Relevant bibliographies by topics / Islamic philosophy

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Islamic philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Islamic philosophy"

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Muttaqin, Ali. "Implikasi Aliran Filsafat Pendidikan dalam Pengembangan Kurikulum Pendidikan Islam." DINAMIKA : Jurnal Kajian Pendidikan dan Keislaman 1, no. 1 (February 3, 2017): 67–92. http://dx.doi.org/10.32764/dinamika.v1i1.105.

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Islamic education phenomenon with its kinds and shapes has good philosophic evidence. Philosophy of education is application of philosophyc ideas in education which has essential values to aim the purpose and the performance of Islamic education. Generally, the tendencies in philosophy had created the typology of Islamic education philosophy. Its tendencies influenced the development Islamic education curriculum. This paper tries to explain the tendency of education philosophy which influenced Islamic education curriculum.Keyword : Philosophy , Islamic education curriculum
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al-Attas, Syed Muhammad Naquib. "Islamic Philosophy." Journal of Islamic Philosophy 1, no. 1 (2005): 11–43. http://dx.doi.org/10.5840/islamicphil2005113.

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il joo kong. "Islamic Philosophy." Journal of Mediterranean Area Studies 17, no. 4 (November 2015): 95–102. http://dx.doi.org/10.18218/jmas.2015.17.4.95.

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Robinson, Neal. "Islamic Philosophy." Journal of Early Modern History 1, no. 4 (1997): 378–82. http://dx.doi.org/10.1163/157006597x00154.

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Thrower, James. "Islamic Philosophy." Expository Times 108, no. 4 (January 1997): 120. http://dx.doi.org/10.1177/001452469710800406.

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Amril, Amril, Fuad Mahbub Siraj, and Endrika Widdia Putri. "Between Western Philosophy and Islamic Philosophy." IBDA` : Jurnal Kajian Islam dan Budaya 20, no. 2 (October 24, 2022): 219–31. http://dx.doi.org/10.24090/ibda.v20i2.6362.

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This study wants to analyze the common points and the points of difference between Western and Islamic philosophy. This is qualitative research using the exploratory-analytical method. This study finds that Western and Islamic philosophy has contributed to each other. The common point between Western and Islamic Philosophy lies in transmitting the truth. Meanwhile, we can see the point of difference in three aspects. First is the source of knowledge. Western philosophy comes from reason and the five senses, while Islamic philosophy is not only that but also from authority (al-Quran and al-Sunnah). Second, the characteristics of knowledge. Characteristics of knowledge in Western philosophy, namely, skeptical, rational-empirical, dichotomous, and positivistic-objective; while in Islamic Philosophy, namely, Qur'anic, harmonization of reason and revelation, theocentric, and value point of view. The third is the truth value of knowledge. The truth value of knowledge in Western philosophy is relative, while Islamic philosophies are absolute and some are relative.
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Hartmann, Noga. "Islamic Philosophy A-Z." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 135–36. http://dx.doi.org/10.35632/ajis.v25i4.1442.

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Understanding Islamic philosophy, an indispensable formative link in thechain of medieval thought, is crucial to grasping the intertwined developmentof philosophical ideas both within and without the Islamic sphere duringthe period under discussion. Peter Groff and Oliver Leaman’s textbelongs to the discipline of the philosophical and theological analysis ofIslam. It is an attempt to shed some light on the essential, mainly Islamiccontribution to the philosophical thought of the Middle Ages. This workintends to offer “the vital insights and resources of the Islamic philosophicaltradition” (p. xi) as a main influence upon medieval philosophic thought indifferent religions (Judaism and Christianity) and cultures (India).Furthermore, he rightfully refers to Islamic philosophy as a transmitter of theclassical Greek legacy.This concise work contains brief entries (alphabetically ordered), keyterms, bold marked cross-references to related terms for easy access, andmajor figures in the rich heritage of Greek, Jewish, Christian, and Muslimphilosophy. Each brief entry is written in a very comprehensible style andcovers the main relevant ideas related to the theme being discussed. Sincereligion has always played a decisive role in the development of Islamicthought and was never separated from the state, it is also present in varyingdegrees in nearly all of the entries. Consequently, this work provides informationon the development of Islamic belief. The bibliographical referencesfor further reading at the end of each entry are very helpful, though mostlylaconic. Key concepts or terms are given in a simplifiedArabic transcriptionthat differs from the standard one ...
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Maulana, Muhammad Iqbal, and Syahuri Arsyi. "TRADISI FILSAFAT ILUMINASIONISME DAN PENGARUHNYA TERHADAP KAJIAN FILSAFAT ISLAM." TAJDID: Jurnal Ilmu Ushuluddin 20, no. 1 (July 5, 2021): 32–62. http://dx.doi.org/10.30631/tjd.v20i1.140.

