This report presents an overview of the discipline of Islamic studies in the Australia’s higher education sector collected in 2017. After a brief exploration of the history of teaching Islam and Islamic studies in modern Western institutions, the report briefly discusses the types of theoretical and methodological issues that concern the contemporary discipline of Islamic studies in the Western context. This leads to the main subject matter of the report, which focuses on identifying the major Australian universities that currently offer substantial Islamic studies courses and discusses the types of majors and programs offered; the institutional background in which these majors and programs emerged and currently operate; the breakdown and content of the courses offered; and what graduate outcomes the institutions envisage for their graduates. Finally, the report makes a few brief, general and preliminary observations regarding the future of Islamic studies in the Australian context.
{"title":"Islamic Studies in Australia’s Higher Education Sector","authors":"Halim Rane, Adis Duderija, Jessica Mamone","doi":"10.55831/ajis.v6i1.337","DOIUrl":"https://doi.org/10.55831/ajis.v6i1.337","url":null,"abstract":"This report presents an overview of the discipline of Islamic studies in the Australia’s higher education sector collected in 2017. After a brief exploration of the history of teaching Islam and Islamic studies in modern Western institutions, the report briefly discusses the types of theoretical and methodological issues that concern the contemporary discipline of Islamic studies in the Western context. This leads to the main subject matter of the report, which focuses on identifying the major Australian universities that currently offer substantial Islamic studies courses and discusses the types of majors and programs offered; the institutional background in which these majors and programs emerged and currently operate; the breakdown and content of the courses offered; and what graduate outcomes the institutions envisage for their graduates. Finally, the report makes a few brief, general and preliminary observations regarding the future of Islamic studies in the Australian context.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"233 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":"116513558","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}
During the 13th and 14th centuries, much was written on aḥkām an-naẓar (the rules of viewing in Islam) and aḥkām al-bunyān (the rules of building in Islamic cities). Both legal texts derived their rules from the Sharia and more specifically, its primary sources, the Qur’ān and ḥadīth. The implications of these legal texts can be noticed in some aspects of Islamic culture and behaviour as well as in the streets and organic structure of traditional Arab-Islamic cities. This research argues the rules of vision (naẓar) and building (bunyān) in both manuscripts base their theories on the Qur’ān and ḥadīth. Both legal texts also influenced people and the socio-spatial organisation of domestic architecture and the city in medieval Islam. A correlation, which exists between aḥkām an-naẓar and aḥkām al-bunyān, managed visual contacts and shaped socio-spatial arrangements in the urban design of North African Islamic cities. This research relies on analysing two medieval Islamic manuscripts: Ibn al-Qaṭṭān al-Fāsī’s book Iḥkām an-naẓar fī aḥkām an-naẓar bi-hāssat al-baṣar (Scrutinising the Rulings Concerning Seeing with the Sense of Vision) and Ibn al-Rāmi’s Kitab al-I’lan Bi-Aḥkām al-Bunyān (The Book of Pronouncing Judgments in [Matters of] Building). This research first sets the historical context in which these texts were written and discusses their influences on vision, being an inherent concept in Islam, and building, as the physical context around which life takes place. Additionally, it examines the connections between both legal texts to determine how the Qur’ān and ḥadīth shaped visual contacts in Muslim societies as well as socio-spatial structures in Islamic cities. Lastly, this research evaluates the findings based on the implications of both legal texts on the socio-spatial organisation of a specific settlement: Medina of Tunis.
