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Journal articles on the topic 'Muslim philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Sattar, Abdullah. "Filsafat Islam: Antara Duplikasi dan Kreasi." Ulumuna 14, no. 1 (2010): 1–20. http://dx.doi.org/10.20414/ujis.v14i1.225.

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Many muslim leaders deal with philosophy, and became a philosopher. Unfortunately, many Orientalists deny their ability to philosophize. Tenneman and Renan is of the orientalists who deny, at least question, the ability of muslim philosophical thinker. There are three reasons they stretcher; first, the Qur'an negates the freedom of thought, secondly, the character of Arabs who can not philosophize; and third, the Arabs are a Semitic which belong to races that have low reasoning power. Meanwhile, another orientalist believes that Islamic philosophy is Islamicised Greek philosophy. This paper tr

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Lucas, Scott. "Forum: The Value of Classical Islamic Thought for Muslims Today." American Journal of Islam and Society 37, no. 3-4 (2020): 149–73. http://dx.doi.org/10.35632/ajis.v37i3-4.1470.

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This article challenges the assertion, found in the writings Dr. Taha Jabir Al-Alwani and other Muslim reformers, that Islamic thought declined precipitously in the early centuries of Islam and is of little value to contemporary Muslims. It introduces readers to the sophisticated thought of four diverse Muslim thinkers from the 5th/11th century who each wrote about topics that remain important to Muslims today, such as the nature of the soul, ethics, the purpose of knowledge, and spirituality. These thinkers are the philosopher-historian Miskawayh, the Sunni Mu'tazili al-Hakim al-Jishumi, the

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Paya, Ali. "Islamic Philosophy: Past, Present and Future." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 265–321. http://dx.doi.org/10.1017/s1358246114000113.

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AbstractThe aim of this paper is to critically assess the present state of Islamic philosophy in its main home, namely, Iran. However, since such a study requires some knowledge of the past developments of philosophical thought among Muslims, the paper briefly, though critically, deals with the emergence and subsequent phases of change in the views of Muslim philosophers from ninth century onward. In this historical survey I also touch upon the role played by other Muslim scholars such as theologians, mystics and jurists, in shaping Islamic philosophy. The last section of the paper, deals, not

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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 (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 S

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Ramadhani, Yunizar. "The Beginning of Islamic Philosophy." Jurnal Ilmiah Ilmu Ushuluddin 19, no. 2 (2020): 19. http://dx.doi.org/10.18592/jiiu.v19i2.3888.

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The theme presented in this article is not a new one and is fairly commonplace in countless studies of Islamic philosophy. However, the description in this article is written with a special emphasis, namely that Islamic philosophy is an attempt to explain religious teaching in a philosophical manner and that philosophy is useful for defending religious doctrines through rational-demonstrative arguments. This emphasis is present amidst the persistence of negative sentiments and even rejection raised by some Muslims, as well as criticism from philosophical reviewers who doubt originality of reli

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Moosa, Ebrahim. "Technology in Muslim Moral Philosophy." Journal of Religion and Health 55, no. 2 (2016): 369–83. http://dx.doi.org/10.1007/s10943-016-0192-0.

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Mohd Khambali@Hambali, Khadijah, Suraya Sintang, Azarudin Awang, et al. "al-Wasatiyyah in the practice of religious tolerance among the families of new Muslims in sustaining a well-being society." Humanomics 33, no. 2 (2017): 211–20. http://dx.doi.org/10.1108/h-02-2017-0025.

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Purpose The main value in a culture of tolerance is wasatiyyah. The fragility of relationships and misunderstanding between Muslim and non-Muslim communities occurs when attention to values of tolerance which need more attention on moderation was not practiced especially in the life of a new Muslim convert community. Thus, the practice of moderation is one mechanism proposed by the government to ensure a harmonious continuation of life in a religious community can be achieved. For that, a qualitative study design was used to describe the current status of a phenomenon that occurs among new Mus

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Omar, Mohd Nasir. "Miskawayh’s Apologia for Greek Philosophy." European Journal of Interdisciplinary Studies 1, no. 3 (2015): 107. http://dx.doi.org/10.26417/ejis.v1i3.p107-110.

