Interpretation Of Islam Research Articles

The Qur’ān and the Bible: Text and Commentary

The Qur’ān and the Bible: Text and Commentary

Introduction

Abstract This essay introduces a special section on Islam and evidence with contributions by Ana Maria Vinea, Junaid Quadri, and Yunus Doğan Telliel, and an afterword by Alireza Doostdar. The contributors examine evidential inquiries in Islamic law, healing practices, and scriptural interpretation. This special section shows that discourses of evidence not only are at the center of major debates concerning Islam's authoritative sources (e.g., how to derive injunctions from the Quran, the prophet's practice, fiqh canons, etc.), but also shape knowledge practices at the intersection of Islam and modern science.

A Critical Analysis of the Jihadi Discourse through Online Magazines with Special Reference to ‘Wyeth’ Magazine

‘Jihadism’ (also known as the jihadi movement) is a popular term that signifies the Islamic terror movement which thrives on extremist ideologies and violence. In addition to the conventional practices, the online medium is currently being employed for disseminating these extremist ideologies across the globe. Radicalisation and recruitment of geographically dispersed individuals as ‘jihadists’ for supporting Islamic terror activities tend to be the primary intent for using the digital platforms as the medium of communication in this context. One such initiative by the Lashkar-e-Taiba of Jammu and Kashmir was the release of the ‘Wyeth: The Resistance in Flow’, an e-magazine which was launched on April 2018. The first issue which was posted with an open access option was primarily designed to influence the Indian youth population through the radical interpretations of Islam. Hence, it is crucial to analyse and understand the jihadi discourse of the Wyeth magazine in order to curb and counter-attack such initiatives at its initial phase. For this purpose, the present study aims to examine the content of the Wyeth magazine and analyse the basic traits of the jihadi propaganda and its potential to aid in the self-radicalisation process.

Non-State Courts: Illegal or Conditional?

The Islamic State of Iraq and Levant (Da’esh) has put in place a governance system encompassing judicial structures to justify its grotesque violence. This paper seeks to evaluate the legitimacy of these courts under two complementary perspectives. Whereas establishing courts by an insurgent group during armed conflict should meet the requirements of international humanitarian law (ihl), because Da’esh claims to ground its laws on Islam, these courts should also follow the requirements of Islam as its constituting law. The paper starts with analysing whether international law entitles armed groups to establish their courts. It argues that although such courts are not prohibited at first glance under international law, they should meet the requirements of being regularly constituted while respecting minimum judicial guarantees. Since Da’esh has sought to found its legitimacy on Islam, the paper argues that Da’esh’s interpretation of Islam is not compatible with any major schools of Islamic thought.

Search for the Theological Grounds to Develop Inclusive Islamic Interpretations: Some Insights from Rationalistic Islamic Maturidite Theology

Inclusive religious interpretations accept that a salvation beyond their teachings can be found. Whether Islam accepts inclusive religious interpretations or not, constitutes one of the most debated issues related to Islam in our days. In this paper it is argued that, although al-Maturidi’s views can hardly be described as inclusive, the dynamic rationalistic Maturidite theology (so-called Maturidite “software”) may help produce inclusive Islamic interpretations. In addition to the key two principles of rationalistic Maturidite theology, especially the Maturidite understanding of the fate of people not exposed to divine mission, may be understood as accepting that the people may reach faith which is similar to valid through their reason, and they may be saved hereafter, although they do not believe in Islamic teachings in a strict sense. This Maturidite position can also be used to justify the inclusive understanding of Quranic verses. By and large, Maturidite theological views analyzed in this article can be seen as factors laying the grounds to develop inclusive Islamic interpretations.