{"title":"Law and Vision","authors":"M. Faleh","doi":"10.55831/ajis.v6i1.315","DOIUrl":"https://doi.org/10.55831/ajis.v6i1.315","url":null,"abstract":"\u0000 \u0000 \u0000During the 13th and 14th centuries, much was written on aḥkām an-naẓar (the rules of viewing in Islam) and aḥkām al-bunyān (the rules of building in Islamic cities). Both legal texts derived their rules from the Sharia and more specifically, its primary sources, the Qur’ān and ḥadīth. The implications of these legal texts can be noticed in some aspects of Islamic culture and behaviour as well as in the streets and organic structure of traditional Arab-Islamic cities. This research argues the rules of vision (naẓar) and building (bunyān) in both manuscripts base their theories on the Qur’ān and ḥadīth. Both legal texts also influenced people and the socio-spatial organisation of domestic architecture and the city in medieval Islam. A correlation, which exists between aḥkām an-naẓar and aḥkām al-bunyān, managed visual contacts and shaped socio-spatial arrangements in the urban design of North African Islamic cities. This research relies on analysing two medieval Islamic manuscripts: Ibn al-Qaṭṭān al-Fāsī’s book Iḥkām an-naẓar fī aḥkām an-naẓar bi-hāssat al-baṣar (Scrutinising the Rulings Concerning Seeing with the Sense of Vision) and Ibn al-Rāmi’s Kitab al-I’lan Bi-Aḥkām al-Bunyān (The Book of Pronouncing Judgments in [Matters of] Building). This research first sets the historical context in which these texts were written and discusses their influences on vision, being an inherent concept in Islam, and building, as the physical context around which life takes place. Additionally, it examines the connections between both legal texts to determine how the Qur’ān and ḥadīth shaped visual contacts in Muslim societies as well as socio-spatial structures in Islamic cities. Lastly, this research evaluates the findings based on the implications of both legal texts on the socio-spatial organisation of a specific settlement: Medina of Tunis. \u0000 \u0000 \u0000","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"27 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":"133726431","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 sheds some light on how the philosophical and theological beliefs of al-Jāḥiẓ (d. 868), as a Muʿtazilite, influenced his literary views and opinions. Among these are the concepts of Ṭabʿ and Ṭibāʿ, which are frequently mentioned in his writings. The concepts of Ṭabʿ and Ṭibāʿ originally address philosophically related theological questions, which were extended to cover literary points. On the theological level, these concepts were used to support the Muʿtazilah’s interpretation of human free will viewed in light of their belief in the unicity and justice of God. The notions of Ṭabʿ and Ṭibāʿ arose out of the Muʿtazilah’s discussion of ‘generated acts’. Regarding the literary domain, al-Jāḥiẓ applied the concepts of Ṭabʿ and Ṭibāʿ to the interpretation of littérateur creativity and his literary production. The way al-Jāḥiẓ interpreted the notions of Ṭabʿ and Ṭibāʿ displays natural determinism disguised under Divine determinism.
{"title":"Some Critical Reflections on al-Jāḥiẓ’s Notions of Ṭabʿ and Ṭibāʿ (Innate Dispositions)","authors":"Zaid Alamiri","doi":"10.55831/ajis.v6i1.295","DOIUrl":"https://doi.org/10.55831/ajis.v6i1.295","url":null,"abstract":"\u0000 \u0000 \u0000This study sheds some light on how the philosophical and theological beliefs of al-Jāḥiẓ (d. 868), as a Muʿtazilite, influenced his literary views and opinions. Among these are the concepts of Ṭabʿ and Ṭibāʿ, which are frequently mentioned in his writings. The concepts of Ṭabʿ and Ṭibāʿ originally address philosophically related theological questions, which were extended to cover literary points. On the theological level, these concepts were used to support the Muʿtazilah’s interpretation of human free will viewed in light of their belief in the unicity and justice of God. The notions of Ṭabʿ and Ṭibāʿ arose out of the Muʿtazilah’s discussion of ‘generated acts’. Regarding the literary domain, al-Jāḥiẓ applied the concepts of Ṭabʿ and Ṭibāʿ to the interpretation of littérateur creativity and his literary production. The way al-Jāḥiẓ interpreted the notions of Ṭabʿ and Ṭibāʿ displays natural determinism disguised under Divine determinism. \u0000 \u0000 \u0000","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"7 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":"128311651","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}
Rejecting ḥadīth based on it contradicting with known historical events has been deemed an accepted principle of matncriticism amongst classical ḥadīth scholars. How exactly is this rule meant to be applied is the question that this paper attempts to address by looking at how Abu Jaʿfar al-Ṭaḥāwī applied it throughout his magnum corpus - Sharḥ mushkil al-āthār. Of the fourteen examples selected from the fifteen-volume work, it can be seen that Ṭaḥāwī often uses this principle to reject what would normally be deemed very authentic ḥadīth. However, when the ḥadīth at hand is ‘raised’, that is it is a prophetic ḥadīth (marfūʿ), we find Ṭaḥāwī exercising flexible hermeneutical skills and defending the ḥadīth.
