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Introduction: This study reevaluates the historical origins of occlusion therapy for amblyopia, focusing on the contributions of the 9th-century Islamic scholar, Ali ibn Sahl ibn Rabban al-Tabari (838–870 CE). Methods: The investigation delved into al-Tabari's writings, particularly "Firdous al-Hikma," to extract insights into his approach to addressing reduced vision in one eye.Additionally, the study examined subsequent advancements in occlusion therapy by scholars such as Thabit ibn Qurrah and Rhazes, building upon al-Tabari'sfoundational work. Results: Al-Tabari's reports contain significant insights into occlusion therapy for amblyopia, predating commonly attributed origins of the treatment. Within "Firdous al-Hikma," he outlines methods for addressing reduced vision, advocating for the covering of the healthier eye to promote the function of the weaker eye. These findings highlight the pioneering efforts of al-Tabari and his contemporaries in the Islamic civilization and challenge the conventional narrative surrounding the history of occlusion therapy. Subsequent advancements by scholars such as Thabit ibn Qurrah and Rhazes expanded upon al-Tabari's work, advocating for similar therapeutic approaches within the Islamic civilization. Their contributions further solidified the practice of occlusion therapy, laying the groundwork for its continued evolution and refinement in subsequent centuries. Discussion: Al-Tabari's contributions to occlusion therapy underscore the rich heritage of scientific inquiry in theIslamic civilization during the medieval period. This historical perspective sheds light on the diverse contributions to medical knowledge and practice outside of Western contexts and emphasizes the importance of recognizing and honoring these contributions in the broader history of medicine. [ABSTRACT FROM AUTHOR]

Copyright of Arts Magazine is the property of Thamar University 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.)

Gog and Magog are portrayed in the Quran as two malevolent forces that once wreaked havoc on earth and will reappear near the end of time. Hadiths elaborate their natures and actions and served as the principal source for premodern Muslim treatment of the two. In the modern period, Gog and Magog have, besides remaining objects of Quran exegesis, received considerable attention from apocalyptic writers. This article contributes to current scholarship on the modern Muslim discourse on Gog and Magog by examining the views of some notable Sunnī Quran commentators, which have thus far been almost entirely neglected. I show that they adopt either a literal interpretation, whereby Gog and Magog are understood as certain humans, or a metaphorical interpretation, whereby they are conceived as symbols of various phenomena. I also survey, in contrast to most previous researchers, the ideas of several non-Arab writers, especially the Trinidadian Imran Nazar Hosein (b. 1942), author of several apocalyptic works, including a book on Gog and Magog and their dominance in today’s world. My discussion highlights the remarkable diversity of perspectives among Muslim scholars as well as the tendency to demythologize Gog and Magog by either avoiding hadiths or understanding them in light of contemporary circumstances. [ABSTRACT FROM AUTHOR]

Sharia texts have repeatedly stated that the obligation to protect the environment from pollution is necessary to prevent damage and to preserve the right of the neighbor in order to ensure a clean environment free from sources of pollution. The study aimed to show the importance of protecting the right of the adjacent neighbor to a clean environment in the Saudi system compared to Islamic jurisprudence. The study adopted the descriptive, analytical and comparative approach, and the study reached several results, most notably : -Neighborhood damage is not limited to those that affect the people of neighbors or their private money, but also to damage the elements of the natural environment such as water, air, soil and plant or animal organisms that surround the neighborhood . -Protecting the right of neighbor from familiar neighborly harms is guaranteed in the Saudi system. -The agreement of all legal systems to protect the right of the neighbor to a clean environment and to arrange liability for harming him . -Neglecting the right of the neighbor would lead to the loss of the values of tolerance, affection and charity between neighbors. -Positive law is consistent with Islamic jurisprudence in how to estimate unusual damage, which has been adopted by the objective criterion in its assessment rather than the personal criterion, as Islamic scholars consider the same incident of infringement regardless of the personal circumstances of the injured neighbour. [ABSTRACT FROM AUTHOR]

This research aims to explore the contributions of Ar-Razi in integrating religious values with scientific findings, particularly in his interpretation of Surah Al-Fatihah. Through his scientific and critical exegesis method, Ar-Razi provides a fresh perspective on the relationship between religion and science, elucidating scientific discoveries encompassing the existence of a multi-dimensional universe, natural elements, and divine education in the creation of humans, plants, as well as the placement of planets and stars. The research results indicate that integrating religious values with scientific findings deepens the understanding of Quranic verses and provides solid arguments for the truth of the holy scripture. The significance of scientific discoveries in proving the truth of the Quran further strengthens the moral foundation of society, creating harmony between the material and spiritual dimensions. This research contributes insights into the relationship between religion and science, offering an ethical framework for scientific development. Additionally, it has the potential to inspire the development of scientific exegesis methods for understanding sacred texts, serving as a guide for future researchers in bridging the gap between religious values and scientific discoveries, fostering a holistic understanding of the world that combines material and spiritual dimensions. [ABSTRACT FROM AUTHOR]

Most academic scholars of the Muslim Brotherhood and like-minded Islamist organisations seem to agree that these groups have come to accept the nation state and the rules of the democratic game over the past few decades. At the same time, several scholars have shown in their work that reforms and developments among Islamists with regard to the state and democracy have not been accompanied by similar trends on religious minority rights and especially women's rights. The long-held Islamist ideal of an Islamic state in which Islam provides the identity of the state remains difficult to square with full and equal citizenship for non-Muslims. Similarly, Islamists have been willing to make concessions with regard to women's rights by reinterpreting Islamic tradition, but this has not moved as far as their revisionism with regard to the state and democracy. What is holding them back? The objective of this special issue is to begin to answer this question through various case studies, all of which focus on gaining greater insight into (the development of) views on the rights of religious minorities and women among non-violent Islamists since the Islamic revival in the Middle East and North Africa in the 1960s. [ABSTRACT FROM AUTHOR]

