scholarly journals Moral Visions in Medieval Muslim Interpretations of Sūra 102 Al-Takāthur: Warnings against Pride, Wealth, or Pleasure?

Religions ◽  
2022 ◽  
Vol 13 (1) ◽  
pp. 68
Author(s):  
Alena Kulinich
Keyword(s):  
Medieval Period ◽  
Islamic History ◽  
Moral Orientations ◽  
Muslim Scholars

This article focuses on sūra 102 al-Takāthur of the Qur’ān which addresses those preoccupied with al-takāthur (competition for superiority in number, or accumulation of wealth), warning them of the punishment of Hell in the Hereafter and of their interrogation about al-na‘īm (the worldly pleasures) on the Day of Judgement. The grave eschatological implications of engaging in al-takāthur and al-na‘īm, conveyed in this sūra, have triggered attempts by Muslim scholars to determine the intended meanings of these notions and the scope of their reference. This article examines the interpretations of al-takāthur and al-na‘īm in medieval commentaries on sūra al-Takāthur with the aim of identifying and analysing various interpretative trends regarding these two notions and exploring their connection with the moral orientations among Muslims in the medieval period of Islamic history.

“The sheikh of the translators”

2012 ◽  
Vol 7 (2) ◽  
pp. 161-175
Author(s):  
Ghada Osman
Keyword(s):  
Original Writing ◽  
Golden Age ◽  
Educational Institution ◽  
Eighth Century ◽  
Muslim World ◽  
The West ◽  
Islamic History ◽  
Science Philosophy ◽  
And Mathematics ◽  
Muslim Scholars

With the ascension to power of the Abbasid dynasty in 750 CE and the transfer of the capital of the Muslim Empire to the newly-created city of Baghdad, the middle of the eighth century heralded an era that in Islamic history is referred to as the “Golden Age,” during which period the Muslim world became an unrivaled intellectual center for science, philosophy, medicine, and education. Approximately eighty years after the dynasty’s rise to power, the Abbasid Caliph (ruler) al-Ma’mun (d. 833 CE) established in Baghdad Bayt al-Hikma (the House of Wisdom), an educational institution where Muslim and non-Muslim scholars together sought to gather the world’s knowledge not only via original writing but also through translation. Probably the most well-known and industrious translator of the era was Hunayn ibn Ishaq (d. 873 CE), known in the West by the Latinized name “Joannitius.” Referred to as “the sheikh of the translators,” he is reported to have mastered the four principal languages of his time: Greek, Syriac, Persian, and Arabic. Hunayn is credited with an immense number of translations, ranging from works on medicine, philosophy, astronomy, and mathematics, to magic and oneiromancy. This article looks at Hunayn’s work, briefly places this key figure within the translatorial habitus, discusses his methodology towards translation, as described in his own works, and examines that methodology in light of the sociological and sociolinguistic factors of the time.

Islamic Democracy by Numbers

2017 ◽  
pp. 149-164
Author(s):  
Zaheer Kazmi
Keyword(s):  
Religious Violence ◽  
The West ◽  
Islamic History ◽  
Middle Way ◽  
Muslim Scholars

This chapter focuses on the ideological uses of the concept of al wasatiyya, as a means of propagating moderation, by prominent contemporary Muslim scholars engaged in countering extremism. It focuses on the ways in which, through the idea of the “middle way”, a particular theology combines with a majoritarian narrative of Islamic history, politics and civilization to produce a potent synthetic ideology which often serves to exclude, anathematize or marginalize. While it has become a commonplace among liberals to debate the fluid interpretations of Islamic concepts which legitimize violence, less attention, if any, has been given to the equally unstable categories associated with antidotes to religious violence. By deploying the majoritarian dimensions of a concept like “the middle way”, leading scholars today expose the multivalent and volatile nature of theological categories associated with countering extremism. Perhaps, most significantly, it points to some of the limits encountered in searching for correspondence between Islam and the West by way of such categories.