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After al-Ghazali attack to the tradition of Islamic philosophy with Tahafutul al-Falasifah, tradition of Islamic philosophy in area of Muslims that decline and stagnation. In Persian world, tradition of Islamic philosophy, have development with new perspective. Tradition of Islamic philosophy in the Persian rise up with Muslim philosopher Suhrawardi by philosophy of illumination with al-Hikmah al-Isyraqiyyah, as an sinthesis to philosophy peripatetic which has long dominated in the tradition of Islamic philosophy studies. This article to the explore development of the tradition and influence Suhrawardi School of illumination to the tradition of Islamic philosophy. Suhrawardi’s school of illumination philosophy has an influence to the next generation, especially in Islamic philosophy in Isfahan, Iraq and in the Islamic world. Pasca serangan al-Ghazali melalui Tahafutul al-Falasifah tradisi kajian filsafat Islam di kalangan umat Islam mengalami kemunduran dan kemandekan. Di Persia tradisi tradisi kajian filsafat Islam justru mengalami perkembangan dengan sudut pandang baru. Tradisi kajian filsafat Islam di Persia memunculkan filosof Muslim bernama Suhrawardi dengan mazhab iluminasi dengan al-Hikmah al-Isyraqiyyah, sebagai sintesis dari filsafat peripatetik yang telah lama mendominasi tradisi kajian filsafat Islam. Artikel ini akan mengulas perkembangan tradisi dan pengaruh mazhab iluminasi Suhrawardi terhadap tradisi kajian filsafat Islam. Mazhab iluminasi Suhrawardi, telah memberikan pengaruh terhadap generasi sesudahnya, terutama dalam kajian filsafat Islam di Isfahan Iraq dan dunia Islam.
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AlKhaza’leh, Mohammad Salman, Bilal Fayiz Obeidat, Mohammad Issa Alhourani, Reema Al Qaruty, Wided Dafri, and Fawwaz Y. Musallam. "Islamic Philosophy: Interconnections and Comparative Perspectives with Other Philosophi." International Journal of Religion 5, no. 3 (March 8, 2024): 251–56. http://dx.doi.org/10.61707/me2cca52.

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one of the most important things that distinguishes Islamic philosophy is that it was born in a sound nature and addressed a mature mind capable of comprehending divine discourse, and it dealt with its issues away from other controversies, which built its own independence in thinking away from other philosophies, and this is a distinctive part so that no one claims that Islamic philosophy It was the product of education.
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Билалов, Мустафа Исаевич. "Философия ислама о специфике исламской философии." Islamovedenie 10, no. 3 (December 2019): 20–30. http://dx.doi.org/10.21779/2077-8155-2019-10-3-20-30.

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Dissertations / Theses on the topic "Islamic philosophy"

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Al-Obaid, Hanan. "Philosophy of Islamic ornament in Islamic art." Thesis, Cardiff University, 2005. http://orca.cf.ac.uk/55634/.

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The view of Islamic art as a minor art and its various ornaments as without any purpose or meaning is questionable since such a perspective ignores the great influence of the Islamic religion on it. This study investigates in close detail the philosophy of ornament in Islamic art. Clearly, Islamic ornamentation plays a central role in Islamic art and architecture. It is divided into four main elements: Arabic calligraphy, vegetal and geometric ornament, and human and animal figural representation. Due to the significance of Islamic ornamentation, this study will examine its origins, development and impacts on the art and architecture of other cultures as well as the influence of other cultures on the development of Islamic ornamentation. It will also examine the rich historical and cultural background from which the art of Islamic ornament emerged in order to identify the characteristics of Islamic ornament in the context of history, its development, its aesthetic values and its underlying philosophy and forms of expression. In this study the historical survey method is employed to examine the development of Islamic ornamental elements. This study also explores the various Islamic ornamental methods and techniques that artists used to create beautiful Islamic ornaments as well as the meanings of Islamic ornamental symbols in both Islamic art and architecture. This study identifies the most important factors contributing to the beauty of Islamic ornamentation. The nature of the relationship between Islamic artists and spectators and their roles in the context of Islamic art also is examined. The thesis concludes that Islamic ornamentations are based on a divine philosophy that stimulates contemplation of God's Majesty and transcendence through wonder at the cosmos He has created. Another important characteristic of Islamic culture is its acceptance of cultural variations which it absorbed and then used to develop its own unique character and identity. Finally, the study identifies two types of Islamic ornamentation, namely, secular ornamentation and pure Islamic ornamentation, and offers a contrastive definition of both.
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Husein, Fatimah. "Fazlur Rahman's Islamic philosophy." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37208.pdf.