This article discusses the role and content of Islamic knowledge in Europe, focusing on how it is produced, communicated, and negotiated by Muslim actors in various settings. The authors examine different Muslim communities, intellectual fields, and educational traditions, highlighting the diverse forms of Islamic knowledge and the ways in which it is received and combined with other types of knowledge. The article also explores the concept of relevant Islamic knowledge and its negotiation among European Muslims, emphasizing the processual nature of knowledge production and the importance of adaptation to local contexts. The special issue includes four research articles that delve into specific practices, groups, and contexts, shedding light on the experiences and motivations of young German Muslims studying in Turkey, Danish Muslim women's search for Islamic knowledge, embodied engagements with religious traditions through theater productions, and the use of podcasts by Muslim speakers in Denmark. Overall, the articles contribute to a deeper understanding of the multiplicity and complexity of Islamic knowledge in European settings. [Extracted from the article]

This study addresses the issue of how religious authority is negotiated and redefined in the age of digital media, focusing on the case of Raja Zia ul Haq, a Pakistani Muslim cleric. Utilizing Multimodal Critical Discourse Analysis, the study posits that Zia ul Haq's strategic semiotic choices in attire and symbolism serve as calculated maneuvers to navigate complex dialogues of power, identity, and cultural capital. The findings reveal that his appropriation of biker club symbolism disrupts traditional paradigms of Islamic clerical authority in Pakistan. These choices resonate with a younger, digitally savvy audience and function as a form of religious rebranding. The study argues that Zia ul Haq's semiotic choices challenge monolithic interpretations of Islamic authority, thereby opening new avenues for religious engagement and interpretation. The significance of this work lies in its transnational implications, offering a counter-narrative that challenges prevailing stereotypes about Islamic scholars and suggests new paradigms for understanding religious authority in a globalized world. [ABSTRACT FROM AUTHOR]

This article critically examines the question of whether a prophetic Hadith can be considered weak if it conflicts with intellect. The research employs analytical and library research methods, drawing on a range of scholarly works including books, academic articles, and writings by Muslim scholars spanning both the classical and contemporary eras.This study reveals that when the authenticity of a Hadith is uncertain and it contradicts intellect, it can be deemed weak. However, if a Hadith is deemed authentic by Hadith scholars despite its contradiction with intellect, two distinct theories emerge among Muslim scholars. The first theory, supported by many classical scholars and their contemporary followers, argues that a correct Hadith never opposes the intellect. According to this perspective, a sound and clear intellect will never contradict an authentic Hadith. In contrast, the second theory, advocated by modern Muslim scholars and some classical scholars, posits that a prophetic Hadith should be considered weak if it conflicts with intellect.The findings of this paper indicate that a prophetic Hadith, when narrated through a strong chain of narrators tracing back to the Prophet Muhammad, cannot inherently contradict the intellect. However, if a Hadith contradicts sound intellect, it can serve as a valid reason to question its authenticity and consider it weak. Through a comprehensive analysis of the scholarly discourse surrounding this topic, this study provides a deeper understanding of the complex relationship between prophetic Hadith and intellect. It underscores the importance of rigorous authentication processes, emphasizing the need to consider the reliability of the Hadith chain and the principles of intellectual reasoning when assessing the strength or weakness of a prophetic Hadith

The Quran was revealed when literary arts were at their peak. The Quran not only surprised its audience with its literary aspects but also with its contents. In this manner, it includes informing clues about scientific facts that could only be discovered centuries later in historical processes. With the advancement of science, it has become apparent how much the information provided by the Quran aligns with scientific realities These developments have proven that the Holy Quran is a book that appeals to the ages not only during the time of the Prophet, but also until the end of time, in terms of its magnificent miraculousness and the fact that it has determined scientific facts in advance. The scientific miracle of the Quran emerged with the scientific exposition of remarkable information that was yet unknown at the time of its revelation but was discovered through the advancement of science. For the first time even before the development of modern sciences, the Quran spoke perfectly about the solar system, the creation of humans from sperm, and the development process of the embryo. Muslims have never had doubts about the miraculous nature of the Quran concerning its literary style and eloquence. In this article, the clear reality of the Quran's miraculous nature from both scientific and rhetorical perspectives where discussed. The research aims to understand the relationship between modern science and Quranic verses and enlightens the literary and scientific aspects of the Quran. Additionally, the problem of comprehension and interpretation of Quranic verses Quranic verses with a scientific approach and the issue of some people not knowing about or being convinced by the scientific miracles in the Quran have been examined through inductive reasoning. In this context, classical and contemporary Islamic scholars' works have been consulted as a fundamental method to ensure the presentation of data regarding the miraculous nature of the Quran, and efforts have been made to extract evidence by analyzing Quranic verses. This study reached the following definite conclusions: The Quran has been proven to be miraculous both scientifically and rhetorically. The fact that the Quran provides proven scientific evidence proves that it is the word of Allah and that Muhammad is the messenger of Allah. The Quran contains many accurate scientific facts that were not known to humans at the period of its revelation. The magnificent structure of the verses of the Quran, decorated with literary arts, has revealed that it is definitely not of human origin. [ABSTRACT FROM AUTHOR]

"Islamic Thought and the Art of Translation: Texts and Studies in Honor of William C. Chittick and Sachiko Murata" is a book that celebrates the scholarly contributions of William C. Chittick and Sachiko Murata in the fields of comparative religious studies, Islamic studies, and Sufi studies. Edited by Mohammed Rustom, the book includes contributions from established and emerging scholars in Islamic thought and translation studies. The book covers a wide range of topics, including Sufism, Islamic philosophy, and cross-cultural translation. It includes translations of Arabic and Persian texts, as well as historical and textual analyses. The contributors come from diverse backgrounds and the book offers a valuable resource for scholars and general readers interested in Islamic studies. [Extracted from the article]

