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Journal articles on the topic 'Constributions in Islamic theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

Yenigun, Halil Ibrahim. "Islamic Liberation Theology." American Journal of Islam and Society 27, no. 3 (July 1, 2010): 100–103. http://dx.doi.org/10.35632/ajis.v27i3.1309.

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By this provocative work – to say the least – Dabashi makes a quite timelyintervention in the direction that the new discourse on Islam has recentlytaken, especially among progressive-liberal Muslim scholars. Unlike manyothers who are attracted to liberalism of various sorts, Dabashi remains closer to the socialist lineage to formulate a fervent anti-imperialist critiqueand struggle for justice in the line of liberation theologies of Gustavo Gutierrezand Joseph H. Cone. There have also been a few other Muslims pursuinga similar endeavor, such as Shabbir Akhtar and Farid Esack. Yet Dabashi,while retaining the basic sense of liberation theology, “articulation of themeaning of faith based on commitment to abolish injustice” (p. 254), is ratherafter a theodicy for our post-civilizational times. In his words, the aim is “toinvestigate the specifically Islamic manners of opposing the imperial upsurgein the aftermath of the ‘Islam and West binary opposition’” (p. 2) ...

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Leirvik, Oddbjørn. "Islamic university theology." Studia Theologica - Nordic Journal of Theology 70, no. 2 (July 2, 2016): 127–44. http://dx.doi.org/10.1080/0039338x.2016.1253258.

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3

Haq, Nomanul. "Islamic Theology and Philosophy." American Journal of Islam and Society 9, no. 2 (July 1, 1992): 266–68. http://dx.doi.org/10.35632/ajis.v9i2.2560.

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Michael Marmura, the editor of this volume, has brought to his readersa valuable collection of highly respected authors, from van Ess and Frank toAnawati in part one, and from Makarem, Nasr, and Mahdi to Shehadi in parttwo. Each contributor to this seventeen-essay volume is an authority on his/hertopic. Indeed, what we have here is a collection of essays in which by someof today 's most competent and respected lslamicists inform the readers of theresults of their scholarly research into various aspects of their discipline andthereby producing a resounding tribute worthy of a scholar of the stature ofGeorge Hourani, to whom the volume is dedicated.To be sure, not only is this work written by experts, but it is also meantfor the experts. The essays are thus quite naturally extremely narrow in scopeand perspective and are also self-contained and therefore independent of eachother. As a result, each essay is tightly packed, and reviewing this book wouldmean reviewing each essay separately. Alternatively, and this would be muchmore desirable, the reviewer can present a general account of the problematicsof Islamic theology and philosophy in which each contribution coheres to formsome kind of an overall picture. But, in fairness, this is the task of the editor,not of the reviewer. Thus one wonders why Marmura, given his standing inand familiarity with the field, did not write general introductory articles foreach of the volume's two sections: "Islamic Theology" and "Islamic Philosophy."For example, it is not clear to the reader as to how and in what way van Ess'spowerful analysis of a kalam anecdote is related to Frank's penetrating studyof the kalam doctrine of bodies and atoms. For the reader, unless he/shepossesses the same degree of expertise as the two authors, the only thing incommon between them is that they both talk about the mutakallimun. Similarly,in more general terms, the reader legitimately wonders if there are any broadconcerns, or if there are any shared methodological approaches, which bindall of those different Islamic philosophers whose thought forms the subjectmatter of the book's second part. These questions could have been dealt within an editorial panorama. Indeed, one may argue that a general account ispossible only after the basic data have been collected, and since much of theclassical literature of Islam still lies unstudied, a survey article would bepremature. But a survey need not be definitive - it can always be tentative ...

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Al-Krenawi, Alean, and John R. Graham. "Islamic theology and prayer." International Social Work 43, no. 3 (July 2000): 289–304. http://dx.doi.org/10.1177/002087280004300303.

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5

Pateev, R. F. "MODERN ISLAMIC THEOLOGY AND THE REVIVAL OF RUSSIAN SCHOOL OF ISLAMIC THEOLOGY." Islam in the modern world 14, no. 2 (June 26, 2018): 183–200. http://dx.doi.org/10.22311/2074-1529-2018-14-2-183-200.

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DRUART, Th A. "Medieval Islamic Philosophy and Theology." MIDEO 24 (January 1, 2000): 381–414. http://dx.doi.org/10.2143/mid.24.0.565636.

