Academic literature on the topic 'Pre-Islamic Prophets in the Quran'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Pre-Islamic Prophets in the Quran.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Pre-Islamic Prophets in the Quran"
1
Abraheem Alshaykh Ali, Mohammed Ramadan, and Hakiki Rikza Irnaini Al Badri. "DAMPAK PENDIDIKAN DAKWAH DAN LANDASANNYA DALAM MASYARAKAT ISLAM." An-natiq Jurnal Kajian Islam Interdisipliner 2, no. 2 (July 21, 2022): 166. http://dx.doi.org/10.33474/an-natiq.v2i2.16496.
Full textAbstract:
The Book of Allah is the source of legislation and the source of Islamic islamic islamic provisions, and the Qur'an has approached several methods and means to correct behavior and guide man to the right path, with the statement of halal and haram, and the Qur'an has taken the style of stories to show what is meant and guide people to the right, and scholars of interpretation and jurists in this area in particular, because it is the basis of the evaluation of the nation and the establishment of an Islamic generation on the approach of the Book and the Prophet's Sunnah. The objectives of this research mean (1) to know the formation of the features of education and advocacy identified by the scholars of interpretation, (2) to know the formation of the methods of education and advocacy derived from the books of interpretation, (3) to find out the impact of advocacy education and its foundations in the Islamic society. The researcher used the type of descriptive office search. The way data is collected in this research is documentation. The data used in this research are preliminary data that prophetic and secondary data after obtaining the data. The researcher analyzed the data using miles and Huberman model analysis techniques. The results of this research mean (1) that the parameters of education and educators must follow the example of prophets and apostles, (2) the methods of education and advocacy derived from the Holy Quran and the Prophet's Sunnah, (3) that advocacy education has great benefits, benefits the individual and society, and raises generations a valid education on the platform of prophecy.
2
Monaziroh, Anika, and Siti Uswatun Hasanah. "Moral Reconstruction through Routine Activities at the Roudlatul Qur'an Islamic Boarding School, Metro Lampung." TARBAWI : Jurnal Pendidikan Agama Islam 6, no. 02 (November 15, 2021): 148–57. http://dx.doi.org/10.26618/jtw.v6i02.5119.
Full textAbstract:
The existence and image of Islamic boarding schools are familiar to Muslim communities in Indonesia. Islamic boarding schools are considered capable of forming personalities who have good morals and produce cadres of ulama or da'i. The let's stay on islamic boarding school movement is a pesantren response in the face of modernity, where in this modern era Muslim parents tend to choose Islamic boarding schools as a reference for formal and informal educational institutions, because they expect their children to have the attitudes that have been taught by the Prophet, and the prophets and their friends. This paper describes the cultivation of moral values through routine activities at the Roudlatul Qur'an Islamic boarding school in Metro Lampung. To get the desired results, this research uses qualitative research with a descriptive approach. The results of this study reveal that the pesantren is a gathering place for students to get religious knowledge from a kyai. The process of building morals is obtained from a series of activities ranging from qiyamul lail, congregational prayer, al-quran, diniyyah al-quran and evening study together, as well as manaqib which is held every month on the third week.
3
Nur Hidayatul Hasanah, Siti, and Mohammad Riza Zainuddin. "MANAJEMEN PESERTA DIDIK DALAM PERSPEKTIF AL-QURAN DAN HADITS." AL-MUADDIB: Jurnal Kajian Ilmu Kependidikan 5, no. 2 (May 15, 2024): 365–79. http://dx.doi.org/10.46773/muaddib.v5i2.923.
Full textAbstract:
This article aims to discuss Student Management according to the Al-Quran an Hadith. The method used is a literature review, namely a general study of Student Management from various sources and references. The Quran is a guide to human life that regulates life from various aspects ranging from social, economic, worship, education and so on. There are many stories in the Quran about the learning process of provious prophets such as the of story of Propet Musa meeting Prophet Khaidir, the story of Prophet Isa, the story of Prophet Yahya, the story of Propeth Ibrahim and Luqmanul Hakim which are immortalized in the Quran about educate their children to always remember Allah and always remind them not to associate partners with Allah and instruct their children to always do good, uphold the truth and be good students with good morals. Students are an important component in an Islamic education process.
4
Asmaran As, Asmaran As. "GENEALOGI ALIRAN SYI�AH." Jurnal Ilmiah Ilmu Ushuluddin 13, no. 2 (April 6, 2016): 155. http://dx.doi.org/10.18592/jiu.v13i2.729.
