This study examines how two contemporary Muslim thinkers, Farid Esack (1955–) and Reza Shah-Kazemi (1960–), developed their thoughts on non-Muslims through the interpretation of the Qur’ān. Traditionally non-Muslims have been called Ahl al-Kitāb, i.e., People of the Book, or kuffār (sg. kāfir), i.e., infidels, and believed to be inferior to Muslims. In this globalizing world, however, it can be thought that it is an urgent issue to pursue peaceful co-existence among different religions. Esack, a South African scholar and activist, emphasized religious pluralism, while Shah-Kazemi, a London-based scholar with an esoteric tendency, emphasized universalism and inter-faith dialogue. Both of them, however, have tried to understand Non-Muslims by regarding them as “religious Others”, not to think that da‘wah, calling for conversion, is an imperative, and to aim to establish the ultimate religion of one God for all humankind. It could be said that their thoughts on peaceful co-existence between Muslims and non-Muslims is an effort to surpass the traditional exclusiveness to provide a space for monotheistic believers who put a premium on tolerance of religious Others. But both elaborate their ideas without discussing polytheists, which will be required as the next step in establishing the ultimate religion.
{"title":"Religious Others in the Qur’ān and Conversion","authors":"Reiko Okawa","doi":"10.55831/ajis.v6i3.365","DOIUrl":"https://doi.org/10.55831/ajis.v6i3.365","url":null,"abstract":"This study examines how two contemporary Muslim thinkers, Farid Esack (1955–) and Reza Shah-Kazemi (1960–), developed their thoughts on non-Muslims through the interpretation of the Qur’ān. Traditionally non-Muslims have been called Ahl al-Kitāb, i.e., People of the Book, or kuffār (sg. kāfir), i.e., infidels, and believed to be inferior to Muslims. In this globalizing world, however, it can be thought that it is an urgent issue to pursue peaceful co-existence among different religions. Esack, a South African scholar and activist, emphasized religious pluralism, while Shah-Kazemi, a London-based scholar with an esoteric tendency, emphasized universalism and inter-faith dialogue. Both of them, however, have tried to understand Non-Muslims by regarding them as “religious Others”, not to think that da‘wah, calling for conversion, is an imperative, and to aim to establish the ultimate religion of one God for all humankind. It could be said that their thoughts on peaceful co-existence between Muslims and non-Muslims is an effort to surpass the traditional exclusiveness to provide a space for monotheistic believers who put a premium on tolerance of religious Others. But both elaborate their ideas without discussing polytheists, which will be required as the next step in establishing the ultimate religion.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"163 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124572834","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Sufism as a religious trend has attracted a lot of scholastic polemics among Muslim scholars. One of the popular critics of Sufism is Ibn Taymiyyah whose thoughts have indelibly influenced the teachings of modern Salafiyyah. In the course of waging war against the propagation of Sufism, modern Salafi scholars have branded counterpart scholars noticed with traces of sympathy for the adherents of mysticism, including Hasan al-Bannᾱ, the founder of Muslim Brotherhood in Egypt. Against this backdrop, this work examines, with comparative analysis, the thought of Ibn Taymiyyah and Hasan al-Bannᾱ over Islamic mysticism and the mystics. The purpose of the comparative study is to decide whether the two scholars' views regarding the subject are responsible for the disagreement among their adherents. The research is library-based and adopts descriptive and analytic methods. The bulk of the information was gathered from the works of the two scholars, the works on the duo, and relevant materials on the subject. The findings of the research showed that there is no significant difference in the thought of the two scholars over mysticism. However, Al-Bannᾱ contrary to Ibn Taymiyyah had once been a core member of a Sufi Order, the assertion which has since constituted a source of controversy over the proper status of Al-Bannᾱ as either a Sufi adherent or as a fair critic. It recommends further research over the cause of disparity regarding Sufism between Ibn Taymiyyah and modern Salafis.
