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This study examines the relevance of nineteenth-century Maghrib scholarship models to the transmission of Islamic knowledge and information among communities of American Muslims in the twentieth and twenty-first centuries. Nana Asma'u 'dan Fodio (1793–1864) – scholar, teacher, poet, and activist – was actively involved in the trials and itinerancy of the Sokoto Jihad (1804–30), in which she was principally involved. Although she never travelled beyond her region (now known as northwestern Nigeria), her scholarly reputation extended throughout the Maghrib during her lifetime. This paper explains how Asma'u's reputation and work was spread from the Maghrib to the USA by American Qadiriyya groups that purposively modelled their own communities on that of the nineteenth-century Fodio family network, developing women's study groups based on Asma'u's model, the'Yan Taru(The Associates), and using her educational materials in twentieth- and twenty-first-century-technological contexts. [ABSTRACT FROM PUBLISHER]

This article endeavors to trace changes in the images of the Muslim of the Orient, a product of Orientalism, to contemporary images of the Muslim post 9/11, marking a transition from classical Orientalism to a new Orientalism or Islamism. The study demonstrates how most Western scholarship and media, through the construction of so-called Islamophobia, have portrayed Muslims in terms of global terrorism, Islamic jihadism, fanatic Islamism, fundamentalism, fascism, and Islamic authoritarianism. Much of the scholarship and media dealing with Islam and Muslims require critical assessment and revision. The article also addresses ways through which Muslims in academia and the media have opposed negative images of Muslims. For instance, in response to the irrational acts of extremists that have fostered negative stereotypes of Islam, public lectures, sermons, conferences, and media programs have recently and abundantly been made by Muslim scholars and media activists to present Muslims positively at both the national and global levels. [ABSTRACT FROM AUTHOR]

Our postmodern era is characterized by the ending of a University and disappearance of the idea of higher education. The awareness of the ending of a University should contain a clear image of its beginning. But that is not the case. Even after so much time, there are still opacities regarding the origin, forming and growth of the idea of a University, especially regarding its forming in the Middle Ages. The only thing certain is that the idea and reality of a University cannot be attributed solely to one civilization and historical period. The author considers that the idea of higher education and its first establishments was not conceived in the West, but in the East, in ancient India, China, and Greece and early Byzantium. The paper treats the attitude that the Muslim mind is responsible for the idea of higher education and its first historical establishments. It contributed to the appearance and growth of the medieval Western-European idea of a University and to its concrete realizations. Further on, the author develops a discourse on nature of an European medieval University and its complete institutional establishment in the 20th century. [ABSTRACT FROM AUTHOR]

Knowledge has a central place in Islamic traditions. For Muslims, knowledge is not only a form of worship, but it is also an integral part of the code of conduct of the Muslim. Therefore, Islamic education should play a crucial role in the life of Muslims. However, given the diversity of the Muslim world and its spread across the world, Islamic education has experienced twists and turns to reflect this diversity. This diversity is also reflected in the ways in which Islamic knowledge is transmitted because of a range of influences, including, on the one hand, the social, cultural and political milieus of Muslim societies and, on the other, such critical issues as national educational policies and practices of these societies. This paper examines the development of Islamic education since its earliest history by focusing on the internal as well as the external factors that have shaped its development across the Muslim world. It also discusses changes and reforms that have taken place in the context of the on-going debate on the place of Islamic education in a globalized and secular world. [ABSTRACT FROM AUTHOR]

The status of leisure and entertainment (hereafter: malāhī) is an age-old issue that emerged during the very early stages of Islam and is still being debated today. Generations of Muslim scholars and jurists have attempted to identify and delineate the permissible and the forbidden in this regard to accommodate the socio-cultural contexts of their respective societies. This article examines contemporary Islamic discourse on entertainment, particularly music and audio-visual media, e.g., television, Internet, cinema and theater. How do contemporary Muslim scholars define and relate to malāhī? What is the nature and characteristics of legitimate entertainment and leisuretime activities from the Islamic religio-legal perspective? I suggest that modern-day Muslim scholars, like their predecessors, never came to an agreement on the nature and scope of malāhī. These scholars merely acknowledge that different ethico-legal boundaries are applied to malāhī in contemporary Muslim societies. [ABSTRACT FROM AUTHOR]

The new kalām (kalām jadīd, or new dialectics) intellectual movement initiated by al-Ghazālī and matured by Fakhr al-Dīn al-Rāzī succeeded in putting the Hellenizing philosophical and natural sciences firmly within the theological and epistemological ambit of tradition. This historical success provides pertinent lessons for Muslim scholars and intellectuals today to formulate what can be called kalām al-ʿaṣr, or the Dialectics of the Age, in order to bring tradition to engage creatively and evaluatively with the challenge and allure of contemporary secularizing sciences. [ABSTRACT FROM AUTHOR]

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Abstract The early Qur'ānic commentators argued that, in pre-Islamic times, Arabs observed many Jewish customs relating to menstruation. From the tenth century on, we find Qur'ānic commentators who claim that pre-Islamic Arabs observed Zoroastrian menstruation customs rather than Jewish ones. From the eleventh century on, commentators combined Jewish and Zoroastrian customs in their commentary on Qur'ān 2:222. This paper sets out the close relationship between Jewish and Zoroastrian rules regarding menstruation, which may explain why Jewish and Zoroastrian menstruation customs are connected in some Muslim scholars' commentaries: the Muslim commentators were making an accurate assessment of the similarities between the two sets of customs. At the same time, we only find Jews and the Zoroastrians mentioned side by side in the Qur'ānic commentaries from the eleventh century on, since only by then had Muslim scholars' understanding of other religions expanded enough to provide this knowledge. Early commentators simply did not know enough about Judaism and Zoroastrianism to notice the similarities. It is possible, though by no means certain, that the post-tenth century Qur'ānic commentators who mention only the Jews in regard to pre-Islamic menstruation rituals did so because they were not familiar with Zoroastrian customs and their similarities to those of Judaism. [ABSTRACT FROM AUTHOR]

The article discusses the enduring legacy in the works of muslim scholar AL-GHAZĀlĪ'S. It notes that his works enlightens the Muslims about the rights of Allah Most High, addresses the rights of servants, and the reprehensible qualities to purify ones heart. The author believes that AL-GHAZĀlĪ'S unmatched wisdom can serve as a source of inspiration and guidance for human kind regardless of beliefs.

The article presents abstracts from the Afrika-Studiecentrum in Lieden, the Netherlands which includes a research on the political power in Mozambique, teh construction of public images of Muslim scholars in the Nigerian media and a research on the Arabic Study Circle.

This article focuses on the expansion of the Dewey Decimal Classification (DDC). It was learned that the DDC was devised by Melvil Dewey in 1873, and was first published in 1876, in the book form consisting of 44 pages. It has since been revised 21 times and the latest edition consist of 4140 pages in four volumes. About 95 percent of libraries in more than 135 countries of the world use the DDC library classification system. Despite the fact that the DDC is one of the most popular classification systems in the world, it does not cover the subjects of Islamic Studies, particularly the Sirah. Both the Muslim and the non-Muslim scholars have written extensively on various aspects of the Sirah in almost all the languages of the world. was said that the Dewey numbers relating to Islam and other oriental topics do not provide sufficient space for the literature published in various languages.