bluuebunny/crossref_metadata_2025 huggingface dataset:
A Concept of Philosophy in the Qur'anic Context
Authors: Acikgenc Alparslan
Published: December 2020

One of the most debated subjects in philosophy is the nature andsubject matter of philosophy itself. It is pethaps the only discipline thatcritically discusses its own natum. This is one msan that has led philosophers,particularly after the nineteenth century, to distinguish philosophyfrom such other experimental sciences as physics, biology, or astronomy.When we add to this the nature of subjects discussed in philosophy, asopposed to the issues discussed in those sciences, the sharp distinctionbetween the two becomes decisively clear.It is our aim to investigate critically the nature of philosophical subjects,which constitub basically the method of philosophy, in order toarrive at a concept of philosophy that is acceptable to the Qur'anic perspective,which can be taken, as we shall see, as a contribution towardthe effort of Islamization. Our discussion requim the development of aclear conception of the term "philosophy." If we am to develop an Islamicconcept of philosophy, then we are required in the first instance toclarify what we mean by philosophy. We feel compelled to do this, becausein the history of human thought thew am more than a score ofconceptions about the nature, purpose, and subject matter of philosophy.However, settling this problem alone does not fulfill the task of our paper.We must, moreover, show what the role of philosophy may be in thissociety (in general) so that we can delineate mow effectively its significancein a Muslim community (in particular). Finally, we must try tojustify our arguments from the Qur'anic perspective in order to defendthe conception of philosophy that is to be developed hew as an adequateone.The discussion, then, will be divided into three main sections. Thefirst section will be devoted to "what philosophy is." In the second, weshall elucidate what we shall tern the "Qur'anic conception of or attitude ...
The Introduction of Arabic Philosophy into Europe
Authors: Koshul Basit B.
Published: December 2020

During the first three decades of this century, a lively debateemerged in western academic circles regarding the extent of theArab-Islamic influence on western civilization. Certain scholarsrejected the idea that the West had been influenced in any significantmanner by the classical Arab-Islamic civilization (ninth to twelfthcenturies CE). Barnes, in The Intellectual History of Mankind, arguesthat there is nothing in Islamic teachings or history that encouragedthe pursuit of learning and scholarship. Thus, he claimed, one cannotspeak of any "Islamic contribution" to western civilization. Sevier, inhis The Psychology of the Mussa/man, goes further and argues thatone cannot even speak of an "Arab" civilization, because all of theknowledge and scholarship produced in the classical age of Islamwere due to Syrian, Jewish, Hindu, and Persian efforts. It naturallyfollows that all talk of any Arab influence on the West is superfluous.Other scholars presented counterarguments and took the positionthat the Arab-Islamic influence on western civilization was very significant.Briffault, in The Making of Humanity, credits classical Islamicscholarship with producing the intellectual concepts and methods thatwere the indispensable preludes to the European renaissance. Sarton,in his Introduction to the History of Science, argues that the impact ofHindu and Chinese cultures on the West can be totally disregardedwithout seriously impairing one's ability to understand the postmedievalprogress of the West. But if the Arab-Islamic impact were tobe discounted, then the story of this progress would become confusedand unintelligible  ...
Islam and Civil Society in South Africa
Authors: Moosa Ebrahim
Published: December 2020

Somehow, apartheid brought with it unexpected benefits, such asthe formation of an effective civil society. In addition to the fact thatSouth Africa currently enjoys a preferential status in the internationalcommunity, over the decades state-driven apartheid was resisted by astrong civil society and mass-based organizations. There may be somevalidity to the argument that since the inception of a peaceful transitionto democracy, community-based organizations, nongovernmentalorganizations, and others have somewhat receded from thescene and, in so doing, have weakened civil society. Yet it would beincorrect to say that the new state dominates the postapartheid society.It was to explore the dynamics of the Muslim role in civil societythat the UNISA conference was convened. Several speakers reflectedon the experience of civil society in the Muslim world (JohnEsposito), Sudan (John Voll), Tunisia (Rashid al-Ghanushi), andAfrica in general (Ali Mazrui). All together, some twenty-three papersdealing with various aspects of South African civil society werepresented. Issues related to gender discourse in Islam (Amina WadudMuhsin),culture and conflict (Richard Martin), and interpreting Islamin a postmodern world (Tamara Sonn) were also discussed.The conference discussion was often lively, largely due to theattendance of more than two hundred people for three days. Whilethis format facilitated general public participation, it also inhibited a ...
Some Remarks on the Islamic and the Secular Paradigms of Knowledge
Authors: Al Alwani Taha J.
Published: December 2020

