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Walker, Paul E. "Platonisms in Islamic Philosophy." Studia Islamica, no. 79 (1994): 5. http://dx.doi.org/10.2307/1595834.
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Haq, Nomanul. "Islamic Theology and Philosophy." American Journal of Islam and Society 9, no. 2 (July 1, 1992): 266–68. http://dx.doi.org/10.35632/ajis.v9i2.2560.
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Michael Marmura, the editor of this volume, has brought to his readersa valuable collection of highly respected authors, from van Ess and Frank toAnawati in part one, and from Makarem, Nasr, and Mahdi to Shehadi in parttwo. Each contributor to this seventeen-essay volume is an authority on his/hertopic. Indeed, what we have here is a collection of essays in which by someof today 's most competent and respected lslamicists inform the readers of theresults of their scholarly research into various aspects of their discipline andthereby producing a resounding tribute worthy of a scholar of the stature ofGeorge Hourani, to whom the volume is dedicated.To be sure, not only is this work written by experts, but it is also meantfor the experts. The essays are thus quite naturally extremely narrow in scopeand perspective and are also self-contained and therefore independent of eachother. As a result, each essay is tightly packed, and reviewing this book wouldmean reviewing each essay separately. Alternatively, and this would be muchmore desirable, the reviewer can present a general account of the problematicsof Islamic theology and philosophy in which each contribution coheres to formsome kind of an overall picture. But, in fairness, this is the task of the editor,not of the reviewer. Thus one wonders why Marmura, given his standing inand familiarity with the field, did not write general introductory articles foreach of the volume's two sections: "Islamic Theology" and "Islamic Philosophy."For example, it is not clear to the reader as to how and in what way van Ess'spowerful analysis of a kalam anecdote is related to Frank's penetrating studyof the kalam doctrine of bodies and atoms. For the reader, unless he/shepossesses the same degree of expertise as the two authors, the only thing incommon between them is that they both talk about the mutakallimun. Similarly,in more general terms, the reader legitimately wonders if there are any broadconcerns, or if there are any shared methodological approaches, which bindall of those different Islamic philosophers whose thought forms the subjectmatter of the book's second part. These questions could have been dealt within an editorial panorama. Indeed, one may argue that a general account ispossible only after the basic data have been collected, and since much of theclassical literature of Islam still lies unstudied, a survey article would bepremature. But a survey need not be definitive - it can always be tentative ...
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Siregar, Alfin. "ISLAMIC COUNSELING IN A PHILOSOPHY PERSPECTIVE." International Journal of Islamic Education, Research and Multiculturalism (IJIERM) 2, no. 2 (December 26, 2020): 116–34. http://dx.doi.org/10.47006/ijierm.v2i2.37.
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Abstract: this paper aims to describe Islamic counseling from a philosophical perspective. However, Islamic counseling cannot be separated from the philosophical foundation as a foundation in analyzing the ontology, epistemology and axiology of Islamic counseling. This paper uses a library research approach, where data is obtained and collected from literature studies. Analysis of the data in this paper requires the author's important role in interpreting the data. In the end, the material object of Islamic Counseling philosophy is the same as the object of philosophy in general, namely everything that exists. Islamic counseling study methods can be done by; Normative, Historical, Linguistic, Contextual, Traditional, Critical, Hermeneutic Approaches.
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Jauhari, Sofuan. "KONSTRUKSI FILSAFAT ISLAM TERHADAP FILSAFAT YUNANI DAN FILSAFAT BARAT MODERN." Ngabari: Jurnal Studi Islam dan Sosial 13, no. 1 (October 24, 2020): 1. http://dx.doi.org/10.51772/njsis.v13i1.44.
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In the academic world, there is often debate about the influence of Greek philosophy, Islamic philosophy, and modern Western philosophy on each other. Does Islamic philosophy was influenced by Greek philosophy or vice versa? And does modern Western philosophy influenced by Islamic philosophy or vice versa? This paper aims to discuss the contribution of Islamic philosophy to the existence of Greek philosophy and modern Western philosophy. Through the literature review method, this paper finally resulted in the finding that both Greek philosophers, Muslim philosophers, and Modern Western philosophers had both been teachers and students for each other.
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Abror, Robby Habiba. "The History and Contribution of Philosophy in Islamic Thought." Buletin Al-Turas 26, no. 2 (July 21, 2020): 317–34. http://dx.doi.org/10.15408/bat.v26i2.15867.
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The purpose of this study was to provide information about the Islamic philosophical discourse that contributed to the world of Islamic education in particular and Islamic intellectual property in general. This research used a qualitative method with a literature review in collecting material objects. This research found that the Islamic philosophy originated from the Greek philosophy, especially the Peripatetic tradition and its Neo-Platonism style, but were not imitations of it. The Islamic philosophy that grew from a distinctive Islamic culture gave birth to authentic intellectual creativity products in the history of Islamic thought and civilization. The Islamic philosophy was actually a mixture of Aristotelianism and Neo-Platonism since Greek works had been translated into Arabic and spread across the Arabian Peninsula during the Abbasid Dynasty in the Islamic empire. However, the Islamic philosophy could harmonize Aristotle and Plato; and successfully reconciled reasons and revelations. It can be concluded that the Islamic philosophy was not stagnant, but was dynamic and always actual in producing philosophical ideas that could provide solutions for this era.
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Tahqiq, Nanang. "Literatur Falsafah Islam di Indonesia Buah Karya para Penulis Indonesia." Jurnal Lektur Keagamaan 13, no. 2 (December 20, 2015): 313. http://dx.doi.org/10.31291/jlk.v13i2.229.
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This article portrays, and all together, provides a map and illustration of literatures of Islamic philosophy in Indonesia, from the earlier moment when they appeared. This enquiry scrutinizes the subject by using analytical sequence, i.e. to present the books of Islamic Philosophy in Indonesia sequentially based on their first publication. In order to elucidate distinctively about Islamic philosophy, this study differentiates three terms:1) Islamic philosophy, 2) Islamic philosophy in Indonesia, and 3) Indonesian Islamic philosophy. This study deduces that Islamic philosophical literatures have not revealed the basic matters of Islamic philosophy.
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Mochamad Su’eb. "Philosophical Approaches In Islamic Studies." EDUTEC : Journal of Education And Technology 1, no. 2 (March 30, 2018): 100–105. http://dx.doi.org/10.29062/edu.v1i2.9.
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The aim for this article is to know about A philosophical approach and about a contemporary philosophy approach in Islamic studies. This study used literature review. The results showed that there are three types of modern philosophical approaches used in Islamic studies, namely: hermeneutics, philosophical approach, and Falsafi Tafsir approach.