Full textAbstract:
This paper intends to address the emerging of Shiite genealogy in the history of Islamic thought. There are somequestion that needs to be asked: What is the Shiite? Furthermore, what is the background of the rise of the Shiite?As for the writer, Shiite is a group of Muslims who believe that the successor (khalifa) on leadership (Imamate) bothin the field of religion and politics after the Prophets death was Ali bin Abi Talib, cousin of Prophet Muhammadand his descendants were called Ahli bayt. There are several theories about the background of Shiite. Some said it iscaused by the privilege of Ali in comparating with the other prophets companion. Some said it is caused by theinfluence of non islamic cultural and religious teachings such as Persian and Jews. Some said it is caused by thepolitical conflicts in the Islamic community after the death of the Prophet. For the Shiites themselves believe that thequestion of replacement of the Prophet, that Ali bin Abi Talib, has got the legitimacy of both the Quran andHadith.
5
Taklimudin, Taklimudin, and Febri Saputra. "Metode Keteladanan Pendidikan Islam dalam Persfektif Quran." BELAJEA: Jurnal Pendidikan Islam 3, no. 1 (July 11, 2018): 1. http://dx.doi.org/10.29240/bjpi.v3i1.383.
Full textAbstract:
This study aims to understand is how exemplary method Islamic education in the perspective of the Quran, how the exemplary method of Qurani and its implementation in education. This research uses the Research Method Library (library research) with approach method Mudhu'iy. That is, by way of collecting all or part of the verses from several letters that relate to the problem of exemplary (Uswah hasanah). So in the end taken a thorough conclusion about the matter according to the view of the Quran. The results of this study indicate that there are several verses of the Quran that are used as the normative basis used as exemplary methods in Islamic education. The normative description explicitly illustrates the exemplary exemplified by the Prophets and the Messenger of Allah. as well as the companions used as a foothold and backrest by practitioners.
6
Duranović, Elvir. "ISLAM AND PRE-ISLAMIC TRADITION OF ARABS – A QUR'ANIC-SUNNA ANALYSIS." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 7 (December 15, 2009): 327–44. http://dx.doi.org/10.51728/issn.2637-1480.2009.327.
Full textAbstract:
Although idolatry religion of pre-Islamic Arabs was directly opposite to absolute God's oneness, Islamic religion did not categorically deny pre-Islamic tradition. Depending on certain cusoms character, Islam accepted some of them, some were reformed and some were rejected or replaced. In this paper, by the method textual analysis of the Qur'an and Sunna, we analyze different examples of accepted, reformed and rejected practice of pre-Islamic Arabs. There are some examples of unacceptable rituals like worshiping idols, fortune-telling, belief in celestial bodies, killing female children and other idolatry customs, rituals and unjust social relations. Some reformed customs and rituals from the prevuois prophets have been analysed such as rituals related to Hajj and the prophets Ibrahim, a.s., and Ismail, a.s. There are also some examples of marital, hereditary and testamentary law. In the end, we analyze morally and socially useful practice of pre-Islamic Arabs accepted in Islam. Islam applied this pattern in dealing with different people and their traditions that became a part of Islamic tradition. Key words: Islam, pre-Islamic tradition, relation between Islam and pre-Islamic Arabs' tradition
7
Hasan, Abla. "THE QURANIC STORY OF MARY: DOES RETHINKING THE TEXT SUPPORT WOMEN PROPHETHOOD?" Ar-Raniry, International Journal of Islamic Studies 3, no. 1 (June 30, 2016): 189. http://dx.doi.org/10.20859/jar.v3i1.81.
Full textAbstract:
<p>Women prophethood has always been an alien concept to Islamic theology. According to modern as well as mediaeval mainstream Islamic schools of exegeses, jurisprudence and even according to everyday schools of fatwa: women are either too inferior, too week, or even not pure enough to meet the requirements or handle the challenges associated with prophethood. However, rethinking the Quranic text, in isolation from mediaeval gender biased narrow preferences, proves this view to be wrong. In this paper I provide a unique linguistic analysis of the Quranic story of Maryam, the mother of Jesus and the only woman mentioned by name in Quran. Maryam as I argue, is acknowledged in Quran as a female prophet: chosen equally to all chosen men, i.e., male prophets and above all women. In addition, a logical analysis in favor of Maryam’s prophethood will be provided. The juxtaposition of both evidence supports women prophethood. </p>
8
Suliman, Haliz, and Khatab Ahmed. "The beginning of prophethood and the stages of Islamic call during the Meccan period in (Kitab Al-Umm) by Al-Shafi'i." Humanities Journal of University of Zakho 12, no. 2 (June 23, 2024): 387–97. http://dx.doi.org/10.26436/hjuoz.2024.12.2.1327.
