International Institute Of Islamic Thought Research Articles

An Overview On Ottoman Manuscript Collection in the Sayyid Muhammad Naquib Al-Attas Library

This paper endeavors to give a quick view of the Ottoman manuscript (Osmanlı elyazmaları) collection at Sayyid Muhammad Naquib Al-Attas Library (SMNAL) of the International Institute of Islamic Thought and Civilization (ISTAC) International Islamic University Malaysia (IIUM) by reviewing a published catalog. The Ottoman manuscripts, which mean texts written in the Ottoman Turkish language, were collected during the first part of the 1990s, inventoried, and cataloged during the early period of ISTAC. The collection possesses two hundred manuscripts on diverse subjects. This makes the SMNAL the most pertinent library in Southeast Asia, a place hoard of Ottoman Turkish manuscripts. This initiation of acquiring a certain number of Ottoman manuscripts by Sayyid Muhammad Naquib al-Attas which seems to have been purchased in the late decades of the twentieth century is no doubt an opening towards the path to the study of the Ottoman civilizational and intellectual eco-system among the Malay scholars and students of the Ottoman studies (Turcologists).

Editorial

The call for this special issue was prompted by the International Conference on Women Empowerment deliberations. The conference, held on 10th December 2022 at International Islamic University Malaysia (IIUM), was inaugurated by Dr. Maulana Akbar Shah @ U Tun Aung, Head of Research in the department of Fundamental and Inter-Disciplinary Studies, AbdulHamid AbuSulayman Kulliyyah of Islamic Revealed Knowledge and Human Sciences (AHAS KIRKHS), who delivered a welcoming speech, followed by opening remarks by Prof. Shukran Bin Abd Rahman, Dean of AHAS KIRKHS. The event also featured speeches by distinguished guests, including the Honourable Rector of IIUM, Professor Emeritus Tan Sri Dato’ Dzulkifli bin Abdul Razak and Mr. Thomas Albrecht, Representative of UNHCR, Malaysia, Prof. Abdul Aziz Berghout, the Dean of the International Institute of Islamic Thought and Civilisation (ISTAC), IIUM, and Prof. Dawood Al-Hidabi, Director of International Institute for Muslim Unity (IIMU), IIUM. The conference aimed to explore the social conditions of women refugees living in Malaysia with a focus on their social status, living conditions, domestic violence, the impact of criminal activities in their environment, and lack of access to education for their children. It also aimed to promote academic excellence, cultivate future leaders in various disciplines within the realm of Islamic revealed knowledge and human sciences, and encourage high-quality research, scholarship, and academic work in specific areas. The conference brought together experts and professionals from different fields to share their perspectives on the social status of refugee women. It was attended by over 200 participants and its success was attributed to the efforts of the organizers and the dedication of the speakers and participants. Participants presented innovative ideas, findings, and insights that contributed to advancing knowledge in their fields. The call for this special issue, released in the first quota of the year 2023, triggered a number of conversations with a broad number of people about the topic and ultimately resulted in many submissions. Submissions covered a diverse range of topics and came from contributors mainly from AbdulHamid AbuSulayman Kulliyyah of Islamic Revealed Knowledge and Human Sciences. The contributions that make up this special issue are as follows. First, Family empowerment and role transformation: Observations on the importance of religion. This paper is an examination of the concept of family empowerment and role transformation from an Islamic perspective, emphasising the need for integrated value-driven frameworks to address issues of family roles and empowerment. The authors, Abdelaziz Berghout and Ouahiba Saoud, believe that studies and research on family empowerment have increased in recent years, enshrining the discourse, and providing insights and solutions to the questions associated with family empowerment. They argue among other things that there are numerous efforts in the Islamic world to strengthen family empowerment. The article explains the main elements that comprise the Islamic perspective of family empowerment and the need for role transformation. The articles contends that Islam emphasises the importance of understanding the goals and roles of family as a social entity and agent entrusted with the mission of Istikhalf (vicegerency) and I‘mar (civilisation) on earth. Second, Crucial requirements for children’s empowerment: In this paper Kabuye Uthman Sulaiman sheds light on the important and mostly neglected role that parents play in raising their children, namely empowerment through character development, impartment of knowledge and skills. The key objective of this article is to enhance the understanding of the concept of empowerment of children from the Islamic perspective and the importance of character and values education in today’s society. The article is structured around six core sections describing the role of parents in children’s (1) virtues and character formation and development, (2) physical development, (3) emotional development, (4) mental development, (5) intellectual development, and lastly their role in preparing children for the realities of life and death. The focus of this paper is character formation and development. Character development and impartment of knowledge and skills are the three crucial and mandatory requirements for children’s empowerment. The paper outlines the ideas underlying character refinement or character education focusing on its meaning, aims, importance, and the role of parents, teachers, and community as character educators. It outlines some of the moral qualities of the Prophet (peace and blessings be upon him) as the universal model of all virtues and goodness. This is qualitative research employing descriptive methods with literature review analysis. The primary sources of this paper comprise selected verses from the Qur’an and their exegesis (tafsir) and Hadith, both of which constitute the major source of guidance for Muslims. Its secondary sources consist of books, journals, and other materials. The main contention in this paper is that: first, knowledge, skills, and values or personality traits need to be combined for a thriving life; second, moral values are of paramount significance to peaceful coexistence and harmony in society. They are critical for sustainable living. Without them, there is no cohesion and solidarity among people. Hence, there is no civilization; third, learning is of little value and with no soul unless core ethical values are added to it. Hence, one of the aims of education is to graduate ethical individuals; fourth, the development of character in children is not just the responsibility of parents and schools, it is also the responsibility of those who come into contact with them; last but not least, character education should be included as a core component of schools’ curriculum. Third, A Critical Analysis of Bent-Rib Metaphor Ḥadīth: Embracing Women's Uniqueness and Empowerment. The authors, Nurul Jannah Zainan Nazri, Nurul Mukminah and Mohd Arif assert that the Bent-Rib Metaphor ḥadīth can be interpreted as a symbol of diversity, complexity, and complementarity between genders, rather than justifying women's subordination. By promoting a more nuanced understanding of the ḥadīth, this study advocates for a broader role for women in religious, social, economic, and political spheres. Fourth, A critical need for breastmilk collection centres for high-risk premature babies: In this paper Zainol Abidin and Wan Mazwati write that premature babies are very vulnerable and exposed to various life-threatening diseases. According to the report of World Health Organization, they quote, many premature babies are saved from morbidity and mortality when they are fed with breastmilk starting from within the first hour after their birth. They believe that: firstly, the rate of premature birth in Malaysia has increased exponentially since 2018. Therefore, hospitals should have enough supplies of breastmilk to save the lives of the precious premature babies. Secondly, only one hospital in Malaysia provides supplies of breastmilk on demand. Hence, the study argues for the establishment of breastmilk collection centre. It examines