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This essay explores the political implications of the debate between medieval Islamic philosophy and theology regarding the soteriological importance of hardship. Reviewing key works by al-Ghazālī and al-Zamakhsharī, I show that these theologians assert that divine rewards in the afterlife must be earned through the fulfillment of burdensome religious obligations. I subsequently turn to al-Fārābī's Fuṣūl Muntaza'a , focusing on the philosopher's discussion of virtue, happiness, and self-restraint. I argue that al-Fārābī, though ultimately critical of that version of piety that seeks to make earthly life difficult for the sake of divine reward, simultaneously advocates for the popular adoption of just such a view. Finally, I discuss the precise manner in which the Fuṣūl pertain to modern political debates in the Muslim world regarding the relationship between reason and revelation. I argue that al-Fārābī's profound understanding of religious psychology makes clear the shortcomings of both a pious embrace of hardship as the key to salvation and a purely worldly politics. [ABSTRACT FROM AUTHOR]

This paper contributes a legal and a South Asian perspective to the emerging scholarship on the materiality of the Qur'an, exploring and analysing the development of the laws and regulations that protect the Qur'an as a sacred object against the risk desecration, defilement as well as heretical translations and interpretations. Starting with the enactment of Indian Penal Code, 1860 in colonial India and ending with amendments to the Punjab Holy Quran (Printing and Recording) Act, 2011 in 2022, this paper identifies multiple layers of statutes and regulations that accompany the life-cycle of the Qur'an from 'cradle to grave'. In analysing the legal developments that have fused the object and the text of the Qurʾan into a legal entity that demands particular interpretations of Islam, this paper identifies an Islamic state doctrine that asks and expects the Pakistani state to protect and promote Islamic law and religion in an increasing number of contexts and occasions, the protection of the Qurʾan being only one of them. [ABSTRACT FROM AUTHOR]

Early Islamic scriptures mention the use of corporal punishment parenting strategies to rectify behaviour in children. However, many Islamic scholars strongly warn against employing corporal punishment as a discipline strategy. This discussion paper aimed to examine the misconceptions surrounding the use of corporal punishment as a parenting strategy in religious teachings and explores the sociocultural norms that act as a barrier to effective Islamic parenting practices. This discussion asserts that parenting practices engaging corporal punishment discipline strategies are not an inherent part of Islamic doctrine and both historic and contemporary Islamic scholars endorse alternative, peaceful parenting strategies in line with Islamic values. Dissemination of a holistic understanding of religious teachings regarding parenting strategies within the Muslim population is needed. It discusses the recommendations for educational opportunities to encourage and promote effective parenting strategies, which aim to avoid the use of corporal punishment in Muslim communities and nations. [ABSTRACT FROM AUTHOR]

This study represents the first German-wide investigation of Islamic theology and religious education students. We examined how these prospective multipliers approach Islam in a reform-oriented manner. It was also asked whether study motivation, representation by Islamic associations, segregation, value orientations, enemy images, as well as fundamentalism and Islamism determine reform orientation. An online questionnaire was completed by N = 252 students representative for gender. The newly developed Reform Orientation Scale was proved reliable and valid. Reform orientation was positively predicted by the motivation to impart European-shaped Islam and a value orientation towards gender equality, and negatively predicted by representation by DİTİB, social segregation, enemy images, and fundamentalism. The findings emphasise the need for reflections on representation by Islamic associations and anti-Western and anti-Semitic enemy images. [ABSTRACT FROM AUTHOR]

Aim: of the paper is to present and criticize the statements of the new science of theology (New Kalam) in the field of prophecies and the effect of its supplanting the old science of theology in solving objections and problems, and to explain the motives and consequences resulting from such innovative opinions. This paper deals with the position of the new science of Kalam (Islamic theology) regarding prophecies. Its pioneers criticized selection, the miracle, supernaturalty, and other concepts adopted by ancient theologians. They also developed a new approach to proving prophecy that is compatible with their modern vision and environments and time. Their critisizm started by denying the rational evidences upon which old Kalam built its conclusions, and by highlighting some of old Kalam problems as they claim, New Kalam pioneers agreed on the liberal view of the statements of ancient theology and urged its renewal through religious expansion with the help of modern sciences. They made this renewal process completely open, so there is no specific approach through which this upgrade must follow, evaluated, or controlled. Even a single issue has led so often to multiple and varying results, some of which may be due to false premises or a relative view, and they did not stipulate at all that the science of Kalam provides certain or definitive knowledge at all in the first place. Methods: of induction, deduction, comparison, and criticism. Conclusion. The definitions from which those who advocate the new science of theology started and the introductions from which they started are false introductions, or for which there is no evidence. The positions of the advocates of renewing the science of theology have varied regarding the issue of prophecy, whether in the concept of revelation, the concept of prophecy, or acceptance of the miracle, and some of them went on to renew it to understand these issues. Some of them focused on other cultural topics, such as women’s rights. Recommendation: the necessity of making comparisons between those who advocate ancient and new theology in more specialized topics. [ABSTRACT FROM AUTHOR]

"Perilous Intimacies: Debating Hindu–Muslim Friendship After Empire" by SherAli Tareen is a comprehensive study that explores Islamic perspectives on Hindu-Muslim friendship in modern South Asia. The book examines various aspects such as the translation of Hinduism by a Sufi master, debates between different religious groups, theological and legal contestations, and Muslim attitudes towards other religions. Tareen's research highlights the political dynamics of religious difference and the challenges faced by religious minorities in South Asia. The text also discusses the influence of theologian Aḥmad Rażā Khān on contemporary Indian Muslims and the colonialist demand for cultural assimilation. It suggests that traditionalism should be valued and used as a critique of state power, and emphasizes the need for dialogue between Muslim and Hindu scholars. [Extracted from the article]

