![[rec.] Nicholas P. Roberts, Political Islam and the Invention of Tradition, New Academia Publishing, Washington, DC 2015, ss. 245](/api/image/getissuecoverimage?id=picture_2017_43064.jpeg)
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In recent years, Muslim scholars have written on the need of the revival of Islamic science and its philosophical foundation. The main aim of this paper is to examine the views of Sayyed Hossein Nasr, who is considered as one of the pioneers in the area of the revival of Islamic science. Other than Nasr, Muslim scholars argued that the Islamic science is different from modern Western science in terms of its purpose and philosophical foundation and delineated their viewpoints within the philosophical foundation of modern Western science. In terms of method, Islamic science may not be different from modern Western science but it differs in its philosophy and purpose. This paper uses a qualitative method employing content analysis to examine the insights of Seyyed Hossein Nasr critically and analytically with reference to other scholars such as Muzaffar Iqbal, Naquib al Attas, Osman Bakar, Alparsalan and Ziauddin Sardar.
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Abdur-Rahman Badawi is one of the most distinguished philosophers and thinkers of contemporary Arabic and Muslim world. He is a philosopher and a scholar of a novel revival of philosophical heritage of Arabs today, he is also a philosopher and a scholar of an innovative reading and a new interpretation of Arabic-Islamic philosophy which begins with ancient Greece through Islamic and Christian medieval age to contemporary Europe and the modern Arabic world. He left behind a remarkable opus of 120 works in Arabic and French languages comprising of research works in the field of philosophy, comparative philosophies work and fine literature all wielded in the most systematic and precise manner which reflects his learnedness, his life and the age in which he wrote. His works established not a clash of cultures and civilisations, but new relations and fresh mutual understanding between cultures and traditions of the Arabic East and the European West today.
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For Muslims zakat is obligatory and different jurisdictions in the world have different mechanisms to administer it. Maldives is a hundred percent Muslim country and zakat administration in the country is unique. As such the objective of the paper is to discuss the zakat administration in Maldives with special reference to zakat al mal and to discuss the challenges facing the existing way of zakat administration. The paper also includes ways to overcome the challenges. No literature on this area in Maldives could be found and as such reference to primary materials such as unpublished statistics, reports, brochures have been made. It is hoped that this paper will encourage further research on this area in Maldives.
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A year after Atatürk abolished the institution of the caliphate, Ali Abdel Razek, an Islamic scholar from the traditional alAzhar University, published a not-too-thick volume entitled Islam and the Foundations of Political Power and initiated a new and dynamic discussion of completely unexpected proportions about the relationship between Islam and politics. Distinguished professors of al-Azhar had an urgent meeting and made a decision that Abdel Razek should be stripped of his title of an Islamic cleric because of the views he had expounded in his book. However, despite this, in the following decades his book became one of the most popular texts among the contemporary Muslim thinkers in the Egyptian scientific and political circles and beyond. On the basis of a detailed analysis of the contents of this book we notice that Abdel Razek persistently attempts to show that the caliphate did not have any benefit for the Muslims, and that it even was a source of permanent injustice and evil. He concludes that the political power, the state and even the judiciary should not be connected with religion, because they are exclusively political phenomena. He also insists that the Prophet Muhammad was a purely spiritual leader and that he had never contemplated the concepts of political authority or the state. For this reason he explicitly claims that politics and religion are mutually incompatible and warns Muslims that they must follow the latest results of human reason in the field of political science if they wish to consolidate the foundations and structure of the political power in their societies. However, we notice that, due to his frequent and generally objective criticism of the Caliphs and their policies in various historical periods, Abdel Razek ignores the fact that in the Quran and the Islamic tradition there are frequent references to the political power, the judiciary, defense issues, economic control, and the organization of internal and international politics, that is, that both the Quran and the Islamic tradition contain teachings about a different policy that leads one toward eternal bliss. Such policy, the ultimate purpose of which is the enlightenment of man and society, was written about extensively by the representatives of a brilliant political philosophy and political jurisprudence in Islam, who relied on the cognitive credibility of the religious texts and the various categories of theoretical and practical reason.
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Ali et-Tantawi, one of the first radio program producer (1909-1999), is a sophisticated Syrian scholar. He wrote hundreds of articles and scientific researches. In his book named Ta‘rifun âmm Bi Dini’l-İslâm, he narrates the verses of the Quran and the Islamic faith principles without integrating the debates about kalam and the philosophy but just with Quran interpretation method and rational propositions. He mostly follows his forerunners, protects himself from wrong innovations and supersitions.
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This article deals with the benefit and influences of remembering ALLAH(GOD) in the light of ayets and religious stories (hadis). Remembering ALLAH(GOD) endows (presents) spiritual life to human. But the abandonment of remembering removes the human from ALLAH (GOD) and makes a friend with Satan.