the concept of maqāṣid al-sharīʿah to justify the proposal for the establishment of breastmilk collection centres in hospitals throughout Malaysia to save the lives, intellects, and progenies of the at-risk premature babies. Fifth, Empowering Mothers Against a Malaysian Societal Convention: An Islamic Perspective: In this paper Nur Jannah Hassan believes thar: firstly, having greater women participations in the workforce potentially enhances the country’s prospects for growth; secondly, various agencies work towards increasing women’s participations in the labour force; thirdly, women’s contribution to the family’s and the nation’s income is significant. However, it is observed that the race to get women to ‘roll-up their sleeves’ economically is not without worrying downside trends, even at the current rate of only 55.5% of Malaysian women in the labour force. The paper deliberates on how this affects individuals’ and families’ well-beings, thus putting constrains on the family, society and the Nation at large. The paper draws guidance from the Qur’an and Prophetic traditions to propose a more realistic and well-balanced approach to empowerment of mothers. According to Nur Jannah, the demand to get women’s economic participation towards National growth is real. However, this should not endanger and threaten personal, familial, and societal holistic well beings. She adds, the role of motherhood, especially early motherhood must be included in the equation. Thus, the necessity to empower women. Sixth, Women Empowerment from Quranic perspective. The authors, Radwan Jamal, Rahmawati, and Ziyad Alhaq highlight present-day scenario of problems faced by women in education, social status, in job market, domestic violence, sexual assault etc. and presented a balanced Qur’anic approach to empower women. Seventh, Empowering Thinking and Moral Formation in Muslim Women Through the Philosophical Inquiry (PI) Approach: The authors of this paper, namely Norillah Abdullah and Mohamed Abdelmagid believe that much of what has been said about the social problems involving Muslim women in Malaysia is due to the lack of thinking skills and religious understanding. For this reason, this study is an attempt to highlight the PI method which integrates the Socratic questioning approach to help address the issue and lead to moral formation. This, according to them, would allow women to explore their thoughts and generate rational ideas and choices to achieve understanding and sound judgments (hikmah) and finally empower them in executing their roles and tasks.  Eighth, The Role of Faith (Iman) in Women Empowerment: While the role of women in any development is undeniably very essential, the author of this paper Abdul Latif believes that there are women who are being side-lined; their role is being marginalized and consequently, they are being denied their rights. The purpose of his paper is to elaborate on the role of Iman in women empowerment. Abdul Latif describes a good believer as the one who upholds all the three integrated conditions that make the person strong and tranquil, namely profession by the tongue, conviction by heart and practice by limbs. He contends that true belief in Allah is the solution to many of the problems faced by women today. Ninth, The Role of Women in Achieving Sustainable Development Goals (SDGs) in Islam. Rownok Jahan and co-authors analyzed the role of women in achieving sustainable development goals according to Islam. The Islamic approach emphasizes a balanced realization of human rights, consumer welfare, social justice, ecological balance, and economic progress. Achieving these aims is not possible without the active involvement of women. Tenth, The Moral-sexual Empowerment of Women and Children in Hadith Literature: In this paper, Bachar Bakour describes sex as a human innate disposition and a basic need for the survival of the human race, and marriage as the primary appropriate avenue for satisfying sexual desire and living a moral and peaceful life. This article aims to briefly delineate the salient features of women and child sexual empowerment within the specific epistemic and cultural soil of Islamic tradition. Eleventh, A Close Study on Domestic Violence Against Women: Islamic Perspectives and Remedies: The authors of this paper, Maulana Akbar Shah @ U Tun Aung and Phoo Pwint Thu Aung, define women empowerment as: firstly, the process of giving women the power to take control of their lives, rights, and decision-making; secondly, the creation of a society where women are treated equally, with respect, and have access to the same opportunities as men. This, in their view, involves promoting women’s education, encouraging their participation in politics and breaking down gender stereotypes. Twelfth, Women’s Empowerment and Participation in Islamic Financial Planning Diversity, Equity and Inclusion: Evidence from Maqasid al-Shariah. Its authors Mohammad Habibullah, Rusni Hassan, and Nor Razinah Mohd Zain assert that it is imperative to consider the role played by women in the financial sector and their contribution to economic progress. Using an experiment, this study examined the relationship between confidence, gender, and race in relation to dealing with a financial planner among various groups and races with color and creed. The study demonstrates how women plan financially for retirement based on psychological concepts and sociodemographic variables, highlighting the importance of financial management and planning for women. Thirteenth, Muslim Women in Politics: Does it Align With Shari‘ah Parameters? In this paper Ahmad Akram Mahmad Robbi, Saidatolakma Mohd Yunus and Mohamad Faiq Mohamad Sharin examine the views of Muslim scholars regarding women's political participation. They opine that political participation is essential for women empowerment. Fourteenth, Empowerment and Faith: Unraveling the HUI Women’s Mosques in China: In this paper Mai Jianjun describes the Hui Muslims as the largest Muslim minority group in China and their mosques as a very unique phenomenon within the broader Muslim world. They (mosques) stand as a testament of the remarkable resilience of the Hui Muslims in preserving their Islamic faith and Muslim identity in a predominantly non-Muslim society heavily influenced by Confucian culture. Mai Jianjun argues that the previous studies on Hui women’s mosques left two crucial questions unanswered, i.e., why did Hui women’s mosque emerge exclusively in the eastern and central regions of China and not in northwestern region where the concentration of Hui Muslims’ population is higher? Why was this phenomenon limited to the Hui Muslim community and not observed among other Muslim ethnic groups in China? This study employs historical, analytical and contexture analysis approaches to accomplish three research objectives. Firstly, it aims to re-examine the historical background of the Hui Muslims and the emergence of Hui women's mosques during the Ming and Qing dynasties within this particular ethnic group. Secondly, the study seeks to address the aforementioned questions and reidentify the possible causes for the emergence of the Hui women’s mosques in specific regions in China. Thirdly, the study intends to provide an Islamic perspective to illuminate the unique phenomenon of Hui women's mosques in China. Fifteenth, Qadaya al-Mar’ah wa Anwa`uha fi daw’ al-Sunnah al-Nabawiyyah. Its author, Saad Eldin, sheds lights on various topics related to women's issues and their types, such as women's rights, sermons, the hadith concerning the deficiency of intellect and religion, and other issues related to women's rights in general. It also addresses the issue of the mahram (forbidden relationships) for women. Sixteenth, Dawr al-Mar’ah fi al-Marwiyyat al-Hadithiyyah: Mafahimuha wa Masaqatuha. Ahmed Elmogtaba in this article deals with the efforts of women in the narration of Hadiths, with a focus on the six major Hadith collections and the topics related to their narrations. It was found that the narrations of female scholars contributed to various areas of jurisprudence in general, and family laws in particular. The above observations and discussions are intended to prompt critical reflection on the current state of women and children and prompt researchers to consider areas where future research is needed. Editorial Team Associate Professor Dr. Kabuye Uthman Sulaiman, HOD, FIDS, AHAS KIRKHS, IIUM Associate Professor Dr. Maulana Akbar Shah @ U Tun Aung December 5, 2023