Relationship between Ottoman and Albanian Culture as an Intercultural Example of Interaction

Islam and Ottoman cultures have had a significant impact on the Albanian culture from the 15th century to the present. Islam has also been a shield that protects Albanian culture from Slavic and Greek assimilations. Therefore, the Islamic culture has had a very strong influence on the components that formed Albanians' social structure. It is possible to see the effects of Islamic culture on Albanians' life styles, family cultures, death and marriage rituals, economic lives, legal relations and all mentality structures and the system of values ​​that constitute the society. It was not difficult to adapt to the Albanian culture especially for the Ottoman interpretation of Islam because these two cultures have been built similarly on the old Mediterranean cultural basin. It is possible to find many common values ​​between the two cultures. For example, the values ​​including tolerance, indulgence, freedom, and, most importantly, being against discrimination are the elements that made these two cultures closer and united to each other. It is sufficient to look at the history in order to understand how tolerant Albanians are about religion. They have been able to live together with three different religions in high tolerance for centuries. The level of tolerance is such that there are individuals of different religions in a tribe or even in a family. The Islamized Albanians can also maintain their traditions, customs and authentic lifestyles along with the Islamic culture.

تفسير الانحراف والجريمة في منهج القرآن الکريم ومنهج علم الاجتماع

هدفت الدراسة الى بیان رؤیة القرآن الکریم واختلافها عن رؤیة علم الاجتماع فی تحدید معنى الجریمة والانحراف، وتوضیح منهج القرآن ومنهج علم الاجتماع فی تفسیر السلوک المنحرف والسلوک الاجرامی ، وعلاقتهما بالتنمیة الاجتماعیة والاقتصادیة والتغیر الاجتماعی والنظام الاجتماعی الاقتصادی والسیاسی والتربوی والترویحی ، وقد تبین من الدراسة أن المنهج القرآنی قدم تفسیرا متکاملا للأفعال الجنائیة والإجرامیة التی تحدث من قبل الأفراد فی المجتمعات الإنسانیة، وذکر المنهج القرآنی حقائق ثابتة ودقیقة تفسر الفعل الإجرامی الصادر من الإنسان منذ خلقه الله سبحانه وتعالى وأوجده على وجه الأرض، ویعنی هذا أن تفسیر منهج القرآن للمشکلة الإجرامیة یتضمن ثوابتا لا تتغیر ،مما یجعل التفسیر الإسلامی تفسیرا عالمیا شاملا، لا یرتبط بحدود الزمان والمکان ،کما فی تفسیرات النظریات الوضعیة فی علم الإجرام ، ویتباین الاتجاه النظری لعلم الاجتماع مع منهج القرآن عند تفسیر المشکلة الإجرامیة، فالنظریات الوضعیة فی علم الإجرام ترفض ابتداء فکرة الشیطان وعلاقته بانحراف وإجرام الإنسان، وذلک لأن النظریات الوضعیة تقوم فی الأساس على المناهج التجریبیة والظواهر المشاهدة، وتشکک بحقیقة وجود الشیطان ووسوسته للإنسان. Study Summary The study aimed to clarify the vision of the Holy Quran and its difference from the vision of sociology in determining the meaning of crime and delinquency, and clarifying the approach of the Koran and the sociology approach in interpreting deviant behavior and criminal behavior and their relation to social and economic development, social change and social, economic, political, educational and recreational system. Quranic provided an integrated interpretation of the criminal and criminal acts that occur by individuals in human societies, and the Quranic method mentioned the facts of the accurate and accurate interpretation of the criminal act issued by the human since the creation of God and The interpretation of the Qur'an's approach to the criminal problem contains unchanging constants, which makes the Islamic interpretation a comprehensive global interpretation, not linked to the limits of time and space, as in the interpretation of the theories of positivism in criminology. The theoretical direction of sociology varies with the approach of the Qur'an In the interpretation of the criminal problem, the theories of positivism in criminality initially reject the idea of ​​Satan and its relationship to human delinquency and criminality, because the positivist theories are based primarily on experimental methods and phenomena seen, questioning the existence of Satan and his approach to man. Keyword: curriculum, Holy Quran , methodology ,sociology

The New Religion-Based Work Ethic and Cultural Consumption Patterns of Religiously Conservative Groups in Turkey

This study discusses two religious elements of culture emerging within various religiously conservative groups in Turkey. The first is concerned with the building of a religious work ethic, framing work life with Islamic morals and norms. The second involves religiously oriented consumption patterns among these groups, which generate a faith-driven dimension of culture in capitalist consumer society. The study deals with how and why these two religious-cultural dimensions arose, and what forms they take in contemporary Turkey. These forms operate in the background of dress and fashion concerns of the aforesaid groups, influencing clothing styles and consumption patterns, as well as being linked to the capitalist-Islamic work ethic. The study demonstrates how consumption styles have changed in line with transformations in the class structure of the groups in question. It examines the extent to which, with the development of new religious ethic and consumption styles compatible with capitalist economic order, interpretations of Islam have shaped and organized the economic and cultural fields in Turkey. We argue that there is a mutually formative relationship between economy, religion, and culture. In that relationship, religion, which paves the way for forming a class-based religious perspective in keeping with a capitalist system, undertakes an active role in shaping an economic sphere and cultural activities in everyday life.