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KARČIĆ, Fikret. "Doing Islamic Theology in Europe." Studies in Interreligious Dialogue 18, no. 1 (June 30, 2008): 105–11. http://dx.doi.org/10.2143/sid.18.1.2031614.

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8

Mourad, Suleiman. "Christian Doctrines in Islamic Theology." Journal of Religion in Europe 2, no. 3 (2009): 312–13. http://dx.doi.org/10.1163/187489109x12495426348807.

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9

Abd-Allāh, Umar. "Islamic Philosophical Theology. Parviz Morewedge." Journal of Near Eastern Studies 44, no. 3 (July 1985): 241–42. http://dx.doi.org/10.1086/373143.

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10

Abrahamov, Binyamin. "Necessary knowledge in Islamic theology." British Journal of Middle Eastern Studies 20, no. 1 (January 1993): 20–32. http://dx.doi.org/10.1080/13530199308705567.

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Saemi, Amir, and Scott A. Davison. "Salvific Luck in Islamic Theology." Journal of Analytic Theology 8 (September 21, 2020): 120–30. http://dx.doi.org/10.12978/jat.2020-8.180008030013.

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One of the major arguments for theological voluntarism offered by the Ash’arites (e.g. al-Ghazali) involves the claim that that some of the factors upon which our salvation or condemnation depend are beyond our control. We will call this “the problem of salvific luck.” According to the Ash’arites, the fact that God does save and condemn human beings on the basis of factors beyond their control casts doubt on any non-voluntarist conception of divine justice. A common way to respond to this Ash’arite argument for voluntarism is to eliminate the role of luck in God’s judgments. But this is not the Mu’tazilite way of resisting the argument. The Mu’tazilite, who oppose theological voluntarism, choose a more daunting solution to the problem of salvific luck. They reject the claim that God’s Judgment concerning the eternal destiny of some persons would be unjust (relative to the objective common sensical standard of justice that could not have been different) if it depended upon factors beyond their control. The paper discusses this solution to the problem of salvific luck.

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Dorroll, Philip. "“Post-Gezi Islamic Theology: Intersectional Islamic Feminism in Turkey”." Review of Middle East Studies 50, no. 2 (August 2016): 157–71. http://dx.doi.org/10.1017/rms.2016.138.

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AbstractThe legacy of the 2013 Gezi Park protests has been controversial and its impact on Turkish politics difficult to assess. At the same time, there has been little reflection on contemporary Islamic feminist thinking in English sources. This essay argues that one important political and intellectual legacy of the Gezi movement has been the development of certain intersectional discourses in Islamic feminism in Turkey, whereby the shared experience of marginalization felt by pious Muslims, women, ethnic and religious minorities, and the LGBTIQ community has begun to broaden and complicate the scope of Islamic feminist discussions of liberation and social justice. By delineating and linking some important connecting threads of Islamic feminist theological thought in Turkey of the past 30 years, this essay will attempt to summarize key developments in the history of Islamic feminism in contemporary Turkey, demonstrating how they have led to new strands of intersectional feminist thinking in the post-Gezi era of Turkish politics.

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Engelhardt, Jan Felix. "Beyond the Confessional/Non-Confessional Divide—The Case of German Islamic Theological Studies." Religions 12, no. 2 (January 21, 2021): 70. http://dx.doi.org/10.3390/rel12020070.

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This article focuses on the cross-disciplinary collaboration of Islamic theological studies, Islamic Studies, and integrative perspectives of professors in Islamic Theology in Germany. Based on extensive interviews with German Muslim professors in theological centers, Engelhardt argues that in Germany, where the Ministry of Education and Research established several centers for Islamic Theology, the theological scholarly community is too small to cover all areas of Islamic knowledge and therefore integrates knowledge from Islamic Studies into their research and teaching to a great extent. As a result, Islamic Studies constitutes the most important neighboring discipline to German Islamic Theology. In this article, he explores the question of how exactly German Islamic Theology negotiates this relation with Islamic Studies. The article will show how the debate between Islamic Theology and Islamic Studies—as articulated by professors from both disciplines—relates to the ongoing question of what constitutes or is understood as ‘apt knowledge’ by current ‘academic knowledge production’ and authority formation about ‘the Islamic’.