Full textAbstract:
The history of the prophet's life (peace be upon him) begins with the revelation. Furthermore, historians give importance to the pre-Islamic period, meaning the conditions of people before the Islamic religion. Additionally, Muhammad's choice (peace be upon him) for prophecy. This invitation is divided into two phases in Mecca: the secret invitation phase lasted for three years in the first year of the prophecy, 610 AD. And the stage of declaration of the invitation is also divided into two stages: the stage of the prophet's invitation (peace be upon him) to his close relatives, and the stage of invitation to people in general and the people of Mecca in particular. This stage ended with the migration of Muslims to Medina in the thirteenth year of the prophecy. Imam Al-Shafi'i, may God have mercy on him, in his book Al-Umm, which is the primary focus of this research, conveys to us all this information in the various parts of his book, utilizing verses of the noble Quran and the Hadiths of the Prophet as evidence for his opinions on every topic he posed.
9
Bdoor, Hanan Ali Hussein, and Raedah Khaled Hamad Nuseirat. "Principles of Emotional Stability among Muslim Youth and its Educational Applications in the Personality of Prophet Joseph (Yusuf), Peace be Upon Him." International Journal of Religion 5, no. 7 (April 25, 2024): 15–29. http://dx.doi.org/10.61707/fcycr448.
Full textAbstract:
Objectives: The aim of this study is to formulate the Islamic principles of emotional stability among Muslim youth, considering them the most important groups in society. This is particularly important due to the contemporary challenges faced by youth today, which intensify their tension and emotions. It was necessary to infer the Islamic principles of emotional stability that teach youth to control their emotions and confront their problems in a balanced manner. Additionally, the aim is to acknowledge the indicators of emotional stability in the Holy Quran and the Sunnah of the Prophet, peace be upon him. Methodology: The study employs a descriptive-analytical approach, involving the examination of Quranic verses and Prophetic sayings containing specific emotions. Subsequently, Islamic principles of emotional stability are formulated, followed by their pedagogical application to the character of Yusuf, peace be upon him. Results: The study concluded that emotional stability is a contemporary necessity for Muslim youth. It demonstrates that emotions have both positive and negative effects on human behavior. Additionally, there are Islamic principles for emotional stability, and it is considered that the prophets are perfect role models in this regard. This helps youth achieve numerous benefits in their daily lives. Summary: There are various types of emotions, and clear indications of emotional stability are mentioned in the Holy Quran and the Sunnah, from which Islamic principles of emotional stability can be inferred. The character of Yusuf, peace be upon him, serves as a pedagogical application for emotional stability in some aspects. Most likely, the results have a positive reflection of emotional stability in the lives of the youth. Recommendations: This study recommends training youth in emotional stability strategies through training courses, workshops, and inclusion of educational curricula addressing content of emotional stability. Furthermore, it suggests guiding graduate students to conduct research on youth emotions and treatment methods.
10
أمين, الدكتور محمد. "The Story-Telling Style of the Quran and Preaching of Islam-A Critical Study." Fahm-i-Islam 1, no. 1 (June 30, 2018): 96–111. http://dx.doi.org/10.37605/fahm-i-islam.1.1.7.
Full textAbstract:
Story Telling has been one of the most effective methods not in teaching only, but rather it is also the best instrument for preaching and indoctrination. Preaching Islam or "Da'awah wa Al-Irshad" is a great religious obligation as it is evident from its teachings. This object in view, Quran has very vehemently emphasized on this compulsory component of Islam as to awake the Muslims to strictly abide by the Islamic teachings and persuade the non-Muslims to embrace Islam as being the best religion. Keeping in view its importance, the Holy Quran has narrated several stories of different Prophets (AS) and other nations to make people learn from the same and improve their methods of "preaching". By reading these stories the Last Prophet (SAWS) and his companions were encouraged not to be dis-appointed from the denial of the infidels/"Mushriks" of Makkah.In this article, benefiting from the verses of the Holy Quran wherein the sacrifices and extraordinary efforts of the great preceding apostles (SA) are discussed, a detailed critical review has been presented.
Dissertations / Theses on the topic "Pre-Islamic Prophets in the Quran"
1
Calabria, Michael. "'The foremost of believers' : the Egyptians in the Qur'an, Islamic exegesis, and extra-canonical texts." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/18195.
