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Journal articles on the topic 'Islam and atheism'

Author: Grafiati

Published: 13 December 2022

Last updated: 31 July 2025

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1

Taira, Teemu. "New Atheism and the Criticism of Islam." Temenos - Nordic Journal for the Study of Religion 60, no. 1 (2024): 157–77. http://dx.doi.org/10.33356/temenos.136734.

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One of the ideas in the debates concerning anti-Islamic activities is that atheists, especially prominent celebrity atheists – commonly known as ‘New Atheists’ – have provided support and justification for anti-Islamic attitudes and activities. Given that Sam Harris, one of the so-called New Atheists, stated that he started writing his first book, The End of Faith (2004), immediately after the 9/11 attacks, criticism of Islam is expected to be prevalent among some atheists. The more interesting questions, however, concern what kind of criticism there is, how to make sense of its reasons and mo

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Simmons, Jonathan, and Ajay Sandhu. "Between Islam and Islamophobia." Secular Studies 2, no. 2 (2020): 117–37. http://dx.doi.org/10.1163/25892525-bja10007.

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Abstract We use data from qualitative interviews with forty atheist activists in two Canadian cities to analyze the politics of critiquing Islam in the contemporary political environment. We show that atheist activists struggle to navigate between their criticisms of Islam, their fears of being labeled “Islamophobic” (taken as a synonym for “racist” or “xenophobic”), and their concerns about contributing to anti-Muslim rhetoric. To manage this struggle, atheists rely on stigma management tactics that allow them to hold or express criticisms of Islam without earning racially charged stigmatizin

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Mussa, Mussa Ame. "Why Everybody Must Embrace Islam." Global Journal of Arts, Humanities and Social Sciences 12, no. 1 (2024): 57–85. http://dx.doi.org/10.37745/gjahss.2013/vol12n15785.

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People in terms of belief in God, can be divided into three groups, theism atheism and agnosticism. Theism is the belief in at least one deity. Atheism is an absence of belief in the existence of deities. . Agnosticism, is the view or belief that the existence of God, of the divine or the supernatural is unknown or unknowable. The majority of the people in the world are theists that are believers, and few are atheists that are nonbelievers. According to the Pew Research Center's (2012) global study of 230 countries and territories, 16% of the world's populations are not affiliated with any rel

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Ali Sohail, Ahmad, and Ayesha Farooq. "Spirituality Across Belief Systems: Comparative Insights from Islam, Christianity, Sikhism, and Atheism." Journal of Asian Development Studies 14, no. 1 (2025): 1195–210. https://doi.org/10.62345/jads.2025.14.1.96.

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This study aims to develop a comparative analysis of the understanding of spirituality among followers of different faiths, including Islam, Christianity, Sikhism, and Atheism. For this purpose, five participants from each belief system were selected, including Muslims, Christians, and Atheists, and four participants were selected from Sikhs. Therefore, a total of 19 participants were selected for the structured interview. Structured interview questions were made from general spirituality literature. Moreover, only participants with reasonable knowledge of spirituality in their religion or ath

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Muhammad Jameel Qureshi, Dr Sajida, Adeel Ul Hassan Altaf, and Sahar Rajput. "Reasons for Promotion of Atheism in Pakistani Universities and their Remedy (A Special Study of Islamabad Universities)." AL-HIDAYAH 6, no. 1 (2024): 77–91. http://dx.doi.org/10.52700/alhidayah.v6i1.88.

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In the present era, Muslim society faces numerous intellectual, political, social, and religious challenges. Among these, one of the serious challenges is atheism. Although atheism did not have a significant impact on the general populace in the past, a review of the last few years reveals that atheistic ideologies and philosophies are rapidly influencing contemporary civilizations, including religious societies. Even though the philosophy of atheism is not a new concept, it has manifested differently over time. This indicates that atheism has now become a serious ideological and moral challen

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Zholdassuly, T., and G. N. Baizhanova. "Antireligious Propaganda Organization Activities in Soviet Kazakhstan (1929–1941)." Bulletin of the Karaganda university History.Philosophy series 105, no. 1 (2022): 55–63. http://dx.doi.org/10.31489/2022hph1/55-63.

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When it comes to the Soviet government religion policy one can think of the Soviet atheist policy and antireligious attack. Even if the atheism was one of the main ideologies of the communists throughout the Soviet history, the policy of the state in relation to religion, including Islam, was different at each stage. The attack by the Soviet authorities on Islam, which took place between 1929 and 1941, was the most severe. It was the unprecedented Soviet attack against Islam. Along with a direct attack on Islam, the Soviet government intensified its massive anti-religious propaganda during thi

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Emilsen, William W. "The New Atheism and Islam." Expository Times 123, no. 11 (2012): 521–28. http://dx.doi.org/10.1177/0014524612448737.