因为与已知的历史事件相矛盾而拒绝ḥadīth，这在古典ḥadīth学者中被认为是一种公认的批判原则。这条规则究竟应该如何应用，这是本文试图通过考察Abu Ja - al- far al-Ṭaḥāwī如何在他的文集sharghamushkil al- -āthār中应用这条规则来解决的问题。从15卷的作品中选择的14个例子中，可以看出Ṭaḥāwī经常使用这一原则来拒绝通常被认为是非常真实的ḥadīth。然而，当手中的ḥadīth被“举起”时，也就是说，它是一个预言性的ḥadīth (marfki - yi)，我们发现Ṭaḥāwī运用灵活的解释学技巧，捍卫ḥadīth。
{"title":"Use of Historical Information in Conducting Content Criticism in Hadith","authors":"Mir Sadeq Ansari","doi":"10.55831/ajis.v5i3.301","DOIUrl":"https://doi.org/10.55831/ajis.v5i3.301","url":null,"abstract":"Rejecting ḥadīth based on it contradicting with known historical events has been deemed an accepted principle of matncriticism amongst classical ḥadīth scholars. How exactly is this rule meant to be applied is the question that this paper attempts to address by looking at how Abu Jaʿfar al-Ṭaḥāwī applied it throughout his magnum corpus - Sharḥ mushkil al-āthār. Of the fourteen examples selected from the fifteen-volume work, it can be seen that Ṭaḥāwī often uses this principle to reject what would normally be deemed very authentic ḥadīth. However, when the ḥadīth at hand is ‘raised’, that is it is a prophetic ḥadīth (marfūʿ), we find Ṭaḥāwī exercising flexible hermeneutical skills and defending the ḥadīth.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126394442","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}
Sharia has continuously developed since Islam’s inception in the seventh century CE. This article focuses on hudud criminal law evidentiary requirements, particularly adultery, and critically assesses the impact of modern technology on these laws. Many modern Muslim states implementing Sharia or a part of it are struggling to incorporate technological advancements into their criminal evidence rules. In assessing the desirability of updating Sharia proofs, it is established that modern technology can be comfortably incorporated as circumstantial proof in Sharia under the legal concept of ijtihad. Such proof, however, means it cannot be used to prove hudud crimes, such as adultery, which would contravene objectives of Sharia, hudud, and Sharia privacy principles. Consequently, while modern technology can be incorporated within Sharia evidence laws, there are restrictions on its use due to the unique aspects of hudud and its Sharia objectives. Modern technology, such as DNA testing, may be used as paternity verification at a wife’s request to establish her innocence in li’an cases or to prove paternity under family and civil laws to provide maternal and child welfare rights. A number of modern Muslim jurisdictions are currently grappling with these issues, using creative approaches in combining modern legislation with Sharia principles. This article argues there is no discrepancy between retaining immutable Sharia laws while simultaneously updating other laws and procedures, including the integration of modern technology.
