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Pervez, Saulat. "The International Institute of Islamic Thought Intellectual Panels." American Journal of Islam and Society 33, no. 3 (July 1, 2016): 157–61. http://dx.doi.org/10.35632/ajis.v33i3.933.
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The International Institute of Islamic Thought (IIIT) held a series of panels atthe 41st annual convention of the Islamic Circle of North America (ICNA) inBaltimore, MD, on Sunday, May 29, 2016.The first panel, “Maqāṣid al-Sharī‘ah as a Philosophy of Islamic Law,”featured Jasser Auda (Al-Shatibi Chair of Maqasid Studies, the InternationalPeace College, South Africa) and Ebrahim Rasool (Distinguished Scholar inResidence at Georgetown University’s Edmund A. Walsh School for ForeignService and former ambassador of South Africa to the U.S.), with ErminSinanović (director, Research and Academic Programs, IIIT) as moderator.Sinanović began by introducing IIIT to the diverse audience. He explainedthat the institute is devoted to the revival of Islamic traditions and the reformof Muslim societies. In addition to affirming that our sources and principlesare unchangeable, he positioned IIIT as the institution dedicated to making our intellectual legacy the core of the solution to our current malaise, for it is the“answer to the crisis of the ummah,” a crisis that is largely intellectual in nature:our inability to translate our eternal message as per our time and space ...
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Pervez, Saulat. "The International Institute of Islamic Thought Intellectual Panels." American Journal of Islamic Social Sciences 33, no. 3 (July 2016): 157–61. http://dx.doi.org/10.12816/0037473.
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Ansari, Zafar I. "Islamic Thought in the South Asian Subcontinent." American Journal of Islam and Society 12, no. 1 (April 1, 1995): 123–30. http://dx.doi.org/10.35632/ajis.v12i1.2398.
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The International Institute of Islamic Thought-Islamabad, the IslamicResearch Institute, and the International Islamic University, Islamabad,are conducting ongoing seminars on the history of Islamic thought ineighteenth-century South Asia. What follows is a report of some activitiesand decisions taken to date.Recent studies of Islamic thought have generally attributed the rise ofMuslim reform and revival movements, as well as the intellectual activitiesundertaken during the nineteenth and twentieth centuries, to theimpact of Europe and the influence of its academic, social, political, andtechnological advancement. This raises the following question: If theMuslim world had not come into contact with Europe, would it haveremained a totally unchanged and unchanging society? In order to answerthis question, it is essential to:1. Study and examine how Muslim thinkers analyzed their societyin the precolonial period2. Explore whether there was any dissatisfaction with the statusquo among Muslims;3. Detemine whether there were any trends of reform, revival,ijtihad or whether there was any significant interest in philosophyand rational sciences. Was there any interest in reinterpretingIslamic teachings in order to meet the challenges ofmodernity in general and of the western intellectual experiencein particular;4. Study whether the foundations of the political movements, religiousorganizations, and sects that arose in the subcontinent (i.e.,Ahl-i Hadith, Deobandi, and Barelawi) were laid on the emergentattitudes of opposition and resistance to British rule or whethertheir origins can be traced in the pre-British period; and5. Investigate principles and concepts (i.e., bid’ah, taqlid, ijtihad,dar al harb, jihad, and hijrah) used by Muslim thinkers for totalacceptance, rejection, or adaptation of political, social, and religiousideas and practices and of modern science and technology.How were these developed, refiied, restated, or reconsh-ucted? ...
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Zain Abd. Rahman, Mohd. "The library of the International Institute of Islamic Thought and Civilization (ISTAC)." Library Review 54, no. 1 (January 2005): 59–67. http://dx.doi.org/10.1108/00242530510574165.
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ملكاوي, فتحي حسن. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 6, no. 23 (January 1, 2000): 173–69. http://dx.doi.org/10.35632/citj.v6i23.2875.
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Hernands, De sots, the Mystery of capital: why capitalism Triumphs in the west and Fails Everywhere Else? London: Bantam press, 2000,244p.
البدوي، يوسف أحمد محمد، مقاصد الشريعة عند ابن تيمية. عمان: دار النفائس، 2000، 608 ص.
الميلاد، زكي. محنة المثقف الديني مع العصر. بيروت: دار الجديدة،2000 م، 144ص.
الشرقاوي، المالقي عائشة. البنوك الإسلامية: التجربة بين الفقه والقانون والتطبيق. الدار البيضاء: المركز الثقافي العربي، 2000م،704ص.
Chapra, M. umer. The future of economics: An Islamic perspective. Leicester, UK: the Islamic foundation. 2000, 446p.
Ramadan, Tariq. To be a European Muslim. Leicester, UK: the Islamic Foundation,1999,274p.
Abdelkader, Deina. Social Justice in Islam. Herndon, VA: International Institute of Islamic thought, 2000,216p.
Al Najjar, Abd al Majid. The viceregency of mon between Revelation and Reason: A Critique of the Dialectic of the Text, Reason, and Reality. Herndon, VA: International Institute of Islamic thought,2000,90p.
البنَّا رجب. الإسلام والغرب. القاهرة: دار المعارف، 2000.
Al-Ghazali, Muhammad. The socio-political thought of shah wali Allah. Islamabad: the International Institute of Islamic thought, 2001, 336p.
Armstrong, Karen. Islam: A Short History. London: Weidenfeld & Nicolson, 2000.
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Anwar, Muhammad. "The Seminar on Islamic Economics." American Journal of Islam and Society 4, no. 1 (September 1, 1987): 147–49. http://dx.doi.org/10.35632/ajis.v4i1.2745.
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The International Institute of Islamic Thought sponsored a major seminaron “Islamic Economics” in North America on March 28-29, 1987 at itsWashington D.C. area headquatters in Herndon, Virginia. The seminar wascoordinated by Dr. Muhammad Anwar, secretary of the Economic DisciplineCouncil of the Association of Muslim Social Scientists. Although there wasgreat interest expressed by numerous professors and graduate students ofeconomics, the registration was limited to seventy participants due to sometemporary physical constraints.The program began with recitations of the Qur‘an followed by addresses ofDr. Taha Jabir Al-‘Alwani, President of the International Institute of IslamicThought; Dr. ‘AbdulHamid ’Abu Sulayman, President of the Association ofMuslim Social Scientists; and Dr. Raquibuz Zaman, Chairman of theEconomic Discipline Council. A total of nine sessions, including a businesssession and a special session for Ph.D. candidates from various universities inthe United States, were held during the two-day seminar which concludedwith a farewell dinner on the final day. Among the highlights were sessions onMethodology of Islamic Economics, Islamization of Knowledge, ModelingMacroeconomics, Micmconomics, and Financial Accounting and ComparativeEconomics. Eighteen speakers delivered their research papers.First session on Methodology of Islamic Economics was chaired by Dr.Abbas Mirakhor of the International Monetary Fund. Dr. Anwar, also of theInternational Institute of Islamic Thought, Dr. Salim Rashid of the Universityof Illinois, and the famous Islamic economist Dr. Mahmud Abu Sauddelivered their papers on “Methodology of Islamic Economics,” IslamicEconomics: An Historic-Inductive Approach,” and “Research Methodologyfor Islamic Economics”, respectively during the session.Lectures on Islamization of Knowledge were delivered by Dr. Al-‘Alwani,Dr. ’AbuSulayman, and Dr. Jamal Baninji in the second session.The third session on Modeling Macroeconomics was chaired by Dr.Mohsin Khan of the International Monetary Fund. In this session, Dr. Syed ...
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Willoughby, Jay. "Islamic Political Thought after the Arab Spring." American Journal of Islam and Society 30, no. 2 (April 1, 2013): 148–50. http://dx.doi.org/10.35632/ajis.v30i2.1147.
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On December 7, 2012, Ermin Sinanovic (assistant professor, Department ofPolitical Science, United States Naval Academy, Annapolis, MD) presentedhis “Islamic Political Thought after the Arab Spring,” at the headquarters ofthe International Institute of Islamic Thought (IIIT; Herndon, VA). After openingwith several questions – How have the events in the Middle East and Arabworld influenced and continued to shape Islamic political thought? Why didthe Arab Spring happen now? What were the contributing factors? How is Islamicpolitical thought being reshaped by these events? – he began to makehis case that the underlying political theory of the Arab Spring representssomething new in Islamic political thought.One of his contentions is that traditional Islamic political thought is nowseen as out of date, as caught up in the past. This situation began to changefirst among the Shi‘ah and was instrumental in Iran’s revolution. The ArabSpring has accelerated this reawakening among the Sunnis, which began inthe 1970s, thereby showing that Islamic political thought was no longerstatic. But because this uprising is still so recent and ongoing, scholars arestill trying to make sense of it and thus all conclusions up to this point remaintentative ...
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Elaradi, Hadeel. "IIIT Panels at the 2016 ISNA Convention." American Journal of Islam and Society 33, no. 4 (October 1, 2016): 160–65. http://dx.doi.org/10.35632/ajis.v33i4.949.
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Siddiqui, Muhammad, and Courtney Dorroll. "IIIT Intellectual Panels." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 154–58. http://dx.doi.org/10.35632/ajis.v31i4.1084.