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KILIC, Recep. "On Doing Islamic Theology in Europe." Studies in Interreligious Dialogue 17, no. 2 (October 31, 2007): 239–43. http://dx.doi.org/10.2143/sid.17.2.2024010.

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DURAN, Bünjamin. "The Prophet Jesus in Islamic Theology." Studies in Interreligious Dialogue 18, no. 1 (June 30, 2008): 55–62. http://dx.doi.org/10.2143/sid.18.1.2031609.

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16

Shepard, William. "The Oxford Handbook of Islamic Theology." Religious Studies Review 44, no. 1 (March 2018): 23–24. http://dx.doi.org/10.1111/rsr.13400.

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Martinson, Mattias. "Islamic theology in the Nordic setting." Studia Theologica - Nordic Journal of Theology 70, no. 2 (July 2, 2016): 123–26. http://dx.doi.org/10.1080/0039338x.2016.1254902.

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Belhaj, Abdessamad. "The Oxford Handbook of Islamic Theology." Islam and Christian–Muslim Relations 29, no. 3 (February 7, 2018): 393–94. http://dx.doi.org/10.1080/09596410.2018.1434109.

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19

Sachedina, Abdulaziz. "Islamic theology of Christian‐Muslim relations." Islam and Christian–Muslim Relations 8, no. 1 (March 1997): 27–38. http://dx.doi.org/10.1080/09596419708721104.

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Al-Olaqi, F. T. "MARLOWE’S TAMBURLAINE (1587) AND ISLAMIC THEOLOGY." Trames. Journal of the Humanities and Social Sciences 16, no. 2 (2012): 177. http://dx.doi.org/10.3176/tr.2012.2.05.

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Zarkasyi, Hamid Fahmy, Amal Fathullah Zarkasyi, Tonny Ilham Prayogo, and Rahmat Ardi Nur Rifa Da’i. "IBN RUSHD’S INTELLECTUAL STRATEGIES ON ISLAMIC THEOLOGY." Jurnal Ilmiah Islam Futura 20, no. 1 (February 29, 2020): 19. http://dx.doi.org/10.22373/jiif.v20i1.5786.

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Islamic theology as axiology that advocates various social inequalities both social and religious aspects. Although it is recognized that Ibn Rushd had the capacity as the greatest Muslim philosopher who was influential not only in the Islamic world but in the West. However, another fact Ibn Rushd was also an Islamic theologian based on philosophical and jurisprudential views. Both of these sources influenced Ibn Rushd's theology which was more rational but did not lead liberal because it was following his jurisprudence. This simple research is a type of library research, using theological approach. In this article, the writer wishes to present the analysis of Ibn Rushd on the views of theology, Ibn Rushd wa not only theologian but also a philosopher and jurist of Islam. This was interesting to be discussed; first, whether Ibn Rushd’s theology was different from other figures of theologians. Second, whether his philosophical and jurisprudential view affected his theology thought. The result of this writing showed that Ibn Rushd had unique strategies on Islamic theology, so the two strategies are Dalil al-‘Inayah and Dalil al-Ikhtira’. In this strategies, showed that Ibn Rushd had unique theology thought which his philosophical and juristprudential view affected his theology so that his theology was more rational but it was not too liberal. So in this article. Showed that Ibn Rushd had application are explained three important thoughts of Ibn Rusyd relating to the themes of Kalam namely; The oneness of God, the attributes of God and the matter of monotheism

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Muarif, Ahmad Syamsul, and Mohammad Yunus. "Tinjauan Teologi Islam di Dunia." Islamika : Jurnal Ilmu-Ilmu Keislaman 19, no. 02 (December 31, 2019): 40–53. http://dx.doi.org/10.32939/islamika.v19i02.462.

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The purpose of this article is to find out the paradigm of classical to modern Islamic theology, and how Islamic theology is in North American settings. Classical kalam science is Islamic theology which is more inclined to the theocentric or divine discussion which is the subject of its discussion. Theology of modern kalam theology of Islam is a system of values that are divine, but from a sociological point of view, it is a phenomenon of civilization, culture, and social reality in human life. Theology needs to be improved among North American Muslims to protect the community against internal divisions and disputes and to defend Muslims from the challenges and provocations of the strength of outside agencies, whether secular culture and institutions, institutions or Christian Da'wah. At the very least theological discourse needs to be revived and expanded if it is only intended to be apologetic, namely to maintain Islamic faith and order in a free market regarding ideas and beliefs that are not normally done by Muslim immigrants. Classical and modern Islamic theology in essence is only for the purpose of apologetics.