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In the East, Greek philosophy was studied as early as the fourth century, not however, by the Muslims but by the Arab Syrian Christians. It was Syrian Christians who brought wine, silk and other precious items to the West, but it was the Syrians also who cultivated Greek sciences for many centuries before they eventually transmitted them to the Muslim philosophers, especially in the tenth and eleventh century Baghdad. Miskawayh (d.1030), a great Muslim moralist, was among the philosophers who flourished in Baghdad at such times. He was well educated in Islamic studies as well as in philosophy,

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Omar, Mohd Nasir. "Miskawayh’s Apologia for Greek Philosophy." European Journal of Interdisciplinary Studies 3, no. 1 (2015): 107. http://dx.doi.org/10.26417/ejis.v3i1.p107-110.

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In the East, Greek philosophy was studied as early as the fourth century, not however, by the Muslims but by the Arab Syrian Christians. It was Syrian Christians who brought wine, silk and other precious items to the West, but it was the Syrians also who cultivated Greek sciences for many centuries before they eventually transmitted them to the Muslim philosophers, especially in the tenth and eleventh century Baghdad. Miskawayh (d.1030), a great Muslim moralist, was among the philosophers who flourished in Baghdad at such times. He was well educated in Islamic studies as well as in philosophy,

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Fatima, Saba. "Muslim‐American Scripts." Hypatia 28, no. 2 (2013): 341–59. http://dx.doi.org/10.1111/hypa.12020.

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This paper argues that one of the most valuable insights that Muslim‐Americans ought to bring into the political arena is our affective response to the government of the United States' internal and foreign policies regarding Muslims. I posit the concept of empathy as one such response that ought to inform our foreign policy in a manner inclusive of Muslim‐Americans. The scope of our epistemic privilege encompasses the affective response that crosses borders of the nation‐state in virtue of our propinquity to the narratives of Muslims globally. Such an affective response is crucial to our selve

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YUN, Eun Kyeong, Hee-Yul LEE, and Dong-Hwan KIM. "Is Halal Certification Necessary for Exporting to Islamic Countries? Focus on OIC Countries." Cultura 17, no. 1 (2020): 173–92. http://dx.doi.org/10.3726/cul012020.0011.

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Abstract: Halal means permissible or lawful in Arabic and is applied to both the religious and daily life of Muslims. Islamic Law Shariah requires Muslims to consume halal products only. But with the expansion of supply chains around the world and the development of many new products, Muslim consumers have found it difficult to confirm whether food is halal or not. Also, as many foods are produced in non- Muslim countries and exported to Muslim countries, interest in halal certification in non-Muslim countries is increasing. With several Islamic countries strengthening their halal certificatio

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Janićijević, Vera. "Terminology in European and Muslim philosophy." Kom : casopis za religijske nauke 2, no. 1 (2013): 143–63. http://dx.doi.org/10.5937/kom1301143j.

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Zaidi, Ali Hassan. "Against the Modern World." American Journal of Islam and Society 22, no. 2 (2005): 108–10. http://dx.doi.org/10.35632/ajis.v22i2.1713.

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One effect of 9/11 has been that Muslim voices, which until then had beenmostly ignored, are increasingly reaching a wider audience of other Muslimsand non-Muslims. In Europe and North America, this has meant that selfidentified“progressive” Muslim scholars who emphasize social justice, aswell as “traditional” Muslims who emphasize Islam’s spiritual or esotericdimension, have been contributing in a much more vocal manner to the contemporaryinterpretation of what it means to be Muslim. Since most of theleading figures presented herein are Sufi Muslims of a particular strand ofesoteric Islam, th

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Laborde, Cecile. "Secular Philosophy and Muslim Headscarves in Schools*." Journal of Political Philosophy 13, no. 3 (2005): 305–29. http://dx.doi.org/10.1111/j.1467-9760.2005.00225.x.

