We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
The purpose of this study is to evaluate the performance of Islamic stock indices in the presence of Islamic calendar anomaly in the context of emerging economies. The current study has considered daily data from 1 January 2010 to 1 September 2017. Standard & Poor’s (S&P) Shariah index, which comprises funds from 22 emerging economies, is used for the study. Descriptive statistics are applied to check the behaviour of the index. The Generalised Auto Regressive Conditional Heteroscedasticity Model (GARCH) model is applied to capture the seasonality in the returns and the volatility of the Islamic equity market. It has been found out that the effect of Ramadan, the holy month of Muslims, can be both significant and insignificant depending on different years. The Islamic indices during the earlier years of their establishment were performing poorly, if compared to the market benchmarks. But during the latter years, the markets have performed well or maintained a good place, as compared to market benchmarks. The results of Jensen’s alpha show that the returns during Ramadan improve significantly. This study will help the investors to efficiently time their trading. Based on the authors’ best knowledge, this is the first paper describing an investigation on Ramadan effect on the emerging Shariah index, which has also included the Ramadan period of 2017.
More...
A multitude of fatwa services sprung up on the Internet during the last few years and has grown since. One finds askimam.org, islamicity.com, islamonline.net, and islamqa.com among them. Yet it is not only these private Muslim jurisconsults who maintain websites, but also government-affiliated muftis and agencies have increasingly established an online presence. At the same time the private online muftis are not a monolithic group themselves. Therefore this paper sheds some light on the different actors and their competition. Who are they? And, more importantly still, which norms do they set? This paper argues that there is a competition between these fatwa services for the conclusive authority of Islamic legal interpretations and their creators over the minds of Muslims situated in non-Muslim political discourse spheres. Within the context of the norm-setting processes these online fatwas have the potential to influence and shape Muslims’ opinions especially in predominantly non-Muslim societies. So how do the norms presented relate to existing norms there? Examples of where the Muslim authorities position themselves when it comes to contested or topical issues like migration and integration into the states of Western Europe will be provided. The research is initially based on a quantitative content analysis regarding these questions. Nonetheless it shall be supported by a theoretical framework including the notion of Peter Mandaville’s (2001) “modes of translocality”.
More...
Recent years have witnessed an expansion of Salafi activism into computer-mediated environments like online discussion forums. Forum activities are part of the activists' endeavour to access the religious sources (Quran and Sunnah) and, through these sources, the lives of the prophet Muhammad and the first generations of Muslims. The prophet and the first generations embody the perfect model of a (Muslim) life which Salafi Muslims strive to emulate. This article analyses the knowledge practices of Salafi Muslims in Dutch and German discussion forums revolving around the religious sources. Knowledge practices are understood as meaning- making activities that tell people how to behave and how to “be in the world”. Four aspects are central to Salafi knowledge practices in Dutch and German forums: (1) Fragmentation and re-alignment form the basic ways of dealing with digitized corpus of Islamic knowledge and (2) open the way for Salafi Muslims to engage in “Islamic argumentation” in the course of which they “excavate” behavioural rules in form of a “script” from Quran and Sunnah. (3) These practices are set within the cognitive collaboration of forum members and part of a broader decentralizing tendency within Islam. (4) And finally, narratives and sensual environments circulating in forums help activists to overcome contradictions and ambiguities while trying to put the script, which tells them what to do in which situation, into practice.
More...
Although negative reactions accompanied the reception of Darwinism in the Islamic World from the beginning, a full fledged Islamic creationist movement did not appear before the 1970s. Originally it was restricted to Turkey, where Islamic groups attempted to undermine the materialist foundation of Marxism and Kemalism. From the late 1990s onwards the subject became popular among Muslims in the diaspora. This was due to the efforts of Adnan Oktar alias Harun Yahya, a hitherto marginal figure in Turkey, to propagate his ideas via the Internet. The Internet allows him to adapt his propaganda constantly to new issues and creationist and anti-creationist publications and to recruit volunteers willing to translate his books. Thanks to the combination of a neglected subject with the innovative use of new media Oktar gained the opinion leadership in this field. Even movements, the founders of which had attacked Darwinism, now refer to Oktar as main authority on this issue. However, he failed to gain an equal degree of attention for topics like conspiracy theories and eschatology. In these fields he had to compete with a bulk of existing material in conventional media. The success of his former disciple Mustafa Akyol shows that using the Internet as main means of propaganda may restrict the political impact. He became the chief Muslim ally of Christian creationists in the USA by managing to get published by respectable “old media”. For him the Internet only fulfils an auxiliary function.
