Search Results (18)

Creating a conceptual unity is an important starting point for understanding a subject. It is more difficult to find a common definition if the concept in question is ‘religion, religiosity, secularism’, which can vary according to the field of the person making the definition, where he/she positions himself/herself in relation to religion, the characteristics of the religion he/she believes in (or does not believe in), and many other parameters. In order to draw the boundaries of this research correctly, it is necessary to clarify the development and changes in the concept of ‘religion’ and the related concepts of ‘religiosity and secularism’ in the historical process. Among the places where the effectiveness of these concepts at the theoretical level can be examined are the textbooks taught in Anatolian Imam Hatip High Schools. The nature or content of the fiqh textbooks taught in Imam Hatip High Schools, which can be exemplified as an educational institution of religious culture reinforcement in Turkey, is within the scope of this study. In connection with this subject, the aim of this study is to analyse the fiqh and fiqh reading textbooks taught in Anatolian Imam Hatip High Schools from the perspective of religiosity and secularism. Fiqh, from the perspective of Islamic theology, contains normative principles that govern personal and social practices. As textbooks, fiqh and fiqh readings were chosen because they are likely to provide data on the subject. This research employs a qualitative approach, utilising document analysis as its primary method to investigate these textbooks. The analysis is based on textbooks that were approved by the Ministry of National Education and taught during the 2023–2024 academic year. For the purposes of this study, only explicit verbal content was considered, while implicit messages were excluded. As a result of this study, it is understood that both books have a religiosity-centred perspective and that there are chapters in which changes are taken into consideration rather than secularism. Full article

The third expansion of the Islamic Caliphate (AD950–1450) produced the need for formalising an ethical framework to create an institutionalised approach to market regulations. During these times significant contribution to the literature was made regarding the modelling of the ethical premise of the duty to subscribe good and prohibit wrongs. It ranged from the formation of vigilante-styled civil duties to the institutionalisation of ethics in the form of the institution of hisbah, which is broadly understood as a quasi-autonomous non-governmental organisation (quango) designed to establish the ethical mandate within the medieval Muslim world. Our investigation maps the development of thoughts on embedding ethical rules in markets and within society between AD950–1450. This study explores and conceptualises the models for market regulations proposed by Al-Mawardi (d.AD1058), Al-Ghazali (d.AD1111), Ibn Taymiyya (d.AD1328), and Ibn Khaldun (d.AD1406). We formulate and compare the ethical models of these scholars in the context of their political–social positionings. The rationale for choosing these four scholars is the wide articulation and recognition of their logical ideas throughout Islamic history. This research examines the historic–ethical patterns within the corpus of Islamic thoughts that provide a discourse deixis for constructing regulatory models as conceptualised by these scholars for the institutionalised governance of markets and society in general. Full article

Theological discussions about visits to the Prophet’s grave in Madina are the focus of this paper. The relevant question in this context relates to the idea of a postmortem life of the Prophet and its accessibility for believers after his death. The idea of a spiritual presence of the Prophet in this world is found in the description of religious visits to Madina, namely in the traditional Sunni books of Fiqh (describing the normative rules concerning the Prophet’s grave), as well as in some books of Tafsir. These ideas have been challenged by the Wahhabi movement, in which the idea of becoming connected to the Prophet’s presence is refused and the visit to Madina is seen to be focused on the mosque, not the grave of the Prophet. This reinterpretation is examined in this article on the basis of various textual references. Full article

Marja’ al-taqlid are Shia religious scholars of the highest level, something which takes decades to achieve. At present, most Shia scholars agree that women cannot be Marja’, i.e., create religious rulings for other people. But there is a space for discourse, and there are even a few scholars who disagree with the mainstream narrative. In this paper, I argue that, with time, the number of these scholars will increase, since Shia Islamic thought is ‘live’ and flexible, and adapts to the changing social conditions. The main obstacles that prevented women from reaching this level were the conservative views of some scholars and the lack of access to education. As the number of women with religious education constantly increases, the appearance of a female Marja’ will be a matter of time, but will still cause some resistance from some patriarchal members of society. Full article

