Islamic Philosophy

Pan-Islamic Networks of the Apocalypse: Mobilizing Diasporic Muslim Youth on Facebook

by David Drissel

Knowledge and volition in Early AsHʿari Doctrine of Faith

by Ferit Uslu

© The Author (2007). Published by Oxford University Press on behalf of the Oxford Centre for Islamic Studies. All rights reserved. For Permissions, please email: journals.permissions@oxfordjournals.org

This article, on the place of knowledge and volition in early Ashʿari theory of faith up to al-Ghazālī (d. 1111),... more This article, on the place of knowledge and volition in early Ashʿari theory of faith up to al-Ghazālī (d. 1111), argues that early Ashʿaris had a rationalistic theory of faith rather than a voluntaristic one. Two lines of evidence are given to support this argument: one based on the Ashʿari approach to faith as inferential knowledge (knowledge by taṣdīq), the other based on their view that knowledge accrues its certainty from conclusive evidence. Further, the paper shows that—because they held that the evidence leading people to faith is sufficient and conclusive—the Ashʿaris believed that there was no need for a volitional ‘leap of faith’. The paper concludes that early Ashʿari theory of faith depended upon a strong rationalistic view and is completely rationalistic.

İBN TEYMİYYE’NİN KELAMCILARIN GELENEKSEL İMAN TANIMINA ELEŞTİRİSİ

by Ferit Uslu

You can access to full paper from the link above

ÖZET
İbn Teymiyye, kelamcılar tarafından ortak kabul görerek benimsenen “iman tasdiktir” şeklindeki tanıma... more ÖZET
İbn Teymiyye, kelamcılar tarafından ortak kabul görerek benimsenen “iman tasdiktir” şeklindeki tanıma kapsamlı eleştiriler yöneltmiştir. Bu makalenin konusunu, bu eleştiriler ve bunların değerlendirilmesi oluşturmaktadır. Bu çerçevede, İbn Teymiyye’nin iman tanımına eleştirileri, imanın mahiyetiyle
ilgili düşünceleri, iman-akıl ilişkisi ile ilgili görüşleri incelenmiş ve buradan elde edilen veriler ışığında onun özgün bir iman anlayışı ortaya koyup koymadığı ve düşüncelerinin tutarlılığı tartışılmıştır.

ABSTRACT
Ibn Taymiyya, criticizes comprehensively the traditional definition of faith namely “faith is  tasdiq” in  kalām’s thought. The subject of this paper is those critiques and their evaluation. According to this, it is examined the critiques of Ibn Taymiyya to the traditional definition of faith, his thoughts about the nature of faith and about the relation between faith and reason. In the light of data supplied from these examinations, it is discussed whether he puts forward a genuine concept of faith or not and whether his views on this issue have self-coherence or not?

DISCUSSIONS ON THE ETERNITY OF THE WORLD IN ANTIQUITY AND IN CONTEMPORARY COSMOLOGY PART II, FROM THE CHURCH FATHERS TO ISLAM

by Michael Chase

Talk given at the annual Tekhne workshop in Berdsk, Novosibirsk, Russia, May 2012

The Reception of Avicenna in the Eastern Lands of Islam (Spanish)

by Carlos Segovia

"Avicena en Oriente," Revista de Filosofía 11.20 (1998) 85-98.

A Review of R. Ramón Guerrero's "Averroes on Philosophy and Religion (1998)" (Spanish)

by Carlos Segovia

"Filosofía y religión en el islam: En torno a Averroes," Anales del Seminario de Historia de la Filosofía 16 (1999) 235-47.

Mulla Sadra Shirazi and the Concept of Nature in Post-Avicennan Islamic Philosophy (Spanish)

by Carlos Segovia

"El concepto de naturaleza en la filosofía islámica postaviceniana: Mulla Sadra Shirazi," Ontological Studies / Cuadernos de Ontología 1-2 (2001) 436-37.

Univocism and Monadology in Post-Avicennan Iranian Philosophy: Mulla Sadra Shirazi and the Philosophical Development of Ibn al-'Arabi's Gnosis (Spanish)

by Carlos Segovia

"Univocismo y monadología en el pensamiento iraní postaviceniano: La prosecución filosófica del 'irfan de Ibn al-'Arabi en la obra de Mulla Sadra Shirazi," Anales del Seminario de Historia de la Filosofía 18 (2001) 78-108.