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23

Siraj, Fuad Mahbub. "ISLAMIC THEOLOGY IN THE SEVENTEENTH CENTURY ACEH." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 1 (June 17, 2020): 121–43. http://dx.doi.org/10.21274/epis.2020.15.1.121-143.

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This paper examines ‘Abd al-Ra’ūf al-Sinkili’s concept of tawhid. Using a historical approach and content analysis, this paper argues that tawhid is an important aspect in Islam and becomes an interesting discourse in the Islamic intellectual tradition, especially Sufism. ‘Abd al-Ra’ūf al-Sinkili stated that the first commitment for a human being is to accept the Oneness of Allah, and purity it from all things inappropriate to Him with the statement of lā ilaha illā Allāh. This affirms that Allah is believed to be the only Being. There is no existence without the existence of Allah (lā ilāha illā Allāh). This statement of creed implies two meanings: to negate any existence (al-nafyu), and to confirm only one existence (al-ithbāt), which is the existence of al-Haqq (the true Being). Al-Sinkili also states that Allah is One, without our attempt to make Him One. Allah is true without a need to truth legitimation from humans.

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Bicer, Ramazan. "Globalization in the Context of Islamic Theology." Journal of Rotterdam Islamic and Social Sciences 3, no. 1 (January 1, 2012): 1–12. http://dx.doi.org/10.2478/jriss-2013-0001.

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AbstractGlobalization is not a new phenomenon, but it is being expressed in a new way. It is a phenomenon all over the world; not only does it have a deep impact on the economy, it also affects all countries, all aspects of our daily life, such as our society, culture, economy, and religion. The value of globalization is the subject of debate: it has positive and negative effects. Some religious problems have emerged from globalization: secularism, individualism, New Age religious movements, the rise of religious radicalism, and the growth of religious commerce.Theologians view their religion as a universal that can live inand adapt all ages all of the time and in any social surrounding. Their religion is weatherproof. According to this approach, theologians have to find a persuasive solution to global theological problems.

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Qomar, Mujamil. "The Dynamic of Islamic Theology in Indonesia." JOURNAL OF INDONESIAN ISLAM 9, no. 2 (December 16, 2015): 195. http://dx.doi.org/10.15642/jiis.2015.9.2.195-228.

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Yarkov, Alexander P. "ON ISLAMIC THEOLOGY AND ISLAMOLOGY IN SIBERIA." ISSUES OF ETHNOPOLITICS, no. 1 (2020): 75–84. http://dx.doi.org/10.28995/2658-7041-2020-1-75-84.

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The purpose of the article is to study the features of fundamentally different value approaches to the history and current position of Islam in the region. The extrapolation of trends characteristic of the development of the Islamic ummah in other regions of Russia (for example, the Volga region), for the Siberian region, which has its own economic, political and cultural characteristics, is not acceptable. The author comes to the conclusion that one of the reasons for the growth of radical sentiments in the regional ummah is the inability of traditional Islam in modern conditions to give an answer to acute political and social issues.

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Aisyah, Siti. "Ahmad Hassan Bandung's thoughts on Islamic Theology." al-Lubb: Journal of Islamic Thought and Muslim Culture (JITMC) 1, no. 1 (August 7, 2020): 100. http://dx.doi.org/10.51900/lubb.v1i1.7877.

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Zaini, Muhammad. "Methods and Thoughts in the Islamic Theology." al-Lubb: Journal of Islamic Thought and Muslim Culture (JITMC) 2, no. 2 (December 30, 2020): 93. http://dx.doi.org/10.51900/lubb.v2i2.8595.

