scholarly journals Concept of moderation in the Islamic political thought

2018 ◽  
pp. 265-294
Author(s):  
م.د.جاسم محمد عبد الكريم ◽  
م.د.ناهدة محمد زبون

Abstract : The concept of moderation is one of the important concepts that have been discussed in political thought in general and in Islamic political thought in particular. It concerns the status of moderation and balance and the need of Islamic societies to apply them in contemporary times. The Islamic societies faced challenges facing Islamic advancement. And the right, which is the middle between the excessive and the excessive -and the exaggeration and cost-, and between negligence and default, moderation and integritybetween both two sides are: excessive and negligent". In addition, the concept of moderation and its intellectual roots have been sought in the Holy Quran and the noble prophetic, and the search for its characteristics which are characterized by Islamic thought, namely: ideological, moral, middle and balanced, also faced challenges and obstacles that hindered its advancement and progress, most notably terrorism or politicized violence, sectarianism, intolerance and tyranny, ways and means to address these challenges to build a secure, stable and prosperous society in various fields.

Author(s):  
Mohammed Hazem Hamid

The political ignorance is an integral  concept in political Islamic thought, the research shows that concept is theoretical determination among legitimate assumptions and illustrate its conceptual roots and determinate its indication features, represented  by Holy Quran and Honorable Prophet Traditions (Sunnah) described by the principle sources for the political and Islamic sources, from these two divine  sources , the political thinkers has derived  the concept of political and  an endoscopy  and analysis of , the study require to divide the thesis into two demand , the first is : the concept of political ignorance in Holy Quran and Honorable Prophet Traditions (Sunnah), the second demand : the conceptualization of  the concept of political ignorance


Author(s):  
Andrew F. March

For Islamic thought, the problem of modernity is inseparable from the problem of the relative power imbalance between the West and the lands of Islam. The variety of intellectual trends within Islamic thought all have as their primary stimulus (in some form or another) the imperative of providing authentic ‘Islamic answers’ to the problems of Western colonialism and imperialism and the corresponding Muslim political and economic weakness. All of the main debates which form the contours of modern Islamic political thought – the relative status of reason versus revelation, the immutability versus the reformability of Islamic law, the moral status of national or regional versus pan-Islamic political membership, the status of non-Muslim states and relationships with non-Muslims, the legitimacy of democratic forms of rule, the laws of warfare and political violence, the place of technology – have taken place in reaction to Western ascendancy and hegemony. For the purposes of studying Islamic political thought it is therefore appropriate to date the onset of modernity as late as the mid-nineteenth century. We may thus mark the beginning of a distinctly modern Islamic political intellectual tradition with the school of Islamic Modernism. This movement represents the first attempt to deal with the challenge of Western ascendancy in a non-traditionalist or purely conservative manner. While Islamic Modernism never succeeded in creating a mass political consciousness or defending a coherent intellectual and political position between outright secularism and Islamic revivalism, it marks the break between late medieval traditionalism and twentieth-century Islamic fundamentalism. The latter movement – whether known as Revivalism, fundamentalism or Salafism – represents a rejection of Modernism’s attempts to reform Islamic law and willingness to borrow from the West in mundane matters, but possesses a mass character and intellectual vitality not characteristic of traditional scholastic Islam in the nineteenth century. Islamic Modernism emerged as an elite movement in the later part of the nineteenth century as an attempt to bridge Islamic theological and epistemological commitments with Western modernity. It was an attempt both to rehabilitate Islam as a source of knowledge, identity and inspiration for Muslims, and to allow Muslims to incorporate those cultural and intellectual aspects of European modernity seen as necessary for competing with Western political and economic power. The core tenet of Islamic Modernism was that Islam itself was not the cause of nineteenth-century Muslim stagnation, but that certain theological and canonical reforms were necessary to awaken Muslims from their submissiveness and quietism. Islamic Revivalism is the broad ideological trend which insists on the centrality of religion in all aspects of Muslim family, social, economic and political life. It emerged as an explicit rejection of both inter-war secularist trends and Islamic Modernism. For revivalists, the latter represent an apologetic, pro-Western betrayal of core Islamic commitments, although Revivalism in some manifestations shares Modernism’s rejection of what it perceives as the conservative, quietist, passive nature of traditional orthodox scholarship and the insistence on direct engagement with the Qur’an. While rejecting many of Modernism’s reforms and openness to change, and reverting to many of the doctrinal positions of the medieval legal schools, Revivalism has as its central raison d’être the provision of authentic ‘Islamic solutions’ to modern social problems and the weakness of Muslim lands; this aspiration to popular support and tangible results leaves Revivalism at times at odds with the self-restraint, caution and concern with methodology which characterized the medieval religious scholars.


