A Hermeneutic Perspective on Rationalists versus Doctrinists

2021 ◽  
Vol 40 (- 1) ◽  
Author(s):  
Hamaza Mohamed Tahar
Keyword(s):  
Islamic History ◽  
Ibn Rushd ◽  
Definition Of

In this paper the issue of the hermeneutic theory in the Islamic heritage of rationalists and doctrinists is being discussed, and an effort will be made to cipher a procedural definition of interpretation despite of all the contradictions and criticism experienced by this term throughout Islamic history. Therefore, traditionalists may be seen as an indispensable source alongwith doctrinists such as Ibn al-Arabi, al-Ghazali, Ibn Rushd, Abd al-Qaher al-Jurjani, al-Tabari, al-Shatibi, and Ibn Taymiyyah.

An Introduction to Islam

2004 ◽  
Vol 21 (4) ◽  
pp. 131-133
Author(s):  
Mohammed Rustom
Keyword(s):  
Fourteenth Century ◽  
Islamic Law ◽  
Cultural Patterns ◽  
Important Work ◽  
Islamic Theology ◽  
Islamic History ◽  
Civil Strife ◽  
Ibn Rushd ◽  
The Status ◽  
Interesting Discussion

An Introduction to Islam by David Waines consists of three parts:“Foundations,” “Islamic Teaching and Practice,” and “Islam in the ModernWorld.” The author begins by characteristically painting the picture of pre-Islamic pagan Arabia on the eve of Islam’s advent. He discusses the role andsignificance the pre-Islamic Arabs accorded their pantheon of deities, as wellas the (largely inherited) moral codes that governed their conduct in tribalsociety. Waines neatly ties this into what follows, where he discusses thebirth of Prophet Muhammad, the event of the Qur’an’s revelation, and theopposition he encountered from his fellow tribesmen in Makkah. This is followedby an analysis of the Qur’an’s significance, its conception of divinity,and the content and importance of the Hadith as a source of guidance forMuslims. The section is rounded off with examinations of such topics as the first period of civil strife (fitnah) after the Prophet’s death and the interestingbody of literature devoted to Muslim-Christian polemics in earlymedieval Islam.The transition from the first part of the book to the second part is ratherfluid, for the second part is essentially an elaboration of the themes discussedin the first. With remarkable ease and accuracy, the author elucidatesthe historical development and main features of Islamic law in both its theoryand practice. Returning to his earlier discussion on the Hadith, here hebriefly outlines how its corpus came to be collected. Readers unfamiliar withthe main theological controversies that confronted Islam in its formativeyears (e.g., the problem of free will and the status of the grave sinner) willfind the section devoted to Islamic theology fairly useful.Waines goes on to explain some of the principle Mu`tazilite andAsh`arite doctrines, and outlines some of the ideas of Neoplatonic Islamicphilosophy, albeit through the lenses of al-Ghazali’s famous refutation.Surprisingly, the author does not address any of the major developments inIslamic philosophy post-Ibn Rushd, such as the important work of theIshraqi (Illuminationist) school (incidentally, the founder of this school,Shihab al-Din Suhrawardi, was a contemporary of Ibn Rushd). The last twochapters are devoted to Sufism and Shi`ism, respectively. Although Wainesdoes misrepresent Ibn al-`Arabi’s metaphysics of Being by calling it a “system”(pp. 153 and 192), on the whole he presents the Islamic mystical traditionin a refreshing and informed manner. His section on Shi`ism is splendid.It is written with considerable care, and he effectively isolates the mainthemes characteristic of Twelver Shi`ite thought and practice.In the third and longest part of this work, Waines incorporates IbnBattutah’s travel accounts into the book’s narrative. This works very well, asit gives readers a sense of the diverse and rich cultural patterns that wereintricately woven into the fabric of fourteenth-century Islamic civilization.After reading through the section, this present reviewer could not help butmarvel at how the observations of a fourteenth-century traveler and legaljudge from Tangiers could so effectively contribute to a twenty-first centuryintroductory textbook on Islam. Additionally, Waines takes readers throughsome of the essential features of the three important “gunpowder” Muslimdynasties, devotes an interesting discussion to the role played by the mosquein a Muslim’s daily life, and outlines some of its different architectural andartistic expressions throughout Islamic history ...

