Islamic thought

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.

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.

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.

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.

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.

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.

The masterpiece entitled Ihy 'Ulûm al-D n by Ghaz l the Doctor, regarded almost unanimously as the greatest ever scholar of Islamic history except the doctors of the four rites, found a reception that is hardly a ained by any other work as a handbook of Islamic thought, orthodox paradigm, so to speak. Due to this central signi cance it is a work to be taken as an exemplary case in terms of its content and function through which to examine the process of the formation and unfolding of Islamic culture. As for its content the aspect of study is the degree to which it accomplished the formulation of the prudentia, called "Islamic thought" in modern world, by the holistic de nition of the Greatest Doctor. As for its function how it was read in the various ages and places of the Islamic world and a ected the Islamic way of believing and living is to be studied in sociological perspective Our goal by this hermeneutical study in which a text is referred to its context apt to render it more or less signi cant than actually is by altering its signi cance is the exploration of the contemporary relevance of Ihy , how it can address today by examining how it addressed Muslims throughout the ages.

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.

In the published text by Ḥamīd Dabāšī, Islamic liberation theology, there is no mention within it of the essay by Farīd Esack, Qurʾān, liberation and pluralism, published in 1997, and after reading both introductions. Perhaps it will be helpful to better recognize the relationship between these two authors, and those who have gone before them (Ašgar ʿAlī Engineer and Šabbir Aḫtar), concerning Islamic Liberation Theology and Theodicy, not only in connection to their thinking and methodological approach, which emerges as being very different, but with respect to the historical events that are affecting the Islamic Middle East in recent years. The hermeneutic and theological approach of F. Esack, the South African citizen, contrasts markedly with the political Šīʿah terminology and methodology, used by Ḥ. Dabāšī, who is a US citizen of Iranian origin. However, their use of similar sources, including such Christian liberation theology authors as Gustavo Gutierrez, allows them to promote a study which is capable of reinterpreting contemporary Islamic theodicy against the background of the recent Middle East uprisings. The analysis to which I am particular attracted concerns the relationship between two reinterpretations of the takfīr concept and the plural identification of the Arab-Islamic holy prophecy, described as advocating religious pluralism. The deconstruction, leading from a purely theological analysis of the takfīr and the interpretation of a plural Islam, is not openly tolerant, but is able to consider a more shared concept of Truth, and could be politically contemplated by a faith approach which remains Islamic-oriented whilst not being culturally tied to the Western world. The balance of political Islam through a faith still acknowledging the transcendent and acting as the backer of human freedom continues to be sought by theorists but is not appreciated by the most uncompromising Muslims believers.

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.

This article examines the writings of Muhammad Iqbal as the site of an encounter between Islamic and Western thoughts. It argues that the encounter takes place on two distinct levels. First, critical of what he deems to be the intellectual and material stagnation of Muslim societies, Iqbal draws on modern European philosophies to develop a theory of Islamic modernity and civilizational renewal. Second, alarmed by a supposed moral depletion of European modernity, Iqbal draws on the teachings of Islam's mystical tradition to negotiate an alternative epistemological and ontological foundation for his theory of modernity to that of European Enlightenment. Highlighting on the one hand the colonial context and on the other the cosmopolitan horizon within which Iqbal's thinking takes shape, the article offers an account of Iqbal’s creative oscillation between two traditions of knowledge production which he designates East and West.

Ustaz Ashaari Muhammad (1937-2010) was a sufi leader best remembered for the controversies surrounding his eschatological teachings which led to the Malaysian government’s banning of his organization, Darul Arqam, in 1994. Loved by admirers but reviled by the state, Ashaari’s influence cut across ethnicity, nationality and religion. While the transnational dimensions of Ashaari’s activities were well-known, aspects of ethno-religious pluralism in his thought, as conveyed in a multitude of written works published independently, have mostly escaped the attention of analysts and casual observers alike. With contemporary Malaysian Islam being invariably understood via ethnically slanted lenses, it would not have occurred to most people that a Malay-Muslim religious personality would actually subscribe to pluralistic conceptions of society which are liable to be interpreted as undermining conceptions of Malay-Muslim hegemony dearly held by the ruling establishment of the day. This article seeks to bring to the fore features of Ashaari’s thought which exemplifies integration between Sufism and political realities as conditioned by nation state-defined categories.

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.