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The International Institute of Islamic Thought (IIIT) organized a two-day seriesof intellectual panels at the Islamic Society of North America’s 51st annualconvention, held in Detroit during August 30-31 2014. These events werehosted in the institute’s hospitality suite on the third floor of the Cobo Center.
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Cairo Office, IIIT. "Issues in Methodology of Islamic Thought." American Journal of Islam and Society 6, no. 2 (December 1, 1989): 366–72. http://dx.doi.org/10.35632/ajis.v6i2.2689.
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During the period from Safar 9-12, 1410 H. / September 11-14,1989 A.D.,a seminar on the "Issues in Methodology of Islamic Thought" was held atAmir AM al Qadir University of Islamic Studies (Qusantinah, Algeria). Theseminar was organized by the university in conjunction with the InternationalInstitute of Islamic Thought (Washington, D.C.). A group of professors andstudents of both sexes from Amir Abd al Qadir University, as well as fromthe Central University, participated in the seminar activities. The openingsession was attended by representatives from Qusantinah Province, the NationalLiberation Front, the Municipal Council, and the Religious Committee.Speeches were delivered by Dr. 'Ammar al Talibi, the University Presidentand Chairman of the seminar; Dr. Gamal El-Din Attia, Academic Advisorof the International Institute of Islamic Thought and convenor of theseminar; and by Dr. Muhammad 'AM al Hadi Abu Ridah representing theguests of the seminar.The seminar included seven panels where twenty-one research papers,prepared for the seminar, were presented and discussed. These research paperscovered the following topics:1- Inference Methodology in the Qur'an: A Response to the Opponentsof Faith, by Dr. Ahmad 'Atwah.2- The Elements of Scientific Methodology in the Qur'an andal Sunnah, by Dr. Ghawi 'Inayah.3 - Muslim Methodology in Islamic Theology, by Dr. FawqiyahHusayn.4 - The Methodology of Ideology in the Light of ContemporaryScientific Advances, by Dr. Muhammad Abd al Sattar Nassar.5- An Overview of the Methodology of Recording History, byDr. 'Abd al Halim 'Uways.6- The Methodology of the Principles of Jurisprudence, by Dr.Abd al Hamid Madkur.7- The Crises of Methodology in Modem Ideological Studies,by Dr. Muhammad Kamal al Din Imam.8- The Scientific Methodology and Spirit of Ibn Khaldun andIts Relation to Islam, by Dr. 'Imad al Din Khalil ...
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Anwar, Muhammad. "The Challenge of Islamic Economics." American Journal of Islam and Society 3, no. 2 (December 1, 1986): 331–34. http://dx.doi.org/10.35632/ajis.v3i2.2759.
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Muhammad Akram Khan, the well-known Islamic economist, is presentlyDirector-General in the Audit and Accounts Services of the government ofPakistan. He is a prolific writer and scholar with Islamic inspiration and astrong grip on the subject. He has written dozens of articles and books onIslamic economics since 1965 in English and Urdu. His works have beenpublished by organizations and journals of national and international repute.Two of his very important works are “Economic Teachings of ProphetMuhammad (PBUH)” and “Islamic Economics: Annotated Sources in Englishand Urdu.” The first book is a classified compilation of ahadith relating toIslamic economics and is being published by the Islamic Research Academy,Lahore. It is a monumental work that may turn out to be an indispensablereference on Islamic economics. The second book contains 1,300 abstractsclassified into approximately forty headings. It is the first annotatedbibliography on Islamic economics.“The Challenge of Islamic Economics,” the book under review, is madeup of three papers written, respectively, for the “Journal of Research in IslamicEconomics” in 1983, “the Third International Seminar on Islamic Thought,”held under the auspices of the International Institute of Islamic Thought inKuala Lumpur in July 1984, and the “International Seminar on IslamicEconomics” held at Sokoto in February 1985. They make up chapters one,two, and three respectively.The book is addressed to the teachers and researchers in Islamiceconomics. It informs its readers of the nature, scope, and methodology ofthis discipline. It points out some of the strengths and weaknesses in theliteratme dealing with this subject and advances an approach for teachingIslamic economics. This book, like most of the author‘s writings, is logical,consistent, and thought--provoking ...
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Ahmad, Ehsan. "Summary of the Proceedings of the Fourth International Economics Seminar." American Journal of Islam and Society 9, no. 4 (January 1, 1992): 584–686. http://dx.doi.org/10.35632/ajis.v9i4.2547.
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The theme of the Fourth International Islamic Economics Seminarwas "Economic Growth and Human Resource Development in an IslamicPerspective." It was a joint undertaking of the Association of Muslim SocialScientists (AMSS) and the International Institute of Islamic Thought(IIIT). The program was divided into five sessions: a) Human ResourceDevelopment in an Islamic Perspective; b) Human Resource Developmentin a Comparative Perspective; c) Issues in Human Resource Development:Case Studies from Selected Muslim Countries; d) Human Resources, EconomicDevelopment, and Government Policies in Muslim Countries; ande) Business Sector and Human Resource Development. This latter sessionalso dealt with the role of financial institutions in human developmentfrom an Islamic perspective. Welcoming and opening remarks were madeby Sultan Ahmad of the World Bank and Sayyid Syeed of the AMSS ...
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Abdul Majeed, Nazeer Ahmad. "International Seminar on Shah Wali-Allah's Thought." American Journal of Islam and Society 18, no. 3 (July 1, 2001): 142–45. http://dx.doi.org/10.35632/ajis.v18i3.2014.
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Ahinad ibn Abd al-Rahim, better known as Shah Wali-Allab of Delhi( 1703-1762), is perhaps the greatest intellectual figure of Islam in SouthAsia. An international seminar was organized on his thought (as containedin Hujjat-Allah al-Balighah) on February 20-22, 2001 by the Shah WaliAllahDehlavi Research Cell of the Institute of Islamic Studies, AligarhMuslim University, India.Wali-Allah was a prolofic writer in Arabic and Persian and a "syntheticthinker" like Al-Ghazali and ibn-Khaldun. He made his contribution onthe eve of the modem (colonial) period. The British in the Bay of Bengalhad their eyes set on Delhi, the Mughul seat of Muslim power. Deeplyconcerned, Wali-Allah understood his mission to be a two-fold reformationof "the religion and the state." With his favorite slogan "Back to theQur'an", he called for a complete change of the old order and sought to"reopen" the doors of jihad and ijtihad.
In his resistance to the growing power of the Mrathas and Sikhs, he isbelieved to have set a tradition for the subsequent generations of MuslimIndia. Acclaimed variously by different Islamic groups as a reformer,a purifier, a revivalist and a modernizer, Wali-Allah is considered to be thespiritual and intellectual progenitor to a host of religio-political movementsin South Asia, including the Mujahidin movement, the Deobandmovement, the Aligarh movement and the Pakistan movement. Hisinfluence has also been acknowledged on the subsequent generations ofMuslim thinkers in the Indian subcontinent including Allama MuhammadIqbal and Mawlana Abul Aala Mawdudi.In his magnum opus, Hajjat-Allah al-Balighah (The ConclusiveArgument from God), Wali-Allah has worked out an "integrated scheme"of Shari'ah, or a theoretical basis for interpretation and applicationof Shari'ah against a background provided by his ideas of "humanpurposefulness" and "beneficial interests". He believed that his(pre-modern) age demanded a projection of Shari'ah with reasoned andconvincing "arguments", unraveling the secrets (deeper meanings) ofreligious symbols and injunctions ...
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UK Office, IIIT. "“Islamization of Knowledge” Seminar Held at the Institute of Education, London University." American Journal of Islam and Society 4, no. 2 (December 1, 1987): 325–27. http://dx.doi.org/10.35632/ajis.v4i2.2735.
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The seminar which was held on October 31, 1987 was aimed at introducingthe International Institute of Islamic Thought (IIIT) to the Muslim intellectualsin the United Kingdom. The seminar was attended by over 40 peopleof different specializations from various parts of the United Kingdom. Theseminar was divided in two sessions. The morning session was chaired byDr. Tayyib Zain al-Abidin, the representative of the Institute in Khartoum,Sudan. The speakers in this session included: Dr. ‘AbdulHamid AbuSulayman,Director General, IIIT; Mr. Mashuq Aly, Head of the Department of IslamicStudies, Lampeter University College, Wales; and Dr. Salim Al-Hasani, Man-Chester University.Dr. AbdulHamidd AbuSulayman outlined the objectives and goals of theInstitute and clarified the concept of the Islamization of Knowledge which,according to him, constituted the very raison detre of the Institute. He emphasizedthat the Muslim world lacked neither resources nor values; whatit lacked was the correct methodology of thinking in order to tackle the pressingproblems of today. The problem, therefore, is primarily a problem of thought.It is incumbent upon the Ummah to reform its methodology of thinking andof solving its problems.Dr. AbuSulayman then traced the developments that led to the establishmentof the Institute. He explained that through their work in student organizations,he and his colleagues arrived at the conclusion that political and socialwork was not enough and that there was a need for work in the field of thoughtand intellectual analysis. It was also not enough to criticise and express dismayat the present bad conditions of the Ummah. What was needed was to presentan alternative Islamic paradigm of intellectual thought and practical solutionsof the problems of the Islamic world.It was therefore decided to establish the Association of Muslim Social Scientists(AMSS) in the United States of America. Building on the experiencegained in the AMSS, the International Institute of Islamic thought was establishedas an independent organization to deal with the problem of intellectual ...
