scholarly journals Rationality and Freedom in Islamic Thought

2019 ◽  
pp. 181-213
Author(s):  
م.د.احمد عبد الكريم عبد الوهاب

Abstract Rationality and freedom are fundamental elements of Western modernity. Although modern and contemporary Islamic thought has established its intellectual foundations on the fundamentals of intellectual thought that are at the core of its Islamic intellectual system, at the same time many of its intellectual products have been a response In spite of the fact that this Islamic intellectual response stands out from Western modernity as a negation or a positive attitude. The Islamic intellectual response differed in determining its position on Western modernity, depending on the nature of the historical stage that was The Islamic nation, as well as the nature of the challenge posed by Western civilization to other nations and other civilizations, including the Arab Islamic civilization, so we see that the response of modern Islamic thought reform differs in his vision and directions from the response of Islamic fundamentalist contemporary thought.

2014 ◽  
Vol 31 (3) ◽  
pp. 157-160
Author(s):  
Muhammad Mumtaz Ali

The International Islamic University, Malaysia’s (IIUM) Department of Usulal-Din and Comparative Religion, along with the Kulliyyah of Islamic RevealedKnowledge and Human Science (IRKHS), organized an internationalconference to analyze the work of Ismail Raji al-Faruqi, a leading twentiethcenturythinker who had had a significant impact on Islamic thought and comparativereligion. Held at IIUM’s Senate Hall on October 22-23, 2013, incollaboration with Kolej Universiti Islam Sultan Azlan Shah (KUISAS), participantsdiscussed the legacy of this influential scholar, who is best known forhis pioneering work in the Islamization of Knowledge movement. One of hisbooks, Al Tawhid: Its Implications for Thought and Life (Herndon, VA: IIIT,1992) has attracted the attention of scholars and been introduced into variousuniversity courses worldwide as an important resource book.The main theme was “Infusing the Creativity and Excellence of al-Faruqi’sScholarship into Contemporary Islamic Thought.” The seventy-five acceptedpapers were divided into five sub-themes: tawḥīd, the Islamization of Knowledge,Islamic civilization, Islamic thought, and comparative religion. The organizersinvited scholars to (1) study and examine the relevance of al-Faruqi’sthought, (2) examine his vision and mission in various areas of Islamic thought,(3) regenerate the tradition of Islamic scholarship in academic disciplines, (4)enhance the intellectual understanding of Islam’s tawhidic worldview, and (5)develop a comparative approach to the study of Islamic thought in relation tomodernity. This unique event enabled scholars, intellectuals, and academiciansto meet and deliberate on al-Faruqi’s intellectual and scholarly output.This event began with three inaugural speeches. Zambry Bin Abdul Kadir(chief minister, State of Perak) pointed out that only intellectual and moral developmentcan cause human civilization to reach its zenith. In the case of Islamiccivilization, this development was achieved by grounding the civilizationon the core values of research, criticism, and creativity. He stated that al-Faruqidedicated his life to calling upon Muslims to revive that sprit. Ibrahim M. Zein(dean, IRKHS) highlighted the conference’s importance and expressed his hopethat it would be a resounding success. Mohamed Ridza Wahiddin (deputy rector,Research and Innovation, IIUM) called for excellence and innovation incontemporary Muslim scholarship and emphasized that tawḥīd and thetawhidicworldview must be the base of Islamic discourse. He further remarked ...


Author(s):  
Noor Mohammad Osmani ◽  
Tawfique Al-Mubarak

Samuel Huntington (1927-2008) claimed that there would be seven eight civilizations ruling over the world in the coming centuries, thus resulting a possible clash among them. The West faces the greatest challenge from the Islamic civilization, as he claimed. Beginning from the Cold-War, the Western civilization became dominant in reality over other cultures creating an invisible division between the West and the rest. The main purpose of this research is to examine the perceived clash between the Western and Islamic Civilization and the criteria that lead a civilization to precede others. The research would conduct a comprehensive review of available literatures from both Islamic and Western perspectives, analyze historical facts and data and provide a critical evaluation. This paper argues that there is no such a strong reason that should lead to any clash between the West and Islam; rather, there are many good reasons that may lead to a peaceful coexistence and cultural tolerance among civilizations


Author(s):  
Simon Lumsden

This paper examines the theory of sustainable development presented by Jeffrey Sachs in The Age of Sustainable Development. While Sustainable Development ostensibly seeks to harmonise the conflict between ecological sustainability and human development, the paper argues this is impossible because of the conceptual frame it employs. Rather than allowing for a re-conceptualisation of the human–nature relation, Sustainable Development is simply the latest and possibly last attempt to advance the core idea of western modernity — the notion of self-determination. Drawing upon Hegel’s account of historical development it is argued that Sustainable Development and the notion of planetary boundaries cannot break out of a dualism of nature and self-determining agents.


