![[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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The principles of medical ethics, common as they are in the world at the present time, have been formed in the context of Western secular communities; consequently, secular principles and values are inevitably manifested in all corners of medical ethics. Medical ethics is at its infancy in Iran. In order to incorporate medical ethics into the country’s health system, either the same thoughts, principles, rules, and codes of Western communities should be translated and taught across the country, or else, if the principles and values and consequently the prominent moral rules and codes of Western medical ethics are not consistent with the culture, customs, and religion of our country, then new principles and values should be formulated that are more in harmony with our society. According to the available literature in Iran, the four principles proposed by Beauchamp and Childress do not contradict the Islamic-Iranian culture and can thus be generally applied in the mentioned context. However, the application of these four principles and their derivatives (e.g. regulations and codes) requires careful examination and adaptation to Islamic ethics. A comparison of the ontological, anthropological and epistemological foundations of secular and Islamic attitudes shows the differences between these two attitudes to be deep-rooted. “Rationalism,” “scientism,” and “humanism” are the main foundations of secularism, whereas “Godcentrism,” “pure human servitude to God,” the belief in “returning of humans to God,” “resurrection day,” and also human’s accountability to God are all fundamental beliefs and principles of religion for Muslims of all cults and sects. It can thus be concluded that the principles of secularist thought are different from and to some extent inconsistent with the principles of Islam. Instructions derived from secular thought can therefore not be implemented in an Islamic community; rather, these communities should adopt Islamic foundations as the source for the norms and standards of their medical ethics. The capacities of religious thought (in particular, Islam) make possible the formation of an ethical system consistent with Islamic Ummah.
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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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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 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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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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Kovanica "euro-islam" novijeg je datuma kako u engleskom tako i u drugim evropskim jezicima. U orijentalistièkoj literaturi sintagma "euro-islam" jedva da se igdje može naći, pogotovo je ona prava rijetkost u djelima orijentalista starijeg datuma.
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It is frequently argued that because many Muslim states are monarchies or dictatorships or because of certain events that have taken place within their borders, Islamic law is not compatible with democracy and democracy is even neglected in the provisions of the holy Qur’an. Islamic law, according to what can be traced in its primary sources, not only supports democracy and people’s participation in the state affairs but even possesses provisions in the Qur’an verses which encourage counselling and consultation and some scholars deem that to be democratic representation. Islamic Law, according to the provisions of some verses from the holy Qur’an encourages democracy but not liberal democracy like that of the western world. The religious democracy that can go with our modern time and solve many contemporary problems of the Muslim world is the model which was introduced by late Ayatollah Imam Khomeini after the 1979 Islamic revolution in Iran. The author in this research work concludes by showing that the ideal democracy enshrined in the holy Qur’an, as the primary source of Islamic law, is not liberal democracy of the western world, but rather a religious democracy.
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Transgender identity poses a threat to the well-established gender roles in the Islamic Middle East, where the acquisition of masculinity, the initial and essential criterion for a man’s configuration and deployment in patriarchal discourses, has not become a major concern for academic studies. The Man, enjoying his reified superiority to the Woman granted by religious and cultural discourses, does not question his subjugated position in the heteronormative system he is constituted in. The deployment of masculinity is of great significance in the outbreak of transphobia in the Islamic framework of Turkey and Iran and this paper intends to examine the role of masculinity and the traditional binary of Man/Woman in the harassment, insult, hate murders, persecutions, victimisations, and obligatory sex change surgeries LGBT individuals in the Islamic context are exposed to, focusing on two countries, the former being a country in the process of its EU accession negotiations and the latter being one of the world’s oldest continuous major civilizations. Deployment of masculinity and the Man/Woman binary is of importance to this study since in patriarchal heteronormative discourses dominant in these two countries a man is expected to be manly and effeminacy is considered offensive, as a result of which effeminate men are harassed in these heteronormative societies, seen in the case of the Transwoman, while manliness is an admired characteristic for women and masculine women, ironically, are encouraged and flattered.
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Radicalization nowadays represents an extremely complex topic. Farhad Khosrokhavar, a sociologist at the École des Hautes Études en Sciences Sociales (EHESS, Paris) came up with a complex definition: „ the process by which an individual or a group adopts a violent form of action, that is directly linked to an extremist ideology with a political, social, or religious content, which contests the established political, social, or cultural order „ (Radicalisation, 2014, p. 7). In most cases, we come across the term „ radicalization „ in a context related to immigration, terrorism, counter-terrorism, political and/or religious violence, the Islam vs. the West paradigm, key notions in understanding the big issues in the contemporary world. Thus, we witness a heightened preoccupation with radicalization on a European political level, correlated with an entire chain of events on the international scene. Out of this arises the necessity of programs and concrete measures for deradicalization, implying those actions meant to ”reverse the radicalization process” the term being mostly used in relation with Islamist terrorism.
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The question of the correlation between Islam, political Islam and liberal democracy has so far been the most exposed topic in exploring the democratic capacity of political Islam and Islamic societies in general. What is particularly intriguing about the relationship between political Islam and liberal democracy is the fact of its westernized triviality that has received a pejorative tone in Islamic political circles. Simplified, the triviality of liberal democracy for the Islamic political campus implies imposing a model of democracy that cannot be fully compatible with the original Muslim notion of society and government. Hence, the following paper analyzes exactly the relations of political Islam to specific inherent categories of liberal democracy such as the rule of law, representative government, the separation of powers and secularism as diferenta specifica of liberal western democratic discourse. Through the methods of induction and deduction, the author will illustrate how appropriate tangent or divergence is illustrated and how this is reflected in the general ideological positioning of political Islam towards liberal democracy in Muslim countries through an axiological and praxeological perspective.
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U ovom drugom odjeljku koji Mualim objavljuje iz knjige Islam i sekularizam poznatog malezijskog pisca, govori se o razlozima netrepeljivosti Zapada spram Islama. Islamu kao istinski univerzalnoj vjeri, kolonijalizmu i kulturnoj nadmoći Zapada kao posljedici gubljenja vojne, naučne i tehničke moći Zapada te kolonizaciji intelektualne sfere muslimanskih umova i generacija.
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Many valuablе idеas about thе choicе of profеssion, occupation and profеssion that arе in our sacrеd book Koran, in Еastеrn litеrary monumеnts as Kobusnama, Kalila and Dimna, in vеrbal folklorе, also prеcious thoughts of еminеnt thinkеrs as Nizami Ganjavi, Nasraddin Tusi, Jalaladdin Rumi, Avhadi Maragai, Muhammad Fuzuli, Muhammеdhusеin Shahriar and of еducationist—pеdagoguеs as Abbaskuli aga Bakihanov, Sеid Azim Shirvani, Uzеir Hajibayli wеrе intеrprеtеd, thеir еssеncе and intеntion wеrе analysеd and gеnеralizеd.
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