Islamic thought

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.

Osmanlı’dan Cumhuriyete geçiş dönemini ele alan felsefe incelemelerinin sayısı giderek artmakla birlikte ‘Cumhuriyet dönemi felsefe coğrafyası’nın henüz dört başı mamur bir haritası çıkarılmış değildir.  Şimdilik kaba hatlarıyla tasvir edilebilen bu topoğrafyanın stratejik bölgelerinden birine, münhasıran Felsefeye Giriş kitaplarına odaklanan bu çalışmada Cumhuriyet döneminde yeni harflerle basılan Felsefeye Giriş kitaplarının genel bir değerlendirmesi amaçlanmıştır. Mevcut literatür içinde bu genel amacın kapsamına dahil edilebilecek çok sayıda felsefi metnin bulunduğu muhakkaktır. Ancak, hem geniş bir külliyatı sınırlı bir makale çerçevesine sığdırmanın zorluğu, hem de belirlenen odağın dağılmasını önlemek amacıyla, seçilen metinler sadece giriş kitaplarıyla sınırlandırılmıştır.������������������������������������������������������������������������ ���������� �������� ���������� ������ ������������� ������ ���� ���������������� ��������������� ������� ���������� ������� ��� ������ ������� ���������� ������ ������������� ���� ������� �������� ������� ���������� ������������� ������� ���� ������ ���� ���������� �������� ���� ������� ������������ ������������ �������� ���� ��� ������������������������������������������������������������������������������ ������������������������������������������� ������������ ������ ��������� ���� ����� �������� ���������������� ������� ��������

Alija Ali Izetbegović (1925-2003) is one of the outstanding Muslim thinkers in recent history who have re-conceptualized the Islamic worldview and ethos in the context of the contemporary world on the one hand and critically reflected upon the modern Western civilization, on the other. Izetbegović conceives Islam as a system representing a middle path between Christian spiritualism and materialism of modern civilization. However, like any profound philosophical system, his thought requires exposition and interpretation, which the present paper ventures to undertake. Specifically, the paper inquires whether and how far his vision of Islam facilitates coexistence between Muslims and the others, especially regarding the Muslims living in Western societies. The query is crucial because some writers have accused Izetbegović of being a fundamentalist who pursued an agenda of monolithic Islamic culture with little room for meaningful participation of non-Muslims. The paper concludes that c...

Ismaili traditions of devotional poetry continued to flourish after the Mongol conquests, although much of it has been little known until recently. The period of the Imam Mustansir bi'llah II of Anjudan (d. 885/1480) and his successors saw a flowering of Ismaili devotional poetry. The poet Muhammad b. Husam b. Shams al-Din Muhammad Khusfi (d. in either 875/1470 or 893/1488) is associated with the village of Khusf in Khurasan. He became well known for a genre of praise poetry dedicated to the Prophet and Imam Ali, and his poems are found in both Ismaili and non-Ismaili collections. "The Season of Orisons" is a piece that urges devotion to the Imam of the Time.

Tulisan ini mencoba untuk melacak pola pemahaman Front Pembela Islam (FPI) dalam menafsirkan nash al-Quran atau Sunnah yang cenderung bersifat tekstual yang selanjutnya diharapkan mampu memahami bagaimana dampak pemahaman tekstual tersebut terhadap gerakan dakwah FPI yang lebih mengutamakan "kekuatan tangan" daripada cara-cara yang lain, di samping itu sebagai upaya untuk mengetahui dimana posisi pemahaman FPI jika dibandingkan dengan pemahaman kelompok-kelompok Islam yang lain, bukan untuk menilai apakah FPI itu ormas yang baik atau buruk apalagi sampai memberikan rekomendasi perlu dibubarkan atau tidak.

ABSTRACT
In a challenging world, every people in everywhere are faced with a variety of systems and theories in their lives either through social, political, economic and religion aspects,  which are to develop every aspect of human life in orderly. Even so, it has not been able to handle every aspect of human life in a good way. Thus, it is clearly shown that every human being is still looking to the most holistic system to manage their lives. For Islam, Islamic universalism is certainly the best system for all people, because it is a  way of life. Therefore, this article tries to analyze shortly the suitability of the universality of Islam for all human being in this world.