Maṣlaḥa as Sovereignty: Fadlallah and Khomeini Compared

2017 ◽  
Vol 9 (1) ◽  
pp. 89-112
Author(s):  
Nachman Alexander
Keyword(s):  
Political Thought ◽  
Common Good ◽  
Islamic History ◽  
The Common Good ◽  
Islamic Political Thought ◽  
Popular Movement ◽  
The Common ◽  
Definition Of

This article examines how Fadlallah and Khomeini’s respective quests for sovereignty are reflected in their political thought, particularly vis-a-vis their notions of maṣlaḥa, which I define as the “common good.” I argue that if, to an extent, Islamic political thought seeks to maximise maṣlaḥa, then this can also constitute a claim to sovereignty, the definition of which remains multidimensional and contentious. By closely examining Fadlallah and Khomeini’s writings and pronouncements on governance, popular movement, and state, I attempt to reveal how discussions regarding Islamic governance demonstrate a broader claim to authority in Islamic history.

scholarly journals Džihád v pojetí představitelů českých muslimů. Interpretační rozmanitost a její příčiny

Český lid ◽  
2021 ◽  
Vol 108 (2) ◽  
pp. 151-174
Author(s):  
Karel Černý ◽  
Jiřina Stehlíková
Keyword(s):  
Community Leaders ◽  
Muslim Community ◽  
Armed Struggle ◽  
Islamic History ◽  
Five Factors ◽  
Narrow Definition ◽  
The Many ◽  
Definition Of ◽  
Political Realities ◽  
Self Defence

The paper is based on interviews with Czech Muslim community leaders and focuses on the way they interpret the concept of jihad, how they think the concept should be implemented in action, and what factors shape their interpretations. It reveals two parallel understandings of the concept: a wider interpretation (i.e., the struggle to promote something good) and a narrow one (armed struggle). Three different typologies of jihad have been identified. With regard to the narrow definition of the concept, there is a consensus that jihad is legitimate in self-defence. Conversely, there is a tendency to reject the offensive jihad, but there is little consensus re- garding the many conditions under which jihad can be declared and waged, especially as to the authority that can declare jihad or if it exists. The interpretative plurality is shaped by five factors, which relate to different authorities, ethical principles and audiences, different interpretations of Islamic history and contemporary political realities.

The Philosophy and Ideals of Islamic Education

2021 ◽  
Author(s):  
Mujadad Zaman
Keyword(s):  
Islamic Education ◽  
Human Beings ◽  
Islamic History ◽  
Moral Exemplar ◽  
Wide Range ◽  
Islamic Thought ◽  
Self Actualization ◽  
Definition Of ◽  
The Individual ◽  
Individual Self

The philosophy of Islamic education covers a wide range of ideas and practices drawn from Islamic scripture, metaphysics, philosophy, and common piety, all of which accumulate to inform discourses of learning, pedagogy, and ethics. This provides a definition of Islamic education and yet also of Islam more generally. In other words, since metaphysics and ontology are related to questions of learning and pedagogy, a compendious and indigenous definition of “education” offers an insight into a wider spectrum of Islamic thought, culture, and weltanschauung. As such, there is no singular historical or contemporary philosophy of Islamic education which avails all of this complexity but rather there exists a number of ideas and practices which inform how education plays a role in the embodiment of knowledge and the self-actualization of the individual self to ultimately come to know God. Such an exposition may come to stand as a superordinate vision of learning framing Islamic educational ideals. Questions of how these ideas are made manifest and practiced are partly answered through scripture as well as the historical, and continuing, importance of Muhammad, the Prophet of Islam; as paragon and moral exemplar in Islamic thought. Having said “I was sent as a teacher,” his life and manner (sunnah) offer a wide-ranging source of pedagogic and intellectual value for his community (ummah) who have regarded the emulation of his character as among the highest of human virtues. In this theocentric cosmology a tripart conception of education emerges, beginning with the sacred nature of knowledge (ʿilm), the imperative for its coupling with action (ʿamal), in reference to the Prophet, and finally, these foundations supporting the flourishing of an etiquette and comportment (adab) defined by an equanimous state of being and wisdom (ḥikma). In this sense, the reason for there being not one identifiable philosophy of Islamic education, whether premodern or in the modern context, is due to the concatenations of thoughts and practices gravitating around superordinate, metaphysical ideals. The absence of a historical discipline, named “philosophy of education” in Islamic history, infers that education, learning, and the nurturing of young minds is an enterprise anchored by a cosmology which serves the common dominators of divine laudation and piety. Education, therefore, whether evolving from within formal institutional arenas (madrasas) or the setting of the craft guilds (futuwwa), help to enunciate a communality and consilience of how human beings may come to know themselves, their world, and ultimately God.