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Bektovic, Safet. "Tradition and Modernity in Contemporary Islamic Philosophy." Tidsskrift for Islamforskning 9, no. 1 (2017): 16. http://dx.doi.org/10.7146/tifo.v9i1.25343.

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In the aftermath of the cultural renaissance movement (naḥḍa), especially during the second half of the 20th century, philosophy succeeded in regaining the status it enjoyed in medieval times as an important part of the Muslim intellectual discourse. In recent decades, philosophical thought (falsafa) has gained more prominence and relevance, especially with regard to the Islamic debate about the role and function of the Islamic tradition in the contemporary modern world. In this debate, Muslim philosophers deal with various questions and issues, foremost among them: the concept of knowledge, t

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Barlas, Asma. "Uncrossed bridges." Philosophy & Social Criticism 39, no. 4-5 (2013): 417–25. http://dx.doi.org/10.1177/0191453713477346.

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In this article I review two contrasting approaches to Muslim women’s rights: those that want Muslims to secularize the Qur’an as the precondition for getting rights and those that emphasize the importance of a liberatory Qur’anic hermeneutics to Muslim women’s struggles for rights and equality. As examples of the former, I take the works of Nasr Abu Zayd and Raja Rhouni and, of the latter, my own. In addition to joining the debates on Muslim women’s rights, this exercise is meant to illustrate that secular attempts to undermine Islam also undermine the prospects for rights and democracy in Mu

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Kokoć, Damian. "Filozofia arabska, islamska czy muzułmańska? Kilka uwag terminologicznych." Humaniora. Czasopismo Internetowe 34, no. 2 (2021): 77–89. http://dx.doi.org/10.14746/h.2021.2.5.

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There is no agreement among the students of the works of Al-Fārābī, Avicenna and Averroes on how their philosophy should be named. The following terms are most frequently used: Muslim philosophy, Arab philosophy, and Islamic philosophy. A closer look at the arguments of the supporters of each of these choices shows that the reason for those terminological discrepancies depends on the postulated relation between religion and philosophy, or more broadly, between religion and science. We emphasize either the ethnic aspect (Arab) or the dominant culture-forming factor (Islam) depending on the term

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Abbas, Tahir. "Islamophobia as racialised biopolitics in the United Kingdom." Philosophy & Social Criticism 46, no. 5 (2020): 497–511. http://dx.doi.org/10.1177/0191453720903468.

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This article provides a Foucauldian perspective on the racialised biopolitics of Islamophobia in the global north. It is argued that a pervasive, wide-ranging racialised logos is being used to undermine the citizenship potential of Muslim groups now forming an active presence in urban concentrations across wide political and cultural spaces. The negative characterisations of Muslim minority groups in the global north focus on various parameters of othering, with the experiences of Muslim minorities in the United Kingdom acting as a test case. A dominant hegemonic discourse perpetuates the view

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Lewis, Christopher Alan. "The Anal-Erotic Factor in Hindus and Muslims: An Empirical Examination of Berkeley-Hill's Hypothesis." Psychological Reports 71, no. 2 (1992): 643–48. http://dx.doi.org/10.2466/pr0.1992.71.2.643.

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A claim, derived from psychoanalytic theory, which postulates that the religion, philosophy, and personality of Hindus are related to anal-erotic impulses, was examined. English college students (48 Hindus, 97 Muslims, 63 Protestants, and 54 of other religions) were administered a questionnaire on anal personality traits. Mean scores for each group were computed and comparisons drawn between groups. Both Hindu and Muslim religious groups displayed significantly more anal personality traits than did the Protestants and the ‘other religions’ group. Further, similar item endorsements were found f

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Ghorbani, Nima, P. J. Watson, Hamid Reza Gharibi, and Zhuo Job Chen. "Model of Muslim Religious Spirituality: Impact of Muslim Experiential Religiousness on Religious Orientations and Psychological Adjustment among Iranian Muslims." Archive for the Psychology of Religion 40, no. 2-3 (2018): 117–40. http://dx.doi.org/10.1163/15736121-12341354.