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<p>The discourse that has developed so far around Islamic theology includes the emergence of dominant theological currents due to political factors. Yet if it is explored more in-depth, freedom of thought (tafakkur) is one of the main factors. Based on this understanding, two issues need to be discussed in this paper: First, how are the various methods and patterns of thought that develop in the realms of Islamic theology; Second, what issues are the subject of debate in the realms of Islamic theology. The discussion is carried out by descriptive analysis based on relevant sources that are not limited in number. The discussion results show that the thought processes carried out by kalam scholars (mutakallimīn) have had a significant influence on the growth and development of Islamic theology. The arguments of the mind that were fertilized by Greek philosophy and other civilizations also played an important role in developing Islamic theology. Besides, the formation of more dominant schools is due to the different methods of thinking in explaining God, His oneness, and His attributes.</p>

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Khorchide, Mouhanad. "Islamic Theology at German Universities. The Center for Islamic Theology at the University of Münster as an Example." Annali di Scienze Religiose 13 (January 2020): 237–51. http://dx.doi.org/10.1484/j.asr.5.121733.

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Thahir, Lukman. "THE NEW THEOLOGY: CONSTRUCTING CRITICAL ISLAMIC THEOLOGY BASED ON HEGEL’S DIALECTIC THEORY." HUNAFA: Jurnal Studia Islamika 17, no. 1 (June 18, 2020): 88–107. http://dx.doi.org/10.24239/jsi.v17i1.585.84-103.

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Diskursus teologi Islam saat ini, seperti halnya teologi Kristen di masa modern Barat, mengalami tantangan yang sangat berat, terutama bagaimana aliran pemikiran ini, baik secara rasional, empirik, maupun metodologis, dapat diterima dan sejalan dengan tuntutan dan perkembangan dinamika kemanusiaan kontemporer. Hampir sekitar 10 abad lamanya, isu-isu teologi Islam masih “bermain” di wilayah perdebatan metafisik an sich, di sana, belum menyentuh isu-isu fisik-humanistik-, yang bersifat historis-empiris, di sini. Akibatnya, teologi Islam tidak hanya dianggap meaningless, tetapi juga tidak berdaya, terisolasi dan termarginalisasi dihadapan kekuatan-kekuatan saintisme kontemporer. Artikel ini, ingin membaca ulang teologi Islam dalam konteks tuntutan dan semangat era kontemporer, dengan berbasis pada teori dialektika Hegel. Tujuannya adalah membangun model teologi alternative yang sejalan dengan semangat tuntutan masa kini. Untuk merumuskan model baru teologi Islam [the new theology] seperti ini, masalah yang diangkat: 1). Bagaimana asal usul diskursus teologi Islam?.2). Mengapa dialektika Hegel yang dijadikan framework atau tool of analysis untuk pembacaan teologi Islam masa kini; dan 3). Bagaimana pembacaan teologi Islam berbasis teori dealektika Hegel?. Hasil penelitian ini dapat dirumuskan sebagai berikut: Pertama, asal-usul teologi Islam, meski ada pengaruh eksternal dari teologi Yahudi, Kristen dan ilmu-ilmu Yunani, namun, faktor internal, dalam hal ini, al-qur’an itu sendiri menjadi sumber yang paling otoritatif munculnya diskusi mengenai teologi dalam Islam. Kedua, teori dialektika Hegel merupakan sublimasi dari teori argumen filosofis Plato untuk mencairkan dua kutub pemikiran yang berlawanan atau kontradiktif, Socrates dan lawan bicaranya di masa Plato, empirisme dan rasionalisme di masa modern bagi Hegel, dan Mu’tazilah dan Asy’ariyah dalam teologi Islam. Ketiga, pembacaan kontemporer teologi Islam melahirkan model teologi alternative yang dalam tulisan ini disebut Teologi Kritis Islam atau The New Theology.

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Saburi, Annai, Hasan Bakti Nasution, and Irwansyah Irwansyah. "Contribution of NEO Modernism Thoughts on Islamic Thoughts in Indonesia." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 2 (May 8, 2020): 1443–52. http://dx.doi.org/10.33258/birci.v3i2.1007.

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The aim of the study is to find out the contribution of NEO modernism trought on Islamic trough in Indonesia. This result of the study is Islamic Civilization" in this case, especially Nurcholish Madjid, considers that Islamic rationalism, which in the classical Islamic tradition emerged in the Mu'tazilite theology and Al-Kindi to Ibn Rushd's theology, then systematically became the rational theology of Muhammad Abduh. Basically Hellenistic, because that is not an Islamic genuin. Theological thought and Rational philosophy according to Islamic circles This civilization was built from the construction of Greek theories (especially Aristotle), which from an Islamic point of view, is actually quite problematic, because it is too Rational. The weakness of this Islam, according to the circles of 'Islamic Civilization because they lack in providing an equilibrium in religious life, which is practical and direct to the daily appreciation of God.