Author(s):  
Shareefah Abedulkareem Freihat

    This study shows the legislative miracles in Ayah Debt and Ayah Mortgage and also it shows the accuracy of the Koran in the issues which is related to religious questions of Mortgage. The study dealt with the issue of writing the debt and the related rules for the debtor, lender and the writer of the debt; therefore, the right will not be lost and to achieve the goal of the act of debt which is gain the good form God and even not regret for debiting and lose reward from God. So, the debtor should state and recognize the right to give back the lender his money in the agreed time. At the same time, the Ayah stated the right of the debtor not to be exploited for his weakness or for his weak needs. As it stated also the indications that are harmful to the debtor from his or her inability to payback the debt, there are those who represent the debtor to payback the debt. The second topic discusses the issue that; in order to increase the creditability and guardianship and the preservation of rights, the verses stated the issue of witness, witnesses are either two men or men and two women and in view of the testimony of two women modify the testimony of one man which is very wise: to take into account the status of women in forgetfulness commensurate with her high profession and mandate The Lord has her motherhood and caring for her children. The Ayah stated the importance of attendance of the witnesses when it is needed for the preservation of rights, if necessary. The third topic deals with the issue of trade and writing of trade and showing the similarity between debt and trade in the term and the possibility of ignorance or forgetfulness. In order to avoid the conflicts and problems writing and witness were applied too. To achieve balance in the control of rights, the Ayah came to emphasize the piety because it is the only deterrent to those who violate the Gods’ ordered. As for traveling, the situation is different in urban areas, the possibility of the availability of the writer and the witnesses is almost weak, consequently to protect the rights in debt and trusteeship is discussed in the fourth topic. The mortgage is a means of preserving the rights and be away from conflicts and dispute. On the other hand; in the case trusteeship were it must be given to a trustful person, and the in case of payback the debt without writing or certification or mortgage; the fear of God is enough to justify the rights.    


2020 ◽  
Vol 2 (1) ◽  
pp. 49-59
Author(s):  
Abdur-Rasheed Mahmoud-Mukadam

The subject of punctuation in Arabic writing may be one of the topics in which there was a great deal of writing. However, the close look at this paper reveals that there are some new things that the researcher is interested in highlighting in this article. To clarify positions in the Holy Quran. And that some contemporary writers do not take into account the status of these signs and interesting situation in the appropriate places, but they refuse to take into account behind their appearance when writing Arabic became randomly writing, Based on the above, the researcher can shed light on the importance of these punctuation marks and indicate the relationship between them and the signs of the Qur`anic cessation, which does not mean the use of the first place with The existence of the connection and kinship between them; because the writing of Qur`an is descriptive, it could never be treated in the places of cessation and tone as   usual treatment of the normal writing.


Author(s):  
Khalifa bin Saif bin Humaid Al Ameri

Surah in the Holly Koran called Surah Al Hajr ,is No.15 of the Koran Surah's, This Surah came to guide people to the right or to know God Almighty This Surah was revealed in Mecca before the migration of the Prophet Mohammed from Mecca to Medina, where it came during a critical and harsh period at the life of the Prophet Muhammad (Peace Be Upon Him) , that year his uncle Abu Talib died-  and his wife Khadija Bint Khuwaylid (May Allah pleas her) also died The story of Adam creation (Peace Be Upon Him) came in (Al Hajr) Surah events, as also four other stories about previous nations and civilizations Through these stories of Al Hajr- Sura referred to both the material construction and the civilization building in these four civilizations, as well as the progress, prosperity and prosperity of these nations and people, showed the civilizations of such extravagance, generosity and luxury which ultimately led to committing sins, corruption and injustice. Deserved the torment of God and after the torment these civilizations become nonexistent The Holy Quran guides every country or nation confused to signs of good and reconciliation for all human beings, because the main goal of the Holy Quran came to achieve this honorable and noble goals. There are a lot of people waiting for who ignites his torch of light until his life shines and lights his way up to the right path of security, comfort and reassurance. Because man is the first intended and the basic goal of the Koran descent. The effects of storytelling has a profound impact on those who hear these stories, and used the Koran storytelling to make for them a method of education and advocacy to God (Glory be to Him) In this way, through storytelling, the effects of these stories have great effect and benefits. But now most of the worlds nations today achieved the factors civilizations collapse and inattention (such as the civilizations stories mentioned in the Koran), it is waiting for those who advise them , take their hand to guide them on the right way and to rid themselves from dust , sins , injustice and corruption in order to live in the world with security and safety. This study came to show the civilizations breakdown factors through stories in the Koran mentioned storytelling at Surah Al- Hijr, and provided the results of those who listen to the evidence of guidance and to God satisfaction (Glory be upon Him).