More...
Islam is making increasing use of the Internet to propagate ideas and to inform followers as well as to attract non-adherents. The paper examines selected Islamic Internet sites whose content is oriented for East Africa. Initial expectations had been that many Internet sites would be ‘home-grown’, however it became apparent that most Internet sites have been set-up and are operated by the Muslim Diaspora. The paper examines four sites from Kenya and Tanzania looking at the content and approaches used by these sites. The failure of the diaspora to maintain sites is explored. Some tentative suggestions are made as to why Islamic Internet Sites have yet to be a successful in East Africa.
More...
Muslim communities in Europe vary greatly in regards to their ethnic origin and geographical location as well as their religious and cultural backgrounds. From Muslims in the Balkans, settled in the area for centuries, to the first-generation immigrants of Asian or African Muslims in the Western Europe, these communities live in a legal and political framework where the Islamic law is not recognized as a legitimate source of law and thus is not applied by the state authorities. According to some scholars, the specific conditions in European Muslim communities contribute to a series of social and political changes, briefly referred to as the ‘privatization’ and ‘individualization’ of Islam. Given the distinctive character of the Islamic decision making process, a new paradigm has emerged in the construction of Islamic knowledge and interpretative authority. Within this new paradigm established ‘traditional’ authorities operate in coexistence with Internet based muftis, on-line fatwa databases and individual Islamic blogs. The Internet arguably holds the potential to reshape inequities in the distribution of information tied to other forms of mass media. This paper examines how, and if ever, the Internet Islamic sites after several years of operation change the process of decision making and construction of Islamic knowledge within European Muslim minorities.
More...
The first sect that emerged in the history of Islam was the Khārijite. The Khārijites were divided into different subgroups at the time, and only the Ibādītya sect of has continued to the present day. Shortly after they were formed as a group, the Khārijites quarreled among themselves and decoupled into different groups. One of the reasons for this debate is related to the attitude they will show to their opponents. Some of them have been extremely strict and thrifty towards their opponents. Some of them have taken a softer and more understanding attitude. Those who were relentless with their opponents have been erased from history. The non-marginal ones have continued their existence to the present day. Representing the moderate wing of the Khārijites, the Ibādīte have continued their existence until today. Although the Ibādīte remains a minority sect in the shadow of Khārijite throughout history, Ibādītes have succeeded in creating their own religious and intellectual literature. In the historical process, almost all of the literature that has survived in the context of Khārijite- Ibādīte belongs to the Ibādītes. There is an academic interest in Ibādīte in our country, especially recently. One of the most critical issues in the study of literature is terminology. Because words acquire different meanings when they enter thought systems, it is possible to understand literature correctly only by knowing its terminology. In this context, the Ibādītes has created a particular vocabulary for themselves. This research aimed to identify and define the concepts frequently used in the Ibādīte literature. The research subject is the concepts used by the authors of the sect with meanings unique to the Ibādīte. Therefore, the study did not aim to identify all the concepts belonging to the Ibādīte.
More...
Teaching Islamic manner of behaviour and tenants of the Islamic faith to children is the main purpose of maktab class. This very significant element of the upbringing and education process within the Islamic Community has, since the year 2017, undergone a reform in a sense of construction and putting in practice a new Teaching Plan and Programme for these classes and presenting a new Ilmihal. This article presents experiences of implementation of the new Teaching Plan and Programme and the new Ilmihal for the first, second, and third level of maktab class which is primarily aimed at focusing the educational and upbringing activities upon intentions of the Teaching Plan and the new textbook. Advantages and disadvantages of existing educational norms and tools in a form of textbooks for maktab class are presented through various aspects of situations experienced by muallims in teaching the maktab class. Carried out in a spirit of innovative methods, the reforms have a special focus on individual learning keeping in mind the aptitudes of each student.
More...
