Islamic Issues Research Articles

Finding the Moral High Ground

Immigration and border protection have consistently stood at the forefront of issues that divide Australians ideologically. The scholarly literature in this regard documents the role of conservative right-wing media in the formulation of anti-immigration rhetoric, particularly in relation to Muslim immigrants. This research builds on this literature, further exploring the role of ideology in shaping public perceptions. This study examines how an alternative news outlet – The Unshackled – reported on Islamic issues in 2019, the year prior to the COVID pandemic. While there is significant literature on media representations of Islam and Muslims, few studies have explored the relationship between alternative news outlets’ use of ‘free speech’ to spread anti-Islam and anti-Muslim rhetoric and Muslim immigration to Australia. By examining the coverage of Islam by The Unshackled, this article posits that, through the frame of free speech, the outlet gave voice and authority to unreliable commentators with anti-Islam, nativist views. This led to dissemination of information that lacked credibility and factual accuracy, reinforcing an image of Islam that contributes to negative sentiments regarding the religion and its followers, and further straining relations between Muslims and non-Muslims in Australia.

Risālat al-Sheikh Asnāwī al-Quds al-Jāwī: Rebuttal of Jawi Ulama against Fatwa of the Meccan Ulama

This article is carried out to discuss the rebuttal of Jawi ulama, K.H. Raden Muḥammad Asnawi Kudus (1861-1959), against the fatwa of the muftī of Mecca, Sheikh ‘Abdullāh al-Zawāwī (1850-1925), in the early twentieth century. Asnawi’s rebuttal was written in an Arabic manuscript from Banyuwangi entitled Risālat al-Sheikh Asnawī al-Quds al-Jāwī and digitized by the DREAMSEA project DS 0042 00001. The pages contain rebuttal of Asnawi against al-Zawāwī’s fatwa regarding the legal status of reading hagiography or manāqib of Sheikh ‘Abd al-Qādir al-Jaylānī (1078-1166). The manuscript shows the initial response of traditionalist ulama of Jawi to the issue of modernist Islam discussed in the Malay-Indonesia archipelago. Asnawi strongly denied the Meccan muftī’s fatwa, which is influenced by the ideas of reformist-modernist Islam. This debate marks the dynamics of the social-intellectual environment of Muslims in Mecca and Southeast Asia in the early twentieth century.

Why Do Young Muslims Study Islamic Theology? The Role of Islamic Theology in Empowering Young Muslims and Bridging Postmigration Divides

Abstract What motivates young Muslims to study Islamic theology or religious education? Are they aiming for a specific professional qualification that requires the study of Islamic theology, or do they want to deepen their faith and aim for further personal development? The question of motives for studying Islamic theology is linked to the life goals and biographies of young Muslims, which opens up the issue of migration and Islam. This article aims to investigate the relationship between the study motives, professional aspirations, and life goals of Islamic theology students within the context of migration. Additionally, it seeks to explore their experiences with foreign and self-positioning in society. Empirical data gathered through qualitative and quantitative research methods will serve as the basis for this examination.

Revisit Prophet Muhammad, Mecca, and the Beqaa Valley: A Combined Method of Holy Quranic Model and Contemporary Research

Nowadays, more than 180 million people believe that the Holy Qur'an was sent by the Almighty Allah through Prophet Muhammad in 610-632 A.D in Mecca and Medina. However, the word Mecca (Q: 48:24) is mentioned only once in the entire Holy Qur'an, which is not related to the birth of the Prophet or any worship. Conventional Islam is mostly based on the hearsay of some Islamic narrators published in the eighth and ninth centuries. To think deeply and conduct research on the verses of the Holy Quran has been mentioned (special urge) directly and indirectly by this Holy Scripture itself many times but it would not be wrong to say that there is no scholarship on the verses of the Quran based on the research method described in the Holy Quran until the present century. Therefore, this paper has been dared to carry out by combining the methods of research followed in the Holy Quran and the academically accepted research methodology. The analysis shows that the results of almost fourteen hundred years of mythological history of conventional Islamic narrators are opposites. First of all, the proper name of the Prophet revealed by the Holy Quran is Ahmed, but Muhammad is an adjective and there are many such names. Secondly, this prophet was not born in Mecca, KSA, nor in 570/571 A.D, but in the Beqaa Valley of Lebanon, between the third and fourth centuries. Thirdly, the Muslim Hajj (pilgrimage) of Mecca is celebrated entirely according to the Lahwal Hadith (idle tales) (Q: 31:6) in the language of the Holy Quran. Originally the place designated for pilgrimage was in the Beqaa Valley, Lebanon. This article will have a double influence on the Muslim world, that is, Islamic scholars will think again deeply and research new ways of scholarship of the Holy Quran, instead of based on the hearsay of idle tales (Lahwal Hadith). On the contrary, those who are stubborn Islamic narrators, since they have already rejected the Holy Quran, will not hesitate to violently attack the researchers and they will not be positively motivated by this paper. This article specifically urges Islamic scholars to conduct in-depth studies on the most important issues of Islam using the Holy Quranic research method.