scholarly journals GENDER AND SEXUAL RIGHTS IN EARLY ISLAM

Islamology ◽  
2021 ◽  
Vol 11 (1) ◽  
pp. 24
Author(s):  
Pernilla Myrne
Keyword(s):  
Female Sexuality ◽  
Social Institution ◽  
Sexual Rights ◽  
Gender Ideologies ◽  
Literary Genres ◽  
Islamic History ◽  
Sexual Gratification ◽  
The Social ◽  
Legal Opinions ◽  
Definition Of

When early Islamic jurists outlined the marriage law, they codified a gendered model of conjugal rights and duties that privileged men over women. A similar development also took place regarding sexual rights as women’s pleasure and sexual gratification became secondary to those of men. Specialists in this period of Islamic history have argued that the gender ideologies prevalent in the early Abbasid society, which enabled an androcentric definition of Islam, should be seen as the primary cause for the inequality within the Islamic marriage system. This paper aims to show that Abbasid gender ideologies, contrary to popular descriptions, were not homogenous. Two major trends in understanding female sexuality during the early Abbasid period will be discussed. The first, androcentric trend that focused primarily on male sexual gratification was in conflict with a more women-friendly attitude; the latter was advocated in a number of literary genres, including medical handbooks, popular stories, educational and ethics literature. These works accentuated the importance of female sexual health and favoured female pleasure as a necessary element for mutual sexual satisfaction and marital happiness. The paper illustrates that some aspects from this more women-friendly approach to sexuality were adopted in later legal opinions that sought to correct the most visible cases of inequality in the social institution of marriage.

Democratic values and the Qur’an as a source of Islam

2013 ◽  
Vol 39 (4-5) ◽  
pp. 361-371
Author(s):  
Mehmet Paçacı
Keyword(s):  
Social Life ◽  
Early Stage ◽  
Fundamental Rights ◽  
Law And Order ◽  
Modern Democracy ◽  
Islamic History ◽  
The Public ◽  
The Public Sphere ◽  
Definition Of ◽  
Fundamental Rights And Freedoms

It would be an anachronism to search for modern democracy in the Qur’an that is the first among the other sources of Islam, i.e. Sunnah, ijma and the qiyas. To deduce the definition of Islam merely on the basis of the primary and secondary textual sources rather than the application of them as Muslim praxis would be an incomplete hermeneutic process in understanding it. We can see that the state and the religious society, which was represented by ulama, were separated from each other in an early stage of Islamic history. The members of ulama were in charge of the intellectual and social life, the law and its application. The values of the modern democracy such as law and order, separation of state authority from the public sphere, observing the fundamental rights and freedoms of individuals such as women and religious minorities as the inseparables of democracy were upgraded in Muslim societies. This structure of Muslim society, however, was spoiled by colonialist interventions and the adoption of the modern nation-state concept.

scholarly journals Daur al-Mar ati fi Najah al-Hijrati fi al-'Ahdi al-Nabawi

2021 ◽  
Vol 2 (1) ◽  
pp. 67-84
Author(s):  
Fajar Tresna Utama
Keyword(s):  
First Person ◽  
Islamic Culture ◽  
Islamic History ◽  
History Of ◽  
Role Of Women ◽  
Definition Of ◽  
First Time

Since the revelation was revealed to our Prophet Muhammad, may God bless him and grant him peace, for the first time in the cave of Hira. The woman was not in isolation from the Prophet, may God bless him and grant him peace, and she was not excluded throughout the bright Islamic history from the initiative or participating in the da'wah march with all its events, and if we follow the role of women from the beginning of the revelation, we glimpse it clearly and without ambiguity. Prominent and without illusions, he, may God bless him and grant him peace, returned from the cave of Hira, afraid of what he saw. She patted his shoulder, and looked forward to the good from what he saw, so that he relieved his fear of security and tranquility, seeking with her cousin - Waraqah ibn Nawfal - to trust her husband from what he saw and increase him confidence and assurance, and by that she would be the first person to unite God after Muhammad (peace and blessings be upon him). She then takes the burden of the message in a way the history of a woman had never known before. These and other reasons preferred to write about a topic related to migration, which is: (The role of women in the success of migration during the Prophet's era). And this research also dealt with the definition of migration and the statement of the role of women in all stages of the prophetic migration and a conclusion and finally the researcher installed the list of sources and references. And one of the most important results is that the role of women is very great in emigration during the Prophet's era, since the revelation was revealed to the continuation of the call to the message. One of the most important recommendations is to pay attention to and care for the biography of the Prophet, and work to purify the biography books and Islamic culture from false narratives.