Islamic scholars have written many works on the importance of prayer, which is accepted as a person's request by turning to Allah. In addition to religious, socio-economic and psychological factors, cultural interaction and religious degeneration, it is observed that the request of the rulers and prominent people of the society to write works on prayer is effective in the emergence of the literature on prayer, which has an important place in the Qur'an and Sunnah. Although many reasons are effective in the emergence of prayer literature, it is seen that the aims of correcting the misperceptions about prayer in society and conducting the discussions on the subject on a healthy basis come to the fore. This is because, over time, a number of practices related to prayer that are incompatible with the basic principles of Islam have emerged in Islamic society, which has led to theological debates on the subject. For these reasons, Islamic scholars have written separate works on prayer in order to both build Muslims' conception of prayer on healthy foundations and to resolve the debates on social grounds. In this study, the theological, socio-political, psychological, cultural interaction, religious corruption and desire factors that are effective in the emergence of prayer literature in the Islamic tradition are discussed and the subject is examined through selected sample works. [ABSTRACT FROM AUTHOR]

The contribution of the companions to the correct understanding of the hadiths and their transmission to the next generation is indisputable. For this reason, in the tradition of Islamic thought, a religious charisma was attributed to the companions. However, Muslim scholars discussed the issues that the companions were the subject of, especially the identification of the companions, justice of the companions and the legal value of the word of the companions. In discussions, it is important to determine the approaches and main arguments of the parties. Therefore, in this study, the approaches of Zâhirî scholars, who are considered within the tradition of Ahl al-Hadith, to the mentioned issues will be examined. In this research, it is aimed to determine the Zâhirî' perception of the companions and to determine whether they have a homogeneous structure in their approach to the companions. In this context, after giving the generally accepted approaches on every issue that the companions are the subject of, the understandings of the Zâhirî scholars were examined. Then, the approaches of Zâhirî scholars were compared with the understanding of the majority. It has been concluded that the Zâhirî scholars are allies on the definition of the companions, their acting against their own narrations, and the issue of the companions' justice, as well as agreeing with the majority of the hadith scholars. [ABSTRACT FROM AUTHOR]

This study aimed to explain the truth of the throne and its logical and narrative devices. In this regard, the truth of the Throne was studied using the Quranic verses and the narrations of the Shiite Imams in library research and theoretical analysis method. The "truth of the Throne" is one of the most controversial issues for Islamic scholars. Some theologians such as Moshabbahe and Mojassame consider the Throne purely material and physical, like sitting on the throne, and others consider it transcendental, abstract, equivalent to knowledge, or the center of divine providence. The materialistic and superficial interpretation of the truth of the Throne, in addition to being contrary to the rational and philosophical understanding, conflicts with some narrations of the Shiite Imams, just as the virtual and metaphorical interpretation of the Throne is incompatible with the texts of verses and hadiths. In conclusion, the Divine Throne is an independent truth and is of the kind of unseen truths and in the rank of abstract worlds. The Throne refers to the place of divine providence and lordship, and all divine commands lead to it, and accordingly, the "Throne" is also the place of God Almighty's knowledge of the creatures. [ABSTRACT FROM AUTHOR]

This paper relocates the study of contemporary Islamic law from state judiciaries and reformist polemics to the learning circles of late colonial Sudan. It focuses on the careers of two Mālikī jurists: ʿUthmān b. Ḥasanayn Barrī al-Jaʿalī (d. 1960) and Abū Ṭāhir Ḥasan Fāy al-Bijāwī (d. 1984). Hardly indifferent to the pressures of modernity, each attempted to resuscitate a Mālikī school beset by colonial reforms from above and revisionist critiques from below. A Sufi, political advisor, and traditionalist, al-Jaʿalī composed an homage to the "slavish imitation" of Mālikī jurists (taqlīd) that nevertheless admitted the intervention and frequent rebuke of its author. al-Bijāwī did the opposite, employing his expertise in ḥadīth to recast demands for dissolving legal schools (madhhab s) in a clever justification of Mālikī doctrine. Together they highlight examples of internal reform, as well as the significance of Africa's jurists, that remain understudied in the contemporary history of Islamic law. Less the dissolution of the madhhab than its resilience, they attest to the ways in which Mālikī scholars continued to defend the classical legal tradition long after its presumed demise at the hands of modernity. [ABSTRACT FROM AUTHOR]

More than 120 Muslim scholars around the world have rejected Al-Baghdadi's caliphate and condemned atrocities committed by ISIS through one open letter distributed at the end of September 2014. The scholars decided that the concept of the Islamic caliphate is not valid. The article seeks to uncover and deal with hadith concerns misinterpreted by ISIS and addressed by hadith scholars’ views. This article uses library research techniques to gather a variety of ideas, facts, research findings, and expert opinions along with pertinent analysis. Among the causes of confusion and misunderstanding of hadith amongst Muslim is the development of technology, which allows people to obtain and interpret information about hadith without consulting religious experts, using logic of reason in interpreting the hadith, understanding the hadith without considering maqasid, misunderstanding of the contextual approach, and others. The results of this writing are expected to assist Muslim community in understanding the hadiths of the Prophet SAW well without any confusion that can distort their belief and practice. [ABSTRACT FROM AUTHOR]

"No Birds of Passage: A History of Gujarati Muslim Business Communities, 1800–1975" by Michael O'Sullivan explores the role of three Gujarati Muslim communities, Borhas, Khojas, and Memons, in the development of modern capitalism in South Asia and the Indian Ocean. O'Sullivan argues that these communities, through their caste associations or religious community collectives known as jamaats, played a crucial role in coordinating and promoting business activities across Asia and Africa. The book also highlights the integration of economic and religious history, challenging colonial narratives and emphasizing the importance of Islamic thought and practice in the economic and social lives of these communities. The book will be valuable for scholars interested in the history of global capitalism, Muslim economic histories, and caste-based community economic and social histories. [Extracted from the article]