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MAHDI, MUHSIN. "ORIENTALISM AND THE STUDY OF ISLAMIC PHILOSOPHY." Journal of Islamic Studies 1, no. 1 (1990): 73–98. http://dx.doi.org/10.1093/jis/1.1.73.
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Arrauf, Ismail Fahmi. "Mencerna Akar Filsafat dalam Islam." Ulumuna 17, no. 1 (November 8, 2017): 1–18. http://dx.doi.org/10.20414/ujis.v17i1.170.
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Philosophizing by philosophers is logical, independent, systematic, radical, and universal thinking on anything. Researchers have long been interested in investigating Islamic Philosophy, as a branch of science that develops later and commonly known as one rooted from Greece. This paper then aims at investigating the extent Islamic Philosophy interconnects with Greek Philosophy as well as their differences. Methods employed at this research are identifying Qur’an verses on Philosophy, and enriching them to reviews of related literature. Important findings are Islamic Philosophy is mainly derived from Qur’an values, its interconnectedness with Greek Philosophy does not mean it is integrated, and apart from different views on Philosophy, arguments where Qur’an reveals values of Philosophy is highlighted.
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Cook, Weston F. "Islamic Expressions in Art, Culture, and Literature." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 155–57. http://dx.doi.org/10.35632/ajis.v15i2.2191.
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The Fourteenth Annual Conference of The American Councilfor the Study of islamic Societies, held on May 2 and 3, 1997,at The Connelly Center, Villanova University, Villanova, PAThe American Council for the Study of Islamic Societies (ACSIS), isone of the oldest continuing organizations in the United States that focusesspecifically on Muslim states, societies, and the problems confrontingMuslim communities throughout the world. Composed of American andforeign scholars, non-Muslims as well as Muslims, ACSIS encompassesthe full range of humanities and social science disciplines. The representeddisciplines include the familiar areas of political science, history,linguistics, philosophy, religion, economics, anthropology, internationalrelations, and sociology; moreover, artists, musicians, media specialists,poets, folklorists, architects, agronomists, bankers, educators, and businessconsultants are involved in the Council‘s work. Along with this professionaldiversity, ACSIS has always taken special pride in providing aforum for younger and innovative students to present their ideas andresearch and encouraging them to publishTrue to these founding goals, the Board of Directors chose “Cultural,Artistic, and Popular Expressions in Islam” as the theme for this conference.Papers on Muslim works from the Americas, Europe, South Asia,China, Africa, and the heartlands of the ummah were solicited. The callfor papers also struck new directions for ACSIs-seeking music andperformance presentations, calligraphy, textile art, film and animation,calligraphy, cuisine, and other original formats different from the standardconfenmce panel modes. The Board also designated long-timemember Weston F. Cook, Jr. as program chair and organizer. Dr. Dale F.Eickelman of Dartmouth College, currently a scholar-in-residence at the ...
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Cantor, Paul A. (Paul Arthur). "The Uncanonical Dante: The Divine Comedy and Islamic Philosophy." Philosophy and Literature 20, no. 1 (1996): 138–53. http://dx.doi.org/10.1353/phl.1996.0033.
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Gutas, D. "MASSIMO CAMPANINI, An Introduction to Islamic Philosophy." Journal of Semitic Studies 56, no. 1 (March 1, 2011): 205–6. http://dx.doi.org/10.1093/jss/fgq074.
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Bahri, Saiful. "Multicultural Education In Islamic Education Philosophy Perspective." Istawa : Jurnal Pendidikan Islam 5, no. 2 (October 26, 2020): 239. http://dx.doi.org/10.24269/ijpi.v5i2.2891.
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Multicultural education, a very strategic approach, is developed in the life of Indonesian society which has a variety of patterns in religion, ethnicity, ethnicity, and customs, all of which aim to live together in equality, strengthen and unite in the unity of the Unitary State of the Republic of Indonesia. In the concept of Islam, it also teaches multicultural education, so on this basis, the researcher wants to examine in depth how the idea of multicultural education is in the view of the philosophy of Islamic knowledge. This research uses a type of literature study research, the data which is the centre of this study is collected through variable data that is based on the writings, thoughts and opinions of figures and experts who talk about multiculturalism and the philosophy of Islamic education. This research results in a multicultural view that refers to the level of Islamic education that respects, appreciates and embraces all forms of diversity, tolerance, deliberation, cooperation and sharing so that it can be expected that people grow inequality seeing all forms of diversity to avoid fellow conflict.Pendidikan multikultural sebuah pendekatan yang sangat strategis dikembangkan dalam kehidupan bermasyarakat Indonesia yang bercorak beragam dalam agama, etnis, suku, adat istiadat yang tujuan semuanya itu untuk hidup bersama-sama dalam kesetaraan, memperkokoh serta mempersatukan dalam kesatuan Negera Kesatuan Republik Indonesia. Dalam konsep Islam pun mengajarkan tentang pendidikan multikultural, maka atas dasar ini peneliti ingin mengkaji secara mendalam bagaimana konsep pendidikan multikultural dalam pandangan filsafat pendidikan Islam. Penelitian ini menggunakan jenis penelitian studi pustaka, data yang menjadi pusat studi ini dikumpulkan melalui data variabel yang bertumpu pada tulisan, pemikiran, dan pendapat para tokoh dan pakar yang berbicara tentang multikultural dan filsafat Pendidikan Islam. Penelitian ini menghasilkan dalam pandangan multikultural yang mengacu pada tataran pendidikan Islam yang saling menghormati, menghargai dan merangkul semua bentuk keanekaragaman, bertoleransi, bermusyawarah, gotong royong dan saling berbagi, sehingga dengan demikian dapat diharapkan bagi masyarakat tumbuh dalam kesetaraan melihat segala bentuk keberagaman agar terhindar dari konflik sesama.
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Petersen, Kristian. "The Heart of Wang Daiyu’s Philosophy: The Seven Subtleties of Islamic Spiritual Physiology." Journal of Sufi Studies 2, no. 2 (2013): 177–201. http://dx.doi.org/10.1163/22105956-12341254.