With the arrival of the twentieth century, in their legal theory, Muslim scholars began emphasizing public interest (maṣlaḥa) and the objectives (maqāṣid) of the Sharia. This stood often in contrast to the standards of traditional legal theory. To overcome this gap, scholars searched for concepts of premodern scholars, interpreted them in a way that allowed focusing on abstract categories like maṣlaḥa. An often-quoted figure in this regard is Najm al-Dīn al-Ṭūfī (d. 716/1316). In his hadith commentary entitled al-Taʿyīn, al-Ṭūfī developed a legal framework in which he gave precedence to maṣlaḥa over the Quran, Sunna, and Consensus in cases where there are conflicts between these sources concerning the ruling for a given matter. Many contemporary scholars interpret al-Ṭūfī’s concept from a modern perspective. This approach either leads to overemphasizing al-Ṭūfī’s theory or rejecting it entirely. The present study will analyze al-Ṭūfī’s theory of maṣlaḥa within the established premodern epistemological and hermeneutical boundaries that al-Ṭūfī himself accepted. In doing so, it will locate al-Ṭūfī’s conception of maṣlaḥa in its historical context and in relation to al-Ṭūfī’s biography. The study will show that al-Ṭūfī’s theory, regardless of its modern reception, and with all its pitfalls, is an original attempt to find new ways for deriving norms within the boundaries of a well-established legal theory and in a specific historical context. Full article

Prophet Muhammad is a central figure in Islam. Systematic exploration of his life and biography as a central discourse for sīrah studies remains timeless and relevant. This has made his life a focal point for study among Muslim and Western scholars for centuries, resulting in the emergence of fresh approaches in modern times. This paper delves into the concept of “sīrah philosophy,” which is vigorously advocated by Fethullah Gülen, a prominent Muslim scholar, as a novel and essential perspective for sīrah studies in modern times. Gülen’s amalgamation of the Prophet’s life and contemporary challenges underscores the enduring significance of sīrah in guiding modern discourse. Sīrah philosophy, at its core, provides a framework rooted in the Prophet’s life to draw inspiration for addressing contemporary issues. The article unpacks the practical application of sīrah philosophy through the Hudaybiya incident, a pivotal moment in the Prophet’s life during his time in Medina. From conflict resolution and peacebuilding to interfaith dialogue, Gülen’s approach leverages sīrah to propose solutions for complex contemporary problems, offering a dynamic way to engage with present-day predicaments. In essence, this article emphasises how sīrah, as envisioned by Muslim scholars like Gülen, transcends historical and contextual boundaries, enriching present-day discourse. As sīrah studies evolve, this pioneering exploration of a modern trajectory fosters a deeper appreciation of the Prophet’s legacy, facilitating comprehensive understanding for diverse audiences. This article argues that this approach is groundbreaking and innovative, paving the way for new perspectives to read and interpret sīrah in a contemporary world for a modern audience. Full article