Copyright of Journal of Analytic Divinity is the property of Analytic Divinity Center 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 article questions the idea that Islamic communication is rooted purely in the religion itself. By studying the field of Islamic communication studies in Indonesia, it analyzes discourses which produce knowledge of Islamic communication. Foucauldian archaeological method is employed to examine literatures, textbooks, and other sources which form regulated statements about Islamic communication tradition in Indonesia, developed by both public university scholars and Islamic scholars in the nation. The author argues that Islamic communication traditions in Indonesia are the product of modern developmentalism discourse which dominated in the New Order era (1966–1998). As a consequence, Islamic communication tradition in Indonesia is currently unable to provide an alternative perspective in much broader communication studies. This article proposes revisiting the history of Islamic communication within certain local contexts and use of the Islamic discourse as a criticism toward every kind of domination, including the domination of knowledge termed Islamic. [ABSTRACT FROM AUTHOR]

This study aimed to explore the perceptions of ulama (Islamic scholars) regarding terrorism news in the Indonesian mass media. Employing a qualitative approach and descriptive method, data were collected through interviews with 25 ulama located in Jakarta, West Java, Central Java, North Sumatra, Padang, and West Kalimantan. The findings of this study revealed three significant perceptions among the ulama participants regarding the media coverage of terrorism in Indonesia. Firstly, they identified an unfair association between Islam and terrorism in the media coverage, expressing disagreement and concern over this portrayal. They emphasized that acts of terrorism should not be equated with the teachings of Islam. Secondly, the ulama perceived political, ideological, and economic motives behind the coverage of terrorism, suspecting specific agendas by Western or American entities. They also believed that economic interests influenced the media's emphasis on sensational aspects to attract viewers and generate advertising revenue. Thirdly, the ulama perceived negative repercussions for Islam due to the coverage of terrorism, including the potential tarnishing of Islam's image and the exacerbation of Islamophobic sentiments. This study provides additional insights and confirms previous research on the coverage of terrorism and Islam. [ABSTRACT FROM AUTHOR]

Abdurrahman Wahid (Gus Dur), Indonesia's fourth president (1999-2001) and leader of the traditionalist Islamic organisation Nahdlatul Ulama (1984-1999), continues to influence Indonesia in positive and meaningful ways despite his death in 2009. He proved that Islam and a pluralistic political culture were compatible and that Indonesian Islam had a global role. His legacy continues through the Wahid Foundation, Nahdlatul Ulama, and the National Awakening Party. The Wahid Foundation operates under the directorship of his daughter, Yenny Wahid, and is dedicated to improving Islam and Indonesian society through documenting religious intolerance and injustice and by issuing recommendations. Following Nahdlatul Ulama's National Congress in December 2021, its leadership has been dominated by Gus Dur's allies, including his wife and four daughters, and his former presidential spokesperson Yahya Cholil Staquf, all of whom have a deep commitment to his values. Gus Dur's former political party, the National Awakening Party, remains another institution which supports pluralism and secular inclusiveness. However, the relationship between Gus Dur's allies and this party remains fractured, just as it was before he died. Despite an impeached presidency, a fallout with the National Awakening Party, and the considerable time that has passed since his death, he has produced an enduring legacy. Public deference to the late Gus Dur is reminiscent of the nine saints who Islamised Java half a millennia ago. This is because traditionalist Muslims believe that one's deeds which produce on-going benefits to society will, in the afterlife, continue to accrue religious merit, and millions visit Gus Dur's grave every year to demonstrate this. [ABSTRACT FROM AUTHOR]

This article examines the roles and representations of dogs in Islam by focusing on their place in four manifestations of the Islamic tradition: the Quran, Islamic jurisprudence, Muḥammad al-Damīrī's The Great Life of Animals , and Sufism. Whereas many Muslims and non-Muslims alike believe that dogs have a low status in Islam, these four sources offer an abundance of positive material about the canine that challenges this view. They also reveal that Muslim scholars have debated much of the contentious material concerning dogs, often forming opinions in response to it that are favorable to the creature. Paying greater attention to the nuances and complexity of the discourses on dogs and their images within the Islamic tradition can help improve understanding of dogs therein and inspire dog-friendly attitudes among modern Muslims. [ABSTRACT FROM AUTHOR]

This study focused on female circumcision as a sacred practice among the Bugis-Makassar community, intertwined with various cultural and religious beliefs. It drew attention from both Islamic law and Bugis-Makassar cultural perspectives. The objective was to explore scholars' views on female circumcision and its connection to BugisMakassar culture through a qualitative descriptive approach. Data collection methods included observation, interviews, and documentation. The findings indicated that within the context of Islamic law, female circumcision can be interpreted based on hadith and Sunnah, with varying opinions among Islamic scholars regarding its status as obligatory, recommended, or permissible, while some even oppose it. Despite these differing views, in communities like Bugis-Makassar, female circumcision is seen as an important cultural and traditional heritage. This practice was often accompanied by traditional ceremonies and religious rituals involving family and community. However, there were varied approaches to female circumcision within the Bugis-Makassar society, where some maintain this tradition with pride. [ABSTRACT FROM AUTHOR]

