![[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)
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 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.
More...
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.
More...
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.
More...
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.
More...
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.
More...
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.
More...
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.
More...
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.
More...
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.
More...
After the death of Prophet Muhammad (p.b.u.h), one of the most significant debated topics of Muslims was the institution of caliphate. This institution caused crucial argumentations through the ages from Abu Bakr to Abd-al-Majid who was the hundreth khalifa. Some prominent issues in that regard as follows: How khalifa comes to power, who becomes khalifa, whether he is descended from Quraysh or not, which kind of traits khalifa should have, and how khalifa should behave in certain circumstances. While these arguments were going on, caliphate was maintained based on the reign under some certain dynasties’ responsibilities after the Rashidun (rightly guided) Caliphs. Umayyads, Abbasids and Ottoman Dynasties were the most well-known ones of these dynasties. Throughout history, even though caliphate passed in one another’s hands among aforementioned dynasties, none of them did attempt to abolish this position. However, Turkish Muslims who became defeated with European occupation of non-western territories decided to abolish caliphate for the sake of modernization activities within the period of transition from imperialism to nation state. This decision brought about a trauma, which was much more critical than former argumentation around the position in Muslim world. Many congresses were organized in Islamic world in order to recover from this trauma. While this kind of quests were continuing, Muhammad Hamīdullah proposed “High Caliphate Council” in relation to rearrangement of caliphate in accordance with the conditions of Islamic countries. This proposal offers an applicable model to today’s modern nation states by establishing unity among them and leaving aside their conflicts and differences. This proposal offers a resolution of much-discussed matters of the position within the limits of principals. It also draws attention by showing a possibility of Islamic union in contemporary Islamic thought. Summary: The matters of who undertakes the management of societies, how rulers come to power and in what manners the rulers maintain the management have been discussed throughout history. It is seen that rulers adopted kingdom as regime before the period of the Prophet Muhammad (p.b.u.h). There was also two-person management. The discussions about this matter were also seen around khalifas who were the rulers of Muslims after the death of Prophet Muhammad (p.b.u.h). Some debated issues in that regards as follows: Who becomes khalifa, how he is elected, which traits he should possess, and so on. Caliphate continued its existence despite the discussions until the first quarter of the 14th Hijra era. Abolition of caliphate was a trauma for Muslims undoubtedly. From Anatolia to Egypt and from India to the Balkans, many attempts were carried out to recover from this trauma. However, this matter was oversimplified in the conditions of that period since it became a topic which was hushed over in just congresses and conventions. One of the people who wrote on this topic, which maintains its vitality even today was Muhammad Hamīdullah. He was an important Islamic scholar, a lawyer and a historian in Indian geography. Hamīdullah did deal caliphate by indicating its history broadly. The distinctive feature of Hamīdullah from others who wrote on this topic is that he also presented a considerable offer to solve the matter. In this sense, Hamīdullah experienced the trauma in his own life as all muslims did it with the abolition of caliphate. Hence he mentioned this matter in his writings in the mood of care and dignity of a scientist and also in feeling of a heartbroken muslim. Hamīdullah made clear that the method of election of the ruler differed throughout history. Indeed, the verses of Holy Qur’ān, the applications of the Prophet Muhammad (p.b.u.h) and the differences of Four Great Chaliphs on coming to power testified this claim. According to Hamīdullah, it is quite normal that the method of regime can vary according to the conditions of societies. He recommended acting based on timeless rules rather than the changes that vary according to conditions and places. He also stated that the regime which Islam approves is a combination of kingdom and democracy in his lines dealing with methods of regime. To him, kingdom is the method of regime of empire. Empire is the regime in which various nationalities live together with all their differences and interact with one another intensely and in which the rulers rule over wide borders. On the other hand, Islamic world lost its edges of empire, changed its regime and divided to nation states after the decline of the Ottoman Empire and Mughal Empire which were established by Muslims. On the contrary, westerners attempted to establish a head empire several times after building nation states in Europe. Some of them are UN, NATO, EU, to name but a few. In our opinion, in the transition process of Muslim rulers from empire to nation state, Hamīdullah made an offer to accomodate Islamic law in state law, Islamic politic and administrative principles in politics and administration practices, Islamic education system in education system, and principles of Islamic economics in economic decisions of government using the Prophet Muhammed’s life as a base. He also explained to Muslims that the method of regime can be changed and the essential matter is to apply Islamic management principles in such a new situation. He played a role in clearing the way for Muslims by indicating that the method of Islamic regime can be changed according to conditions but the principles of Islam are unalterable. To the writer of these lines, Hamīdullah intimates that it is not so true to stick to the form of the process in Muslim territories in which a compulsory transition from the empires or multinational social structures to the nation state structures have been experienced for the last two ages. However, the first matter to dwell on should be whether the ruler of the government behaves in accoradance with the principles of Islam or not. To Hamīdullah, the second matter is that even though Muslim countries had to enter in the process of becoming nation states, Muslims should make an effort to establish supra-state associations as required by Islam. In this respect, Hamīdullah’s proposal is “High Caliphate Council”. This council is a considerable offer presented to Muslim countries in the age when a universal caliphate is not possible and Muslims head towards a unified state form all over the world. Today, this offer recommends countries of which great majority is Muslims and in which Muslims are minority to meet on a common ground rather than conflict because of differences among them. The High Caliphate Council is an institute consists of presidents or hereditary administrators as leading and regular members and so it avoids regional competition. It is established by Muslim presidents who shares the chair alternately. Based on this, all Muslim presidents play a role altogether in this council without need to be Sunni, Shia, or from Quraysh. The High Caliphate Council is a reflection of a dream, which started a century and half a century ago but is required more today. It is also a reflection of the discourse of “Islamic Union” in Contemporary Islamic Thought. The Caliphate Council and International Islamic Legists’ Association, which is the first practical step of the council can be seen as the theory of a new world order based on the unity principle of Islam. Hamīdullah does not consider this order not only in the range of belief but also with the aim of institutionalizing ‘ijmā (consensus of Islamic legists) and qiyās(legal analogy). He stated that International Islamic Legists’ Association, which is a scientific institution could not be established beforetime by Muslims spread on three continents due to lacking of communication among them. However, thanks to today’s possibilities, the establishment of such association is easier today. Hamīdullah found dynamic solutions such these two institutions for the realization of caliphate, which is a religious necessity . He marked an era for Muslims in the period of time when they are on a quest.