Full textAbstract:
From the perspective of the Hebrew Bible the Egyptians represented the quintessential 'other' to the Israelites - lascivious, idolatrous, tyrannical, hostile and murderous. The biblical characterization of the Egyptians may be explained by the historical context in which early Israel emerged, a context in which Egypt represented a political, military and cultural threat to Israel's survival and distinctiveness, and in which the Israelites came to regard themselves as a covenanted people, in a unique and exclusive relationship with their God. This biblical perspective was inherited to some extent by the early Christian community, which according to the apostle Paul has been grafted into Israel's salvation history, and thus continued to associate the Egyptians with idolatry and base morality. The Islamic assessment of the ancient Egyptians, as presented particularly by the Qur'an, extra-canonical works and commentaries, and how it compares to biblical and extra-biblical views, is the subject of this study. Drawing on distinctions of covenanted and missionary identities as described in Anthony Smith's Chosen Peoples (2003), this thesis hypothesizes that the Qur'an and Islamic tradition with their pronounced missionary thrust present a rather different image of the 'other', particularly the Egyptians, given the historical context in which Islam emerged. This study presents a unique examination of the Egyptians in the Qur'an and extra-canonical texts as related through their encounters with the prophets Ibrahim, Yusuf, Musa and 'Isa. It combines a detailed exegetical and intertextual study of revelant Qur'anic verses with an analysis of extra-canonical texts such as the qisas al-anbiya' and traditions such as are found in al-Tabari's al-Ta'rikh al-rusul wa'l-muluk. Moreover, this thesis addresses historical, Egyptological and archaeological issues, and how the Qur'anic portrayals of the Egyptians in particular reflect the concerns and values of the early ummah, a community of believers which not only struggled to survive the hostilities of the Quraysh, but which sought to bring them and others to faith in the God of Ibrahim.
2
Asker, Marija. "I gränslandet mellan islamisk ideologi och liberal demokrati : - en studie av islamsprinciper i en nutida kontext." Thesis, Uppsala universitet, Tros- och livsåskådningsvetenskap, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323776.
Full textAbstract:
The main purpose of the thesis is to investigate the possibility of bridging the dichotomy between Islam and the criteria of modern society by means of reinterpreting the principles (foundations) of Islam. The reformists Abdolkarim Soroush, Sedigheh Vasmaghi and Tariq Ramadan seek to prove that the methods keeping strictly within the boundaries of tradition interpreting the Quran along the lines of previous generations is not necessarily the sole means of coming to an understanding of the Quran’s message. The thesis discusses these reinterpreters’ critique of tradition and their arguments for the possibility of uniting the principles of Islam with the prerequisites of modern society. In conjunction with this, the question whether modern society presupposes a strict division between the private and the public sphere is problematized from a point of departure in Jeffrey Stout’s Democracy and Tradition. The thesis attempts to show potential conceptions of a modern society based on the principles of Islam.
3
Ibrahim, Mohammed Zakyi. "Prophecy of women in the holy Qur'ān with a special focus on Ibn Ḥazm's theory." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82896.
Full textAbstract:
This dissertation offers an analysis of the exegetical treatment of the Qur'anic evidence for the prophecy of women. Specifically, it tries to answer contentious questions whether or not there were women prophets according to the Qur'an, and whether or not women were regarded as eligible for this office. Scholars are sharply divided in their opinions on these issues, and the majority rejects both possibilities. This study will show that even though their conclusions happen to coincide with that of the Qur'an, their arguments lack genuine Qur'anic support.For they failed to consider the fact that, one has to identify, first and foremost, the Qur'anic concept of prophecy, which, through juxtaposition of its verses, can be identified as "God's sending of a human being with a book/scripture in order to deliver a message of glad tidings and warnings to people." To evaluate this, certain important scenarios have to be addressed in searching for the concept of prophecy; namely, the purpose of the prophecy; the question of God sending the individuals; and the idea of sending down books/scriptures.
At the same time another group of scholars who argue in favor of women's prophecy have concentrated on the fact that certain women, such as the mothers of the Prophets Isaac, Moses and Jesus, have actually received inspiration from God; a fact that makes them, in their opinion, prophets. The Spanish-born theologian Ibn Ḥazm (d.1064) belongs to this group, and he is considered their chief representative. Thus, this study focuses on him and his theory. He tried to prove women's prophecy through a philological approach and by establishing how communication did take place between God and certain women. Despite the conclusion of this study (using the Qur'an as a measure of prophet/messenger) that the Qur'an does not recognize the prophecy of women, it nonetheless, finds no credible proof that women, in consequence, are debarred from any other type of leadership in Islam.
4
Daly, Marwa El. "Challenges and potentials of channeling local philanthropy towards development and aocial justice and the role of waqf (Islamic and Arab-civic endowments) in building community foundations." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2012. http://dx.doi.org/10.18452/16511.
Full textAbstract:
Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt.This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.
5
Zahīr, Jamīlat Bānū, and Jameela Banu Zaheer. "Study of foreign hadith words in the first Islamic literature." Diss., 2008. http://hdl.handle.net/10500/3191.
Full textAbstract:
From the point of view of literary qualities, Prophetic Traditions stand out among Arabic literature. This study aims at selecting some unique words the Prophet used, and search for their presence or absence in the Arabic
Although several sources were used, the reliance for the choice of words is mainly on An-Nihayah fi gharib al-Athar of Ibn al-Athir; and for comparison, several published works. literature. The objective is to find out how the Prophetic words affected the literature. An analysis is attempted to arrive at the meaning of these words as used in Hadith literature, literatures preceding or following it, and compare to find whether they have been used at all, and, if used, in the same meaning or not, or whether they are used in a unique sense. Thus, this study brings to light differences between Prophetic literature, and literatures other than it.Arabic & Islamic Studies
M.A. (Islamic Studies)
6
Zaheer, Jameela Banu, and Jamilat Banu Zahir. "Study of foreign hadith words in the first Islamic literature." Diss., 2008. http://hdl.handle.net/10500/3191.