{"title":"Evidence Laws in Sharia and the Impact of Modern Technology and DNA Testing","authors":"Souha Korbatieh","doi":"10.55831/ajis.v5i3.303","DOIUrl":"https://doi.org/10.55831/ajis.v5i3.303","url":null,"abstract":"Sharia has continuously developed since Islam’s inception in the seventh century CE. This article focuses on hudud criminal law evidentiary requirements, particularly adultery, and critically assesses the impact of modern technology on these laws. Many modern Muslim states implementing Sharia or a part of it are struggling to incorporate technological advancements into their criminal evidence rules. In assessing the desirability of updating Sharia proofs, it is established that modern technology can be comfortably incorporated as circumstantial proof in Sharia under the legal concept of ijtihad. Such proof, however, means it cannot be used to prove hudud crimes, such as adultery, which would contravene objectives of Sharia, hudud, and Sharia privacy principles. Consequently, while modern technology can be incorporated within Sharia evidence laws, there are restrictions on its use due to the unique aspects of hudud and its Sharia objectives. \u0000Modern technology, such as DNA testing, may be used as paternity verification at a wife’s request to establish her innocence in li’an cases or to prove paternity under family and civil laws to provide maternal and child welfare rights. A number of modern Muslim jurisdictions are currently grappling with these issues, using creative approaches in combining modern legislation with Sharia principles. \u0000This article argues there is no discrepancy between retaining immutable Sharia laws while simultaneously updating other laws and procedures, including the integration of modern technology.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121606080","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}
Despite the strong emphasis on ethics within the Islamic tradition, Islamic ethics itself is scarcely represented as a discipline within academic scholarship (Ansari 1989). Even within this area, Islamic ethics have predominantly been studied from Sunni perspectives, with little attention being paid to Shi’ite or other minority understandings. This paper will, therefore, use qualitative data collection methods of semi-structured in-depth interviews and focus groups, to sociologically study the perceptions, understandings, and applications of Islamic ethics in Australian Shi’ite Muslim everyday living. It will investigate the overarching understanding of Islamic ethics and its specific application in Australian Shi’ite Muslim context. The papers objective, therefore, is twofold: one to strengthen Islamic ethics as an independent discipline; and two to address the scant attention Shi’ite Islamic ethics has received in Islamic ethics scholarship generally. Conceptually, this project will contribute to the understanding of Islamic ethics through a particular analysis of Shi’ite Islamic ethics in an Australian Shi’ite context. This is significant as specific understandings of Islamic ethics in certain contexts help to explain how minority groups such as Shi’ite Muslims develop their own ethical standards to shape social relations in society.
{"title":"Understanding the Australian Shi'ite Muslim Perspective on Ethics","authors":"M. Younes","doi":"10.55831/ajis.v5i3.297","DOIUrl":"https://doi.org/10.55831/ajis.v5i3.297","url":null,"abstract":"Despite the strong emphasis on ethics within the Islamic tradition, Islamic ethics itself is scarcely represented as a discipline within academic scholarship (Ansari 1989). Even within this area, Islamic ethics have predominantly been studied from Sunni perspectives, with little attention being paid to Shi’ite or other minority understandings. This paper will, therefore, use qualitative data collection methods of semi-structured in-depth interviews and focus groups, to sociologically study the perceptions, understandings, and applications of Islamic ethics in Australian Shi’ite Muslim everyday living. It will investigate the overarching understanding of Islamic ethics and its specific application in Australian Shi’ite Muslim context. The papers objective, therefore, is twofold: one to strengthen Islamic ethics as an independent discipline; and two to address the scant attention Shi’ite Islamic ethics has received in Islamic ethics scholarship generally. Conceptually, this project will contribute to the understanding of Islamic ethics through a particular analysis of Shi’ite Islamic ethics in an Australian Shi’ite context. This is significant as specific understandings of Islamic ethics in certain contexts help to explain how minority groups such as Shi’ite Muslims develop their own ethical standards to shape social relations in society.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128994113","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}
Violent Islamism is a modern sociological phenomenon with origins in the crisis of society and the negative consequences of modernity. It sees the society and the modern world steeped in a quagmire with an obscene level of wealth and power in the hands of a few and a large section of society in perpetual strife and suffering. Apart from the West in various other parts of the world there is economic stagnation, many in the society are excluding from resources revenue, and the trade and social networks being disrupted and societies torn apart with the creation of new nation states. The society has huge urban agglomerations and people in millions, especially young men and women, are either unemployed or underemployed and many feel alienated from prosperous way of life enjoyed by the urban elite and uprooted from the social fabric of the society where sense of solidarity has been pilfered away. The crisis needs to be addressed and the imbalance corrected immediately. This paper posits that violent Islamism purports to have a solution which is to totally rearrange the social, economic, and political structures of the society, Islamise the knowledge and civil and economic institutions, and establishment the Caliphate with shari'ah as its constitution. Violent Islamists are only too willing and ready to remake the world and will use any means to achieve this goal even defensive and offensive jihad as a weapon of choice.