Univocism and Monadology in Post-Avicennan Iranian Philosophy: Mulla Sadra Shirazi's Ishraqi Hermeneutics of Ibn 'Arabi's Gnosis and His Discussion of Avicennan Ontology

by Carlos Segovia

in: Endoxa. Series Filosóficas 16 (2002) 295-209.

Intellect and Angelology in Avicenna's Gnosis (Spanish)

by Carlos Segovia

"Del entendimiento al Ángel: En torno al lugar de la gnosis aviceniana," in Intellect et imagination dans la philosophie médiévale: Actes du XIe Congrès International de Philosophie Médiévale de la Société Internationale pour l'Étude de la Philosophie Médiévale (Porto, du 26 au 31 août 2002), ed. M.C. Pacheco & J. Meirinhos (Turnhout: Brepols, 2006), 3.563-69.

Gnosis, Philosophy, and Scriptural Hermeneutics in Suhrawardi (Spanish)

by Carlos Segovia

"Suhrawardi: Filosofía, gnosis y hermenéutica," in El conocimiento y la experiencia espiritual, ed. Agunstín López y María Tabuyo (Palma de Mallorca: J. J. Olañeta, 2007), 43-63.

Yemeni Commentaries to Maimonides' Guide

by Tzvi Langermann

Mazhab In Islamic Economics (Indonesian Language)

by Ali Muhayatsyah

Ada tiga sudut pandang/mazhab atau corak pemikiran dalam mengkaji ilmu Ekonomi Islam. Mazhab tersebut adalah Mazhab... more Ada tiga sudut pandang/mazhab atau corak pemikiran dalam mengkaji ilmu Ekonomi Islam. Mazhab tersebut adalah Mazhab Baqir as-Sadr, Mazhab Mainstream, Mazhab Alternatif Kritis.

On the (Extra-)Quranic Sources of Ibn 'Arabi's Ontology (Spanish)

by Carlos Segovia

"En torno a las fuentes (extra)coránicas de la ontologia de Ibn Arabi y al uso de los nombres divinos al-Gami' y al-Baqi en las Futuhat," in El Corán ayer y hoy. Perspectivas actuales sobre el islam: Estudios en honor del profesor Julio Cortés, ed. Miguel Hernando de Larramendi y Salvador Peña Martín (Córdoba: Berenice, 2008), 91-105.

Mutezile'nin Felsefe Eleştirisi by O.Ş. Koloğlu (Bookreview)

by veysel kaya

In Turkish, A review of Orhan Şener Koloğlu's Mu‘tezile’nin Felsefe Eleştirisi Harezmli Mu‘tezilî İbnü’l-Melâhimî’nin Felsefeye Reddiyesi, Emin Yayınları, Bursa 2010.

Paradigm Of Intergration-Interconection In Islamic Economics (Indonesian Language)

by Ali Muhayatsyah

This paper is presented in the course of Islamic Studies Approach with lecturers Prof. Drs. H. Akh. Minhaji, M.A., Ph.D. At concentrations of Shariah Finance and Banking, Graduate School UIN Sunan Kalijaga Yogyakarta.

Ide sentral yang membatasi ilmu ekonomi Islam, dan yang menempatkan berbeda dengan ekonomi (neo-klasik) positif,... more Ide sentral yang membatasi ilmu ekonomi Islam, dan yang menempatkan berbeda dengan ekonomi (neo-klasik) positif, adalah desakan untuk memasukkan secara eksplisit nilai-nilai etik yang didasarkan pada agama dalam suatu framework analisis yang terpadu.

Terkait hal tersebut bahwa ekonomi Islam tidak bisa begitu saja terlepas dari ekonomi konvensional. Paradigma ekonomi konvensional akan tetap berfungsi dalam membentuk paradigma ekonomi Islam dan pelaksanaannya. Teori-teori ekonomi konvensional, baik yang mikro maupun makro, akan tetap terpakai dalam diskursus ekonomi Islam. Dalam melakukan proses islamisasi ekonomi perlu mengambil tiga bentuk pendekatan yang adil terhadap ekonomi konvensional. Adapun pendekatan tersebut adalah: Pendekatan menolak (negation). Pendekatan memadukan (integration). Pendekatan menambah nilai (value addition).