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Salman, Muhammad Salman Mir, та Dr Hafiz Muhammad Sajjad Khan. "Brief Answer to the Big Questions میں تخلیق کائنات کے ملحدانہ دلائل کا تنقیدی جائزہ". Al-Duhaa 2, № 02 (2021): 338–53. http://dx.doi.org/10.51665/al-duhaa.002.02.0149.

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Atheism is a major topic of discussion in modern time. Critical study of Contemporary atheist literature is a bona-fide task for the emerging researchers for the decontamination of Muslim youth. On the basis of Rationality, Empiricism and critical thinking, brains are draining toward the realm of non-religions. Every person born on the nature of Islam but onward adopt the prevailing doctrines. In the past century an overwhelming critique has been put in academic field by the new atheists in favouring atheism in masquerading by science. Science has nothing to do with supernatural or metap

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Graczyk, Agnieszka. "Atheism and the changing image of Islam in Iraq." Review of Nationalities 10, no. 1 (2020): 169–80. http://dx.doi.org/10.2478/pn-2020-0012.

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Abstract The purpose of this article is to present the situation of atheists and apostates in Iraq, as the tendency to abandon religion is increasing in this country. With the fall of the regime of Saddam Hussein and his party, Shiites took power in the country who, guided by religious doctrine, often limit the freedoms and rights of citizens. In addition, the authorities in the country still maintain a policy of ethnic and religious divisions towards citizens, which leads to social conflicts. Another dangerous factor is the emergence of religious terrorist organizations and private militias t

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10

Eller, Jack David. "A Quiet Tsunami." Secular Studies 4, no. 2 (2022): 117–39. http://dx.doi.org/10.1163/25892525-bja10032.

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Abstract Both scholars and the general public have tended to assume that Islam is immune to modernization and secularization and that Muslims are all fanatical religionists. However, the growing and increasingly active number of nonbelievers in Muslim-majority countries has been called a tsunami by religious authorities. This article surveys the current research on nonreligion and atheism in Islam-dominated countries, with special attention to Egypt. After examining the statistical information on nonbelief, including in unlikely places such as Iran and Saudi Arabia, the article considers the t

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Aisyah, Siti, Wahyu Agung Prasongko, and Muhamad Arif Roziqin. "Spiritual Transformation of the Main Character in the Tarung Sarung Movie." Mediakita 8, no. 1 (2024): 53–71. http://dx.doi.org/10.30762/mediakita.v8i1.1862.

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One of the current phenomenal issues being widely discussed by the public is the disbelief in the existence of God (atheism). The issue of atheism is addressed in the film "Tarung Sarung." The purpose of this research is to understand the reasons behind Deni Ruso, an atheist, becoming a devout follower of Islam, as well as the process of Deni Ruso's spiritual transformation. This research adopts a qualitative research approach and utilizes semiotic analysis as the method. The results of this study indicate that the underlying causes for the main character's transformation from being an atheist

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Yusuf, Jibrail Bin, Aikol Boletbekova, Jabal Muhammad Buaben, Hassan Shakeel Shah, and Muhammad Ayaz. "Islamic Religious Identity in Contemporary Kyrgyzstan." International Journal of Islamic Khazanah 13, no. 2 (2023): 124–41. http://dx.doi.org/10.15575/ijik.v13i2.25504.

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This paper assesses the state of Islam in Post-Soviet Kyrgyzstan. It examines the challenges Islam faces due to the diversity of ideologies bequeathed by the Soviet Union. Although Islam emerged as a dominant religious belief in post-Soviet Kyrgyzstan, due to the internal elements of secularism, Tengrism, and other indigenous ideologies, and the interpretation of Islamic lore coupled with the Soviet ideology of atheism, Islam remains syncretic with some loose extremism fuelled by home-grown socio-political factors and imported fundamentalism. It, therefore, concludes that the challenge to Isla

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Sholihin, Zahrul Fata, Roudlotul Firdaus Fatah Yasin, and Fasya Tharra Annada. "New Atheist’s View on Theological: A Critical Analysis on Sam Harris’ Thought." FIKRAH 13, no. 1 (2025): 139. https://doi.org/10.21043/fikrah.v13i1.29375.

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<span lang="EN-US">The New Atheism is emerging and becoming a global phenomenon, especially after 9/11, which was popularized by four well-known authors called the Four Horsemen. One of the new atheist figures, Sam Harris, wrote a book titled ‘<em>The End of Faith Religion: Terror, and the Future of the Reason’</em> that contains critiques on religions, mainly Islam. Harris argues that Islam is dangerous because its Holy Book, the Qur’an, is thought to support jihad, which ultimately leads to acts of terrorism. Based on that, this study aims to critically analyze Sam Harris’s

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Zohaib Ahmad. "مریم جمیلہ کی مذہبی تبدیلی کا تجزیاتی مطالعہ". FIKR-O NAZAR فکر ونظر 58, № 2 (2020): 121–51. http://dx.doi.org/10.52541/fn.v58i2.1532.