THE FUTURE OF ISLAM, 1672–1924

2018 ◽  
Vol 16 (3) ◽  
pp. 961-991
Author(s):  
FARIDAH ZAMAN
Keyword(s):  
Islamic History ◽  
Political Debates ◽  
Modern Politics ◽  
Early Islam ◽  
The Future ◽  
Muslim Scholars

This article examines the ways in which defining the character of early Islam has been instrumental to contemporary political debates at distinct moments in time. It looks in particular at Restoration-era England and the last decades of the Ottoman Caliphate. In the latter period, European and Muslim scholars alike reappraised Islamic history in the context of the often polemical discourse surrounding pan-Islamism and the future of Islam. Indian Muslim writers especially moved into new and inventive historical territory. They took up the vocabulary of modern politics in their histories and in doing so pluralized the heritage of certain ideas and concepts, including democracy, constitutionalism, republicanism, and socialism. The result was the articulation of a usable, progressive Islamic past.

The Islamic Background To Indian History

1989 ◽  
Vol 32 (1) ◽  
pp. 335-345 ◽  
Author(s):  
M. Athar Ali
Keyword(s):  
The Political ◽  
External Trade ◽  
Medieval Period ◽  
Political Structure ◽  
Islamic History ◽  
Indian History ◽  
Northern India ◽  
Fiscal System ◽  
History Of ◽  
Do So

AbstractThe medieval period of Indian history, as conventionally fixed by historians, c. 1000 to c. 1750 had so deep an imprint of Islam, that during much of the period, India could be held to belong culturally to the Islamic World, not on its periphery, but close to its core. It is, of course, the uniqueness of India's situation, that at the very same time, strictly in terms of its Hindu component, it could be said to be a world in its own right, with Islam only as a peripheral phenomenon. Yet, since the Islamic connexion greatly influenced the political structure, the fiscal system and even much of the network of internal commerce and external trade, it is crucial to understand the background that Islam provided to Indian history, or in other words, to understand Islamic history till the arrival of Islam in Northern India, c. 12001). A splendid effort to do so was provided by Professor Mohammad Habib in his introduction to a reprint of Vol. II of Elliot and Dowson's History of India as told by its Own Historians, Aligarh, 1952. A year later Hamilton Gibb came out with his well known essay, "An Interpretation of Islamic History", published in Journal of World

scholarly journals Kritik Hadis Prespektif Akram Diya' al-Umari

MUTAWATIR ◽  
2018 ◽  
Vol 8 (2) ◽  
pp. 317-345
Author(s):  
Muhammad Badruz Zaman
Keyword(s):  
Modern Science ◽  
Islamic History ◽  
Muslim Scholars

In the study of hadith criticism, there are two aspects that cannot be favored one of them. They are the criticism of sanad and the criticism of matan. Both of them have several validity criterias, they are the continuity of sanad, the narrators are reliable (‘ādil) and retentive (dābit), and free from the absurdity (shādh) and defect (‘illah). Many Muslim Scholars have formulated methods of hadith criticism. One of them Akram Diyā’ al-‘Umarī. Academically, this article examines Akram Diyā’  al-‘Umarī’s  thoughts on the hadith  criticism. He is a professor in the field on Islamic history and modern science. The background of Islamic historian adds to the options in the study of hadith criticism. He is a productive contemporary scholars. Many of his works were used as references by hadith researchers. One of his works that become masterpiece is Manhaj al-Naqd ‘ind al-Muhaddithin Muqaranan bi al-Manhaj al-Naqdi al-Gharbi (the Method of hadith criticism according to h}adith Scholars compared with Western criticism methods).