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Şimşek, Ayşegül. "Citizenship and Minorities in Contemporary Islam." American Journal of Islam and Society 35, no. 1 (January 1, 2018): 129–31. http://dx.doi.org/10.35632/ajis.v35i1.823.
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The International Institute of Islamic Thought (IIIT) organized a panel,entitled “Citizenship and Minorities in Contemporary Islam” at the 2017American Academy of Religion (AAR) Annual Meeting. The panel washeld at the John B. Hynes Veterans Memorial Convention Center in Boston,Massachusetts on Sunday, November 19, 2017.The panel was presided by Dr. Ermin Sinanović, IIIT’s Director ofResearch and Academic Programs, and included the panelists Dr. OvamirAnjum, the Imam Khattab Endowed Chair of Islamic Studies at the Departmentof Philosophy and Religious Studies at University of Toledo; Dr.Mohammad Fadel, Associate Professor and Toronto Research Chair for theLaw and Economics of Islamic Law at the University of Toronto Faculty ofLaw; and Dr. Basma Abdelgafar, Vice President of Maqasid Institute andAssociate Professor of Public Policy ...
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Willoughby, Jay. "IIIT Intellectual Panels at the ISNA 50th Annual Convention." American Journal of Islam and Society 31, no. 1 (January 1, 2014): 155–61. http://dx.doi.org/10.35632/ajis.v31i1.1033.
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The International Institute of Islamic Thought (IIIT) organized a two-day seriesof intellectual panels at the Islamic Society of North America’s (ISNA) 50thannual convention, held in Washington, DC, over the Labor Day weekend(Aug. 31–Sept. 1, 2103). These events were hosted in the institute’s hospitalitysuite on the main floor of the Washington Convention Center. Recently publishedIIIT books and other selected publications were prominently displayed.A documentary on IIIT and its goals was shown before each session.
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Al-Azami, Usaama. "Contemporary Approaches to the Qur’an and Sunnah." American Journal of Islam and Society 30, no. 3 (July 1, 2013): 97–100. http://dx.doi.org/10.35632/ajis.v30i3.1101.
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This edited volume forms the first collection of proceedings from the Summer
Institute for Scholars organized by the International Institute of Islamic
Thought (IIIT), one of the publishers of this journal. This annual gathering,
which was inaugurated in 2008, is “dedicated to the study of contemporary
approaches to Qur’an and Sunnah,” hence the name of this volume. Given
the capacious title, the work naturally offers essays – ten to be precise – from
a wide range of disciplines, including Qur’anic and hadith studies as well Islamic
law, theology, history, and comparative religion. Being the first iteration
of this series, it is perhaps somewhat unsurprising that the work’s overall qual-
ity is somewhat under par, with individual essays varying considerably in
quality. It is therefore reassuring to see on IIIT’s website that subsequent Summer
Institutes have been given a more focused theme.
The work is divided into four parts: the first two focus in different ways
on the Qur’an; the third part pertains more to the Sunnah and law (though, in
my assessment, the ninth essay has more Qur’an in it than Sunnah); and part 4
consists of a single twelve-page essay on the history of Islamic studies in the
West. Given constraints on space, I will not discuss every essay in this review ...
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DeLorenzo, Yusuf Talal. "Methodologies of Change in the Contemporary Islamic World." American Journal of Islam and Society 11, no. 2 (July 1, 1994): 269–71. http://dx.doi.org/10.35632/ajis.v11i2.2434.
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llris seminar was the second in a series of seminars held jointly bythe International Institute of Islamic Thought (IIIT) in cooperation withthe Kuwaiti Department of Awqaf. The inaugural session of the seminarwas addressed by the Minister for Awqaf and Islamic Affairs, Jam'an al'Azimi, who stated that the topic of the seminar sufficed to indicate itsimportance. The following speaker, the Secretary of the Ministry, Khalidal Zir, underlined the fact that while everyone agreed on the need to returnto the pristine teachings of the Qur'an and the Sunnah, it was not aneasy matter to determine how, in practical tenns, this might be achieved.This is why, the Secretary said, this seminar was convened.Taha Jabir al 'Alwani, President of the International Institute ofIslamic Thought, after making his opening remarks, delivered a paperentitled The Horizons of Change and Its Approaches, in which he statedthat the Arab world had very recently reached a critical stage. Manyanalytical studies of various aspects of the Arab situation, he added, hadbeen conducted from several different perspectives. Undoubtedly, on thebasis of these studies, the outlines of an alternative civilizational projectmay emerge. It is for this reason that the topic of the seminar, "Methodologiesof Change in the Contemporary Islamic World," is of such overwhelmingimportance.Muhammad al Ghazali, the noted Muslim 'alim and author, thenspoke on behalf of the seminar participants. Prefacing his remarks bynoting the importance of Kuwait in the Arab and Muslim worlds, alGhazali explained that it is the duty of Muslims everywhere to work togetherto further the cause of Islam. This is why, he added, the cooperationof the Kuwaiti Ministry with the International Institute of IslamicThought was such a commendable undertaking.The seminar was comprised of four distinctive themes. The first onedealt with defining the concept of change within the Islamic paradigm,beginning with the Qur'an, the Sunnah, and the historical experience ofIslam. This concept may be studied in light of the theories and opinionsof the classical scholars of Islam. In addition, it may prove beneficial tostudy it in conjunction with such similar concepts within the Islamic paradigmas tajdid, reform, revival, awakening, revolution, modernization,development, and progress. Topics for discussion included the following: ...
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Rizvi, Muneeza. "Muslim Scholars, Islamic Studies, and the Gendered Academy." American Journal of Islam and Society 35, no. 1 (January 1, 2018): 131–34. http://dx.doi.org/10.35632/ajis.v35i1.824.
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The International Institute of Islamic Thought (IIIT) hosted its fourth annualIsmail Al Faruqi Memorial Lecture at the 2017 annual meeting of the American Academy of Religion (AAR). The presentation took place at theHynes Convention Center in Boston on Sunday, November 19, 2017. Dr.Kecia Ali (Boston University, Department of Religion) delivered the keynotelecture, titled “Muslim Scholars, Islamic Studies, and the GenderedAcademy.” In her speech, Dr. Ali situated ongoing and gendered contestationsin Islamic Studies within a number of broader contexts: the historyof the AAR (currently the largest American organization dedicated to thestudy of religion), contemporary crises in higher education, and our shiftingnational climate ...
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Cairo Office, IIIT. "Indexing of the Qur’an." American Journal of Islam and Society 6, no. 2 (December 1, 1989): 361–65. http://dx.doi.org/10.35632/ajis.v6i2.2688.
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A seminar was organized by the International Institute of Islamic Thought,on Dhu al Hijjah 15-16, 1409/July 18-19, 1989, at Zamalek, Cairo, to discussthe indexing of the Holy Qur’an.In the first session, research papers and repom by members of the seminarwere presented. In the second and third sessions, the papers were discussedfrom different angles. During the closing session, the recommendationsprepared by the drafting committee were discussed.First: Project ObjectivesThe International Institute of Islamic Thought took the responsibilityfor the task of the Islamization of knowledge. The natural approach wouldbe to make the two main sources of Islamic knowledge-the Qur’an and theSunnah-accessible to research scholars in the humanities and social sciences.This project aims - during this stage-at analyzing the contents of the Qur‘anicverses to classify them according to the different branches of knowledge,and to arrange them under suitable headings, in order to make it easy forresearch scholars to find the verses they want in the fields of the humanitiesand social sciences.Second: Indices and ConcordancesParticipants in the seminar exchanged consultations regarding whetherit is suitable to compile a list of topics (index) first, then proceed with theclassification process accordingly, or should the classification be completedfirst on the basis of topics to be found, followed by the cornpilafion of an index.After completing the discussion, it was decided to follow both approachessimultaneously as indicated below: ...
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Syeed, Sayyid M. "The 4th International Conference On Islamization Of Knowledge." American Journal of Islam and Society 4, no. 1 (September 1, 1987): 151–54. http://dx.doi.org/10.35632/ajis.v4i1.2746.
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The Fourth International Conference on Islamization of Knowledge,sponsored by the International Institute of Islamic Thought, was held in collaborationwith the University of Khartoum January 15-20, 1987. The themeof the conference was “Methodology of Research, Behavioral Sciences andEducation.” The call for papers was published in the American Jouml ofIslamic Social Sciences in July, 1984 and the invitations were circulated widelyamong Muslim scholars. It was in response to these calls that abstracts werereceived and finally selected on the basis of their relevance and quality.The conference was inaugurated by the Prime Minister of the Sudan, Mr.al Sayyid al Sadiq al Mahdi. Thirty-seven research papers were presented byforeign, as well as local Sudanese scholars. The subjects includedmethodology, epistomology , education, psychology, sociology, and anthropology.The conference proved to be an historic event, especially in termsof the participation of large numbers of local scholars, teachers, students andother interested Muslims.Each presentation was followed by lively discussions and critiques. Theextraordinary interest shown by the Sudanese Muslims regarding the issues ofthe Islamization of Knowledge, was evidence of this nation’s commitment tothe process of Islamization. The director of the Friendship Hall announced atthe final session that the conference had attracted the largest crowd ever at theauditorium. In addition, the lobbies, the offices and the grounds around theauditorium were all crowded and the loud speakers had to be openedeverywhere.The following are the titles of some of the research papers presented:1. The Problems of Methodology in Islamic Thought
‘Abdul Hamid ’AbuSulayman2. Reason and Its Role in the Islamic Methodology
Taha Jabir Al-‘Alwani3. Methodology of the Classification of Sciences in the Islamic Thought‘Abdul Majid Al Najjar ...
