Muslim philosophy and thought

Islam experienced blossoming as well as waning. The Book of Allah transformed a tribal culture into an empire. The ascent of the umma was enabled by turning to revelation. The fall was triggered by the re-orientation from revelation to tradition. The ways of the forefathers, recorded in the books of traditions, supplanted the Book of Allah. The turn was triggered by the request of rulers to record the prophetic traditions. As a result, tradition surpassed revelation. The turn represented a shift from an Allah-centric to a prophet-centric paradigm. The turn was assisted by the rejection of reason. The turn produced adverse effects. The rejection of reason made revelation hard to understand and follow. The repression of reason entailed the subjugation of reason to tradition in the exegesis of revelation. The reluctance to engage reason corrupted the knowledge of revelation. The corruption of knowledge extended to the corruption of the sharia. The repression of reason eroded the people’s power to reflect rationally. The repression of reason resulted in a closing of the Muslim mind. The umma’s power to think waned. The result was the corruption of exegesis, jurisprudence and the sharia. The corruption of knowledge is reflected in the proliferation of capital punishments, for example for apostasy and adultery. The proclivity to extremism is reflected in the treatment of acts of terror as “martyrdom operations” by wayward ulama. Exegesis and jurisprudence turned from reason. The rejection of reason, in particular the teaching of causation, plunged umma into stagnation. The rejection of reason was justified by portraying the use of reason to understand revelation as kufr. But Allah exhorts us to use reason to understand revelation. The rejection of reason defies the teaching of revelation. In politics, the bias against reason intensified the repression of the rationalists by Musa al-Hadi in 786. The slaughter of five-thousand philosophers was an event not unlike the Reign of Terror of the Jacobins, under Maximilien Robespierre during the French Revolution. Sixteen thousand followers of “tradition” were killed at the guillotine with the emergence of the Age of Reason, touted by the European Enlightenment, a millennium afterwards. As a result of the rejection of reason, it was harder to understand and follow revelation. The perception that “all knowledge is in the Quran” did not improve matters. This was problematic. For it automatically withheld the designation of “knowledge” from all knowledge not in the Book of Allah. This perception reflected a corruption of knowledge. It was a reflection of hubris. In response to the bewilderment triggered the prohibition of the use of reason, exegetes alleged that revelation features “ambiguous” passages. The rejection of reason severed the umma from its moorings. Furthermore, it made it hard to understand key terms as “mutashabihat,” “hikma,” and “hawa.” As a result, Muslims turned to tradition, which replaced reason for the purpose of explaining revelation. To justify the treatment of tradition as fit to “explain” revelation, tradition was treated as “revelation.” Tradition was conflated with revelation. Furthermore, treating tradition as a “judge” of revelation reversed the relation of revelation and tradition. The word of God was subordinated to the words of persons. The designation of tradition as “revelation” transformed Islam into “traditional Islam.” The abrogation of the verses of reconciliation by the ayah as-sayf transformed Islam into Islamism. It is necessary to restore revelation to its pre-eminence in relation to tradition, to rehabilitate reason, and to ensure that all legislation is in accord with revelation. The disintegration of the empire was triggered by the re-orientation from revelation to tradition. The turn was expedited by the repression of reason.

This is a short poem by Muḥammad ibn ʿAlī al-Ṣabbān (d. 1206/1791) translated from the original Arabic into English verse. The poem is a concise, technical list of the ten essentials aspects of any science. It is intended to help students memorize the outline of the topic, while a teacher's additional commentary would be needed to really understand the content and meaning of the ten essentials.

In his objective study of the texts, Maurice Bucaille clears' away many preconceived ideas about the Old Testament, the Gospels and the Quran. He tries, in this collection of Writings, to separate what belongs to Revelation from what is the product of error or human interpretation.

His study sheds new light on the Holy Scriptures. At the end of a gripping account, he places the Believer before a point of cardinal importance: the continuity of a Revelation emanating from the same God, with modes of expression that differ in the course of time. It leads us to meditate upon those factors which, in our day, should spiritually unite rather than divide-Jews, Christians and Muslims.

As a surgeon, Maurice Bucaille has often been in a situation where he was able to examine not only people's bodies, but their souls. This is how he was struck by the existence of Muslim piety and by aspects of Islam which remain unknown to the vast majority of non-Muslims. In his search for explanations which are otherwise difficult to obtain, he learnt Arabic and studied the Quran. In it, he was surprised to find statements on natural phenomena whose meaning can only be understood through modern scientific knowledge.