By the time secularist thought had succeeded, at an intellectuallevel, in challenging the authority of the Church, its roots had alreadytaken firm hold in western soil. Later, when western political and economicsystems began to prevail throughout the world, it was only naturalthat secularism, as the driving force behind these systems, shouldgain ascendency worldwide. In time, and with varying degrees of success,the paradigm of positivism gradually displaced traditional andreligious modes of thinking, with the result that generations of thirdworld thinkers grew up convinced that the only way to “progress” andreform their societies was the way of the secular West. Moreover, sincethe experience of the West was that it began to progress politically,economically, and intellectually only after the influence of the Churchhad been marginalized, people in the colonies believed that they wouldhave to marginalize the influence of their particular religions in orderto achieve a similar degree of progress. Under the terms of the newparadigm, turning to religion for solutions to contemporary issues is anabsurdity, for religion is viewed as something from humanity’s formativeyears, from a “dark” age of superstition and myth whose time hasnow passed. As such, religion has no relevance to the present, and allattempts to revive it are doomed to failure and are a waste of time.Many have supposed that it is possible to accept the westernmodel of a secular paradigm while maintaining religious practices andbeliefs. They reason that such an acceptance has no negative impactupon their daily lives so long as it does not destroy their places ofworship or curtail their right to religious freedom. Thus, there remainshardly a contemporary community that has not fallen under the swayof this paradigm. Moreover, it is this paradigm that has had the greatestinfluence on the way different peoples perceive life, the universe,and the role of humanity as well as providing them with an alternativeset of beliefs (if needed) and suggesting answers to the ultimate questions ...
The Moral Context of the Prohibition of Riba in Islam Revisited
Authors: Saeed Abdullah
Published: December 2020

The prohibition of riba (interest) in Islam has been a hotly discussedissue among contemporary Muslims since the 1960s. Since rihd is perceivedby a considerable number of Muslims to be bank interest, andalmost all banking systems in the world, including those of the Muslimworld, are based on interest, many Muslims are concerned whether it islawful. For those who regard bank interest as rihd, any increase in a loantransaction over and above the principal is rihd because it involves anincrease over and above the principal. They contend that the fiqhi interpretationof riba is the interpretation and must be followed. For otherMuslims, the prohibition of riba is related closely to the “exploitation” ofthe needy and poor by the relatively well-off, an element that, for them,may or may not exist in modem bank interest. These Muslims have arguedthat the fiqhi interpretation given to riha is inadequate and does not takeinto consideration the moral emphasis associated with the prohibition.This paper looks at a) the overall context of the Qur’anic prohibitionof rihd; b) how the term is used in the Qur’an, the Sunnah, and in thefiqhlliterature; and c) the lack of moral emphasis in the current debate.Riba and the Qur’an: The Context of ProhibitionThe Qur’an’s condemnation and ultimate prohibition of riba was precededby its condemnation of several other morally unacceptable forms ofbehavior toward the socially and economically weaker strata of theMakkan community. From the very beginning of the Prophet’s mission, ...
Popular Culture in the Muslim World
Authors: Siddiqui Dilnawaz A.
Published: December 2020

Popular Culture in Medieval Cairo. By Boaz Shoshan. Cambridge, UK andNew York Press Syndicate of the University of Cambridge, 1993.148 pp.Struggle and Survival in the Modern Middle East. By Edmund Burke, III(ed.). Berkeley, CA: University of California Press, 1993,400 pp.Living Islam: From Samarkand to Stornoway. By Akbar Ahmed. NewYork: Facts on File, Inc., 1994.224 pp.One of the many expressions of the postmodernist revolt against themodernist western establishment is said to be its popular culture. The theoreticalliterature produced across this cultural divide often characterizes itin terms of two extremes: as a supreme expression of the true aspirations ofthe heretofore underprivileged masses or as a weapon in the hands of thetraditionally powerful political, social, and economic elites. The latter useit as a tool with which to manipulate the masses for their own respectiveagendas. A constant refrain of Hitler invoking Nazi supremacy over allhumanity, as well as our own self-serving politicians doing their own thingin the name of the “intelligent and well-informed will of the American people,”are only two of many examples of this instrument’s ubiquitous use.The Multiple Uses of Popular CultureThe vast grey area between these two margins includes umpteen otherdescriptions of popular culture, such as real “texture of our environment”and “adjustive syndrome,” and Matthew Arnold’s “heedless democratization.”In addition, there are such definitions as “banality” (Elliot), “reductionof the individual to basic instincts,” “titillation of the superficial senses”(Whitman), and “an expression denied by persistent puritanism and bourgeoispower” (Marx). Leavis also joined Arnold and Elliot in resisting thepopular resistance to “authority” found in traditional culture ...
Parables of Freedom and Necessity
Authors: Elmessiri Abdelwahab M.
Published: December 2020