2001 ◽  
Vol 18 (1) ◽  
pp. 110-114
Author(s):  
Ibrahim Kalin

This book, originally published in 1962, has now become a classic on the historyof modemTurkish political thought, whose beginning is usually traced back to theT-t period (1836-1878), the most turbulent and crucial period of modemTurkish history. Serif Mardin, the famous Turkish historian and political scientist,is like a household name to those interested in modern Ottoman and Turkishintellectual history. In his numerous books and articles, which followed thepublication of the present work, Mardin took the herculean task of unearthing theparameters of modem Turkish thought with an almost solitary conscience. It issimply impossible to have a discussion about Islam and Turkish society, socialchange, modernization or secularization without referring to Mardin’s work,which is woven around a string of ideas, concepts and analytical tools, all of whichenable him to see the realities of Turkey and the modem Islamic world both fromwithin and from without. His more recent Relwon and Social change in Twkey:’ c irhe of&aYuzaman Said Nuni (New York: SUNY Press, 1989),w hich is thesingle most important book written in English on Said Nursi, the founder of theNurcu movement in Turkey, is the result of the same set of principles Mardin hasadopted throughout his career: diligent scholarship, resistance to fads, and willingnessto understand before passing any judgements on his subject.The present work under review touches upon the most sensitive and crucialperiod of modem Turkish history, viz., the end of the Ottoman era and the establishmentof the modem Turkish Republic. Mardin’s exclusive emphasis is on theTanzirnat period, and the figures that laid the intellectual foundations of it. Thesignificance of this period can hardly be overemphasized, not only for Turkish historybut also for the rest of the Islamic world. It was in this period that a wholegeneration of ottoman intellectuals, from right to left, was faced with the historictask of confronting modem western civilization in the profoundest sense of theterm, and their successes and failures set the agenda for the modem intellectualhistory of Turkey for decades to follow. Their troublesome journey was shaped bythe historical setting, in which they came to terms with such questions as modernism,secularism, westernization, nationalism, Islam, society, science, tradition,and a host of other issues that continue to haunt the minds of the Islamic worldtoday. Their trial, however, was linked to the rest of the members of the Islamicworld in ways, as the present work under review shows, more important than isusually thought, and this issue, namely the place of ottoman intellectual historywithin the larger context of modem klamic thought, has not been resolved. In this ...


2008 ◽  
Vol 25 (1) ◽  
pp. 82-105
Author(s):  
Robert Dickson Crane

The vaunted clash of civilizations has grown into a Fourth World War of demonization against Islam. The newest strategy is to single out Islam’s essential values, deny that they exist, and assert that their absence constitutes the Islamic threat. This article shows the common identity of classical American and classical Islamic thought so that Muslims, Christians, and Jews can unite against religious extremism. Muslim jurisprudents developed the world’s most sophisticated code of human responsibilities and rights. This is now being revived as the common heritage of western civilization based on the premise that justice reflects a truth higher than man-made positivist law and on the corollary that the task of religion is to translate transcendent truth into the transcendent law of compassionate justice.


2018 ◽  
Vol 4 (01) ◽  
pp. 1
Author(s):  
Risanda Alirastra Budiantoro ◽  
Riesanda Najmi Sasmita ◽  
Tika Widiastuti

Allah has given the guidance in the form of Islam for Muslim to take and lead all the aspects of life including the economic activity. The Islamic economic system is believed to be the answer of the economic problems that exist at this time. The goal is to achieve falah in kaffah by not doing some economic activities that are in violation as prescribed by Islam. For example is riba. Discourse on riba can be said "classical" both in the development of Islamic thought and in Islamic civilization because riba often occurs in all aspects of public life, especially economic transactions (in Islam called muamalah). Riba is an additional retrieval, either in a sale and purchase transaction or lending in a false or contrary to the principle of muamalah in Islam. Prohibition of riba is obtained from various sources by the Qur'an and Hadith Rasulullah SAW, so the scholars firmly and clearly defined the prohibition of riba because there are exploitative elements that can harm the others. So, this study is aimed to identif yIslamic economic system and the prohibition of riba in historical perspective. From the results of this study is expected to be a good reference for the reader to understand the Islamic economic system and riba in the future.Saran sitasi: Budiantoro, R., Sasmita, R., & Widiastuti, T. (2018). Sistem Ekonomi (Islam) dan Pelarangan Riba dalam Perspektif Historis. Jurnal Ilmiah Ekonomi Islam, 4(01), 1-13. doi: http://dx.doi.org/10.29040/jiei.v4i1.138


