organisation, the roots of which lay in Bennabi's Islamist nationalism rather than the pan-Islamism of the Muslim Brotherood. In tacitly accepting this justification, western governments may have allowed a chance for the development of genuinely liberal governance, compatible within an Islamist framework, to be extinguished. [ABSTRACT FROM AUTHOR]

Scientific achievements, especially in contemporary biology, have led and continue to lead to uncertainties for some believers with regard to their understanding of the role of God as the creator. This essay, avoiding philosophical jargon, expounds the stance of Islamic philosophy on this matter and argues that such anxiety and doubt are unfounded. Drawing upon the thousand-year-old distinction between two types of cause, real and preparatory, as formulated by Muslim philosophers, the argument demonstrates that seeing biological advances as rivaling God's creation, as traditionally understood in the Abrahamic religions, is a premature judgment based on a faulty conflation. This comes to light most clearly through Mulla Sadra's analysis of causality, the far-reaching implications of which are briefly mentioned. [ABSTRACT FROM AUTHOR]

The article discusses the ontological views of Muhyi al-Din ibn al-Arabi. It is said that al-Arabi's writings are often mischaracterized as pantheistic. It is argued that Ibn al-Arabi's description of the universe as a manifestation of God differs from pantheism by distinguishing God's manifestations from God's unknowably transcendent essence.

The article discusses the primary sources of engagement "Engaged Surrender" that include the patriarchal tradition, secular readings of Islam, and colonial distortions of Muslim societies. It concerns Muslim women's longing for liberation. Meanwhile, Islamic philosopher, Azizah al-Hibri, guide the women through freedom and justice in the Qur'an that would protect them from colonial pseudo-liberation.

This article explores the textual connections between two narratives: Ibn ufayl's (581/1185–6) Risalat ayy ibn Yaqan and a brief history of religions present in two works – the General Estoria and the Stenario – produced in the Castilian court of king Alfonso X (1221–1284). Both literary narratives deal with the intersection of philosophy and metaphysics. First, Alfonso X's cultural renaissance is contextualized. Under Arabic influence, Alfonso's collaborators created a cultural synthesis that was denounced by his son Sancho in the 1290s. Second, we compare Ibn ufayl's and Alfonso X's narratives. Ibn ufayl's model was probably adapted to justify a cultural programme that blended Christianity and Pagan inheritance. Unfortunately, there is no physical evidence to prove that Alfonso's circle was familiar with Ibn ufayl's work. Nevertheless, the analysis of a common genre – following A.W. Hughes's theory – allows us to contend that Alfonso X reproduced this type of text within a Christian context. [ABSTRACT FROM AUTHOR]

Focuses on Islamic medieval philosophical text in the Eastern lands of Islam and in the Ottoman Empire as highlighted in an encyclopaedic work on philosophy and the sciences consisting of five epistles. Popularity of the encyclopaedic work during the 9th and 15th centuries; Overview of the teachings of well-known Ottoman philosophers; Ways to examine the quality of the manuscripts used.

It was most natural and reasonable that the Holy Quran has been descended Arabic for the Messenger was being Arab. The Message should be in his own tongue, that he might explain it in every detail, with the greatest power and eloquence. Even though it was to be for the whole world, its initial exposition was thus to be in Arabic. Now when the Qur'an is being sent down in their own tongue so that they may understand it, they raise the objection: why has it been sent down to an Arab in Arabic? But if it had been sent down in foreign tongue, these very people would have said, ‘How strange! An Arab Messenger has been sent to the Arabs, but the Revelations being sent to him are in a tongue which is neither understood by him nor by his people.’ [ABSTRACT FROM AUTHOR]

The article presents the author's discussion of Orientalism in the study of Islamic philosophy. He discusses the struggle between revelation and reason which dominated the philosophy in Islam. He classifies the work of Arab-Islamic writers on Islamic philosophy as Orientalist. He also outlines genres of Orientalist interpretation on the philosophy in Islam.

In this article, as a rhetorical term, îjâz and its components will be examined. In the course of the article, examples from the Qur'anic verses, prophetic traditions and Arabic poetry will be presented and views of some of the well known scholars of the field on îjâz will be studied. Relevant examples from Turkish language will also be given. [ABSTRACT FROM AUTHOR]

The article examines the works of Islamic philosopher Shams al-Din Muhammad b. Mahmud al-Suhrawardi'al-Ishraqi. The author, based on his assessment of al-Shahrazuri al-Ishraqi's philosophical and historical treatises on previous studies by both H. Corbin and H. Ziai, believes that the neo-Pythagorean work "Kitab al-Rumuz" was drafted at an early stage of the philosopher's writing career. "Kitab al-Rumuz," the author adds, is of ishraqi inspiration because of his physical nearness to condemnation and death another Islamic philosopher, al-Suhrawardi, in Aleppo.