Abu Hanīfah, Islamic scholar of supreme excellence, founder of hanefi mazhab, a school of interpretative tradition embraced and cherished by Bosniaks as well for centuries, was not only a brilliant mind but was also endowed with superb ethical qualities. The author in this article discusses the characteristic traits of Abu Hanīfah on the bases of tradition which relates to his piety, kindness toward other people, his resistance to worldly rulers and politics, and his deep respect towards his parents, especially his mother. Abu Hanīfah was a follower of selefi-salih, good forbearers who valued no knowledge devoid of piety, honesty, truthfulness and good conduct, those who believed that these virtues were essential for a person to be regarded as a scholar. His, we may say, legendary intellectual supremacy went hand in hand with his moral excellence and that, we believe, was the main reason behind the fact that his teachings were accepted and followed by the vast majority of Muslims throughout the world.
More...
Shihabuddin Suhrawardi was an extraordinarily prolific writer. His works can be divided into five main categories: voluminous doctrinal works, shorter doctrinal works, visionary epistles, commentaries and translations, prayers and virds. One of his visionary epistles is the work Aql-e Sorh (The Red Intellect), which expresses Suhrawardi’s understanding of spirituality and philosophy in the symbolic language, and which is translated in the following pages.
More...
The tawarruq model is one of the funding methods used by participation banks. It is a method of obtaining cash by receiving a valuable mine in advance from a broker and selling it to the client in installments, and then selling the said mine in advance to another broker with a power of attorney obtained from the client. The cash received due to the sale of the precious metal belonging to the customer is given to the customer. Although not all of the participation banks have used the teverruk method until recently, it is one of the methods of obtaining funds used by some in Turkey. Participation banks use this model, which is realized by trading method, because they do not make gratuitous borrowing in accordance with their principles. In this study, which was conducted in the form of face-to-face interviews with participation banks operating in Turkey, it was tried to determine whether they are already using the teverruk model. Some of the participation banks working in accordance with Islamic principles have stated that they use this model within the framework of strictly defined conditions. However, it has been determined that some participation banks have also made their customers use this model by stating that they have the necessary permissions to use it. As a result of the study, it was seen that some of the participation banks consider that the teverruk model is an alternative to loans made in commercial banks.Because of this idea, it has been understood that they argue that this model should be used to prevent individuals with interest sensitivity from being forced to choose commercial banks. It has been determined that some participation banks think that the teverruk model is a method that is used provided that there are very mandatory reasons, so they do not want the use of this method to become too widespread.
More...
Cultural assimilation of “Muslim” immigrants in Europe poses a foundational question to political philosophy: is assimilation a prerequisite for socio-economic integration? What is often interpreted as the symptom of failed integration is the proliferation of ethnic enclaves in European metropolises. Non-white immigrants who experience discrimination and marginalization withdraw into isolated zones, creating internal borders within cities. These spaces are susceptible to a host of social problems and often become a fertile ground for radicalization. The State turns to design techniques to break open these ghettoized zones. This paper analyzes an urban renewal project that was conceived to address marginality in one such neighborhood in Copenhagen. Despite the façade of inclusivity and democratic participation, the design creates a parody of Muslim cultures by remixing culturally-significant symbols. In representing immigrants’ cultures as “Other,” the ideology of design mirrors the exclusionary preferences of the politics of the border.
More...
The paper intends to demonstrate redefinition of the secular version of Turkish nationalism in the period after the multipartyism introduction in the Republic of Turkey. In the Cold War context, Turkish nationalism has been openly reinterpreted in accordance with the Islamic and Ottoman identity components, thus gradually abandoning the original Kemalist conception. Finally, the evolution climaxed in 1980 when the Turkish-Islamic synthesis became part of the off icial agenda sponsored by the military authorities. Followed by the Justice and Development Party (Adalet ve Kalkınma Partisi, AKP), the Welfare Party (Refah Partisi) came to power after electoral success, which one may interpret as the expected course of events.
More...
The article addresses ambiguous politics-religion relations within resilient democratization. It specifically examines the relations between Islam and Pancasila as the nation’s civil religion in the transitioning Indonesian democratic reform from both philosophical and actor-centered viewpoints of the changing government-society relations. The foci are twofold: first, the extent to which the national civil religion Pancasila retakes place in Indonesian political transition; and second, in what sense and in which ways religious movements might correspond to the national civil religion Pancasila in contemporary Indonesia’s democracy. It suggests that establishing Pancasila as a formal ideology imposed by anyone currently holding power may provoke risks of Indonesia’s democratization back to autocratization. While maintaining Pancasila as an open ideology is necessary to prevent that risk, openness in a political transition may also attract various interests. The recent decline of Indonesia’s democracy also prompts the necessity of constructive roles of civil society organizations in supporting resilient democratization in the country. Political turbulence that threatens democratization in Indonesia requires the independence of the established Muslim community organizations to build constructive power relations against but not be captured by the political regime.