Criticism of the Criticism of Islam and the West in the Philosophical Thought of Vladimir Sergeyevich Solovyov

The philosophy of cosmism traces its origins back to the philosophical traditions of Ancient Greece. The philosophy of cosmism encompasses various dimensions, including religious-philosophical, mystical, artistic, aesthetic, and scientific aspects. Within this philosophical framework, the concepts pertaining to human beings and mankind are interconnected, forming a cohesive community. The term “Cosmism” originates from the Greek term (κόσμος) "kosmos," which refers to a harmoniously organized world. The earliest views on this subject are found in Hesiod's Theogonia (The Birth of the Gods). The conception of the universe in the texts of ancient Greek thought was shaped by questioning the relationship between the phenomenon and the noumena realm within the framework of the archaea problem. It is possible to see how Plato and Aristotle constructed these metaphysical relations in their cosmology. The cosmological knowledge of medieval philosophy also exhibits the impact of Greek cosmology. Ptolemy systematically addresses Greek cosmology. During the 16th century, significant advancements were made in cosmology, encompassing a wide range of concepts and hypotheses. The scientific discoveries and theories of Copernicus, Galileo, and Newton not only presented a scientific viewpoint but also prompted inquiries regarding humanity's position and significance within the context of history and intellectual development. Russian Cosmism emerged relatively late in global philosophy, specifically around the mid-19th century. According to Solovyov, the human mind, which serves as the guiding force in the functioning of the world, is engaged in a perpetual struggle against the primordial state of disorder and confusion. He asserted that this world's spirit and nature had a covert agreement. The mind (logos) is responsible for creating this magnificent existence within the realm. The process called “Creation” encompasses two interconnected objectives, general and particular in nature. The general purpose is the embodiment of an actual idea, i.e., light and life in various forms of natural beauty; however, the special purpose is the creation of man, i.e., the most incredible physical beauty also represents the highest inner potential of light and life. Solovyov calls this phenomenon as self-consciousness. Solovyov contends, by highlighting this beautiful creation of man, that man is no longer merely a participant in the action of cosmic principles but also a being capable of understanding the purpose of this action and, as a result, working meaningfully and freely toward its accomplishment. Solovyov analyzed Islamic issues from different angles in his Works titled The Three Forces, Philosophical Principles of Holistic Knowledge, and other works such as Christian Politics and the History and Future of Theocracy, Muhammad, Her Life, and Religious Teachings. As a religious philosopher, Solovyov's aim in addressing these issues was to try to solve the problems of Christian thought within the framework of the philosophy of cosmism he developed. The main aim of this article is to examine Solovyov's thoughts on the position of man in Islam and Western Christianity and the shortcomings of his criticisms on this subject. In this article, Solovyov's thoughts on the place of man in Islam and Western Christianity and some of the shortcomings of his critical views are analyzed. Solovyov's criticisms of the Western Church and its adverse effects on the development of the individual's free personality were investigated. The methodological ties of the ontological structure of Solovyov's theories of 'God,' 'Spirit,' 'Soul,' and 'Sophia' with ancient and Western philosophy are emphasized. As a result, it has been determined that Solovyov's criticism of Islam and the West is approached from the perspective of his own beliefs and that his thoughts have excessive subjective interpretation.

The Issue of Islam and Christianity in the State of Terengganu and its Relationship with the Right to Freedom of Religion

The Issue of Islam and Christianity in the State of Terengganu and its Relationship with the Right to Freedom of Religion

Sistem Informasi Layanan Pengadilan Agama Boyolali Berbasis Android

The Religious Court or often referred to as the Religious Court is one of the government institutions that carries out judicial functions in the field of religious law issues, especially Islam, such as marriage problems and inheritance issues in Islam. The religious court as a government institution is currently working to create information transparency and improve public services to the public. There are several services on the Boyolali Religious Court, this research focuses on making the Boyolali Religious Court Information System based on Android using a flutter framework from the client side, for the admin using the web created using codeigniter flramework. Data collection methods include interviews, observation, literature study and questionnaires. The method uses the extreme programming method (XP). The result of this research is the construction of a web-based and android-based Boyolali Religious Court Service Information System which informs what services are available at the Boyolali Religious Court and features checking the Divorce Certificate online via androd.