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Abstract The True Explanation of the Orthodox Teaching (Zhengjiao zhenquan 正教真詮), published in 1642 by Wang Daiyu 王岱輿 (ca. 1590–1658), is the oldest extant text in the Han Kitab, a Sino-Islamic canon. This literature employed Confucian, Daoist, and Buddhist language and imagery to explain Islamic thought. Wang was a pioneering figure in the institutionalization of this distinct Sino-Islamic discourse and crystallized much of the terminology used throughout subsequent Han Kitab literature. In the Zhengjiao zhenquan, Wang analyzes the spiritual nature of the heart, dividing it into three aspects and seven levels. These seven levels are correlative of the classification of subtleties (laṭāʾif ) or stages (aṭwār) developed by authors affiliated with the Kubrawi Sufi order. In this article, Wang’s spiritual taxonomy is analyzed in comparison with delineations of the multiple levels of the heart determined by Najm al-Dīn Rāzī (d. 1256) and Nūr al-Dīn Isfarāyīnī (d. 1317). Through a close reading of the sources I establish the intellectual influences from these authors’ thought on Wang’s explanation of Islam. By doing so we begin to determine the various sources for Sino-Islamic thought and determine an exact lexical register of Chinese language Islamic literature.
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Abidin, Muhammad Zainal. "Islamic Education Based on Quantum Learning: Conceptual and Methodological Perspective." MADANIA: JURNAL KAJIAN KEISLAMAN 22, no. 2 (December 30, 2018): 159. http://dx.doi.org/10.29300/madania.v22i2.1264.
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This article aims to compare quantum learning, a new effective approach to education in the Western world, with the philosophy of Islamic education. There were three foci of the literature studied—the human aspect as both the subject and the object of the education, the learning environment, and the learning methodology. This paper is a study of relevant literature of quantum learning and the philosophy of Islamic education. The result of the comparison shows that conceptually the views of quantum learning as it pertains to human beings as both the subject and the object of the education, the learning environment, and learning methods have many similarities with the spirit of Islamic education. In could be viewed that philosophically, quantum learning has a strong foundation in Islamic eduation. Quantum learning is the concrete form of Islamic education, as developed by the Western perspective of education.
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Butterworth, Charles E. "Medieval Islamic Philosophy and the Virtue of Ethics." Arabica 34, no. 2 (1987): 221–50. http://dx.doi.org/10.1163/157005887x00298.
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AbstractThe goal of this essay is to set forth the ethical teaching of al-Fārābī and of Ibn Sina. However, because their writings and their philosophy are not well-known to us, it seems appropriate to move towards what is unknown by starting from what is known. The writings and philosophy of Plato and Aristotle being generally well-known to us, the essay begins by setting forth the main points of their ethical teaching and then moves to the main points of Fārābī's and Avicenna's ethical teaching. This method commands itself for another reason as well : Fārābī and Avicenna were quite familiar with the thinking of Plato and Aristotle, so familiar that they cast many of their own ideas in the idiom of their Greek predecessors or drew attention to their differences with them. This procedure leads to the basic conclusion that ethics is less important for Plato, Aristotle, and Fārābī than virtue - a point on which Avicenna presents a rather unique argument. For all of our authors except Aristotle, virtue is to be understood as subordinated to theoretical understanding. And a number of other conclusions are drawn, all serving to suggest that the current understanding of ethics is at odds with the traditional view and is unable to account adequately for political life.
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Sappe, Sukman. "Differences in Knowledge Science in Islamic Education Philosophy Perspective." International Journal of Asian Education 1, no. 1 (June 27, 2020): 1–8. http://dx.doi.org/10.46966/ijae.v1i1.22.
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The dichotomy of science is the separation between general science and religion, which then develops into other dichotomic phenomena. The term science dichotomy in various historical literature, including the afterlife and world sciences, syar'iyah science and ghairu syar'iyyah Science, al-'ulum al-diniyyah and al-'ulum al-'aqliyyah, Islamic Knowledge and Non-Islamic Knowledge ( English), Hellenic and Semitic (Greek). The consequences of the dichotomy, as mentioned as the terms of the dichotomy, have implications for the alienation of the religious sciences to modernity and keep the progress of science away from spiritual values. In the perspective of Islamic education, science is an in-depth knowledge of the results of earnest efforts (ijtihād) from Muslim scientists ('ulamā' / mujtahīd) on practical and ukhrāwī issues by originating from the revelations of Allah Almighty so that science grows and develops hand in hand with religion. In the history of Islamic civilization, scholars live in harmony with scientists, many scientists found in Islam, as well as scholars.
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Rahayu, Arti Sri. "Islamic Education Foundation: An Axiological Philosophy of Education Perspective." International Journal of Nusantara Islam 4, no. 2 (August 19, 2017): 49–60. http://dx.doi.org/10.15575/ijni.v4i2.974.
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This article is a literature study (library research), which aims to assess the qualitative description of the basis of Islamic education Axiological if viewed in the perspective of philosophy of education. To obtain the results of the study, the researcher uses several methods, among others: deductive, inductive, historical, and contextual. The type of research using library research (library research) with descriptive-analytic approach to data (primary and secondary) are qualitative. The results obtained is that Islam is the sistem of values that guide the Islamic way of life, in accordance with the guidance of Allah SWT. Axiology cornerstone of Islamic Education with regard to values, goals, and targets to be achieved in Islamic education. Those values must be included in the curriculum of Islamic education, among others: contains instructions morals; efforts for improving the welfare of human life on earth and happiness in the hereafter; contains endeavor to achieve a good life; contains values that can combine the interests of this world and the hereafter. So axiology Islamic education is understood as the value, benefits or educational function of Islam associated with various things in it. Islamic values that can be obtained from two main sources namely the Qur'an and the Sunnah of the Prophet became a reference of the concepts laden education and moral values of humanity itself. So, will created the order of life "future society" is so envisioned as something new to mankind.
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Gilliot, Claude, and Iysa A. Bello. "The Medieval Islamic Controversy between Philosophy and Theology." Studia Islamica, no. 71 (1990): 188. http://dx.doi.org/10.2307/1595649.
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Shinkafi, Akilu Aliyu, and Nor Aini Ali. "Contemporary Islamic economic studies on Maqasid Shari’ah: a systematic literature review." Humanomics 33, no. 3 (August 14, 2017): 315–34. http://dx.doi.org/10.1108/h-03-2017-0041.