Paradigma integratif-interkonektif secara konseptual memang sangat relevan bagi perkembangan keilmuan islam, di mana dialog antar disiplin ilmu akan semakin memperkuat keilmuan Islam dalam menghadapi tantangan zaman dengan segala kompleksitas yang ada. Dengan kata lain, Islam menjadi budaya masyarakat. Lebih jelasnya, seluruh pihak yang terkait dengan perkembangan ilmu Ekonomi Islam harus mampu menampilkan Ekonomi Islam dengan terbuka sehingga mampu merealisasikan Islam sebagai rahmatan lil ‘alamin.

Review Article: Paradigm of Islamic Studies (Indonesian Language)

by Ali Muhayatsyah

This paper is presented in the course of Islamic Studies Approach with lecturers Prof. Drs. H. Akh. Minhaji, M.A., Ph.D. At concentrations of Shariah Finance and Banking, Graduate School UIN Sunan Kalijaga Yogyakarta.


Tulisan ini merupakan Review Article dari karya Muhammad Amin Abdullah, Islamic Studies di Perguruan Tinggi Pendekatan Integrasi Interkoneksi, diterbitkan oleh Pustaka Pelajar tahun 2010.

Amin Abdullah melalui buku “Islamic Studies: Pendekatan Integratif-Interkonektif” ini melakukan upaya dekonstruksi... more Amin Abdullah melalui buku “Islamic Studies: Pendekatan Integratif-Interkonektif” ini melakukan upaya dekonstruksi atau merombak ulang untuk kemudian ditata kembali konstruk berpikir masyarakat dalam melihat agama relasinya dengan ilmu pengetahuan. Melalui buku ini, Amin hendak menawarkan paradigma keilmuan “interkoneksitas” yang lebih modest (mampu mengukur kemampuan diri sendiri), humility (rendah hati) dan human (manusiawi). Asumsi dasar yang diusung konsep ini adalah, bahwa untuk memahami kompleksitas fenomena kehidupan yang dihadapi dan dijalani manusia, setiap bangunan keilmuan apapun, baik keilmuan agama (termasuk agama Islam dan agama-agama lainnya), keilmuan sosial, humaniora, kealaman dan sebagainya, tidaklah dibenarkan bersikap single entity (berdiri sendiri). Masing-masing harus saling bertegur sapa antara satu sama lain. Sebab, ketika bangunan-bangunan keilmuan itu saling membelakangi, maka cepat atau lambat akan berubah menjadi narrowmindedness (pola pikir yang amat sempit dan menyempitkan bagi yang lain).

The Common Word: Reflections on Muslim-Christian Dialogue

by Khalil Andani

Originally published by KeepingitHalal.com

This article proposes a method of theological Muslim-Christian dialogue – which is in fact a da`wah based on knowledge... more This article proposes a method of theological Muslim-Christian dialogue – which is in fact a da`wah based on knowledge as opposed to adversarial debate or polemic – that seeks to fulfill the spirit of the Qur’anic emphasis on beautiful discourse:

“O mankind! We created you from male and female, and made you into nations and tribes, that ye may know each other (lita‘arafoo).” (Holy Qur’an 49:13)

This “recognition” (ma‘rifah) can only occur if all participants in the dialogue (as opposed to an adversarial debate) are permitted to clearly present the principles of their faith tradition whereby all parties are able to truly understand each others’ positions. The paper evokes one the most contentious issues which separate Christianity and Islam – the Christian doctrine of the Divine Sonship of Christ – which Muslims reject. However, the application of the above method to this specific Christian belief can actually allow a Christian to come to a deeper understanding and appreciation of the Qur’an being the Word of God for Muslims and likewise, clear up Muslim misconceptions of Christian theology.

Hodges- Nadia Yassine’s Intellectual Anti-Intellectualism on Darwin

by Blair Hodges

Saudi imams warn against mixing of sports, politics and protest

by James M. Dorsey

By James M. Dorsey

Saudi and ultra-conservative imams have warned in separate statements against the mixing... more By James M. Dorsey

Saudi and ultra-conservative imams have warned in separate statements against the mixing of sports and politics and protests against autocratic regimes, which, according to some, results from of the mingling of the sexes in sports.