Author(s):  
El Fadl Khaled Abou

This chapter examines potentialities, i.e. the doctrinal aspects in Islamic political thought that could legitimate, promote, or subvert the emergence of a constitutional practice in Muslim cultures. These doctrinal potentialities exist in a dormant state until they are co-opted and directed by systematic thought supported by cumulative social practices. The discussions focus on doctrinal potentialities or concepts constructed by the interpretive activity of Muslim scholars (primarily jurists). It covers the notion of constitutionalism and majoritarian democracy; the main concepts of Islamic political thought; justice as a core constitutional value; the instrumentalities of government in Islamic thought; the possibility of individual rights; and constitutionalism and Sharīʻah.


Al-Duhaa ◽  
2021 ◽  
Vol 1 (02) ◽  
pp. 103-118
Author(s):  
Nisar Ahmad ◽  
Muhammad Anees

Islam is the religion of peace. Islamic law describe a complete and comprehensive law of punishment for the eradication of crimes and maintenance of peace. According to Islamic law, the punishments can be classified under three main categories: Al-Hudud (fixed punishments), Al-qisas (Retaliation), and Al-Taazir (discretionary). Hudud means the punishment which has been specified in the Holy Quran and Sunnah and no individual or group has the right to amend or abrogate it. The second is Qisas, which means the equal retaliation of an aggression committed against the body of a person. The third Kind of Islamic legal punishment is Taazir, it means, a crime for which The Holy Quran and Sunnah have not fixed any punishment, instead, have left it to the discretion of the judges. But in the recent era, many of the Muslim countries don’t leave the punishments of the penal crimes (Taaziraat) to the discretion of the Judges, each Muslim state restrict the rights of the Judge to give punishment at his own’s discretion, and legislating for the punishments of penal crimes (Taaziraat), and make the Judges abide by a particular measure of punishment for penal crimes (Taaziraat). In this articles, we will analyze the above mentioned issue in the light of Islamic principles, that what, it is lawful for any Muslim state to legislate for the punishment of penal crimes or not?


Al-Albab ◽  
2018 ◽  
Vol 7 (2) ◽  
pp. 187
Author(s):  
Nurzawani Md Sofwan ◽  
Hartini Mahidin ◽  
Edmund Shah Tambi

Recurring episodes of transboundary haze have been similarly to an annual event in Malaysia since the 1980’s. Transboundary haze is typically haze caused by forest fires in Sumatra and Kalimantan, Indonesia which moves thousands of miles and encompasses neighboring regional countries. This is caused by human hands that continue to pursue unplanned development without taking into account the aspect of environmental sustainability. This study looks into and the understanding of recurring occurrences of transboundary haze in Sarawak. From the perspective of Islam, by making the Holy Quran as the absolute source of reference, God forbids the destruction of nature and calls upon mankind to do good not only to other humans and animals but also to the environment. Human beings are endowed with a great mind that can guide them to make and do the right thing, thus, various efforts need to be taken into consideration and be done collectively amongst the ASEAN countries in a joint effort towards reducing or preventing continuous episodes of transboundary haze within the region.


IZDIHAR ◽  
2018 ◽  
Vol 1 (1) ◽  
Author(s):  
قريب الله بابكر مصطفى

This Article contains of four topics: 1) the beginning of the spread of Arabic language, 2) the status of Arabic language teaching in Indonesia 3 ) the problems in Arabic language teaching, and 4) the appropriate solutions for teaching Arabic. The spread of the Arabic language began in Indonesia with the entry of Islam in the first century, in addition to the teaching of the Holy Quran and Islamic values, and then all the purposes. The method of teaching Arabic language has passed through stages beginning with the teaching of the language verbally and ending with teaching it for special and professional purposes. The most important problems of education are the formulation of objectives, subjects, teaching, and methods. The most important solutions to these problems are the formulation of objectives that are compatible with the spirit of the times, the development of appropriate subjects for the Arabic language learner, and the choice of the appropriate method for communicating the Arabic language.


ĪQĀN ◽  
2018 ◽  
Vol 1 (01) ◽  
pp. 1-22
Author(s):  
Dr. Ubaid Ur Rahman ◽  
Dr. Hamid Hammad

The Quranic sciences of interpretations and principles of interpretations were originated in the epoch of holy prophet (saw) but compilation of both were started later. This is called principles of interpretations, which is the basic and important part of Islamic studies. Islamic scholars, commentators and explicators explained the holy Quran in the light of principles of interpretations. These are such basic principles those are guide lines for them so they will not deviate or drop the right way while interpreting and explaining the holy verses. These principles are laid down and followed by them so that they may find the will of Allah and actual meaning of holy Quran. A little difference in principles causes a huge difference in interpretation. Different methodology in principles resulted in many schools of thought. This article focusses on examining these schools of thought found in sub-continent and introduce their main books. This article deals with chronological evolution of said knowledge i.e. principles of interpretations, and Quranic sciences specially originated by the famous principalities and interpreters of sub-continent.


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