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Ilyas, Mohammad. "World Conference on the International Islamic Calendar." American Journal of Islam and Society 9, no. 3 (October 1, 1992): 432–34. http://dx.doi.org/10.35632/ajis.v9i3.2587.
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The University of Science Malaysia, Penang, Malaysia, and the Organizationof Islamic Confetence’s Standing Committee on Scientific and TechnologicalCooperation (COMSTECH), tecently otganized and hosted the WorldConference on the Intemational Islamic Calendar. The theme, “Towads aUnified World Islamic Calendar,” was discussed during eight sessions by aninternational audience consisting of about two hundred dignitaries, ulama,policymakers, scientists, and professionals from twenty-five countries and tenmajor international organizations. It was also genemusly sponsored by fifteenother agencies, including the Intemational Institute of Islamic Thought (IIIT).The conference was opened by Tun Dato’ Sen Haji Hamdan SheikhTahit, head of the State of Penang. This matked the initiation of the systematicimplementation process for the intemational Islamic calendar. Dato’Haji Musa Mohammad, vice Chancellor of the University of Science Malaysiaand conference chainnan, thanked the planners in his welcoming address. Hewas followed by M. A. Kazi and Ambassador M. Mohsin, who addressed theconfetence on behalf of COMSTECH and OIC respectively. Kazi stressed theimportance of developing a uniform and systematic intemtional Islamic lunarcalendar through continued and detailed study by those qualified to do so.Ambassador Mohsin pointed out the need to unify the existing calendars inthe Muslim world. The OIC, he said, is in the process of making this aregular priority item in its agenda and is ready to give its full support.The keynote addtess, “Internationalizing the Islamic Calendar: The Challengeof a New Centuty,” was delivered by Mohammad Ilyas. He highlightedsome of the work that had gone into developing the calendar program, explainedwhat progress has been made on predicting the new moon’s visibility,and related how this can be used for an international Islamic calendar. Healso focused on the interrelation of science, the Shari‘ah, and policy and itsimplication for the question of implementation.The conference also heard reports from members in Australia, Nigeria,Tanzania, the United States, Egypt, Itan, Jordan, Morocco, Saudi Arabia,Turkey, Bangladesh, India, Pakistan, Sri Lanka, Brunei, Indonesia, Malaysia, ...
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Pakistan Office, IIIT. "International Symposium on Islam and Modernity." American Journal of Islam and Society 11, no. 1 (April 1, 1994): 130–31. http://dx.doi.org/10.35632/ajis.v11i1.2466.
Full textAbstract:
The three-day seminar on “Islam and Modernity” was held under thejoint auspices of the Goethe Institute (Karachi), the International Instituteof Islamic Thought (Islamabad), and the Islamic Research Institute (Islamabad).Thirty scholars from Pakistan and four scholars from Germanyparticipated as delegates, and an equal number of other scholars,journalists, and bureaucrats attended as observers. The seminar addressedfour themes: a) The State: Legitimation and Participation; (b) The Law:Law and Justice; (c) The Economy and Finance: Economy and Ethics;and (d) Society: Equality and Justice. The sesions were arranged to giveadequate time to the presenters and for follow-up discussion.In general, the seminar sought to create a better understanding andappreciation of the current self-assertion in the Muslim world and theways in which Muslims are dealing with modernity. There is a growingbelief among Muslims that it is possible to achieve developmental goals,as well as those of material and social welfare, within the framework ofIslam. This, it is believed, would save their societies from moral degradation,the breakdown of social and family structures, the dehumanizationof human life, and other negative features of western modernity.This resurgence often generates fear and apprehension in the West,a reaction that might be partially due to sporadic acts of violence by Muslimextremists. The West’s perception of Islamic resurgence is thuscolored, which undermines its ability to see it for what it really is. Despitethis, however, many people in the West feel the need for a betterunderstanding of the changes taking place in Muslim societies and forentering into a dialogue with their Muslim counterparts in order toexplore the possibility of promoting mutual respect and creating anatmosphere of meaningful and peaceful coexistence.In addition to the general divide between Islam and the West, thereis a secular vs. Islamist divide within Muslim societies. Some adhere tothe secular view of life and seek to confine religion to a private concern,while others want to restructure the individual and all elements of sociallife according to Islamic principles and values ...
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Azlan, Ariff Aizuddin. "Pemikiran Politik Ismail Raji Al-Faruqi di dalam Karya Islamisasi Ilmu dan Tawhid." ‘Abqari Journal 25, no. 1 (September 27, 2021): 189–201. http://dx.doi.org/10.33102/abqari.vol24no2.378.
Full textAbstract:
As a scholar of Islam, Ismail Raji Al-Faruqi has made great contributions especially in the field of philosophy, theology, education, and thought. Provided with a vast knowledge of Islamic tradition and Western, his ideas have impacted the academic world crossing the disciplines. Al-Faruqi also went further by transforming his ideas into a decisive practice especially when he co-founded the International Institute of Islamic Thought (IIIT) as a symbol that showcases the relevance of the methodology of Islamic education. Two of his significant writings which are the Islamization of Knowledge: General Principles and Work Plan and Al-Tawhid: Its Implications for Thought and Life have become one of the major references in the field of Islamic studies. By referring these two writings, this study argues that, Al-Faruqi’s view on politics is inevitable and he presented his political thought by establishing a substantial connection between Islam and politics. Besides that, Al-Faruqi also acknowledges the discipline of political science by arguing that such discipline is critical in assessing the problematic situation that the Muslim world is currently facing. Just like other Muslim political thinkers, Al-Faruqi also did not dismiss the important facts that the concept of khilafah is profoundly central to Islam and politics.
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Sattar, Zaidi. "Report on the Third Seminar on Islamic Economics." American Journal of Islam and Society 8, no. 1 (March 1, 1991): 181–84. http://dx.doi.org/10.35632/ajis.v8i1.2656.
Full textAbstract:
The Third Seminar on Islamic Economics, held under the sponsorshipof the International Institute of Islamic Thought (IIIT) and the Associationof Muslim Social Scientists (AMSS), took on an international character withdelegates in attendance from as far east as Malaysia, Egypt, and Saudi Arabiain addition to participants from Canada and the United States. This year'stheme for the conference, "Resource Mobilization and Investment in an IslamicFramework;' evoked considerable interest among both academicians andpractitioners of the Islamic economic reform movement. Evidence of thisinterest was seen in the large number of research papers received on thesubject although, regrettably, funding limitations prevented many a scholarfrom participating in the meetings.The first day's sessions opened with brief remarks from Sayyid M. Syeed,general secretary of the AMSS, and Zaidi Sattar, program director for theseminar. Their remarks, while highlighting the significant strides made inthe past decade in research on Islamic economics, pointed to the substantialfinancial and logistical constraints that remain in the advancement of futureresearch in the area. IIIT and AMSS were commended for their past rolein this endeavor, and hopes were expressed for a more vigorous role in thefuture.The highlight of the opening session was the thoughtful inaugural addressby Taha Jabir al ‘Alwani, President, IIIT, who emphasized the importanceof the “human” element in the organization and management of economicresources as “. . . man is both intellect ready for thought, and hands readyfor action.” Citing from the Holy Qur’an and the works of Islamic scholars,he stressed that Islamic thought has much to offer in the emancipation ofthe ummah from the debilitating influence of colonialism. Development ofthe mind, he argued, is as critical to a society’s growth process as is thedevelopment of economic resources ...
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Willoughby, Jay. "IIIT Intellectual Panels at the ISNA 49th Annual Convention." American Journal of Islam and Society 30, no. 1 (January 1, 2013): 144–52. http://dx.doi.org/10.35632/ajis.v30i1.1172.
Full textAbstract:
The International Institute of Islamic Thought (IIIT) organized a two-day seriesof intellectual panels at the Islamic Society of North America’s (ISNA)49th annual convention, held in Washington, DC over the Labor Day weekend.These events, hosted in the institute’s hospitality suite on the main floorof the Washington Convention Center, took place during 1-2 September 2012.Recently published IIIT books and other selected Arabic and English publications,as well as special collections of the late Ismail Al Faruqi’s works andmany of Ali Mazrui’s books, journal articles, and personal items, were alsoprominently displayed. At the beginning of each session, a documentary onIIIT and its goals was shown ...
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White, Svend W. "Third Annual Conference of the Center for the Study of Islam and Democracy." American Journal of Islam and Society 19, no. 2 (April 1, 2002): 139–42. http://dx.doi.org/10.35632/ajis.v19i2.1953.