Toward Islamic English by Ismā‘īl Rājī al Fārūqī

Dr. Ismā‘īl Rājī al Fārūqī (1339-1406 A.H/1921-1986 A.C) is widely recognized as an authority on Islam and comparative religion. Dr. al Fārūqī was a dedicated and active academician. His educational training in Philosophy took place at Indiana and Harvard University. He also engaged in the post-graduate study of Islam at al-Azhar University and Christianity and Judaism at McGill University. He co-founded the International Institute of Islamic Thought (IIIT) and the Association of Muslim Social Scientists (AMSS). Among his significant intellectual and academic contributions is his consistent emphasis on the Islamization of knowledge and result-oriented inter-faith dialogues. The present book, Toward Islamic English, extends the same discourse on the Islamization of knowledge. However, the paradigm in which the book’s theme is described is more academic and relates to the methodological dimensions of studying Islamic Studies as an academic discipline.

In Conversation With Dr. Hisham Altalib

In Conversation With Dr. Hisham Altalib about the Legacy of Professor AbdulHamid A. AbuSulayman Alyaa Ebbiary and Dr. Hisham Altalib introduction This interview article is a slight departure in form from those in previous issues of JEMS. Thus far we have used this section as a space to explore the thought and work of academic educationalists who work on research about, or in, the Muslim world, with a view to broadening intellectual debates on matters of interest to our readership. In this issue we interview Dr. Hisham Altalib, a cofounder of IIIT—the organization that inspired this journal—and a mentee-friend of the late Prof. AbdulHamid AbuSulayman, who is memorialized in this issue. Both these personalities were pivotal in the institutionalization of new Islamic research and education initiatives over the last 50 years, and the interview gives us an insight into the influence of the late AbdulHamid AbuSulayman, in particular. Dr. Hisham Altalib (b. 1940) is the current president of the International Institute of Islamic Thought (IIIT). He graduated in 1962 with a B.Sc. in electrical engineering from Liverpool University, UK, and after serving in Iraq in the petroleum industry, he pursued graduate studies in electrical engineering at Purdue University in Lafayette, Indiana, where he obtained his M.A. (1972) and Ph.D. (1974). Throughout his student career, he was active in Islamic work, first in the UK and then in North America. He has continued his advocacy for Islam and Muslims as an activist and author to this day. He established the Leadership Training Department of the Muslim Students Association of the United States and Canada (MSA) and became its first full-time director, serving from 1975 to 1977. He held several leadership positions in Islamic organizations, such as Secretary-General of the International Islamic Federation of Student Organizations [End Page 132] (IIFSO), in 1976. He was a founding member and a director of the SAAR Foundation, from 1983 to 1995, and he was also a founding member of the International Institute of Islamic Thought (IIIT) in 1981. Dr. Altalib has conducted many leadership training camps and seminars in the United States and abroad. His published works include Training Guide for Islamic Workers; Inviting to Islam: Ethics of Engagement; and Parent-Child Relations: A Guide for Raising Children (coauthored with AbdulHamid AbuSulayman and Omar Altalib; 2013). He is a father and grandfather. Dr. AbdulHamid AbuSulayman (1936–2021) was a scholar, activist, educationalist, and institution builder. His varied career spanned 60 years, and he will be remembered as a leading intellectual and creative thinker in the Muslim world. He obtained a B.A. in Commerce from the University of Cairo (1959), an M.A. in Political Science from the University of Cairo (1963), and a Ph.D. in International Relations from the University of Pennsylvania (1973). He held various positions throughout his career, including founding member and President of the Association of Muslim Social Scientists (AMSS) in the United States and Canada (1972); Secretary-General, World Assembly of Muslim Youth (WAMY), Riyadh, Saudi Arabia (1973–1982); Chairperson, Department of Political Science at King Saud University, Riyadh, Saudi Arabia (1982–1984); and Rector, International Islamic University (IIU), Malaysia (1988–1999). He was instrumental in organizing many international academic conferences and seminars. He was concerned with the alarming condition of Muslims in the modern world and heavily invested in reform on a number of levels. His many books include The Islamic Theory of International Relations: New Directions for Islamic Methodology and Thought; Crisis in the Muslim Mind; Revitalizing Higher Education in the Muslim World; The Qur'anic Worldview: A Springboard for Cultural Reform; and Parent-Child Relations: A Guide for Raising Children (coauthored with Hisham Altalib and Omar Altalib). He is survived by his wife, five children, and many grandchildren. Alyaa Ebbiary: You have had a varied career and worked in very different fields. How would you describe yourself and what you do? As an academic, scholar, writer, activist, educationalist, trainer, or otherwise? Hisham Altalib: I am an electrical engineer who also became an activist, trainer, writer, businessman, and educationalist. I became active in "Islamic work" (faith-inspired activism and community organizing) when I was growing up in Iraq. This...