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Maryam Jameelah was born in an American-Jewish family. She migrated to Pakistan on the invitation of Sayyid Abū al-A‘lā Maudūdī after her conversion to Islam. Earlier studies on her conversion have overlooked the fact that before her embracing Islam, she had opted for atheism and Bahaism as well. Moreover, it is also ignored that during her spiritual journey she had also studied Christianity, Confucianism, Hinduism, and Buddhism. Therefore, it is needed to understand why she adopted atheism, Bahaism, and Islam while rejecting other religions. After analyzing various aspects of her life along w

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Ali, Farhad, and Ahmad Hassan Khattak. "Islam, Atheism and Anti-natalism: A critical analysis." Journal of Humanities, Social and Management Sciences (JHSMS) 2, no. 2 (2021): 228–39. http://dx.doi.org/10.47264/idea.jhsms/2.2.17.

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The fact that every one of us in this life has to face difficulties, pain, sadness cannot be denied. Quran and Hadith also accept the presence of evil and calamities in this world. There comes the question in our mind that how is the evil present in this world although the world is created by Allah (S.W.T), and He is the merciful and controls everything in the universe. If somehow, the evil was present Allah (S.W.T) could have ended it, but we see that the reality is different. The existence of evil has been used by people as a justification for not believing in God since ages. In today’s worl

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Zabirova, Aigul, and Natalya Seidakhmetova. "AFTER ATHEISM: A SOCIOLOGICAL EXAMINATION." Qogam jane Dauir 83, no. 3 (2024): 38–52. http://dx.doi.org/10.52536/2788-5860.2024-3.03.

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The fall of communism and the collapse of the Soviet Union, the processes of nation building in five Central Asian states have changed the status of religion in these post-soviet countries. The religious freedom is recognized as one of the fundamental humans right in the Republic of Kazakhstan. This essay aims to highlight a unique form of secularism in Kazakhstan, one that is based on the low level of everyday religiosity and evidence that the eventual expansion of Islam in the physical and spiritual spaces does not negate the influence of established secular cultural attitudes. This study ex

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17

Mohamad Fuad, Mohamad Razif, Mohd Fauzi Hamat, Mohd Khairul Naim Che Nordin, and Mohammad Abdelhamid Salem Qatawneh. "Readings on the Definition and Arguments towards Atheism among Muslim Theologians and Philosophers." Jurnal Akidah & Pemikiran Islam 24, no. 1 (2022): 343–80. http://dx.doi.org/10.22452/afkar.vol24no1.10.

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This study aims to discuss a preliminary analysis of responses by classical and contemporary Muslim scholars on Atheism and New Atheism and identify the approaches that have been taken by them. It also elucidates on type of arguments used by those scholars. While there are many studies about Atheism, New Atheism, and Islam, few or none of them preliminary analysed the works of classical and contemporary Muslim scholars. Selected books written by classical and contemporary Muslim scholars on Atheism and New Atheism were preliminarily reviewed and examined. This study found that the critiques of

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18

Elsässer, Sebastian. "A Wave of Unbelief? Conservative Muslims and the Challenge of Ilḥād in the Post-2013 Arab World". Religions 16, № 6 (2025): 670. https://doi.org/10.3390/rel16060670.

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This article analyses the spread of unbelief among conservative Egyptian and Syrian Muslims in the post-Arab Spring period. In this period, social media gave an unprecedented visibility to transgressive expressions of fiducial doubt, creating the impression of a ‘wave of atheism’ within the conservative milieu. Based on original sources and interviews, the article argues that what the participants called ‘atheism’ (ilḥād) must not be read from the perspective of preconceived notions of atheism, but examined inductively as an emergent phenomenon of nonreligion in a specific social context, the

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19

Komlyakova, J. J. "THE SIGNIFICANCE OF ISLAM IN THE POLICY FORMATION IN THE COUNTRIES OF CENTRAL ASIA." Bulletin of Kemerovo State University, no. 4 (November 26, 2016): 46–50. http://dx.doi.org/10.21603/2078-8975-2016-4-46-50.

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During the existence of theSoviet Unionthe influence of Islam on politics was minimized. In Soviet times, Islam in the Central Asian republics felt some oppression until the late 1950s. It was due to constant persecution and anti-religious propaganda within the framework of the Soviet policy of atheism. After Khrushchev's thaw there began a reverse process of gradual release of Islam from the underground, which culminated in the era of perestroika and glasnost. The weakening of the central government and the struggle of the foreign forces against theUSSRinstigated the development of radical Is

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20

Ismail, Sha'ban Muftah. "Islam and Its Worldview." American Journal of Islam and Society 10, no. 4 (1993): 573–75. http://dx.doi.org/10.35632/ajis.v10i4.2485.