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Purpose The purpose of this paper is to come-up with a systematic exertion on Maqasid Shari’ah in Islamic economics, banking and finance, with a clear focus on forming an appropriate and novel framework that identifies the effort of contemporary scholars and detects the existing gap that might possibly champion new research commitments. Design/methodology/approach A systematic approach to literature review was steered through the means propagated by the Centre for Reviews and Disseminations (DSR), but modified to the precise requirements of this review. Google Scholar was searched throughout the passage. The search criteria are confined to English documents that are within the period of 2006-2016. Articles that did not score or did not convince that the subject of Maqasid Shari’ah has been applied in Islamic economy, Islamic banking, Islamic finance, Islamic financing products and economic development are excluded. Appropriate search keys are used to gather better results. Findings The findings inform that contemporary scholars show a robust commitment to the themes of the result during the stated period. The outcome reveals that contemporary scholars designate more interest and attention on Islamic banking and expose their potential specialty in the expanse than other themes. The study further highlighted the gap of some significant areas that are either outside the coverage of the reviewed documents or require more attention from contemporary scholars, for instance, wealth formation and management, wealth consumption, socioeconomic security, risk management, corporate governance, management policy, human resource development, prohibition of Riba, profit and loss sharing (PLS), etc. Research limitations/implications The paper is limited to contemporary aspects of Islamic economics, banking, finance and economic development that have a link with the subject of Maqasid Shari’ah. Practical implications A review of these scholarly reported documents has the potential to draw attention toward filling the existing gap that will likely result in salvation of current issues on the subject of Maqasid Shari’ah that has a direct association with Islamic economy, banking and finance. Originality/value The paper is original in its nature considering the fact that it is assumed as the maiden attempt of its kind in the field. It is a treasure to all those who may cherish and find it relevant in their progressive and rounded convention or application on the matter.
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Haji Musa, Mohd Faizal. "Kejawen (Javanese Sufism) and Perennial Philosophy in Kuntowijoyo's Khotbah di Atas Bukit." Malay Literature 24, no. 1 (March 11, 2011): 1–28. http://dx.doi.org/10.37052/ml.24(1)no1.
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Khotbah di Atas Bukit (Sermon on a Hill) by Kuntowijoyo was written to foreground transcendental principles, in accordance with the Theory of Transcendental Literature. Transcendental principles are brought to the fore and applied in this work through the use of symbolism. Kuntowijoyo uses a local subject for enquiry, kejawen (Javanese sufism), to address issues of faith and tauhid (Islamic Monotheism or the Oneness of Allah). However, there is some ambiguity in the text which could affect the aspects of tauhid discussed. In presenting the teachings of Sufism, Kuntowijoyo may in the process be misunderstood and consequently considered to subscribe to global theology where tauhid is simplified and religions “combined”. Khotbah di Atas Bukit is a complex work to read because of the overuse of symbolism aimed at obscuring meaning. This kind of symbolism needs to be explained, particularly to readers who have little knowledge of sufism. It is this that makes Khotbah di Atas Bukit a specialized work for a specialized readership. Key words: Islamic literature, Islam kejawen , sufism, perennial philosophy, Islamic leadership, tauhid , Kuntowijoyo, pluralism, mysticism, Transcendental Literature, myth, global religion, orthodox Muslims (the faithful).
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Zedler, Beatrice H. "An Introduction to Medieval Islamic Philosophy. Oliver Leaman." Speculum 62, no. 3 (July 1987): 697–98. http://dx.doi.org/10.2307/2846410.
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Zakiah, Farah, and Al-Hasan Al-Aidaros. "Customers’ Islamic ethical behavior: the case of Malaysian Islamic banks." Humanomics 33, no. 3 (August 14, 2017): 371–83. http://dx.doi.org/10.1108/h-03-2017-0046.
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Purpose The purpose of this paper is to determine the framework of customers’ Islamic ethical behavior in Islamic banks in Malaysia. Design/methodology/approach This paper used a quantitative approach based on Maqasid Shariah (objectives of Islamic law) and by running exploratory factor analysis. A survey questionnaire was created. The data of 530 respondents were collected from the customers of Islamic banks located in Malaysia. Findings The findings revealed that the theoretical framework consists of four main constructs: Islamic ethical behavior, religious obligation, reputation and profit and investment, in which all constructs are complying with Maqasid Shariah and three (i.e. Islamic ethical behavior, religious obligation and reputation) consist of two components for each construct. Research limitations/implications There are two limitations that require further acknowledgements. First, the study population only focused on Islamic banks’ customers. Second, this research highlighted only Malaysia and Malaysian citizens. Originality/value The paper contributes to the literature on Islamic ethical behavior in Southeast Asian economy. Unlike other Islamic ethical studies where the writing is mainly theoretical in nature, this study used an empirical method to reveal what should constitute for the framework of customers’ Islamic ethical behavior which is based on Maqasid Shariah.
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Golparvar-Roozbahani, Mahdi. "The Emergence of the Ṣadrian Paradigm: A Historical Account of the Reception of Mullā Ṣadrā’s School of Thought in Later Islamic Philosophy." Die Welt des Islams 57, no. 1 (March 29, 2017): 67–93. http://dx.doi.org/10.1163/15700607-00571p05.
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Despite forming a long-standing, distinct tradition, later Islamic philosophy has received relatively little serious attention within the existing scholarly historical literature. To partially fill the gap, this article provides the framework for a critical historiography of this enterprise in the post-Mullā Ṣadrā era, focusing primarily on identifying different attitudes taken to the philosophical system of this pivotal figure. In order to attain a novel picture of how Mullā Ṣadrā’s philosophy became established, historical evidence for the status of this philosophy is discussed with regard to each of the successive periods following Mullā Ṣadrā’s death. The main thesis is that Ṣadrian thought can be considered as functioning like a paradigm of recent Islamic philosophy, though this has become the case only after three preceding periods, each of which lasted roughly one century: first, practitioners of Islamic philosophy either ignored Ṣadrian philosophy in toto or at most rejected its doctrines as a plethora of misconceptions; second, philosophers gradually found it appealing for consideration and study; and third, it prevailed among them as an admirable philosophical system.
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Mohiuddin, Md Golam, and Maolana Sharif Md Abu Hanif. "Total Quality Management: An Islamic Perspective." Journal of Economics and Technology Research 2, no. 2 (August 22, 2021): p1. http://dx.doi.org/10.22158/jetr.v2n2p1.
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Quality management has occupied a vast space of the management literature in general and the quality management literature in particular. Academics as well as practitioners devoted much attention to the Total Quality Management (TQM) philosophy and its impact on business performance. It is found that the roots of TQM and its successor can be traced to more than 1400 years ago in the holy book Al-Qur’?n and the teachings of Prophet Mohammad, Peace and Blessings of All?hbe upon him. Many verses in the holy Qur’an stressed the impact of good deeds and doing the right things. Not only we will explain these principles, but we will give some business applications of these principles from an Islamic perspective. This paper is therefore structured as follows. First, we will offer some of the existing concept of the quality management paradigms, literature review and suggest definition to reflect our contribution from an Islamic perspective. Second we will discuss the dimensions of the philosophical under pinning of quality management from Islamic Perspective and then principles quality management from Islamic perspective and finally quality leadership for quality management.