Editorial

Editorial Ilham Nasser and Nuraan Davids Human development is about people, their interactions and dreams, as well as their beliefs, worldviews, and identities. It is also about the emotions and insights of being human, our sense of hope and fear, and our collective vulnerability as we continually strive to look for a better future. For some this means the right to be who they are, to live where they were born. For others, it means breaking from cycles of poverty and despair. Our privileges as the coeditors of this journal extend beyond access to an array of textual submissions from around the globe to a state of enrichment and hope in education. With each submission comes profound research endeavors toward new considerations and reimagined possibilities for those who are visible and invisible. Each submission confirms our belief in people's potential to transform their lives as individuals and groups. And to do so, we emphasize the intersection between human development and education as critical for improving lives, nourishing well-rounded individuals, and creating caring societies and communities. This issue takes a broad human development view on life, from the early years all the way to adulthood and death. More specifically we emphasize the legacy people leave behind when they dedicate their lives to improving the human development trajectory, especially in Muslim societies, as in the case of the late professor Dr. Abdul Hamid AbuSulayman, who left us toward the end of last year. In this issue we celebrate his life and accomplishments. This issue also is the first that includes articles prepared through a mentoring program that the editorial team initiated to support junior scholars whose English is not their academic language and to raise their voices through sharing their work in mainstream academic journals such as JEMS. We consider our mentoring program as a necessary enactment of our responsibility to human development. Too many voices are left silent, too many lives are unknown because of barriers, which are easily removable if we are prepared to step into the unknown. The editors determine the quality of the manuscripts submitted and select those that align with the journal's mission and areas of focus and share innovative and unique perspectives. This mentoring model empowers rising scholars to contribute their work and share it widely. Along with this, we have provided some guidelines including a detailed manual and a videorecording, prepared by [End Page 1] Anastasia Khawaja, to help scholars prepare their manuscripts for submission (https://www.youtube.com/watch?v=DSuhiCczArM). This is part of our commitment to the human development theme, in general, and the scholarly exchanges needed to reform education and improve scientific inquiries in Muslim academic circles and research circles. We do continue our exploration of topics such as policy, pedagogy, and the best learning processes specific to Muslim youth and education. These as well as a discussion of educational approaches, such as a holistic curriculum and its manifestation in Islamic education, are critical for reform of education and for strengthening a sense of identity and belonging among Muslim educators and students in secondary and higher education. Questions such as how do we teach youth about coping mechanisms in conflict situations, and what are the impacts of learning modalities on young students, are of interest in this issue. We also keep searching for ways to advance high-quality studies and share them with our readership. This issue commemorates the late Dr. Abdul Hamid AbuSulayman, one of the founders of IIIT, by sharing a review of Dr. AbuSulayman's major scholarly contributions as a researcher and educator and by conducting an interview with Dr. Hisham Altalib, the President of IIIT and a close colleague of the late professor. In the special article, Professor Abdelaziz Berghout, the Dean of the International Institute of Islamic Thought and Civilization of the International Islamic University of Malaysia (IIUM), names AbuSulayman's books and major accomplishments, especially his work during the many years he spent at IIUM on enhancing the integration of Islamic revealed knowledge and human sciences and the Islamization of disciplines. In the interview, conducted by our book reviews editor, Alyaa Ebbiary, Dr. Altalib provides meaningful insights and a lot of history...

Pemikiran Politik Ismail Raji Al-Faruqi di dalam Karya Islamisasi Ilmu dan Tawhid

As a scholar of Islam, Ismail Raji Al-Faruqi has made great contributions especially in the field of philosophy, theology, education, and thought. Provided with a vast knowledge of Islamic tradition and Western, his ideas have impacted the academic world crossing the disciplines. Al-Faruqi also went further by transforming his ideas into a decisive practice especially when he co-founded the International Institute of Islamic Thought (IIIT) as a symbol that showcases the relevance of the methodology of Islamic education. Two of his significant writings which are the Islamization of Knowledge: General Principles and Work Plan and Al-Tawhid: Its Implications for Thought and Life have become one of the major references in the field of Islamic studies. By referring these two writings, this study argues that, Al-Faruqi’s view on politics is inevitable and he presented his political thought by establishing a substantial connection between Islam and politics. Besides that, Al-Faruqi also acknowledges the discipline of political science by arguing that such discipline is critical in assessing the problematic situation that the Muslim world is currently facing. Just like other Muslim political thinkers, Al-Faruqi also did not dismiss the important facts that the concept of khilafah is profoundly central to Islam and politics.

The Impact of COVID-19 on Islamic Schools in the United States: Implications and Recommendations

Brifkani, I., & Khan, S. (2021). The Impact of COVID-19 on Islamic Schools in the United States. JournalofEducationin MuslimSocieties,2(2),82–89. DOI 10.2979/jems.2.2.05 • Copyright © 2021 International Institute of Islamic Thought The Impact of COVID-19 on Islamic Schools in the United States Implications and Recommendations Isra Brifkani and Shaza Khan INTRODUCTION T he COVID-19 pandemic caused unprecedented disruption to education , as an estimated 1.6 billion students were impacted by school closures globally (United Nations, 2020). Both the fragility and agility of educational institutions were on display as schools worldwide endeavored to respond to the pandemic and pivot to distance learning models. In the United States, the impact was felt in both public and private school sectors. Ramifications of school closures on educational institutions and children across the country were experienced in varying degrees, raising concerns regarding equity and equal access to resources and tools necessary for student success. According to the Islamic Schools League of America (ISLA), there are approximately 300 full-time Islamic schools in the United States (ISLA, 2021). Like their private school counterparts of other religious and nondenominational backgrounds, Islamic schools faced the pandemic with uncertainty. Their future stability was threatened by the disruption COVID-19 caused in the economic sector and its trickle-down impact on Isra Brifkani is a Research Associate at the Islamic Schools League of America. Her research interests include wholeness in education from an Islamic perspective as inspired by tarbiyah. In addition to her role at ISLA, she serves as a school board member and leads the Islamic Whole Child Education Project at Nashville International Academy. She works to promote educative experiences that are transformative and cultivate positive change in students—academically, spiritually, socially, emotionally, and physically. Shaza Khan is the Executive Director of the Islamic Schools League of America. She has worked in Islamic education for over 15 years as a teacher, curriculum developer and researcher. Her research interests include Muslim identity and adolescent development. TheImpactofCOVID-19onIslamicSchoolsintheUnitedStates · Brifkani & Khan83 enrollment, tuition, and donation dollars, upon which Islamic schools rely heavily. Under pressure to provide continuity and minimize academic disruption , Islamic schools across the United States invested immense energy to adapt to the pandemic and offer their educational services through distance learning platforms within a span of days or weeks. The new reality that schools across the globe had to face—specifically, abrupt interruptions to their educational programming for an unforeseen future—was not part of the education manuals or training educators had received. Organizations that support Islamic schools, such as ISLA, provided professional development webinars, courses, and guidance to Islamic schools on topics ranging from hybrid learning design to teaching with technology, fundraising during a pandemic, and mental health support for both teachers and students. These resources supported Islamic school leaders and teachers as they concluded the academic year, many of them still operating virtually. Yet, as the 2019–2020 academic school year ended and a new one commenced, Islamic schools grappled with the conundrum of reopening schools via in-person, hybrid, or virtual learning models. Their decisions required that they take into account federal and local guidelines on school reopenings, the needs of their school community, and the resources available to them to maintain their educational services. To provide a data-based perspective and guidance to Islamic schools, ISLA administered a survey to gauge the impact COVID-19 had on current Islamic school enrollment and instructional delivery models. The data would serve as a benchmarking tool for Islamic schools and provide a broad-view picture of how Islamic schools were operating as the pandemic continued to impact educational institutions even with the start of a new school year. In the sections that follow, we provide a brief background of Islamic schools in the United States and then discuss the survey methodology , results, and implications of the findings. BACKGROUND The first full-time Islamic schools in the United States were established 90 years ago, known as the “University of Islam.” These were K-12 schools for children of the Nation of Islam to provide an empowering alternative to public schools that perpetuated white supremacy and racial and economic inequality for Black students. They...