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Safii, Safii. "TEOLOGI MU’TAZILAH: Sebuah Upaya Revitalisasi." Jurnal THEOLOGIA 25, no. 2 (March 7, 2016): 27–48. http://dx.doi.org/10.21580/teo.2014.25.2.379.

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This article elaborates an important role in the history of Mu'tazila theology in the Islamic World. Services that have been provided by this school seems to be forgotten by the Muslims, even it became despised and persecuted theology. In fact, this theology has made a large contribution in defending against attacks originating from the Jews, Christians, Zoroastrians, and Materialist. In the modern context, the spirit of this theology is relevant to be recalled that the freedom of thought as an integral part of the human being can grow and develop so that science and technology in the Islamic world can grow back. It must be recognized that this is indeed the flow had already given a negative image by traditional Islamic theology and hadith experts. Theology is imaged as a carrier of heresy

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Syafieh, Syafieh, Katimin Katimin, and Sukiman Sukiman. "The Relevance of Hassan Hanafi's Anthropocentric Theology Ideas towards the Re-Actualization of Islamic Thought in Indonesia." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 3, no. 1 (February 7, 2020): 321–27. http://dx.doi.org/10.33258/birci.v3i1.773.

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This study deals with the relevance of Hassan Hanafi's anthropocentric theology ideas towards the re-actualization of Islamic thought in Indonesia. The impact of Hassan Hanafi's anthropocentric theological thinking in Indonesia is less significant or even has no influence on the development of Islamic thought in Indonesia. In this case the researcher sees several reasons why the concept of anthropocentric theology Hassan Hanafi lacks a significant impact on the development of Islamic thought in Indonesia. First, the development of the anthropocentric theological thinking of Hassan Hanafi is too elitist. Second, Indonesian Muslims are still comfortable with the classical Asy'ariyah concept of theology. Third, the majority of Indonesian Muslims are still allergic to philosophy. The relevance and influence of Hassan Hanafi's thoughts began to appear around the 1993s, when several Hassan Hanafi books such as the Islamic Left (al-Yasa> r al-Islami) and offers of reconstructing classical Islamic theology from theocentric to anthropocentricity began to be translated and discussed by Indonesian Islamic experts. It can be concluded that The spirit of Indonesian Islamic intellectuals in studying and discussing the thoughts of Hassan Hanafi was not only carried out by reformers of Islamic Thought who already popular, but also carried out by young Islamic intellectuals who had a high enthusiasm to reform Islam in Indonesia.

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Wicaksono, Dian Agung. "Penormaan Hukum Islam dalam Sistem Hukum Indonesia Ditinjau dari Ajaran Teologi Hukum Thomas Aquinas." Jurnal Filsafat 31, no. 1 (April 24, 2021): 49. http://dx.doi.org/10.22146/jf.51754.

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The arrangement of Islamic law in the Indonesian legal system, which is manifested in statutory regulations, is an indication that Islamic law has become part of the Indonesian legal system. This is interesting when viewed using Thomas Aquinas' legal theology which introduces a legal dichotomy based on its sources, namely lex aeterna, lex naturalist, and lex humana. The dichotomy becomes a perspective to see at what level Islamic law is embedded in the Indonesian legal system. This research examines the existence of arrangement of Islamic law in statutory regulations from the perspective of legal theology, with research questions: (a) What is the justification for the arrangement of Islamic law substance in the Indonesian legal system? (b) How is the arrangement of the substance of Islamic law in the Indonesian legal system when viewed from the teachings of Thomas Aquinas' legal theology? This is normative legal research, by analyzing secondary data in the form of laws and libraries related to the arrangement of Islamic law and the teachings of the legal theology of Thomas Aquinas. The results indicate that the justification for the arrangement of the substance of Islamic law in the Indonesian legal system has a strong foothold because it is stated in the Pancasila "God Almighty" and Article 29 of the 1945 Constitution of the Republic of Indonesia. The teachings of legal theology of Thomas Aquinas show that arrangement of the substance of Islamic law in statutory regulations does not necessarily reduce the degree of Islamic law, because the substance of Islamic law in statutory regulations does not transform lex aeterna into lex humana.