Full textAbstract:
On April 6-7, 2002, the Center for the Study of Islam and Democracy(CSID) held its Third Annual Conference on the theme "Democratizationand Political Violence in Muslim Societies" just outside Washington, DC,at the Sheraton Crystal City Hotel in Arlington, Virginia. The conferencewas cosponsored by the Institute for Global Cultural Studies, StateUniversity of New York, Binghamton, NY, and the International Institute ofIslamic Thought (IIIT), VA.The conference got off to a lively start on Saturday morning with PanelOne: "Islam and Political Participation: Ideals, Actors, and Processes"which was chaired by Charles Butterworth of the University of Maryland,College Park. Asma Afsaruddin of the University of Notre Dame, IN,explored links between early Islamic discourse of the Khulafa 'a/-Rashidunera and modern Islamic conceptions of leadership in "Medieval IslamicDiscourse on Legitimate Leadership and its Modern Implications."Wanda Kruse of the University of Guelph, Canada, discussed theunderestimated role played by non-governmental political actors in theMiddle East in "Civil Society in the Democratization Process: A CaseStudy on Cairo Islamic Women's Organizations." Imad-ad-Dean Ahmad ofthe Minaret of Freedom Institute, MD, focused on the cases where democraticdecision-making in government enhanced law and order in earlyIslamic history in "The Anti-Correlation between Democracy and PoliticalViolence in the Experience of the Khulafa' al-Rashidun." Moataz A. Fattahof Cairo University closed the panel with an overview of empirical evidenceabout Muslims' attitudes towards democracy in "The Compatibilty ofMuslims' Beliefs and Democracy: Survey Results."Panel Two which was chaired by Jamal Barzinji of the InternationalInstitute of Islamic Thought had as its theme "Western Democracies andAuthoritarian Muslim Regimes: Understanding the Relationship." AuwaluHamisu Yadudu of Bayero University in no, Nigeria, analyzed the Shari'a ...
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Kalin, Ibrahim. "God, Life and Cosmos." American Journal of Islam and Society 17, no. 3 (October 1, 2000): 138–39. http://dx.doi.org/10.35632/ajis.v17i3.2058.
Full textAbstract:
The international Islamabad conference titled God, Life and Cosmos:Theistic Perspectives was held in Islamabad, November 6-9, 2000.Sponsored and organized by the Center for Theology and Natural Sciences(CTNS), Berkeley, United States, Islamic Research Institute (IRI),Islamabad, Pakistan, and International Institute of Islamic Thought (IIIT),Islamabad, Pakistan, the conference drew over fifty scholars from the fieldsof natural sciences and religious studies. A number of interesting paperswere presented on various aspects of the relation between religion and science,and each paper was critically evaluated and responded to by a respondent.The conference commenced with the introductory remarks of MuzaffarIqbal (National Library, Alberta, Canada) and then the keynote speechwhich was delivered by William Chittick, the renowned scholar of Islamicintellectual history and Ibn Arabi. Chittick’s keynote address titled“Modem Science and the Eclipse of Tawhid” focused on the sharp contrastbetween the Islamic concept of tuwhid (Divine unity) and the secularworldview of modem science. Drawing on the traditional distinctionbetween the transmitted (naqli) and intellectual (uqli) sciences, Chittickemphasized the importance of intellectual sciences in confronting the challengesof the modem world. As respondent to Chittick‘s keynote paper,Hasan al-Shafi’i (President of the International Islamic University,Islamabad, Pakistan) further elaborated on the points raised by the keynotespeaker. The f i t day of the conference closed with a wonderful presentationabout Pakistan and its history by the son and daughter of MuzaffarIqbal, the indefitagiable convener of the conference.The papers presented at the conference touched upon nearly all of themajor aspects of the religion-science relationship: the rise of modem physicalsciences and the responses of the Islamic as well as Christian worlds,philosophy of science, modem cosmology, theory of evolution and itsmeaning for the religious worldview, history of Islamic sciences and its ...
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Zein, Ibrahim Mohamed. "Religions As a “Life Fact”." American Journal of Islamic Social Sciences 28, no. 3 (July 1, 2011): 52–74. http://dx.doi.org/10.35632/ajiss.v28i3.337.
Full textAbstract:
This study addresses the teaching of religion at the International Islamic University Malaysia (IIUM). The program was influenced by the thought and curricula developed along Faruqian lines. It is a program that delves into Faruqi’s view of metareligion rooted in an ethical paradigm giving it universal perspective and approach toward the study of comparative religion. Actually, the establishment of IIUM and the religion study curriculum implemented at IIUM is a development of Faruqi’s earlier vision regarding the teaching of Islam as a civilization and worldview, which he had envisioned and hoped to apply to the academic program at the Central Institute of Islamic Research, Karachi, Pakistan during his professorship there in 1960s, but which was not realized.
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Zein, Ibrahim Mohamed. "Religions As a “Life Fact”." American Journal of Islam and Society 28, no. 3 (July 1, 2011): 52–74. http://dx.doi.org/10.35632/ajis.v28i3.337.
Full textAbstract:
This study addresses the teaching of religion at the International Islamic University Malaysia (IIUM). The program was influenced by the thought and curricula developed along Faruqian lines. It is a program that delves into Faruqi’s view of metareligion rooted in an ethical paradigm giving it universal perspective and approach toward the study of comparative religion. Actually, the establishment of IIUM and the religion study curriculum implemented at IIUM is a development of Faruqi’s earlier vision regarding the teaching of Islam as a civilization and worldview, which he had envisioned and hoped to apply to the academic program at the Central Institute of Islamic Research, Karachi, Pakistan during his professorship there in 1960s, but which was not realized.
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Wright, Brian. "Confronting Challenges in Islamic Studies." American Journal of Islam and Society 34, no. 1 (January 1, 2017): 172–74. http://dx.doi.org/10.35632/ajis.v34i1.872.
Full textAbstract:
At the 2016 meeting of the American Academy of Religion in San Antonio,the International Institute of Islamic Thought (IIIT) hosted the third annualIsmail al Faruqi Memorial Lecture. Delivered by Ahmad Atef Ahmad (Universityof California Santa Barbara), the lecture focused on the changing academicfield of Islamic studies: where the field has been, where it is now, andwhere it should go in the future.Ahmad began by outlining the history of approaching both Islamic studiesand comparative religion in general. After decades of claiming neutrality, hebelieves that the field has now reached a new phase. “In the past there was anassumption that there is a neutral, global set of rules and tools that can help usunderstand religion, like those of philosophy or anthropology. However, overtime we have come to realize that these tools are in no way neutral and comewith their own kinds of baggage.” This failure of neutrality has particularlyaffected scholars of Islam, because “You find that Muslim scholars who taketheir primary sources seriously find the deck stacked against them, especiallyfor those who are working in the West and trying to engage in conversationswith other religious traditions.”As a result of the realization that the tools of religious studies cannot beneutral, academia has undergone a significant shift ...
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AbuSulayman, Abdulhmaid. "The Conceptual Framework for an Action Plan for the Islamization of Knowledge." American Journal of Islam and Society 2, no. 1 (July 1, 1985): 135–49. http://dx.doi.org/10.35632/ajis.v2i1.2785.
Full textAbstract:
It is an admitted fact that the stagnation and the crisis of thought in the Islamic Ummah is one of the most important reasons for its backwardness and for the malaise of its contemporary civilization. It is also an admitted fact that a reform of the methodology of the Islamic Thought on the one hand, and Islamization of social sciences and humanities, and of knowledge on the other, are greatly needed if we wish to overcome the crisis of thought and move into the modern life.We will need this new orientation, if we want to benefit from what the humanity has achieved in terms of knowledge and the progress of civilization up till now, and to interact with it from the Islamic perspective in order to realize the Islamic goals of human life and civilization. Ever since the importance of the reform in Islamic thought was crystallized in the minds of the Muslim youth who had awareness and commitment to Islam and had knowledge of the scientific and academic achievements of the western world, and ever since these youth established The Association of Muslim Social Scientists thirteen years ago, and finally since the establishment of the International Institute of Islamic Thought five years ago, as an independent academic institution fully dedicated to function as a backbone to serve the message of Islam, the idea of reform of the Islamic thought and Islamization of knowledge and of social sciences and humanities has gained acceptance, and efforts have been made to realize that goal. It will be noticed that in view of the focus of concern and action, of course a politically motivated concern to achieve strength and power to defend and combat, concentration has been on disciplines of education and economics. In order to achieve these reforms in a realistic way and on a solid foundation, the plan to be adopted should be based on a comprehensive knowledge of Islamic methodology. It should concentrate on reformation of thought that is related to the behavioral sciences which are considered as the main base for social sciences from which other social sciences are ...
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Sonn, Tamara. "Mumtaz Ahmad." American Journal of Islam and Society 33, no. 3 (July 1, 2016): 95–98. http://dx.doi.org/10.35632/ajis.v33i3.919.