Eksistensi Cadar Ditengah Jilbab Santri

The veil is an advanced version of the use of headscarves, in Islamic interpretation studies the arguments governing whether or not the use of veils is still under debate. However, the use of veils is actually in the community, bringing the consequences of rejection greater than the headscarf. Islamic boarding schools in East Java on average do not advocate and ban their santri from wearing veils. This is an interesting thing to be examined more deeply about how the santri still existed in the midst of his friends who were wearing headscarves. The findings in the field about the existence of veiled santri in the Islamic Boarding School Environment are that the first informant (Nur Aina) and the third Informant (Dewi Rahma) can still use the veil as a cover for the Islamic Shari'a wherever the informant is despite being the only veiled santri among santri veiled. While the second informant (Rahmatus Sholehah) could not exist among his friends due to the lack of support from the immediate family, criticism from the people closest to him, and differences in responses within the surrounding community made him unable to stay for Istiqomah using his veil.

Contemporary Forms of Female Islamic Leadership, Activism, and Interpretation in Morocco

Female Islamic leadership in Morocco is marked by male patronage and fragmentation. Women in leadership positions—in the religious, political or economic realm—rise and remain dependent on male power. This article focuses on the religious/political arena where leading women do not pursue a common goal, but have varying understandings of gender justice or equality. Various developments in Morocco point to the creation of a middle ground for female activism between Western secularism and Islamism. Such developments can easily be overlooked when more radical voices gain the spotlight and generate media controversy.

Convertitis and the Struggle with Liminality for Female Converts to Islam in Australia

Drawing on ethnography among female converts to Islam who attended lessons at their local mosque in Melbourne, Australia, this article explores how new female converts navigate tensions between the secular and the religious, as they become Muslim. Conversion, for these women, is a series of interactions between religion, culture, gender and ethnicity, which work through, on and in their bodies. Through a framework of embodiment, I explore their struggle with certain aspects of the faith, which manifests in a phenomenon they refer to, jokingly, as convertitis. Convertitis, I argue, is a kind of “radical awkwardness”: an embodied reaction to liminality between normative models of Muslim/non-Muslim and Islam/the West which are upheld by symbolic and institutional power relations. Thus, in an attempt to better understand these women’s experiences of conversion, I explore their relationship with eating pork, listening to music, drinking alcohol and having a pet dog, to detail how perceived threats to their fledgling identity are managed through the adoption of literal and rational interpretations of Islam. By doing so, I aim to delineate the encounter between and co-existence of different sensory regimes, bodily nuances and moral registers that characterise the experience of conversion.

Covering Women’s Rights, Silencing Suppression

Covering Women’s Rights, Silencing Suppression

“Walking Gently on the Earth”: An Interview with Nana Firman on Islamic Environmental Ethics

This paper explores Islamic interpretations that contribute to understandings of the importance of protecting the environment and living a “green” lifestyle. These concepts are explored within the wider sphere of eco-theology. In addition to an exploration of these concepts in general, this paper specifically aims to understand how Muslims interpret their role in environmental stewardship. Its focus is an interview with Nana Firman, GreenFaith’s Muslim director and the co-director of the Islamic Society of North America’s Green Mosque Initiative. This interview provides the basis for explorations into a faith-based environmental activism in the Muslim American community.