The Taqlīd al-Ijtihād Paradox: Challenges to Qurʾanic Hermeneutics

2015 ◽  
Vol 13 (2) ◽  
pp. 145-167
Author(s):  
Abdulla Galadari
Keyword(s):  
Early Medieval ◽  
Islamic History ◽  
Prophetic Tradition ◽  
Challenging Question ◽  
Muslim Scholars ◽  
Contemporary Islam

Ijtihād has been extremely important throughout Islamic history and seen as such by many Muslim scholars, both Sunni and Shiʿi, in early, medieval, and contemporary Islam. However, the phenomenon of ijtihad, in both traditional and contemporary Islam, is restricted to a set of rules that were outlined by earlier mujtahids. This poses a challenge in Qurʾanic hermeneutics as to whether contemporary mujtahids are performing ijtihād or merely imitating (taqlīd) the method of ijtihād. The purpose of this study is to investigate the following question: is ijtihād in the Qurʾanic Sciences today merely an imitation (taqlīd) of ijtihād? The paper opens with defining imitation (taqlīd) according to classical Muslim scholars, starting with the arguments that accepts imitation in Islam and then compares it with various scholars’ stances on ijtihād. The paper employs arguments from the Qurʾan, prophetic tradition (ḥadīth), and acts of the Companions (ṣaḥābah) that are typically used by Muslim scholars to argue in favor of ijtihād over imitation (taqlīd). It compares the stance of both Sunni and Shiʿi scholars on the roles of both mujtahids and sources of jurisprudence (marājiʿ) and muftīs. It shows that, in Qurʾanic Sciences, although the role of ijtihād is highly recommended, it continues to be part of a larger paradox, in which ijtihād may only be performed through a set of rules outlined by early scholars. This brings us to a paradox that to be a mujtahid, one needs to imitate (taqlīd) rules outlined by earlier mujtahids, which poses the challenging question on whether scholars today are truly performing ijtihād, or simply taqlīd al-ijtihād.

A Critical Study of the Historiography of Imam Abu Abdullah Muhammad Al-Hakim Neshapuri

2021 ◽  
Vol 2 (2) ◽  
pp. 104-113
Author(s):  
Sohail Akhtar
Keyword(s):  
Fourth Century ◽  
Critical Study ◽  
Medieval Period ◽  
Historical Knowledge ◽  
Ancient Greek ◽  
Intellectual Work ◽  
Muslim Scholars

Historiography considered and important intellectual work since the ancient Greek era. Herodotus is to be called as the father of historiography. Muslim started historiography with the writing of Quran and Hadeith. Among them one is Imam Hakim Neshapuri who is considered the marvelous intellectual and in the field of Historiography Imam Muhammad Hakim Neshapuri consider one of the most relay able Muslim Historians of the 4th century A.H. After the advent of Islam Muslims attracted to the field of historiography and gave Quran great attention to promote historical knowledge. Therefore, historiography became one the popular discipline of knowledge among the Muslims intellectuals in medieval period. Muslim Scholars worked Quran, Hadeith, Fiqah and historiography in all its aspect. Imam Muhammad Hakim Neshapuri is one of the Muslim’s intellectual who worked in the promotion of knowledge. Imam Neshapuri considered one of the authentic Muslims historians of fourth century A.H and all the later historians used his books as reference to the events of this age.  This paper is an attempt to explore historical work of Imam Hakim Neshapuri and this paper highlights the life and work of Imam Hakim Neshapuri.    

Women and Ḥadīth Transmission: Prolific Role of Aisha in Validation and Impugnment of Prophetic Traditions

2021 ◽  
Vol 19 (2) ◽  
pp. 200-227
Author(s):  
Musferah Mehfooz
Keyword(s):  
Significant Role ◽  
Muslim Women ◽  
Islamic History ◽  
Great Honor ◽  
Long Time ◽  
Muslim Scholars

