We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
This paper analyzes legal regulation of the status and activities of Islamic financial institutions worldwide. We treat Islamic financial law as an independent branch of Islamic law (fiqh) and attempt to construct its basic principles. We also specify those subsections of Islamic financial law which require study in the first place.
More...
The article reviews some aspects of the intellectual and practical reaction of the Muslim world to the erosion of traditional Islamic values as influenced by the economic expansion of capitalism and its immanent world-view. The work seeks to display to what measure Islamic economy as a particular case of moral economy performs its mission, which is to create a social institution free of the negative traits of capitalism and thus to give Muslims a stimulating example of the rightness of their own fundamental values. The work shows that this problem has been predominantly solved on paper only. The impossibility of autarchy leads to an impregnation of Islamic economic practices with the logic of the very socio-economic system they are supposed to counter.
More...
Thanks to the human instinct, curiosity and ability to learn language, the language adventure begins with the formation of sounds, letters respectively, and continued until the invention and development of alphabets. Languages that take some different names due to a number of physical reasons, both geographically and physically influenced each other throughout history. At the beginning of this interaction words borrowed from each other come firstly. While sometimes the root of these words borrowed completely changed as a result of this shopping, they often have their roots in a certain way. This study examined proper nouns of foreign originned in the Quran, so communication was observed between the Semitic Languages.
More...
One of the principles of Islam is that there is ‘no compulsion in religion’. The Qur’an and Hadiths vehemently insist on religious tolerance and the idea of "no compulsion in religion". Compulsion is opposite to the ihtida. Ihtida is the volunteer embracing of Islam by people who belong to other religions. A person, who embraces Islam, is called a muhtadi. According to Islamic Theology, ihtida is shaped by the individual decision and creation of God. There was no compulsion in religion for Christians and Jews during the Period of the Prophet Muhammed and the Caliphs. Many Muslim states like the Omayyads, the Abbasids and the Seljuks, carried out these Qur’anic orders. Historically, Turks have always been dependent on the order of the Qur’an as “There is no compulsion in religion”. Especially the Ottoman state was adopting the order of ‘no compulsion in religion’ along all borders of the empire. We have some evidences proclaimed as firman about this subject, like: “There is no permission to a person who has not his/her consent and accept to become a Muslim by compulsion, and these situations must be prevented in the Ottoman territories”. The idea of ‘no compulsion’ is carried out in the Kosovo by Ottomans. As a consequence, the people of Kosovo were accepting Islam by free will. As a matter of fact, some archival documents support these claims.
More...
Many discussions and studies have taken place regarding the permissibility of Tawarruq and ’Inah transactions. While Tawarruq is widely used in Malaysia and around the globe ’Inah has been declined by many Islamic banks operating in many jurisdictions. The purpose of this paper is to study the application of Tawarruq in the Malaysian Islamic banking system. For this purpose the paper will discuss the permissibility of Tawarruq transactions from viewpoint of classical and contemporary scholars and its application in other countries. The methodology used to conduct the study was qualitative; hence the data was collected from various documents and studies conducted by scholars. For this purpose a comprehensive study on Tawarruq was extracted from the Bank Negara guidelines and other various publications was made. The outcome of this research revealed that there are contradictory views on the usage of Tawarruq. While some jurists standby the view of its permissibility, others view it as an invalid product of Islamic banking. Furthermore, it was shown that limited studies have been conducted on the practice of Tawarruq in various Islamic financial Institutions and limited data was seen from the financial reports of the banks indicating the amount of Tawarruq usage.
More...
The practice of Islamic banking has become a fast growing and widespread phenomenon, not only in the Muslim countries, but also in the Non-Muslim countries too, such as UK, USA, Canada and Singapore. The transformation from a conventional form of banking to a banking system based on interest-free banks has generated a great deal of interest to call for Human Capital Development in the field to ensure sustainability, good performance and good competitive market in the Islamic financial industry. Even though Sudan is the pioneer in taking the initiative of Islamizing its financial industry since 1980s, yet we realized that other countries are taking the leading international and regional hub of Islamic finance such as Malaysia in the Asian region and UK in European countries, and recently Canada is also calling to become one of the hub of Islamic finance in the far west. Africa is also highly expected to host many Islamic financial institutions in the near future as there is a great demand for the Islamic financial products. This urged the authors to shed some light on the role of Sudan Academy for Banking and Financial Sciences and its vision to become a hub for Human Capital Development and in promoting Islamic Finance not only in the African region but also in the Arab countries too.
More...