Özet

Geçmişteki âlimlerin hayatları boyunca hangi eserleri okudukları ve zihinlerini hangi ilmekler üzerinden dokudukları hususu bize genellikle kapalıdır. Eğer hocalarını veya mezun oldukları medreseleri biliyor isek kendimizi şanslı sayarız. Günümüze ulaşabilmiş ve içinde kendisinden önceki geleneğe dönük belirli referanslar bulunan eserleri söz konusuysa bu bizi daha da rahatlatır. Ancak okuduğu kaynakların toplu bir dökümünü sunan bir âlim türüne pek rastlamayız. İşte Beyâzîzâde Ahmed Efendî bu türden bir âlim profilinin en çarpıcı ve nadir örneklerinden biridir. Onun Esad Efendi Koleksiyonu 1281 demirbaş numarada yer alan Mecmû‘a fî’l-Mesâ’ili’l-Müntehabe adlı eseri bu türden bir içeriğe sahiptir. Beyâzîzâde hayatının bir bölümünde veya tamamında, kendi kişisel ilgi ve yönelimleri doğrultusunda okuduğu veya elden geçirdiği eserlerden hoşuna giden hususları, belli bir sistematik kaygı taşımadan, bazen olduğu gibi bazen de özetleyerek not etmiş ve bunların her birini hangi kaynaktan aldığını belirtme lütfunda bulunmuştur. Kelâm, mantık, âdâbu’l-bahs, dil, belagat, tasavvuf, fıkıh, usûl-u fıkh, hadis, tefsir ve tarih gibi pek çok alanda yüzlerce kitaptan süzülmüş bilgi parçacıklarına ev sahipliği yapan eser, hem Beyâzîzâde’nin hem de Osmanlı âlim profilinin zihin dünyasına ortak olma fırsatı sunmaktadır. Bu makalede kelâm merkezli olarak Osmanlı ilim geleneği ve literatürüne dair genel bir çerçeve sunulmuş, bu bağlamda Beyâzîzâde ve söz konusu eseri tahlil edilmiştir. 

Abstract

It is generally uncertain to us which books the scholars read in the past and upon which fundamentals they built up their minds. If we know their teachers or madrasas they graduated from, we see ourselves to be lucky. When it comes to the works that have reached to the present and included certain references about the tradition before them, this provides us to make more appropriate considerations. Nevertheless we rarely fall in with a scholar who introduces us a whole list of the works he studied. Here it is Bayāḍīzāda who is one of the most striking and rare examples of this kind of scholars. His work Majmū'a fī’l-masā'il al-muntaḫaba numbered 1281 in Esad Efendi collection is of this kind of works. During a certain period or throughout his life, Bayâdîzâde unsystematically recorded some passages he showed interest, sometimes as they are, sometimes in an abridged way, from the works he read or reviewed in accordance with his personal interests and inclinations, and gave the source of each passage. The work that hosted the pieces of information compiled from the hundreds of books in many different fields such as theology, logic, âdâb al-bahth, language, eloquence, sufism, fiqh, usûl al-fiqh, hadith, tafsir and history makes for us possible to understand the mind of Bayāḍīzāda and the Ottoman scholarly tradition. In this article a general framework of the -kalâm centered- Ottoman scholarly tradition and literature and, Bayāḍīzāda and his work in question are analyzed.

This article seeks to serve as the necessary background and foundation to another article by the author which is to appear in the upcoming issue of this journal. It explains the identity of the Muslim community (ummah) within the framework of the qur'anic theory of multi-religious identities rooted in a common identity structure for all revealed religions and their respective communities. Tawhidic epistemology is central to the identity of the Muslim ummah. The essence of the ummah is a knowledge-community with its distinctive knowledge-culture founded on the qur'anic tawhid and the Muhammadan shariah. Tawhidic vision of knowledge upholds the categorical position that all true human knowledge ought to be ultimately related to the unity of God, since all things are ontologically related to their Divine Origin. Muslims today no longer possess the whole of tawhidic epistemology along with its accompanying exemplary thinking culture. The eclipse of tawhidic epistemology has resulted in deviations in thinking modes from established norms rooted in traditional Islamic intellectual culture. Only a sound epistemological order exemplified in tawhidic epistemology may guarantee a healthy thinking and knowledge-culture on which alone the strength of the Muslim ummatic identity depends.