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This seminar, sponsored jointly by the Institute of Islamic Understanding,Malaysia, and the Malaysian-American Com.mission of EducationalExchange, consisted of four sessions and the presentation of sevenreseareh papers. Mohammad Kamal Hassan (Internatio Islamic University,Malaysia) spoke on the Islamic worldview, which he stated is "theisticand ethical" and in sharp contrast to secularism and atheism. Topicsdiscussed included how the Qur'an fulfills the human urge to have avision of divine reality by personifying God's attributes, how "MotherNature" could not have created itself, God's creatio

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Surawan and Sarimah Awang. "Traditional Islam and Modern Atheism According To Mustafa Sabri’s Thought." SHAHIH: Journal of Islamicate Multidisciplinary 9, no. 1 (2024): 57–68. http://dx.doi.org/10.22515/shahih.v9i1.9110.

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Mustafa Sabri (1869-1954) was the last Islamic sheikh of the Ottoman Caliphate who adhered to the traditional madhhab, as depicted in his work entitled Mauqif al-'Aql wa al-'Ilm wa al-'Aalam min Rabb al-'Alamin wa Ibadihi al-Mursalin. The central issue in Sabri's work revolves around countering the secularization of the Islamic world, particularly the efforts led by Mustafa Kemal Pasha. This research adopts a library research approach, focusing exclusively on analyzing Sabri's Mauqif al-'Aql wa al-'Ilm wa al-'Aalam min Rabb al-'Alamin wa Ibadihi al-Mursalin as the primary source. The findings

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Djohar, Hasnul Insani. "Absurdism and Superstitions." NOBEL: Journal of Literature and Language Teaching 14, no. 1 (2023): 84–101. http://dx.doi.org/10.15642/nobel.2023.14.1.84-101.

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Many scholars discussing the pandemic issues tend to use Western perspectives. To question this hegemony, this paper investigates Albert Camus’s The Plague (1947) by using Islamic perspectives to challenge the dominant views in evaluating literary canon and pandemic studies. By engaging with postcolonialism and pandemic studies with the frameworks of Islamic studies, this research investigates what differences in pandemic issues are explored in Camus’s novel and how Islam advocates for Muslims to deal with the pandemic problems. The focus of this novel is mainly on European culture and perspec

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Tumin, Makmor. "Travelling Home: Essays on Islam in Europe by Abdal Hakim Murad." Ilahiyat Studies 13, no. 1 (2022): 155–59. http://dx.doi.org/10.12730/13091719.2022.131.236.

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Religious societies in Europe, especially Christianity and Islam, have been in total disarray since the birth of atheism, much like that of a cat being thrown into a flock of pigeons. Scientism underestimates the teaching of Christianity as they believe that science has successfully flown people to the moon. Muslim radicalists, on the other hand, are condemned as only being good at flying people toward buildings.

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Kurbanova, A. "Revival of Islam Post-Soviet Period in Kyrgyzstan." Bulletin of Science and Practice 10, no. 6 (2024): 725–28. http://dx.doi.org/10.33619/2414-2948/103/88.

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The relationship between national and religious in state building, the concept of secularism and democracy in the conditions of the Muslim majority are analyzed. The growing influence of Islam on many areas of social and political relations was a completely natural consequence of the collapse of the USSR and the ideology of atheism. The democratic path of development of Kyrgyzstan, relative freedom of religion, and the opening of borders create conditions where Islam not only returns the role it lost in society over 70 years, but also embraces new spheres of influence in which its impact canno

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TODOROVA, BOGDANA. "ISLAM AS A POLITICAL PROJECT IN POST-INDEPENDENT AZERBAIJAN." Annals of the University of Bucharest, Philosophy Series 71, no. 2/2022 (2023): 91–105. http://dx.doi.org/10.62229/aubpslxxi/2_22/6.

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The development of Islam in Azerbaijan is a dynamic process shaped by both historical and contemporary events. The policy of state atheism during the Soviet period contributed by strengthening the role of religion. The article aims to highlight the role of Islam and its affirmation as a viable political project and as a resonator of everything happening in Azerbaijan. Alongside the historical approach an anthropological one has been applied – open to more qualitative studies and sensitive to internal differences, especially towards details usually treated as insignificant, but important for th

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Mohd Nasir, Amar Ismat, Norsaleha Mohd Salleh, Phayilah Yama, and Mohd Khafidz Soroni. "SOROTAN AWAL FALSAFAH ILMU ISLAM: PERMASALAHAN, PENSEJARAHAN, DEFINISI DAN SUMBER ILMU DALAM ISLAM." International Journal of Mosque, Zakat And Waqaf Management (Al-Mimbar) 4, no. 1 (2024): 56–75. http://dx.doi.org/10.53840/almimbar.v4i1.95.