{"title":"Jihad in Violent Islamist Paradigm","authors":"Jan A. Ali, Anum Sikandar","doi":"10.55831/ajis.v5i3.317","DOIUrl":"https://doi.org/10.55831/ajis.v5i3.317","url":null,"abstract":"Violent Islamism is a modern sociological phenomenon with origins in the crisis of society and the negative consequences of modernity. It sees the society and the modern world steeped in a quagmire with an obscene level of wealth and power in the hands of a few and a large section of society in perpetual strife and suffering. Apart from the West in various other parts of the world there is economic stagnation, many in the society are excluding from resources revenue, and the trade and social networks being disrupted and societies torn apart with the creation of new nation states. The society has huge urban agglomerations and people in millions, especially young men and women, are either unemployed or underemployed and many feel alienated from prosperous way of life enjoyed by the urban elite and uprooted from the social fabric of the society where sense of solidarity has been pilfered away. The crisis needs to be addressed and the imbalance corrected immediately. This paper posits that violent Islamism purports to have a solution which is to totally rearrange the social, economic, and political structures of the society, Islamise the knowledge and civil and economic institutions, and establishment the Caliphate with shari'ah as its constitution. Violent Islamists are only too willing and ready to remake the world and will use any means to achieve this goal even defensive and offensive jihad as a weapon of choice.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134374720","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}
Violent Islamism is a modern sociological phenomenon with origins in the crisis of society and the negative consequences of modernity. It sees the society and the modern world steeped in a quagmire with an obscene level of wealth and power in the hands of a few and a large section of society in perpetual strife and suffering. Apart from the West in various other parts of the world there is economic stagnation, many in the society are excluding from resources revenue, and the trade and social networks being disrupted and societies torn apart with the creation of new nation states. The society has huge urban agglomerations and people in millions, especially young men and women, are either unemployed or underemployed and many feel alienated from prosperous way of life enjoyed by the urban elite and uprooted from the social fabric of the society where sense of solidarity has been pilfered away. The crisis needs to be addressed and the imbalance corrected immediately. This paper posits that violent Islamism purports to have a solution which is to totally rearrange the social, economic, and political structures of the society, Islamise the knowledge and civil and economic institutions, and establishment the Caliphate with shari'ah as its constitution. Violent Islamists are only too willing and ready to remake the world and will use any means to achieve this goal even defensive and offensive jihad as a weapon of choice.