The Intricacies of The Salafiyyah’s Belief in Carsh (Throne) as Contained in The Qur’Ᾱn

cArsh, in relation to Allah, is one of the issues generating diverse views among scholars of different blocs in Islam. This is because it is mysterious. The Salafiyyah enclave is one of the key actors whenever topics relating to the Being of Allah and His CArsh came up for discussion. Therefore, this paper aims to examine the various submissions of the Salafiyyah scholars on cArsh to bring out the disparities and their implications. The interpretive method is adopted for proper and adequate assessment of related issues. The findings of this paper revealed that there is no common ground among the Salafiyyah when it comes to cArsh and the Being of Allah and that it constitutes part of Mutashābihāt (allegorical issues) that Q.3:7 directed the Muslims to keep off discussions on them. It also revealed that some Salafiyyah scholars are equally guilty of anthropomorphism and have accused many scholars of other blocs. The paper, therefore, concluded that Tafwīḍ ’l-Macnā wan-Nafyyu ’l-Kayf (abstinence from explanation and negation of likeness) is what the Salaf and majority of the scholars held on to and advocated, either in relation to cArsh or allegorical issues in Islam. It is therefore recommended that contemporary Muslims should limit themselves to what is stated in both the Qur’ān and authentic ḥadīth with regards to Mutashābihāt without explaining their modality or rejection of them.

Intersectionality and the gendered discussion around Muslim Canadian politicians on Twitter

Abstract This study investigates users’ gendered attitudes towards Muslim Canadian politicians on Twitter with regard to intersectionality. Its purpose is to understand the tone and intersectional dimensions of Twitter users’ responses to Muslim Canadian politicians and the gendered responses to them. Therefore, we extracted all the available Twitter replies to 11 Muslim men and women politicians. Using a mixed method approach, we investigated how the public engages with Muslim politicians by focusing on intersectional characteristics. Results show that Muslim politicians are not directly under attack because of their religion unless they engage in public discussion of Islamic issues. Overall, both men and women politicians received higher numbers of negative replies than positive ones. Women received more personal replies while men received more professional ones. For both men and women politicians, personal attributes such as nationality, gender, and religion were used as a means for discriminating against them. However, we found that replies to women were more likely to be stereotypical and refer to characteristics of their identity and their appearance. The digital analysis shows, however, that men politicians were more trolled than their women counterparts and that the quality of attacks differed as well.

Pemikiran Pendidikan Islam Berprinsip Filosofis

The philosophical basis of Islamic education is essentially identical to the concept of Islamic education philosophy itself, which comes from the same source, namely the Koran and al-Hadith (al-Sunnah).From these two sources, thoughts emerged about Islamic issues in various aspects, including the basic foundations of Islamic Education. Thus, the results of the thinking of 'Ulama such as qiyash and ijma' are the result of thinking from the main sources, namely the Koran and al-Hadith (al-Sunnah).

Rached Ghannouchi and his Political Discourses between Tunisian and Global Islamism

Abstract Rached Ghannouchi and his Islamic movement Ennahda had received a popular mandate to write a post-revolution constitution for Tunisia. However, Ghannouchi preferred national consensus over using his party’s political strength. Ennahda relinquished power in 2014 and announced to abandon religious activism in 2016. The paper explains Ghannouchi’s politics of Islam, which he now calls, “Muslim Democracy (Ghannouchi, 2016),” and his thoughts on key modern political concepts. Ghannouchi, instead of a Sharia state, advanced the agenda of Dawla Madniya or Civilian State (Zidan, 2014). Ghannouchi, in his pre-uprising writings, has widely discussed ‘state,’ ‘secularism,’ ‘democracy,’ ‘civilization,’ and fundamental human rights. Ghannouchi sought national consensus by sharing a common viewpoint for Tunisia’s transition from dictatorship to a civilian state. The article analyses Ghannouchi’s writings and his opinion on key Islamic issues on which he differs from contemporary Islamic groups of Egypt, Pakistan, Iran, or elsewhere.