Many current researches have sought to explore the thought and contributions of Ibn Khaldūn to the various disciplines of human knowledge including philosophy of history, historiography, politics, economics, and education. Little interest, however, is given to his contributions to the theory of critical thinking. This research investigates Ibn Khaldūn’s perspective on critical thinking and critique of intellectual disciplines while exploring its origin and dimensions. The research shows that Ibn Khaldūn’s critical thinking is essentially entrenched in the fundamental vision and origins of Islam, and reflective of the broad Islamic scholarship and the practices of Muslim scholars across the different religious and rational disciplines. What characterises Ibn Khaldūn’s contribution to the field of critical thinking is his ability to apply it across various fields of scholarship yet with a conscious attention to society’s dynamics, particularly the practical dimensions and implications of his theory of human society (‘umrān basharī).

The paper advocates that a middle ground between the many theories attempting to explain Islam and its view on the relationship between politics and religion is provided by the textual and discursive approaches. Islamist and/or Islamic revivalist movements are essentially concerned with the relationship between religion and social reality in the context of ‘change’. Worldly politics and the hermeneutics of disagreement also essentially deal with ‘change’ and ‘public space’. What is ‘changeable’ and what is ‘unchangeable’ is a question of hermeneutics. Understanding a text is a human enterprise, and as such it is likely to create ‘difference’ of opinion. But while disagreement triggers conflict, proper understanding and application of a systematic hermeneutics leads to an ethics of disagreement which eventually allows for a modus vivendi in the public space. It is thus important for any tradition to have a hermeneutical framework towards an ethics of disagreement. In the particular case of Islam it is not difficult to find such a hermeneutical methodology that allows for differences and otherness to live side by side, towards unity in diversity. It only needs to be reappraised.

Ibn Tufayl's Hayy Ibn Yaqzan is a remarkably creative piece of writing that came down to us from the middle ages. It has been considered a classic of medieval Islamic philosophy, and a classic of Arabic novels that had a great influence on the medieval and renaissance west.
The theme of East and West is given prominence in this paper. The first part of my argument concerns the ideological and cultural coloring of the context in which this novel was written. The second part deals with the point of intersection of contesting ideologies in the novel. It also deals with the astonishing variety of conclusions the novel has yielded.
In estimating the novel as both philosophical literature and literary philosophy, which as I argue, cannot be studied in isolation from the famous translation movement (from Greek into Arabic in the middle ages), I would not exclude another possibility that Ibn Tufayl benefited from stoicism. This presupposes Ibn Tufayl's acquaintance with the stoics.
There are also similarities between Hayy Ibn Yaqzan and the cosmogony of the first book of Ovid's Metamorphoses, in relation to his account of the creation and early history of man, which was influenced by the Epicurean Roman poet Lucretius.
I would suggest that there might have been a common Greek source, read by Lucretius, Ovid and Ibn Tufayl (in translation in the last case).
Although, in a way, Hayy Ibn Yaqzan was a direct consequence of Greek thought translated into Arabic, Ibn Tufayl, however, pursued his own Islamic way of reconciling philosophy with religion.

insan yayınları : 658 düşünce dizisi : 47 © insan yayınları birinci baskı, 2015 yayıncı sertifika no: 12381 isbn tk: 978-975-574-758-3 isbn 978-975-574-767-5 doğu'dan batı'ya düşüncenin serüveni medeniyet projelerinin inşa sürecinde çağdaş islâm düşüncesi proje editörü prof. dr. bayram ali çetinkaya cilt editörleri doç. dr. selim eren doç. dr. ali öztürk editör yardımcıları arş. gör. mustafa özağaç arş. gör. zeynep kot tan içdüzen mürettibhane kapak düzeni harun tan bu proje başbakanlık Tanıtma Fonu'nun desteğiyle hazırlanmıştır. baskı-cilt pasifik ofset ltd. şti. cihangir mah. güvercin cad. no: 3/1 baha iş merkezi a blok kat: 2 34310 haramidere/istanbul tel: 212 -412 17 77 matbaa sertifika no: 12027 insan yayınları istiklal caddesi no: 96 beyoğlu/istanbul

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).