Full textAbstract:
From the point of view of literary qualities, Prophetic Traditions stand out among Arabic literature. This study aims at selecting some unique words the Prophet used, and search for their presence or absence in the Arabic
Although several sources were used, the reliance for the choice of words is mainly on An-Nihayah fi gharib al-Athar of Ibn al-Athir; and for comparison, several published works. literature. The objective is to find out how the Prophetic words affected the literature. An analysis is attempted to arrive at the meaning of these words as used in Hadith literature, literatures preceding or following it, and compare to find whether they have been used at all, and, if used, in the same meaning or not, or whether they are used in a unique sense. Thus, this study brings to light differences between Prophetic literature, and literatures other than it.Arabic and Islamic Studies
M.A. (Islamic Studies)
7
Aziz, Rookhsana. "Hijab – the Islamic dress code: its historical development, evidence from sacred sources and views of selected Muslim scholars." Diss., 2011. http://hdl.handle.net/10500/4888.
Full textAbstract:
The issue of a Muslim woman‟s dress code has been debated for centuries. This is of great importance as it is widely used as a criterion to measure the extent of a woman‟s piety or devotion to Allah.
A study of the religious texts on the issue is essential. Therefore, Qur‟anic text, Prophetic Traditions and Qur‟anic exegesis of both classical and modern scholars would have been used in determining the correct dress code for Muslim women.
While all research indicates that women dress conservatively, in order not to attract the attention of the opposite sex. The extent to which a woman must be covered has not been agreed upon. Even if what has to be covered is established by scholars, the manner in which this is to be done and the type of colours and fabric to be used needs further clarification.
The issue of the female dress code needs to be presented from a female perspective.Religious Studies and Arabic
M.A. (Islamic Studies)
8
Farouk-Alli, Aslam. "A translation of Shaykh Muhammad Alghazālī’s study on bid’ah (heretical innovation) with an introduction on the author and his thought." Diss., 2010. http://hdl.handle.net/10500/4882.
Full textAbstract:
The boundaries of normative Islam are critically explored in this thesis, which presents a
translation of the most important aspects of a modern study on bid‘ah (heretical innovation), by
the late Egyptian Reformist Scholar, Shaykh Muhammad al-Ghazālī (1917 – 1996). The
translator’s introduction contextualizes the life and work of the author and also briefly locates
this particular study within the broader framework of classical and contemporary writings on the
subject of bid‘ah. Only the book’s introduction, first three chapters (constituting the theoretical
spine of the original work), and conclusion are translated. The first chapter is an introductory
excursus into Islamic law, necessary to enable the reader to grasp the legal debate on bid‘ah. The
second chapter casts a wider net, examining the influence of foreign elements upon Islamic
thought, while the third chapter deals specifically with the topic of bid‘ah. The short conclusion
reaffirms the importance of normative Islamic practice.Religious Studies and Arabic
M.A. (Arabic)
Books on the topic "Pre-Islamic Prophets in the Quran"
1
Hasjim, Nafron. Kisasu l-Anbiya: Karya sastra yang bertolak dari Quran serta teks kisah Nabi Ibrahim dan Nabi Musa. [Jakarta]: Intermasa, 1993.
Find full text
2
Achla, Anand, and Anand Achal K, eds. The prophet king: Quran stories for little hearts. New Delhi: Goodword Books, 2002.
Find full text
4
Maliki, Ahmad Numan. Mawalid al-Anbiya wa-sunnat al-muluk: Haqaiq min taht rukam al-tarikh, manqabah li-Rasul Allah salla Allah alayhi wa-sallam dafanatha waqiat Ashab al-Fil al-muharrafah. Bayrut: al-Arif lil-Matbuat, 2019.
Find full text
5
ʻAbd al-Jabbār ʻAbd al-Sattār ʻAbd al-Karīm. Asālīb munkirī al-nubūwāt fī al-Qurʾān al-Karīm. Baghdād: Jumhūrīyat al-ʻIrāq, Dīwān al-Waqf al-Sunnī, Markaz al-Buḥūth wa-al-Dirāsāt al-Islāmīyah, 2011.
Find full text
7
Ḥaidar, Sayyid Iftik̲h̲ār. Anbiyāʼe Sharīʻat bi-zabān-i Qurʼān. Lāhaur: Maktabah-yi Taʻmīr-i Insānīyyat, 2001.
Find full text
8
Tahāmī, Muḥammad Ṣiddīq. Rāsulon̲ kī kahānī. Islāmābād: Naishnal Buk Fāʼundeshan, 2008.