This research aims to explore the differing opinions of Imam Bakr Al-Muzani and Imam al-Syafi'i concerning the permissibility of khulu'—a form of divorce initiated by the wife—particularly in cases where the woman is seriously ill. Given the recent viral phenomenon of khulu' leading to marital dissolution, this study seeks to provide a nuanced understanding of these classical Islamic juristic perspectives. A qualitative research design with a comparative approach was employed to investigate the subject matter. Data sources were obtained through observation, documentation, and an extensive literature review. The collected data were analyzed in a systematic manner involving selection, presentation, and conclusion-drawing phases to ensure the robustness of the findings. The findings revealed a significant divergence in the opinions of the two scholars. Imam Bakr al-Muzani opposed the majority scholarly view that considered the verse related to khulu' to be abrogated (mansukhah). Conversely, Imam al-Syafi'i maintained that khulu', including cases where the woman is seriously ill, is permissible. This difference underscores the broader debate within Islamic jurisprudence regarding the application of khulu' in contemporary contexts. This study contributes to the existing body of knowledge by highlighting the relatively underexplored opinions of Imam Bakr alMuzani on the issue of khulu'. It also provides a comparative analysis with the more commonly referenced views of Imam al-Syafi'i, thereby enriching the discourse on women's rights in Islamic law, particularly in situations of severe illness. The research suggests that, based on the strongest opinion, women who are seriously ill may be permitted to perform khulu'. This finding has significant implications for contemporary Islamic legal practice, particularly in providing relief and legal options to women in dire health conditions seeking marital dissolution. [ABSTRACT FROM AUTHOR]

Islam is a religion with rules and regulations that touched every part of human life from individual to society and nations. Radicalism which associated with harm to humanity, society or nations cannot apparently to be said to escape the Islamic teachings. Allah says: "The good deed and the evil deed cannot be equal, repel (the evil) with one which is better, then verily he, between whom and you there was enmity (will become) as though he was a close friend". (Q: 41:34) The Paper intends to treat the problem of being radical with the bad intention so as to show Muslim scholars are not good, since the initial tradition of the Prophet says this and that, but the intention is to divert people from the truth. The descriptive method would be apply in order to correct the perceptions of some individuals in our society. Radicalism appears in virtually almost every sector in every society throughout the world (Ahmad 2023). But rationalist are trying their best in order to tackle it at its beginning due to the danger of it, therefore Muslim scholars in Nigeria are in the upper hand to alarm government to stop any problem that may brought lack of peace and harmony within the Nigerian context, especially within the Muslim ummah. The main roles in which Muslim scholars should marry are: Purifying their minds when extending the message of Allah (S.W.T), good preaching and applying wisdom especially when there is misunderstanding on some cases and to link with Government so as to prevent radicalism within themselves as well as the entire society. [ABSTRACT FROM AUTHOR]

The purpose of this research is to analyse the emergence of takfirism, its spread and its evolution in contemporary Kazakh society. The methodological foundation of the study was provided by general theoretical methods of scientific cognition, and various methods of collecting and systematising information. Among the general scientific methods are the method of theoretical analysis; the historical method of comparing individual religious movements of different periods in Kazakhstan, and the specific scientific and philosophical-religious methods of research. The results have suggested that unfounded takfirism poses a threat to the sustainability of diverse communities in Kazakhstan. The religious, ideological and theological preconditions for takfirism in Kazakhstan were analysed. Noted the diversity of approaches by Muslim scholars to understanding and interpreting the ayats of the Qur'an. Presented aspects of distortion in interpreting the essence of Shariah texts. Noted that the influence of political and social factors is significant. Focuses on some of the sociopsychological aspects of the development of radical attitudes among young people. The qualities inherent in young people that enable them to resist external non-ideological attacks are identified. Illiteracy, poor quality of education and the low culture of some people in Muslim countries are among the key elements. It was noted that the main factor in takfirism in Kazakhstan is the influence of the Salafi-Wahhabi movement. The practical significance of the study is that its content is of interest in developing the worldview of contemporary young people in the Republic of Kazakhstan. The results can be used as a teaching and practical material for students and researchers on contemporary history and religion in Kazakhstan. [ABSTRACT FROM AUTHOR]

Nebil Husayn's book, "Opposing the Imam: The Legacy of the Nawāṣib in Islamic Literature," explores the different attitudes towards ʿAlī b. Abī Ṭālib in medieval Muslim communities. It examines the anti-ʿAlid sentiment found in Islamic literature from the 8th to the 14th century CE, and how it has shaped the discourse surrounding ʿAlī. The book provides a taxonomical analysis of the various positions on ʿAlī and includes translations of key texts. It also discusses the complexities of defining heresy and orthodoxy within the Sunnī context. Overall, this book offers valuable insights into the formation of orthodoxy and the use of historiography in Muslim sects. [Extracted from the article]

This study aims to investigate the diverse views of Islamic scholars on the establishment of nation-states and the concepts they offer, focusing on factors influencing differences among them, such as the relationship between Islam and politics, the influence of Western thought, and internal factors among scholars. A descriptive approach with qualitative analysis is used to gather and analyze data from various sources of political literature and state concepts, which are then analyzed using analytical, conceptual, and historical approaches to understand the diversity of Islamic scholars' perspectives on this topic. The research findings indicate that Islamic scholars have diverse views on the establishment of nation-states, reflected in the concepts they offer such as caliphate, secularism, and traditionalist thought. These differences are influenced by their views on the relationship between Islam and politics, as well as the influence of Western thought. However, they agree that Islam encourages the formation of a governing institution or state that considers the interests, welfare, and justice for the entire society. [ABSTRACT FROM AUTHOR]

This study examines the burgeoning field of Islamic banking within the Kyrgyz Republic, where Islamic financial institutions have globally amassed assets exceeding $300 billion across 75 countries. Focusing on the theoretical and practical aspects of introducing and expanding Islamic banking in Kyrgyzstan, particularly through the case of Eco Islamic Bank OJSC, the research aims to provide a comprehensive analysis of the sector's current state, challenges, and future potential. Employing a variety of methodologies including system analysis and comparative methods, and drawing on the works of both international and local scholars in Islamic finance, the study outlines practical recommendations for the sector's development. The analysis reveals Eco Islamic Bank's relative stability as a positive indicator of the sector's viability. It underscores the National Bank of the Kyrgyz Republic's commitment to fostering Islamic banking as a means to diversify financial services and enhance sector competition. The research highlights the strategic importance of Islamic banking for the Kyrgyz Republic, suggesting its capacity to attract Islamic investments and recommending the expansion of international relations and partnerships with global Islamic financial entities. This contributes to the international scholarship on Islamic banking, illustrating its significance and potential impact on the Kyrgyz economy and beyond. [ABSTRACT FROM AUTHOR]