THE ENTANGLEMENT BETWEEN ANTI-LIBERALISM AND CONSERVATISM: The INSISTS and MIUMI Effect within the “212 Movement” in Indonesia

This paper delves into a new perspective on the spreading of Islamic populism in Indonesia. It maps the extent of the influence exerted by the network based on the International Institute of Islamic Thought and Civilization (ISTAC) in Malaysia. In the post-authoritarian era, the ISTAC alumni have contributed to dynamizing Islamic discourse and movement in Indonesia. By engaging their connections throughout the whole country, they promote and spread Al-Attas' works (the idea of Islamization of Knowledge) by establishing an Islamic think-tank, Institute for the Study of Islamic Thought and Civilizations (INSISTS), as well as connect Islamic scholars and preachers from various Islamic organizations (including Nahdlatul Ulama and Muhammadiyah) by establishing the Council for Young and Intellectual Ulama of Indonesia (MIUMI which played a substantial role during the “411” and “212 movement”. This paper argues that INSISTS and MIUMI are key actors behind the scene of the rise of Islamic populism. It further argues that the synthesis of conservatism and modern Islam among actors had resulted in INSISTS and MIUMI’s agenda getting easily accepted by Muslim communities in Indonesia.

Methodology of integrated knowledge in Islamic economics and finance: collective ijtihād

Purpose The purpose of this paper is to discuss the methodology of integrated knowledge in Islamic economics and finance and seek to offer collective ijtihād as one way to find solutions to the existing problems in the field. Design/methodology/approach The study is based on the idea of multidisciplinarity or interdisciplinarity, which uses not only traditional sources of Islam and economics, such as uṣūl al-fiqh, fiqh mu’amalat, econometrics, statistics, microeconomics and macroeconomics but also looks into behavioural and natural sciences for inspiration and solutions. This paper is constructed using the methodology of “the two readings”, as promoted by the International Institute of Islamic Thought, and which combines the revealed and the existential sciences. Findings This paper proposes the collaborative multidisciplinary methodology as the main approach to studying the modern problems and challenges, as well as for finding solutions in the fields of Islamic economics and finance. Practical implications Studying and researching issues, particularly in the field of Islamic economics and finance, from an interdisciplinary perspective, effectively broadens practical applications and possibilities in Islamic finance. Originality/value This paper contributes to social sciences, especially the field of Islamic finance, and calls upon researchers to engage in multidisciplinary studies.

Reflective Practice of Islamophobia Intergroup Dialogues in Higher Education

Hendricks, F. (2020). Reflective Practice of Islamophobia Intergroup Dialogues in Higher Education Background. Journalof EducationinMuslimSocieties,2(1),97–106.DOI10.2979/jems.2.1.07 • Copyright © 2020 International Institute of IslamicThought Reflective Practice of Islamophobia Intergroup Dialogues in Higher Education Fatima Hendricks Introduction T his practitioner’s note integrates reflections from a year of graduate coursework in the International Training and Education Program in the School of Education at American University (AU), and the role of intergroup dialogue facilitator at the Intergroup Dialogue Program on Islamophobia at the Center for Diversity and Inclusion during the fall, winter, and spring of 2019–2020. My graduate studies were undertaken while serving in the capacity of the International Institute of Islamic Thought (IIIT) and AU School of Education, International Training Education Program (ITEP) Partnership in Advancing Education in Muslim Societies (AEMS track). Intergroup dialogues enable facilitators and dialoguers to bring a self-reflexive approach to Islamophobia, applying a dialogue education approach at a time of significant divisiveness in the national milieu. The methodology of intergroup dialoguing personifies the integration of theory Fatima Hendricks is an occupational therapist, educator, and children’s author working at the intersection of health and education. Working in South Africa, Fatima has served as a community organizer, trainer and dialogue facilitator, and has diverse program development experience in grassroots programs for youth leadership development, 16 Days of Activism Against Gender-Based Violence, refugee anti-racism and xenophobia work, and nonviolence and peace with the Medina Institute Center for Non-violence and Peace Studies, to name a few. She is a graduate of the American University School of Education’s International Training & Education Program, through the partnership and support of the International Institute of Islamic Thought (IIIT). Her areas of academic specialization include management, information management, and Islamic studies. She is currently an Assistant Professor at Chicago State University. 98 JournalofEducationinMuslimSocieties · Vol. 2, No. 1 and practice to reflect the rigor, respect for, and commitment to the overall mission of the School of Education, to coconstruct learning and prepare students to transform societies through education. In parallel to the journey of intergroup dialoguing at AU since 2004, training program design at AU has for the past two decades worked to enable facilitators with systems thinking for change agency. Specifically, the Islamophobia Intergroup Dialogues process located in the Center of Diversity and Inclusion weaves together key ITEP course concepts into a provocative and illuminating experience using mastery of key design, facilitation, and critical/systems analysis skills. Intergroup dialogue utilizes the four-stage educational intergroup dialogue model that focuses on building relationships, exploring systemic group differences and similarities, examining controversial issues, and action planning and alliance building (Zúñiga, Nagda, Chesler, & Cytron-Walker, 2007). Specifically, the goals of the Islamophobia Intergroup Dialogues are to (a) unpack Islamophobia by engaging across difference of perspectives and identities; (b) foster intergroup community through a diversity of identities; (c) explore personal experiences and societal impacts of Islamophobia; (d) provide tools for navigating difference on and off campus. The three key intended outcomes of the Islamophobia Intergroup Dialogues are to (a) raise consciousness by helping participants explore their own and others’ social identities/statuses, and the role of social structures in relationships of privilege and inequality; (b) build positive relationships across differences and conflicts; and (c) strengthen individual and collective capacities to foster intergroup collaboration for personal and social responsibility to promote social justice. At a macro level, higher educational institutions in the United States are increasingly engaging in addressing Islamophobia needs underpinned by the increasing incidents of Islamophobic attacks toward Muslims. Hence, AU’s initiatives of addressing religious bigotry through intergroup dialogues and mini grants for diversity and inclusion trainings is part of a larger tapestry of efforts to stem the tide against Islamophobia in internationalized higher education. Key Reflections The purpose of this practitioner’s note is to critically reflect on lessons learned from the Islamophobia Intergroup Dialogues in order to draw valuable conclusions that may improve future practice. Reflecting on action is important to reviewing, analyzing, and evaluating past practice ReflectivePracticeofIslamophobiaIntergroupDialoguesinHigherEducationBackground · Hendricks99 in order to gain insights that can shape future practice (Finlay, 2008). On a higher level, critical reflection provides the opportunity...