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Beas, Portillo Carlos. "XII Century Natural Philosophy in the Islamic World." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/112976.

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In  the  first part of  this essay, we will develop an  idea of the Islamic science, which makes it possible to understand its integration in the field of Metaphysics. In the second part, we will develop some key notions in ibn Sina's Natural Philosophy, which shows how the human reality is linked to the scientific conception of nature, and completely inserted in it, as opposed to what occurs in the Modern Scientific Paradigm.
En la primera parte de este estudio desarrollamos una idea de la ciencia islámica que hace posible comprender su integración en la esfera de la metafísica. En la segunda parte, desarrollamos algunas nociones centrales de la fi losofía natural de ibn Sina que muestran de qué modo la realidad humana está unida a la concepción científi ca de la naturaleza e inserta plenamente en ella, a diferencia de lo que acontece en el paradigma científi co moderno.
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Eino, Manal Said. "An Islamic philosophy of education : a procedural framework." Thesis, Cardiff University, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.387352.

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Araghi, Mohsen Mohammadi. "Freedom and causality in contemporary Islamic & Western philosophy." Thesis, University of Portsmouth, 2012. https://researchportal.port.ac.uk/portal/en/theses/freedom-and-causality-in-contemporary-islamic--western-philosophy(2ff213d1-0e6d-4502-9b3d-8bf797263318).html.

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This study tries to reflect the problem of compatibility between general causal law and the free will of human being, and whether or not the general causal law is compatible with the freedom of man; I will examine the different theories in contemporary Islamic and Western philosophy comparing them with each other and criticising them, and finally I will present my theory of ‘moral obligation’ which I think is able to give a new solution to this problem. In the first chapter I will give a short explanation of the background of this problem in the Islamic philosophy, in chapter two I will reflect upon the contemporary Islamic perspective. In the third chapter I will look at the contemporary Western theories regarding the problem and in the last chapter I’ll present my view with respect to the free will and its compatibility with the general causal law.
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Basha, Adnan Khalil. "Malek Bennabi and his modern Islamic thought." Thesis, University of Salford, 1992. http://usir.salford.ac.uk/14766/.

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For a long time, Arab and Muslim writers and intellectuals have not been able to agree on clearly defined causes of "al-Takhalluf" (social, cultural and economic retardation) in their societies. One group attributed it to ignorance and illiteracy, while another lay the blame on the lack of technological know-how or colonialism etc. Every effort to get rid of "al-Takhalluf" was frustrated due to the fact that, rather than being directed to an analysis of the problem, such efforts usually focused on the symptoms and consequences. As a result, the Arab and Muslim world is still suffering from economic, technological and cultural retardation. However, the issue of development continued as a major preoccupation of a large section of Arab and Muslim intellectuals. Malek Bennabi is ranked among the very few who have profoundly and systematically contributed to the debate concerning the issue of development. This thesis is intended to discuss Malek Bennabi's singular ideas on "al- Takhalluf", development and social transformation. Compared to other Arab and Muslim writers and intellectuals who have dealt with the subject and achieved a consensus on its vitality, Malek Bennabi's thought singularly provides a realistic perspective based on a more comprehensive methodology. In the discourse of this thesis, Malek Bennabi's ideas will be compared to those expressed by geographers, economists, sociologists, and management scientists as well as to those specifically advocated by Arab and Muslim intellectuals, with a view to delineate the comprehensiveness of Malek Bennabi's approach vis-a-vis his predecessors and contemporaries. The study comprises an introduction, three chapters and the conclusion. Chapter One deals with the atmosphere prevailing in Malek Bennabi's country of origin and his own intellectual, cultural and educational itinerary both in Algeria and in France. It will also discuss the intellectual elements that have influenced his thoughts and are reflected in his works. Chapter Two is an elaborate account of Malek Bennabi's ideas on "al-Takhalluf" (retardation), development and social change in the Arab and Muslim world, and his analysis of the causes rather than symptoms of social and economic retardation as outlined in his nineteen books. Chapter Three is an assessment of Malek Bennabi's ideas on "al-Takhalluf" (retardation), development and social change in comparison to theories formulated by other experts in the field. It demonstrates the singularity, comprehensiveness and profundity of his thought and the success be achieved in diagnosing the phenomenon of "al- Takhalluf" as "deprivation of civilization" rather than a consequence of colonialism, ignorance or poverty. The conclusion sums up Malek Bennabi's ideas on "al-Takhalluf" and social change. It also includes recommendations towards a greater consideration of his work in order to reveal its more substantial aspects. This is followed by two appendices containing: (a) The various theories of backwardness, development and social change as propounded by selected geographers, economists and management scientists, and (b) The various ideas proffered by Arabs and Muslims on "al-Takhalluf" s well as their proposals to eliminate this malady from the Arab and Muslim world. A comprehensive bibliography of references used in the thesis follows the conclusion.
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Patel, Azizur Rahman. "A critique of contemporary Islamist political philosophy with specific regard to the concept of Islamic state." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/14962.

