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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]

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]

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 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.

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.

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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]

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]