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Belief in God is the first of several principles enshrined in the Rukun Negara of Malaysia which makes it one of the important principles to be upheld by any Malaysian citizen. However, there are some who do not accept this concept of believing in God and they are referred to as atheists. The existence of this group can seen clearly when issues that concern this group became public knowledge like the meeting of atheists in Kuala Lumpur that took place in 2017 and the existence of a Facebook group called Warung Atheist (Atheist Stall). Therefore, this article is prepared to discuss a discourse on the atheism within the Malaysian society including: [1] to analyze past studies related to the definitions and history of atheism; [2] to analyze past studies related to atheist thoughts and arguments and [3] to analyze past studies related to the response and objection to atheism. This article is written using qualitative method with content analysis design. In general, the research findings show that, in Malaysia, there are so few studies conducted on this topic. The study on the definitions and history of atheism among Malaysian researchers is still lacking because many researchers make the studies as a side topic only. This also happens to studies on themes related to atheism, but it should be noted that there are several studies have begun to make focusing on atheism. However, most researchers in Malaysia conduct studies which concern the objection against and criticism towards atheism. [ABSTRACT FROM AUTHOR]

This paper argues for proximity between the two branches of a jurisprudential–adjudicative genre: manuals for judges or the etiquette for the judgeship. I wish to demonstrate that the proximity, lexicography, ways and tools of argument, etc., are founded upon a meta-legal stratum that contains kalam theology. In this paper, I will elaborate on the genre and its discovery, define some basic principles for the field of discussion, and provide textual examples of the proximities between the two branches of the genre based on pre-legal or meta-halachic demands. I suggest a preliminary result here and lay the groundwork for further research in the future: The criteria for the appointment of the true judge sketch out his idealized personality. He is more than an administrator of the judicial bureaucracy: he is a guide for the legally perplexed peoplehood, both in Judaism and Islam. [ABSTRACT FROM AUTHOR]

Some of the most crucial debates surrounding Islamic legitimacy and cinema rotate around the question of the permissible (ḥalāl) and prohibited (ḥarām) in Islamic law and how these function for Muslim theology and politics. Emerging from these debates, halal cinema has been one of the recent critical interventions in the field of Indian and Islamic cinema. Rather than making cinema Islamic from an ideological position, the new halal experiments with the visual language of cinema without compromising the popular dimensions of its viewership. This article looks at the politics of halal cinema within the context of the state of Kerala in South India and argues that the space of halal cinema shows the aspirations and negotiations of the Muslim community in Kerala. Halal cinema thus becomes an immanent critique of Islamic cinema by destabilizing the dominant practice that connects the relationship between Islam and cinema. [ABSTRACT FROM AUTHOR]

Copyright of Environmental & Social Management Journal / Revista de Gestão Social e Ambiental is the property of Environmental & Social Management Journal 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.)

Halal compliance is an essential indicator of living and practicing Islamic doctrines, principles and rules in the actual life of Muslims. For that reason, a valid and reliable instrument was required to measure the adequacy of halal consumption and the behavior of Muslims. Two groups of data were used in this study: 80 respondents were used as data for EFA analysis, and 302 sample data were analyzed using the IRT approach based on the graded response model (GRM) and general partial credit models (GPCM) approaches. The EFA approach yields two factors on the "halal sufficiency" scale: business-halal adequacy and halal-control adequacy. The IRT approach produces information related to items with good item functions, namely items 2, 3, 4, 5, 6, and 8. While items 1 and 7 have low item functions, they can still be used in measuring the adequacy of halal behavior among millennials in Indonesia. [ABSTRACT FROM AUTHOR]

Apart from being an entertainment source, movies can have a deep meaning that benefits life. Some films offer a multidimensional perspective that can be viewed from various aspects. This research explores the psychological condition of Ember, the main character in the film "Elemental: Forces of Nature," through the lens of Sigmund Freud's psychoanalysis and the implications of Islamic theology. The study employs a descriptive qualitative method and analyzes data collected from the film's script and related writings, focusing on Ember's personality and defense mechanisms. At the beginning of the movie, Ember exhibits an unbalanced interplay between her id, ego, and superego, manifesting in her struggle to control her emotions, particularly anger. Freud's psychoanalysis is a comprehensive method but heavily critiqued within Islamic theology for not addressing the aesthetic values of the soul, leading to a perceived dryness. The film portrays Ember as outwardly stable and obedient to her parents, yet internally, she harbors unresolved complaints. Her interaction with Wade, a character embodying the water element who is talkative and enjoys life, aids in stabilizing and enriching her character. The study underscores the Islamic belief that everyone is created in pairs, with diversity as a divine strategy for fostering complementary relationships. The findings highlight the significance of maintaining a balanced lifestyle and adhering to divine guidance for human well-being in the 21st century.

This article argues in favor of Open conception of divinity and theology in Islam. In Section 1, I explain the main textual difference between traditional transcendent conception of divinity and the open conception. Then, I will demonstrate the essential elements of this theology according to the various interpretations of the texts. I will then introduce a different meaning of God’s power as freedom bestowment. Next, I will argue that open theology can be supported rationally through its capability to dissolve some philosophical concerns of theism. It will be concluded that since in the modern era, human beings have changed their position in the world consciously, this change in the position of the man-world state definitely affects our epistemic position toward God, which is our theology. Nowadays, after challenging the sociopolitical paternalistic hierarchy of the world, we become more ready to understand the immanence, nearness, and love of God instead of seeing Him as the almighty King who governs the world from an eternal and too transcendent position. In my view, Open theology could be a fruitful avenue for Islamic theology to pursue as it seeks to answer the emerging questions concerning Man–God relationship in our modern world.