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Bibliography: leaves 82-86.
The Islamist/fundamentalist movements of the twentieth century, such as the Jama' ate Islami of Pakistan, the Ikhwan al Muslimin of Egypt, and the FIS of Algeria, have committed themselves to the ideal of attaining an 'Islamic state'. In their quest for the realization of this objective, they envisage a total mobilization of Muslim societies in accordance with "the Islamic shari'a law" under a universal state. The main architects of this ideal of Islamic state in recent times have been Sayyid Abu al-A'la Mawdudi and Sayyid Qutb. This thesis is an attempt to appraise these Islamist theories of statehood and governance in the light of traditional juristic theories of governance as well as modern and postmodern forms of democratic political formations. In this thesis I assert that the contemporary Islamist political blueprint, like traditional Muslim political philosophy is geared towards the establishment of Gemeinschaft (community) in the traditional sense, and not Gesellschaft (society/state) in the modern sense. State in the modern sense is to be understood as a complex form of social organization and public power that has authority independent from any particular office holder such as a king. The modern state is an association between the members of a society which assumes supreme authority to make and enforce laws that regulate social arrangements and social relationships. It encompasses various diverse groups, a multiplicity of religious communities, and largely disparate interests, under certain broad common goals. It is also a contention of this thesis that while Islamist political ideology condemns and challenges modernity and its modem forms of political and social organization, it has itself acquired very 'modern' traits of power, control, and statehood. It is further asserted that the juristic model of state, upon which the Islamist worldview is selectively based, is incapable of functioning as a power polity in the world of territorial states.
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Arifin, M. B. "The principles of umum and takhsis in Islamic jurisprudence." Thesis, University of Edinburgh, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384155.

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Khatab, Sayed. "The Concept of Jahiliyyah in the thought of Sayyid Qutb /." Connect to thesis, 2002. http://eprints.unimelb.edu.au/archive/00000744.

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Ahmed, Eltegani Abdelgader. "Islamic banking : distribution of profit (case study)." Thesis, University of Hull, 1990. http://hydra.hull.ac.uk/resources/hull:3752.

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An economic system based on the principles of the Islamic law is proclaimed feasible. Interest as an equivalent to Riba should be substituted. Profit-sharing financial institutions have been established. The research attempts to show how these institutions work, and what alternatives they rely on to substitute interest as a motivation for mobilising savings. The technique of investment of various deposits which are held in one pool, as practised by some Islamic banks, and the methods of determining each depositor's share in investment and in profit, are discussed. Profit generated from the investment is the alternative proposed to substitute interest. Risks surrounding investment environment and the difficulties embodied in the technique used to distribute profit are the major topics discussed. The research centres on a field study, following the case study approach, whereby methods for the distribution of profit used in three Islamic banks in the Sudan are explained in detail with illustrating numerical examples. A comparison between the various methods is made. The historical background to the establishment of Islamic banks is given as an introduction to the research. Furthermore, models of investment used in Islamic banking are explained and the difference between Islamic and conventional banks is shown. By way of introduction the concept of Riba in Islam is also discussed. Moreover, accounting postulates are scrutinised and verified from an Islamic perspective. A case study is made of FIBS and the models of finance used along with an empirical examination of its performance as the first and a leading Islamic financial institution in the Sudan, and as an example of Islamic banks. Other problems which arise as a result of introducing a profit-sharing technique are also assessed, classified and discussed. Among the recommendations drawn are investment in Limited Mudarabah, using different periods and values for Mudarabah certificates. Islamic banks should also concentrate on profit-sharing models of finance; the credit finance models used, although permitted, should gradually be abandoned.
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Books on the topic "Islamic philosophy"