EpilogueGeoffrey Chaucer’s ‘The Frankeleyn’s Tale” and Bertold Brecht’sThe Exception and the Rule seem to have very little in common. Chaucer’smedieval narrative poem tries to follow the norms of its genre andfulfiil the reader’s expectations, whereas Brecht’s modernist experimentalplay violates many of the rules of drama laid down by Aristotle and otherclassical critics. It deliberately shocks the reader out of any facile identificationwith the characters as well as any willing suspension of disbelief.But despite their many obvious differences, this study argues that theirsimilarities are quite relevant and significant. Both works deal with thethemes of human freedom, moral responsibility, and ability to transcend.These are among the major themes of literature throughout time-butthey have acquired particular poignancy in our modern time with the riseand gradual unfolding of what I term the “Paradigmatic sequence of secularization.”Since the terms “paradigm” and “secularism” are alreadyquite problematic, and to talk of “a paradigmatic sequence of secularization”is even more so, some kind of clarification and even redefinition isin order.ParadigmsWhen a critic singles out two literary works for comparison, thechoice is not guided by some universally established objective rules, butrather dictated by a certain set of assumptions, norms, criteria, biases, andso on. When he/she engages in the critical act itself, pointing out structuraland thematic relations (of similarity and dissimilarity), he/she does ...
A Trade Like Any Other
Authors: Thorbojrnsrud Bent
Published: December 2020

"A performer is like a candle; she sheds light for others but bwns herselfup" (p. 10). This rather sad statement gives an accurate picture of thesituation of women working in the entertainment trade in Cairo, such as vanNieuwkerk presents it. Caught in a dilemma between economic necessityand their significant others' evaluation of their work as shameful, female entertainers fight an uphill battle for respectability. They attempt to establishtheir trade as one like any other, but with no great success.To Western visitors to Egypt, belly dancing has been seen (and still is)as the quintessence of the sensual and exotic Orient. In order to de-exoticizethe trade, van Nieuwkerk takes readers behind the glamorous touristscene and introduces us to the life-worlds of female performers and theirEgyptian audiences. She shows that although entertainment in general isseen as an integral part of big celebrations, female performers’ reputationssuffer. And she asks:Is the tainted reputation of female entertainers due to the fact thatentertainment is a dishonorable profession or is it due to the factthat the profession is dishonorable for women? (p. 3) ...
Administrative Responsibility
Authors: Abdel Rahman Abdel Rahman Ahmed
Published: December 2020

Public bureaucracies, a general term including government agenciesand departments in the areas of public utilities, social services, regulatoryservices, security, and law enforcement, are indispensable to our welfare;we need them for the provision of these basic services. To provide theseservices, bureaucracies need such resources as power and money. Thepower of bureaucracies is compounded by their virtual monopoly of technicalexpertise, which puts bureaucrats at the forefront of public policymaking.Indispensable to our welfare though they are, public bureaucracies alsopose a potential threat. In view of the technical knowledge they have andtheir consequent important role in policy making, they may dominate publiclife. In other words, they may develop into a power elite and, as a result,act as masters of the public rather than as its servants. More disturbingly,they may not use the public trust to serve the public or respond to its needs.Still more disturbingly, they may breach the public trust or abuse the powerentrusted to them.All of these possibilities have given rise to a widespread fear ofbureaucracy. In some societies, this fear has reached pandemic levels.Fear of bureaucracy is not unwarranted; there is a consensus and concernin administrative and academic circles that the degree of bureaucraticaccountability has declined in both developed and developingcountries. A central issue with public bureaucracy has always beenhow to make it behave responsibly or in the public interest. Despite aplethora of mechanisms for ensuring administrative responsibility orbureaucratic responsiveness, many public bureaucracies may still be unresponsive and unaccountable ...
THE DANCE OF THE PEN, THE PLAY OF THE SIGN
Authors: Elmessiri Abdelwahab M.
Published: December 2020