This article introduces a special issue of the journal Contemporary Islam that explores the topics of Islam, critique, and the canon. The authors discuss the importance of understanding how concepts related to power, authority, critique, and resistance have been understood by classical Muslim scholars. They argue against de-historicizing and decontextualizing Islamic ideas and emphasize the need for nuanced understandings of Islamic practices and movements. The collection of articles in this issue aims to complicate assumptions about the Islamic canon and engage with diverse perspectives and critiques within Islam and Islamic thought. [Extracted from the article]

Tulak breuh, or a ritual of payment of fidyah, refers to a ritual in which the deceased's family pays the fine for the dead by a specific procession of giving and receiving rice. It is a ritual carried out by some Acehnese with complete confidence that it is closely related to the teachings of Islam, as the primary purpose is to pay fidyah, a fine for the ṣalāt left by the deceased. This study aimed to discover the views of madhhab 'ulamā's (school), dayah 'ulamā, modernists, academicians, and commoners toward the tulak breuh ritual. The study implemented ethnographic research in which observation and interviews were used in collecting the data. Qualitative data analysis was done by data reduction, data display, and conclusion drawing. The result showed that the tulak breuh ritual was carried out upon someone's death. The ritual constitutes a payment method of fidyah (indemnity) by distributing rice, gold, or money to pay off the ṣalāt left by the deceased. 'Ulamās of the Shāfi'ī school do not allow the payment of fidyah for ṣalāt nor do they allow others to perform ṣalāt on behalf of the deceased. However, the 'ulamā of the Ḥanafī School make an exception for the fidyah paid off with the agreement of the dead, while the 'ulamā of other Schools do not agree with the ritual practice. Yet, in Aceh, there are several views in this regard. The dayah 'ulamā endorse the practice relying upon a fiqh robust basis laid by former 'ulamā, while the modernists choose not to side with it. Academicians believe that tulak breuh is a ritual to show respect for the deceased's family members and enhance community development. Similarly, commoners believe that the ritual represents devotion and is a sacred habit through which Allāh will grant forgiveness to the dead. [ABSTRACT FROM AUTHOR]

This note delves into the involvement of Islamic law scholars in the ongoing dialogue concerning the reform of the post-divorce alimony provision (Article 175) within the Turkish Civil Code. Since the early 2000s, a debate has emerged surrounding the duration of spousal support following divorce. Central to this discussion is Article 175, which stipulates that "the party who will fall into poverty as a result of the dissolution of the marriage may request indefinite (süresiz) alimony." Under this provision, the party experiencing financial hardship due to divorce have the right to seek poverty alimony (yoksulluk nafakası). However, as the duration of this alimony is not specified, courts are authorised to decide for the length, potentially resulting in lifelong support obligations in certain cases. Consequently, there have been calls to reform Article 175. This demand has catalysed a dialogue between proponents and opponents of the article, with Islamic law experts contributing to the discussion. This study investigates how Islamic law can serve as a complementary source for the secular Turkish Civil Code. Findings reveal that Islamic law scholars offer input by suggesting durations for alimony based on Islamic jurisprudence, asserting that Islamic law can be regarded as a kind of jus non scriptum law. [ABSTRACT FROM AUTHOR]

According to the commonly held view among Islamic law scholars, derivative contracts do not comply with certain Islamic law principles. These principles have their roots in Islamic law resources and carry binding significance when assessing the compatibility of modern financial instruments with Islamic law. However, the modern understanding of law and the legal techniques and tools employed in contemporary financial systems significantly differ from the circumstances in which these principles were originally formulated. Moreover, many of these modern legal tools such as clearinghouses, which are the topic of this article, have the potential to eliminate the causes (illa) that were valid at the time Islamic law principles were established. Presently, one of the most vital modern legal devices is the utilisation of clearinghouses in derivatives clearing. In this article, I argue that the functions of clearinghouses may eradicate the underlying reasons for certain prohibitions imposed by Islamic law concerning derivatives. While putting forward this argument, I also evaluate the uncertainty surrounding Islamic financial principles and delve into the perplexity experienced by Islamic law scholars regarding interest-rate swap contracts and modern financial tools. [ABSTRACT FROM AUTHOR]

There is a difference of opinion among scholars of Islamic law on the validity of nikāḥ al-misyār (travellers’ marriages) where a woman consents to forego her immediate right to maintenance and cohabitation with her husband. The article examines misyār in traditional and contemporary Islamic jurisprudence to determine how jurists from both periods justified, debated, and rationalised this form of marriage and their legal intention when sanctioning it. Employing the methodology of an analytical description of travellers’ marriages and weighing the evidence provided by jurists to present their doctrines accurately, this article critically analyses the position of each juristic approach regarding misyār marriage to argue for its permissibility as it fulfils all the basic requirements of a marriage contract. The article concludes that social concerns, such as misyār being detrimental to women, are overstated. Of the reasons for this overstatement is because the idea of a misyār marriage shields women from sin and illegitimate relationships while enabling them to find a companion and live a decent life with their legal rights upheld. Following the presentation of religious jurisprudence, the article then concludes by uncovering this topic within the Personal Status Law of the United Arab Emirates. This demonstrates how the UAE’s legal system has actually accepted misyār, even though the relevant provisions of the law do not specifically mention it. [ABSTRACT FROM AUTHOR]