Find full text
9
Madyan ibn Nūn Ibn Mattá. Alf maʻlūmah wa-maʻlūmah fī qiṣaṣ al-Anbiyāʼ. Bayrūt: Muʼassasat al-Balāgh lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 2010.
Find full text
10
Dalūl, Aḥmad. Mawsūʻat qiṣaṣ al-anbiyāʼ. ʻAmmān: Dār Usāmah lil-Nashr wa-al-Tawzīʻ, 2002.
Find full textBook chapters on the topic "Pre-Islamic Prophets in the Quran"
1
El-Ali, Leena. "A Spiritual Journey." In Sustainable Development Goals Series, 3–10. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83582-8_1.
Full textAbstract:
AbstractThere is often a gap between the Qur’an and what is labelled “Islamic”. In fact, most egregious claims within Islam can be attributed not to the Qur’an but to hadith, the collection of reports about the sayings and actions of the prophet Muhammad. Consider that the most highly regarded collection of hadith, by Bukhari, had required the venerable man to sift through no less than 600,000 reports as part of his monumental effort (which took him 16 years), and the fact that Bukhari was born 178 years after the Prophet’s passing. This is no small technicality, for all schools of Islamic jurisprudence draw heavily on hadith in formulating their moral guidelines (sharia) and establishing their Islamic laws (aka sharia law).
2
Bowering, Gerhard. "Qur’an." In Islamic Political Thought. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691164823.003.0012.
Full textAbstract:
This chapter discusses the historical origin and development, religious scholarship, political elements, and legacy of the Qur'an. The Qur'an, the holy book of Islam, is the most recent of the major sacred scriptures to have appeared in human history. It includes the prophetic proclamations of Muhammad (570–632) in Arabic, collected after his death in definitive written form and meticulously transmitted through the centuries. More than a billion Muslims around the globe consider the Qur'an to be the eternal word of God, who “sent down” the scripture as his final divine revelation and commissioned Muhammad to be the last prophet to proclaim his divine will for all of humanity to follow.
3
Christine, C. "‘Why Are We Waging Jihad?’." In The Literature of Lashkar-e-Tayyaba, 43–78. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198883937.003.0004.
Full textAbstract:
Abstract This chapter presents the authors’ translation of Lashkar-e-Tayyaba’s foundational document ‘Hum Kyon Jihad Kar Rahen Hain’ (‘Why Are We Waging Jihad?’) by Bin Mohammad, which lays out the parameters of the organization’s commitment to violence and to domestic tranquillity within Pakistan. Written in a Socratic style, the narrator answers a quester’s queries, by recounting events in the Quran, Sunnat, and Hadees, as well as historical and contemporary events. The pamphlet addresses so-called pious Muslims who refute the necessity of waging jihad. Bin Muhammad identifies who should be the object of jihad outside of Pakistan and why. He argues that if an individual is kalima-go (i.e. has uttered the affirmation that there is no god but Allah and Muhammad are his prophets), they should not be killed, but should be rehabilitated through dawah. This puts the organization in direct opposition to the Deobandi groups and Islamic State which practise takfir.
4
Ringer, Monica M. "The Quest for the Historical Prophet." In Islamic Modernism and the Re-Enchantment of the Sacred in the Age of History, 140–71. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474478731.003.0005.
Full textAbstract:
Modernist histories historicized and reimagined the Prophet Mohammad the prescriptive model of a rationalized, internalized ‘modern’ Islam. The historicization of the Prophet, and the emphasis on his ability to negotiate essence in context, suggests an entirely new Islamic methodology. The essence of Islam is located uniquely in the Quran, and the Prophet becomes an example of accurate understanding of this essence – God’s intent – and its manifestation in “laws” and institutions appropriate for his specific historical time period. Prophetic Hadith, therefore, must be historicized, in order to extract their essence, or intentionality, from their specific manifestation in context. This methodology destabilized the entire premise of the Sunna, and effectively unbound ‘Islam’ from Tradition. Tradition as precedent gave way to the continual contextualization of essence – a ‘permanent becoming.’ This enabled reformers to go ‘back to the Quran’ and retrieve God’s intent. This innovative hermeneutics of the Quran and Hadith formed the basis for a new methodology for discovering and implementing ‘God’s Intent’ in the modern age.
5
Neuwirth, Angelika. "The Qur’an and Poetry." In The Qur'an and Late Antiquity, translated by Samuel Wilder, 419–52. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199928958.003.0013.
