![[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 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 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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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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The teaching of a Perfect man represents one of the most universal archetypes of human belief. We can find this teaching in different religions and even in some atheist teaching. This doctrine in a certain manner summarizes all religious, philosophical and scientific issues. By relying on the classical literature and occasionally applying the comparative method, this paper attempts to show the basic principles and specific features of the Islamic teaching about the Perfect man. Even though it shares similarities with the doctrinal teachings of other religions and ideologies, the Islamic teaching has developed a very characteristic and comprehensive concept of teaching about the Perfect man, without questioning at all the essential Oneness and Perfection of God and without getting into any pantheistic, panentheistic or antropotheistic apories. The Islamic concept of the Perfect man best preserves and develops the idea of pure and absolute monotheism (tawheed) by successfully overcoming the traps of monotheistic, dualistic and pluralistic understanding of the relationship between God and everything else other than Him. The paper presents the cosmological and ethical teaching about a Perfect man in an argumentative manner and points out the invaluable contribution of Shayh Mustafa Čolić and his specific elaboration and semiotic analyses of this very important doctrinal teaching within the rich tradition of the Islamic civilization and spirituality.
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There is an increasing presence of female Muslim voices in both mainstream British media and minority or community media as greater access has enabled them to create spaces for themselves in print, broadcast and new media. In converging their gender and religious identities, they are generating new discourses that challenge widely held stereotypes and starting new conversations about what it means to be female, British and Muslim. Using interview data from five journalists and examples of media discourses, this paper shows how the articulation of gendered and religious identities is evidence of a growing confidence and continued agency among young Muslim women in the UK.
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This article focuses on three English plays, The Renegado, or the Gentleman of Venice (1624) by Philip Massinger, The Tragedy of Mustapha, Son of Solyman the Magnificent (1665) by Roger Boyle, Earl of Orrery, and The Siege of Constantinople (1675) by Henry Neville Payne, which were written at a time when the illdefined entity generally known as “the West” today was not in the ascendant and apprehensions of the expansionist Ottoman Empire and its dependencies in North Africa played an important role in European social and political life. The plays are approached from a historicist perspective as attention focuses on anxieties aroused by the early modern European perception of Islam as an alien religion that nevertheless attracted Christians and incited them to convert. Representations of religious conversion are also analysed in terms of gender differences. In addition, each of the plays is read as a response to a particular set of social and political problems, which troubled early modern England and were re-imagined through dramatized stories of encounters between Muslims and Christians.
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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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