Abstract Muslim history is animated with examples of women who mastered the art of ḥadīth (Prophetic traditions) sciences and besides this, they had also displayed their expertise in the field of Al-Jarḥ wa Taʿdīl (Validation and Impugnment) of Prophetic traditions. The science of Al-Jarḥ wa Taʿdīl is a very subtle and sensitive branch of Usūl al ḥadīth (the science of ḥadīth) which deals with acceptance or rejection of Prophetic narrations, based on the trustworthiness and weaknesses of ḥadīth narrator. Since the beginning of Islamic history, Muslim women have constantly taken a prominent part in narration, preservation, and memorization of ḥadīth, these efforts continued for a long time and there were numerous distinguished female scholars of ḥadīth who were treated with great honor. This study aims to investigate the contribution of these muḥaddithāt (female scholars of ḥadīth) in ḥadīth narration and specifically the significant role of Aisha (R.A.) in the field of Al-Jarḥ wa Taʿdīl. This study also aims to put forth the contribution of muḥaddithāt in ḥadīth narration during the early centuries of Islam parallel to their role in Al-Jarḥ and Taʿdīl of narrators. Furthermore, this study would be a humble effort to highlight the intellectual contributions of female Muslim scholars of ḥadīth to encourage women of today to carry this legacy forward by mastering this scholarly endeavour and continue the legacy of their pious predecessors.

scholarly journals IBN KHALDUN’S RELIGIONSWISSENSCHAFT: EXPLORING THE SOURCES IN THE MUQADDIMAH

2017 ◽  
Vol 4 (1) ◽  
Author(s):  
Wan Mohd Fazrul Azdi Wan Razali ◽  
Jaffary Awang
Keyword(s):  
Content Analysis ◽  
Research Finding ◽  
Qualitative Content Analysis ◽  
Sources Of Information ◽  
Islamic History ◽  
Ibn Khaldun ◽  
Critical Observation ◽  
The Creation ◽  
Muslim Scholars

 Ibn Khaldun is one of many Muslim scholars in the study of Islamic history and civilization, who is popularly known for his Muqaddimah. The Muqaddimah is meant to be an introduction to the voluminous Kitab al-cIbar. Yet, the creation of Muqaddimah includes information on the study of human, which includes information on the non-Muslim religions. By including information on the non-Muslim religions in his Muqaddimah, this means that there are specific sources used by Ibn Khaldun for this purpose. In any research writings, credible and reliable sources of information are among important elements in determining a valid, useful and accurate research finding. Through the use of qualitative content analysis on Muqaddimah text, this article explores Ibn Khaldun’s sources of information on the non-Muslim religions. Two typologies of Ibn Khaldun’s sources are relayed in this article, namely their main forms and their religious origin. In terms of main forms of sources, there are two main forms of sources found in the Muqaddimah, namely critical observation and textual sources. While for their religious origin, Ibn Khaldun’s sources of other religions could be divided into three main types, namely first, Muslim sources, second, Christian sources and third, Jewish sources. This article opines that these sources are proofs of Ibn Khaldun’s epistemology, altogether of his understanding of knowledge and religion, as integrative or in tawhidic manner. It is possible to conclude that due to this integrative or tawhidic understanding, Ibn Khaldun’s Muqaddimah has been recognized as amongst world’s great literatures and referred by many international scholars until today.  

scholarly journals A Macroeconomic Taxation Model for an Islamic Economy

1993 ◽  
Vol 32 (4II) ◽  
pp. 947-960
Author(s):  
Muhammad Hussain
Keyword(s):  
Present Situation ◽  
The State ◽  
Present Writer ◽  
Medieval Period ◽  
Islamic History ◽  
The People

Present day Islamic states are called for performing many functions like the ones stated by Siddiqi (1986). He has given a long list of functions, which are to be performed by the present day Islamic states. He has classified them into the following three-broad categories: 1. Functions permanently assigned by Shariah. 2. Functions derived on the basis of ljtihadi for the present situation. 3. FUllctions assigned to the state by the people through the process of Shura (i.e. consultation). Performance of these functions is only possible if enough resources are available to the present day Islamic states. Under the circumstances the present writer is of the view that for satisfying the revenue needs of the present day Islamic states, there is no way out except to resort to new taxes in addition to the traditional taxes. Some Muslim jurists of the medieval period of Islamic history especially AIGhazali (1937) and AI-Shatibi (1914) have, permitted that additional taxation can be resorted to if the needs, particularly the defence needs, of the state require so. Some Fuqaha [AI-Qardawi (1980)J have also laid down certain conditions for levying of additional taxes. These conditions are briefly stated below:

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