The notion that technology is value-free is becoming a prevalent view amongst the technology practitioners, as depicted in the phrase "guns don't kill people, people do". This is inseparable from the definition of technology which has been narrowed down to a mere tools/artifacts and the shortcomings inherent in the existing human-technology interaction model. This paper aims to re-discuss to which extent the value-free argument of technology holds true. Based on the worldview analysis, it is evident that technology is in fact valueladen. A more comprehensive human-technology interaction model is additionally proposed to overcome the shortcomings of the previous models. Having proven that technology is in fact value-laden, this paper then examines how the comprehensive teaching of Islam as a worldview can provide as a basis for the discipline of Islamic technology, i.e. a discipline of knowledge which aims to formulate how the worldview of Islam serves as the foundation for the technological development and (contemporary) technology evaluation. Some topics on the worldview of Islam that are relevant to the inventor and user of technology as well as its implementation on the practical level are addressed to show the wide-ranging scope of the discipline of Islamic technology.

Ibn Rochd Abou al-Walid Mohammed ibn Ahmad ibn Rochd, plus connu en Occident sous le nom d'Averroès, a vécu une période unique dans l'histoire intellectuelle occidentale, au cours de laquelle l'intérêt pour la philosophie et la théologie a diminué dans le monde musulman et a commencé à s'épanouir dans la chrétienté latine. Quinze ans à peine avant sa naissance, le grand critique de la philosophie islamique, al-Ghazâlî (1058-1111), était mort après avoir porté un coup à la philosophie néoplatonicienne musulmane, en particulier à l'œuvre du philosophe Ibn Sîna (Avicenne).  De ces sombres circonstances sont nés les philosophes hispano-musulmans, dont le juriste et médecin Ibn Rochd est considéré comme le dernier et le plus influent des philosophes musulmans, surtout pour ceux qui ont hérité de la tradition de la philosophie musulmane en Occident.
Ses commentaires influents et ses interprétations uniques sur Aristote ont ravivé l'intérêt des chercheurs occidentaux pour la philosophie de la Grèce antique, dont les travaux avaient été pour la plupart négligés depuis le sixième siècle. Il a examiné de manière critique la prétendue tension entre la philosophie et la religion dans le Traité décisif, et il a contesté les sentiments antiphilosophiques au sein de la tradition sunnite suscités par al-Ghazâlî. Cette critique a déclenché un réexamen similaire au sein de la tradition chrétienne, influençant une lignée d'érudits qui en sont venus à être identifiés comme les "averroïstes".

Pir Sadr al-Din (Sadardin in Indic languages) played a key role in systematizing and consolidating the Nizari Ismaili da'wa in South Asia from the late 8th/14th century. He is chiefly associated with Uchch in southern Sind. Those who accepted his preaching and expressed allegiance to the Imam were granted the title of Khwaja or Khoja after entering the Ismaili fold. His shrine is in Jetpur, near Uchch. The compositions of Pir Sadr al-Din, known as Ginans, represent a substantial portion of the tradition. These works continue to have great importance for the Ismailis.

The contemporary era of the Islamic world is characterized by a passion for building its own life. This spirit faces a number of new problems at both internal and external levels. Hence the variations of Islamic progressive thought and movement emerged to provide solutions to these problems. This variation exhibits its distinctive character and can be shaped into a general pattern of structures composed of five aspects and fourteen components. The ideotheological aspect base consists of the principal sources and joints of Islam and prophethood. The methodological spectrum aspect consists of the legacy of Islamic tradition, law, and methodology. The aspect of ideality concept consists of the concepts of Islam and Muslims and the concepts of comparison of Islam and its treasures. The aspects of action zone consist of behavior, science and technology, politics, and social interaction. The aspects of reality and solutions consist of the reality of Islam and Muslims, the problems of Muslims, and progressive solutions. All these aspects and components move in a hierarchical and circular manner. Hierarchical motion shows the vertical-interactive relation from the highest level to the lowest level. Circular motion shows the referential relation of the lowest level that seeks to trace its sources at the highest level for the fulfillment of progressive solutions with reinterpretative and historical approaches.