Qur'an as Allah's final Revelation to mankind is of such content that it testifies with its numerous miracles, divinity and superiority that it comes from the Almighty and All knowing Allah. No one except Allah was able to write it. Qur'anic miracles and wonders never cease, even the modern science is amazed by the beauty of Allah's Book. Qur'an represents a scientific miracle because numerous information from it was confirmed by the modern scientific researches and various experiments. This supernatural dimension of the Holy Qur'an has received special attention since the year 1400 after Hijra or since the year 1979, when an assembly was founded as a part of a University in the Kingdom of Saudi Arabia. The basic intention of this assembly is to research and explore the scientific miracle of the Qur'an. Considering the fact that the Qur'an is the fundamental source of Islamic law, its ibadah (rituals), norms and standards have constant value, purpose, wisdom and supernatural divine character. All of the proscribed ibadahs bring benefit to humans in order to give a mental and physical support in this life, salvation in the next life and are used as a landmark of a normal, fulfilled and balanced existence.
More...
In this essay the author addresses issues like the necessity to impregnate values of peace, sanctity, morality, religious knowledge and religious cognition within plans and programs of religious studies today. The author believes that conflicts and wars in traditional Islamic countries and traditional Islamic and Muslim societies demand urgent concern of Muslim intellectuals regarding task / tasks of the Islamic studies today. The essay places the special accent upon the need to depoliticize and de-ideologize programs of the Islamic studies today and to eradicate sectarianism thereof.
More...
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.
More...
Aim. The aim of this research article is to verify waves of fanaticism among thefollowers of the Barelvi sect, a branch of Sufi Islam along with continuation of violentextremist activities by the followers of the Deobandi brand of the Muslim religion in Pakistan. It has been evidenced that Pakistan’s society has been badly influenced by religious extremism since the 1980s (Gul, 2012). Fitzgerald (2011) termed the religion as a force of nature which is absolutely appropriate for the case of religious extremism in Pakistan. The religious extremism in Pakistan can be examined through the concept of social constructivism which emphasizes characterisation of human identity, values and norms in the society (Sajjad, 2015). Method. The qualitative method of research was employed to analyse circumstances related to growing Sufi’s fanaticism in Pakistan. The data was collected from different sources including books, scientific journals, research articles, news papers and websites. Results. By using various valuable references, it has been verified that support of the state in the 1980s caused growth of Deobandi extremism, as well as support by the state in order to counter some of the Deobandi fanatic groups in the 1990s and 2000s led to occurrence of Barelvi fanaticism in the country. Conclusion. The study confirms that Pakistan, which was already witness of Deobandi militancy, is facing the more challenging fanaticism of Barelvis, having strong tendencies toward radicalization and extremism on the religious issues like blasphemy.
More...
Teza. Współcześnie dostęp do edukacji muzułmańskich kobiet jest utrudniony, na co wpływ mają różnorodne czynniki, w tym m.in. religia, bieda, system patriarchalny oraz system polityczno-społeczny danego państwa.Omówione koncepcje. Artykuł jest próbą przedstawienia aktualnych danych dotyczących dostępu do edukacji muzułmańskich kobiet oraz zwrócenia uwagi na czynniki, które mogą go ograniczać. Dla uprawdopodobnienia wniosków autorka przytacza liczne przykłady ze świata muzułmańskiego. Zastosowane w artykule metody badawcze to metoda historyczna oraz formalno-dogmatyczna obejmująca analizę tekstów prawnych oraz raportów organizacji międzynarodowych.Wyniki i wnioski. Autorka dokonała przeglądu oraz analizy raportów organizacji międzynarodowych dotyczących problematyki dostępu do edukacji kobiet, w celu uzasadnienia konieczności badań nad tym zagadnieniem. Autorka doszła przy tym do wniosku, że głównymi problemami warunkującymi gorszy dostęp muzułmanek do edukacji wcale nie muszą być bieda i związany z tym analfabetyzm, a system patriarchalny świata muzułmańskiego i sama religia. Artykuł nie ma jednak na celu krytyki islamu ani systemu patriarchalnego świata muzułmańskiego, gdyż nie da się tych dwóch aspektów od siebie oddzielić. Autorka zwróciła też uwagę, na zbyt małe przykładanie uwagi do roli edukacji ponadgimnazjalnej oraz programów nauczania w świecie muzułmańskim.
More...
The old dilemma continues to incite the academic world and not only. Once with the Islamic movements’ revival, more than ever, it is speaking, with fear, about the avalanche of the Islamic civilization with all its aspects over the Western-European civilizations. Is this the true or it is, again, about a new witch hunting?
More...
Dr. Rezā Dāvarī Ardakānī, born in 1933, is one of the most important Iranian philosophers of the new era. He is an associate professor at the Tehran University, president of the Academy of Sciences and author of dozens of books and scientific articles. Dāvarī is a philosopher of culture and dialogue. His works on the humanistic concept of comprehension and understanding, Islamic and Western philosophy, are of utmost importance for the philosophical dialogue of modern Iran. His thought evolved on the tradition of Islamic-Iranian philosophy, and can be considered a “disciple” of Western philosophers. Therefore, he is always in search of meanings and concepts that link Western and Islamic-Iranian thought. Of particular importance is Dāvarī’s intellectual pursuit in establishing the atmosphere of civilizational-cultural dialogue in Iran. In this paper, Dāvarī’s scientific biography as well as his philosophical thought will be treated.