According to the Islamic tawhidi paradigm, God, after creating theworld- both humanity and nature- ex nihilo, did not dwell in either ofthem or abandon them completely. God cares for the world but maintainsa distance, a gap that separates Creator from created. This has resulted ina fundamental humanity-nature duality, which is echoed in many otherdualities (e.g., body-soul, male-female). Humanity’s existence isrestricted by this gap’s parameters, but it is also a human space in whichthe individual has the freedom to fulfill a human space and either to fulfillor abort hisher essence and potential. Through the limits imposed bythis space, the individual passes from the state of nature to the state ofculture, from a simple innocence that does not know good or evil to acomplex experience that recognizes their existence. In short, humanitypasses from the embryonic stage, in which the individual is both limitlessand completely determined, with no space separating him/her fromnature, to the divine (rabbani) stage, where he/she is limited but, throughthese very limits, where freedom, dignity, identity, sepamte consciousness,and the abilities to loose and to transcend are gained. Humanity ispart of nature, but not an organic part ...
THE SPIRITUAL SIGNIFICANCE OF JIHAD IN ECONOMICS
Authors: El-Ansary Waleed
Published: December 2020

To the question of what are the foremost things a man should do,situated as he is in this world of enigmas and fluctuations, thereply must be made that there are four things to be done or fourjewels never to be lost sight of: first, he should accept the Truth;second, bear it continually in mind; third, avoid whatever is contraryto Truth and the permanent consciousness of Truth; andfourth, accomplish whatever is in conformity therewith. All religionand all wisdom is reducible, extrinsically and from thehuman standpoint, to these four laws: enshrined in every traditionis to be observed an Immutable Truth, then a law of “attachmentto the Real,” of “remembrance” or “love” of God, andfinally prohibitions and injunctions.The ultimate motivating cause for homo Islamicus is not happiness or“utility,” but the Truth. For although happiness accompanies confomityto the Truth, it is an effect rather than a motivating cause. As FrithjofSchuon states, “our willing is not insphd by our desires alone, fundamentallyit is inspired by the truth, and this is independent of our immediateinterests.”* Islamic economics recognizes the need for homo Islamicus to conform to the Truth that God is the Absolute and that allthat is relative is attached to the Absolute by integrating all of life arounda Sacred Center. Accordingly, this realizes the meaning of the funda-mental witnesses (shahadatayn)-‘’There is no divinity but Allah” and“Muhammad is the Messenger of Allah ...
THE FUTURE OF SCIENCE IN THE ISLAMIC WORLD
Authors: Inayatullah Sohail
Published: December 2020

In Islamabad, while speakers at a recent OIC/Comstech (StandingCommittee on Science and Technology) meeting titled “Science in theIslamic Polity in the Next Century” delivered tirades against the West,they conspicuously stood at a podium that boldly displayed the words“Best Western.’” This postmodern paradox captures the angst of a conferencethat called for more basic science; more and better textbooks; ascience focused on the basic human needs of food, shelter, and energy; aself-sustaining science, independent of external money or models; a “BigWestern” science that develops new laser, information, and nuclear technologies;and a science that better reflects the worldview of Islam.Amidst calls for transformation, even by individuals who had been atthe helm of the scientific establishment for the last twenty years, it wasclear that science in Muslim nations, particularly Pakistan, had gone inthe wrong direction. Even the “correct” decisions resulted in disasterbecause of science policies committed to “big science.” While nationslike Malaysia focused on products that had commercial gain or ensuredthe reduction of power of the feudal class, most Muslim nationsremained committed to self-aggrandizement and war (both imaginaryand real) with their neighbors. Instead of developing commercial scienceor local science that could meet basic needs and create better health conditionsfor women and children, nuclear strategies or “big science” wasparamount. The costs incurred by the Muslim nations are now quite evident-terrifyingly low literacy rates, the low number of high school andcollege graduates, the high number of people suffering from malnutrition,to mention but a few obvious indicators. It seems the effects ofexternal and internal colonialism remain, as do pre-Islamic dynastic battles.In the midst of the utter failure of “big science” or “western science," ...
The Concept and Role of Culture in Socioscientific Systems
Authors: Choudhury Masudul Alam
Published: December 2020

The term “culture” has two interesting connotations in social thought.Both carry important implications on the kind of social interrelationshipsthat are generated by the preferences formed at the level of the individual.Since culture is an intermediate course for generating interrelationships,which in turn reinforce and continue the very meaning of culture,a cause-effect relationship must exist between social transformation andculture. In this, the formative basis of culture, the individual and groupsmust play a determining role. Such a social-political-institutionalapproach to the study of culture, though not prevalent in common literature,has played a central role in two opposing schools. The first schoolwas generated from Ibn Khaldun’s concept of the “science of culture.”’The second was given life by the ontological status given to culture byHegel in his definition of the “world spirit,” which he associated with theheart of western civilization.2 (Weber, too, saw in culture the same characteristic?)These two perspectives have recently been invoked byFukuyama to expound his own theory of the “end of hi~tory.”H~e seesthe Hegelian dialectical process to be at the heart of an atomism of culture-the “isothymia,” as he calls it-and governing individualism.When viewed in light of a transmitting medium for social changeagainst the perspectives of different worldviews, the role of culture hasbeen construed in terms of “cultural pluralism.” But when this is takenup in the light of its transforming and cause-effect impact on social transformation,cultural pluralism is nothing less than the consequence of aparticular political philosophy. Thus, an important causal nexus of “global”interactions emerges: First, there is a worldview that establishes ameaning of culture. Second, the meaning of culture so formed creates a ...
Islamic Expressions in Art, Culture, and Literature
Authors: Cook Weston F.
Published: December 2020