Full textAbstract:
This chapter discusses the relationship of the Qur’an to poetry, both in terms of poetry as a broader interpretive category and, in specific, in relation to pre-Islamic Arabic poetry, in which poetry is associated with prophecy. Specific Qur’anic statements in relation to poetry are discussed, but the broader relevance of the function of poetry in the pre-Islamic Arabian context is also brought to bear on the historical interpretation of the function of the Qur’an in the lives of its first recipients. The Qur’anic text actively counters negative associations with poets and seers in pre-Islamic Arabic culture, distancing the proclaimer from charges of ecstatic possession.
6
Talmon-Heller, Daniella. "Excursus: The Founding of an Islamic Rajab Under Fatimid RuleLunar Calendar." In Sacred Place and Sacred Time in the Medieval Islamic Middle East, 151–53. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474460965.003.0017.
Full textAbstract:
Addressing the pre-Islamic custom of the Arabs to use intercalation for adjusting their lunar calendar to the solar annual cycle, the Qurʾan and the Prophet's farewell sermon are said to forbid the nasīʾ. This excursus brings the explanations of the medieval scholars al-Biruni and Ibn Taymiyya and of western scholarship for the creation of a unique Islamic calendar.
7
Baderin, Mashood A. "1. Historical development." In Islamic Law: A Very Short Introduction, 1–18. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780199665594.003.0001.
Full textAbstract:
‘Historical development’ discusses the historical development of Islamic law, divided into six major periods. These include the formative period, the pre-classical period, the classical period, the post-classical period, the modern period, and an emerging post-modern period. The history of Islamic law is linked with the divine call of Muhammad to prophethood and the consequent emergence of Islam as a religious faith in Arabia in the 7th century. The Qur’an became the main source for guidance for the early Muslims. Thus, faith in God as the divine authority, in Muhammad as a prophet of God, and in the Qur’an as a divine revelation, has served as the cornerstone of Islamic law.
8
Abdalla, Bakinaz. "Morality and Divine Law." In Global Dialogues in the Philosophy of Religion, 252–80. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780192865496.003.0013.
Full textAbstract:
Abstract Theoretically, evaluating the moral quality of an individual may vary depending on how we understand the nature and foundation of values and the extent to which the individual’s acts meet the criteria for what counts as moral. Suppose we grant the existence of divine law. To what extent (and in what way) does divine law structure the conduct of morally excellent individuals, if such individuals exist? The present chapter tackles this question by examining the relationship between the conduct of the prophet Mohammad and the Quran against fundamental Islamic assumptions and within theological and philosophical frames of reference in the medieval Islamic legacy. The author of this chapter argues that the latter framework is better suited to account for the prophet’s moral quality in an Islamically satisfactory fashion, despite indications to the contrary.
9
Jackson, Roy. "Authority." In Islamic Political Thought. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691164823.003.0002.
Full textAbstract:
This chapter discusses the origins and development of political authority in the Islamic world. From the laylat al-qadr, the “night of power” in which the Qur'an symbolically “came down” from God, to the death of the Prophet, Muslim affairs were governed by the special authority of that prophetic-revelatory event, and it remains the primary paradigm of political authority in Islam. Muhammad was a religious, political, and military leader who founded a new form of community, an umma, that was both spiritual and worldly in nature. The development of this new community, which defined itself in terms of faith rather than national or tribal boundaries, marked a transition from polytheism to monotheism, and was ultimately shaped by both Arab tribal bonds and Persian monarchic systems.
10
Neuwirth, Angelika, and Samuel Wilder. "Introduction." In The Qur'an: Text and Commentary, Volume 1, 1–36. Yale University Press, 2022. http://dx.doi.org/10.12987/yale/9780300232332.003.0001.
Full textAbstract:
This introductory chapter presents the Qur'an as the “transcript of a proclamation.” Unlike the commentaries presently available, this book detaches the Qur'an text as rigorously as possible from the Islamic tradition, and thus also from the sequence of events in the life of the prophet Muhammad, in order to make the text recognizable. The commentary thus assumes a perspective essentially different from that of the Islamic exegetical tradition, which reflects a later stage of development. For this reason, the traditional ordering of the suras within the textual corpus cannot be binding for the hand commentary: it does not begin with the first sura of the Qur'an. What is relevant here is not the canonical text corpus that is now materially available, and which was established in the first Islamic century, but rather a virtual corpus, the sequence of the texts spoken out by the prophet Muhammad. The chapter then provides an overview of the sura groups of early Mecca.
Conference papers on the topic "Pre-Islamic Prophets in the Quran"
1
Aslandogan, Y. Alp. "PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.