This research article explores the central role of the doctrine of Faith of monotheism and its principles as presented in selected Sufi texts. The study demonstrates that the beliefs of the Sufis, particularly Tawhid and its principles, are derived from the Qur'an and Sunnah, with no elements conflicting with Islamic teachings. These texts make a concerted effort to align Sufi teachings with traditional Islamic beliefs. The article concludes that Sufi doctrines are fully consistent with Islamic teachings and deeply rooted in the Qur'an and Sunnah. Various aspects of Tawhid are clarified in these texts, and the study argues against the notion that Sufi beliefs are un-Islamic. Ultimately, these works validate Sufi beliefs as authentic and harmonious with Islamic teachings. [ABSTRACT FROM AUTHOR]

In Islamic religious education (IRE), as well as in the context of pedagogical and theological Islamic Studies at universities, Muslim educators, teachers, and learners in Germany and Austria encounter each other in a cultural, religious, theological, and ideological plurality. However, the existing intra-Muslim plurality is often neglected and not the focus of pedagogical and didactic reflections, despite its great significance for religious educational processes. This article outlines possible contours of pluralism-fostering Islamic religious education and didactics based on intercultural and interreligious education approaches in Germany and Austria. [ABSTRACT FROM AUTHOR]

The article explores the involvement of bilingual texts comprising a source and its interlinear translation in Islamic educational practices in 19th- and 20th-century Sumatra. Such texts occur among the so-called kitab kuning, materials dealing primarily with the principles of Islamic faith, jurisprudence, and ethics that have been traditionally used for teaching in Indonesia's Islamic schools. Written in classical Arabic, these texts are sometimes provided with translations to Malay or other languages between the lines. The article addresses two cases demonstrating occurrence of this practice in manuscripts containing Islamic doctrinal texts that were often used for teaching beginners: an anonymous versified 'aqīdah originating from late 19th-century Aceh and a copy of Umm al-barāhīn by al-Sanūsī (d.1490), from Palembang of around the same period. The manuscripts under discussion appear to demonstrate different types of interlinear translation from Arabic to Malay, i.e. phrase-by-phrase and word-by-word. The article argues that both types combine literality with interpretation, which allows the assumption that interlinear translation was used as a tool for teaching both the Arabic language and the basics of Islamic doctrine. [ABSTRACT FROM AUTHOR]

It is known that the periodization of the entry of Islam into Indonesia is classified as one of the four major immigration that forms the socio-cultural ecosystem of the Indonesian people, including the spread of Islam in South Kalimantan during that period. After the four major immigration periods, only then did the European colonial nations enter which started from the Portuguese, Spanish, Dutch and finally Japanese. This study uses a qualitative method with a library research approach. Islam entered Kalimantan in the 15th century A.D.A.D. by peaceful means brought by missionaries from Java. Sunan Bonang and Sunan Giri have students in Kalimantan, Sulawesi, and Maluku. Sunan Giri's composition is called Kalam Muyang, while Sunan Bonang's composition is called Sumur Serumbung. Islamic education in Kalimantan in the course of history has its own pride, with the publication of a person who received the title "Matahari Islam of Kalimantan". [ABSTRACT FROM AUTHOR]

What motivates young Muslims to study Islamic theology or religious education? Are they aiming for a specific professional qualification that requires the study of Islamic theology, or do they want to deepen their faith and aim for further personal development? The question of motives for studying Islamic theology is linked to the life goals and biographies of young Muslims, which opens up the issue of migration and Islam. This article aims to investigate the relationship between the study motives, professional aspirations, and life goals of Islamic theology students within the context of migration. Additionally, it seeks to explore their experiences with foreign and self-positioning in society. Empirical data gathered through qualitative and quantitative research methods will serve as the basis for this examination. [ABSTRACT FROM AUTHOR]

This article analyzes a series of legal opinions from the Far Maghrib between the 8th/14th and 11th/17th centuries in which the authors promote a remarkable position: that members of the Muslim community deemed ignorant of creedal doctrine should be accorded the legal status of Magians (ḥukm al-majūs). The primary consequence of categorizing people as Magians – meaning here something different than Zoroastrians – was the annulment of their marriages. After discussing the sources and offering comments on the social, political, and religious circumstances that may have conditioned this position (Section 1), I explain its intellectual architecture. I show that while the concepts animating the concern with creedal ignorance were rooted in Ashʿarī theology (Section 2), the tools of enforcement came from Mālikī law (Section 3). The "Magian position" thus sheds light on historical interactions between Islamic theology and law, as well as on the functioning of orthodoxy in Muslim societies. [ABSTRACT FROM AUTHOR]

This article discusses the problem of specialization in the educational approach of the Medieval Turkish-Islamic World of Thought. Existing research in this field were evaluated around the perception of education in madrasahs in the TurkishIslamic tradition. Specialization was also examined with a focus on Islamic sciences (especially fiqh and kalam) within the framework of the teachings of the Sunni tradition. However, in the history of Turkish-Islamic thought, the Golden Age was experienced not with this style of specialization in madrasas, but with the scientific maturity of scholars who dealt with ancient sciences outside the madrasah. Neglecting this has resulted in the results of previous studies being accurate but incomplete. What distinguishes this article from others is that it fills this incompleteness in educational history research with the perspective of the individual assimilation theme and the specialization problem. In this study, where the literature research method was applied, fundamental works, current studies in the field of social sciences and international publications were evaluated. The contribution of this article to the field is the effort to include this null subject, i.e., the problem of specialization, in education history research with a new theme and perspective. [ABSTRACT FROM AUTHOR]