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Inc, Islamic Philosophy Online, ed. Islamic philosophy online: Philosophia Islamica. [Wayne, N.J.?]: Islamic Philosophy Online, Inc., 2001.

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Booth, Anthony Robert. Analytic Islamic Philosophy. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-54157-4.

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Ibrahim, Taufic. Classical Islamic philosophy. Moscow: Progress Publishers, 1990.

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Leaman, Oliver. Islamic philosophy: An introduction. 2nd ed. Cambridge, UK: Polity, 2009.

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Daiber, Hans. Bibliography of Islamic philosophy. Leiden: Brill, 2011.

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Rizavi, Sayyid Sajjad. Islamic philosophy of education. Lahore: Institute of Islamic Culture, 1986.

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Tahirulqadri, Muhammad. Islamic penal system & philosophy. Lahore, Pakistan: Minhaj-ul-Qur'an Publications, 1995.

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Tahirulqadri, Muhammad. Islamic penal system & philosophy. Lahore, Pakistan: Minhaj-ul-Qur'an Publications, 1995.

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Zarepour, Mohammad Saleh. Islamic Philosophy of Religion. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003327714.

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Hossein, Nasr Seyyed, and Leaman Oliver 1950-, eds. History of Islamic philosophy. London: Routledge, 2001.

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Book chapters on the topic "Islamic philosophy"

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Zaman, Mujadad. "Islamic Education: Philosophy." In Springer International Handbooks of Education, 1–15. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-53620-0_2-1.

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Zaman, Mujadad. "Islamic Education: Philosophy." In International Handbooks of Religion and Education, 61–75. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-64683-1_2.

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Booth, Anthony Robert. "Islamic Philosophy and Politics." In Analytic Islamic Philosophy, 171–99. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-54157-4_8.

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López-Farjeat, Luis Xavier. "Ethics and Political Philosophy." In Classical Islamic Philosophy, 255–310. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781315389288-9.

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Sarr, Assan. "Islamic Philosophy in Africa." In The Palgrave Handbook of Islam in Africa, 267–77. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45759-4_15.

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Hanafi, Hassan. "Phenomenology and Islamic Philosophy." In Phenomenology World-Wide, 318–22. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-007-0473-2_33.

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Esots, Janis. "Islamic Philosophy in India." In Islam, Judaism, and Zoroastrianism, 324–28. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_1991.

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Fakhry, Majid. "Rationality in Islamic Philosophy." In A Companion to World Philosophies, 504–14. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164566.ch38.

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Albertini, Tamara. "Islamic Philosophy: An Overview." In A Companion to World Philosophies, 99–133. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164566.ch6.

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Al-Hibri, Azizah Y. "Islamic law." In A Companion to Feminist Philosophy, 541–49. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164498.ch54.

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Conference papers on the topic "Islamic philosophy"

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Musaeva, G. O. kyzy. "FOUNDATIONS OF HUMANISM IN ARABIC CULTURE AND PHILOSOPHY." In Культура, наука, образование: проблемы и перспективы. Нижневартовский государственный университет, 2021. http://dx.doi.org/10.36906/ksp-2021/18.

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The article presents an analysis of the basic humanistic principles of Islamic culture in a philosophical manner. The subject of the research is the peculiarities of the development of the humanistic tradition in Islamic philosophy and culture. The work notes that representatives of Arab philosophy consider the special concept of “tawhid” as the main postulate of Islamic culture, which is interpreted as a belief in one God. The methodological basis of the research was formed by the philosophical-anthropological and historical-cultural approach. As a scientific novelty, a comprehensive analysis of humanistic principles in the philosophy and culture of medieval Islam is proposed. The article concludes that religious teaching in Arab-Muslim philosophy is inextricably linked with ethics and basic moral principles of humanistic philosophy and has a significant impact on the practical side of life in the social and cultural sphere.
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Said, Shahirah. "Philosophy Of Islamic Science: A Literature Study." In INCoH 2017 - The Second International Conference on Humanities. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.09.34.