دراسة لغوية عن المجاز وعلاقته في فهم التعاليم الدينية

إن هذا البحث يتحدث عن كيان المجاز كدراسة من دراسات لغوية وعلاقته في فهم التعاليم الدينية. والمسألة الرئيسة وهي كيف يكون المجاز كحجة لمن قال إن الأيات في القرآن لانجوز أن نفهمها إلا بمعني الحقيقة لا بمعني المجاز؟ فالبحث يقوم بطريقة المكتبة، يعنى القيام بقراءة الكتب اللغوية والكتب التى يبحث فيها المجاز والمقالات الالكترونية والقواميس والمعاجم اللغوية. ثم المطالعة على المواد الكثيرة. فالنتيجة في هذا البحث هي المجاز في جوهره أن يأتي المتكلم لكلمة وضعت لمعنى معين، فيلتقطها ويعبر بها عن معنى آخر، لعلاقة بينهما يدركها الذهن فيلتذّ بها بيانياً. فمجاز القرآن عند المعتزلة فإنهم استعملوا العقل فى فهم التعاليم الإسلامية حرية كما إنهم يعتمدون فى طريقتهم التفسيرية على المجاز.وعند الصوفية قد تفرقت انواع التفاسير لهذا المذهب إلى التفسير النظرى والتفسير الإشارى والتفسير الظاهر وإنها من التفاسير التأويلية أو المجازية.وعند الفلاسفة فى توفيقهم بين الدين والفلسفة يسيرون على طريقة التأويل للنصوص الدينية والحقائق الشرعية بما يتفق مع الأراء الفلسفية والنظريات الفلسفية. وعند الأشعرية فالمجاز هو طريقة من طرق تفسير الآيات القرآنية ولكنها تحدد استعماله. فقيم المجاز هى معرفة صور النسبة ومعرفة القرائن التى تدل عليها الآيات القرآنية وهي ان تكون مناسبة لقاعدة اللغة وقد اشتهرت عند اللغة العربية القديمة. وإن تكون مناسبة لحال الزمإن والمكان. وإنها لا تختلف بسنة الله والتعاليم الدينية.

ISLAM NUSANTARA: AN APPROACH TO PRACTICE ISLAM

This article discusses an Indonesian interpretation of Islam, focusing on the popular concept of Islam Nusantara, the archipelagic Islam. It delves into the account what is Islam Nusantara and the underlying characteristic of the concept. As this article argues, Islam Nusantara reserves as a particular Islamic thought and method. Islam Nusantara is indeed an Indonesian interpretation of Islam that emphasizes on Islam as a cultural phenomenon thus inviting the understanding of religion through a cultural approach. This cultural approach demands pluralities and wasathiyah (moderation) as a main reference for understanding religion. To do so, Islam Nusantara begs inclusive, tolerance and friendly Islamic interpretation and respects differences in terms of cultures and religions. It takes its roots at the Islamic principles of tasamuh, tawazun and i’tidal. Historically speaking, the Javanese nine saints, the Walisongo, is a paradigmatic example in the early Islamic proselytization as translating Islam through cultural fields.

ISLAM NUSANTARA

This article discusses an Indonesian interpretation of Islam, focusing on the popular concept of Islam Nusantara, the archipelagic Islam. It delves into the account what is Islam Nusantara and the underlying characteristic of the concept. As this article argues, Islam Nusantara reserves as a particular Islamic thought and method. Islam Nusantara is indeed an Indonesian interpretation of Islam that emphasizes on Islam as a cultural phenomenon thus inviting the understanding of religion through a cultural approach. This cultural approach demands pluralities and wasathiyah (moderation) as a main reference for understanding religion. To do so, Islam Nusantara begs inclusive, tolerance and friendly Islamic interpretation and respects differences in terms of cultures and religions. It takes its roots at the Islamic principles of tasamuh, tawazun and i’tidal. Historically speaking, the Javanese nine saints, the Walisongo, is a paradigmatic example in the early Islamic proselytization as translating Islam through cultural.

Der Gott Israels und das Volk Israel im Koran

Abstract A staple in western discussions about interpretations of Islam is the position that the ultimate break between Muhammad and Judaism in Medina resulted also in the condemnation of Israel in the Qur’an. This contribution scrutinizes the hermeneutical premises leading to such an as­sessment and proves its incompatibility with basic principles of Muslim interpretive traditions. An analysis of the narrative sections of the Qur’an leads to the conclusion that the reciting community is continuously being confronted with God’s history with the people of Israel and that the Qur’an both advocates for the lasting/permanent election of Israel and presupposes God’s unrevoked covenant with the people of Israel.