Author(s):  
Dr. Anwar ul Haq

The characters of angels(Jibrael, Izrael ,Israfeel and Rizwan) in the poetry of Iqbal are capable of great virtual importance. Through these supernatural characters, Iqbal has successfully conveyed his thoughts in a very impressive and artistic way. He was against the slavery and used these characters in his poetry to motivate Muslims to obtain the virtual goal of freedom. These characters are also the symbols of Islamic values and thoughts. They successfully convey the core subjects of Islamic thought. The researcher has shed light on this specific angle of Iqbal’s poetry in full detail.


2020 ◽  
Vol 2 (1) ◽  
pp. 121-141
Author(s):  
Osama Sami AL-Nsour

The concept of citizenship is one of the pillars upon which the modern civil state was built. The concept of citizenship can be considered as the basic guarantee for both the government and individuals to clarify the relationship between them, since under this right individuals can acquire and apply their rights freely and also based on this right the state can regulate how society members perform the duties imposed on them, which will contributes to the development of the state and society .The term citizenship has been used in a wider perspective, itimplies the nationality of the State where the citizen obtains his civil, political, economic, social, cultural and religious rights and is free to exercise these rights in accordance with the Constitution of the State and the laws governing thereof and without prejudice to the interest. In return, he has an obligation to perform duties vis-à-vis the state so that the state can give him his rights that have been agreed and contracted.This paper seeks to explore firstly, the modern connotation of citizenship where it is based on the idea of rights and duties. Thus the modern ideal of citizenship is based on the relationship between the individual and the state. The Islamic civilization was spanned over fourteen centuries and there were certain laws and regulations governing the relationship between the citizens and the state, this research will try to discover the main differences between the classical concept of citizenship and the modern one, also this research will show us the results of this change in this concept . The research concludes that the new concept of citizenship is correct one and the one that can fit to our contemporary life and the past concept was appropriate for their time but the changes in the world force us to apply and to rethink again about this concept.


At the end a recurring question remains: What good are ICTs to design education and practice? To answer that, it is necessary to focus on imagination and the production of visual images as the core activity of design. What is imagination? And can ICTs “think” imaginatively and see visions? No, they cannot. Imagination is a concept with a long and shifting course of progression through Western civilization. In ancient Athens both Plato and Aristotle regarded imagination as mimesis or imitation of nature. For neither of these philosophers does imagination directly apprehend reality – only reason, they argued, can do that. But for Aristotle, imagination is necessary to intelligent thinking because imagination links sensation to reason, even more than memory, which can only look backward in time, is capable of doing. For Aristotle, imagination is a formal representation of both sensation and reason, and it is therefore an important mental power. The Classical conceptualization of imagination as imitation or “holding a mirror up to nature” dominated the philosophy of art until the European Renaissance in the 15th and 16th centuries. Then in the Romantic Age of the late 18th and early 19th centuries a new conceptualization of imagination claimed that imagination is not so much a mirror as a light that can actually apprehend and illuminate ultimate reality. The poet’s mind, the great Romantics believed, creates images of truth and beauty and goodness. Moreover, the modern philosopher Nietzsche in the late 19th century claimed that not only does imagination create visions of reality but it actually creates reality itself.


2011 ◽  
Vol 18 (1) ◽  
pp. 1-52 ◽  
Author(s):  
Jonathan Brown

AbstractSunni Islam is at heart a cult of authenticity, with the science of Hadīth criticism functioning as a centerpiece designed to distinguish authentic attributions to the Prophet from forgeries. It is thus surprising that even after Hadīth scholars had sifted sound Hadīths from weak, mainstream Sunni Islam allowed the use of unreliable Hadīths as evidence in subjects considered outside of the core areas of law. This majority stance, however, did not displace minority schools of thought that saw the use of unreliable Hadīths as both a danger to social morality and contrary to the stated values of Islamic thought. This more stringent position has burgeoned in the early modern and modern periods, when eliminating the use of weak Hadīths has become a common call of both Salafi revivalists and Islamic modernists. This article explores and traces the history of the various Sunni schools of thought on the use of weak and forged Hadīths from the third/ninth century to the present day.


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