Virtuous Debate Against Liberalist Muslims in Indonesia

Due to different worldviews on knowledge, various parties often debate each other. In Indonesia, anti-mainstream groups often appear to challenge a common thought in Islam, whether religious, scientific, political, or philosophical. Liberal Islam is one of the prototypes that engage in debate in all sectors of already established thought in society, especially in Islamic issues, even fundamental issues such as faith. Due to its anti-mainstream nature, the emergence of Liberal Islam has drawn controversy and debate, especially among Liberalists from the West who brought ideas of freedom of thought. Some confronted their ideas with lengthy debates but often ended in protracted animosity. It is because the method of debate used tends not to consider the adab of arguing as taught by Islamic intellectuals. Yet, attempts at confrontation with them by taking a wiser path have been carried out by some activists of Islamic thought. Among them is INSISTS Jakarta, a research and publishing institution that has confronted the Liberal Islam discourse since the 2000s, not by way of confrontation but by counterarguments through scientific publications and seminars. This article will reveal the virtuous debate that has been carried out by these scientific institutions.

Digital preaching activity: A critical perspective of the public relations

This article positions the "Muslimah Media Center" (MMC) as the Islamic digital preaching activities. This religious community media identifies itself as an Islamic platform with a commitment to propagating Islamic values. It actively presents content analyzing various Islamic issues and often campaigns for Islam as a practical and effective solution to every problem. The portrayal of religious reality presented in the digital space plays a significant role in shaping the image of Islam in the virtual world. Hence, there is a need for an investigation into digital preaching activism that shapes the image of Islam, employing a Critical Public Relations (PR) perspective. The objective is to provide a critical and explorative explanation to understand how Islamic performance is showcased through the Muslimah Media Center. This study uses virtual ethnography as its method, as the data collected is sourced from digital traces and artifacts. Consequently, it can be concluded that the image of Islam generated by this digital preaching activism not only reinforces religious beliefs but also disseminates certain ideologies that are assumed to be in contrast with other religious ideologies.

Understanding riddah in Islamic jurisprudence: Between textual interpretation and human rights

The application of the death penalty for perpetrators of riddah by fuqaha is a problematic violation of human rights. This is because there is no good reason to show that the punishment for riddah is the death penalty. The existence of the hadith which is considered to be the legitimacy of riddah punishment turns out to be very different from the reality of its application in the history of Islamic criminal law. This article aims to answer academic anxiety about the death penalty for perpetrators of riddah as a result of the ijtihad of fuqaha as well as to confirm the construction of its historical reality in state life. This article finds that some verses of the Qur’an and the hadith which are used as legal basis by fuqaha are only understood textually and treated as absolute theological verses and hadiths, but not based on historical evidence. The history of the application of criminal punishment during the time of the Prophet shows that there is no application of the death penalty to the perpetrators of riddah, except riddah which is followed by criminal acts. So it is not solely because of the act of riddah itself, but because of a greater crime against Islam. The implementation of the death penalty for the perpetrators of riddah which is based on textual interpretation of the hadith, thus has the potential to conflict with the principles of human rights and religious freedom which have been regulated in the Qur’an.Contribution: This study enriches perspectives on the meaning of riddah as one of the strategic issues in Islam and shows that a new interpretation of riddah has become an important idea to promote a peaceful and inclusive society and provide access to justice for all.

Law For Space Travel: Analysis of Fiqh in Space

The purpose of this research discussion paper is to understand the Islamic issues involved in Space Travel, which is a novel field. Hitherto, only limited research has been undertaken on how Muslim astronauts can maintain their Islam for a prolonged period away from the Earth. This paper will commence with an introduction to Islamic law (which includes the distinct term fiqh), before discussing the obligations of Muslims in space. Also discussed in this paper will be the Maqasid, or higher objectives, which provides an avenue for Muslim space travelers to maintain their Islam within the framework of the religion. The methodology used in this paper is based on research of existing literature, comments from previous Muslim astronauts as well as a review of Muslim law that pertains to travel. The finding of this paper sets out the application of Islamic Law for interstellar Space Travel and off-world colonisation. It discusses the relevant ibadah rulings (literally meaning religious rituals such as prayer, fasting, ablution, keeping halal, and death rites inter alia) and how these can be practically applied in the context of space travel. This paper also outlines the moral, legal and practical challenges faced by a Muslim undertaking Space Travel and discusses the relevant Islamic ‘knowledge’ that may assist in reconciling these issues. The term interstellar Space Travel and colonisation is used to refer to those activities that are performed away from the Earth, such as in the micro-gravity of space or on an off world colony i.e., Mars. This paper is unique from other published papers in the field as it contemplates off world habitation and not just a short-term sojourn into space. The research finding is that Islamic Law is able to adapt to the challenges of space by incorporating how early Muslims maintained their Islam while traveling long distances outside their home countries. This is an emerging area of study, so there is a dearth and scarcity of literature about Muslims in space written from a scholarly perspective. This paper intends to rectify this situation by providing a marker for other scholars and researchers to follow