{"title":"Islamic Studies in the Modern World","authors":"Jan A. Ali","doi":"10.55831/ajis.v5i3.305","DOIUrl":"https://doi.org/10.55831/ajis.v5i3.305","url":null,"abstract":"Violent Islamism is a modern sociological phenomenon with origins in the crisis of society and the negative consequences of modernity. It sees the society and the modern world steeped in a quagmire with an obscene level of wealth and power in the hands of a few and a large section of society in perpetual strife and suffering. Apart from the West in various other parts of the world there is economic stagnation, many in the society are excluding from resources revenue, and the trade and social networks being disrupted and societies torn apart with the creation of new nation states. The society has huge urban agglomerations and people in millions, especially young men and women, are either unemployed or underemployed and many feel alienated from prosperous way of life enjoyed by the urban elite and uprooted from the social fabric of the society where sense of solidarity has been pilfered away. The crisis needs to be addressed and the imbalance corrected immediately. This paper posits that violent Islamism purports to have a solution which is to totally rearrange the social, economic, and political structures of the society, Islamise the knowledge and civil and economic institutions, and establishment the Caliphate with shari'ah as its constitution. Violent Islamists are only too willing and ready to remake the world and will use any means to achieve this goal even defensive and offensive jihad as a weapon of choice.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124655600","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 Qur’ān hosts numerous dialogues independent of its readers’ moral and ideological positions – a key source for renewed learning and understanding. Conventional readings of the Qur’ān rarely notice the subtle underlying linguistic features. Similarly, rote readings can narrow one’s capacity for renewed learning. As a result, the accustomed reader misses the profound moral lessons. To address this problem, I have analysed how the Qur’ān can be imagined as an open academy for learning dialogic exchange. This article’s thematic approach is inspired by heuristic modes of learning to ascertain the Qur’ān’s dialogic medium as a model of ‘invitational rhetoric.’ The theories in this article create an inter-disciplinary framework. I used the Arabic word qawl (statement/assertion) as a primary linguistical index of dialogic exchange. I quantitatively surveyed two morphological derivatives of this word across the Qur’ānic text: qul (say, denoting God’s voice) and qālū (they said, plural in the past tense, denoting voices of the Other vis-à-vis God). These derivatives signify voices speaking from different yet interactive contexts. This article argues the Qur’ān’s down-to-earth guidance translates the notion of dialogue from an elitist noun concept into an interactive dialogic context. The Qur’ān’s dialogic medium illustrates its artistic elevation of dialogic exchanges at two levels: justice and iḥsān (excellence). To this end, I use content analysis to analyse emergent themes according to the three principles of invitational rhetoric. The outcomes of this analysis ascertained how the Qur’ān records multiple voices of dialogic exchange, which it accords with its aesthetic features.
{"title":"Qur'ān as a Hidden Academy for Learning Dialogic Exchange","authors":"Mohamed Wehby","doi":"10.55831/ajis.v5i3.285","DOIUrl":"https://doi.org/10.55831/ajis.v5i3.285","url":null,"abstract":"The Qur’ān hosts numerous dialogues independent of its readers’ moral and ideological positions – a key source for renewed learning and understanding. Conventional readings of the Qur’ān rarely notice the subtle underlying linguistic features. Similarly, rote readings can narrow one’s capacity for renewed learning. As a result, the accustomed reader misses the profound moral lessons. To address this problem, I have analysed how the Qur’ān can be imagined as an open academy for learning dialogic exchange. This article’s thematic approach is inspired by heuristic modes of learning to ascertain the Qur’ān’s dialogic medium as a model of ‘invitational rhetoric.’ \u0000The theories in this article create an inter-disciplinary framework. I used the Arabic word qawl (statement/assertion) as a primary linguistical index of dialogic exchange. I quantitatively surveyed two morphological derivatives of this word across the Qur’ānic text: qul (say, denoting God’s voice) and qālū (they said, plural in the past tense, denoting voices of the Other vis-à-vis God). These derivatives signify voices speaking from different yet interactive contexts. \u0000This article argues the Qur’ān’s down-to-earth guidance translates the notion of dialogue from an elitist noun concept into an interactive dialogic context. The Qur’ān’s dialogic medium illustrates its artistic elevation of dialogic exchanges at two levels: justice and iḥsān (excellence). To this end, I use content analysis to analyse emergent themes according to the three principles of invitational rhetoric. The outcomes of this analysis ascertained how the Qur’ān records multiple voices of dialogic exchange, which it accords with its aesthetic features.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131870966","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}
Muslim Citizenship in the West EDITOR’S INTRODUCTION
《西方穆斯林公民》编者导言
{"title":"Editor's Introduction","authors":"Jan A. Ali","doi":"10.55831/ajis.v5i2.319","DOIUrl":"https://doi.org/10.55831/ajis.v5i2.319","url":null,"abstract":"Muslim Citizenship in the West \u0000EDITOR’S INTRODUCTION","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-09-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115068255","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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