directeur d'études émérite-EPHE La liberté humaine est une notion fondamentale au cours de l'histoire de la pensée islamique. Elle fut, au fil des siècles, l'objet de controverses et se situa au coeur de décisions politiques importantes. Sur le plan politique, l'existence et la reconnaissance, en terre d'islam, des catégories dites des Gens du Livre (ahl al-kitāb), corrobore l'idée d'une liberté de croyance et de culte en islam. Pourtant, dès la mort de Muḥammad (m. 632), Abū Bakr entrepris des actions contre ceux qui se détournèrent de l'allégeance à la religion, ce qui pose le questionnement de la place de la liberté humaine dans son rapport au divin. Plus tard se développera le questionnement autour du statut du musulman « pervers » dans ses actions (fāsiq) ou dans sa doctrine (zindīq). Une seconde question, plus théologique (relative au qadāʾ wa-l-qadar), se pose en parallèle : les hommes sont-ils libres de leurs croyances et de leurs actes ou n'ont-ils aucune marge de manoeuvre face à la décision divine ? Peut-on parler d'une volonté humaine en face de la volonté de Dieu ? Nous trouvons dans le Coran des versets qui cautionnent la préséance de la toute-puissance divine et d'autres versets qui prônent le prisme de la volonté humaine. Mais à chaque fois ces versets sont pris et examinés à part, sans faire référence aux versets qui les précèdent. Ainsi, au coeur de l'arbitrage suite à la bataille de Ṣiffīn (37/657) opposant ʿAlī et Muʿāwiyya, les Khārijites isolèrent un verset coranique menant à rompre toute possibilité de consensus et déclenchant une scission dans la umma. Sous le règne du calife abbasside al-Ma'mūn (m. 833), le primat de la raison humaine et de la doctrine de la création du Coran établit les fondements d'une nouvelle dogmatique avant de voir resurgir, quelques années plus tard, le dogme de la toute-puissance divine. Alors que le pouvoir politique n'a cessé d'être à la fois le précurseur et le pourfendeur de ces doctrines, qu'en est-il des positions parmi les théologiens et penseurs de l'islam ? Dans une approche islamologique pluridisciplinaire, cette journée d'étude proposera quelques éclairages sur les sens qu'a pu revêtir la notion de liberté pendant la période dite de l'islam médiéval (VIIe-XVe siècle) aussi bien chez les juristes, à travers le statut de celui qui délaisse la prière (tārik al-ṣalāt), chez les théologiens du kalām où elle s'articule principalement autour de la volonté divine (mashīʾa) et de la volonté humaine (irāda) dans son rapport avec la capacité (qudra) et du choix (ikhtiyār); et chez les mystiques et les philosophes.

• What is Islamic theology?
• The difference between theology and philosophy
• Some theological themes (political authority, Muslimness, freedom of will, divine attributes, …) 
• Some main groups (Kharijits, Ash‘arite, Mu‘tazilite, Zahirite, Shi‘ite, ...)
• Did theology decline in Muslim world?

The Fatimid jurist and author al-Qadi Abu Hanifa al-Nu'man (d. 363/974) served the Fatimids over the reigns of four imams, achieving his greatest prominence under the Imam al-Mu'izz (d. 365/975). While best known for his contributions to jurisprudence, al-Nu'man was also a poet, a historian and the author of works on esoteric matters. The selection below is from his Asas al-ta'wil (The Foundation of Spiritual Hermeneutics). In common with other Ismaili scholars, al-Nu'man affirmed that the Qur'an and the Prophetic traditions have an exoteric as well as an esoteric dimension. In this work, he brings out the inner, spiritual meanings of the tales of the prophets, as in the ta'wil of the story of Job (Ayyub).

In the mid-90s, Lebanon’s Hezbollah movement and the Iranian Ayatollah Khamene’i both banned bloody forms of self-flagellation such as tatbir (cutting the forehead with a sword), calling them backward and un-Islamic. They argued that Shi‘a Muslims ought to imitate Husayn by actively fighting against oppressors rather than passively mourning Husayn’s martyrdom. This prohibition has not been unanimously applied in all Muslim
countries, including Syria, where such practices persisted until the Arab Spring (when virtually all Shi‘a Muslims left the shrine-town where these practices were performed). By closely reading the linguistic, conceptual, and juridical discourses that circulated in Syria in order to justify this position, the paper shows that the performers of tatbir conceived of these rituals in revolutionary, rather than reactionary, terms. By examining the performance and reception of flagellation processions in terms of differing modalities of affect, the paper opens up spaces for rethinking ‘revolution’ and ‘redemption’ in contemporary Twelver Shi‘ism.