The current research aims to study the rise and fall of the office of muhtasib as a part of the public administration in Afghanistan. The study first provides a very brief overview of the formation and transformation of the office of muhtasib during Abbasids and theories related to its embedment in the structure of the State bureaucracy. Next, it touches on the evolution of the office of muhtasib since the foundation of a modern Afghanistan state by Ahmad Shah Durrani, by offering a historical legal analysis of the jurisdiction of muhtasib and his duties. Such a study raises an important question regarding the normative foundations of the office muhtasib and how such an office could fit within the structure of public administration in Afghanistan and beyond. In other words, the question is how such an office could fit within the contemporary structure of the public administration in Muslim societies, in the light of theories developed by earlier Muslim scholars. Although the study provides a general explanation to this question, such a question indeed warrants further examinations. Therefore, this piece offers a novel contribution to the field by opening the door for further assessments regarding the normative foundations of the office of muhtasib and its embedment into the body of a State bureaucracy. [ABSTRACT FROM AUTHOR]

This article highlights the contribution of Muslim legal scholars and the importance of Islamic legal tradition in general in the elaboration of contemporary international humanitarian law (IHL). Based on the historical analysis and a critical re-examination of the origins of international law, the main finding of this article is that Muslim delegations and jurists have played a significant role in the development of legal rules in this field of international law. This Muslim influence has manifested itself in both general and specific ways. Especially, the founding fathers of IHL, such as Genevan Henry Dunant, showed great interest in the humanitarian principles emanating from the Muslim legal tradition. Although little reference is made to this influence in the contemporary international humanitarian law doctrine, the founding fathers of this branch of international law have indeed acknowledged the contribution of Muslim traditions. [ABSTRACT FROM AUTHOR]

This study delves into the analysis of Hadith in H.M. Arsyad Thalib Lubis' Fatwa Book, titled Some Problems, with a specific focus on investigating the status of the Sanad and Matan, as well as exploring the method of Fiqhul Hadith employed in the book. The primary inquiries include determining Sanad's status, Matan's status, and the Fiqh al-Hadith method employed by Arsyad Talib Lubis. The research utilizes a literature-based approach with a scientific and methodological orientation. The findings reveal that out of 154 hadiths in the book, 97 are Sahih, 34 are Hasan, 14 are Da'if, 1 is Munkar, and 8 are not found in the Mutun al-Hadith. The Matan's status affirms that the contained hadiths align with the principles of the Qur'an, hadith, Ijma', Qiyas, and commendable Muslim practices, encouraging their incorporation into daily worship. The Fiqh al-Hadith method outlined in the book encompasses understanding the hadith following Quranic instructions, considering background, situational conditions, and purpose, distinguishing between variable means and fixed ends, discerning expressions of haqiqi and majadzi, recognizing the distinction between the unseen and the real, and ascertaining the meaning of words in the hadith. These findings contribute to a nuanced understanding of Hadith analysis and offer valuable insights for scholars and practitioners of Islamic jurisprudence. [ABSTRACT FROM AUTHOR]

Islam is a complete universal and comprehensive religion, it has made human life a topic of discussion and has given complete guidance on it whether it is related to politics or the formulation and implementation of laws, to economy or to society, to knowledge or to the welfare of human life, to a ruler or to his subjects, there is complete guidance of religion in every aspect. In view of this importance, our forefathers not only acquired the knowledge of the religion of Islam but as the true heirs of it, its publication enriched the people's moralities. Among the responsibilities of the Prophet Muhammad, are the recitation of verses, the teaching of the Book and wisdom and self-preservation which we refer to as character building and moral development. Self-purification means the building of personality, then it has a fundamental importance in the stability of the Ummah because the Muslim Ummah is a special collective, so only special people can be effective in its formation and these special people can be the same those who have purified themselves. It is the responsibility of the Muslim Ummah to maintain the system of self-purification. Islamic scholars, reformers and thinkers took up the task of reforming thoughts, teaching and training, teaching Book and wisdom and Sufis took the responsibility of purifying and training people. There is one such person in the subcontinent who is remembered by the name of Ahmad Yar Khān Naimi, who wrote a commentary on the Qur'an under the name of Tafsir Naimi and wrote it in a mystical style which is unique in terms of its style. In this article, the various incidents of Prophet Muses and Bni Israel have been discussed in the view of the mystical style of Tafseer Näimi. [ABSTRACT FROM AUTHOR]

The process of self-awareness and awareness of the surrounding world for Muslim scholars has been categorized into divisions such as experiential and acquired awareness. However, the ontology of awareness, meaning the discussion of whether awareness is immaterial or material, as well as the material or immaterial nature of the origin and end of awareness, has been a particularly challenging topic among Muslim theologians. Some Muslim scholars, denying the existence of a factor beyond the human body for his movement and life, considered both awareness and the process of awareness-formation in humans and the factor-shaping awareness in humans to be within the same body. They engaged in critiquing the perspectives and foundations of philosophers, especially Avicenna on this matter and, utilizing specific principles in their philosophical physicalist psychology, regarded awareness as a material entity. In this discussion, after examining the foundations of this group of Muslim theologians regarding the material nature of awareness and their criticisms of considering awareness as immaterial, we will focus on the philosophical and epistemological consequences arising from the materialistic view of awareness in their thought. [ABSTRACT FROM AUTHOR]

This paper goes into the challenges faced in the teaching of geometry, emphasizing its foundational principles. It investigates an alternate viewpoint by relating geometric principles to verses from the Holy Quran, implying that geometric conceptions have a spiritual and intellectual dimension. The historical contributions of Islam to geometric sciences are also examined, emphasizing the confluence between religion and geometry. The historical context of geometry in Islamic education is also explored, with an emphasis on the substantial contributions of some Muslim scholars to the topic between the 9th and 15th centuries. The literature overview presents much research on geometry education, including inquiry-based techniques, academic talent profiles, and the impact of various teaching methods on student achievement. Despite the variety of teaching methods, obstacles such as curriculum issues, teacher training, and student attitudes continue. In addressing the complexity of geometry teaching, the methodologies section highlights the significance of appropriate research design. The traditional teaching style and activity-based teaching/learning are addressed as two opposing methods. The latter is praised for its ability to foster innovative learning experiences. The results and discussion section critically assesses the "Foundations of Geometry" curriculum at top universities, identifying issues that need to be revised to line with contemporary expectations. The obstacles to teaching geometry are examined, including students' apathy and lack of prior knowledge, and solutions such as real-world examples, continual professional development, and activity-based teaching approaches are proposed. Finally, the article proposes a comprehensive reevaluation of geometry education that takes historical, religious, and current perspectives into account. It emphasizes the need for dynamic teaching methods, technology integration, and a revamped curriculum to make geometry more accessible and entertaining for students. [ABSTRACT FROM AUTHOR]

