Georgian Yuranis Msoflmxedveloba Placdarmi Kulturuli Reformistvis Books In Brief The Qur Anic Worldview A Springboard For Cultural

The book is a program which seeks to construct an intellectual framework for Islamic methodology with a view to realizing practical training in the thoughtful investigation of issues related to knowledge in various fields. The book’s title affirms the distinctive types of integration that characterize Islamic methodology, including integration of sources, means, and schools of thought, as well as existing realities with desired ideals etc. This is fully consistent with human nature, as variety is fundamental to the functions people perform and skills they master. The work essentially makes the case that fundamental to any Muslim recovery is laying the foundations of sound thinking and values that integrate the two main sources of knowledge: Revelation and Reality (that is the created worlds both physical, societal and psychological) under the umbrella of Tawhid. This concept of integration implies using both human theoretical conceptualization and practical experimental investigation whilst also affirming the need to apply human capabilities in understanding the divine text, and acquiring sound knowledge of the physical world in terms of its resources, as well as accumulated past and present human experiences. The aim being to vitalize human potential and creativity.

Shaikh Muhammad al-Tahir ibn Ashur is the most renowned Zaytuna Imam and one of the great Islamic scholars of the 20th century. The publication of this translation of Shaikh Ibn Ashur’s Treatise on Maqasid al-Shari’ah is a breakthrough in studies on Islamic law in the English language. In this book, Ibn Ashur proposed Maqasid as a methodology for the renewal of the theory of Islamic law, which has not undergone any serious development since the era of the great imams. Ibn Ashur – quite courageously – also addressed the sensitive topic of the intents/Maqasid of Prophet Muhammad (SAAS) behind his actions and decisions. He introduced criteria to differentiate between the Prophetic traditions that were meant to be part of Islamic law and the Prophetic actions/ sayings that were meant to be for the sake of specific purposes such as political leadership, court judgment, friendly advice, and conflict resolution. But Ibn Ashur’s most significant contribution in this book has been the development of new Maqasid by coining new, contemporary, terminology that were never formulated in traditional usul al-fiqh. For example, Ibn Ashur developed the theory of the ‘preservation of lineage’ into ‘the preservation of the family system’, the ‘protection of true belief’ into ‘freedom of beliefs’, etc. He also introduced the concepts of ‘orderliness’, ‘natural disposition’, ‘freedom’, ‘rights’, ‘civility’, and ‘equality’ as Maqasid in their own right, and upon which the whole Islamic law is based. This development opens great opportunities for Islamic law to address current and real challenges for Muslim societies and Muslim minorities.

<p>We live in a period of accelerating change. New trends, technologies and crisis emerge rapidly and transform familiar social and political landscapes. Established and cherished ideals, with deep historical roots, can be overturned overnight. Unconventional and uncommon notions and events can appear as though from nowhere, proliferate, and become dominant. The last few years alone have witnessed the emergence of populism and the far right in Europe and the US, Brexit, cracks in the European Union, cyber wars accompanied by the re-emergence of a cold war. China as an increasingly dominant new superpower. Pandemics like the Ebola and Zika viruses. Climate change leading to extreme weather events. Driverless cars. AI. ‘Fake News’. ‘Alternative Facts’. ‘Post-Truth’. ‘Disruptive technologies’ that disrupt and often corrupt everything. Everything seems to be in a state of flux, nothing can be trusted. All that we regard as normal is melting away right before us.</p><p><br></p><p>The postnormal times theory attempts to make sense of a rapidly changing world, where uncertainty is the dominant theme and ignorance has become a valuable commodity. <em>The Postnormal Times Reader</em> is a pioneering anthology of writings on the contradictory, complex and chaotic nature of our era. It covers the origins, theory and methods of postnormal times; and examines a host of issues, ranging from climate change, governance, Middle East to religion and science, from the perspective of postnormal times. By mapping some of the key local and global issues of our transitional age, the Reader suggests a way of navigating our turbulent futures.</p>

In today’s complex and volatile world the consequences of relying on fraudulent and counterfeit Hadith to legitimize extremist behavior, issue violent fatwas, and justify blatant abuse, particularly of women, is not only far too easy but in fact dangerous. Israr Khan addresses the sensitive topic of Hadith authentication, focusing on the criteria adopted by classical scholars to maintain that concentration on the continuity and accuracy of the chain of narrators, rather than the textual content of Hadith, has led to particular Hadith being included which either contradict other Hadith directly, project the Prophet (SAAS) in an uncharacteristic light, or do not reflect and/or conflict with the teachings of the Qur’an. The study traces in careful detail the historical development of the oral and written traditions, as well as the many targeted attempts at fabrication that took place, critiquing in methodical detail certain Hadith which have come to be widely accepted as “authentic.” The prominent collections we have today, were made possible by the development of the science of Hadith criticism, and Muslim scholars deserve deep appreciation for their painstaking work, as well as their invaluable contribution towards preserving the Hadith literature to the best of their ability. However, insists the author, the process is ongoing, and the closed door policy which currently surrounds Hadith authentication needs to be carefully reexamined.