Abstract: This paper examines Muhammad Iqbal’s critique of contemporary approaches towards Muslim education. In his writings, poetic and prose, Iqbal took on both the traditional religious authorities who administered the madrasas and the modernists associated with the Aligarh College for failing to provide an education that was true to the “national character” and for failing to develop a synthesis of Islamic and western knowledge. While the former were criticised for ignoring modern intellectual developments, the latter were attacked for being intellectually captive to the west. At a broader level, this paper employs Iqbal as a foil to debates over the empowering potential of western education. Iqbal’s views are studied against the background of attempts by Muslim intellectuals to negotiate between the adoption of a universal modern education and the development of an educational system that kept Muslims grounded in Islam and their “national character”. These negotiations took on a number of shapes - pedagogical, polemical as well as theological.

This paper presents the Arabic text, accompanied by French translation, of Avicenna’s commentary on Q 87, The Most High (Sūrat al-Aʿlā). The text is established taking into account a manuscript unknownto the previous editors of this short but important commentary: Qom, Kitābḫāna Āyatūllāh Marʿāšī 286. Avicenna’s commentary proves to be the source of Faḫr al-Dīn al-Rāzī’s own commentary on Q 87

Drawing on early Islamic source material, the article analyzes the Islamic notion of Muhammad as "seal of prophecy" (khātam al-nabiyyīn). The study tackles the religious foundations of this Muslim doctrine against the backdrop of the emerging Arabo-Islamic historical thought.

2018 Modern Chinese Muslims' increasing connections with the Islamic world conditioned and were conditioned by their elites' integrationist politics in China. Chinese Muslims (the "Hui") faced a predicament during the Qing and Ottoman empire-to-nation transitions, seeking both increased contact with Muslims outside China and greater physical and sociopolitical security within the new Chinese nation-state. On the one hand, new communication and transport technologies allowed them unprecedented opportunities for transnational dialogue after centuries of real and perceived isolation. On the other, the Qing's violent suppression of Muslim uprisings in the late nineteenth century loomed over them, as did the inescapable Han-centrism of Chinese nationalism, the ongoing intercommunal tensions between Muslims and Han, and the general territorial instability of China's Republican era (1911-49). As a result, Islamic modernism-a set of positions emphasizing both reason and orthodoxy, and arguing that true or original Islam is compatible with science, education, democracy, women's rights, and other "modern" normstook on new meanings in the context of Chinese nation-making. In an emerging dynamic, ethos, and discourse of "transnationalist integrationism," leading Chinese Muslims transformed Islamic modernism, a supposedly foreign body of thought meant to promote unity and renewal, into a reservoir of concepts and arguments to explain and justify the place of Islam and Muslims in China, and in so doing made it an integral component of Chinese state-and nation-building.

Recientemente se ha encontrado una copia de
la obra al-Garib al-muntaqà min kalam ahl
al-tuqà, hasta ahora desaparecida. En el manuscrito
la autoría del Muntaqà se atribuye a
Ibn Masarra. En este artículo se muestra que
su más probable autor, según indican las
fuentes, es Ibn Jamis al-Yaburi, importante
eslabón en la historia del sufismo andalusí.
Se analizan además la estructura y el contenido
de esta obra ascético-mística que Ibn
Jamis transmitió al cadí ‘Iyad de Ceuta.

Recently, a copy of the until now unavailable
book al-Gharib al-muntaqa min kalam ahl
al-tuqa has been found. In the manuscript, its
authorship is attributed to Ibn Masarra. This
article shows that its more plausible author
is, according to the sources that mention this
title, Ibn Khamis al-Jaburi, an important link
in the history of Andalusian Sufism. The
structure and content of this ascetic and mystical
work which Ibn Khamis transmitted to
the famous qadi ‘Iyad are also studied here.

This paper intends to identify the epistemology of Ibn al-Haytham's scientific thoughts and analyse it based on tasawwur al-Qur'an (Qur'anic worldview). The discussions on epistemology are closely related to the source and methodology of obtaining knowledge. Ibn al-Haytham is one the earliest Islamic scholars to base his research on scientific methods. However, today's modern scientific methods that are driven by logical positivism philosophy usually lay importance on data that can be observed by the senses and is rational to the mind. The question is how Ibn al-Haytham obtains scientific knowledge? What method does he use to ascertain that the science is in accordance with the guidelines of the al-Qur'an? Hence, by using the content analysis method, this paper intends to answer these questions. The discussions are divided into two sections. The first section identifies the Ibn al-Haytham's scientific epistemology. The second deals with the analysis based on tasawwur al-Qur'an. The findings showed that Ibn al-Haytham's scientific epistemology is based on observation by the senses, cognitive reasoning, intuition and a belief in nature's (sunnatullah) according to the al-Qur'an. Therefore, it could be concluded that his scientific epistemology is in accordance with the guidelines set forth by the al-Qur'an.