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König, Götz. "The Pahlavi Literature of the 9th Century and Greek Philosophy." Iran and the Caucasus 22, no. 1 (May 15, 2018): 8–37. http://dx.doi.org/10.1163/1573384x-20180103.
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Since the Hellenistic times (if not earlier) Iran participates in the philosophical development of classical Greece. In the times of the Sasanians some knowledge of Aristotelian and Neo-Platonic thinking is detectable, and treatises were written for Xosrō I by philosophers who were well acquainted with the writings of Aristotle. It was always maintained that also Sasanian Zoroastrianism was affected through these Greek-Iranian contacts. But it is remarkable that among the Zoroastrian writings of the 9th-10th centuries only two books–Dēnkard 3 and Škand Gumānīg Wīzār–seem to be substantially influenced by Aristotelian/Neo-Platonic terms and concepts. The paper deals with the question whether the Greek elements within these texts should not better be understood as the fruit of a Zoroastrian participation in the general interest of the Islamic world in Greek thinking in Abbasid Baghdad.
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Cook, M. "Russia's Islamic Threat." Common Knowledge 15, no. 2 (April 1, 2009): 213–14. http://dx.doi.org/10.1215/0961754x-2008-054.
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Slagle, Jim. "Self-Awareness in Islamic Philosophy: Avicenna and BeyondBy Jari Kaukua." Journal of Islamic Studies 27, no. 3 (February 22, 2016): 385–87. http://dx.doi.org/10.1093/jis/etw008.
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Istiani, Nurul, and Athoillah Islamy. "FIKIH MEDIA SOSIAL DI INDONESIA." ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 5, no. 2 (December 17, 2020): 202–25. http://dx.doi.org/10.32923/asy.v5i2.1586.
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This study aims to reveal the philosophical values of Islamic law in the three ethical codes of NetizMu Muhammadiyah. This research is a literature review. The type of Islamic legal research in this study is a philosophical normative Islamic law research with an Islamic legal philosophy approach. The primary data source of this research, namely the NetizMU Muhammadiyah code of ethics), and secondary data using various relevant scientific researches. The theory used is a systems philosophy approach in Islamic law initiated by Jasser Auda.. This study concludes that there are values of Islamic law philosophy in the three NetizMU codes of ethics. First, the value of religious protection (hifz al-din) in the context of making the prophetic social values of religion the main basis for the code of ethics for the use of social media. Second, the value of public benefit (al-maslahat al-ammah) in the code of ethics for the use of social media as a medium for humanization (amar makruf) and liberation (nahi munkar). Third, the value of intellectual protection (hifz al-'aql) in the context of a code of ethics limiting freedom of expression, both in the form of information and communication on social media.
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Ismunadi, Ali, and Moh Faishol Khusni. "Rekonstruksi Pendidikan Islam Multikultural Indonesia Perspektif Filsafat Pendidikan Islam." Tribakti: Jurnal Pemikiran Keislaman 32, no. 2 (August 1, 2021): 353–66. http://dx.doi.org/10.33367/tribakti.v32i2.1742.
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Efforts to explore various basic principles and ideals of Islamic education have become exciting studies in the discourse on Islamic philosophy. This study is even more interesting when juxtaposed with contemporary lessons such as multiculturalism and Islam Nusantara. Ironically, this discourse has stagnated in academic debate. In this context, the researcher uses a literature study approach by examining primary sources in the Islamic philosophical thought family. This research aims to see the philosophical basis with dimensions, principles, norms, and values that live and use as human guidance. In this study, the researcher finds that from the perspective of Islamic philosophy, the basis of multiculturalism base on the Islamic doctrine of Rahmatallil'alamin. The common goal in the formation of humans is perfect humans as servants of Allah, social beings, and part of the universe. This basic principle is relevant to apply to humans in Indonesia who are diverse in culture, ethnicity, and religion.
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Anjum, Ovamir. "Traditional Islamic Environmentalism." American Journal of Islam and Society 32, no. 4 (October 1, 2015): 123–26. http://dx.doi.org/10.35632/ajis.v32i4.1012.
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Seyyed Hossein Nasr (b. 1933) is one of the most important living mysticphilosopherstoday. His consistent and clairvoyant critique of the materialism,secularism, and anthropocentricism of modernity for the last fifty yearshas been a wake-up call to many across the religious divide. Thus it is onlyfitting that the teachings on environment of a thinker who saw well beforemost of us the signs of our ominous times, one who wrote against the futilityof technological fixes and the need to reject modern metaphysics, shouldbe the subject of a dedicated monograph. The present book by Tarik M.Quadir is based on his PhD dissertation, which aims to present Nasr’s contentionson the subject over his long and productive career in one coherentnarrative. Being “the first person ever to write extensively about the philosophicaland religious dimension of the crisis” (emphasis in the original),Nasr’s critiques and specific suggestions are scattered in various writingsand interviews. The book at hand seeks to be the go-to volume for “the response[to the ecological crisis] that he envisions for any human civilization”(pp. 4-6).Nasr, educated in the United States since the age of thirteen, attended MITand Harvard. Having taught in Iran, the United Kingdom, the United States,and elsewhere, he finally settled at the George Washington University. Arenowned scholar and author of nearly fifty books and many more articles,his teachings are a blend of Shi‘ism, Sufism, and, most of all, the perennialist,anti-modernist philosophy of René Guénon (1886-1951) and Frithjof Schuon(1907-98). Nasr’s response to the environmental cataclysm is derived fromhis perennialist philosophy and is based on the spiritual reality of nature andits relevance to human purpose as defined by religion, and not merely on thebasis of consideration for physical survival, which permeates nearly the entiretyof environmentalist activism today.Quadir reviews a swath of literature by various authors, including activists,scholars, and scientists, who warn of the end of our world as we knowit and the limits of growth. From scientific projections to confessions of failureby leading environmentalists, several alarming and alarmist books are addedto the list every month. Nasr argues that many mainstream environmentalistsrecognize that not only is business as usual (i.e., capitalist growth) unsustainable,...
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Isakhanli, Hamlet. "Alchemy in Eastern Literature." Khazar Journal of Humanities and Social Sciences 23, no. 1 (2020): 22–47. http://dx.doi.org/10.5782/2223-2621.2020.23.1.22.