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The post-modern age has discarded great narratives such as knowledge and truth which led to crisis of thought such as atheism, agnosticism and liberalism among Muslims. Among the causes surrounding crisis is the epistemological issues. Knowledge that is acquired through scientific methods only is considered valid which causes olther knowledge such as religious knowledge to be seen as ancient, old-fashioned, unscientific and incompatible with the development of the times. This study aims to analyze the philosophy of knowledge according to the Islamic perspective from the aspects of problems, hi

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Amesbury, Richard. "Atheism and the Invention of Religion." Bulletin for the Study of Religion 43, no. 4 (2014): 40–45. http://dx.doi.org/10.1558/bsor.v43i4.40.

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A characteristic feature of the so-called "new atheism" is that it opposes itself not simply to Christianity, or even to theism, but to religion. One of its central contentions -- meant to deflate particularistic claims to uniqueness -- is that religion admits of a unified theory: though Christianity differs from Islam, say, both -- and indeed all tokens of the type -- are explicable in terms of the same basic mechanisms. Yet, this understanding of religion as a transcultural and transhistorical universal is a distinctively modern, Western one. This paper seeks to locate the emergence of the c

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Bharat, Adi Saleem. "Race, religion, and coloniality: ex-Muslim “coming-out” narratives in France." Contemporary French Civilization 47, no. 2 (2022): 179–97. http://dx.doi.org/10.3828/cfc.2022.10.

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In the past few years, a number of individuals have begun using YouTube as a platform to document their transition from being Muslim to being ex-Muslims. This article examines the “coming-out” narratives of self-described ex-Muslims in France. Generally speaking, two main types of videos exist: narratives of transition from Islam to atheism and narratives of religious conversion from Islam to Christianity. There are few differences between these two main types. Both narrative types are inherently political, intersecting significantly with broader Islamophobic and secularist-nationalist discour

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Nadwi, H. M. Ataur Rahman. "Nadwatul Ulama and Its Role in Defending Islamic Thought Against Colonial and Secular Influences." Bulletin of Islamic Research 3, no. 4 (2025): 615–34. https://doi.org/10.69526/bir.v3i4.374.

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The intended goal of establishing the ‘Nadwatul Ulama’ Lucknow, India was to ignite the light of Islam throughout the world, by spreading the spirit and ideas of Islam among all people through the Islamic call, guided by wisdom, good advice, sound logic, and the modern era. It also aimed to protect Islam from all forms of suspicion and to dispel the doubts that had been raised about it due to dangerous propaganda and accusations directed against it, such as, the enemies of Islam, at the top of whose list are Christian and Jewish Orientalists and other missionaries who were directed towards it

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Laitila, Teuvo. "The Russian Orthodox Church and atheism." Approaching Religion 2, no. 1 (2012): 52–57. http://dx.doi.org/10.30664/ar.67491.

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After the collapse of the Soviet Union in 1991, the religious tide in Russia has been quick to rise. During the Soviet era, religion – particularly Orthodox Christianity and Islam – was considered to be one of the ‘enemies of the people’. Since the late 1990s however, Russian politicians at all levels of the power structure have associated themselves either with the Orthodox, or on some occasions with the Muslim, clergy. The present state of affairs in the relations between religion and the state are well illustrated by the cordial liaison of the late Patriarch Aleksii II with President Vladim

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Sivertseva, Tamara. "Culture and Ethnic Identity in Daghestan." Journal of Interdisciplinary Studies 10, no. 1 (1998): 142–56. http://dx.doi.org/10.5840/jis1998101/29.

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This field research report summarizes the results of interviews during special research trips to Daghestan from 1992-96. These interviews were conducted with both secular and religious leaders in villages, district centers, and the capital of Makhachkala. We found indigenous cultures, ethnic identities, and the entire North Caucasus region in transition from a Russian sphere of cultural and political influence to that of Islam, epitomized by a split cultural and generational identity of fathers versus sons. Yet indigenous cultures show great resilience toward both the former Soviet influences

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Al-Kilani, Jamal Ahmad Zaid, and Amer Joudallah. "Major Doctrinal and Intellectual Challenges for the Islamic Culture Course in the Universities." Journal of College of Sharia & Islamic Studies 42, no. 1 (2024): 61–83. http://dx.doi.org/10.29117/jcsis.2024.0372.

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Objectives: This study describes today's major doctrinal and intellectual threats that the Islamic Culture course in our universities should prepare students to address. These threats include atheism and the disconnection between belief and its practical implementation. How do we confront these threats? How do we transform our beliefs, values, and authentic customs from a state of stagnation into a culture guiding the behaviour of our youth? Methodology: This study employs descriptive and analytical methods to present and clarify the most important doctrinal and intellectual threats to today's

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Abubakar Isa, Sadiya, Md Salleh Yaapar, and Suzana Haji Muhammad. "Rethinking Orientalism of Muslims in Ayaan Hirsi Ali’s Infidel." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (2019): 241–66. http://dx.doi.org/10.18326/ijims.v9i2.241-266.