This study delves into the nuanced understanding of human dignity as expressed and upheld within the framework of Shi’i Islam. Drawing on the Quran as the primary source of Shi’i interpretation of the law and human rights, this research investigates the portrayal of human dignity in the Shia tradition through Islamic revelation. Furthermore, this study illuminates how certain Shia scholars depict the Quran as striving for the coherence of diverse religions and cultures and how Shia Imams have contributed to the discourse surrounding human dignity through their thoughts and actions. In addition, this study scrutinizes the debates on the compatibility of Islamic human dignity with the Universal Declaration of Human Rights, including contemporary challenges and the responses of Shi’i jurists to these challenges. However, while the Quran and Hadith resources offer sufficient references to human dignity, various approaches to human dignity remain among Shia jurists. Some Shia scholars consider human dignity to be acquired (Iktisābī) through human thoughts and deeds, while others ascribe to dignity an essential characteristic of humankind (dhātī) unconditionally bestowed by God. This research elaborates on how these interpretations, consequences, and requirements inspire Shia jurisprudence (fiqh), particularly in contemporary multicultural and pluralistic societies. Furthermore, it examines how this challenge is being debated among the proponents of each group and how it relates to human rights and current challenges. The study of contemporary developments in Shi’i fiqh regarding the role of human dignity and justice as Legal Maxims (al-qawāʿid al-fiqh) provides a necessary context for understanding and ensuring just legal rulings. Philosophically speaking, if God is the Lawgiver (Shāriʿ) and is Just and Wise, this raises the question of whether it is permissible for a jurist to enact laws that contradict human dignity and justice. This study aims to explore potential solutions to traditional challenges that do not consider human dignity and to suggest ways in which human dignity and justice can be applied as legal maxims. Full article

We propose a historical-philological analysis of the attitudes in Islam and Arab culture toward practices of masculine homosexuality (from the pre-Islamic period until end of the first century of Hijra) based on a review of scriptural (Qur’an, Sunnah, fiqh) and literary sources. We hypothesize the existence of a historical dialectic between two ideological models: on the one hand, the heterosexual norm intertwined with patriarchal domination and Islam; on the other, the existence of homosexual love and other forms of sexuality and gender. First we have discovered that the earliest myth concerning sodomy dates back to a much earlier era than has been assumed in modern studies of homosexuality. Then we propose the thesis according to which in pre-Islamic times homosexuality was associated to power relations, but that homosexual imagery and practices linked to pleasure already emerged at the time of the Prophet. In the prophetic era, the visibility of male homosexuality—which we have been able to analyze only indirectly, i.e., through the treatment reserved for the mukhannathun—was regulated through a socio-political compromise aimed at mediating between hadith of explicit condemnation and tolerance of sexual attitudes and behaviors considered less subversive. Starting from the following era (after Othman’s admission of the mukhannathun to Medina), homosexual practices would begin to conquer more and more spaces of visibility and freedom. Full article

Despite being a foundational practice in Islam, deeply rooted in law and reflected in the theological and spiritual concepts of wealth and sustenance (rizq), discussions of applying obligatory alms (zakāh) rulings to majority non-Muslim countries are limited. The Muslim’s spiritual attitude toward finances is informed by a theological view that all forms of wealth ultimately belong to God. Sunni Muslim theologians define rizq to be what one actually (not potentially) consumes and benefits from (not possesses), which, alongside plentiful verses and Prophetic traditions, continuously motivate philanthropic giving without fearing scarcity. This article aims to investigate some major issues resulting from the unregulated procedures of zakāh collection and disbursement as practiced by North American Muslim organizations and religious leaders. The article (1) doctrinally analyzes how North American practices diverge from the rules of Islamic law (fiqh) regarding zakāh distribution, (2) examines the ramifications of contemporary Eastern–Western legal opinions (fatāwā) expanding the eligibility of charitable institutions to receive zakāh, and (3) investigates the practices of administering zakāh resources. Full article

Many Muslims hold the doctrine of the legal schools (madhāhib) in high esteem. As such, the schools’ approaches to rape and sexual assault may impact the behaviour of Muslim victims and witnesses. Through an examination of the legal rules that regulate rape and sexual assault in fiqh and fatwā works associated with the four Sunni schools and Ibn Ḥazm, I aim to determine whether the relevant rules may interfere with the willingness of Muslim victims and witnesses to report or testify to sexual crimes. I argue that although the jurists’ prosecution of sexual assault as a discretionary offence (taʿzīr) is compatible with reporting and testimony, their prosecution of rape as coerced illicit intercourse (zinā), usurpation (ghaṣb), or banditry (ḥirāba) silences victims and witnesses. Further, rules related to financial compensation do not encourage victims to come forward. Reclassifying rape as a discretionary offence would better promote reporting and testimony by victims and witnesses. The central role of ijtihād in creating the historical rules on rape, the jurists’ intent behind those rules, and modern knowledge regarding the reality of rape support this reclassification. Fully resolving issues related to civil compensation is difficult without broader reforms of Islamic tort law. Full article