He then turned to the question of the authenticity of the writings that constitute the Holy Scriptures of the monotheistic religions. Finally, in the case of the Bible, he proceeded to a confrontation between these writings and scientific data.

The results of his research into the Judeo-Christian Revelation and the Quran are set out in this book.

When the Muslim statement "A Common Word between us and you" appeared on the internet in October 2007, I found it to be dissonant to what I had read in early Muslim commentary on Q 3.64. I decided to investigate the interpretation of this "common word" verse across a wide range of commentaries on the Quran. Though interpretations vary, none of the commentaries understands Q 3.64 to refer to a theological concept held "in common" with non-Muslims.

This thesis (1999) delves into Nasr Hamid Abu Zayd's hermeneutics of the Qur'an, which was, at that time, not yet systematically formulated. It tries to reconstruct his theories of text and interpretation based on his works, and gives some examples in which he implemented his hermeneutics, such as the issues of  evil forces (jinn, shayâtîn, sihr and hasad), ribâ and interest, slavery,  polygamy, and women's Inheritance. Abu Zayd's contribution to Qur'anic hermeneutics is important in developing critical Qur'anic scholarship.

How do images, idols and pictorial representations of the supernatural define our ability to decipher God? How does language communicate what is seen into what is audible or written? This is a humble attempt to look at religion from a different perspective, this piece was inspired by reading the first work of Ludwig Wittgenstein.

With many women receiving tertiary education, more women have become significant income earners and have the opportunity to save. As a result, more women are expected to become eligible payers of zakat on wealth. This paper examined payment of an important zakat on wealth – zakat on banking deposits among Muslim women in Selangor and Federal Territories. Specifically, the paper examined the demographic profiles between those that paid zakat and those who chose not to pay. Characteristics such as age, education level, employment status, marital status, monthly income, zakat channels, and resident areas were examined to determine the main drivers behind their payment of zakat on banking deposits. Next, the paper explored the level of zakat literacy among the respondents. We assumed that zakat literacy plays important roles behind the payment of zakat on deposits given the advancement of the deposit products. In measuring this, we adapted measurement of financial literacy as introduced by OECD namely awareness, knowledge, skills, attitudes and behaviours.  In achieving these objectives, a survey among  Muslim women respondents was conducted in Klang Valley.  Findings indicated that age, education level, employment status, annual income per month, zakat channels, annual zakat payment and residential areas played important roles in influencing payment of zakat on banking deposits among the respondents. Meanwhile, among the dimensions of financial literacy investigated, only age and monthly income were found to have  positive correlations with zakat awareness and behaviour. Surprisingly, the correlations between age and zakat knowledge and skills were found to be significantly negative. It is expected that this study may help zakat institutions to understand their women zakat clients and guide them to develop appropriate program of zakat literacy suitable for women of various demographic profiles.

The paper studies the ideological-philosophical theory of the World Soul within the pages of "The messages of the Brethren of Purity".
The difficult situation that matured in the Abbasid caliphate in the 10th century,
which promoted religious and political groups development, was a convenient environment for the formation of a secret association of "Brethren of Purity".
The brothers, under the influence of Neoplatonic philosophy, formulated their philosophical views corresponding to Islam, apparently in accordance with the basic dogmas of Ismailism.
The philosophy of Brethren of Purity was written in the form of messages.
They were placed in one book, compiling the messages of "Rasail Ikhwan al-Safa".
Among the ideological-philosophical theories of "Ikhwan al-Safa"
Al-Nafs al-Quliya occupies a significant place. The brothers considered al-Nafs al-Quliya to be the driving force behind the "Private Soul". However, in their opinion," al-Nafs al-Quliya "had a unifying, complementary essence through which all "Private Souls" after the death of their bodies are reunited and ascended to heaven.

This paper explores the difference between Islamism and Islam, and the manner in which the former evolved from the latter. It argues that the flouting of a key principle, as well as the craving to use Islam to achieve political aims, were instrumental in the transmutation of Islam into Islamism. Restoring Islam will require its de-politicization as well as a restructuring of exegesis. (3 pages)

Invited by Auburn University to give a public lecture soon after 911, the talk traced the history of the word “equality” from the time of slave-owner Jefferson drafting the Declaration of Independence to Lincoln’s Gettysburg address, "Four score and seven years ago our fathers brought forth upon this continent, a new nation, conceived in Liberty, and dedicated to the proposition that all men are created equal" arguing for the equality of all Americans irrespective of colour.