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Previous research indicates that spirituality expressed in tradition-specific terms may initiate, invigorate, and integrate Muslim religious commitments, suggesting a 3-I Model of Religious Spirituality. In a test of this model, Islamic seminarians, university students, and office workers in Iran ( N = 604) responded to Muslim Experiential Religiousness (MER), Religious Orientation, and mental health scales. The tradition- specific spirituality of MER displayed correlation, moderation, and mediation results with Intrinsic and Extrinsic Personal Religious Orientations that pointed toward initia

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McGregor, Joan, and Sheila McDonough. "Muslim Ethics and Modernity." Philosophy East and West 37, no. 2 (1987): 214. http://dx.doi.org/10.2307/1398744.

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Kanani, Iman, Abdullatif Ahmadi Ramchahi, Mohammad Zarasi, Mohd Yusoff Zulkifli та Raja Jamilah Raja Yusof. "The relationship of Muslims with non-Muslims based on the concept of muwālāt (loyalty) in the Qurʾān". Humanomics 33, № 3 (2017): 258–73. http://dx.doi.org/10.1108/h-12-2016-0096.

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Purpose This paper aims to clarify the relationship between Muslims and non-Muslims in human society, based on the concept of muwālāt (commonly translated as “loyalty”) in the Qurʾān. Design/methodology/approach The present study follows a contextual and analytical methodology. Findings This paper concludes that muwālāt is not only ideological but can be contractual too. A historical study of the Prophet’s (PBUH) interaction with non-Muslims in Mecca and Medina illustrates that as long as non-Muslims did not behave treacherously or turn to violence, a peaceful relationship was established and

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Murat karakaya, Mehmet, and Luay Hatem Yaqoob. "The Introduction of Khojazada’s Tahafut Investigation, Translation and Evaluation." Journal of Islamic Thought and Civilization 11, no. 1 (2021): 280–300. http://dx.doi.org/10.32350/jitc.111.15.

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This article evaluates the Introduction of Tahafut, written by the Ottoman Kalām scholar Khojazada Muslih al-Din Mustafa on the request of the Ottoman Sultan Mehmet the Conqueror. As a follower of the philosophy of al-Ghazali, Khojazada’s work has contributed greatly to both Ottoman and the wider Muslim World. This article gives a brief overview of the life of Khojazada, his work and provides details regarding the copies of the Tahafut and library catalog records. From an examination of three copies of the Tahafut, the Arabic text of the introduction is presented together with an English

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Khan, Muin ud Din Ahmad. "Philosophy of Education in view of the pressing Muslim Requirement in the Islamic and World Perspective." IIUC Studies 9 (July 10, 2015): 79–106. http://dx.doi.org/10.3329/iiucs.v9i0.24015.

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In Islam education is endemic to humanity and to the Muslims talabul ilm, acquisition cum research, is imperative, whereas by being bounded within the four walls of husulul ilm, acquisition of knowledge, education of the present-day Muslims has became epidemic by dint of their enthusiasm especially for chewing the cud of the foreign nations in the name of modernization of education which practically throws the Muslim elites out of the global Ummatic social arena turning them into supplanted personalities. Hence, in order to catching up with the dynamic spirit of Islamic education the Muslims a

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Marasabessy, Bunyamin. "TUAN GURU: THE CAPE MUSLIM PHILOSOPHY EDUCATION SYSTEM." Makara Human Behavior Studies in Asia 8, no. 3 (2004): 126. http://dx.doi.org/10.7454/mssh.v8i3.103.

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Butterworth, Charles. "Revelation and Political Philosophy." American Journal of Islam and Society 10, no. 2 (1993): 249–50. http://dx.doi.org/10.35632/ajis.v10i2.2511.