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Nursobah, Asep, Andewi Suhartini, Uus Ruswandi, and Hasan Basri. "Learning Thinking Strategy in Islamic Education Philosophy." In 2nd Asian Education Symposium. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007298000290034.

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Thahir, Andi, Tin Fitri, and Rahmahwaty Rahmahwaty. "Proposal Integrated Curriculum of Islamic Elementary School in Islamic Education Philosophy Frame." In The First International Conference On Islamic Development Studies 2019, ICIDS 2019, 10 September 2019, Bandar Lampung, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.10-9-2019.2289332.

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Raja Hassan, Tuan Rusmawati Binti. "Between Philosophy And Islamic Thoughts In Ruang Perjalanan." In 8th International Conference on Multidisciplinary Research 2019. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.03.03.65.

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ABBAS, Nada Mousa. "AL-MAQDISI'S HISTORICAL PHILOSOPHY." In I. International Baghdad Congress for Humanities and Social Sciences. Rimar Academy, 2024. http://dx.doi.org/10.47832/baghdad.congress1-3.

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At the end of the fourth century AH / tenth century AD, Al-Mutahhar bin Tahir Al-Maqdisi, who died in 390 AH / 999 AD, completed his book “The Beginning and History” to present to us in its introduction his philosophical theory of history! Trying to find unity and union between philosophy and history! And revealing a philosophical characteristic in historical material, by trying to search behind historical events (local and global), diagnosing the causes (historical causality), and emphasizing the comprehensive view in writing history. Accordingly, the above book is considered one of the most important and prominent works of the Abbasid era, which in its explanation came close to what became known as the term _philosophy of history_, with the subject of contemplating the universe and its history, in addition to his other theories in the fields of knowledge and reason. This is because he departed from the usual classical approach to writing history, and did not limit the historical material to being merely a storehouse of historical knowledge that assists Islamic law, and is directed to the state system and the organization of its individuals. He intended to subject this material to his philosophical outlook, and to formulate laws that develop the process of studying history and scientific research. in it
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Zahra, Nabila Salsabila Az, Mohamad Ali, and Hakimuddin Salim. "The Relevance of Buya Hamka’s Moral Philosophy to the Challenges of Education 4.0." In International Conference on Islamic and Muhammadiyah Studies (ICIMS 2022). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220708.036.

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Susanto, Happy, and Lia Amalia. "Islamic epistemology as science and philosophy in the basis of Indonesian nationalism." In INTERNATIONAL CONFERENCE FOR SCIENCE EDUCATORS AND TEACHERS (ISET) 2018: Proceedings of the 6th International Conference for Science Educators and Teachers (ISET) 2018. Author(s), 2019. http://dx.doi.org/10.1063/1.5094028.

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Leković, Jakub, and Ertuğrul Coşkun. "ISLAMSKO OBRAZOVANJE U REPUBLICI SRBIJI." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.083l.

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The first published Quranic verse of Surah El-Aleq deals with the issue of education and presents the acquisition of knowledge as the main Quranic command. Each subsequent verse that talks about knowledge is a clear indication of the level that belongs to all those who deal with science of any kind, and the importance of knowledge as the most important human resource. The product of a correct awareness of the importance of knowledge is a galaxy of Islamic scholars who made an immeasurable contribution to the development of science, in the field of mathematics, philosophy, medicine, literature and all other scientific disciplines. The result of a correct awareness of the importance of education based on faith is the centuries-old existence of educational institutions Islamic communities on the soil of the Balkans, the former Yugoslavia, and the Republic of Serbia today, which operate through a comprehensive educational system, starting with Islamic pre-school institutions, Koranic schools, madrasas and all the way to Islamic faculties
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Kusuma, Kumara Adji. "The Concept of Just Price in Islam: The Philosophy of Pricing and Reasons for Applying It in Islamic Market Operation." In Proceedings of the 5th International Conference on Accounting and Finance (ICAF 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icaf-19.2019.19.

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Reports on the topic "Islamic philosophy"

1

Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, October 2020. http://dx.doi.org/10.47816/01.003.20.

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Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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