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Edward Said’s Orientalism questions the Western representation of the Eastern ‘other’, especially the Arab Muslims. A misrepresentation that has always treated the orient with inferiority; as barbaric and backward compared to the refined, reasoning and advanced Occident. This form of representation is what Ayaan Hirsi Ali embarked on in her bestselling memoir Infidel (2007). It chronicles her geographical journey from Somalia to Saudi Arabia, Ethiopia, Kenya and the Netherlands, and her flight from Islam to Atheism. A belief system she finds more appealing to reasoning than Islam which is (acc

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Kratova, N. V. "Islam in Karachay-Cherkessia Region During the Soviet Period." Islam in the modern world 17, no. 4 (2022): 113–30. http://dx.doi.org/10.22311/2074-1529-2021-17-4-114-130.

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Based on a wide range of sources, this article shows the development of Islam on the territory of Karachay- Cherkessia during the Soviet period. In the fi rst years of Soviet power, the declared atheism did not prevent the Bolsheviks from using the religious factor to attract the sympathy of the population. The commonality of Islam and Bolshevism in relation to social equality and justice was declared, and the system of Shari‘a legal proceedings was preserved for some time. As their positions were strengthened, the Bolsheviks no longer needed allies, the religious infrastructure was destroyed,

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Ishak, Suardi. "METODE PEMBELAJARAN SAINS DALAM PERSPEKTIF PENDIDIKAN ISLAM." Jurnal Ilmiah Islam Futura 15, no. 1 (2015): 143. http://dx.doi.org/10.22373/jiif.v15i1.563.

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Secularization of science and technology with religious values have been wrapped so neatly by the nature of Western thoughts which is then transmitted to the various facets of life including general education. Secular science claim to be objective, value-free, and free of other interests, including religion. Even science has been positioned as a replacement for the position of Allah’s revelation (Qur'an) as a hint of modern life. Islam considers rational sciences are supporting the implementation of worship that are mahdah. Islam considers that the source of knowledge is a revelation, a revela

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Rakhmanovna, Isakova Feruza. "Religious Policy In Turkestan In The 20s Of The Xx Century." American Journal of Social Science and Education Innovations 02, no. 11 (2020): 261–68. http://dx.doi.org/10.37547/tajssei/volume02issue11-46.

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This article reveals the policy of the Soviet government in relation to Islam in the 1920 of the XX century. This policy was initially dual in nature, that is, on the one hand, the Bolsheviks established strict control in the Muslim regions of Russia, on the other hand, until a certain time Muslims were allowed to follow their traditions and customary norms of life. However, in the second half of the 20 after strengthening its position, the Soviet government began to implement the policy of atheism everywhere in order to finally put an end to religion.

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Muhyidin, Muhyidin. "Aliran Pendidikan Islam Tradisionalis-Tekstualis (Studi Pemikiran Al-Qabisi)." INSANIA : Jurnal Pemikiran Alternatif Kependidikan 18, no. 1 (2013): 63–78. http://dx.doi.org/10.24090/insania.v18i1.1444.

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Abstract: In the history of civilization, Islam produced many great thinkers and leading scholars in various fields, such as education. Among Muslim thinkers who wrestled in education is al-Qabisi. Educational thought and al-Qabisi represent and reinforce the philosophy of life and socio-cultural conditions of society in his day who is a religious social environment, where atheism and materialism not obtain a place, while the al-Quran and prayer has become an indispensable part of people’s lives. By looking at these facts, it is understandable that there is the impression and feel a very stron

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Nurmoldina, Inkar, and Damira Sikhimbayeva. "THE REVIVAL OF ISLAM IN THE PUBLIC SPHERE IN SOVEREIGN KAZAKHSTAN." Al-Farabi 77, no. 1 (2022): 169–86. http://dx.doi.org/10.48010/2022.1/1999-5911.13.

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In Kazakhstan, after gaining independence, as well as in other countries of the post-Soviet space, the process of legalization of religious institutions began to manifest itself in the form of a stormy "revival". For thirty years of independence, Islam in Kazakhstan has acquired a new history, which is determined by the high level and status of religion in a secular state. Islam became a symbol of not only religion but also of ethno-cultural revival, a new system of national consciousness and values. From the first years of liberation from the ideology of state atheism and the policy of banish

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Knysh, Alexander. "Studying Sufism in Russia: From Ideology to Scholarship and Back." Der Islam 99, no. 1 (2022): 187–231. http://dx.doi.org/10.1515/islam-2022-0008.