This study investigated the ethnobotanical uses of Afzelia africana Sm. ex Pers., a threatened tree species in Nigeria to determine the impact of uses of this species on the risk of its extinction. Ethnobotanical surveys were conducted by means of semi-structured questionnaires with the local community called Ijebu Igbo in Ogun state of Nigeria and a total of 60 respondents were interviewed from this community. Herbalists, artisans, Islamic scholars, traders, and retirees were interviewed to document their knowledge of the uses of A. africana. This study revealed that there are different uses of A. africana, among which its spiritual and medicinal uses were the most dominant. An unsustainable harvest of A. africana for these uses will aggravate the decline of its population, thereby increasing the risk of extinction. This study recommends local awareness of the indigenous people of possible ways this species can be utilized in a sustainable manner to prevent its extinction. [ABSTRACT FROM AUTHOR]

The strength of a society depends on the strength of a family, and strong relationships among its members. If the breakdown of the family dominates, the society will lose its most basic support, power and peace. In addition, the family will suffer from weakness, incapacity and confusion since disintegration of the family prevents the human resource from being productive, leads them toward destruction, committing crimes, spreading fear and terror among the people, and makes the social relations of the people weak and vulnerable. All these issues will hinder the movement towards development in the society, cause backwardness, and loss of moving towards harmony and advancement. Therefore, protecting the family from breakdown is the same as protecting the society from various problems that diminish the merit of the society, prevent productivity and development, and turn into destructive and deadly aspect. One of the undeniable facts among sociologists, training specialists and Muslim scholars is that the family is considered the backbone of the society and foundation of the human life. If the family is based on sturdy religious and moral foundations and deep connections, it will be a strong brick in building a capable nation, or a living cell in the body of the society. In fact, throughout the Islamic history, the Muslim family has been equipped with Islamic values, such as mutual relations, compassion, kindness, love, cooperation, beneficence and collaboration based on piety and goodness, respect for elders, mercy on children, sacrifice, love, good speech and kinship ties. Thus, the role of the family has been very effective in the life of strong and dynamic society. However, the western conspiracies against Islam and Islamic society resulted in the backwardness of the Islamic world, and more importantly the submission of Islamic countries to the western invaders helped the process to get worse. Some of the factors and causes of family breakdown, such as lack of commitment to the religious rules regarding marriage, wrong traditions, and religious ignorance have appeared and increased among Islamic societies, which caused so many difficulties in different aspects of Muslims' lives. [ABSTRACT FROM AUTHOR]

The scholars did not agree on the derivation of the word Sufism, so they presented opinions through which they explained the derivation of that word, and their statements on that matter were numerous until they exceeded ten statements, and these statements, despite their diversity and differences, vary in strength and weakness, and this research came to find out those statements and the evidence of those who said them. It includes an introduction, twelve sections, and a conclusion. The research adopted the descriptive, analytical, and critical approaches. [ABSTRACT FROM AUTHOR]

This research was entitled: (The first introduction to the views of the fundamentalists of the principles of the purposes of the necessary Sharia), to explain these five necessities, namely: the preservation of religion, the preservation of the soul, the preservation of the mind, the preservation of offspring, presentation or lineage, and the preservation of money from the existential side and from the nihilistic side. No law of laws is devoid of these five necessities. A number of scholars have argued that preserving these five necessities is not one of the specificities of Islamic law, but rather it is something that all sects and laws have agreed to preserve, as Imam Al-Shatibi said (The nation, and even all sects, have agreed that Sharia has established preserving the five necessities, which are religion, soul, mind, and lineage. It is necessary for the nation, because preserving the five necessities, which are preserving religion from the side of existence and nonexistence, preserving oneself from the side of existence and non-existence, preserving lineage, enables the side of existence and non-existence, and preserving money from the side of existence and non-existence, and it is necessary for the nation. Sheikh Abdul Rahman Al-Saad confirms this while explaining The Holy Hadith: (Indeed, I have forbidden injustice to Myself and made it forbidden among you, so do not oppress one another.) Muslim said, meaning, I ruled to forbid it for you. This has been agreed upon in every sect due to the agreement of all other sects in taking into account the preservation of souls, honors, minds, and wealth. And injustice may occur in these or some of them... and for all creation. From the mind, injustice is forbidden in all laws and religions. [ABSTRACT FROM AUTHOR]

The objective of this project that is described in this paper was to introduce the little-known Harran School of the medieval Islamic period located in Southeast Türkiye to a broader audience using virtual reality technologies. 3D models of the medieval Inner Castle in the Harran archaeological site and one of its saloons were created using photogrammetric methods. In this main saloon, 3D models of artifacts found during excavation works on this site that were used in medieval and earlies times were placed in a museum-like style. Additional objects, illumination and paintings of great Islamic scholars were appended to create a more realistic setting in the saloon. All these 3D models were transferred to the game engine Unity to generate a virtual environment, in which the visitor can immerse. Currently, this virtual museum can be experienced by PC-based head-mounted devices. While different implementations of virtual museums are already available in Türkiye with this project, a museum deploying virtual reality technology has been realized for the first time. [ABSTRACT FROM AUTHOR]