Islam in Saudi Foreign Policy: The Case of Maʿruf al-Dawalibi

This article provides new and unique insights into the surprisingly understudied role Islam in Saudi Arabia’s foreign policy. The closed nature of the Saudi state makes this topic difficult to examine. To bypass such obstacles, the article focuses on the career of Maʿruf al-Dawalibi (1909–2004), whose work on behalf of Saudi Arabia is well documented in publicly available sources. Al-Dawalibi played a critical role in transforming Islam into a strategic asset for the Saudi Kingdom, and he did so during a period in which Saudi Arabia developed the institutions and patterns of behaviour that continue shape its use of Islam in foreign policy today. Thus, this article brings to bear sources from multiple archives, the Arab and international press, conference proceedings, and al-Dawalibi’s memoirs to examine the role of Islam in Saudi foreign policy. It argues that contrary to popular perceptions, Wahhabi interpretations of Islam have not guided Saudi foreign policy. Rather, the regime in Riyadh has manipulated and shaped its interpretation of Islam to meet its international security interests. As such, the role of Islam in Saudi foreign policy can only be understood by studying the interaction between the religion and geopolitics.

The Transformation of Tajikistan’s Religious Field: From Religious Pluralism to Authoritarian Inertia

The recent transformation of Tajikistan’s political system has significantly altered the social and political context in which the country’s lay Muslims and religious elites negotiate Islam and Islamic normativity. The quasi-governmental Islamic Center (Markazi Islomi) has taken on a more dominant role, becoming the sole official (state-approved) Islamic institution in Tajikistan defining Islamic normativity. In this work, we explore the rationale behind the Tajik state’s pursuit of this political trajectory, conduct a detailed examination of the religious edicts ( fatwas) issued by the Islamic Center, and identify its conservative trends. Our research suggests that the Islamic Center offers the Tajik government a way to achieve its much-desired monopoly over the religious field. Furthermore, we argue that the Islamic Center’s conservative interpretation of Islam, with its emphasis on political conformity, social patriarchy, and limited mystical experience, is far more “legible” and administratively manageable for the authoritarian regime than the previous religious pluralism.

Deconstructing stereotypes: perception of women in higher education in the Kingdom of Saudi Arabia - A realm of empowerment

The image of a subservient woman who has no other choice but to comply with the norms and rules dictated by the orthodox male-dominated society is perhaps the most common Western perception of the Kingdom of Saudi Arabia. An entrenched notion, it is for the most part perpetuated by the standards and norms of Western culture, which in turn define how we interpret and look at others. The benchmark then becomes our own culture against which we compare and contrast the ideas and values of other – often non-Western – societies, as is the case with Saudi Arabia. The result is ultimately a Western-infused interpretation that creates bias and overlooks the uniqueness of a particular culture. The main rationale of the following paper is to deconstruct these stereotypical notions and to describe Saudi society and culture, which is devoid of such Western apprehension. The focus here is to examine the field of female public education, with a particular focus on higher education, and thus to show that Saudi women can be and in fact are empowered by means of education. Historical accounts – especially the reforms of King Faisal and his wife Iffat Al Thunayan – demonstrate the achievements in the field that have furthered women’s educational and, as a consequence, labour market opportunities. While the high number of female students and graduates exemplify these advancements, such figures are merely one-dimensional and do not give justice to the underlying complexities. For this matter, the heritage of Bedouinism (‘tribalism’) and Wahhabism, the orthodoxy of the Ulema with their monopoly over the interpretation of Islam and its consequences, influence the public discourse about advancing girls’ and women’s situation in the kingdom. The concept of ijtihad, also used by Islamic feminism, will add another layer to the analysis; it can be seen as a tool that enables Saudi women to move forward on the path of progress by simultaneously balancing tradition and modernity. As a result, a holistic view will be presented in the paper, in which the situation of Saudi women is seen and analysed through the lens of Saudi culture. Then, the unique state of women will not be reduced to the reductive belief that Saudi girls and women are trapped in a parochial, patriarchal system, but can become empowered through education, even in the face the Ulema’s monopoly of Wahhabi Islam, which pervades all aspects of life and, so too, the domain of female higher education.