{"title":"Appraising Sufism in the Thought of Ibn Taymiyyah and Hasan al-Banna","authors":"Ahmed Nafiu Arikewuyo","doi":"10.55831/ajis.v6i3.389","DOIUrl":"https://doi.org/10.55831/ajis.v6i3.389","url":null,"abstract":"Sufism as a religious trend has attracted a lot of scholastic polemics among Muslim scholars. One of the popular critics of Sufism is Ibn Taymiyyah whose thoughts have indelibly influenced the teachings of modern Salafiyyah. In the course of waging war against the propagation of Sufism, modern Salafi scholars have branded counterpart scholars noticed with traces of sympathy for the adherents of mysticism, including Hasan al-Bannᾱ, the founder of Muslim Brotherhood in Egypt. Against this backdrop, this work examines, with comparative analysis, the thought of Ibn Taymiyyah and Hasan al-Bannᾱ over Islamic mysticism and the mystics. The purpose of the comparative study is to decide whether the two scholars' views regarding the subject are responsible for the disagreement among their adherents. The research is library-based and adopts descriptive and analytic methods. The bulk of the information was gathered from the works of the two scholars, the works on the duo, and relevant materials on the subject. The findings of the research showed that there is no significant difference in the thought of the two scholars over mysticism. However, Al-Bannᾱ contrary to Ibn Taymiyyah had once been a core member of a Sufi Order, the assertion which has since constituted a source of controversy over the proper status of Al-Bannᾱ as either a Sufi adherent or as a fair critic. It recommends further research over the cause of disparity regarding Sufism between Ibn Taymiyyah and modern Salafis.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126639514","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Jonathan Chaplin's book, Faith in Democracy: Framing a Politics of Deep Diversity SCM Press 2021, provides an analysis of British social policy in terms of the diverse voices within British society. Of special interest is his concern to encourage all citizens, including the growing British Muslim community, to develop their own (Muslim) democratic voice.
{"title":"Faith in Democracy","authors":"B. Wearne","doi":"10.55831/ajis.v6i2.385","DOIUrl":"https://doi.org/10.55831/ajis.v6i2.385","url":null,"abstract":"Jonathan Chaplin's book, Faith in Democracy: Framing a Politics of Deep Diversity SCM Press 2021, provides an analysis of British social policy in terms of the diverse voices within British society. Of special interest is his concern to encourage all citizens, including the growing British Muslim community, to develop their own (Muslim) democratic voice.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123823131","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The main focus of this article is to bring the Qurʾānic verse (2: 193) under discussion and specifically the interpretation of a popular Islamic term fitnah in it that not only changes the verse’s meaning, but overall the purpose of dīn (religion). There are multiple meanings of fitnah, the term used in verse (2: 193), available in the early exegetical literature but majority exegetes have adopted its meanings as ‘polytheism (shirk) or disbelief (kufr) which resulted in numerous complications and shall duly be examined in this study. Next the interpretation of fitnah as ‘religious persecution’ shall be discussed in detail by a famous companion of the Prophet, ʿAbd Allah b. ʿUmar that he offered in the days of civil unrest (fitan wars). It is this specific interpretation that forms the focus of this research. The heart of the argument lies in the interpretation of fitnah as ‘religious coercion’ rather than polytheism (shirk) or disbelief (kufr) that has many positive aspects. First, Ibn ʿUmar’s interpretation does not lead to any complications or contradictions. Second, by adopting this, the verse (2: 193) does not lose its relevance and remains as relevant to the contemporary times as it was in the yester years. Third, on the part of Muslims this commentary enhances in the virtuality of peace and refutation of religious extremism.
{"title":"Ibn ʿUmar’s Interpretation of the Qur’ānic Verse ‘Fight them until Fitnah is No More’ and its Relevance to Contemporary Muslims","authors":"Mursal Farman","doi":"10.55831/ajis.v6i2.359","DOIUrl":"https://doi.org/10.55831/ajis.v6i2.359","url":null,"abstract":"The main focus of this article is to bring the Qurʾānic verse (2: 193) under discussion and specifically the interpretation of a popular Islamic term fitnah in it that not only changes the verse’s meaning, but overall the purpose of dīn (religion). There are multiple meanings of fitnah, the term used in verse (2: 193), available in the early exegetical literature but majority exegetes have adopted its meanings as ‘polytheism (shirk) or disbelief (kufr) which resulted in numerous complications and shall duly be examined in this study. Next the interpretation of fitnah as ‘religious persecution’ shall be discussed in detail by a famous companion of the Prophet, ʿAbd Allah b. ʿUmar that he offered in the days of civil unrest (fitan wars). It is this specific interpretation that forms the focus of this research. The heart of the argument lies in the interpretation of fitnah as ‘religious coercion’ rather than polytheism (shirk) or disbelief (kufr) that has many positive aspects. First, Ibn ʿUmar’s interpretation does not lead to any complications or contradictions. Second, by adopting this, the verse (2: 193) does not lose its relevance and remains as relevant to the contemporary times as it was in the yester years. Third, on the part of Muslims this commentary enhances in the virtuality of peace and refutation of religious extremism.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132796486","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Islam and Gender","authors":"Mouna Elmir","doi":"10.55831/ajis.v6i2.345","DOIUrl":"https://doi.org/10.55831/ajis.v6i2.345","url":null,"abstract":"","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"150 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131795596","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study investigates the role of populism in the growing prominence of the far-right and will address a research gap by specifically focusing on the Australian context – a national setting often overlooked in this field of study. A fresh approach is taken that seeks to understand the new far-right landscape in in terms of discourse, messaging and appeals, rather than trying to group together people and parties. This lens will be used to establish how three components of framing and disseminating far-right discourse have been crucial in the contemporary popularisation of far-right appeals. Firstly, the use of populism to mobilise the ethno-cultural majority who are feeling threatened and hostile due to historical, political and contextual factors. The fluid and pragmatic changing of discourses will then be identified as a decisive strategy in appealing to a wider audience, with specific consideration given to the far-right’s utilisation of Islamophobic messaging. The final component is the evolution and widespread dissemination of far-right messaging. It will be argued that the populist far-right have transformed and achieved mainstream success because these three components have come together at this time in history and provided a great deal of strength to the operation of the far-right.