The Quran advocates equality; only piety distinguishes one from the other: "O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may ˹get to˺ know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware" [Quran 49:13].

Hence, the talk argued that after 911, in a unipolar world with the United States' defence spending almost half of global military expenditures,, “equality” ought to encompass Americans and non-Americans; i.e. the equality of all humankind. In other words, the mission of The U.S. Department of State that “leads America’s foreign policy through diplomacy, advocacy, and assistance by advancing the interests of the American people, their safety and economic prosperity” ought to take into account the interests of Non-Americans, their safety and economic prosperity. If not, Foreign Affairs decisions flowing from 911 were in the danger of succumbing to hubris.

Note: The text in the the poster, other than Title & Abstract, was provided by Auburn University, Alabama.

In retrospect, the talk, sponsored by the Breeden Eminent Scholar Fund and the College of Liberal Arts,  is dedicated to the memory of my host Dr. David Edwin Harrell, Jr., Daniel Breeden Eminent Scholar at Auburn University February 22, 1930 – March 15, 2021. I will always treasure his endorsement.

Muslim values,  global values. Empirical data from the " World Values Survey "

Arno Tausch (born on February 11, 1951 in Salzburg, Austria) is an Austrian
political scientist and one of the founders of quantitative world system and
development research in Europe. His research program is focused on world
systems theory, development studies and dependency theory, European studies
in the framework of core-periphery relationships, and quantitative peace studies.
Dr. Tausch, a liberal Catholic, is an active participant in the liberation theology
movement and the ecumenical dialogue between the major world religions. He
authored or co-authored 14 books in English, 5 books in German, and in all over
170 printed or electronic scholarly and current affairs publications in 6
languages (English, Finnish, French, German, Russian and Spanish) for well
over 50 journals and/or publishing institutions around the globe. Among these
publications there are 35 articles for 24 major peer-reviewed social science
journals, and books and book chapters for such publishing houses as Dutch
University Press, Nova Science Publishers, N.Y., Palgrave Macmillan,
Rozenberg, Routledge, Saint Martin's Press, N.Y.. In all, Tausch already
published in 24 countries around the globe: Argentina; Australia; Austria;
Canada; China; Finland; France; Germany; Greece, India; Irish Republic; Israel;
Italy; Luxembourg; the Netherlands; Pakistan; Poland; Russia; Slovenia; Spain;
Sweden; Turkey, the United Kingdom and the United States of America.

Although a comprehensive history of the transmission and reception of Ibn Rushd’s (Averroes, d. 595/1198) texts and their forms of influence on later thinkers in Muslim contexts has not been written yet, a judgment has become generally accepted among students and scholars of Islamic jurisprudence: when one speaks in jurisprudence (al-fiqh) the status of Ibn Rushd al-Ḥafīd (the philosopher) is not considerable, only that of his grandfather or Ibn Rushd al-Jadd is. However, the literary genre of Ibn Rushd al-Ḥafīd’s contribution to this art is different from that the grandfather (d. 520/1126) who wrote in the branches of jurisprudence, mainly according to Malikite school. Ibn Rushd wrote in usūl al-fiqh (Mukhtaṣar al-Mustaṣfā) and legal maxims (Bidāyat al-Mujtahid wa nihāyat al-Muqtaṣid).
However, when I began a short genealogy of this generally accepted judgment, I found nothing written or documented, and even if one takes into account the unique testimony I found, this remains not based on textual evidence. This is what leads me to consider this judgment as a generally accepted one without being sound, because it does not resist to any critical examination. The objective in this study is to refute this judgment by presenting the forms of transmission and reception that Ibn Rushd’s two books, Mukhtaṣar al-Mustaṣfā and al-Bidayat al-mujtahid have known throughout their history from the thirteenth to the twentieth centuries, depending on the availability of documents.
I divided my study into two parts: I presented in the first section few insights into the transmission of his uṣūlī text, Mukhtaṣar al-Mustaṣfā, during the four centuries following the death of Ibn Rushd, while I devoted the second section to the history and the impact of his text on the legal maxims, Bidāya al-mujtahid. Two tasks to be accomplished in this last section: an enumeration of the forms of presence of al-Bidāya in juridical writings different schools during the period already mentioned. The second task, which I believe is the most important, will focus on receiving the theoretical and methodological efforts made by Ibn Rushd to expose and explain the causes of disagreements between the legal schools of Islam, and on expanding and developing these efforts through subsequent legal writings that belong to the very literary genre of Ibn Rushd’s book, the legal maxims.