As a highlight of metaphysical Sciences, a special approach in scientific knowledge is required for, in as much as language serves as a fundamental instrument in the philosophical theory of thinking. It is appropriate for language to be a substance for inductive curriculum, by subjecting them to test so as to reach the laws that regulate partial manifestations in the General Statues. With reference to linguistic material that was induced by the Grammarians, it had been deduced that their works include inductive form * ‫اﻹﻧﺴﺎﻧﻴﺔ‬ ‫اﻟﻌﻠﻮم‬ ‫و‬ ‫اﻵداب‬ ‫ﻛﻠﻴﺔ‬ ‫ﺑﻴﺔ،‬ ‫اﻟﻌﺮ‬ ‫اﻟﻠﻐﺔ‬ ‫ﻗﺴﻢ‬ ، ‫ﺳ‬ ‫اﻟﺒﻌﺚ،‬ ‫ﺟﺎﻣﻌﺔ‬ ‫ﻳﺎ‬ ‫ﻮر‬ . [email protected] ‫اﻟﻤﺠﻠﺪ‬ 20 ‫اﻟﻌﺪد‬ ، 40 ) 1438 / 2016 ( 81 -108 ‫ﻣﺤﻔﻮﻇﺔ‬ ‫اﻟﻄﺒﻊ‬ ‫ﺣﻘﻮق‬ ‫ـ‬ ‫ﻟ‬ IIUM Press ‫ا‬ ‫ﻣﺎﻟﯿﺰﯾﺎ‬ ‫اﻟﻌﺎﻟﻤﯿﺔ‬ ‫اﻹﺳﻼﻣﯿﺔ‬ ‫ﻟﺠﺎﻣﻌﺔ‬ ISSN 1823-1926 (Print) ‫اﳌﺠﻠﺪ‬ ‫ـ‬ ‫ـ‬ ‫ـ‬ ‫اﻟﺘﺠﺪﻳﺪ‬ ‫اﻟﻌﺸﺮون‬ . ‫اﻟﻌﺪد‬ ‫ﻌﻮن‬ ‫ر‬ . 1438 ‫ھ‬ / 2016

İslam’ın ilk yıllarından itibaren oluşmaya başlayan tedvîn kültürü miladî 8. ve 9. yüzyıllara gelindiğinde geniş bir külliyat ortaya çıkarmıştı. Çok kısa sürede geniş bir coğrafyaya yayılıp farklı kültürlerle iletişime geçmenin de bir neticesi olarak, başta 7. yüzyıldan başlayarak ilk ürünleri çıkmaya başlayan hadis, tefsir, fıkıh, kelam gibi İslamî ilimler olmak üzere birçok farklı ilim müstakil bilimler olarak ortaya çıkmış ve bu farklı ilimlerde sayısız eserler kaleme alınmıştı. Bu üretimler diğer medeniyetlerde olduğu gibi İslam medeniyetinde de farklı biçim ve türlerde ortaya çıktı. Zamanla bu külliyatın tasnifi ve kataloglanması ihtiyacı hissedilip farklı alimler tarafından muhtelif bakış açılarıyla birçok ilim tasnifi denemesi yapılırken bir taraftan da yazılmış olan kitapların bibliyografyaları hazırlandı. Bu tasnif ve bibliyografya çalışmalarında, bahsi geçen telif türlerinden de bahsedilip bunların bir listesi çıkarılmaya çalışıldı.

Khwaja Muhammad Rida b. Sultan Husayn was a native of the village of Ghuriyan,
a dependency of Herat in present-day Afghanistan. He lived in the 10th/16th
century and commonly referred to himself as ‘Khayrkhwah,’ the ‘Well-wisher.’ The
following is an extract from the beginning of one of his works, entitled simply "The
Epistle" (Risala). The passage delves into the importance of spiritual edification, or
ta'lim, and the role of the Ismaili hierarchy, the hudud-i din, in leading the adepts
to a recognition of the divine. It also elaborates the existence of three categories
among creatures. In the spiritual world, those of the first category testified with
knowledge and conviction to God's sovereignty over them; the second category
also testified to God’s sovereignty, but only in imitation of the first category; and
the third category denied the sovereignty of God altogether. The physical world
was created so that those of the second category could attain true recognition and
certainty. Meanwhile, the first category manifested in the world as the hujjat or
'proof'’ of the imam so as to nurture the souls of the second category and to lead
them to God by spiritual edification (ta'lim), while the third was manifested to
nurture the physical life of the second category.