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Review of: Wael B. Hallaq, The Impossible State: Islam, Politics and Modernity’s Moral Predicament (New York: Columbia University Press, 2013)
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The text analyzes the phenomenon of opposition between positive and negative criticism of hadith narrators. Often, in the science of hadith, different evaluations of the narrators appear, which is reflected in the valorization of the hadith text. The author of the text investigates the ways the studies of narrators and the studies of the positive and negative criticism of narrators answer to this phenomenon, conditionally called antinomy. Is preference given to positive or negative criticism, what are the conditions for them to be basically accepted or rejected, and how did the hadith scholars view the conflicting evaluations? At the end of the paper, some elements of modern application of this field of hadith studies are pointed out in the context of the Islamic culture of information and critical analysis of information whose amount exceeds that of the past with regard to the technological progress of mankind.
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The dramatic transformation of the Arabian Gulf since the discovery of petroleum resources has called for a new perspective on the situation of women in the region. Qatar is an example of fast-paced industrialization,modernization and profound socio-cultural changes. As the environment transforms literally from day to day, new identities are being forged and social roles renegotiated.The leadership’s vision for the country speaks of gender equality and opportunity for all. This article asks how young Qatari women’s personal stories fit into the national narrative of change and what they see as the best path to agency and empowerment.
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The article reveals the influence of Arab philosophy to Latin Western Europe and discusses the propagation of Ibn Rushd’s philosophical and theological ideas. When Cordoba Caliphate was established, Muslim philosophers and theologians commented Hellenistic heritage and passed it to the Christian culture. Unknown to Europe treatises of Aristotle and their commentaries was translated into Latin at Toledo Translation Academy. Arab thinker Ibn Rushd is regarded as one of the most notorious commentators of Aristotle. He not only commented Aristotle but also considered the idea of human thinking and intellectual cognition, was interested in the theory of the World’s eternity, dealt with socio-political aspects of social life and with the problem of unity between theology and religion. While dealing with the latter, Ibn Rushd claimed that political leaders ought to organize social life in such a way that theologians were not able to disturb the peaceful cohabitation of ordinary people and philosophers. Ibn Rushd’s ethical-intellectual theory of society and man played an important role in formation of European intellectual identity.
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The lexicon is divided into four chapters. The first one is a detailed introduction, where we present a professional background of our topic, the significance of our research, the structure of our work, as well as the used literature and sources, in addition to an overview of the Arab-Hungarian relations. In the second and longest chapter, we portray biographies of the Arab personalities. In the third one, we examine the most important historical events in the Arab world, such as the Arab-Israeli wars, the nationalization of the Suez Canal, and the parallel crisis of 1956. In the last chapter, we briefly introduce concepts related to the stories and biographies found in the volume.Only a few results of Arabic historiography have been integrated into modern Hungarian research. Therefore, we consider it a priority to fill this gap. The aim of this work is to create a lexicon in which we gather – in the form of articles – the most eminent Arab personalities (approximately 1000), who were/are decisive in political, economic, military or even cultural life and others associated with the Arab world.
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The paper reviews the history of Islam in Central Asia and its form of Islamic practices, both “mystical Islam” and so-called “folk-Islam”. The text examines the importance of oral narratives and their sociocultural constructions within its particular context. While the presence of Islam in certain parts of Central Asia dates back to the 17th century, the spread of the faith in regions that are now the modern states of Uzbekistan, Turkmenistan, Tajikistan, Kazakhstan and Kyrgyzstan, was, in actuality, a gradual process. We can talk about the case of Islamisation in multiple waves. The first section of the paper aims to present the main historical events, including Bukhara, “the Mecca of the East”, and the importance of the “Central Asian Golden Age”. It reviews the Soviet era (together with the birth of the modern nations within the Soviet nationalities policy), the shaping of Islamic practices during this time and the effect of both the “underground Islam” of the Soviet times and the foreign impact in the Islamic discourse of these independent states beginning from the Nineties. It assesses the rebirth of Sufism in a national context and the possible influence of foreign jihadi movements. The second part of the research seeks to demonstrate the religiously diverse nature of the region and its encounter with Islam. It notes the effect of certain Shamanistic rituals and beliefs that shaped the religious practices, such as the Osh Bibiyo (and, through this, women’s possible empowerment by their leading role in healing and religious rituals), that is now an organic part of Islam in the region. By exploring the spiritual past of Central Asia, the paper aims to prove the deep implantation of Islam into the life of the people, though with peculiar local characteristics.
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There are numerous studies on the esoteric sects in Islam. Though in these studies they have been discussed from different respects, none of them draws attention to the place and importance of the theory of shadows (aẓilla) in the esoteric sects. In this article, after the identification of the meaning of the theory of shadows, it has been argued that the concept of shadows has a central role in understanding the esoteric system of thought. In this context, it has been tried to reveal the central effect of the theory of shadows on the basic ideas of esoteric sects.