The warnings come against the backdrop of Saudi efforts to shield the Gulf from the wave of popular uprisings sweeping the Middle East and North Africa, renewed focus on the role of militant soccer fans opposing military rule in Egypt and pressure on the kingdom to allow women to compete for the first time in an international tournament during the London Olympics.

Saudi Grand Mufti Sheikh Abdulaziz Al-Sheikh quoted in the kingdom's Al Watan newspaper warned that the protests that have already toppled the leaders of Egypt, Libya, Tunisia and Yemen and brought Syria to the brink of civil war were sinful. "The schism, instability, the malfunctioning of security and the breakdown of unity that Islamic countries are facing these days is a result of the sins of the public and their transgressions," Sheikh Abdulaziz said.

Such sins include, according to Imam Abu Abdellah of As-Sunnah mosque in Kissimee, Florida, speaking in a video posted on the Internet, the mixing of the sexes at sports events. “In the past it was only men, now it is almost half half (in stadiums). Allah knows what happens afterwards. Either way it is bad. Either people go out, they are sensing and partying and drinking and all that, so that’s negative. And if they don’t, they go out and they demonstrate and they’re angry and they destroy property and they destroy cars and they destroy people’s business. Either way its haram (forbidden), things have to be done in moderation. These are the things that are associated with sports that the believers have to be careful with,” Abu Abedallah said.

“So there is nothing wrong with watching and practicing your favourite sport as long as you adhere to the norms. When it comes to the way you dress and the way you behave, where you’re going to be, what are you going to be listening to; are you going to be mingling in crowds you are not supposed to be mingling with? All of those things do matter when you are practicing or you are watching your favourite sport,” the imam said.

The clerics’ statements came as Saudi Arabia prepares for a summit of the six-nation Gulf Cooperation Council (GCC) in which it hopes to foist closer political and military cooperation on its largely reluctant co-members Qatar, Kuwait, Oman and the UAE. Bahrain, which last year brutally squashed with Saudi assistance an uprising against its minority Sunni Muslin rulers, is likely to be the only GCC state to fully endorse the notion of a political union.

The statements also come as International Olympics Committee president Jacques Rogge is under pressure to make good on his pledges earlier this year to stand for gender equality by banning Saudi Arabia from this year’s London Olympics if it fails to field women athletes. A Human Rights Watch report released in February, called on Saudi Arabia to protect women's equal right to sports and urged the IOC to live up to its charter, which prohibits discrimination, or face a ban similar to that imposed on Afghanistan in 1999 partly for its exclusion of female athletes.

With Qatar and Brunei expected to have women athletes for the first time this year in their delegations, Saudi Arabia would be the only country in the world that still refuses to allow women to compete. The kingdom has recently hinted that it would not stand against Saudi women living abroad competing, but would not field athletes from the kingdom itself.

In separate statements, two Saudi religious scholars admonished soccer players that bad behaviour could lead to a ban on public attendance of matches. It was not immediately clear what incidents of bad behaviour they were referring to.

Sheikh Abdullah bin Suleiman Al Manei, a member of the Gulf Kingdom’s supreme scholars committee and an advisor to King Abdullah warned that “the spread of such (bad) acts on play fields is a clear indicator of a decline in moral values and the transformation of sport from fair competition into bigotry. The continuation of these bad phenomena which pose a threat to the ethical values of our sons makes the attendance of these matches a hateful thing. This means that going to these matches could become prohibited because what is happening there has a strong negative impact on the society.”

In a statement of his own, Sheikh Abdullah Al Mutlaq, another member of the supreme committee, denounced players for allegedly faking incidents in a bid to get a referee to award a penalty in their team’s favour. “These are acts of deception, which is hated and forbidden in Islam…..the sin becomes worse when the player swears by Allah falsely…players should refrain from such wrong acts as they have become a bad example for the young generation,” Sheikh Al Mutlaq said without reference to specific incidents.

James M. Dorsey is a senior fellow at the S. Rajaratnam School of International Studies at Nanyang Technological University in Singapore, author of the blog, The Turbulent World of Middle East Soccer, and a consultant to geopolitical consulting firm Wikistrat.