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This is a "work in progress" presentation based on mearch I am nowconducting about the development of Islamic political philosophy duringthe classical period of Islam. My contention is that a better understandingof that tradition puts the current debate about Islamic fundamentalism orresurgence into a new perspective. Behind the sensational, popular demandsfor greater adherence to the strictures of the revealed law of Islamlies an issue of fundamental importance: how divine revelation is to beunderstd and interpreted for political guidance. Those who developedIslamic political philosophy spoke

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Alawiyah, Tiana Azmi. "Pendekatan Budaya Islam di Madrasah melalui Pengenalan Ilmuan Muslim al-Khazani dengan Konsep Tekanan Udara pada Pembelajaran Fisika." Al-Khwarizmi: Jurnal Pendidikan Matematika dan Ilmu Pengetahuan Alam 5, no. 2 (2018): 123–30. http://dx.doi.org/10.24256/jpmipa.v5i2.271.

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Muslim scientists create a lot of great works in the field of science but the findings of Muslims have not been applied by teachers in science learning in madrasah. One of these Muslim scholars was Al Khazini with his findings of air pressure, preceded the western scientist Blaise Pascal (1588-1651 AD). The purpose of this study to reveal that the work of Muslim scientists can be used as a source of science learning in madrasah to be culturally closer to Islam. The research method used is qualitative method by using historical approach of philosophy of science in Islamic perspective. Data were

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Ljamai, Abdelilah. "Feelings of anxiety among radical Muslim youths in the Netherlands: A psychological exploration." Archive for the Psychology of Religion 42, no. 3 (2020): 335–58. http://dx.doi.org/10.1177/0084672420933350.

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This article focuses on feelings of anxiety among radical young Muslims, not just as a result of radicalism and terrorism but rather as an important cause of both. In contrast to many other publications which mainly deal with the radicalization of Muslim youths without taking into account their personal experience, the feelings of fear and anxiety expressed by radical young Muslims are central to this research. On the basis of an ongoing case study of 23 young Muslims who have participated in a lengthy de-radicalization program in Amsterdam since 2009, an attempt has been made to gain insight

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Noman, Omar. "Crafting a New Alliance with the Muslim World." Ethics & International Affairs 16, no. 2 (2002): 9–14. http://dx.doi.org/10.1111/j.1747-7093.2002.tb00390.x.

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Most Muslims now live in democracies—a fact that is rarely acknowledged. The Muslim world has also elected five women heads of state in the past decade. These two indicators are symbolic of the diversity within the Muslim world, and also of the direction in which that world is headed.Few Muslims wish to be classified in a category that would prevent them from participating in the benefits of modernity. The pull of mass education, commerce, trade, and engagement with the world is strong. But these possibilities are openings that radical Islam is attempting to close off, which has led to an ideo

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Dastmalchian, Amir. "Political Islam, Iran, and the Enlightenment: Philosophies of Hope and Despair." American Journal of Islam and Society 28, no. 3 (2011): 148–50. http://dx.doi.org/10.35632/ajis.v28i3.1246.

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Political Islam, Iran, and the Enlightenment is Mirsepassi’s latest treatisethat focuses on the Iranian intellectual and political climate. Mirsepassiis concerned to show the German and French intellectual influences of Islamistintellectuals as they search for an appropriate response to modernity.With Iran taken as a case study, Mirsepassi’s discussion is intended to underminethose analyses of Muslim political aspirations which deem theseaspirations to be inherently anti-Western. Comprising an introduction andseven chapters, Mirsepassi’s work speaks to those researchers in a range ofsociopolit

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Mohiuddin, Asif. "Ann Norton, on the Muslim Question." ICR Journal 6, no. 1 (2015): 137–39. http://dx.doi.org/10.52282/icr.v6i1.369.

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Historically, most Western nations, from the age of enlightenment, established a firm divide between church and state. This chasm engendered a concept that stressed the separation of religious morality from secular law. The assumption that the secularisation of the world is a necessary precondition for the establishment of modern, democratic form of government, has gained a lot of currency among many Western policymakers. Indeed, the need for reform is a necessity in the Muslim context, but the path towards realising it in the form of secularization is a debatable issue. Western history is cha

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Lin, Jen-Chien. "Christian-Muslim Dialogue Perspectives of “The Muslim View of Christology” and “To Be a European Muslim”." International Journal of Management, Entrepreneurship, Social Science and Humanities 2, no. 2 (2019): 63–69. http://dx.doi.org/10.31098/ijmesh.v2i2.14.