More...
Philosophy of science generally studies what scientific activity is, its correct methods, and the structures and principles of intellectual traditions. Since the enlightenment, non-experimental ways of acquiring knowledge have lost their influence in scientific circles. However, some philosophers of science have explained scientific progress through scientific structures formed by certain groups of scientists. Larry Laudan, who is an American philosopher of science, also contributed to approaches in this direction with his theory of research traditions, which is a scientific structure. According to theory, the main purpose and function of research traditions is problem solving. Research traditions hold to certain theories and principles in solving problems. These theories and principles, which enable the research traditions to be distinguished from each other, establish the ontological and methodological structures of the traditions. Therefore, the competence of a theory in solving problems indicates its success. The problem-solving adequacy of the traditions reveals their rational and progressive qualities. Laudan says that this model applies not only to empirical scientific traditions, but also to non-scientific intellectual traditions such as metaphysics and theology. Each tradition in kalām has its own theories and problem-solving principles. In terms of their general structure, kalām traditions largely overlap with Laudan’s theory. The aim of this study is to point out the importance of examining the problems and theories of kalām traditions with a problem-solving approach, and to contribute to studies to increase the effectiveness of kalām.
More...
Abū l-Muʿīn al-Nasafī, who systematized the Māturīdī kalam school after Abū Manṣūr al-Māturīdī and was the second most apparent name of the school, generally adopted al-Māturīdī’s views and followed in the footsteps of him. Although al-Nasafī generally kept with the line of al-Māturīdī, we observed in our research that he sometimes made interpretations different from al-Māturīdī. Based on this determination, we chose the interpretation differences of al-Māturīdī and al-Nasafī about the afterlife circumstances as the subject of study. We believe that it is a significant issue to reveal the interpretation differences between two prominent names in the school, such as al-Māturīdī and al-Nasafī. In our study, we aimed to reveal the point of view of Māturīdī by determining the differences in the perspectives of these two scholars through sample concepts. In our research, while exercising the literal review and comparison method and comparison, we determined al-Māturīdī’s Ta'wīlāt al-Qur'ān and al-Nasafī’s Tabṣira and Baḥr al-Kalām works as the main references. We tried to capture the different perspectives by researching and comparing the concepts that we determined as the subject of research from the main references. At the end of our study, we determined that Nasafī interpreted some issues related to the afterlife differently from al-Māturīdī. Namely, al-Nasafī understood some concepts such as sūr, mīzān, and kawthar, which al-Māturīdī accepted as representative expression, in the real meaning and thought differently from him on this issue. Considering this interpretation difference, we are of the opinion that the reasons why al-Māturīdī’s different point of view did not reflect on the scholars after him should be emphasized.
More...
Ilmiyyah Association of Bosnia and Herzegovina as a vocational organisation of ulama, in the early 20th century till the present day, has made a remarkable contribution to the religious, educational, and cultural progress of Bosniaks. Functioning under various state regimes, the Association strived to maintain and preserve the dignity of ulama in order to insure the space for the missionary work of imams, ma’allims, and other ulama. On the bases of the preserved documents and published sources, the author here features the socio-political circumstances which brought about the foundation of the first, as well as the foundation of the other “Ilmiyyah Association”, in Bosnia and Herzegovina. It also presents a brief review of its engagements and functioning.
More...
We hereby present an insight into six works of Imam e Azem Abu Hanifa in various scientific fields which are preserved in their manuscript form, primarily in Gazi Husrev –bey’s Library in Sarajevo, but also in the National and University Library of Bosnia and Herzegovina, in Sarajevo Historical Archives, in Bosniak Institute – Adil Zulficarpasic Foundation, in the Oriental Institute of Sarajevo University, in Herzegovina Archives, in City Library in Tešanj, in Elči Ibrahim – pasha’s Madrasa in Travnik, and in Central Bosnia Canton Archives. Some of these books are found in over a hundred of codices in Bosnian and Herzegovinian manuscript collections, whereas others are exceptional rarities preserved in a single script.
More...