Introduction

Miller-Idriss, C., Siddiqui, S. (2020). Introduction. Journal of Education in Muslim Societies, 2(1), 1–2. DOI 10.2979/jems.2.1.01 • Copyright © 2020 International Institute of Islamic Thought Introduction A s we reflect on our three-year term as coeditors of JEMS, we are struck with gratitude at the opportunity to launch a new journal that is helping bridge divides in so many ways. As a collaboration between a nonprofit organization (the International Institute of Islamic Thought, or IIIT) and a university press (Indiana University Press), JEMS connects decades of practical global experience with education in Muslim societies with dissemination channels for academic knowledge in the United States and Europe. As an interdisciplinary journal it is committed to research from across different fields of study. Launching something brand-new is a heavy lift, as we have learned: from negotiating the partnership agreement to setting up an editorial board and choosing the name and cover iconography for the journal, there were dozens of decisions to make before we even began to solicit manuscripts and make review requests. Our learning curve was steep and would have been impossible to navigate without the essential support of our managing editors and support staff in the IIIT publications department. We are tremendously grateful for their help. We are delighted to close out our term with a robust issue. It opens with three peer-reviewed articles that turn to issues of educational experiences in Muslim communities and societies. Timothy Reagan analyzes the intersection of Islam and public education in the United States, while Naheed Natasha Mansur reports on a study of how belonging is understood among working Rohingya boys in Bangladesh’s Cox’s Bazaar. Finally, Elisheva Cohen interrogates how educational curriculum relates to concepts of inclusion and exclusion. Rounding out the volume: A summary by Dr. Ilham Nasser of the Mapping the Terrain of Education data collection and analysis effort, part of the long-term Advancing Education in Muslim Societies (AEMS) research project that has gathered data annually from tens of thousands of participants in more than a dozen countries, focusing on how secondary school and university students, administrators, teachers, and parents understand four key attributes and values, and how they play out in their schools: community-mindedness, forgiveness, moral reasoning, and empathy . Fatima Hendricks reports on the intersection of extremism and Islam, focusing in particularly on anti-Muslim and Islamophobic trends and how 2 JournalofEducationinMuslimSocieties · Vol. 2, No. 1 we might teach undergraduate students about these issues as part of broader diversity and inclusion training. Meili Criezis looks more specifically at Islamophobia in higher education and anti-Muslim prejudice in mainstream public spheres, as well as how ethno-nationalists and Salafi-jihadis work to create strictly defined identities and propaganda content about Muslims. A literature review by Afshan Paarlberg traces the connection between philanthropy and education in Muslim contexts. And, finally, five book reviews trace new research on education and Muslim identity, pedagogy, and teaching in Islamic education, Islamic studies, Islamic knowledge, and Arab education. It has been an honor and a privilege to shepherd these first volumes to publication. We are delighted to hand over the co-editorship to two stellar colleagues: Prof. Nuraan Davids (South Africa) and Dr. Ilham Nasser (United States). Cynthia Miller-Idriss American University Shariq A. Siddiqui Indiana University Co-editors, JEMS ...

Introduction

Miller-Idriss, C., Siddiqui, S. (2019). Introduction. Journal of Education in Muslim Societies, 1(1), 1–2. DOI 10.2979/jems.1.1.01 • Copyright © 2019 International Institute of Islamic Thought Introduction W elcome to the first issue of the Journal of Education in Muslim Societies (JEMS), which is being published as part of the International Institute of Islamic Thought’s new Advancing Education in Muslim Societies (AEMS) initiative in partnership with Indiana University Press. JEMS aims to contribute original scholarly research to debates, practices, policies , and reforms affecting education in Muslim societies in an attempt to link the academic and theoretical domains with policy and practice. By casting light on the state of education and educational reform in these societies, we seek to interrogate their core problems, needs, reform objectives, approaches and perspectives, crosscutting trends, innovations, opportunities, and other education-related challenges. Some clarification of terms is important. First, we reject the notion that the world is divided into Muslim and non-Muslim societies. Thus, the journal examines education in any society in which Muslims are present. In Muslim-majority societies, for example, our examination may focus on nationwide systems (secular as well as religious), while in Muslim-minority societies, we may study the educational activity of the indigenous Muslim populations. Second, our definition of education is broad and inclusive. It includes, but is not limited to, religious education, PreK-12, higher education, parenting, nonformal education, youth development, and adult learning over the course of one’s life. Within formal educational systems, we seek scholarly contributions related to education policy, curriculum, pedagogy, governance and leadership, and assessment and evaluation. Outside of formal educational systems, we aim to publish original research on early childhood development and parenting, non-formal and alternative education, after-school programs and summer camps, and continuing education programs. JEMS also encourages scholarship in the areas of educational equity; the context of education; the role of philanthropy in education; and the relevant philosophical, epistemological, and theoretical underpinnings. We seek articles by researchers from across disciplines (for example, history, political science, religious studies, sociology, public affairs, nonprofit management, business, and philanthropy) and from policymakers and practitioners throughout the world working in this emerging field. This first issue focuses on the role of what we call “third space reform” in education. Most existing approaches to global educational reform frame education in utilitarian and transactional terms, viewing it as a means to strengthen democracy (the first space) or as an engine for a nation’s economic development (the second space). These are not unworthy goals, of course. However, the AEMS initiative starts from the premise that the purpose of education is both utilitarian and transformative. In this framework, education is not only a transaction through 2 JournalofEducationinMuslimSocieties · Vol. 1, No. 1 which degree attainment leads to a life of accomplishments, but also a lifelong process through which individuals experience meaning and fulfillment. Responding to a need for highlighting socio-emotional learning and holistic learner development, AEMS represents a potential “third space” in global educational reform efforts—one that blends and expands the civic education and human capital approaches toward overall student and human well-being. This is a key philosophical difference with existing approaches to education reform. Given its strong research and evidence base, AEMS will ensure that all children have access to education for a meaningful life—namely, one that offers psychological and emotional stability; social and relational fulfillment; and purposeful and impactful economic, community, and political engagement. This first issue consists of a report of the Symposium on Muslim Philanthropy and Civil Society held at Indiana University in Indianapolis during October 2018, which analyzed issues related to education in Muslim societies, three peerreviewed research articles, and four book reviews. In the flagship article for this premiere issue, Ilham Nasser, Cynthia MillerIdriss , and Ahmed Alwani present the conceptual research framework underpinning AEMS, an empirical initiative that seeks to contribute evidence-based knowledge on the state of education and, more specifically, the well-being of students in an authentic and context-sensitive manner. While prior educational research and interventions have emphasized education for employment or citizen development, the authors argue for a broader and more holistic approach to young people...