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Wise, kind, humorous, humble, profoundly honorable and dignified– these are just some of the words that describe our beloved MumtazAhmad, whose passing we mourn. A great scholar, mentor, friend,and family man, he will be missed by the countless people whoselives he influenced. I feel honored to count myself among them.With degrees in economics, Islamic studies, and developmentadministration, and a Ph.D. in political science from the Universityof Chicago, Ahmad published eight books. His most recent is Observingthe Observer: The State of Islamic Studies in American Universities(Herndon, VA: International Institute of Islamic Thought,2012). Bringing together a stellar array of scholars, this book is particularlyprescient in stressing the importance of the responsiblestudy of Islam in a country whose policies so deeply impact Muslims.He also published dozens of articles and chapters, and deliveredhundreds of lectures throughout his native Pakistan and NorthAmerica, as well as Europe, the Middle East, Africa, South andSoutheast Asia.He served as president of the Association of Muslim Social Scientistsas well as the South Asian Muslims Studies Association. Inaddition, he served on numerous editorial boards, was editor of Studiesin Contemporary Islam, and associate editor of the AmericanJournal of Islamic Social Sciences and the East-West Review. Hiswork was supported by grants from the Fulbright Foundation, theFord Foundation, the Pew Charitable Trust, the Center for Strategicand International Studies, the United States Institute of Peace, theNational Bureau of Asian Research, and the Brookings Institution,among others ...
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Willoughby, Jay. "Islamic Reform Movements after the Arab Spring." American Journal of Islam and Society 30, no. 4 (October 1, 2013): 169–72. http://dx.doi.org/10.35632/ajis.v30i4.1098.
Full textAbstract:
On June 24-July 3, 2013, the International Institute of Islamic Thought held
its annual Summer Institute for Scholars. Given the number of presentations,
only a few of them will be mentioned here.
In his welcoming remarks, Abdul Aziz Sachedina (George Mason University)
spoke eloquently about how change has to come from within, how
politics still dominates values, and how the Qur’an and Sunnah are being read
not for inspiration, but for putting down opposition and dissenters. The Arab
Spring represents a challenge to undertake such an internal reform. Unfortunately,
he said, cyberspace contains no serious conversation in this regard,
just hostility and animosity, which only damages Muslims. He called for leaders
to “moralize” the entire issue in order to achieve co-existence, mainly between
Shi‘is and Sunnis, and wondered if the reformers could deal with this
and other issues.
John Voll (Georgetown University), who delivered the keynote address,
“Pop-politics and Elections: Islam and Democracy after the Arab Spring,”
raised the question as to whether the Arab Spring makes any difference, given
that reform movements have been going on in the Muslim world since 1880.
Are we, he asked, “looking at something moving forward/different, or just rehashing
the same old arguments?” He opined that a new vocabulary is needed
and that people have to move beyond “interfaith,” “tolerance,” and interreligious
dialogue and speak to each other about “shared interests.” He then discussed
earlier Muslim reform movements and how their goals have changed
over the years.
Yahya Michot (Hartford University) presented a special lecture entitled
“Taymiyyan Thoughts for a Temperate Arab Summer.” He pointed out how
different groups (e.g., those groups responsible for assassinating Sadat, the
Algerian civil war, and 9/11) took Ibn Taymiyyah’s anti-Mongol fatwas out
of context to justify their actions. Thus they ignored the underlying issues:
The supposedly “Muslim” Mongols were still massacring Muslims; ...
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Al-'Alwani, Taha Jabir. "The Islamization Of Methodology Of Behavioral Sciences." American Journal of Islam and Society 6, no. 2 (December 1, 1989): 227–38. http://dx.doi.org/10.35632/ajis.v6i2.2823.
Full textAbstract:
All praise and thanksgiving are for Allah (SWT) Lord of the universe,and peace and blessings be upon the Seal of the Prophets (es), his kinand all his companions, and upon all who follow him and are guided by hisMessage, until the Day of Judgment.Brothers and sisters: it gives me great pleasure to welcome you all inthe name of the International Institute of Islamic Thought at the beginningof this conference, the fourth in its series of international conferences. Weare happy and appreciate that this conference is being hosted by the Sudan,and is being held in cooperation with the University of Khartoum, to discussa matter of great importance to this Ummah: The Reform of the Methodologyof Islamic Thought, and Ways of Islamizing the Behavioml Sciences. Undoubtedly,these sciences form the general basis for the social sciences andhumanities.This is indeed the first time that the Institute has held one of its internationalconferences in an Arab country, under the auspices of a Muslim Arabpresident from an historical family whose deep concern for attempting to effectreform in this Ummah is well-known. For the benefit of the good peopleof this country, and for the audience here, we should briefly but accurately outlinethe aims and objectives of this Institute, its achievements so far, and itsmost important plans and projects, so that individuals are able to determinethe part each can play as well as the extent of their possible participation inand contribution to this good work.Many years ago, and after numerous conkrences and exhaustive studiesand consultations on the present situation of our Ummah, in addition to extensiveanalysis of our past as well as our futm aspirations, an idea crystallizedin the minds of a group of young committed Muslims. They were convincedthat the crisis of this Ummah in both essence and reality is an intellectual ...
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Mohamad, Mahathir. "Towards the Twenty First Century." American Journal of Islam and Society 10, no. 3 (October 1, 1993): 427–31. http://dx.doi.org/10.35632/ajis.v10i3.2499.
Full textAbstract:
I would like to thank the organizers for inviting me to the jointlaunching of the Institute of Islamic Understanding, Malaysia, and theopening ceremony of this congress.The idea of the Institute of Islamic Understanding, Malaysia, was firstsuggested because of the confusion among Muslims and non-Muslimsregarding Islam. This discord has led to misunderstanding and animositynot only between Muslims and non-Muslims but among Muslims themselves.Whether we like it or not, many non-Muslims consider Islam areligion that is closely related to backwardness, poverty, and weakness.Of late, some Muslims have also been closely associated with violenceand irrationality-an act or thought which is without principles.We are deeply disappointed with such incorrect views. But the truthis that Muslims and Islamic nations are far behind, weak, and dependenton others for their various needs. At the same time, Muslims themselvesfind cooperation and unity difficult. They allow themselves to be used astools and to serve the interests of others. They are unable and often Wlwillingto help each other, whlch leads to disunity, animosity, disagreement.The administration of Islamic countries is usually weak andbackward, chaotic and disorderly. No Muslim country can be considereda major power worthy of international respect. Rather, all are considereddeveloping countries, even though some have enonnous wealth. The mainreason for this is that they lack technology and sophistication.This was not always true, for in the past Islam and MusUms enjoyeda prolonged period of success and prosperity, respect and esteem. Afterthe death of the Prophet, Muslims spread Islam from Spain to China.Through their missionary activities, military might, and efficient rule, theyerected the largest empire in world history. Islamic countries evolved andwere famous for their high and sophisticated civilization. They producedexperts in administration, development, agriculture, industry, engineering,defense, science, mathematics, shipping, navigation, medicine, and other ...
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Rafikov, Ildus, and Elmira Akhmetova. "Methodology of integrated knowledge in Islamic economics and finance: collective ijtihād." ISRA International Journal of Islamic Finance 12, no. 1 (March 23, 2020): 115–29. http://dx.doi.org/10.1108/ijif-02-2019-0034.
Full textAbstract:
Purpose The purpose of this paper is to discuss the methodology of integrated knowledge in Islamic economics and finance and seek to offer collective ijtihād as one way to find solutions to the existing problems in the field. Design/methodology/approach The study is based on the idea of multidisciplinarity or interdisciplinarity, which uses not only traditional sources of Islam and economics, such as uṣūl al-fiqh, fiqh mu’amalat, econometrics, statistics, microeconomics and macroeconomics but also looks into behavioural and natural sciences for inspiration and solutions. This paper is constructed using the methodology of “the two readings”, as promoted by the International Institute of Islamic Thought, and which combines the revealed and the existential sciences. Findings This paper proposes the collaborative multidisciplinary methodology as the main approach to studying the modern problems and challenges, as well as for finding solutions in the fields of Islamic economics and finance. Practical implications Studying and researching issues, particularly in the field of Islamic economics and finance, from an interdisciplinary perspective, effectively broadens practical applications and possibilities in Islamic finance. Originality/value This paper contributes to social sciences, especially the field of Islamic finance, and calls upon researchers to engage in multidisciplinary studies.
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Mosiba, Risna. "SUNNAH SEBAGAI SUMBER IPTEK DAN PERADABAN (Studi atas Pemikiran Yusuf Al-Qardhawi)." Inspiratif Pendidikan 6, no. 2 (July 1, 2017): 367. http://dx.doi.org/10.24252/ip.v6i2.5768.
Full textAbstract:
The topic of this paper is sunnah as a source of science and civilization. This topic is a new issue for Muslim intellectual treasures. Although the study has roots in turbans (inheritance) of Islamic knowledge, however the issue is so deep that it needs to be explored and disclosed in general. This issue is one of the topics that concerns the intellectuals of the IIIT institute (International Institute of Islamic Thought) in Washington. They then asked the intellectual of Islam to conduct the study. The discussion of Yusuf al-Qardhawi about sunnah as a source of science, technology and civilization, can be seen in his monumental masterpiece entitled al-Sunnah; Mashdaran lil Ma'rifat al-Hadharah. The thickness of this book reaches 311 pages and the content of the discussion consists of five main components. First, the introduction is an overview of the book's description. Second, tasrif Aspect (Yuridis) in the Sunnah. Third, sunnah as a Source of knowledge. Fourth, sunnah as a source of civilization. Fifth, the closing part.