{"title":"How the Contemporary Far-Right Have Popularised their Appeals","authors":"Chloe Smith, Derya Iner","doi":"10.55831/ajis.v6i2.361","DOIUrl":"https://doi.org/10.55831/ajis.v6i2.361","url":null,"abstract":"This study investigates the role of populism in the growing prominence of the far-right and will address a research gap by specifically focusing on the Australian context – a national setting often overlooked in this field of study. A fresh approach is taken that seeks to understand the new far-right landscape in in terms of discourse, messaging and appeals, rather than trying to group together people and parties. This lens will be used to establish how three components of framing and disseminating far-right discourse have been crucial in the contemporary popularisation of far-right appeals. Firstly, the use of populism to mobilise the ethno-cultural majority who are feeling threatened and hostile due to historical, political and contextual factors. The fluid and pragmatic changing of discourses will then be identified as a decisive strategy in appealing to a wider audience, with specific consideration given to the far-right’s utilisation of Islamophobic messaging. The final component is the evolution and widespread dissemination of far-right messaging. It will be argued that the populist far-right have transformed and achieved mainstream success because these three components have come together at this time in history and provided a great deal of strength to the operation of the far-right.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126409156","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
At the end of 19th century, the Muslim scholars realized that the current banking system and economy was interest-based (riba) in all forms of transactions whether commercial or non-commercial. After the 20th century, proponents of Islamic economics put forward the establishment of a modern banking system that adhered to sharia principles and banned all forms of riba. It is important to note that the restriction on interest (riba) was also prevailed even among the non-Muslims and the origins of interest prohibition can be traced back to the Jewish and Christian faiths. However, the issue of prohibiting interest in modern financial system is still a matter of debate among Islamic jurists and this often cause confusion and inconsistency as to which the case of riba can be applied. This article argues that, whereas riba is expressly prohibited in all aspects of religion in the classical religious context, the modern practice of the interest system in Islamic finance is still debated in the context of contemporary society.
{"title":"Why an Interest-Free Economy was Instituted from Early Religious Zeal?","authors":"R. Setiawan","doi":"10.55831/ajis.v6i2.347","DOIUrl":"https://doi.org/10.55831/ajis.v6i2.347","url":null,"abstract":"At the end of 19th century, the Muslim scholars realized that the current banking system and economy was interest-based (riba) in all forms of transactions whether commercial or non-commercial. After the 20th century, proponents of Islamic economics put forward the establishment of a modern banking system that adhered to sharia principles and banned all forms of riba. It is important to note that the restriction on interest (riba) was also prevailed even among the non-Muslims and the origins of interest prohibition can be traced back to the Jewish and Christian faiths. However, the issue of prohibiting interest in modern financial system is still a matter of debate among Islamic jurists and this often cause confusion and inconsistency as to which the case of riba can be applied. This article argues that, whereas riba is expressly prohibited in all aspects of religion in the classical religious context, the modern practice of the interest system in Islamic finance is still debated in the context of contemporary society.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122303865","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Studying the sirah (biography of Prophet Muhammad) in today’s world is more than a mere exploration into past events, but a three dimensional and timeless study that is as relevant today as it was previously and will continue to be. Integrating the fields of social psychology and cognitive historiography, this article questions whether Prophet Muhammad ‘civilised’ a ‘savage’ society by critiquing the loaded language implicit in the question. This article instead offers that Prophet Muhammad’s leadership style was consistent with psychological theories of transformational leadership and not one that was imperialistic nor used the language present in colonialism that divided people into ‘civilised’ and ‘savage.’