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Mahmoud Ayoub and Tariq Ramadan are Islamic scholars working on a Muslim-Christian dialogue study. They proposed the concepts of “ The Muslim View of Christology” and “ To Be a European Muslim”, respectively, and promoted the study of the Muslim-Christian dialogue into a broader field with far-reaching influence. The purpose of this study is to compare the concepts of “ The Muslim View of Christology” and “To Be a European Muslim” , as well as to understand the meaning and contextualization of the dialogue between the Shiʻi and the Sunni within the Muslim-Christian dialogue, in order to seek a

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Firdaus, Mohd Khairul Zul Hasymi, Urai Hatthakit, Waraporn Kongsuwan, and Muhammad Kamil Che Hasan. "Influence of Islamic Philosophy on the Faith and Practices of Patients with Diabetes Mellitus and Its Musculoskeletal Manifestations." Jurnal Keperawatan Indonesia 23, no. 3 (2020): 184–93. http://dx.doi.org/10.7454/jki.v23i3.1079.

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Transcultural care is an important aspect of patient care. This review paper discusses the influence of Islamic philosophy on the faith and practices of Muslim patients with diabetes mellitus and its musculoskeletal manifestations. Relevant articles were searched from the electronic databases Cumulative Index of Nursing and Allied Health Literature, PubMed, ProQuest, and Science Direct using the keywords “Islamic philosophy, the influence of Islamic Philosophy in Muslim patients, religious practice during sick, fasting months, and sick.” No time limitation was specified for article selection.

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Ibrahim, T., and N. V. Efremova. "On Averroes’ response to al-Ghazali’s critique of philosophy." Minbar. Islamic Studies 13, no. 2 (2020): 378–400. http://dx.doi.org/10.31162/2618-9569-2020-13-2-378-400.

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The article serves as an introduction to the translation of the book «The Incoherence of the Incoherence» (Tahafut at-Tahafut) by the peripatetic philosopher Ibn Rushd (Averroes, 1126–1198), written in response to the work of the theologian-asharite al-Ghazali (1058–1111) «The Incoherence of the Philosophers» (Tahafut al-Falasifa). The paper highlights the motives of al-Ghazali’s attack on Muslim peripatetism (Falsafa) and its infl uence on the fate of this school in the Muslim world. The research describes the basic understanding of the Falsafa picture of the world that comes as a framework f

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DEVJI, FAISAL. "APOLOGETIC MODERNITY." Modern Intellectual History 4, no. 1 (2007): 61–76. http://dx.doi.org/10.1017/s1479244306001041.

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What is the conceptual status of modernity in the Muslim world? Scholars describe Muslim attempts at appropriating this European idea as being either derivative or incomplete, with a few calling for multiple modernities to allow modern Islam some autonomy. Such approaches are critical of the apologetic way in which Muslims have grappled with the idea of modernity, the purity and autonomy of the concept of which is apparently compromised by its derivative and incomplete appropriation. None have attended to the conceptual status of this apologetic itself, though it is certainly the most importan

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Djuwairiyah, Djuwairiyah, and Noviasari Maimunah. "PERAN PENTING PENDIDIKAN DALAM TRANSMISI FILSAFAT YUNANI KE DUNIA ISLAM." Edupedia : Jurnal Studi Pendidikan dan Pedagogi Islam 6, no. 1 (2021): 31–38. http://dx.doi.org/10.35316/edupedia.v6i1.1359.