Sayyid Quṭb è oggigiorno considerato come una delle figure simbolo del radicalismo contemporaneo. A questo proposito vogliamo brevemente indagarne il pensiero evidenziandone l’evoluzione. Gli eventi che Quṭb si trovò a vivere in prima persona, come la sua permanenza negli Stati Uniti e i molteplici periodi di detenzione, lo toccarono nel profondo e lo indussero a maturare via via un islam sempre più radicale.

The widespread poverty is due to two main reasons are poor governance and income inequality in Pakistan. Few studies have focused on the theoretical substantiation of impact of bad governance and income inequality on poverty but we do not find any study ...

https://www.ciadoslivros.com.br/a-psicanalise-e-os-lestes-1076661-p685509

APRESENTAÇÃO

PREFÁCIO
Paulo SCHILLER

O ANALISTA E OS BÁRBAROS
Paulo Sérgio de SOUZA JR.

A POSSIBILIDADE DE UMA PSICANÁLISE LACANIANA EM LÍNGUA ÁRABE
Zoubida BESSAIH

O INTRADUZÍVEL ENTRE OS ECOS CÁLIDOS E MORTÍFEROS DE UMA MESMA LÍNGUA
Janine ALTOUNIAN

PSICANÁLISE NA RÚSSIA
Renata Udler CROMBERG

SOBRE A PALESTRA DO DR. SKALKOVSKY
Sabina SPIELREIN

DE LÍNGUA A LÍNGUA NA LINGUAGEM E, ENTÃO, À ASSUNÇÃO DA FALA
Katerina MALICHIN

ALUCINANDO O OUTRO: FANTASIAS DERRIDIANAS SOBRE A ESCRITA CHINESA
CHANG Han-Liang

Can a democratic society and Sharia law co-exist? This question increases in importance as the number of nations who follow Sharia law while modernizing is increasing. One argument suggests that there is no difference between allowing sharia tribunals to hear family and financial law and allowing Jewish families to have separate mediation. Another argument reflects that Sharia law is discriminatory against women and thus is an affront to development. This paper develops a proposal to study whether or not democracy and Sharia law can co-exist, in order to make public policy recommendations.

Arabic and English manual for the first computer naskh typeface with variations. The typeface was not driven by smart font technology, but static. For this reason it consisted of 31 fonts, each with a fixed selection of variation features . Inside the fonts, the smallest number of glyphs was used, while each glyph was made with the smallest number of points, so that all 31 fonts files plus the instructions fitted on a single 1.4 MB floppy disk.
The text was set using Microsoft Word for Windows, with the very DecoType Professional Naskh font set that it describes. This font introduced novel features like variation and stretch that raised the level of ambition and interest in classic features throughout the design world.

"Thinking requires using the mind to gain knowledge and carry out various tasks. Use of the intellect is needed in analysing, understanding and solving problems. It is difficult to imagine a life without thinking. The Qur'an encourages the use of the human intellect ('aql). The expression " will you not think? " occurs with great frequency in the Qur'an. Protection of the intellect is also one of the higher objectives (maqasid) of the Shariah.(2 pages)

"Like all multi-lingual computing, Arabic computing is now firmly in the domain of Unicode. Unicode is an industrial protocol with the status of international agreement. It is designed to encode the elements of all known script systems in such a way that they become interchangeable between programs and operating systems. Its implementation is well underway.

Unicode eliminates the need to tamper with fonts to get special characters, but it is not a font. For legible text on screen and paper, Unicode depends on compatible fonts with the required characters, where necessary with additional dedicated font technology."