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Gufron, M. "Transformasi Paradigma Teologi Teosentris Menuju Antroposentris:Telaah atas Pemikiran Hasan Hanafi." Millati: Journal of Islamic Studies and Humanities 3, no. 1 (June 15, 2018): 141. http://dx.doi.org/10.18326/mlt.v3i1.141-171.

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Hassan Hanafi is one of the contemporary Islamic scholars who gives considerable attention to classical Islamic theology (kalam Islam). For him Islamic theology, such as the Ash’ari’s Kalam, cannot be proven scientifically also philosophically. Classical Islamic theology practically cannot be used as a view that can motivate the increasing of concrete actions in human life. This is caused by the compilation of classical Islamic theology tends not to be based on the pure awareness and the values of human actions. So that this creates a split between the theoretical faith into the practical faith of ummah. In turn, this conditions create the multiple moral attitudes or secretism of personality that makes Islamic society worse in poverty, oppression, backwardness and ignorance. For this problems, Hassan Hanafi offered a reconstruction that is to change a more grounded theological paradigm; that is from theocentric (God is the central of everything) to be anthropocentric (humanbeing is the central of everything). If the first paradigm sees world affairs as a matter of God, then the second paradigm sees world affairs as human affairs.

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Ahmad, Kursani. "PEMIKIRAN KALAM DALAM KONTEKS KEKINIAN." Jurnal Ilmiah Ilmu Ushuluddin 12, no. 1 (March 1, 2016): 105. http://dx.doi.org/10.18592/jiu.v12i1.287.

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Islamic theology with theosentric paradigm was considered as something that must be shifted because the theology could not solve the contemporary problems that faced by Islam. During this time, classical theology considered stuck in the problems that are too soar and do not touch humanitarian problems such as poverty, corruption and oppression. Therefore, some Islamic thinkers such as Hasan Hanafi, Asghar Ali Engineer, and Nurcholis Madjid offered an alternative theology which is counted more grounded. Theology with this paradigm commonly referred to anthropocentric view.

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37

Gilliot, Claude, and Iysa A. Bello. "The Medieval Islamic Controversy between Philosophy and Theology." Studia Islamica, no. 71 (1990): 188. http://dx.doi.org/10.2307/1595649.

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38

Stark, Thom. "Hamid Dabashi, Islamic Liberation Theology: Resisting the Empire." Political Theology 12, no. 6 (August 30, 2011): 914–16. http://dx.doi.org/10.1558/poth.v12i6.914.

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39

Williams, Wesley. "Black Muslim Theology and the Classical Islamic Tradition." American Journal of Islamic Social Sciences 25, no. 4 (October 1, 2008): 61–89. http://dx.doi.org/10.35632/ajiss.v25i4.412.

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Elijah Muhammad declared unapologetically that “God is aman.” This anthropomorphist doctrine does violence to modern normative Islamic articulations of tawú¥d (monotheism), the articulations of which involve God’s “otherness” from the created world. The Nation of Islam (NOI), therefore, has been the target of polemics from Muslim leaders who, from within and without the United States, have declared its irredeemable heterodoxy. But in premodern Islam, heresy was in the eye of the beholder and “orthodoxy” was a precarious and shifting paradigm. This paper attempts to, in the words of Zafar Ishaq Ansari, “examine how the ‘Nation of Islam’ fits into the framework of Islamic heresiology.”

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40

Al-Shahri, Mohammad Zafir. "Islamic theology and the principles of palliative care." Palliative and Supportive Care 14, no. 6 (April 25, 2016): 635–40. http://dx.doi.org/10.1017/s1478951516000080.

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AbstractIt is well established that provision of palliative care is a human right for the patients and their families going through the suffering associated with a life-threatening illness. The holistic nature of palliative care, dictated by the multifaceted suffering experienced by patients, calls for giving due consideration to the cultural and spiritual background of the target population. Similarly, the paramount impact of Islamic wholeness on Muslims' perceptions, beliefs, and way of living makes it necessary for non-Muslim palliative care professionals who are caring for Muslim patients to increase their awareness about the parts of Islamic theology pertinent to the principles of palliative care. This would include a basic knowledge of the Islamic faith and how Muslims view and cope with the calamity of a life-threatening condition along with the suffering associated with it. Equally important are issues related to the management of symptoms using agents that are normally strictly prohibited by Islamic teachings, including opioids, brain stimulants, and cannabinoids. The current review briefly discusses the Islamic perspectives pertinent to a Muslim patient's journey throughout the palliative care experience, onward to a safe passing, and beyond.