Rethinking Reform in Higher Education, From Islamization to Integration of Knowledge

This volume, one of the most important and timely publications of the International Institute of Islamic Thought (IIIT), represents the latest effort by scholars associated with the organization to formulate an educational program for Muslims. Ziauddin Sardar and Jeremy Henzell-Thomas revise and update the attempts by Ismail Faruqi and fellow founders of IIIT in the 1980s to address the crisis of education faced then by Muslim societies.That is appropriate, for the crisis has not disappeared with the passage of time. If anything, it has become greater and now encompasses Muslims worldwide—not just those in Muslim societies. And, as the authors of this volume note repeatedly, it has captured the attention of educators in the US, UK, and most other European nations.Now, eschewing the older Islamization of knowledge approach, Sardar and Henzell-Thomas propose the integration of knowledge. They set aside the old paradigm while offering minimal comments about the shortcomings that warrant such a change, perhaps so as to avoid giving rise to unnecessary quarrels. Major attention must be accorded, therefore, what the authors understand integration of knowledge to be and how it might address the needs of their specific audience—Muslim societies. One must wonder, all the same, why the audience is so defined. After all, the crisis of education affects people everywhere, Muslims in Muslim and non-Muslim societies as well as non-Muslims living in Muslim and non-Muslim societies. How do differences in political and economic problems faced by these various groups affect the educational goals to be achieved and who is affected by them?Another preliminary objection concerns the way both the earlier IIIT reformers and those involved in the new project ignore or neglect the critique of shortcomings in educational approaches launched in the US early in the twentieth century by Robert Maynard Hutchins and Mortimer Adler, a critique that culminated in the Great Books movement. It, or, more accurately, offshoots of it, have given rise to attempts at general or liberal education in numerous American and European institutions. Especially pertinent for the integration of knowledge project is how these offshoots of the Great Books movement, ostensibly centered on Western writings at the outset, have gradually come to incorporate fundamental texts from the Golden Age of the Arabic and Islamic tradition. Today more than ever, it is essential to promote the cultural phenomena common to all. Only greater awareness of the extent to which we are one people will allow us to counter those who seek to divide us and thereby fuel enmity.Finally, no attention is accorded here to how the issues identified with the crisis of education are addressed in other faith traditions or to the way members of those traditions attempt to integrate the teachings of revealed texts with ones arising from simple human reasoning. Such a broader focus would have permitted the authors to propose an approach that might resonate with the general malaise expressed by many educators and suggest a way forward that all, not just Muslims, could embrace.Still, these preliminary objections are just that, preliminary. To assess their merit, it is essential to consider carefully what is actually proposed in the volume under review. It consists of a Foreword setting forth the basic principles of the revised project and four chapters. The first, “Mapping the Terrain,” is by Sardar, as is the second, “From Islamization to Integration of Knowledge.” Henzell-Thomas is the author of the third and fourth chapters, “The Integration We Seek” and “Towards a Language of Integration.”

Rethinking Reform in Higher Education, From Islamization to Integration of Knowledge

This volume, one of the most important and timely publications of the International Institute of Islamic Thought (IIIT), represents the latest effort by scholars associated with the organization to formulate an educational program for Muslims. Ziauddin Sardar and Jeremy Henzell-Thomas revise and update the attempts by Ismail Faruqi and fellow founders of IIIT in the 1980s to address the crisis of education faced then by Muslim societies.That is appropriate, for the crisis has not disappeared with the passage of time. If anything, it has become greater and now encompasses Muslims worldwide—not just those in Muslim societies. And, as the authors of this volume note repeatedly, it has captured the attention of educators in the US, UK, and most other European nations.Now, eschewing the older Islamization of knowledge approach, Sardar and Henzell-Thomas propose the integration of knowledge. They set aside the old paradigm while offering minimal comments about the shortcomings that warrant such a change, perhaps so as to avoid giving rise to unnecessary quarrels. Major attention must be accorded, therefore, what the authors understand integration of knowledge to be and how it might address the needs of their specific audience—Muslim societies. One must wonder, all the same, why the audience is so defined. After all, the crisis of education affects people everywhere, Muslims in Muslim and non-Muslim societies as well as non-Muslims living in Muslim and non-Muslim societies. How do differences in political and economic problems faced by these various groups affect the educational goals to be achieved and who is affected by them?Another preliminary objection concerns the way both the earlier IIIT reformers and those involved in the new project ignore or neglect the critique of shortcomings in educational approaches launched in the US early in the twentieth century by Robert Maynard Hutchins and Mortimer Adler, a critique that culminated in the Great Books movement. It, or, more accurately, offshoots of it, have given rise to attempts at general or liberal education in numerous American and European institutions. Especially pertinent for the integration of knowledge project is how these offshoots of the Great Books movement, ostensibly centered on Western writings at the outset, have gradually come to incorporate fundamental texts from the Golden Age of the Arabic and Islamic tradition. Today more than ever, it is essential to promote the cultural phenomena common to all. Only greater awareness of the extent to which we are one people will allow us to counter those who seek to divide us and thereby fuel enmity.Finally, no attention is accorded here to how the issues identified with the crisis of education are addressed in other faith traditions or to the way members of those traditions attempt to integrate the teachings of revealed texts with ones arising from simple human reasoning. Such a broader focus would have permitted the authors to propose an approach that might resonate with the general malaise expressed by many educators and suggest a way forward that all, not just Muslims, could embrace.Still, these preliminary objections are just that, preliminary. To assess their merit, it is essential to consider carefully what is actually proposed in the volume under review. It consists of a Foreword setting forth the basic principles of the revised project and four chapters. The first, “Mapping the Terrain,” is by Sardar, as is the second, “From Islamization to Integration of Knowledge.” Henzell-Thomas is the author of the third and fourth chapters, “The Integration We Seek” and “Towards a Language of Integration.”

Democracy, Pluralism and Political Ethics in Middle East; in an Interview With Prof. Abdulaziz Sachedina

Abdulaziz Abdulhussein Sachedina hails from Tanzania (originally is from India) and he was educated in Tanzania, India, Iran, Iraq, and Canada. After completing the school in Tanzania, he traveled to India and did his B.A. General in Philosophy, Political Science, and Islamic Studies at Aligarh Muslim University. Then, he did another bachelor’s degree in Persian language and literature in Ferdowsi University of Mashhad and he simultaneously received seminary (religious) education in Iran. During his stay in Iran, he was strongly influenced by Dr. Ali Shariati as one of his students. Afterwards, he traveled to Canada, started his education at the University of Toronto in 1971, and got his MA and PhD in Middle East and Islamic Studies. After graduating in 1976, at the same year he joined the University of Virginia, the Department of Religious Studies, and remained there until 2011. Now, he is Chair, Religious Studies and Professor of Islamic Studies in International Institute of Islamic Thought (IIIT) at George Mason University, Virginia. He has also taught at other Universities and institutes in US, Canada, Iran, Iraq, Jordan and so on. He has been teaching courses on Classical Islam, Islam in the Modern Age, Islam, Democracy and Human Rights, Islamic Bioethics and Muslim Theology. Because of his pluralist view on religions, Ayatollah Sistani issued a statement (fatwa) against him in 1998 that advised Muslims not to listen to his talks or to ask him questions about religious matters. In addition to his work at the university, he has been a consultant to the United States Department of State and Department of Defense, regarding the spiritual and moral dimensions, Middle Eastern affairs, and the question of the freedom of religion in Islam and related topics. In this relation, he was also an adviser to those drafting the Constitution of Iraq that was put into effect in 2005. His doctoral dissertation was published under Islamic Messianism in 1980. Some of his other works are The Just Ruler in Shi’ite Islam (al-sultan al-‘adil), 1988, Human Rights and the Conflict of Cultures, 1988, The Islamic Roots of Democratic Pluralism, 2002, The Islamic World: Past and Present, 2004, Islamic Biomedical Ethics, 2009, Islam and the Challenge of Human Rights, 2009.