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Strohmaier, Gotthard. "Arabic Medicine: Continuation of Greek Tradition and Innovation." European Review 20, no. 4 (September 4, 2012): 543–51. http://dx.doi.org/10.1017/s1062798712000117.
Full textAbstract:
An ‘International Institute of Islamic Thought and Civilization’ in Kuala Lumpur, Malaysia, has earned the merit of editing an interesting tract by Abū Bakr Muḥammad ibn Zakarīyā’ al-Rāzī, in Latin tradition known as Rhazes (854–925 or 935), with the title ‘Doubts on Galen’.1This sounds programmatic, but it is confined to minor details, and the author confesses that he feels very uneasy when criticizing a man whom he reveres as his most benevolent master in the medical art, but he is compelled to comply with the principle ‘magis amica veritas’ as Galen himself has always done in his time. The edition is intended to be the start of a series with the title ‘Islamic Thought’, and the director of the institute, Syed Muhammad Naquib al-Attas,2announces in his foreword its aim ‘to formulate an Islamic philosophy of science’, which he further specifies with the following words: ‘In order to learn from the past and be able to equip ourselves spiritually and intellectually for the future, we must return to the early masters of the religious and intellectual tradition of Islam, which was established upon the sacred foundation of the Holy Qur’an and the Tradition of the Holy Prophet.’ (Ref. 1, p. 3). But here we feel obliged to add that Rhazes was not the right man to inaugurate such a series, as he showed himself in his philosophical writings as an outright apostate who deemed all prophets of the revealed religions to be frauds and had even chosen as his spiritual leader, his imam, none else than Socrates.3
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Conrad, Lawrence I. "Measures and Weights in the Islamic World. By Walther Hinz. Translated by M. Ismail Marcinkowski, with Forward by C. E. Bosworth. pp. xxii, 98. Kuala Lumpur, International Institute of Islamic Thought and Civilisation, International Islamic University, 2003." Journal of the Royal Asiatic Society 14, no. 3 (November 2004): 266–67. http://dx.doi.org/10.1017/s1356186304224609.
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Willoughby, Jay. "Prospects and Dimensions of Conflict Resolution Programs in the Islamic Context." American Journal of Islam and Society 30, no. 2 (April 1, 2013): 150–52. http://dx.doi.org/10.35632/ajis.v30i2.1148.
Full textAbstract:
Amr Abdalla (professor and vice rector, University for Peace, San Jose, CostaRica) visited the International Institute of Islamic Thought (IIIT) on February1, 2013, to discuss the challenges of conflict resolution and peace that hascaught the attention of so many Muslim and non-Muslim scholars and policymakersfor several decades. As the Muslim world remains plagued with violentconfrontations between states and non-state actors, regional and nationalsectarian conflicts, and domestic conflicts with gender and family elements,such a discussion is very timely.The outbreak of the Arab Spring, which has resulted in several Islamistgroups taking power, has raised various questions: Why is it important to talk about conflict resolution and peace building in an Islamic context? How canthe theoretical be combined with the practical? How does Islam fit into thedemonstrations that occurred during the Arab Spring as well as into modernity?This is, according to Abdalla, the first opportunity that contemporaryMuslims have had to answer these questions for themselves ...
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Ibrahim, Zakyi. "The Legacy of Isma`il Raji al-Faruqi." American Journal of Islam and Society 27, no. 3 (July 1, 2010): 141–43. http://dx.doi.org/10.35632/ajis.v27i3.1321.
Full textAbstract:
A two-day seminar on Isma`il Raji al-Faruqi (1921-86), jointly organized bythe Centre for the Study of Democracy (University of Westminster), Princeal-Waleed Bin Talal Center for Muslim-Christian Understanding (GeorgetownUniversity), and the International Institute of Islamic Thought (IIITUK and USA), took place in London at the University of Westminster on6-7 June 2010. Considering his intellectual output, academic agendas, andscholastic achievements, as well as to commemorate the twenty-fifth anniversaryof his death, the organizers thought a seminar of this caliber wouldbe most appropriate. John Esposito and John Voll write of a certain Christianacquaintance of al-Faruqi lamenting the latter’s aspiration to become the“Luther” of Islam, believing that it is in dire need of reformation. This considerationguaranteed al-Faruqi a prominent slot in their “Makers of ContemporaryIslam” (2001) ...
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Elaradi, Hadeel. "IIIT Intellectual Panels." American Journal of Islam and Society 34, no. 2 (April 1, 2017): 139–43. http://dx.doi.org/10.35632/ajis.v34i2.875.
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The International Institute of Islamic Thought (IIIT) held a series of panels atthe 42st annual convention of the Islamic Circle of North America-MuslimAmerican Society (ICNA-MAS) in Baltimore, MD, on Saturday, April 15,2017. This year, the convention’s theme was “The Quest for True Success:The Divine Message of Moses, Jesus, and Muhammad.”IIIT’s intellectual panels dealt with a variety of topics. The first session,“The Concept of Madrasa: Context and Reform,” revolved around EbrahimMoosa’s What Is a Madrasa? (Chapel Hill: University of North CarolinaPress, 2015). Moosa (professor, Islamic studies, University of Notre Dame)reminisced about his time as a madrasa student in India, stating: “The way Icame into India was in a very pietistic orientation, that Islam was all about piety. India and the madrasas taught me that Islam is about thinking ... piety... goodness ... making a contribution to the world.” However, he continued,the “madrasas have done a good job in preserving the identity of traditionalIslam, but it’s unable to make that identity actually work in the real world. ...and that modern knowledge has been closed off from the lived experience ofMuslims.” ...
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AbuSulayman, AbdulHamid. "Islamization of Knowledge with Special Reference to Political Science." American Journal of Islam and Society 2, no. 2 (December 1, 1985): 263–89. http://dx.doi.org/10.35632/ajis.v2i2.2770.
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IntroductionThis paper discusses the crisis of thought prevailing in the Muslim worldtoday, and considers it a fundamental cause of the current degeneration,decadence and backwardness of the “Ummah.” Hopefully, it also highlightsthe role the International Institute of Islamic Thought will play in counteractingand ultimately overcoming the crisis.Such a theme inevitably brings the Islamic concept of knowledge to theforefront. First of all it must be decided whether such an investigation is merelyan intellectual extravanganza or whether there is actually a real issue thatdeserves investigating. No one possessing insight into the condition of theUmmah can fail to realize that there exists a crisis involving a number of issuesand complex dimensions. These issues are:1. The backwardness of the Ummah.2. The weakness of the Ummah.3. The intellectual stagnation of the Ummah.4. The absence of Ijtihad in the Ummah.5. The absence of cultural progress in the Ummah.6. The Ummah’s losing touch with the basic norms of Islamic civilization.All these issues indicate, in one way or the other, the intellectual crisisprevailing in the Muslim World. There is no doubt that this crisis is the causeand, at the same time, evidence of the decadence and impotence of the Ummah,and prevents it from anything significant to the culture and civilizationof the modern world. This incapability is futher exacerbated by the frequencyof political, economic and military crises ...
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Jordan Office, IIIT. "Shari'ah Sciences at the Universities." American Journal of Islam and Society 11, no. 4 (January 1, 1994): 605–9. http://dx.doi.org/10.35632/ajis.v11i4.2448.
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Interest in the development of Shari'ah sciences at the universitieshas emerged in the context of efforts to reconstruct the cultural andintellectual paradigms of the Islamic umrnah and affirm its role indirecting and guiding the procession of hwnan culture. As a result ofthis interest, the International Institute of Islamic Thought, the IslamicStudies and Research Association, Jordan University, Yannouk University,and Mu'tah University held a conference on the subject.Institutions that deal with the Shari'ah sciences, particularlyuniversities, play a positive and effective role in awakening Islamicfeeling among Muslims and in preventing Islamic thought from beingdiverted and becoming stagnant. It is therefore mandatory to supportthem and their objectives so that they can function as solid springboardsfor Islamic thought and serve as preparation centers for thoseulama and du'at who are expected to resolve the crises besettingcontemporary Muslim and non-Muslim societies.The importance of the Shari'ah sciences and knowledge has beenrecognized by past and present Muslim reformers: i.e., al Ghazancalled for the restoration of the religious sciences and Ibn Taym1yahcalled for the enactment of Muslim behavior congruent with the Prophet'stradition. Furthermore, contemporary reform movements haveacknowledged the importance of this role and, consequently, consideredthe development of the Shari'ah sciences as a basic axis ofreform and modernization. Along this line, one can mention the contributionsof such reformers as I:Iassan al 'A,t,tar, Mul}amrnad 'Abduh,Mul}ammad Rash1d Ri(ia, Khayr al 01n al Tiinis1, Mubammad al Tahir'Ashiir, 'Abd al 'Azlz al Tha'labi, and lbn Badis. However, severalfactors nullified these reformative efforts: the cognitive and psychologicaldichotomy created by the prevailing duality of education aswell as the intellectual paradigm confirmed by the imitation of andpreoccupation with external (rather than internal) affairs. Unfortunately,such factors have defeated the reformers' efforts.Therefore, the continuous revision of the Shari'ah sciences andcurricula, as well as the reality of their institutions, must receive an ...
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Bariun, Fawzia. "The International Seminar on Malik Bennabi." American Journal of Islam and Society 8, no. 3 (December 1, 1991): 463–567. http://dx.doi.org/10.35632/ajis.v8i3.2609.