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41

Anees, Munawar A. "Salvation and Suicide: What Does Islamic Theology Say?" Dialog: A Journal of Theology 45, no. 3 (September 2006): 275–79. http://dx.doi.org/10.1111/j.1540-6385.2006.00277.x.

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42

Jaffer, Tariq. "Schmidtke, Sabine: The Oxford Handbook of Islamic Theology." Asiatische Studien - Études Asiatiques 71, no. 3 (December 20, 2017): 1045–48. http://dx.doi.org/10.1515/asia-2017-0054.

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43

Grabus, Nedžad. "Islamic theology between tradition and challenge of modernity." Islam and Christian–Muslim Relations 23, no. 3 (July 2012): 267–77. http://dx.doi.org/10.1080/09596410.2012.686263.

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44

Magomedov, Kamil Magomedovich, and Naila Akhedovna Sarkarova. "The Ontological Discourse in Islamic Theology and Religion." Islamovedenie 8, no. 3 (September 30, 2017): 95–112. http://dx.doi.org/10.21779/2077-8155-2017-8-3-95-112.

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45

Mohamed, Dheen. "Towards an Islamic Theology of Hindu-Muslim Relations." Muslim World 107, no. 2 (March 8, 2017): 156–69. http://dx.doi.org/10.1111/muwo.12183.

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Wright, Zachary. "Salafi Theology and Islamic Orthodoxy in West Africa." Comparative Studies of South Asia, Africa and the Middle East 35, no. 3 (2015): 647–56. http://dx.doi.org/10.1215/1089201x-3426493.

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47

Zhou, Xijuan. "Islamic theology in chinese culture: translation and transmission." Edebiyat 13, no. 2 (November 1, 2003): 245–49. http://dx.doi.org/10.1080/0364650032000143274.

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48

M, Sirajuddin, and Moh Dahlan. "The Paradigm of Plural Islamic Theology in Indonesia." Ulumuna 19, no. 2 (December 29, 2015): 319–38. http://dx.doi.org/10.20414/ujis.v19i2.346.

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Indonesia's plural society requires the formulation and relationships of life that are not taken for granted, but must be inclusive, progressive and pluralistic. If there is no scientific paradigm with its plural character, then there will be attitude that tends to be repressive or al-taṭarruf (extreme). The repressive act or the imposition of theological understanding will lead to destruction or conflict. Therefore, this study is formulated as: How paradigm of Islamic theology study can be built in accordance with the interests of its era? How to build a pattern of ideal relationship between the religions in a plural country like Indonesia? Results of this study is that the approach of Islamic theology study will be able to encourage the emergence of paradigm of Islamic study and paradigm on pattern of inter-religion relationship to build paradigm of plural Islamic theology, patterns of relationships and sincere inter-religion cooperation, namely de jure pluralism (being religious), not as de facto pluralism (having religious). DOI: http://dx.doi.org/10.20414/ujis.v19i2.346

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Ahsan, Abbas. "Islamic Contradictory Theology . . . Is there any such Thing?" Logica Universalis 15, no. 3 (July 21, 2021): 291–329. http://dx.doi.org/10.1007/s11787-021-00285-2.

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50

Williams, Wesley. "Black Muslim Theology and the Classical Islamic Tradition." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 61–89. http://dx.doi.org/10.35632/ajis.v25i4.412.

Full text

Abstract:

Elijah Muhammad declared unapologetically that “God is aman.” This anthropomorphist doctrine does violence to modern normative Islamic articulations of tawú¥d (monotheism), the articulations of which involve God’s “otherness” from the created world. The Nation of Islam (NOI), therefore, has been the target of polemics from Muslim leaders who, from within and without the United States, have declared its irredeemable heterodoxy. But in premodern Islam, heresy was in the eye of the beholder and “orthodoxy” was a precarious and shifting paradigm. This paper attempts to, in the words of Zafar Ishaq Ansari, “examine how the ‘Nation of Islam’ fits into the framework of Islamic heresiology.”

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