Citizenship and Minorities in Contemporary Islam

The International Institute of Islamic Thought (IIIT) organized a panel,entitled “Citizenship and Minorities in Contemporary Islam” at the 2017American Academy of Religion (AAR) Annual Meeting. The panel washeld at the John B. Hynes Veterans Memorial Convention Center in Boston,Massachusetts on Sunday, November 19, 2017.The panel was presided by Dr. Ermin Sinanović, IIIT’s Director ofResearch and Academic Programs, and included the panelists Dr. OvamirAnjum, the Imam Khattab Endowed Chair of Islamic Studies at the Departmentof Philosophy and Religious Studies at University of Toledo; Dr.Mohammad Fadel, Associate Professor and Toronto Research Chair for theLaw and Economics of Islamic Law at the University of Toronto Faculty ofLaw; and Dr. Basma Abdelgafar, Vice President of Maqasid Institute andAssociate Professor of Public Policy ...

Muslim Scholars, Islamic Studies, and the Gendered Academy

The International Institute of Islamic Thought (IIIT) hosted its fourth annualIsmail Al Faruqi Memorial Lecture at the 2017 annual meeting of the American Academy of Religion (AAR). The presentation took place at theHynes Convention Center in Boston on Sunday, November 19, 2017. Dr.Kecia Ali (Boston University, Department of Religion) delivered the keynotelecture, titled “Muslim Scholars, Islamic Studies, and the GenderedAcademy.” In her speech, Dr. Ali situated ongoing and gendered contestationsin Islamic Studies within a number of broader contexts: the historyof the AAR (currently the largest American organization dedicated to thestudy of religion), contemporary crises in higher education, and our shiftingnational climate ...

SUNNAH SEBAGAI SUMBER IPTEK DAN PERADABAN (Studi atas Pemikiran Yusuf Al-Qardhawi)

The topic of this paper is sunnah as a source of science and civilization. This topic is a new issue for Muslim intellectual treasures. Although the study has roots in turbans (inheritance) of Islamic knowledge, however the issue is so deep that it needs to be explored and disclosed in general. This issue is one of the topics that concerns the intellectuals of the IIIT institute (International Institute of Islamic Thought) in Washington. They then asked the intellectual of Islam to conduct the study. The discussion of Yusuf al-Qardhawi about sunnah as a source of science, technology and civilization, can be seen in his monumental masterpiece entitled al-Sunnah; Mashdaran lil Ma'rifat al-Hadharah. The thickness of this book reaches 311 pages and the content of the discussion consists of five main components. First, the introduction is an overview of the book's description. Second, tasrif Aspect (Yuridis) in the Sunnah. Third, sunnah as a Source of knowledge. Fourth, sunnah as a source of civilization. Fifth, the closing part.

Elements of a Prophetic Voice of Dissent and Engagement

In your hands is another thematic issue of AJISS, one that consists of two maincontributions that address the Islamic tradition’s prohibition of the homosexualact. Jonathan A. C. Brown’s essay analyzes the authenticity of pertinent hadithtraditions, whereas Mobeen Vaid’s essay explores the Qur’anic perspective.Both articles had their origin in presentations by a number of scholars at a colloquiumheld at the International Institute of Islamic Thought (IIIT) in Herndon,VA, on November 1-2, 2015. Although an earlier version of Vaid’s essay isavailable online, its original intent and thematic complementarity with Brown’sessay on hadith merit its inclusion here. Together, they make crucial contributionsto the scholarship that has reopened the question of how the Islamic scripturaland jurisprudential traditions view this particular sexual practice. In thesame workshop, I presented my reflections on the stakes of the rise of new prohomosexual(or at least neutral) laws and cultural formations for Muslim scholarshipas well as politics, which I share in a modified form in this editorialessay. In keeping with this issue’s theme of sexual ethics, we also include DavidFinn’s critical and extensive evaluation of Aysha Hidayatullah’s important FeministEdges of the Qur’an (New York: Oxford University Press, 2014) ...

IIIT-FCNA Fiqh Forum on Adoption and Orphan Care

On April 13, 2017, the International Institute of Islamic Thought (IIIT) andthe Fiqh Council of North America (FCNA) brought jurists, scholars, and professionalsin the field to share their latest research on the topic of adoptionand orphan care. The day-long forum, held at the IIIT headquarters in Herndon,VA, featured one concept paper and five panels.The opening session featured Zainab Alwani (vice chair, FCNA; programdirector, Fiqh Forum on Adoption and Orphan Care; founding director, Islamicstudies, Howard University School of Divinity), who spoke on “Orphan Carein the Qur’an and Sunnah: Critical Reading on Adoption and Kafala.” Statingthat she is providing a framework – not a solution – grounded in the Qur’anand Sunnah, she discussed why the number of orphans and abandoned childrenhas reached an all-time high; why Muslim Americans are reluctant toadopt them; and such concerns as the un-Islamic nature of the American legalsystem and the ensuring legal, cultural, and linguistic problems. She stressedthat taking care of these children is an ethical/moral issue and reminded theaudience of the biographies of Musa, Yusuf, Muhammad, and Maryam, all ofwhom were raised by people who were not their biological parents, and theimportance of the family structure. In closing, she recommended that Muslimsrevive the collective spirit of caring for orphans, work with lawyers to deriveSharia-compliant solutions, integrate these children into our communities, andreconsider some traditional fiqhī concepts (e.g., brother and mawlā). AbubakerAl-Shingieti (executive director, IIIT) chaired.Panel 1, “Voices from the Field,” opened with Ranya Shbeib (co-founder,Muslim Foster Care Association; https://www.muslimfostercare.org), who focusedon meeting orphans’ immediate needs and provide family support. Herorganization works hard to achieve these twin goals and to raise local communityawareness by a four-step process: making a presentation, providingthe relevant orientation, giving practical training, and actually receiving thechild. After each step, unfortunately, the number of interested people declines ...