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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]

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]

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]

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.

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]

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 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.

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.

Information about the annual Duke-University of North Carolina (UNC) Graduate Islamic Studies Conference for 2008 on practice and embodiment in Islamicate texts and contexts is presented. Topics include God's body during Islam's formative years is similar to Semitic than Hellinistic thought, argument on fatwa analysis that highlights non-theological motives for issuing a fatwa, and comparing and contrasting concepts on the body and spirit.

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]

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.

The article discusses unity and alienation and the concepts of God and man in Islam. According to the author, the eschatological perspective of Islam has five components. These are the world is meaningful, the world has an end, the world shall rise again, the world shall be judged, and the world shall be at peace with God. The author notes that the Islamic faith is a unity of the revelatory, the prophetic, and the eschatological perspectives.