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The simulation theory of Baudrillard, one of the important names of French world of thought, has been recently started to be taken into consideration in academic studies. The basis of the simulation is pretending and this way of behaviour and thinking is intensely seen in the field of religion as well. Today’s people also spread the simulation to the field of religion in the large part of their daily lives. The truth revealed by religious texts is simulated by the changed references of reality and the reality becomes liveable on behalf of religion. It is seen that pretending that forms the basis of Baudrillard’s simulation theory has its counterpart in Islamic thought as well. The kinds of people behaving similarly to this way of behaviour are mentioned in Qur’an and hadiths. The examples are explained via hypocrisy, discord and shirk. In this context, it has been tried to reveal in our study that Baudrillard’s simulation theory is parallel to the concepts of hypocrisy, discord and shirk in Islamic sources.
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Even during the first establishment of the Republic (with the expression of Balaban), "the science of spirituality (=psychology) that talks about the spiritual existence of man" has always been interesting by the writers of that period. Especially since the 1940s, in some scientific, moral, religious and literary journals published in Turkey, the views of Western psychologists such as Carl Gustav Jung, who are famous in the psychology of religion, were explained. In this research, it has been tried to analyze how C. G. Jung and his views are handled in these journals. The journals discussed in the research are as follows: "Sebilürreşad", "Muslim Voice", "Tawhid", "New Ground", "Orbit", "Academy", "Young", "Cultural World", "Monthly" and "Kur'ani Hayat”. In our research, the approach to Jung and his views in these examined journals was investigated and some results were obtained. Accordingly, Jung has a positive phenomenon accepted by the Islamic community, as some Islamic journals acknowledge that Jung is different from their peers”. All Islamic journals used Jung. Although some criticize Jung to strengthen their own claims by pointing to Jung's authority, he used Jung to "guide his target audience" because he considered it closer to Islamic understanding than his Western counterparts. Islamic journals never used Jung's concepts of "persona", "anima-animus" and "self" in their articles. But they gave a lot of place to Jung's concepts such as "religion", "God", "archetype" and "collective unconscious". Especially since they see the concept of “collective unconscious” as an Islamic value, they have embraced it more. Islamic journals acknowledge Jung as the "authority". While this "authority" is the "strengthener" of its own claims based on some Islamic journals, it is a "model" for some Islamic journals whose aspects should be taken in accordance with their worldview. It is clear that Islamic journals do not have a scientific style and purpose when using Jung. It was concluded that Islamic journals approached Jung's concepts in the form of "ethnocentric" and "circular reasoning". It has emerged that Islamic journals that act with the logic of "Take what works and leave what does not work" and those who defend Islamic psychology are similar to the logic of "take the positive side of the West that fits the Islamic perspective" to Jung and his views.
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Like every other religion, the Islam has offered mankind a new system of life and ideology. For lots of people Islam has different and personal, as well as ideological and political meaning. The disunity which has begun when the prophet Muhammad died, has started time after time massive discussions, even war. In this work are the reasons for the development of the Islamic schools historically, culturally and sociologically analyzed.
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Černý, Karel. Velká blízkovýchodní nestabilita: Arabské jaro, porevoluční chaos a nerovnoměrná modernizace 1950–2015. Prague: Nakladatelství Lidové noviny, 2017, 577 pp., ISBN 978-80-7422-595-6; English edition: Instability in the Middle East: Structural changes and uneven modernisation 1950–2015. Prague: Charles University – Karolinum Press, 2017, 476 pp., ISBN 978-80-246-3427-2. An abridged English version of this review has been published in the online version of the British Journal of Middle East Studies, Vol. 46, No. 3 (2019). The book by Karel Černý, published simultaneously in English and Czech (with the title "The great Middle Eastern instability: The Arab Spring, post-revolution chaos, and uneven modernization 1950–2015"), offers, in the reviewer’s opinion, a unique and original analysis of a broad spectrum of issues which the Middle East region has had to face roughly since the end of WW2. The author analyses modernization processes in local politics, economies, education, and media, as well as demographical changes and urbanization, finding the roots of the regional instability in a disharmony of the above spheres. He sets his studies of these regions into several macrohistoric-sociological comparative frameworks illustrating both specific and general aspect of the modernization process in the Middle East. In doing so, he evaluates the roles of Islam and post-colonialism as two indispensable factors of the situation in the Middle East in responsive and unconventional manner. Černý backs his analysis and conclusions by a broad selection of secondary published sources and a firm theoretical anchoring, but also by original and detailed empirical research and his own productive theoretical model. Thanks to the above, the author is able to present to us an accurate and convincing picture of the processes and events leading to the tumultuous Arabian Spring and subsequent events.
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