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The encounter of Greek philosophy and the Islamic paradigm produce a glorious civilization in the Islamic world. Furthermore, Islamic civilization became the center of the science development and was visited by a number of Western scholars to enhance knowledge. In addition to the Qur'an and hadith, one aspect of science that is no less important in the Islamic advancement is philosophy. A few indicators supporting the entry of Greek philosophy into the Islamic world include the establishment of a magnificent library, baitul hikmah, and the association of Muslim scholars who founded the first i

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Daryono, Daryono, and Suparman Syukur. "The Moral Philosophy of Capitalism In the View of the Javanese Islamic Trade Ethos." Jurnal THEOLOGIA 31, no. 2 (2021): 165–84. http://dx.doi.org/10.21580/teo.2020.31.2.6862.

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The results of this paper were based on library research which aimed to understand capitalism in terms of Javanese Muslim trade ethos based on the work of experts. On the one hand, there was a mismatch between the economic system of capitalism and the ethos for the objectification of Islam in commerce and the results were suitable for world views and cultural life. Java was in a postcolonial state on the other hand. The method of analyzing its understanding was through historical and normative social as well as normative ethics and metaethics. The analysis resulted in three characteristics of

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Arfan, Abbas. "Peran dan Pengaruh Filsafat dan Logika dalam Metode Istinbāth Hukum Islam." Ulumuna 19, no. 1 (2015): 93–110. http://dx.doi.org/10.20414/ujis.v19i1.1252.

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Muslim scholars argue that the relationship between usul fiqh, philosophy, and logic is ‘alāqah ihtiyājiyyah manhājiyyah (methodological need relationship) because the legal ground in the theory of usul fiqh is not only derived from the scripture (naqlī) such as the Qur’an and Hadits but also from logic (‘aqlī). In order to have more understanding in the textual reason (naqlī), it requires logical reason or logical competence. This paper attempts to analyze critically and comprehensively such relationship so it will be revealed the position of philosophy and logic in Islamic law. This is impor

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Hozien, Muhammad. "The Introduction of Greek Philosophy in the Muslim World." Journal of Islamic Philosophy 1, no. 1 (2005): 118–26. http://dx.doi.org/10.5840/islamicphil2005112.

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Siddiqi, Akhtar Husain. "Muslim geographic thought and the influence of Greek philosophy." GeoJournal 37, no. 1 (1995): 9–15. http://dx.doi.org/10.1007/bf00814880.

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Shumack, Richard. "Faith, Philosophy and the Reflective Muslim by Zain Ali." Journal of Shi'a Islamic Studies 7, no. 1 (2014): 99–104. http://dx.doi.org/10.1353/isl.2014.0008.

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Ibrahim, T. "Al-Farabi’s treatise “On Intellect” (Transl., foreword and comm. by T. Ibrahim)." Orientalistica 2, no. 4 (2020): 954–82. http://dx.doi.org/10.31696/2618-7043-2019-2-4-954-982.

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This is a first Russian translation of the complete version of the treatise «On Intellect» (Fī al-‘aql) by Abu Nasr al-Farabi (870–950) the founder of classical Muslim philosophy. The preface to the translation highlights the relation of this treatise to other works by this philosopher, as well as various aspects al-Farabi’s noology, such as the ontological-cosmogonic, prophetological, felicitological and eschatological (soteriological).

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Saeed, Khawaja Amjad. "Economic Philosophy of Allama Iqbal." Pakistan Development Review 41, no. 4II (2002): 973–82. http://dx.doi.org/10.30541/v41i4iipp.973-982.

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Allama Muhammad Iqbal, the thinker of Pakistan, was born on November 09, 1877. His poetry in Urdu (30 percent) and Persian (70 percent) inspired Muslim Ummah and played a vital role in the establishment of Pakistan. Of Course, the great and dedicated work done by Quaid-i-Azam Mohammad Ali Jinnah, the father of our Country, enabled the dream of Allama Muhammad Iqbal to crystallise in reality.

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Diagne, Souleymane Bachir. "Theology and Philosophy of Pluralism." Review of Middle East Studies 54, no. 2 (2020): 289–93. http://dx.doi.org/10.1017/rms.2021.23.