Until now the bulk of the literature about the veil has been written by outsiders who do not themselves veil. This literature often assumes a condescending tone about veiled women, assuming that they are making uninformed decisions choices about veiling makes them subservient to a patriarchal culture and religion. “Rethinking Muslim Women and the Veil” offers an alternative viewpoint, based on the thoughts and experiences of Muslim women themselves. This is the first time a clear and concise book-length argument has been made for the compatibility between veiling and modernity. Katherine Bullock uncovers positive aspects of the veil that are frequently not perceived by outsiders. “Rethinking Muslim Women and the Veil” looks at the colonial roots of the negative Western stereotype of the veil. It presents interviews with Muslim women to discover their thoughts and experiences with the veil in Canada. The book also offers a positive theory of veiling. The author argues that in consumer capitalist cultures, women can find wearing the veil a liberation from the stifling beauty game that promotes unsafe and unhealthy ideal body images for women. This book also includes an extensive bibliography on topics related to Muslim women and the veil.

The author explores education from the essential principles of Tawhid (Oneness of God, humanity, knowledge); fitrah (concept of human nature); and the role of humans as vicegerents of God on earth (responsibility and stewardship). The current education system dates back a hundred years or more, and is in desperate need of a 'reboot'. In developing the industrialized society, the education system itself became like a factory, the end product being pupils who merely regurgitate facts, and themselves end up as cogs in the machine that is the wider industrial complex. The legacy of this is a soulless ‘functional’ educational system that fails to develop pupils to meet the present and future needs of individuals and their expectations. This failure inevitably impacts on society and humanity at large. Society has long since moved beyond the industrial revolution and into an age of global connectedness where the sum of human knowledge is freely available via the internet. It is an age where people are generally more well informed and on a variety of issues. An effective holistic educational philosophy is required, one that gives full spiritual meaning to all that a child learns. It should equip children with spiritual awareness, morals and values, social responsibility and accountability, self-discipline and self-determination, self-confidence and empowerment, ambition and aspiration tempered with thoughtfulness and a sense of gratitude.

IIIT Books-In-Brief Series is a valuable collection of the Institute’s key publications written in condensed form to give readers a core understanding of the main contents of the original. In his passionate devotion to the task of inviting others to Islam, Muhammad al-Ghazali (1917-1996) presented Muslims with a power-ful critique of themselves, not only in their endemic failure to project Islam in the best, most reasoned light, but also in their betrayal of the Qur’an’s spiritual principles and the highest standards set by the Prophet Muhammad. This work analyzes al-Ghazali’s critique of du'at (those inviting to Islam) and the practice of dawah work itself (the call to Islam). It also examines his methodology, various proposed solutions, and the juristic responses to his perspective. The evolution of al-Ghazali’s thought and the people and factors influencing him are key elements of the study. It is hard to conceive where the state of discourse on da¢wah and Islamic reform would be without al-Ghazali’s outstanding contributions. The powerful stand he took on the importance of education, the significant weight he gave to a free society, his promotion of a decent standard of living for the poor, the qualities of moral and personal excellence he appealed for, and his compassionate, impassioned role as an educator, all these pre-serve al-Ghazali’s reputation, both in his own lifetime and for many generations to come, as one of the twentieth century’s most important Muslim intellectual thinkers and reformers. His legacy is founded on a lifetime of service.

This is a carefully reasoned, positive, and largely reflective work. Looking back at the various stages of Islamic historical development, AbuSulayman puts forward a thesis that focuses on the recovery of what is termed the Qur’anic worldview. By this is meant an ethical, monotheistic, and purposeful perspective on the world and those within it. Our faith will only be complete when we have become utterly sincere in our love for God, a love expressed in a pure, passionate love for goodness and truth in this world. It was the strict internalization of this perspective and close adherence to the principles of the Qur’an which AbuSulayman contends, played a key factor in galvanizing the devout and intensely God-conscious followers of fledgling Islam to achieve the successes that they once did, the profound historical and global impact of which is still the subject of much study and admiration today. The rebirth of Islamic identity through this Qur’anic worldview is the key requirement of our times and a prerequisite for any future healthy and viable development of Muslim societies.