The article is devoted to the life and creative work of a Persian Ismaili philosopher Nasir Khusraw (1004 – 1088). Nasir Khusraw was the author of the selection of poems excessing thousands of lines and the book about travels 'Safarnama'. Nasir Khusraw made a great contribution to the development of Persian literature and influenced the development of the poetic language. The author of the present article analyzes Nasir Khusraw's creative work and shows that the original nature of the poet's poetic heritage was determined by the missionary tasks the poet and the follower of Ismailism faced. Special attention is paid to the philosophical writings of the Persian philosopher that gave the insight into the philosopher's ideology and views on Ismaili teachings. The present article is based on the analysis of scientific researches of Nasir Khusraw's poetry, philosophical views and works on the history of Ismailism. The author of the article also makes an attempt to summarize available data about Nasir Khusraw as well as to show the mutual dependence of his life and creative work. Nasir Khusraw's life path defined the direction and special features of his creativity. Propagation tasks determined not only the themes but also the images of his poems as well as the fact that the philosopher chose to write his philosophical works in Persian. Researchers mostly focus on Nasir Khusraw's poetry while there have been no researches of his philosophical works in the Russian academic literature over the past decades. In the present article the author tries to analyze and evaluate Nasir Khusraw's heritage and to define possible directions for further researches of his creative work.

The study introduces a definition of Salafism from the perspective of Islamic intellectual history by analyzing specific ideas, cases, processes and entanglements in Muslim theology and jurisprudence. The essay considers the ongoing scholarly debates within Middle Eastern and Islamic studies by simultaneously scrutinizing Arabic-Islamic sources to delineate a set of key relevant Muslim theological and legal debates. The analysis tackles some major issues of the typology and classification of the Salafī movement. Thus, the issue of the enigmatic and ambivalent character of the term Salafism is touched upon insofar as the concept is still applied in a too vague manner to some modernist reformers from the late nineteenth and early twentieth century as well as to the markedly different contemporary Salafī movement encompassing a wide range of individuals and groups, including political formations like the Nūr Party in Egypt or jihadist groups, such as the Islamic State (IS). In so doing, the analysis also re-examines some conceptualizations of Islam, and particularly Salafism, within Western social thought.

Keywords: Salafism; quietist Salafīs; political Salafīs; Jihādī-Salafīs (al-salafiyya al-jihādiyya); Wahhābism; Islamic law (sharī‘a) and Islamic jurisprudence (fiqh); Islamic creed (‘aqīda) and method (manhaj); the Islamic State (IS) group; social theory