{"title":"Civilised or Savage","authors":"Mostafa Hany El-Gashingi","doi":"10.55831/ajis.v6i1.335","DOIUrl":"https://doi.org/10.55831/ajis.v6i1.335","url":null,"abstract":"\u0000 \u0000 \u0000Studying the sirah (biography of Prophet Muhammad) in today’s world is more than a mere exploration into past events, but a three dimensional and timeless study that is as relevant today as it was previously and will continue to be. Integrating the fields of social psychology and cognitive historiography, this article questions whether Prophet Muhammad ‘civilised’ a ‘savage’ society by critiquing the loaded language implicit in the question. This article instead offers that Prophet Muhammad’s leadership style was consistent with psychological theories of transformational leadership and not one that was imperialistic nor used the language present in colonialism that divided people into ‘civilised’ and ‘savage.’ \u0000 \u0000 \u0000","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124029778","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A review of the following Arabic book: Aldahesh, Ali Yunis (2020). English Translations of the Qur’an: A Descriptive Comparative Study in their Aspects of Disagreement (al-Tarjamātu al-Ingilīziyyaui li-Maʿānī al-Qur’āni al-Karīm: Dirāsatun fī Maḍāhiri al-ʾIkhtilāf). Cairo: Hala Publishing Company. 264pp.
回顾以下阿拉伯语书籍:Aldahesh, Ali Yunis(2020)。《古兰经》英译:不同方面的描述性比较研究(al-Tarjamātu al- ingil ziyyaui li-Ma æ ānī al-Qur ' āni al- kar m: Dirāsatun f æ Maḍāhiri al- al- al Ikhtilāf)。开罗:哈拉出版公司，264页。
{"title":"English Translations of the Qur’an","authors":"Abbas Brashi","doi":"10.55831/ajis.v6i1.339","DOIUrl":"https://doi.org/10.55831/ajis.v6i1.339","url":null,"abstract":"A review of the following Arabic book: \u0000Aldahesh, Ali Yunis (2020). English Translations of the Qur’an: A Descriptive Comparative Study in their Aspects of Disagreement (al-Tarjamātu al-Ingilīziyyaui li-Maʿānī al-Qur’āni al-Karīm: Dirāsatun fī Maḍāhiri al-ʾIkhtilāf). Cairo: Hala Publishing Company. 264pp.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"75 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123373100","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
John B. Cobb Jr. and Seyyed Hossein Nasr attempt to bring religious moral foundation into the discourse on environmental sustainability. The present study focuses how Cobb and Nasr address the ecological crisis in connection with their respective faith traditions. It investigates whether their eco-theological thoughts are complementary in contextualising religious moral foundations with the present environmental problems. By making a comparative analysis of their eco-religious understanding and suggestions, this paper shows why their eco-theological thoughts seem significant for addressing environmental issues and how their suggestions can motivate humans to protect the natural environment.
John B. Cobb Jr.和Seyyed Hossein Nasr试图将宗教道德基础带入环境可持续性的论述中。本研究的重点是科布和纳斯尔如何处理与他们各自的信仰传统有关的生态危机。考察他们的生态神学思想在将宗教道德基础与当前环境问题语境化方面是否具有互补性。本文通过对他们的生态宗教认识和建议的比较分析，说明了他们的生态神学思想对解决环境问题的意义，以及他们的建议如何激励人类保护自然环境。
{"title":"Religions and Environmental Sustainability","authors":"M. Sayem","doi":"10.55831/ajis.v6i1.265","DOIUrl":"https://doi.org/10.55831/ajis.v6i1.265","url":null,"abstract":"\u0000 \u0000 \u0000John B. Cobb Jr. and Seyyed Hossein Nasr attempt to bring religious moral foundation into the discourse on environmental sustainability. The present study focuses how Cobb and Nasr address the ecological crisis in connection with their respective faith traditions. It investigates whether their eco-theological thoughts are complementary in contextualising religious moral foundations with the present environmental problems. By making a comparative analysis of their eco-religious understanding and suggestions, this paper shows why their eco-theological thoughts seem significant for addressing environmental issues and how their suggestions can motivate humans to protect the natural environment. \u0000 \u0000 \u0000","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131425851","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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