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How did the Prophet Muhammad (pbuh) converse and engage with other religious believers? Did he start off with prejudice and mistrust? Or was he convivial and open-minded? This book analyses six models of the dealings in the lifetime of the Prophet Muhammad (pbuh), specifically, but not restricted, to the siblings of Abrahamic religious believers. The six models of dialogue analysed in the book are dialogue with Ashamah, Najashi of Abyssinia, delegation of Najran Christians, different Jews of Yathrib, and emperors of Byzantine and Sassanid. The analysis applies Ibn Khaldun’s (d.1406) historical approach which the author termed as Khaldunian Hermeneutics due to the similarity between his ide...
The previous decade witnessed a plethora of books on the subject of maqasid (aims of Shariah), stressing that Islam’s commandments have overarching aims, and that the individual texts of Qur’an and hadith can only be adequality understood within the universal principles of Islam. While the classical work on maqasid is immense, that of Shatibi (d. 1388 C.E.) gained the utmost authority as it theorized for five general aims of Shariah, which can take one of three levels of priority. Since then most of the works on the subject of maqasid have been a variation on Shatibi’s approach. The major contribution of this book is to marry Ibn Khaldun’s perspective with that of Shatibi. In such a ...
Advanced in this paper is a Qur’anic perspective on thinking, rationality, and critical reason, which in its critical and goal-oriented dimensions provides a set of guidelines that ensures its purity and purpose from negative reductionist influences. The guidelines so provided are also rich in advancing a spiritual dimension with the understanding that thinking which is not informed by morality and faith can lose its direction and purpose and can even become harmful to human welfare. The paper begins with a discussion of the divine signs, the ayat, and the prominent profile that they take in the Qur’anic conception of thinking. Other topics discussed include an identification of the sources of knowledge in the Qur’an, factors that impede rational thinking, and a historical sketch of the golden age of scientific creativity and its eventual decline. A brief section is also devoted to ijtihad and where it fits into the scheme of our analysis on thinking, followed by a short comparison of Islamic and Western philosophical perceptions of rationality.
Contemporary Moroccan Thought offers a new and broad coverage of the intellectual dynamics and scholarly output of what is presented here as the Rabat School since the 1950s. Geographically situated at the western edge of the classical Arab-Islamic world, Moroccan scholarship has made a belated yet vigorous comeback on the modern Arab intellectual scene, attracting wider reception beyond the Arabic-speaking world, through influential contributions in philosophical, theological, social and cultural studies. This volume sets a new standard in the study of Moroccan, North African, and Middle Eastern societies, and will undoubtedly remain an important scholarly reference for generations to come....
The American Journal of Islamic Social Sciences (AJISS) is an interdisciplinary journal that publishes a wide variety of scholarly research on all facets of Islam and the Muslim world: anthropology, economics, history, philosophy and metaphysics, politics, psychology, religious law, and traditional Islam. Submissions are subject to a blind peer review process.
The American Journal of Islamic Social Sciences (AJISS), established in 1984, is a quarterly, double blind peer-reviewed and interdisciplinary journal, published by the International Institute of Islamic Thought (IIIT), and distributed worldwide. The journal showcases a wide variety of scholarly research on all facets of Islam and the Muslim world including subjects such as anthropology, history, philosophy and metaphysics, politics, psychology, religious law, and traditional Islam.
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