Asim (d. 387 Hijri) from his Book "al-Sunnah" ‫عبصُ‬ ‫أبً‬ ‫ابٓ‬ ‫اإلِبَ‬ ‫عمٍدة‬ ‫وخببٗ‬ ِٓ " ‫اٌعٕت‬ " Translation, Foreword and Notes by Abu Salman Deya ud-Deen Eberle ‫ٚحعٍٍك‬ ‫ٚحمدٌُ‬ ‫حسجّت‬ ‫ابسًٌ‬ ‫اٌدٌٓ‬ ‫ضٍبء‬ ‫ظـــٍّبْ‬ ‫أبٛ‬ 000000000 000000 000 00 1 ‫اٌسحٍُ‬ ‫اٌسحّٓ‬ ‫اهلل‬ ‫بعُ‬ ‫إْ‬ ‫ٚٔعٛذ‬ ‫ٚٔعخغفسٖ،‬ ‫ٚٔعخٙدٌٗ‬ ‫ٚٔعخعٍٕٗ‬ ‫ٔحّدٖ‬ ‫هلل‬ ‫اٌحّد‬ ‫فال‬ ‫اهلل‬ ‫ٌٙدٖ‬ ِٓ ‫أعّبٌٕب،‬ ‫ظٍئبث‬ ِٓٚ ‫أٔفعٕب‬ ‫شسٚز‬ ِٓ ‫ببهلل‬ ٌٗ ‫٘بدي‬ ‫فال‬ ‫ُضًٍ‬ ٌ ِٓٚ ،ٌٗ ‫ِضً‬ . ‫اهلل‬ ‫إال‬ ‫إٌٗ‬ ‫ال‬ ‫أْ‬ ‫ٚأشٙد‬ ‫ٚزظٌٛٗ‬ ‫عبدٖ‬ ً ‫ِحّدا‬ ‫أْ‬ ‫ٚأشٙد‬ ،ٌٗ ‫شسٌه‬ ‫ال‬ ‫ٚحدٖ‬ ‫حّ‬ ‫ٚال‬ ‫ُمبحٗ‬ ‫ح‬ ‫حك‬ ‫اهلل‬ ‫احمٛا‬ ‫إِٓٛا‬ ‫اٌرٌٓ‬ ‫أٌٙب‬ ‫ٌب‬ ‫ٚأٔخُ‬ ‫إال‬ َ ‫ٛحٓ‬ ‫ِعٍّْٛ‬ ‫ٚخٍك‬ ٍ ‫ٚاحدة‬ ٍ ‫ٔفط‬ ِٓ ‫خٍمىُ‬ ‫اٌري‬ ‫زبىُ‬ ‫احمٛا‬ ‫إٌبض‬ ‫أٌٙب‬ ‫ٌب‬ ‫اٌري‬ ‫اهلل‬ ‫ٚاحمٛا‬ ً ‫ٚٔعبء‬ ً ‫وثٍسا‬ ً ‫زجبال‬ ‫ِّٕٙب‬ َ ‫ٚبّث‬ ‫شٚجٙب‬ ‫ِٕٙب‬ ً ‫زلٍبب‬ ‫عٍٍىُ‬ ‫وبْ‬ ‫اهلل‬ ‫إْ‬ ‫ٚاألزحبَ‬ ‫بٗ‬ ‫حعبءٌْٛ‬ ً ‫ظدٌدا‬ ً ‫لٛال‬ ‫ٚلٌٛٛا‬ ‫اهلل‬ ‫احمٛا‬ ‫إِٓٛا‬ ‫اٌرٌٓ‬ ‫أٌٙب‬ ‫ٌب‬ . ‫ٌىُ‬ ‫ُصٍح‬ ٌ ‫أعّبٌىُ‬ ً ‫فٛشا‬ ‫فبش‬ ‫فمد‬ ‫ٚزظٌٛٗ‬ ‫اهلل‬ ‫ُطع‬ ٌ ِٓٚ ‫ذٔٛبىُ‬ ‫ٌىُ‬ ‫ٌٚغفس‬ ً ‫عظٍّب‬ ‫بعد‬ ‫أِب‬ : ٍ ‫ِحّد‬ ُ ‫٘دي‬ ‫اٌٙدي‬ َ ‫ٚخٍس‬ ‫اهلل،‬ ُ ‫وخبة‬ ِ ‫اٌحدٌّث‬ َ ‫أصدق‬ َ ‫فإْ‬ ‫ِحدثت‬ ‫ٚوً‬ ‫ُحدثبحٙب،‬ ِ ‫األِٛز‬ ‫ٚشس‬ ، ‫ٚظٍُ‬ ‫عٍٍٗ‬ ‫اهلل‬ ‫صٍى‬ ‫إٌبز‬ ‫فً‬ ‫ضالٌت‬ ‫ٚوً‬ ‫ضالٌت،‬ ٍ ‫بدعت‬ ‫ٚوً‬ ‫بدعت،‬

Серия статей «Историко-герменевтический очерк философии Фальсафа» посвящена изучению труда Абу Хамида Мухаммада аль-Газали ал-Туси «Наставление правителей». Персидский философ XI в. Абу Хамид аль-Газали вошел в историю науки как один из самых ярких представителей мусульманской апологетики средневековья. Изучение его работ позволяет обратиться к разным аспектам жизни мусульманского Востока средневековья. Один из самых известных его трудов, «Насихат аль Мулюк» («Наставление правителей»), который входит в состав фундаментального теологиче-ского изыскания аль-Газали «Эликсир счастья», принадлежит к жанру средневековой арабо-мусульманской письменности — так называемым, «княжьим зерцалам», который представляет собой упрощенное переложение основополагающих философских взгля-дов мыслителя о государстве и политике – на язык, понятный простому человеку, и по-могающий через серию рассказов, аллегорий и повествовательных историй постигнуть на практике сущность управления страной. Проведенный в статье герменевтический анализ «Насихат аль Мулюк» вскрывает уникальный подход выдающегося персидского философа к определению сложных морально-этических понятий, лежащих в основе ис-кусства управления государством. В качестве основы анализа берется методологиче-ский подход французского философа и литературного критика Ролана Барта. В первой и второй части очерка приводится история возникновения и развития философии Фаль-сафа, а также изложение основ герменевтического учения Ролана Барта, которое легло в основу инструменталистики анализа.