For the first time, Muslims are faced with a worldwide positivism which is working to use knowledge, the sciences ‎and their discoveries and achievements in a manner which severs the relationship between the Creator, the created ‎universe and man, thereby disregarding the world of the unseen and driving a wedge between science and values.‎
Lacking even the most modest store of vital Islamic doctrine on the intellectual level, university students and ‎researchers in the Islamic world are confronted with doctrines and philosophies which are presented to them ‎together with a flimsy, miserable defense of Islam. There is not a single academic institution in the Islamic world in ‎which Islamic thought is taught and in which the Islamic vision is given a deep-rooted foundation with the same ‎force and persuasiveness with which Western ideas and the Western vision are taught to students in the West, in a ‎coherent, comprehensive manner accompanied by seriousness and commitment on the part of all. The books argues ‎that this approach is diametrically opposed to the Islamic perspective and that we must disengage human scientific ‎achievement from positivistic philosophical premises and reemploy these sciences within a systematic ‎epistemological framework based on divine revelation, conferring honor upon all forms of knowledge, as having ‎been bestowed upon man by their Creator.‎

The conception of the ahl al-bayt, "people of the house," "family," or "household" of the Prophet Muhammad plays a vital role in Islamic thought and piety. In the tashahhud portion of the ritual prayers, Muslims of all persuasions supplicate daily, "O God! Bless Muhammad and his family (al), as you blessed Abraham and his family." This article examines the notion of the ahl al-bayt in the Quran, the Prophetic tradition, and in Muslim thought spanning many geographical regions and time periods.

The chapter aims to systematically outline some of the most important aspects and features of dhikr – the central meditative technique of Islamic spirituality in general and of Sufi “initiatic practice” in particular. Dhikr, which can be translated as “remembrance”, “recollection”, “mentioning” or “invocation” of God or God’s most beautiful Names, is primarily discussed in every major Sufi manual about the “spiritual stations” (maqamat), which a Muslim mystic must reach on his or her inner spiritual ascent towards the ultimate Reality (al-Haqq). This paper intends to illuminate some of the ritual, experiential, epistemological and metaphysical aspects of dhikr, elaborating thereby on various forms, levels, and manifestations as well as on its relationship to the overall structure of the Sufi “initiatic path”. The article closes with some expositions and remarks on spiritual relevance and implication of dhikr for today’s context.

Abstrak
Tulisan ini mengkaji tentang genealogi dan penyebaran Thariqah Qadiriyah wa Naqshabandiyah di Jawa. Pada beberapa literatur terdahulu (Dhofier, Martin van Bruinessen, Zulkifli, and Mulyati), dikemukakan bahwa di pulau Jawa genealogi tarekat bentukan Syekh Ahmad Khatib Sambas ini mengerucut pada tiga khalifah utamanya, yakni Syekh Abdul Karim Banten, Syekh Ahmad Thalhah Cirebon, dan Syekh Muhammad Hasbullah Madura, lalu menyebar ke seluruh pulau Jawa melalui empat pusat penyebaran (1970-an), yakni: Suryalaya, Rejoso, Mranggen, dan Pangentongan. Namun penulis menemukan bahwa terdapat empat khalifah, dengan tambahan Syekhona Kholil Bangkalan Madura; dengan sembilan pusat penyebaran (1970-an), dengan tambahan Berjan Purworejo, Sawah Pulo Surabaya, Cukir Jombang, Kencong Kediri, dan Dawe Kudus.

Abstract
This article investigates the geneology and spread of Thariqah Qadiriyah wa Naqshabandiyah in Java. Based on the previous literatures (Dhofier, Martin van Bruinessen, Zulkifli, and Mulyati), it was found out that in Java the genealogy of the thariqah formed by Syekh Ahmad Khatib Sambas directed to the three primary khalifah, i.e. Syekh Abdul Karim Banten, Syekh Ahmad Thalhah Cirebon, and Syekh Muhammad Hasbullah Madura, then spread out across Java Island through the four centers (on 1970s), such as Suryalaya, Rejoso, Mranggen, and Pangentongan. However, the writer found out that there were four khalifahs, including Syekhona Kholil Bangkalan Madura; with the nine dissemination centers (in 1970s) including Berjan Purworejo, Sawah Pulo Surabaya, Cukir Jombang, Kencong Kediri, and Dawe Kudus.