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 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.

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

Este artículo ofrece una introducción a la historia del sufismo en África Occidental. Nuestra tesis, es que el sufismo en África es fundamental para entender su historia y su filosofía. Para llevar a cabo esta labor se analizan distintos personajes, doctrinas y conceptos, especialmente de los últimos dos siglos.

This paper shows an introduction to the history of West African Sufism. Our thesis is that Sufism in Africa is fundamental to understand its history and philosophy. So, we try to analyze the characters, doctrines and concepts of the last two centuries.

Introduction: The Modern Route to Ecological Wisdom.
Modern man learns the wisdom of ecological equilibrium and environmental health the bitter way. It is also the expensive way. Not until he has seen with his own eyes the bitter fruits of his scientific and technological culture and of his extravagant life style does he come to realize how important ecological equilibrium and environmental health are to the survival of humankind on earth. The names of these bitter fruits are environmental pollution and ecological disasters. The modern industrialized West became the first sector of humanity in history to taste these bitter fruits, just as it was the first to have planted the "forbidden tree of secular knowledge" that had borne these fruits. It was most unfortunate for humanity that the rest of the world, including Muslim societies, had uncritically followed the footsteps of the West in planting and cultivating the same tree and reaping its fruits.

The knowledge on fardu ‘ayn lends basic understanding about Islam. Hence, this paper generally intends to obtain a scientific research mould based on Islamic understanding in order to carry out research on Islam. Specifically, the mould would be examined based on Ibn al-Haytham’s role in scientific research and the analysis carried out from the fardu ‘ayn perspective. This paper had explored the congruency between the role of Ibn al-Haytham’s scientific research and the fardu ‘ayn concept by using the content analysis method. The discussion is divided into three main sections. The first section discusses the fardu ‘ayn concept and its application. The second section examines the role of Ibn al-Haytham’s scientific research, while the third section analyses the congruence of the two previous discussions to build a scientific research mould for studying Islam. The findings showed that three scientific research moulds could be built for conducting research on Islam. The first is tawhid, as the core of the scientific research. The second is fiqh, which creates a scientific research dimension, while the third is morality or akhlaq, which gives life or a positive image to scientific research.

Keywords: mould, research, scientific, knowledge, fardu ‘ayn

22. Mohd Shukri Hanapi & Mohd Syahmir Alias (2015). “The Scientific Research Mould Based on Fardu ‘Ayn: A Study From Ibn Al-Haytham’s Perspective”, Social Science and Humanities Journal (SSHJ), Vol. 10, Issue 10, E-ISSN: 1465–2382, Impact Factor 0.425, OXFORD Academic Studies Press (OASP), London, United Kingdom, p.p 13-26.

For some time there has been a movement to examine cultures from perspectives that challenge the predominant European discourse, which, since the colonial era, has seen 'the Self' (or 'we') as Europeans, and 'the Other' as people from cultures that are not European. Nevertheless, even the more liberal discourses have designated the voice of 'the Other' as 'speaking from the margins to the centre' – 'the centre' being Europe; 'the margins' being outside Europe. This chapter critiques the post-modern approach, as espoused by Fred Dallmayr in his Beyond Orientalism, which posits 'context specificity' as a way of engaging with 'the Muslim Other' while claiming to eliminate any 'hierarchy of power' from either side. The irony of Dallmayr's approach is that engaging with 'the Muslim Other' without acknowledging the hierarchical structure of both existence and knowledge within Islam means that this relationship is still determined by the asymmetrically weighted paradigm of a horizontal meeting of horizons determined by the ideology of post-modern relativism. The prohibition of hierarchy remains a hierarchically determined condition for the meeting of horizons (a condition determined by the European Self). This chapter proposes walāya as an alternative model to the Self-Other dichotomy. Walāya is the basis of engagement, rather than culture, and is inclusive of all human beings. The objective of engagement is not to promote tolerance of different cultures in the secular liberal sense, but 'to come to know one another', as stated in the Qur'ān."