More...
Book review of: Yazid Said, Lejla Demiri (eds.), The Future of Interfaith Dialogue. Muslim-Christian Encounters through A Common Word, Cambridge, Cambridge University Press, 2018, 288 p.
More...
The text offers a formal and meaningful analysis of the ritual dance-prayer Sema; on this basis, the author: 1) briefly presents Sufism as a specific mystical movement in Islam, and 2) introduces expository concepts and terminology specific to Sufism. The text proceeds from the premise that Sema is a visual demonstration of Rumi's ideas, expressed in his poetry, regarding the Path, Love, and the Beloved as symbols of the relation of the human being (as created) to the Creator. Thus, the dance Sema becomes a visual-figurative cipher for the adequate reading and understanding of Rumi's mystical poetry.
More...
The aim of this paper is to elaborate, in principle, the most important political reform issues of the most famous contemporary Muslim reformers: Džemaludin Afgani, Muhammed Abduh and Rešid Rida. The study tends to offer, by a comparative method, a vision of political reform in Islamic thought among the aforementioned reformers, and its impact and reflection on the notion of it in contemporary Islamic movements that are constantly trying to reform in their communities of residence, but unfortunately largely unsuccessfully. The author used the descriptive - analytical method in the study and analysis of the mentioned personalities and their works in the preparation of this study. The study ultimately found that in its political activities, Afghani focused on political reform, Abduh on the linguistic-religious and Rida on the political-religious, and that the ideas of Rashid Rida largely reflected on the largest reform movement in the Islamic world today, the Muslim Brotherhood.
More...
There is any number of ways to approach and analyse the challenges of the current pandemic. One we find both interesting and important is to examine the responses of intellectuals and its impact on their views about the future of the world. More precisely, given the importance of mass media and the internet, we think it urgent to look at the explanations of Covid-19’s origin and spread currently being promoted in the virtual world. In this paper, we consider the views of two authors and popular internet lecturers and public speakers: Imran Hosein and Aleksandr Dugin. There are several reasons for our choice.
More...
This article was written by Dr. Khalifa Abdul Hakim, a renowned Pakistani scholar of Ikbalology. The article was translated from the Urdu book “Fikr-e-Iqbal” (“Iqbal’s thoughts”). The author argues that Iqbal’s criticism of Western culture is not based on prejudice. He criticizes the oriental cultures of the early 20th century in a very similar way. The author applies Iqbal’s researches, according to the principles of anthropology, to the decline of Islamic civilization and the disaster that will befall the West in the future. The author suggests that Iqbal’s vision of the collapse of the West is a warning to reborn Muslim nations. He encourages Muslims to broaden their horizons and embrace the positive things that the West dictates; they are, above all, the spirit of research, hard work, academic discipline, etc. But, he does not want Muslims to adopt negative things like spiritual wasteland, unfair banking system and unlimited freedom. The text that follows is, essentially, Iqbal’s vision of a new civilization that could save the world from disaster.
More...
Muhammad Iqbal (1877-1938) is a contemporary Muslim poet and thinker of the Indo-Pakistan subcontinent who has dedicated his life to the matters of spiritual and political renewal of Islamic civilization in the world. He has enlightened the pure spiritual message of Islam and provided it as a source of social and political liberation of Muslim peoples. The progress of the Muslim world he primarily has seen in the so-called new ijtihad, independent interpretation of the main sources of Islam as a form of a new construction of practical norms of the global community of Muslims. He urges religious leaders to redefine or look at the true definition of ijtihad which is an ongoing process that determines (according to his book Reconstruction of religious thought in Islam): the principle of dynamism, an opinion or legal decisions and the ultimate authority in passing legislation.
More...
This paper presents Iqbal’s understanding of Sufi thought and his critique of it. For Rumi Sufism was a spiritual calling and system of recovery from illness and social deviation of his time. For Iqbal Sufism phenomenon is a foreign thing implemented in the teachings of Islam and nurtured in the lap of Persian culture. His critique of Sufism is not a sign of hostility, but only a response to the adopted theory and practice which is manifested in India and is attributed to the influence of pantheistic schools of thought as well as the influence of Persian thought. Iqbal’s criticism of the process of decadence and deviation was not guided only by Sufism, but the entire spectrum of Islamic civilization to rejuvenate the non-Arab Islamic world, which was hovering between hope and despair. The author of this paper argues that Sufism for Iqbal was a system of “repairs, means for correcting” the disease of modern society and deviations, including the criticism of some decadent aspects of Sufism.
More...