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Alchemy, developing in Ancient Egypt and its environs, was formed during the Islamic age as the branch of science and technology. The transmutation of base metals into noble metals and attempts to achieve immortality or rejuvenation by elixir or philosopher`s stone have been expansively reflected in Eastern literature and folklore. This research discusses the endeavors of great rulers of the ancient East, alchemists of the pre-Islamic and, especially, Islamic periods, and prominent writers of the Islamic Golden Age and contemporary period who wrote various treatises devoted or related to alchemy and alchemists. Discussions here include the great Sumerian epic “Gilgamesh” and the legend of Alexander the Great’s attempt to gain immortality, as well as the story of alchemist Mary of Copt. The last two are related in a poem by Nizami, prominent representative of the twelfth century Azerbaijani literary school that wrote in Persian. Distinct images of alchemy were rendered in his poems, moreover, he created multi-faceted alchemical metaphors to describe transformations within humanity. Khagani Shirvani, Nizami’s contemporary, and nineteenth century Azerbaijani thinker Mirza Akhundov, also addressed the topic of alchemy, as well as religious mysticism in Islam and alchemy. Alchemical episodes in the works of great figures of Eastern Sufi literature like Al-Ghazali, Suhrawardy, Ibn Arabi and Rumi have been scrutinized.
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Islamy, Athoillah. "THE PROBLEM OF LIBERALIZING ISLAMIC MARRIAGE LAW IN INDONESIA : The Perspective of Science Philosophy." AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan 2, no. 1 (June 21, 2020): 53–63. http://dx.doi.org/10.35673/as-hki.v2i1.744.
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The phenomenon of liberalism on Islamic marriage law in Indonesia often creates social problems. Therefore, it is important to understand understanding and wise attitudes towards the phenomenon within the framework of the scientific paradigm. This research aims to understand various forms of liberalism on Islamic marriage law in Indonesia in the perspective of the philosophy of Science. This research is a qualitative research in the form of literature review. The type of legal research in this study is philosophical normative legal research. The research data used is various research on liberalism on the law of Islamic marriage in the Compilation of Islamic Law (KHI). Meanwhile, the theory used as a knife of analysis is the theory of the scientific revolution of Thomas Samuel Kuhn. This study concludes that liberalism on Islamic marriage law in Indonesia is a form of paradigm shift over the construction of legal thinking in various KHI articles that are considered to have experienced anomalies, which are not relevant to social development and do not answer the challenges of modernity, such as issues of gender equality, democracy, human rights Humans, and pluralism. Such conditions have encouraged contemporary Islamic law reviewers in Indonesia to voice a paradigm shift and even a scientific revolution by giving birth to the construction of new Islamic marriage law.
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Al-Salimi, Abdulrahman. "EARLY IBĀḌĪ THEOLOGICAL ARGUMENTS ON ATOMS AND ACCIDENTS." Arabic Sciences and Philosophy 23, no. 1 (March 2013): 117–34. http://dx.doi.org/10.1017/s0957423912000100.
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AbstractThe bulk of Orientalist research regarding Islamic theological literature has neglected Ibāḍī theological opinions related to cosmology, which has led to an incomplete understanding of Islamic theology in the West and to a significant gap in Western scholarship. The omission of this important movement of Islam is understandable, considering the unavailability, lack of publication, circulation and translation of Ibāḍī texts. Therefore, this study seeks to address some of these gaps in the scholarship on early Islamic theology. The goals of this article are: 1) to characterize the classical Ibāḍī theological literature dealing with the atomistic theory of substance and accident; 2) to review the texts of Ibāḍī scholars as they argued and engaged with other Islamic theological schools: pre-Bahshamiyya Muʿtazilites (Abū Hāshim al-Jubbāʾī, d. 321/933) and Ashʿarites (Abū al-Ḥasan al-Ashʿarī, d. 324/936), in relation to the atomistic theory of substance and accident during the 3rd/9th century; 3) to survey the wide range of opinions among the early Ibāḍī theologians, and to examine the specific sources and themes that may have influenced this multifarious school of thought. Likewise, it is the aim of this article to demonstrate the common features in the Ibāḍī approach to producing theological literature during the formation of Islamic theology, and to explore how these early theologians may have gained access to cosmological themes that predate Islam.
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El Shamsy, Ahmed. "The Ḥāshiya in Islamic Law: A Sketch of the Shāfiʿī Literature." Oriens 41, no. 3-4 (January 1, 2013): 289–315. http://dx.doi.org/10.1163/18778372-13413404.
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McMeekin, S. "THE ISLAMIC-ISRAELITE WORLD." Common Knowledge 19, no. 2 (April 1, 2013): 275–82. http://dx.doi.org/10.1215/0961754x-2073260.
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Mohd Jailani, Mohd Rushdan, and Nurul Ashikin Ahmat Miskam. "The Roles of Islamic University in The Fourth Industrial Revolution Era (4TH IR)." ‘Abqari Journal 23, no. 2 (December 8, 2020): 57–76. http://dx.doi.org/10.33102/abqari.vol23no2.351.
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This paper sheds light on the shifting reality foreseen in the fourth Industrial Revolution (4th IR) era in which the blurring line between essences (physical, biological and digital) indeed complicates the truth to be pursued and this must be made apolitical and amoral. Maintaining the ultimate roles of Islamic university where the question of happiness, revivalism of Islamic intellectualism tradition and insan kamil mission become the main concerns, this paper is esteemed to refine the roles of Islamic university in its layers of practices resulted from the clear and sound Islamic epistemological understanding at optimizing the benefits and preventing the pitfalls of the 4th IR technological confluence that has been rooming into the higher learning education environment. The methodology of this qualitative study has focused on the analytical philosophy analysis (APA) research design where the critical interpretive synthesis was being conducted to generate data from randomly selected literature as the source of data. The findings are discussed in 4 key domains of roles of Islamic university which are restatement of philosophy of Islamic education, integrated curriculum design with pedagogy based on adab, strategized research activities and academic professionalism and leadership practices centring on principal virtues.
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Furqani, Hafas. "Individual and society in an Islamic ethical framework." Humanomics 31, no. 1 (February 9, 2015): 74–87. http://dx.doi.org/10.1108/h-04-2014-0037.
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Purpose – The paper aims to produce new key terminologies for the microfoundations of Islamic economics. The paper attempts to investigate the microfoundations of Islamic economics by exploring new perspective in the key concepts and key terminologies that would explain the behavior of individual and society in an Islamic ethical framework. Design/methodology/approach – The paper is a conceptual paper that attempts to explore the microfoundations of Islamic economics from the primary sources of Qur’anic texts. Literature on the topics, from an Islamic and mainstream economics perspective, are reviewed critically in a comparative perspective. Findings – The key concepts of self-interest, utility maximization and rationality are critically evaluated in an Islamic perspective and new key concepts of huquq, maslahah maximization and taqwa are proposed as alternatives. Those new key terminologies will broaden the horizon in understanding of economic realities of man and society and their relationship and well-being. Research limitations/implications – The paper is based on conceptual explorations of literature in the microfoundations of economics in the mainstream economics and Islamic economics. This is a conceptual paper, so it did not use any empirical analysis. Practical implications – The findings of this paper will give insights of the microfoundations of Islamic economics as a discipline. Those unique key terminologies derived from the textual source of Islam (nusus) and intellectual tradition (turath) are important in the attempt to develop a solid body of knowledge. Originality/value – The paper proposes new key concepts and terminologies to be the microfoundations of Islamic economics as a discipline. It is a new approach in understanding behavior of individual and society in Islamic perspective which are different from the other approach, which modifies the conventional terminologies by adding “Islamic” prefix, such as “Islamic” utility or “Islamic” rationality.