Religijska filozofija, kao pojam, odnosi se na dugu i bogatu istorijsku filozofsku misao koja je u različitim oblicima pokazala vitalnost sve do danas, dok kao teorija opovrgava poslerenesansni pristup odnosu religije i filozofije i ukazuje na isprepletenost ove dve spoznajne baštine. Autor ovog članka postavlja islamsku filozofiju u centar pažnje i usredsređuje se na njenu originalnost.
Čitajući različite teorije o suštini islamske filozofije koju, ne obazirući se na njen sadržaj, neki mislioci nazivaju arapskom, retko se nalazi primer da su, jedna pored druge, opisane dve islamske i filozofske svojstvenosti te filozofije.
Stoga, većina postojećih definicija i opisa islamske filozofije teži ka okrnjenom određivanju glavnih osnova islamske filozofske misli, zbog kojih se, na kraju, dovodi u pitanje apsolutna originalnost islamske filozofije.
U ovom članku, autor nastoji da pojasni teorijske postulate potrebne za poimanje svojstvenosti islamske filozofije, u potpunosti, kako bismo mogli da pojmimo i opišemo filozofiju koja jeste, istovremeno – i filozofija i islamska.

De la caste marchande gujarati à la communauté religieuse fatimide : construction identitaire et conflits chez les daoudi bohras (ouest de l'Inde) JURY M. Gérard D. Heuzé (Directeur de la thèse) M. Michel Boivin (Rapporteur) M. Harald Tambs-Lyche (Rapporteur) M. Pierre Lachaier (Examinateur) Mme Aminah Mohammed-Arif (Examinatrice) Centre d'anthropologie sociale (CAS) Laboratoire Interdisciplinaire Solidarités, Sociétés, Territoires Ecole Doctorale TESC 1

This is my review of Juan Cole’s ambitious book on Muhammad. Many devoted Muslims will likely find Cole’s depiction of Muhammad fanciful and unacceptable. While the book is easy-to-read and accessible, I have strong objections to Cole’s historical methodology. The book suffers from significant selectivity in treating both non-Muslim and Muslim primary sources. I think historians of religion in general, and Islamicists in particular, will indeed find his thesis reductionist, inconsistent, and contradicted by much of the evidence we do possess.

The Journal of Islamic Faith and Practice is a new, online, double-blind, peer reviewed, interdisciplinary journal ‎published by Indiana University and sponsored by the Islamic Seminary Foundation (ISF). Produced annually, this ‎journal commits itself to promoting academic and professional research about recent developments in American Muslim ‎communities. In doing so, the Journal aims to provide a platform for scholars, students, and researchers to exchange ‎their latest findings from varied disciplines. Therefore, one of the key aims of the Journal is to foster dialogue between ‎academics, researchers, community leaders, chaplains and students regarding Islamic faith and how it is practiced in ‎America. The Journal will be in an open-access format with print on demand available at Amazon.com.‎

https://www.amazon.com/Journal-Islamic-Faith-Practice-‎Issue/dp/1980526761?SubscriptionId=AKIAJ2F6RDUSIYCWQMFQ&tag=sa-b2c-new-‎‎20&linkCode=xm2&camp=2025&creative=165953&creativeASIN=1980526761‎

Wie kaum eine andere Weltreligion prägt der Islam alle Lebensbereiche der Gläubigen. Trotzdem ist er kein einheitliches Gebilde. Im Laufe seiner über 1400-jährigen Geschichte haben sich verschiedene Glaubensrichtungen und regional unterschiedliche islamische Kulturen herausgebildet. Das bewährte Standardwerk vermittelt knapp und anschaulich unverzichtbares Grundwissen über die Vielfalt des Islam. Mehr als 250 Artikel beschreiben alle zentralen Begriffe der islamischen Religionsgeschichte die wichtigsten muslimischen Gruppen in der westlichen Welt das Verhältnis der Muslime zu Musik und Theater, Familie und Sexualität, Ernährung und Kleidung.