Research into Islamic higher education tends to focus primarily on the educational institution as the object of the analysis and neglects the perspectives of students. To tackle this research desideratum, this article investigates students' educational paths in the field of Islamic higher education. Based on in-depth interviews and extensive fieldwork among German students and alumni from the International Theology Program (Uluslararası İlahiyat Programı) in Turkey, the article has a twofold aim. First, it unpacks the motivations and reasons for students to study Islamic theology. Second, it examines how studying Islamic theology comes to constitute a meaningful endeavor for the students. The analysis shows that students' complex ways of aspiring to study Islamic theology simultaneously constituted relevant means of becoming. Thus, studying Islamic theology constituted a venue for interlocutors to explore sources of identity and processes of meaning-making. [ABSTRACT FROM AUTHOR]

The book review discusses "Vicegerency in Islamic Thought and Scripture" by Chauki Lazhar, which explores the concept of vicegerency in Islamic thought and its relevance today. The book analyzes how vicegerency is understood in classical Islamic scholarship and compares different contemporary perspectives on the subject. It also attempts to formulate a comprehensive theory of vicegerency as a human existential function, drawing on Quranic verses and exploring the relationship between God, human nature, the universe, revelation, and the human existential function. The review notes that the book provides a thorough examination of the topic, but mentions some mechanical issues and a lack of focus on the author's own thesis. [Extracted from the article]

The article presents an interview with Jörg Matthias Determann, a Professor at Virginia Commonwealth University in Qatar, focusing on Islamic theology's engagement with extraterrestrial life. He discusses interpretations of Islamic scripture regarding the existence of intelligent beings beyond Earth, potential theological implications, and the flexibility of Islamic theology to accommodate such ideas, emphasizing the intersection of science, religion, and cultural narratives.

This study investigates how monotheistic religions depict God with masculine or feminine attributes, considering historical context. The issue arises from questioning the portrayal of a masculine God within these religions, influenced by a patriarchal socio-cultural backdrop. Instances mainly from Christianity and lesser from Judaism and Islam, the study analyzes the characteristics of religious theological language used in the depiction of God. In this context, we explore the linguistic challenge encountered by religious traditions when employing anthropomorphic language. Since the core issue revolves around expressing and labeling the divine, the paper initiates with a conceptual examination of God’s characterization as either masculine or feminine. In this analysis, tracing back historically, archaeological and anthropological evidence indicates that language used to describe God was initially predominantly feminine. Feminist perspectives contend that over time, particularly within monotheistic religions, this language has become masculine and that this historical shift has been a major factor in the social and cultural exclusion of women. Against this claim, the study aims to substantiate the claim that despite the effective historical dominance of the theological masculine language, the feminine divine image persists in both theistic and non-theistic traditions. Both the Holy Scriptures and early theological writings occasionally employ feminine language when discussing God, although less frequently than masculine language. Within this context, anthropomorphic depictions of God in the Holy Books of monotheistic religions—where God is perceived as an immaterial being—are interpreted metaphorically, analogically, or symbolically. In particular, the mystical traditions of these religions have emphasized feminine qualities more intensely in their depiction of the divine. They portray God not only as a father or male figure but also with feminine attributes, such as a mother, lover, or friend. These traditions contend that qualities like divine beauty and mercy find their fullest expression in women and the feminine manifestation of existence. Notably, the Nag Hammadi tradition, rooted in Jewish mysticism, highlights the feminine dimensions of the divine, emphasizing love and compassion. Medieval Christian mystics such as Meister Eckhart and Julian of Norwich also emphasized the feminine dimension of God in their experience of the divine. Similarly, within Islamic Sufism, influenced by the Our’an’s balance and harmony of tanzih(exoneratin God from human attributes) and tashbih (drawing similitude) the Ibn Arabi tradition, emphasizing the feminine portrayal of the divine. They recognized the divine presence within the feminine elements of creation. Additionally, a lesser-known figure, Molla alJaziri, dealt extensively with the theme of woman as a divine mirror. This study aimed aligns with the feminist theological approach, advocating for the reinterpretation of theological and religious language in order to liberate it from the dominance of a patriarchal language and reveal its feminine aspect. Additionally, study also suggests further research by examining specific time periods, approaches and individual scholars’ perspectives. [ABSTRACT FROM AUTHOR]