BAHASA DAN IJTIHAD: Kajian Linguistik Kitab Bidayat AlMujtahid Karya Ibnu Rusyd

1970 ◽  
Vol 13 (1) ◽  
Author(s):  
Abdul Basith
Keyword(s):  
Arabic Language ◽  
Linguistic Terms ◽  
Ibn Rushd ◽  
Absolute Requirement ◽  
Language Problems ◽  
The Law ◽  
Definition Of

Pengetahuan tentang bahasa Arab menjadi syarat mutlak bagi seseorang yang hendak menggali hukum secara langsung dari Al qur’an dan hadits. Artikel ini bertujuan untuk menguatkan kembali pentingnya pengetahuan tentang bahasa Arab tersebut dengan mengambil kajian pada kitab Bidayat al-Mujtahid karya Ibnu Rusyd. Kitab ini tidak hanya menampilkan perbedaan pendapat para mujtahid saja, tetapi ia juga memaparkan sebab perbedaan pendapat tersebut, diantaranya yang disebabkan oleh masalah kebahasaan. Artikel ini menyimpulkan bahwa persoalan linguistik yang terdapat dalam kitab Bidayat al-Mujtahid adalah Ilmu Nahwu yang mencakup: huruf jarr, i’rab, athaf, istitsna’, fungsi al, definisi jamak dan marja’ dlamir; Ilmu Dalalah dan Ilmu Balaghah terutama yang terkait majaz (pembuangan kata dan makna kiasan) dan hakikat. Perbedaan cara pandang para mujtahid terhadap masalahmasalah ini berimplikasi pada suatu hukum yang mereka tetapkan. Knowledge  of  Arabic  is  an  absolute  requirement  for  anyone who wanted to explore the law directly from the Qur'an and hadith. This article  aims  to  reaffirm  the  importance  of  the knowledge  of  the  Arabic language  by  taking  a  study  on  the  Bidayat  al-Mujtahid  written by  Ibn Rushd. The book is not only to show dissent Mujtahid course, but he also explained  the  cause of  such  dissent,  including  that  caused  by  language problems.  The  article  concludes  that  linguistic  terms  contained  in  the book  Bidayat  al  Mujtahid  is  Nahwu  Sciences  which  includes:  letters jarr, 'i'rab, athaf, istitsna', function of hurf al, definition of jama’ and marja' dlamir;Dalalah science and science-related Balaghah especially majaz (removal of the  word  and  figurative  meanings)  and  nature.

Introductory paper

1966 ◽  
Vol 24 ◽  
pp. 3-5
Author(s):  
W. W. Morgan
Keyword(s):  
Line Intensity ◽  
Classification Scheme ◽  
Two Dimensional ◽  
Spectral Classification ◽  
Dimensional Array ◽  
Rr Lyrae ◽  
Metallic Line ◽  
Introductory Paper ◽  
Parameter Varying ◽  
Definition Of

1. The definition of “normal” stars in spectral classification changes with time; at the time of the publication of theYerkes Spectral Atlasthe term “normal” was applied to stars whose spectra could be fitted smoothly into a two-dimensional array. Thus, at that time, weak-lined spectra (RR Lyrae and HD 140283) would have been considered peculiar. At the present time we would tend to classify such spectra as “normal”—in a more complicated classification scheme which would have a parameter varying with metallic-line intensity within a specific spectral subdivision.

2.2. Working Group 2: Conceptual Definitions of Reference Coordinate Systems for Earth Dynamics

1975 ◽  
Vol 26 ◽  
pp. 21-26
Keyword(s):  
Coordinate System ◽  
Working Group ◽  
General Character ◽  
Coordinate Systems ◽  
Reference Coordinate System ◽  
Group 2 ◽  
Definition Of ◽  
Earth Dynamics

An ideal definition of a reference coordinate system should meet the following general requirements:1. It should be as conceptually simple as possible, so its philosophy is well understood by the users.2. It should imply as few physical assumptions as possible. Wherever they are necessary, such assumptions should be of a very general character and, in particular, they should not be dependent upon astronomical and geophysical detailed theories.3. It should suggest a materialization that is dynamically stable and is accessible to observations with the required accuracy.

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