More...
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.
More...
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.
More...
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.
More...
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.
More...
U kasnome petnaestom stoljeću narodi Europe pokrenuli su veliki val širenja koji je do sredine dvadesetoga stoljeća cijeli svijet, u manjem ili većem stupnju, doveo pod utjecaj europske civilizacije. Širenje rope krenulo je u oba smjera – sa zapada morem, s istoka kopnom.
More...
Al-Attas uporno podržava značaj tačnog razumijevanja i primjene fard 'aina i f ard kifayaha. To je još jedna karakteristična značajka al-Attasove filozofije obrazovanja, a koja potcrtava njegovu trajnu predanost oživljavanju univer-zalnih (kulli) elemenata ranih islamskih intele-ktualnih i duhovnih principa. Njegovo naglaša-vanje navedene kategorizacije možda je također u vezi s al-Attasovim zanimanjem za prirodu ljudske obaveze prema stjecanju znanja i usva-janju adaba. To proizlazi iz beskonačne prirode znanja i konačnosti čovjekovog biološkog života.1 Kao što je već rečeno u prethodnom poglavlju, al-Attas na znanje gleda kao na nešto neograničeno.
More...
Determining how intellectuals perceive the West requires understanding both the history of intellectual struggle and an ancient problem. Some prominent and traumatic truths of this ancient problem include being stuck between the East and the West, the application of synthesis as a practical solution to the matter, an on-going payoff, and a state of hostility triggered by backwardness. Although the West is a fundamental problem to all intellectuals in Turkey, it has been perceived especially by Islamist intellectuals as Christianity and materialism and all of the opposing ideas, uttered against it, have focused on these two concepts. Fethullah Gülen, an Islamist intellectual, also feeds on these political cultural veins at times. He shares the references he compiles from these veins with his readers; however, he has ideas of his own concerning the West. In his ideas, which become apparent under the titles of Western thought and philosophy, Christianity, communism, capitalism, and atheism, Gülen believes that the only thing such concepts lead human beings to is ‘evil’. According to him, the ideas and purposes of the West concerning the world of Islam have not changed since the Crusades. Although the source of the same purposes is the West, at times local collaborators (intellectuals, artists, writers, etc.) are also appointed to realise them. Gülen never neglects to warn ‘the innocent Anatolian people’ against this fatal threat through his writings as well. Gülen’s warnings aim to save the future of the people. Consequently, for Gülen, who has such foresight, the West and Western thought then transform into an eternal and sworn object of struggle. Therefore, Gülen’s efforts are actually the history of a struggle for honour of ‘the good’ against ‘the bad’ and ‘the ugly’. With the world domination of ‘the good’ (i.e., Islam), this struggle will come to an end, and humankind will dispose of this evil.
More...
The aim of the article is to show the psychological roots of fundamentalism, which can be found in each type of the phenomenon, as well as analysis of fundamentalism, as a specific configuration of personality traits which can lead every worldview and ideology. Definitional basis for the fundamentalism is the psychological concepts, that relate to personality, cognitive style, refer to the prejudices, as well as to the concept of authoritarian personality and its constitutive characteristics. An author of the article asked about so-called “fundamentalist personality” (D. Motak) based on the diversity of the manifestations of this phenomenon and its correlation with the concepts of authoritarianism (E. Fromm, T.W. Adorno, S. Pfürtner, A. Künzli), dogmatism (M. Rokeach), intolerance and ethnocentrism. It also was taken into account psychological attitudes category (along with its emotional component, cognitive and behavioral), which was basis to presented fundamentalism
More...
The objective of the paper is to study and to produce a holistic view of the I. Gasprinsky activity aimed at the establishment of a Muslim woman as an equal member of society. Methodology. Scientific thinking on the I. Gasprinsky feminist activity had been based on usage of the axiological and culturological (that has allowed to unfold a humanity and to detect values in the I. Gasprinsky educational activities under review) and integral (that has allowed to analyze the commonality of the I. Gasprinsky cultural and educational system) approaches, and also on source studies (when exam-ining press reports) and contextual analysis (when examining the subject matter of iss. «Alemi Nisvan» («Woman») and other publications of enlightener). The novelty of the issue lies in the fact that I. Gasprinsky activity is studying from the point of view of the feminism, which is important, because of a significant impact of the behalf of women on the Muslim society as a whole. In the work the complete picture of the enlightener’s feminist activity is organized. Conclusions.I. Gasprinsky made a significant step towards fundamental reform of the status of women, which gradually got constant and undeniable rights in a Muslim society. Such kind of activity of the educator laid the foundation of a democratic tradi-tion in Crimean Tatar national movement.
More...