The main source of Islam is the Holy Qur'ān. Qirā’a is the branch of science that deals with the different ways of reciting the words of the Qur'ān. For this reason, the science of qirā’a has a special place and importance among the basic Islamic sciences. The fact that the Qur'ān ranks first among the primary evidences in Islamic jurisprudence methodology has made it directly related to the science of qirā’a. At the beginning of Islam, the verses revealed were transmitted firsthand by the Prophet (PBUH) to his companions, who in turn would teach these verses to others. The differences in reciting that existed in this process led to the types of qirā’a called 'seven ahruf/letters'. Believers would first learn the different qirā’āt that they heard from the Prophet (PBUH) and then pass them on to the others. However, in addition to the authentic qirā’āt, the unauthentic qirā’āt that emerged over time directly affected the Islamic legal doctrine. Especially the differences in the most accurate understanding of the divine word led to the emergence of differences of opinion among Islamic jurists. This, in turn, was the source of the divergence of jurisprudential groups. These divergences between the groups based on the differences in qirā’a have come to the agenda depending on the issues of Islamic law, sometimes usūl and sometimes furū’. These debates have led to different jurisprudential approaches depending on the different interpretations of the verses, which has led to mental turmoil among Muslims. In this study, the impact of qirā’a differences on Islamic legal doctrine is analyzed. In this context, the issue of intercourse with a woman after menstruation, one of the issues of jurisprudence, is discussed. Regarding this, in the text the concept of qirā’a, its types, and the reasons for the emergence of qirā’a differences are first evaluated. For a better understanding of the issue, the approaches of the four fiqh schools to the differences of qirā’a are also examined in a general way. Then, the jurisprudential aspect of the concept of menstruation, the way it is expressed in the verse, and the differences of qirā’a on the related verse are examined, and the legal consequences that arise due to these different qirā’āt are explained. As far as can be detected in the process, most of the studies in the field of basic Islamic sciences are carried out in the form of subject analysis under a specific discipline. Unlike the general studies in the literature, in this research, a fundamental issue related to Islamic law and qirā’a, which is among the basic disciplines of Islamic sciences, has been addressed, which reveals the strong bond and interaction between the two disciplines. In order to have a better understanding of the subject of the present research, special attention has been given to include the fundamental sources of the science of qirā’a along with Islamic law. [ABSTRACT FROM AUTHOR]

"Islamic Theology and Extraterrestrial Life: New Frontiers in Science and Religion" is a book that delves into the potential effects of discovering extraterrestrial life on Islam and the Muslim community. The book, edited by Shoaib Ahmed Malik and Jörg Matthias Determann, features nine chapters written by theologians, scholars of comparative religion, philosophers, and social scientists, many of whom are Muslim. The authors explore various aspects such as Islamic theology and scripture's stance on extraterrestrial life, ethical considerations and Islamic jurisprudence related to extraterrestrials, a comparison of theological issues in Islam and Christianity, and the role of Islamic exotheology in Muslim society. The book aims to provide a comprehensive discussion on the subject, addressing a gap in existing literature. The text examines the implications of the Quran and Islamic theology for the existence of extraterrestrial life, analyzing interpretations of Quranic passages and hadiths that suggest the presence of intelligent beings beyond Earth. It also compares the perspectives of Christianity and Islam on extraterrestrial life, concluding that there are no theological or scriptural grounds to dismiss the possibility of morally accountable beings elsewhere in the universe. The discovery of extraterrestrial life would necessitate adaptation within Islamic beliefs. The text emphasizes the significance of studying the societal impact of such a discovery and its implications for religious beliefs. [Extracted from the article]

The subject of signs of apocalypse was not given much place in the Sunni theological works of the classical period. The subject of signs of the apocalypse has been discussed more in recent times and different views have been adopted on the subject. The discussions mostly have took place around the great signs of the apocalypse. There are those who see the great signs of the apocalypse as a matter of faith, but there are also those who do not accept them as a matter of faith. This article aims to examine this issue, which is the subject of different ideas and question marks, from the perspective of Mu’tazila. For this reason, the ideas of Zamakhshari, who gave relatively more information on the subject among Mu’tazila, were emphasized. As a matter of fact, it has been seen that there is no research in the literature that deals with the views of Mu’tazila and Zamakhshari on this subject independently and in detail. The aim of the article is to determine Zamakhshari’s views on the signs of the apocalypse. Moreover, it is to get an idea about Mu’tazila’s approach to the subject. Document analysis method was used in the study. Zamakhshari’s work called al-Kashshaf was examined. Additionally, his works named al-Minhaj and Asas al-Balaga were consulted. It has been seen that Zamahshari, in his work called al-Kashshaf, mostly took the narrations into consideration and accepted the signs of the apocalypse. [ABSTRACT FROM AUTHOR]

One of the main subjects of the science of Kalam (Islamic theology) is the issue of the existence and oneness of Almighty Allah. He is a being that is both transcendent with His essence and immanent with His attributes. Allah has created beings to manifest His essence and has created His art to manifest His attributes. Humans can attain knowledge of His existence by reflecting upon creation. Among the most important topics in the science of Kalam is the section on "divinity" (ulūhiyya). A relationship is established between divinity and the universe. This relationship is pursued through the evidence of Allah’s existence. Among the classical proofs, there is the argument from purposiveness and order in existence. The content of the argument from purposiveness and order encompasses the issue of beauty, which is the most important topic of the science of aesthetics. The aesthetic proof holds a significant place in recognizing the existence of Allah. In attaining the existence of Allah, we draw upon both the material beauty in existence and the moral beauty found among human behaviors. Therefore, at the core of this subject lies the concept of "beauty." "Beauty" is a universal reality. The highest expression of beauty is manifested in art. The greatest aim of Islamic art is to establish the connection of tawhid (oneness) between religion and art. This is achieved through the concept of beauty in existence. In this context, all the beauties we observe in the universe are reflections of Divine art. The concept of beauty in existence is too vast to be confined to matter alone. In this context, beauty has both material and spiritual dimensions. In Islamic belief, the essential aim is not just to know what is purely beautiful, but to seek the absolute truth through beauty. [ABSTRACT FROM AUTHOR]