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Ahmad, Gunaldi. "PEMIKIRAN PENDIDIKAN ISLAM MENURUT AL-FARABI." JIEBAR : Journal of Islamic Education: Basic and Applied Research 1, no. 1 (April 6, 2020): 48–64. http://dx.doi.org/10.33853/jiebar.v1i1.60.
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This article will explain Al-Farabi's thoughts on Islamic education. In addition, there are several things related to Al-Farabi as well as the biography of Al-Farabi, Science, the School of Islamic Education philosophy and the educational thinking of Al-Farabi. This article is in the framework of the theory of “ilmu untuk ilmu” and where it is in the philosophy of Islamic education is an answer presented by al-Farabi through a theory of happiness. This theory of happiness as a picture of Al-Farabi's educational study of psychiatric approaches. The study used the literature research method by reading books relating to the Islamic thought figures of al-Farabi in general and particularly in his views on education. In analyzing the data, used the content analysis. This method is meant to analyse the meaning that in the thought of al-Farabi related education using inductive methods. From this paper can be found that the thought of Islamic education al-Farabi lies in the presence of goodwill that will lead to good morality, from the goodwill that brings out the theory of happiness, the meaning of the Division is science. Al-Farabi argues that the science will bring another in the way for the Sufi ways of passage is through the self-determination of various physical pleasures. The thought of al-Farabi Islamic education as a rebuttal theory of science for science. In terms of the flow of philosophy of Islamic education, al-Farabi classified into religious-rational flow.
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Cipta, Eliva Sukma, and Muhammad Hori. "Mathematics and Islamic Thought: Seeing Relationship Between Mathematics and Islamic Teaching Resources." International Journal of Nusantara Islam 6, no. 2 (August 9, 2019): 191–97. http://dx.doi.org/10.15575/ijni.v6i2.5632.
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This article tries to discuss about mathematics and islamic thought. By seeing the relationship between mathematics and islamic teaching resources, this article found that science in this world can be classified into three groups, namely natural sciences, social science, and humanities. The natural sciences which consist purely consist of physics, chemistry, and biology, and some people enter mathematics again. The social sciences that fall into the category of pure sciences include sociology, anthropology, psychology, and history. Whereas the humanities consist of philosophy, language and literature, and art. Qur’an and Hadith in the development of science are positioned as sources of qawliyyah verses while the results of observations, experiments, and logical reasoning are positioned as sources of kauniyyah verses. With its position like this, then various branches of knowledge can always be sought from the source of the Qur'an and Hadith. Like, the science of mathematics developed on the basis of the Qur'an and Hadith sources as well as the results of observation, experimentation, and logical reasoning. Mathematics itself has a very close relationship with the spiritual traditions of Muslims, is familiar with the Qur'an, and of course mathematics can also be used as a "path" towards achieving happiness benefits both in this world and the hereafter.
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Zilio-Grandi, Ida. "The virtue of tolerance: Notes on the root s-m-ḥ in the Islamic tradition." Philosophy & Social Criticism 45, no. 4 (January 17, 2019): 429–37. http://dx.doi.org/10.1177/0191453718823025.
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Starting from the semantic difference between the Arabic terms samāḥa or tasāmuḥ, and the Latin tolerantia, this essay proposes some observations on the Islamic notion of tolerance according to some contemporary Arabic language texts of Islamic inspiration. This literature invariably emphasises the importance of tolerance in the context of the Islamic religion and thought; and, notwithstanding some evident differences among the authors, relating to schools and to varying degrees of openness to Western thought, the discourse remains anchored in the foundational literature, especially the Sunnah of the Prophet.
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Ghafar Ismail, Abdul, Bayu Taufiq Possumah, and Mohd Najib Abdul Kadir. "Inter-generational transfer under Islamic perspective." Humanomics 30, no. 2 (May 6, 2014): 95–121. http://dx.doi.org/10.1108/h-12-2013-0084.
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Purpose – The aim of this paper is to examine the inter-generational transfer by not only looking at the monetary transfer as discussed by many economists and sociologists but also by advancing the conceptual discussion and illustrating it with some examples of empirical comparison. Design/methodology/approach – This paper provides recent theoretical and empirical work on inter-generational transfer from the viewpoint of different systems and compares it to the Islamic view of inheritance. Findings – One finding of this paper is that the Islamic inheritance system is a socially and economically more comprehensive and broad framework than inter-generational transfers from another system. Originality/value – This paper is considered as an original approach to the framework of the Quranic basic source and Islamic literature regarding inter-generational transfer compared to another system.
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Sofyan, Davi, Yudha Munajat Saputra, Juntika Nurihsan, and Nurlan Kusmaedi. "Islamic Solidarity Games (ISG): Historical perspective." Journal Sport Area 6, no. 2 (July 23, 2021): 201–8. http://dx.doi.org/10.25299/sportarea.2021.vol6(2).6476.
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The beauty of philosophy and approach in Islam is that it wants to provide a dignified and decent life for all human beings regardless of their race, ethnic or their nationality. To uplift humanity and protect their honour, Islam introduces the concept of solidarity in jurisprudence and solidarity regulated in Islamic law. In order to strengthen solidarity in the field of sports, the Islamic Solidarity Sport Federation (ISSF) was formed to serve the needs of Muslims in sports. For the first time the biggest sporting event for Muslims was held outside the Middle East region, precisely in the city of Palembang, Indonesia. The Islamic Solidarity Games (ISG) event aims to strengthen relations for countries that are predominantly Muslim. This article aims to provide an overview of the implementation of the Islamic Solidarity Games 1st, 2nd, 4th, and especially in the 3rd edition in Palembang, Indonesia, covering the background, objectives, implementation, and real impact for the host of the event as well as the dynamics of the strength of the international sports system. This study uses a literature review to support the achievement of the objectives of writing this article. The findings from this literature study are that the ISG as a form of sport can be a solution behind the tensions between the Arabian Peninsula countries. ISG has the potential to become a new force in the international sports system
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Utomo, Ilham Nur, and Dwi Wijayanti. "Pemikiran Mohammad Hatta Tentang Pendidikan Islam." Tribakti: Jurnal Pemikiran Keislaman 31, no. 2 (July 21, 2020): 269–82. http://dx.doi.org/10.33367/tribakti.v31i2.1160.