In "Ibn Taymiyya on Reason and Revelation," Carl Sharif El-Tobgui offers the first comprehensive study of Ibn Taymiyya's ten-volume magnum opus, Darʾ taʿāruḍ al-ʿaql wa-l-naql (Refutation of the contradiction of reason and revelation). In his colossal riposte to the Muslim philosophers and rationalist theologians, the towering Ḥanbalī polymath rejects the call to prioritize reason over revelation in cases of alleged conflict, interrogating instead the very conception of rationality that classical Muslims had inherited from the Greeks. In its place, he endeavors to articulate a reconstituted "pure reason" that is both truly universal and in full harmony with authentic revelation.

Based on a line-by-line reading of the entire Darʾ taʿāruḍ, El-Tobgui's study carefully elucidates the "philosophy of Ibn Taymiyya" as it emerges from the multifaceted ontological, epistemological, and linguistic reforms Ibn Taymiyya carries out in this pivotal work.

Buku ini merupakan kajian sederhana secara deskriptif tentang studi agama, dalam hal ini Islam, sebagai sebuah disiplin ilmu akademik. Di antara tujuan ditulisnya buku ini adalah agar para pembaca, baik mahasiswa maupun peminat disiplin ilmu ini, akan mendapatkan wawasan awal yang kendatipun belum begitu mendalam namun cukup memadai untuk merambah ke belantara kajian yang berupaya menyingkap fenomena aliran dan pemahaman umat Islam di Indonesia, yang pada kenyataan telah terpolarisasi berdasarkan kecenderungan dan metodenya masing-masing.

The purpose of this essay is to sketch the outer contours of the epistemological universe in which the science of legal theory and methodology, or uṣūl al-fiqh, was elaborated in classical Sunni Islam. This is accomplished by scrutinizing arguments both for and against two crucial components of that theory -- namely, qiyās and taʿlīl -- as presented by two major jurists of the 5th century of the Hijra. The jurists in question, who represent opposite ends of the Islamic theological spectrum, are the Ḥanafī Muʿtazilī jurist Abū al-Ḥusayn al-Baṣrī (d. 436/1044) and the famous arch-Ẓāhirī Ibn Ḥazm (d. 456/1064). By analyzing the treatises on uṣūl al-fiqh of authors with such widely divergent theological orientations, this article draws out and maps the very crucial epistemological considerations which lie at the base of each author's stance.

Gagasan pembaruan dalam ranah politik yang pertama kali muncul adalah Pan-Islamisme (persatuan dunia Islam) yang pertama kali dipopulerkan oleh tokoh dan pemikir terkenal, Jamaluddin Al-Afghani.  Dialah yang pertama menyadari sepenuhnya akan dominasi barat dan bahayanya. Oleh karena itu dia mengabadikan dirinya untuk memperingatkan dunia Islam akan hal itu, dan melakukan segala upaya untuk pertahanan.

My aim in this article is twofold. First, I shall interpret two discussions in al-Ghazālī's main kalām compendium, al-Iqtiṣād fī l-iʿtiqād (The Balanced Book on What-To-Believe), which appear discrepant with the substance dualism espoused in some of his other works, and instead seem to coincide with the materialist ontology and anthropology of classical Ashʿarism.1 Although both discussions have already received a fair amount of attention, the discrepancies have hitherto remained either unresolved or unexplained. The present study shall attempt to resolve an ostensible discrepancy in one discussion and to identify and explain a real and serious discrepancy in the other. By doing so, it will shed light on the main dilemmas and sensitivities that al-Ghazālī's subscription to substance dualism presented him in a kalām setting.

Building on earlier work exploring transversals and reversals in the context of engaging the matter of Heidegger and the Islamicate (Ali 2019), in this essay I continue my investigation of Islamicate engagement with Heidegger by exploring the work of Muslim decolonial theorist and rhetorician, Salman Sayyid, pointing to various strands of anti-foundationalist and pragmatist interpretation of Heidegger that inform his articulation of a discourse-theoretical, post-‘left Heideggerian’ position in pursuit of the project of ‘Critical Muslim Studies’. Sayyid’s oeuvre is highly apposite vis-à-vis the matter of “philosophical hermeneutics in the Islamicate context” insofar as it unsettles the idea that Islamicate space is coterminous with geography by evincing postmodern/postcolonial and decolonial Islamicate engagement with the Heideggerian corpus located within Europe, thereby disrupting the tendency to trans-historically conceive the Islamicate as necessarily situated beyond European / ‘Western’ borders.