In this paper I describe the nature and scope of the concept 'sunna' in progressive Muslim thought. I argue that, unlike the hadith-based concept of sunna found in classical Islam, the concept of sunna in progressive Islam has strong affinities with how that concept was understood during the formative period of Islamic thought. In this respect, I show that the concept of sunna in progressive Islam operates within a broad contextualist and rationalist approach to Islamic theology and ethics, that it is a general ethico-behavioural embodied concept. It is not viewed as a source of Islamic belief, nor is it considered a form of unrecited revelation - although, for hermeneutical purposes, it exists in an organic and symbiotic relationship with the Qur'an. In the last section, I discuss several concrete implications this approach to the concept of sunna has in progressive Islam, doing away with many norms, values, and practices that have been associated with the concept in classical Islamic law/ethics, such as those pertaining to family and criminal law. With respect to this, I highlight how a progressive Muslim approach to normative sunna enables the Islamic interpretive tradition to shed ethically and epistemologically outdated norms, values, and practices that have often been defended on the basis of a concept of sunna that operates within the hermeneutical confines of classical Islamic theology and Islamic legal theory. [ABSTRACT FROM AUTHOR]

This article delves into Ibn 'Arabī's perspective on translation, specifically in the context of Sufi philosophy. It highlights the significance of understanding an author's worldview and reality to accurately convey their intentions. The concept of tarjama, meaning "translator" or "interpreter," is explored, particularly in relation to divine speech and words. Ibn 'Arabī refers to himself and the Prophet as tarjumān, or "Translators of the Real," who transmit God's words. The article suggests that being a Translator of the Real necessitates a state of nothingness before God and purity of the heart. It also discusses the role of the Prophet Muhammad as a translator of the Quran, emphasizing the need for purity of both body and heart to effectively convey its meanings. The text further explores the idea that all things in the cosmos are manifestations of God's speech, making translation a continuous process that requires careful listening and the removal of veils obstructing our perception of the divine address. The ability to convey suprasensory realities depends on our purity and proximity to God, as God never ceases speaking. [Extracted from the article]

Imam Serahsi's work, Al-Mabsut examines the relationship between faith and action from the Hanafi-Maturidi perspective, at the intersection of Islamic law and theology. This work provides a comprehensive analysis of the fundamental issues of Islamic thought, exploring the relationship between belief and behavior that has persisted since the early days of Islam. Serahsi meticulously addresses the rulings related to apostasy, the deeds of infidels and polytheists, and the views of the sect leaders on these matters. The emphasis placed on combating disbelief and preserving faith within the work is critical for understanding Islamic law and the belief system. Disbelief is defined as the opposite of faith, and in this context, the struggle against disbelief is fundamental to the preservation of faith. Serahsi's in-depth analyses aid in understanding the core principles and beliefs of Islam, helping Muslims to maintain their faith and avoid the negative impacts of disbelief. This study significantly contributes to understanding the complex structure of Islamic law and theology in terms of the relationship between faith and action, guiding solutions to contemporary issues related to this relationship. Additionally, the examination of the behaviors of different faith groups, such as believers, infidels, and polytheists, within the boundaries of faith and disbelief, facilitates a deeper understanding of Islamic creed and belief principles. Thus, al-Mabsut highlights the close relationship between Islamic law and theology while illuminating complex issues related to religion and faith, serving as a significant academic resource. [ABSTRACT FROM AUTHOR]

Ibn 'Adil was an important theologian who shed light on the theological debates of his time with his thoughts and remarkably contributed to the Hanbali theological tradition. His theological views deserve a thorough examination within a broad framework. This study aims to shed light on some of his theological views, indicating his position in the realm of theology. His opinions are evaluated within the Hanbali theological tradition and offer significant contributions to theological debates. A better understanding of Ibn 'Adil's thoughts might provide new perspectives for research in theology and help in evaluating his place within the theological tradition more accurately. The study discusses Ibn 'Adil's approach to the proof of necessity within the framework of his theological views. It is observed that he defended the existence of God using rational and logical arguments, showcasing an original approach in this regard. Furthermore, his distinct doctrinal line can be discerned through his views on the relationship between names and attributes, essence and qualities, as well as on issues such as changes in faith and human actions. This study aims to lay the groundwork for a broader examination of Ibn 'Adil's theological views. In this context, it serves as an important step to elucidate his position in theology and to better comprehend his thoughts within the realm of theology. [ABSTRACT FROM AUTHOR]

Modern scholarship has largely rejected the decline paradigm, allowing for the evaluation of the Islamic intellectual tradition on its own terms. Rather than viewing the commentary tradition as a sign of decline, scholars have sought to understand the different literary genres and their functions. However, a gap has emerged between the insights gained from works published in Anglo-Saxon languages and those published in Arabic and Turkish. This paper presents insights from recent works published in the Muslim World on the commentary tradition, focusing on the concept of taqrīr and how it helps to solve an issue regarding the debate surrounding Sa'd al-Dīn al-Taftāzānī's madhhab in fiqh and kalām. The conclusion of the investigation argues that al-Taftāzānī should be considered an Ash'arī in kalām and Shāfi'ī in fiqh based on a careful reading of his works in the context of the commentary tradition. [ABSTRACT FROM AUTHOR]

This study explores the intersection of microeconomic theory and Islamic jurisprudence. We analyze three legal disputes from Islamic history that can be conceived as fair division problems in microeconomics. The solutions proposed by jurists of that time are scrutinized and compared with answers posited by classical division rules. The effected comparisons highlight the similarities and differences between Islamic and conventional economic resolutions. We use the axiomatic approach to define generalizable rules based on the solutions offered by eminent Islamic jurists Abu Hanifa and Abu Yusuf. Our analysis reveals that Abu Hanifa's methodology and the concede-and-divide rule are identical. Moreover, Abu Yusuf's approach mirrors the constrained Ibn Ezra rule. We examine the principles characterizing the concede-and-divide and Ibn Ezra rules and find these doctrines compatible with Islamic tenets. In conclusion, our study connects Islamic law with microeconomic theory through its unique exploration of legal disputes perceived through the lens of fair division problems. Our findings contribute to the scholarly understanding of how established division rules can be adapted to align with Islamic values and how Islamic allocation methods can be illustrated using an axiomatic approach. [ABSTRACT FROM AUTHOR]