In this article I propose that questions about the nature of contemporary Sufism, especially in Western contexts, can be addressed with further precision and nuance by shifting the focus from Sufism’s relationship to Islam, to its relationship to shari‘a, or Islamic law (fiqh). As very few questioned Sufism’s Islamic nature prior to the modern period, this analytical shift offers the advantage of contextualizing contemporary debates about Sufism within the much richer history of intra-Islamic difference over Sufism and shari‘a. I suggest that traditional Sufi-shari‘a conceptions, though varied in nature, can be categorized for analytical purposes as (a) juristic, (b) supersessionist, and (c) formless Sufism. I propose these terms not as archetypal categories, but rather as a tentative template for mapping Sufi approaches to the shari‘a, which can allow us to better appreciate how contemporary Western Sufi orientations towards the shari‘a reflect premodern tendencies. Full article

Muslims on every continent have responded in a great variety of ways to the challenges of colonial modernity. Yet, it is also possible to examine broader currents within this diversity. Fundamentalism, modernism, and traditionalism are global currents which also overlap with other religions, such as Christianity or Hinduism. However, these contested and unstable categories only loosely designate internally diverse currents comprised of complex sub-currents as well as countercurrents. Fundamentalism, for example, has been used to designate various Wahhabi or Salafi movements. Modernism can refer to liberal, progressive, and even postmodern Islamic movements. Traditionalism generally refers to those movements which claim continuity with classical lineages, especially in jurisprudence (fiqh), doctrine (‘aqîda), and spirituality (tasawwuf). Muslims associated with this current generally identify as Traditional rather than Traditionalist. Traditional Islam is a global community whose participants adhere to several Sunni and Shia lineages and share a common discourse, network, and aesthetics. These participants typically depict fundamentalism as too rigid and literalist, and modernism as too eager to capitulate to Western ideologies and prone to unorthodox interpretations of Islam. However, rather than hostility and conflict with the West, Traditional Muslims tend to promote peaceful inter-civilisational dialogue, based on shared values in terms of spirituality, ethics, and indeed geopolitical stability. Morocco has emerged as a hub of Traditional Islam, along with other countries such as Jordan. It is pursuing an official policy to reinforce its reputation as the centre of a Western Islamic tradition that converges around the following four central elements: (1) veneration of the Prophet Muḥammad’s descendants (sharifism); (2) Maliki fiqh; (3) Ash’ari ‘aqîda; (4) Junaydi tasawwuf. This article examines how Morocco is actively engaged in shaping the regional and global Traditional Islamic community. It also proposes a decolonial world-systems analysis of how Traditional Islamic discourse relates to the lived experiences of Muslims in places such as Morocco. Based on this analysis, this article concludes that a credibility problem impedes efforts by Traditional Muslims to defend the unique ways of being, knowing, and behaving developed by Muslims against the ongoing genocidal threat of colonial modernity. Full article

Sīrah (the life and biography of Prophet Muhammad) has been the point of focus and writing since the Prophet passed away. Approaches to sīrah have evolved in the Muslim and non-Muslim worlds over the centuries. This has had a significant impact on how the Prophet and even Islam are viewed in the Muslim and non-Muslim worlds. While Muslim scholars have focused on details of the exact biography, what and why a particular incident occurred in his life, his leadership, reverence of his teachings and other aspects of his life as a role model as well as lessons that can be derived from his life to emulate in daily life, non-Muslim authors have approached sīrah quite differently. Some are extremely critical to the point of ridicule and slander, while others approach it in a more authentic and genuine manner. The sources to which they have access, namely Arabic sources, play a critical role in the way sīrah is approached. Similarly, interactions with Muslims, scientific developments and globalisation have had significant impacts on the way sīrah is perceived, particularly in modern times. This article provides a chronological and systematic review and analysis of the major sīrah works written by Muslims and non-Muslims since the 7th century. It traces the evolvement of sīrah literature in Muslim and non-Muslim scholarship by documenting the reasons and fundamental factors affecting various approaches to sīrah across the centuries. Full article