The Problem of Relativism and Its Implication on Contemporary Issues in Islam Based on Al-Attas’ Worldview Theory

The relativism problem –allegedly has become a frightening specter for a stable religious and social existence. Relativism which believes there is no absolute truth; the truth is relative, raises a problem by denying the existence of God's truth and declaring that human is the measure of all things. Even though human statements, when viewed from this review, also become very relatively charged. Therefore, an in-depth study of relativism and its implication for Islam must be investigated. This paper tried to provide a solution problem of relativism by using the worldview theory from Al-Attas, which can guide humans to know the direction and purpose of their behavior in viewing actual reality. The authors used a qualitative research method, collected data on the issues raised from various reading sources such as books and journals, and analyzed data using Al-Attas' theory. Critical analysis methods supported by solid historical reviews found that this understanding of relativism triggered other notions that deconstructed the truth claims of Islam as a complete religion and messed up fixed Sharia law 'śawābit'. Relativism is the root cause of multi-dimensional problems, especially religion and social issues. Therefore, the existence of an ideal moral measure that is universal is necessary and manifest.

Women's learning aspirations and literacy issues in Islam

Women's learning aspirations and literacy issues in Islam

Methodological Approaches Used in the Works of Fatima Mernissi on Issues of Islam and Gender Equality

The aim of this article is to reveal the methodological approaches that deal with the issues of Islam and gender equality in the works of Moroccan sociologist Fatima Mernissi, which is discussed within the scope of Islamic feminist discourse. In this sense, the subjects of "veil" and "women's leadership", which have an important place in Mernissi's works, are discussed as examples. In this context, two distinct methodological approaches stand out. These are the contextualist approach and hadith criticism. Mernissi's use of both methodologies in her work puts her in a special and unique position among Islamic feminist researchers. As a matter of fact, Muslim thinkers working on Islam and gender equality mainly focus on the Qur'an. This causes the field of hadith to remain in the background. In addition, even if the hadiths are discussed, the number of researchers who benefit from the classical methodology is quite limited. In this case, Mernissi's interest in both the fields of the Qur'an and hadith and her use of a methodological approach such as the hadith criticism put forward by the classical ulama in order to refute the validity of the acceptance by the classical ulema that women cannot be a leader brings her to the fore. Key Words: Contextualist Approach, Hadith Criticism, Veil, Women's Leadership

News Framing of Islamic Issues in The Post-Reform Film Festival on The Indonesian News Portal

News Framing of Islamic Issues in The Post-Reform Film Festival on The Indonesian News Portal

Malaysian Muslimah Activists’ Modes of Thought: Rereading Islamic and Alternative Sources of Knowledge

This article focuses on the modes of thought of female Muslim (Muslimah) activists in Malaysia towards Islamic and alternative sources of knowledge and how these modes of thought inform their understanding of gender justice for the Muslimah. The Islamic sources of knowledge can be divided into the Quran and the Hadith (recorded sayings of the Prophet Muhammad). Western feminism, on the other hand, can be deemed an alternative source of knowledge as it approaches gender issues from a non-religious point of view and typically does not refer to religious texts when discussing gender justice. When the activists refer to the Quran and Hadith as their main sources of women’s issues, they acknowledge the importance of contextualising them to modern society. Next, they show an appreciation of alternative sources of knowledge such as Western feminism when talking about women’s issues in Islam. While being critical, they are generally not antagonistic towards Western feminism. Nevertheless, there are activists who cannot reconcile between Islamic and Western feminist discourses on women’s issues. Data for this article was gathered from in-depth interviews with seven Muslimah activists from six NGOs. Utilising Manheim’s sociology of knowledge framework, this article elaborates on how the modes of thought of the activists generally resemble one that is neo-modernist.