A meta-theology makes claims about the structure of theological claims: it identifies a single, fundamental claim about God, and shows how other theological claims are derivable from the fundamental claim. In his book Depicting Deity and other articles, Jon Kvanvig has identified three distinct meta-theologies: Creator Theology, Perfect Being Theology, and Worship-worthiness Theology. In this article, we argue that the medieval Islamic philosopher Avicenna's views about God have the structure of a meta-theology, and that it is distinct from the three projects Kvanvig identifies. This view is Necessary Existent Theology. [ABSTRACT FROM AUTHOR]

The Women's March on 21 January 2017, opened a new social and political landscape for Muslim women to engage in Islamic liberatory activism. I locate Muslim women's participation in the marches following the 2017 'Muslim travel ban policy' as a site for discovering the link between the politics of resistance and the utility of Islam as a source for liberation. I argue that Muslim women living in minority and post-secular contexts resort to faith as a source of agentival liberation to address the political rhetoric of anti-Islamic sentiments and policies. The outcome of this research demonstrates (1) how Muslim women activists challenge the Western narratives of being oppressed and explore the ways they want to represent themselves; (2) how Islam serves as a catalyst for theological resistance and how this enhances the role of Muslim women as moral and spiritual agents in transforming their political and social conditions; (3) how the Islamic liberation in the US context historically intersects with Black churches' resistance toward White racism; and (4) how Muslim women's agency as spiritual beings is linked to the promotion of justice in the Western liberatory movements. Overall, the article shows how Muslim women resort to their spiritual journey and use such narratives to confront unjust political rhetoric and policies. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Turkish Music (TM) / Türk Müziği is the property of Young Wise Publishing 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.)

In modern history, the availability and affordability of a range of commodities that cater to the specific needs of consumers have permeated globally. While most brands that dominate global markets remain 'Western', their spread and adoption in Asia have been met with various specific cultural responses. Such is the case with Indonesia, a Muslim-majority country and the largest economy in Southeast Asia. There has been rising halal consumerism in at least the past two decades, which some have understood as a response towards global economic changes. This article aims to understand the meaning of halal, or permissible according to Islamic doctrines, as felt by young Muslims (18–35 years) in the capital city of Jakarta. It analyses semi-structured interviews with 120 young Muslims in Jakarta's capital city in 2018 and 2020. It finds that the meaning of halal in Indonesia is shaped by and practised within the material conditions of global market capitalism. This article finds that halal practices include the production and consumption of halal goods and services, where Muslim workers and consumers strive to maintain Islamic lawfulness within neoliberal market settings. [ABSTRACT FROM AUTHOR]

The article focuses on the challenges of Christian outreach to Muslims and proposes a metaphorical approach to understanding Islam as a theological mosaic, drawing parallels with the creative repurposing of broken ceramics into mosaics. Topics include the absence of a unified field theory of Islam, the use of metaphorical reasoning to navigate the complexity of Islamic theology, and the examination of historical and textual evidence to support the proposed metaphorical framework.

This article invites a consideration of more diverse conceptions of love. It proposes as a contribution specific Islamic forms of love, especially those theorized by the medieval Muslim theologian, Abū Ḥāmid al-Ghazālī (d. 1111). The goal is to decolonize the concept of love from dominant Christocentric notions of agape and redemptive forms of love that shape interfaith dialogue. It argues why we need to explore and take account of different conceptions of love. Pope Benedict scandalized the Muslim world with his 2006 Regensberg lecture. The source for many of these misunderstandings is the equation of the ontotheology of love in a particular strand of Christianity with love in Islam. Historically, Islam's ontotheology is centered around incumbent mercy, whereas love is a product within a theological apparatus of experiential relationships of humans with each other as well as with the divine. The article elaborates why Ghazālī's phenomenology of love enriches our understanding of love. Foregrounding knowledge, perception, and obedience, Ghazālī offers a complex experiential conception of love within a Muslim theological 'apparatus' and matrix. Proposing that Christianity and Islam have love in common, as some have proposed, does not do justice to the rich, but very different conceptions of love in each tradition. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation 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 Journal of the Faculty of Divinity of Ankara University / Ankara Üniversitesi İlahiyat Fakültesi Dergisi is the property of Ankara Universitesi Ilahiyat Fakultesi Dergisi 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 research delves into Harun Nasution's theological perspectives and the reforms he advocated, particularly within the framework of Rational Islam. It explores the historical context surrounding the concept of destiny, encompassing interpretations from the Jabariyah and Qadariyah theological schools. Employing a descriptive analysis methodology, the study elucidates Nasution's rational and scientific theological framework, emphasizing the pivotal role of reason in human actions while maintaining a symbiotic relationship with revelation. Drawing from Nasution's intellectual lineage, notably influenced by the Mu'tazilites and Muhammad Abduh, the research uncovers Nasution's paradigm shift from Traditionalist to Rationalist theology, a significant development in the Indonesian context. Nasution's reforms, detailed within, represent a departure from dogmatic interpretations, advocating instead for a nuanced understanding that reconciles intellect with revelation. This study contributes to a deeper understanding of Nasution's legacy as a modern reformer and offers insights into the evolving landscape of Islamic theology, particularly in Indonesia, by comprehensively examining his theological views and reforms and their implications for the interplay between reason and revelation in Islamic thought. [ABSTRACT FROM AUTHOR]