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This paper analyzes Mohammad Hatta's idea of modern Islamic education. Mohammad Hatta is not only known as a national figure and the first Indonesian vice president, but also a faithful, active individual in the field of Islamic education. He also expresses his idea regarding Islamic education in papers. Islamic education discourse still emerges as an important discussion topic today. This paper is the result of a qualitative study with literature review. The study aimed to discover Mohammad Hatta’s idea of modern Islamic education, which still emerges as a problem in today's Indonesian Islamic education. In this case, it is necessary to provide a representative, modern Islamic education in order to deliver ideal Muslim scholars. The study found that the construct of Mohammad Hatta’s idea on modern Islamic education was to create coherence between religion and modern science, comprising sociology, history, and philosophy. Such an idea is not merely an abstract, it was applied through the establishment of Sekolah Tinggi Islam (Islamic College) in 1945 as a modern Islamic higher education.
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El-Bassiouny, Noha M., and Nada Zahran. "Back to the future: historical nostalgia and the potentials for Islamic marketing research." Journal of Islamic Marketing 9, no. 3 (September 10, 2018): 673–82. http://dx.doi.org/10.1108/jima-04-2018-0069.
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Purpose The purpose of this paper is to draw Islamic marketing researchers’ attention to the potentials that historical nostalgia has for Islamic marketing research. Design/methodology/approach The paper is conceptual in its approach, drawing on extensive literature review on the origins of nostalgia in general and historical nostalgia in specific. The paper also draws on the Holy Qur’an and Islamic marketing research. Findings The paper shows that the Islamic philosophy for life and death establishes continuity between the history of the believers in the mundane life and their accountability and, hence, prosperity in the transcendent afterlife (the hereafter). This has connotations for Islamic marketing research. Future research directions are, therefore, stipulated. Research limitations/implications The research has implications for Islamic marketing research that draws on Islamic history and civilization. Practical implications The research has practical implications toward Islamic marketing researchers who draw on Islamic history, culture and civilization in designing marketing appeals. Originality/value The paper is the first to draw attention to the potential overlap between historical nostalgia, and therefore nostalgia proneness and Islamic marketing research domains.
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Noer, Kautsar Azhari. "Tasawuf Dalam Peradaban Islam: Apresiasi dan Kritik." Ulumuna 10, no. 2 (November 5, 2017): 367–90. http://dx.doi.org/10.20414/ujis.v10i2.482.
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It is undeniable that Islamic mysticism (tasawuf) has important contribution to Islamic civilization development. But, its complicated and ‘wilderness’ teaching makes it always becomes the object of criticism especially from the scholars of fiqh.
Using historic-conceptual trace, this writing reveals the role of Islamic mysticism in developing Islamic civilization such as in philosophy, education, psychology, literature, dance and music. The fundamental concept of sufi wahdah al-Wujûd (the oneness of Being) gives contribution to solve problems related to modern science especially physic. Islamic mysticism like modern physic, teaches the awareness of unity and interrelationship among all things and events, occurrence of all phenomena in this universe as a manifestation of a basic unity.
However, its intricate teachings which is difficult to accept by ordinary people frequently lead to misunderstanding. To make thing worst, some practitioners of Islamic mysticism commercialize the spiritual value of the Islamic mysticism for a little price.
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Gilliot, Claude. "Islamic Philosophy from its Origins to the Present by Seyyed Hossein Nasr." Arabica 57, no. 5 (2010): 677–79. http://dx.doi.org/10.1163/157005810x519143.
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Leaman, O. "An Introduction to Islamic Philosophy * By MASSIMO CAMPANINI, with translation by CAROLINE HIGGITT." Journal of Islamic Studies 20, no. 2 (May 1, 2009): 254–55. http://dx.doi.org/10.1093/jis/etp013.
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Razaq, Abd Rahim, and Umiarso Umiarso. "Islamic Education Construction in the Perspective of Falsification of Karl R. Popper." Jurnal Pendidikan Islam 5, no. 2 (December 31, 2019): 117–32. http://dx.doi.org/10.15575/jpi.v5i2.5846.
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Epistemology as a branch in philosophy has an important position in science including in Islamic education. This research critically examines the epistemological construction of Islamic education through a perspective of falsification which was coined by Karl R. Popper. This research used a qualitative approach to the type of literature study and analyzes data through a productive hermeneutical approach. The conclusion of this research shows that scientific epistemology needs to be designed to understand the theories, concepts, and propositions of the Islamic education system. Scientific epistemology contains the verificative-philosophical logic and intuition-revelation logic (Qur'an and al-Hadith. This epistemology has a rational-critical, empirical, intuitive, and prophetic (illahiyah) dimension and it is called Prophetic Criticism. The implication is that Islamic education will have an integrative view of the profane (physical) and transcendental (metaphysical) side. Islamic education is the logical-superlogical content of subjective-objective thinking, the world of theory-supratheory, and critical argumentation with a rational-intuitive foundation of self and outside self-views.
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Ghaly, Mohammed. "Human Embryology in the Islamic Tradition." Islamic Law and Society 21, no. 3 (June 27, 2014): 157–208. http://dx.doi.org/10.1163/15685195-00213p01.
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The translation of Greek works on medicine and biology into Arabic and their wide dissemination, at the latest by the 6th-7th/12th-13th centuries, in different disciplines of the Islamic tradition were not without consequences, especially for fiqh (Islamic law). In their religio-ethical discussions, Muslim jurists addressed this Greek medical legacy, together with comments and additions made by Muslim and non-Muslim, especially Jewish, physicians. This essay starts with introductory remarks about the main approaches to medical views on human embryology in philosophy and theology. I then focus on the works of five Muslims jurists from the 7th-8th /13th-14th centuries, with special attention to the Mālikī jurist Shihāb al-Dīn al-Qarāfī (d. 684/1285) and the Ḥanbalī Ibn al-Qayyim (d. 751/1350), whose contributions to human embryology remain comparatively unexplored. My main thesis is that the introduction of medical views on human embryology to fiqh literature opened the door for post-formative jurists to practice ijtihād, sometimes on a large scale, by going beyond the established authority of the madhāhib (schools of law). In modern times, Muslim jurists who address human embryology, especially within the nascent of field of Islamic bioethics, have been influenced by these earlier discussions.