Al-Quran merupakan dasar pegangan pertama bagi syariat Islam secara keseluruhan dilanjutkan dengan as-Sunnah yang melekat pada Rasulullah SAW.  Terkait universalitas makna yang terkandung dalam Al Quran, Ibnu Hazm berpendapat bahwa penjelasan akan ayat Al Quran terkadang dihasilkan dari ayat yang lain, dalam hal ini penjelasan yang dihasilkan ada yang jelas dan ada pula yang samar yang hanya bisa diketahui oleh pakar tertentu. Begitupun juga as-Sunnah dengan banyak perawinya maka bisa diartikan dengan as-Sunnah yang lain. Membahas pemikiran Ibnu Hazm merupakan sebuah pembahasan menarik seiring banyaknya kontroversi dalam pola pemikiran literalis yang diusungnya dalam mengkaji dan memahami persoalan yang berhubungan dengan syara’. Ibnu Hazm selalu berpedoman pada nash al-Quran dan as-Sunnah dengan menggunakan pola pendekatan literal atau dengan kata lain mengambil hukum berdasarkan Dzahir-nya nash. Namun demikian bukan berarti Ibnu Hazm mengesampingkan fungsi akal dalam memahami sebuah teks (nash), karena akal merupakan karunia ilahi yang menjadi asas fundamental dalam memahami segala bentuk keilmuan, hanya saja dia membatasi peran akal sekedar untuk memahami pengertian literal yang telah dibuat oleh Allah atau Rasul-Nya. Penelitian kali ini akan membahas bagaimana sepak terjang Ibnu Hazm dalam keilmuanya disertai bagaimana pola pikir Ibnu Hazm dalam tafsir baik tafsir al-Quran maupun as-Sunnah.
Kata kunci: Ibnu Hazm, Pemikiran Ibnu Hazm, Literalisasi al-Quran dan as-Sunnah

The original sources of Islamic law, which include the constitutional law and the law of the land, are the Holy Qur'an and Sunnah. These two are the Divine sources. However, by the passing of the time the acts of the khulafa-i-rashidin and of the companions (ridwanullahi ta'ala 'alayhim ajma'in) were also included in it. Their source was still based on the Holy Qur'an and Sunnah. Further by exercising the right of qiyas, which is a favour of Allah Almighty on the Muslim 'Ummah, the law making continued and the results obtained were applied by Muslims practically in their lives and thus confirmed them, like was Consensus ('Ijmaمَاع) is one of the significant basis of Islamic Law. By this methodology the matters on which there is any ambiguity or doubt and that ambiguity or doubt is removed away by Consensus ('Ijma'/اِمَاع) those are made an absolute part of the Islamic law on the force or authority of the agreement of the 'Ummah. This shows that the will of the people is, among others, one of the most significant effective thing in the philosophy of Islamic law. Normally, the expert jurists (fuqaha') are considered law makers of Islam and it is they who interpret, explain and state the meanings of the Holy Qur'an and Sunnah but when deeply pondered upon the verdict of any single jurist (faqih/فقیہ ) is not accepted. Rather, the agreement of the generality of the men of knowledge ('ulama'/عُلَمَاء) is necessary to accept such a verdict. At the back of the men of knowledge ('ulama'/عُلَمَاء) there is the will of the people in general. In other the 'Ummah gives to the men of knowledge ('ulama'/عُلَمَاء) the right of ijtihad on its behalf. Out of the A'immah Ijtihad whose verdicts have been accepted by the 'Ummah only their conclusions have been declared as acceptable. This shows that the general consensual tendencies have also a role in creating significance (and force) that has come in these fiqhi qawanin. In any case, at the back of the men of knowledge ('ulama'/عُلَمَاء) there is certainly the public will i.e. the 'Ummah gives the ulama' the right to exercise Ijtihad on its behalf. [Islami 'Adl Gustari, Abdul Hafiz Siddiqi, 1947 AD, p.18]. Its result is that besides the basic injunctions (ahkam) which may be termed as Divine by the advent of the time and by the force of this public will there has taken place a mighty evolution (and development) in the Fiqh. Thus in the present era the code of Islamic law is the name of this evolution.

Islamic law i.e. the Shari'ah stresses upon moral obligations and duties and besides the religious and domestic life of the Muslims it is comprehending all the aspects of their political and social life. Thus in the Shari'ah, besides the injunctions (ahkam) relating to the religion and religious duties there are injunctions (ahkam) concerning the mutual relations of the individuals of the millat (ملۃ) and their discipline and harmony. Further, there are detailed rules and principles regarding every aspect of human life. It is for this reason that in the evolution of Islamic Jurisprudence the needs of life have been given a prominent place and juridical has become merely a secondary thing. Despite this the Shari'at is a sacred law which may be called especially the juris law.