Although scholarly attention has been paid to Ibn al-Qayyim's popular Kitāb al-rūḥ, the soul-related views of his master are still ignored. Hence, this paper traces some of these ideas in Ibn Taymiyya's Khalq al-rūḥ, in which he asserts the soul's origination rather than its eternity, so as to uphold the idea of God's essence. This paper consists of two parts. Part I problematizes Khalq in light of previous research, presents the sources of the study, and addresses some concepts that are significant for appreciating the development of its main argument. The five major arguments that Ibn Taymiyya invokes to justify his viewpoint shall be reconstructed from Khalq. Likewise, some of the ambiguities surrounding his identification of those who hold opposite views shall be resolved. Part II provides an annotated translation of Khalq.

Na ogrlicu nanizanu od prevedenih djela Williama C. Chitticka na bosanski jezik, pridodaje se još jedna vrijedna knjiga pod naslovom ‘Sufijski put spoznaje: Ibn al-Arabijeva metafizika imaginacije’ (‘The Sufi Path of Knowledge: Ibn al-‘Arabi’s Metaphysics of Imagination’) u izvrsnom prijevodu akademika Rešida Hafizovića. Onome ko se želi upoznati, ističemo, na pregledan način, prije svega sa Šejhovim ‘promišljanjima’, ili bolje kazano ‘otvaranjima’, a ne tuđim učitavanjima, ovo djelo će biti od silne koristi. Zbog spomenutog, ali i nespomenutog, preporučujemo ovo dragocjeno djelo za čitanje koje će zasigurno predstavljati osvježenje za čitaoce našeg govornog područja i zaljubljenike u uvide Najvećeg učitelja koji trajno obasjavaju nepregledne pustopoljine (samo)spoznajnog, ili tačnije kazano, bogospoznajnog pregnuća.

adalah esensi dari ibadah itu sendiri dan merupakan anugerah tak terhingga yang diberikan Allah kepada orang-orang yang beriman. Nur Fuanto, [email protected] Seseorang hamba Allah yang Muslim mengistiqamahkan bacaan zikir setiap pagi dan sore sebanyak tiga kali yang berupa rodhitu billahi robba wa bil islami dina wa bi muhammadin nabiyya (aku rela Allah menjadi tuhanku, Islam agamaku, dan Nabi Muhammad nabiku) itu pasti akan mendapat keridhaan Allah sampai hari kiamat nanti. (HR. Imam Nasa'í) Artinya: "Janganlah kamu mengira bahwa orang-orang yang gugur di jalan Allah itu mati; bahkan mereka itu hidup disisi Tuhannya dengan mendapat rezeki. (169) Mereka dalam keadaan gembira disebabkan karunia Allah yang diberikan-Nya kepada mereka, dan mereka bergirang hati terhadap orang-orang yang masih tinggal di belakang yang belum menyusul mereka, bahwa tidak ada kekhawatiran terhadap mereka dan tidak (pula) mereka bersedih hati." (QS. Ali Imran: 169-170) 1) Rahmat Allah 1

Qoraalkan kooban wuxuu soo bandhigayaa mabaadiida iyo qiyamka uu Nebi Maxamed NNKH tiirarka uga dhigay dhismaha ummadda iyo dawladnimada, iyo weliba dhisidda xadaarad caalami ah. Waa mabaadii iyo qiyam ku cad Quraanka Kariimka iyo Axaadiista Nebiga NNKH, siiraduna ay si “camali” ah u muujinayso.

Muhafazakâr Düşünce ulusal hakemli bir dergidir. Yılda 3 sayı yayımlanır ve Türkçe ve İngilizce makalelere, çevirilere, analizlere ve kitap tanıtımlarına yer vermektedir. Dergide yayınlanan makalelerden yazarları sorumludur. Yayımlanan makaleler EBSCOhost tarafından taranmakta ve makalelerin İngilizce özetleri indeksin servisinde yer almaktadır. TUBİTAK -ULAKBİM TR Dizin tarafından dizinlenmektedir.