This article aims to analyse and explore the historical struggle of Islam in the liberation of the ummah, especially the liberation of Bilal bin Rabbah. This article uses qualitative research with a phenomenological approach. The primary data source of this article was literature related to the story of Bilal bin Rabbah. At the same time, secondary data used comprised scientific articles, books of tafsir, and a range of books and reports related to the theme of the discussion. The results show that the story of Bilal bin Rabbah contains heroic liberation values in opposing the injustice of the Jahiliyah period. Liberation theology in Islam emphasises the values of social justice, freedom, and resistance to all forms of oppression. The life story of Bilal bin Rabah is a clear example of the application of these values, illustrating the firmness of faith, resistance to inequality, and struggle against oppression. In addition, Islam also provides indicators as a marker that the human being is free. The indicators are: Freedom of religion, Freedom of opinion and expression, Individual freedom, Economic freedom, Freedom from oppression and injustice and Freedom in education.

The concept of fiṭra (primordial human nature or natural disposition) plays an important role in Islamic theological anthropology. It is first and foremost a scriptural concept, being present both within the Qur’an (Q. 30:30) and the Hadith (especially the hadith ‘every child is born upon the fiṭra […]’). The primary sense of fiṭra is that the devotion to God characterizing the ethical monotheism of Islam is in some sense an inbuilt capacity or inclination of the human being. The key texts of Islamic scripture relate fiṭra to the purity in belief and practice associated with the Abrahamic legacy and the Prophet Muḥammad’s renewal thereof. Though the impact of early controversies concerning the divine decree can be felt in some of the related hadiths and their theological reception, the prophetic core is free from strong predestinationism. There is a significant dividing line in the Islamic theological tradition over whether to link the interpretation of fiṭra to a metaphysical primordial covenant between God and all human beings (usually connected to Qur’anic verse 7:172) or if emphasis is to be placed instead on human natural capacities within the world. In the former case, the human religious experience is fundamentally one of recall and return, whereas in the latter it is one of instinctual and intellectual realization. This difference in interpretation impacts the epistemic dimension of fiṭra, its role in knowing God and making moral valuations, as well as the way that it is framed within the social lives of Muslims.

Al-Ṣirāṭ al-Mustaqīm (the Straight Path) is a central concept within the Islamic tradition. It is loosely understood as the path that leads to God, often being employed as a reference to the Qur’an, the Prophet Muḥammad, or Islam in general. Throughout the history of Islam, many scholars and schools of thought have attempted to define the nature of this Path while endeavouring to identify who its true followers are. With the diversity of views that exist concerning this concept, the primary aim of this entry is to consolidate prior discussions with a view to providing an overview of how the Islamic tradition has grappled with the concept and how it has impacted the practice of the Muslim community. The article divides the discussion into three key reflections: exegetical, theological, and mystical. In the exegetical section, the entry examines how various mufassirūn (Qur’an exegetes) have understood the concept. In the theological section, it similarly analyses how various Muslim theologians (mutakallimūn) have grappled with the same concept but under the rubric of al-firqa al-nājīya (the saved group). In the mystical section, the entry attends to the Sufi tradition, highlighting how several key mystics have addressed this question and how doing so influenced their practise of Islam. While the article is not exhaustive in its treatment of the subject, it attempts to be representative of the key voices that have engaged with the concept and ends with a brief overview of some more contemporary thinkers.

The text is a book review of "The Wiley Blackwell Companion to Comparative Theology: A Festschrift in Honor of Francis X. Clooney, SJ." The book serves as both a celebration of the work of Francis X. Clooney, a Jesuit comparative theologian, and a comprehensive resource for the field of comparative theology. The book contains 44 chapters from 47 contributors, covering a wide range of topics and faiths, with a particular focus on Christian-Hindu studies. The reviewer highlights several standout chapters, including those by Ruben L. F. Habito, Leo D. Lefebure, Jon Paul Sydnor, and Mark J. Edwards. The book is praised for its diversity and for successfully honoring Clooney's legacy while providing valuable insights for the future of comparative theology. [Extracted from the article]

The document titled "Books Received" provides a list of various books related to Islamic studies. Some of the books mentioned include "The Oxford Handbook of Islam and Women," "Hajj across Empires: Pilgrimage and Political Culture after the Mughals, 1739–1857," "Qayrawān: The Amuletic City," "From the Divine to the Human: Contemporary Islamic Thinkers on Evil, Suffering, and the Global Pandemic," "A Story of Islamic Art," "Pious Labor: Islam, Artisanship, and Technology in Colonial India," "Across the Green Sea: Histories from the Western Indian Ocean, 1440–1640," "Islamic Jurisprudence, Islamic Law, and Modernity," "Islamic Legal Methodology: A New Perspective On Uşŭl Al-Fiqh," "Justice in Islam: New Ethical Perspectives," "Antioch: A History," "Coherence of the Incoherence: Between Al-Ghazali and Ibn Rushd on Nature and the Cosmos," "Female Religiosity in Central Asia: Sufi Leaders in the Persianate World," "Philosophy in the Islamic World," "Handbook of Sufi Studies, Volume 3: Sufism in Western Contexts," "How Islam Rules in Iran: Theology and Theocracy in the Islamic Republic," "Between Memory and Power: The Syrian Space under the Late [Extracted from the article]