Full textAbstract:
Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of God in at least the first two aspects. This is a potent argument for peaceful coexistence in religious diversity. The perspective of the spiritual tradition is emphatically inclusive and compassionate and naturally lends itself to non-violence, going beyond mere tolerance to hospitality and friendship. There are impor- tant impediments that prevent this perspective from having a greater impact: (1) the literalist opposition to flexible interpretation of concepts from the Qur’an and the Prophetic tradition, and the wide definition of innovation or heresy (‘bid`a’); (2) deviations of some Sufi orders and subsequent criticisms by orthodox Muslims; and (3) the impact of the politicisation of religion by some groups and political moves by certain Sufi orders. This paper argues that the only approach that has a chance of influencing the majority of contemporary Muslims in positive ways without being open to criticism is the ‘balanced’ spiritual tradition, after the style of the Companions, sometimes called tasawwuf, which strives to harmonise the outer dimensions of Islamic law and worship with the inner dimen- sion of spiritual disciplines firmly rooted in the Qur’an and Prophetic tradition. This paper will present an analysis of this ‘balanced’ spiritual tradition in Islam, from Ghazali, through Rumi, to Gülen.
2
Идрисов, Хусейн Вахаевич. "ON THE CONCEPT OF FIQH AND RESPONSIBILITY IN THE SYSTEM OF MUSLIM LAW." In Высокие технологии и инновации в науке: сборник избранных статей Международной научной конференции (Санкт-Петербург, Март 2021). Crossref, 2021. http://dx.doi.org/10.37539/vt190.2021.79.17.011.
Full textAbstract:
Статья посвящена правовой характеристике фикха и ответственности в мусульманской системе права. Перечислены этапы возникновения и развития фикха. В статье выявляется трехуровневая система наказаний по мусульманскому праву, элементами которой являются такие виды наказаний как: «худуд», «кисас» и «тазир». В заключении работы формулируется вывод о том, что фикх представляет из себя совокупность теоретических знаний об исламской вере и ее практических положений правоприменения (Шариат) на основе норм главных источников мусульманской системы права - Священного Корана и Сунны Пророка Мухаммада (да благословит его Аллах и приветствует). The article is devoted to the legal characteristics of fiqh and responsibility in the Muslim legal system. The stages of the origin and development of fiqh are listed. The article reveals a three-level system of punishments under Muslim law, the elements of which are such types of punishments as: "Hudud", "qisas" and "tazir". In conclusion, the article concludes that fiqh is characterized as a set of theoretical knowledge about the Islamic faith and its practical provisions of law enforcement (Sharia) based on the norms of the main sources of the Muslim legal system - the Holy Qur'an and the Sunnah of the Prophet Muhammad (peace and blessings of Allaah be upon him).
3
Syukron, Tubagus, Hamka Hasan, and Alvin Rizal. "Pancasila Democratic Discourse in The Perspective of Hadith’s Prophet: Ambition to be Leader." In Proceedings of the 2nd International Colloquium on Interdisciplinary Islamic Studies (ICIIS) in Conjunction with the 3rd International Conference on Quran and Hadith Studies (ICONQUHAS). EAI, 2020. http://dx.doi.org/10.4108/eai.7-11-2019.2294547.
Full text
4
Oumelkheir, MATOUG, and AYAD Kheira. "The Legal and Political Status of Women in Algeria." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-17.
Full textAbstract:
Women have a pivotal role to play in the development and renaissance of old and modern societies, proving their potential for positive change in those societies. in various aspects of life, where it has become an important element in the process of change in society The Almighty in his book and Sunna Nabih Muhammad (peace and blessings be upon him), The Holy Quran set the right balance for women's dignity and gave them their full and undiminished rights to safeguard and safeguard their rights contrary to the ancient ignorant people. s rights have undergone a paradigm shift under the Prophet Muhammad, Islam emphasized the protection, empowerment, progress and justice of women's rights. Equity of treatment, right to property, education, inheritance, right to work... etc. Thus, the Islamic sharia was the precursor to the recognition of these rights before they were enshrined in international conventions, national legislation and comparison. As far as Algerian legislation is concerned, as a priority, most of the Government's programs have been established since independence. s rights ", and has been steadily strengthened in recent years as this has been reflected on the ground by the enactment of a number of legal texts in the same context so that they can be strengthened for their application, translated through, for example: Family Code, Act establishing maintenance fund, Labour Code, Health Code, Penal Code, Prison Organization Act... It has also empowered women in political participation to be an essential component of political life in accordance with the quota system through the promotion of women's political representation and public life, all within the framework of the Algerian State's ratification of international conventions in this regard
5
Saleh, Muhammad, Hamka Hasan, and Rifqoh Qudsiah. "Pre-Canonical Reading: An Analysis to the Neuwirth’s Chronological Order of Qur’ān." In Proceedings of the 2nd International Colloquium on Interdisciplinary Islamic Studies (ICIIS) in Conjunction with the 3rd International Conference on Quran and Hadith Studies (ICONQUHAS). EAI, 2020. http://dx.doi.org/10.4108/eai.7-11-2019.2294545.
Full text
6
Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
Full textAbstract:
In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.
Reports on the topic "Pre-Islamic Prophets in the Quran"
1
HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.
Full textAbstract:
Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).