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Abstract Interest in esoteric and mystical aspects of Islam in present-day Russia and its Soviet and tsarist predecessors is a complex and multifaceted phenomenon. The article starts with a critical discussion of Aleksandr Dugin’s (b. 1962) interpretations of Sufism in his ambitious intellectual project Noomachia: Wars of the Intellect [and] Civilizations of Borderlands. The author then compares Dugin’s conceptualizations of Sufism with those of several Russian writers who lived in the second half of the nineteenth century and whose portrayal of Sufism and its followers is similar to Dugin’s i

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Hakim, Usmanul, Muhammad Faqih Nidzom, Fuad Mas'ud, Fajar Surya Ari Anggara, and Rakhmad Agung Hidayatullah. "Theory of Motivation in Business Management: An Elaboration of Western and Islamic Worldviews." Economica: Jurnal Ekonomi Islam 13, no. 1 (2022): 49–73. https://doi.org/10.21580/economica.2022.13.1.13013.

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This article examines and compares Western and Islamic perspectives on work motivation. Western theories, such as those by Maslow, McGregor, and Herzberg, emphasize secular factors and do not account for worship as a motivation, whereas Islam views worship as the primary driver for work. This suggests that Islamic work motivation stems from a different worldview compared to Western models. The study, a literature review using content and comparative analysis, adopts a philosophical approach with worldview theory as its framework. It consists of two stages: de-westernization, which reviews West

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Puspita, Anindya. "RELIGIOUS SOCIALISM GIVES BIRTH TO A DYNAMIC WORLD: A CRITICAL REVIEW OF DIALECTICAL MATERIALISM AND HISTORICAL MATERIALISM." Religio Education 2, no. 1 (2022): 21–33. http://dx.doi.org/10.17509/re.v2i1.46766.

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This study discusses Indonesian scholar, Abdullah bin Nuh, criticism on Karl Marx’s materialism concept. He argued that this theory is a symbiosis of capitalism and secularism that lead to communism. The theory aims to refract the existence of God and may produce authoritarian and dictatorial rulers. The researcher used a qualitative approach with the literature review method. Nuh's essay on Islam and Materialism firmly explores and scrutinizes Marx’s historical and dialectical materialism by employing several approaches including philosophical, scientific, and scientists’ opinions. According

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Sadat, Mian Mujahid Shah, Zakir ullah Zakir та Irfan ullah Irfan. "بدھ مت کے اخلاقیات میں اخلاقی جہات ِ ثمانیہ ( آریہ ستیہ) اور اسلامی متقابل اخلاقی تعلیمات : ایک تحقیقی جائزہ". Al-Duhaa 3, № 01 (2022): 37–50. http://dx.doi.org/10.51665/al-duhaa.003.01.0126.

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This article provides a comparative overview of the specific moral aspects of the two religions "Islam and Buddhism". In which, an attempt has been made to prove this, Why wars and conflict are connected to religions? Why peaceful and ethical teaching of religions are hidden from lay community? For this, I adopted comparative study and critical temperament has been used to a lesser extent in order to gain access to the distinct moral teachings from the literature of other atheists and to pave the way for the followers of different religions to expand. Where other problems and difficulties surr

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NADA, ABDELRAHMAN MOHAMED, and MASITOH AHMAD. "Driving Factors for Having the Feeling of Resentment towards God among Muslim Adolescents: Its Phenomena and Solutions." AL-ITQAN: JOURNAL OF ISLAMIC SCIENCES AND COMPARATIVE STUDIES 6, no. 4 (2022): 149–74. http://dx.doi.org/10.31436/alitqan.v6i4.248.

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The article aims to study the causes that lead to the development of Misotheism (a sense of resentment or embitterment towards God or theistic belief in general) among Muslim adolescents. Previous studies have tackled the issue from its atheist phenomenon without investigating its causes. Therefore, the study focuses on the phenomenon of resentment and embitterment towards God, its driving factors in initial stages and its evolution into atheism among Muslim teenagers. The research highlights the importance of defending against malicious attempts from the critics of Islam who are engaged in ef

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Ishaq, Muhammad, and Owais Anwar. "http://habibiaislamicus.com/index.php/hirj/article/view/211." Habibia Islamicus 5, no. 2 (2021): 108–22. http://dx.doi.org/10.47720/hi.2021.0502u08.

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The success and failure of man is based on standard of Islam and the rejection/ denial of Islam. It is very delicate and crucial/ decisive issue because all the commandments of Sharia (Islamic law) are associated with the Islam and the denial/ rejection of Islam. If a person is Muslim, he abides by the sharia law and has a great reward in the world here after. But if, God forbid, some one denies Islam, his end is very painful, that is why denial of Islam is a Sharia law and is proved by Islamic sources only. Common man is not allowed to address this responsibility to declare anyone as infidel/

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Ismayilov, Murad. "The Changing Landscape of (Political) Islam in Azerbaijan: Its Contextual Underpinnings and Future Prospects." Central Asian Affairs 5, no. 4 (2018): 342–72. http://dx.doi.org/10.1163/22142290-00504003.