The current study explores the students’ behavioral intention to use social media and actual social media use in higher education, specifically the perception of their academic performance and satisfaction. The study is theoretically based on the technology acceptance model (TAM) with evaluation information system success models (ISSM). Theoretically, five independent constructs were identified as contributory to behavioral intention to use social media, and actual social media use towards the students’ satisfaction and performance impact was analyzed. A questionnaire survey based on the technology acceptance model (TAM) and information system success model (ISSM) was utilized as the key method for collecting data and disseminated to 1200 students from four public universities of Malaysia chosen through a random sampling technique. For data analysis, the SPSS and structural equation modeling (SEM-Amos) were used. Outcomes obtained from the students’ behavioral intention to use and actual social media usage indicates a positive and constructive influence on satisfaction and academic performance in higher education. In addition, both male and female students were satisfied with perceived usefulness (β = 0.095, t-value = 3.325, p < 0.001 and β = −0.045, t-value = −2.079, p < 0.001, respectively), perceived ease of use (β = 0.108, t-value = 3.29, p < 0.001 and β = 0.307, t-value = 12.365, p < 0.001, respectively), perceived technology fit (β = 0.14, t-value = 4.769, p < 0.001 and β = 0.277, t-value = 12.358, p < 0.001, respectively), information quality (β = 0.108, t-value = 3.825, p < 0.001 and β = 0.109, t-value = 5.087, p < 0.001, respectively), and system quality (β = 0.232, t-value = 7.573, p < 0.001 and β = 0.176, t-value = 7.429, p < 0.001, respectively). Therefore, we encourage students to use social media for educational purposes and encourage more interactions with peers at higher education institutions. The study’s empirical findings present strong support for the integrative association between the TAM and the ISSM in using online learning platforms to improve students’ academic achievements and satisfaction. This could help decision makers in universities, higher education institutions, and colleges to plan, evaluate, and implement online learning platforms in their institutions. Full article

Risk is a big concern for anyone contemplating investing in new, especially innovative ventures. However, if successful, the returns can be extraordinary, serving as an impetus for many venture capitalists to provide greater funding. Still, many new ventures never see the end of the tunnel, and success stories are scant. The venture capital market is growing, yet many investors feel on edge when investing in new and innovative ventures. This paper is based on field survey data to evaluate the importance of risk and return components of an alternative venture investment approach called diminishing Musharakah (DM). DM has roots in Islamic modes of investment that are more suited for ventures with a higher risk profile. This paper focuses on four key ingredients, i.e., due diligence (DD), flexibility (Flex), moral hazard reduction (MHR), and risk reduction (RR) inherent in this mode of investment. All these components contribute towards the end goal of any investment, i.e., value enhancement (VE). DM is based on investment modes approved by Islamic law, called Shariah, and Islamic jurisprudence, called Fiqh. The analysis and the paper’s results show that the proposed model is perceived as flexible enough to accommodate a wide variety of investment possibilities. The model carries the potential to encourage venture investment through various stages of growth of a venture. The findings are based on original perception data through a field survey across a broad spectrum of banking users who were interested in alternative and Islamic modes of investment. Findings and analysis of the survey data strongly support our connotations. We propose that the Shariah-based investment model presented in this paper will bring a vast new market into play, i.e., the Islamic money market, thus providing greater venture financing possibilities. As a result, we hope that the number of successful venture investment projects will significantly increase over time as we put the proposed investment model into use. Full article