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This conference was the first international seminar in the Muslim worldto focus on the thought of Malik Bennabi (1905-1973), an Algerian thinkerknown to English readers for his book The Quranic Phenomenon. It wasorganized by the University of Malaya, the Institute of Policy Research, andseveral other academic institutions. The seminar's patron was Datuk SeriAnwar Ibrahim, the Malaysian minister of finance, a political activist andintellectual who has a great interest in Malik Bennabi's thought. The seminar'sobjectives were to generate a greater interest in Bennabi's ideas amongMalaysian intellectuals and to highlight his impact on contemporary Muslimsociety.The keynote and official address was given by Anwar Ibrahim. In hisspeech, he emphasized that while Muslims are faced with economic, political,and technological challenges, the most important challenge is the intellectualone, as this penetrates the deepest and has the strongest impact. Ideas whichexamine this challenge and investigate the static temperaments of our thinkingprocess are urgently needed. Within this framework, 'time has vindicatedBennabi's avowal that ideas are the catalysts behind the growth of civilization,"for civilization is not an accumulation, as Bennabi maintains, but rather aconstruction and an architecture. In his concise speech, Anwar Ibrahimpresented and elaborated on some of Bennabi's insights found in his Islamin History and Sociology, translated from the French Vocation de l'lslam byAsma Rashid of Pakistan. The second printing of his book, containing a forwardby Anwar Ibrahim and published by Berita, was released during the seminaralong with its translation into Bahasa Malayu, the Malaysian national language.The afternoon session consisted of a special address by Abdullah Na if,the secretary general of Rabitah. Nasif, who had met Bennabi in Cairo verybriefly and became acquainted with his ideas later on, stated that these ideasas just as relevant to the condition of Muslims today as they were decadesago. He then highlighted some of Bennabi's speculations by addressingquestions such a : Have we identified our dilemma? Are we making use ofthe trends interacting within the ummah such as those of the last twenty yearsof the Islamic awakening (sahwah)? Are we making plans for the future?Have we become capable of conducting research and moving from individual ...
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Family, IIIT. "In Celebration of the Life of Shaykh Taha Jabir al-‘Alwani." American Journal of Islam and Society 33, no. 2 (April 1, 2016): 13–18. http://dx.doi.org/10.35632/ajis.v33i2.905.
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Shaykh Taha Jabir al-‘Alwani – professor of jurisprudence (fiqh)and the principles of jurisprudence (uṣūl al-fiqh); president of theSchool of Islamic and Social Sciences (SISS), which later becamethe Graduate School of Islamic and Social Sciences (GSISS); presidentof the Fiqh Council of North America, holder of the Imam Al-Shafi‘i Chair in Islamic Legal Theory at Corboda University;founding member and president of the International Institute of IslamicThought (IIIT); founder-member of the Council of the MuslimWorld League in Makkah; member of the Organization ofIslamic Cooperation’s Islamic Fiqh Academy in Jeddah; prolificwriter; and world renowned Islamic scholar and expert in Islamiclegal theory, jurisprudence, the principles of jurisprudence, Qur’anicsciences, and general Islamic thought – passed away on March 4,2016, at Ireland’s Shannon Airport while stopping over on his wayfrom Cairo to Washington, DC.An intellectual giant, friend, father, husband, and teacher, heleaves an immense void in the lives of many people. The Muslimworld mourns his loss and is the poorer for it.Shaykh Taha spent his life serving humanity and the truth,working tirelessly not only to elucidate the principles and methodologyof Islamic jurisprudence, but also to remove many of themyths and prejudices that had, over time, become entwined withMuslim cultural traditions and gained a strong foothold in the Muslimmind.Shaykh Taha always took account of Islam as it is being practisedin the modern world. For example, his seminal work Apostasyin Islam (2011), a masterful example of historical and scriptural ...
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Abu-Rabi', Ibrahim M. "American Council for the Study of Islamic Societies." American Journal of Islam and Society 8, no. 2 (September 1, 1991): 354–56. http://dx.doi.org/10.35632/ajis.v8i2.2636.
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The eighth annual meeting of the American Council for the Study ofIslamic Societies was held at Villanova University on May 17-18, 1991. Themeeting featured a number of important sessions, ranging in theme fromthe Islamization of Knowledge to women and the Gulf war.The session on the Islamization of Knowledge was chaired by CharlesButterworth of the University of Maryland, and included the following: 1)Mona Abul-Fadl of the International Institute of Islamic Thought in Herndon,VA, who spoke on "The Islamization of Knowledge Interpreted: A MuslimIntellectual Response to Modernity"; 2) Tamara Sann of St. John Fisher Collegein Rochester, NY, who addressed the theme of"Islamic Historicism in Context";and 3) Theodore P. Wright, Jr., of SUNY, Albany, NY, who discussed "TheIslamization of Knowledge in Pakistan." Ibrahim M. Abu-Rabi' of HartfordSeminary in Hartford, CT, was the discussant.Abul-Fadl started the session by discussing some of the salient featuresof the Islamization of Knowledge- its history, major themes, and its relationshipto modernity. She observed that there is no inherent contradiction betweenthe Enlightenment and Modernity project and the Islamization of Knowledgeplan. In a sense, the lslamization of Knowledge is essentially philosophicalin nature and, as such, it can sum the substantial achievements of Islamiccivilization as well as the contributions of the Western world. Moreover, shestre sed the need for developing a sound methodology that accounts for theintellectual achievements of humanity. As such, the Islamization of Knowledge ...
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Anjum, Ovamir. "Elements of a Prophetic Voice of Dissent and Engagement." American Journal of Islam and Society 34, no. 3 (July 1, 2017): 7–24. http://dx.doi.org/10.35632/ajis.v34i3.781.
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In your hands is another thematic issue of AJISS, one that consists of two maincontributions that address the Islamic tradition’s prohibition of the homosexualact. Jonathan A. C. Brown’s essay analyzes the authenticity of pertinent hadithtraditions, whereas Mobeen Vaid’s essay explores the Qur’anic perspective.Both articles had their origin in presentations by a number of scholars at a colloquiumheld at the International Institute of Islamic Thought (IIIT) in Herndon,VA, on November 1-2, 2015. Although an earlier version of Vaid’s essay isavailable online, its original intent and thematic complementarity with Brown’sessay on hadith merit its inclusion here. Together, they make crucial contributionsto the scholarship that has reopened the question of how the Islamic scripturaland jurisprudential traditions view this particular sexual practice. In thesame workshop, I presented my reflections on the stakes of the rise of new prohomosexual(or at least neutral) laws and cultural formations for Muslim scholarshipas well as politics, which I share in a modified form in this editorialessay. In keeping with this issue’s theme of sexual ethics, we also include DavidFinn’s critical and extensive evaluation of Aysha Hidayatullah’s important FeministEdges of the Qur’an (New York: Oxford University Press, 2014) ...
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Syeed, Sayyid Muhammad. "Editorial." American Journal of Islam and Society 6, no. 1 (September 1, 1989): v—vii. http://dx.doi.org/10.35632/ajis.v6i1.2693.
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The first decade of the 15th century Hijrah is over. It saw the establishmentof the International Institute of Islamic Thought (IIIT) and was markedby the development of cooperation and collaboration between various Islamicorganizations and institutions around the world. The results have been mostencouraging. This collaboration has contributed toward the initiation of anera of discussions and debates on the Islamization of knowledge and thedevelopment of a methodology for the reconstruction of Islamic thought.Among the consequences has been the unfolding of various intellectual forums.One such intellectual forum for the last five years has been the AmericanJournal of Islamic Social Sciences (AJISS) published jointly by the IIIT andthe Association for Muslim Social Scientists (AMSS). We are greatly encouragedby its steadily increasing circulation and by the enhanced participationof social scientists as well as lay scholars.'AbdulHamid AbuSulayman, now Rector of the International IslamicUniversity (IIU). Malaysia, continues to send us his inspiring selection andcommentary of Qur'anic verses as the "Guiding Light:'In this issue, for the first time, we are induding a paper by Taha Jabiral 'Alwani, the President of the IDT and author of several scholarly titlesin Arabic. This paper is the English rendering of his lecture delivered inRabat, Morocco at a conference held under the aegis of the Islamic Educational,Scientific and Cultural Organization (ISESCO). He sketches a briefargument for establishing an Islamic alternative in thought and knowledge,not only for the benefit of Muslims, but for the common good of humanity.Another first is the paper by Eric Winkel, a multi-lingual political scientistof the faculty of IIU Malaysia, who provjdes us with an analysis of Habermasand Foucault. This paper entitled "Remembering Islam . . . " bringsthese postwar leaders of the Frankfurt school of anarchist and radical critiqueinto the discussion of the Islamic paradigm. Winkel explains thecharacterization of Habermas and Foucault of existing epistemologies as "pernicious,pervasive and truth distorting," and shows how their own vision ofthe possible future world is extremely restricted and inadequate. He suggeststhat we remember that Islam, as the divine guidance of Allah, provides thebasis for a truly emancipatory meta critique.Moving from philosophical issues to the more concrete, Ausaf Ali's paperon " . . . Islamization of Social and Behavioral Sciences" argues for a moral ...