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AbstractThis essay is a reflection on the very notion of “pluralism” examined in a philosophical and theological approach. It evokes Quranic verses on pluralism and then examines the thoughts of different Muslim thinkers on the question, such as al-Farabi (d. 950), al-Ghazali (1058–1111) in the tenth and twelfth centuries, and Tierno Bokar Salif Tall (1875–1939), from Mali, in the twentieth.

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Tekke, Mustafa, P. J. Watson, Nik A. Hisham İsmail, and Zhuo Chen. "Muslim Religious Openness andIlm." Archive for the Psychology of Religion 37, no. 3 (2015): 295–320. http://dx.doi.org/10.1163/15736121-12341313.

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Adeyanju, Nasirudeen Abdulrahim, Muhammad Umar, and Abdulraheem Muhammad Sunusi. "The Educational Philosophy of Boko-haram; Analysis from Islamic Perspective." Ulum Islamiyyah 32 (December 2, 2020): 55–68. http://dx.doi.org/10.33102/uij.vol32no.82.

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Abstract The Nigerian armed forces are doing their utmost to crush the Boko-haram insurgency. However, killing and dislodging members of the group does not indicate the total elimination of its ideology. The arguments of the movement against conventional education remain in circulation among people awaiting another generation to champion the course in a new identity. To eradicate the ideology and its influence, there is a need for thorough intellectual and logical responses to those arguments. It is against this background that this paper sought to analyse the movement’s arguments that convent

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Bektenova, Madina, Natalya Seitakhmetova, and Laura Toktarbekovа. "THE PHENOMENON OF ISLAMIC IDENTITY IN THE RELIGIOUS AND CULTURAL CONTEXT OF ISLAMIC PHILOSOPHY." Adam alemi 88, no. 2 (2021): 122–31. http://dx.doi.org/10.48010/2021.2/1999-5849.12.

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The authors of the article, through the prism of the formation of Islamic identity in traditional Islamic society, try to identify the main cultural, philosophical and religious concepts of the phenomenon of Islamic identity. The 21st century is becoming a century of global changes. The world of Islam and the world around Islam are changing. Wars, revolutions in the Islamic world, mass migrations of Muslims to Western Europe, the promotion of radicalism, terrorism, the development of a zero degree of tolerance in open societies, inter-confessional and intra-confessional intolerance once again

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Aini, Qurratul. "Al-Gazālī’s Critique against the Muslim Philosophers in Tahāfut Al-Falāsifah." Ulumuna 20, no. 1 (2016): 91–118. http://dx.doi.org/10.20414/ujis.v20i1.805.

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This article discusses al-Gazālī’s critiques in his Tahāfut al-Falāsifah against the Muslim. It answers two main questions: First, what is the purpose of al-Gazālī in writing Tahāfut al-Falāsifah? Second, is it true that this work represent the conflict between philosophy and dogma, between revelation and the ratio, or between orthodoxy and hetherodoxy? Content analysis and historical method are used to elucidate the criticism of al-Gazālī against the Muslim philosophers in Tahāfut al-Falāsifah. This study shows that instead of questioning the validity of logic on philosophical reasoning and m

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Ghaly, Mohammed. "Human Embryology in the Islamic Tradition." Islamic Law and Society 21, no. 3 (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

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SIRAJ, Md Sanwar. "Beyond Western Conservatives and Progressive Liberals: A Moderate Islamic View." International Journal of Chinese & Comparative Philosophy of Medicine 12, no. 2 (2014): 135–39. http://dx.doi.org/10.24112/ijccpm.121577.

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LANGUAGE NOTE | Document text in EnglishProfessor David Solomon examines the cultural conflicts and conflicts in bioethics in the United States. Conservative Christians wish to establish a Western account of bioethics based on their religious view of dignity. In contrast, progressive liberals argue that bioethics should be based on pure reason or rational arguments, regardless of the features of any particular religion or culture. The aim of this commentary is to show that the cultural conflicts and divisions that afflict bioethical debate in Bangladesh are very similar to those in the United

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