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By the time Azerbaijan became independent in 1991, it had spent seven decades subsumed into the militant atheism of the Soviet modernization project. Moreover, it emerged into the staunchly secular international context of Western modernity. These two factors combined with the tough reality of the country’s precarious geography to promise a sustained indigenous effort to desacralize the country’s political space and exclude religion from politics, a blueprint common to the modern world and one which Azerbaijani state and society have united to pursue over the course of the country’s independen

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Fathurrohman, Mukhlis. "Pendekatan Dakwah Dalam Membangun Mental Masyarakat Kota Surakarta." Misykat al-Anwar Jurnal Kajian Islam dan Masyarakat 6, no. 1 (2023): 53. http://dx.doi.org/10.24853/ma.6.1.53-72.

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Substantially, religious proselytizing can be divided into two agents. They are agent of social service and agent of social change. As the agent of social service, religious proselytizing tries to fix the system of human live in Islamic through the process of amar ma’ruf and nahi munkar. Religious proselytizing as the agent of social change is changing situation and condition of moslems from underdevelopment, ignorance, destitution, atheism, tyranny, godlessness, and many more which is to be fixed or diverted toward the progress of wisdom, prosperity, faith, orderliness, and many more. Surakar

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Md, Maruf Hasan, and Islam Sayful. "An Investigation of Ibn Taymiyya's Critique of Muslim Scholars and Pervez Hoodbhoy's Distorted View on Islamic Worldview: A Potential Response for Muslim Youths from Being Assimilated With The Scientific Worldview." International Journal of Social Science and Human Research 07, no. 11 (2024): 8560–67. https://doi.org/10.5281/zenodo.14196022.

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 Imam Ibn Taymiyya is considered one of the most famous figures in Islamic history to defend the fundamental teachings of Islam that prophet Muhammad(peace be upon him) and his companions practiced according to the Quranic message. Professor Pervez Hoodbhoy from Pakistan vehemently attacked Imam Ghazali’s defence of orthodox Islam as anti-science. For Hoodbhoy, Imam Ghazali’s orthodox view is dangerous for the scientific progression and freedom of thought . With the advent of New Atheism, there is a trend of Islamophobia within Muslim countries. This resear

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Rolskiy, Aleksandr I. "«Do not Emphasize this Issue in the First Place...». The Study of Islam in Soviet Historical Science in the 1920s-1930s." History and Modern Perspectives 3, no. 3 (2021): 76–84. https://doi.org/10.33693/2658-4654-2021-3-3-76-84.

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The article analyzes the main factors that reveal the specifics of the study of Islam in Soviet historical science in the 1920s-1930s. These include the dialectical-materialist method, which determined the Marxist methodological approach to religious topics, the normative legal acts of the Soviet state, which outlined the framework for the interaction of church and state in the period under review, atheism as a certain historical form of attitude towards religion in society. The sources for the analysis were the texts of scientific and journalistic works of Soviet historians, which traced the

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Dr. Ali Musri Semjan Putra, M.A. "WABAH COVID-19 DALAM PERSPEKTIF TEOLOGI TAKDIR DALAM AJARAN ISLAM." Al-Majaalis 9, no. 1 (2021): 1–32. http://dx.doi.org/10.37397/almajaalis.v9i1.168.

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Since WHO declared the corona virus as a pandemic outbreak, various studies have been carried out by authorities and experts in the world from various scientific fields, ranging from the fields of health and medical sciences, education, economics, socio-politics,to the field of religious sciences. In the LIPI study data, there are around 285 research papers discussing the corona virus from various scientific fields’ points of view. In addition, in the study data of Arabic-based papers in Algeria, there are about 131 papers. This does not include the various papers widely spread in scientific j

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Dr. Naseem Mahmood, Dr. Abdul Aleem та Dr. Saeed Ahmad Saeedi. "عقیدۂ ذات و صفاتِ باری تعالیٰ: امام غزالى کے افکار اور ان كى عصرى اہمیت". Al-Qamar 3, № 1 (2020): 37–48. https://doi.org/10.53762/m5x68148.

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Doctrine of Allah Almighty and His attributes is the most important creed in Islam. This article discusses al-Ghazālī’s thoughts on the subject and highlights their contemporary significance. It shows that al-Ghazālī has very comprehensively elaborated the Islamic creed on Allah Almighty and His attributes. In the light of al-Ghazālī’s ideas special attention needs to be paid to the reform of beliefs on the subject referred. It suggests that contemporary scholars must reform the distortions in the Muslims beliefs by adopting al-Ghazālī’s methodology about the reformation of the distorted belie

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