The Fourteenth Annual Conference of The American Councilfor the Study of islamic Societies, held on May 2 and 3, 1997,at The Connelly Center, Villanova University, Villanova, PAThe American Council for the Study of Islamic Societies (ACSIS), isone of the oldest continuing organizations in the United States that focusesspecifically on Muslim states, societies, and the problems confrontingMuslim communities throughout the world. Composed of American andforeign scholars, non-Muslims as well as Muslims, ACSIS encompassesthe full range of humanities and social science disciplines. The representeddisciplines include the familiar areas of political science, history,linguistics, philosophy, religion, economics, anthropology, internationalrelations, and sociology; moreover, artists, musicians, media specialists,poets, folklorists, architects, agronomists, bankers, educators, and businessconsultants are involved in the Council‘s work. Along with this professionaldiversity, ACSIS has always taken special pride in providing aforum for younger and innovative students to present their ideas andresearch and encouraging them to publishTrue to these founding goals, the Board of Directors chose “Cultural,Artistic, and Popular Expressions in Islam” as the theme for this conference.Papers on Muslim works from the Americas, Europe, South Asia,China, Africa, and the heartlands of the ummah were solicited. The callfor papers also struck new directions for ACSIs-seeking music andperformance presentations, calligraphy, textile art, film and animation,calligraphy, cuisine, and other original formats different from the standardconfenmce panel modes. The Board also designated long-timemember Weston F. Cook, Jr. as program chair and organizer. Dr. Dale F.Eickelman of Dartmouth College, currently a scholar-in-residence at the ...
Reconstruction of Islamic Thought and Civilization
Authors: Ali Mohammad Mumtaz
Published: December 2020

This article reviews the intellectual manifestations of Islamic revivalistmovements in general and the Islamization of Knowledge movement inparticular. The paper argues that the intellectual crisis of the MuslimUmmah was identified by most of the earlier thinkers and leaders but itdid not receive sufficient attention. It reviews the assessment of theintellectual crisis by Muslim thinkers, such as Iqbal and Mawdudi, andidentifies their understanding of the need and nature of ijtihad. Thepaper then proceeds to reflect on the foundations and achievements ofthe Islamization of Knowledge movement. The paper explores the relationshipbetween sociopolitical revival and intellectual revival and concludesthat the reconstruction of Islamic thought is a prerequisite to theregeneration of Islamic civilization.
Islamic Economics
Authors: Khan Muhammad Akram
Published: December 2020

This paper reviews the development of Islamic economics at variouslevels. It examines the discursive accumulation of knowledge onIslamic economic topics and explores their contents and future directionIt evaluates the achievements of research and banking institutions.It also examines the extent to which Islamic economics has gainedacceptance in the minds of ordinary Muslims and in the practices ofMuslim states. This review is intended to provide a roadmap for thefuture development of the discipline. In the spirit of constructive criticalthinking it also provides a useful critique of the many failures of theinstitutions and limits of the discourse.
Toward the lslamization of History
Authors: Mahroof M.M.M.
Published: December 2020

History, or more properly the writing of history, had been during thetimes of the ancient Greeks and Romans an elitist activity, meant forglorifying the class of power, position, and birth. Parts of these historieswere fabulous in nature. The Muslims (Arabs) introduced the ideaof history as factual record. During the Middle Ages, history writingslipped into what it was in the Greco-Roman times. In the 16th century,the middle class, those with accumulated capital, wrote histories. Acolonial history, too, developed, enshrining a Euroean view of historythat still continues in school curricula. The 20th century saw changes.The writing of history became an imperialist necessity. When imperialismcollapsed, the focus disappeared. History became miniaturized andatomized. The entry of television and information technology broughtinstant histories. Islamic history writing accepts history as an instrumentof Allah's will and mode of living the good life.
And God Speaks to Muhammad
Authors: Hunt Sylvia J.
Published: December 2020

The author of this book, a graduate in theology and philosophy, gives anunusual and interesting analysis of the conveying of God's message tohumankind and its final conveyor, the Prophet Muhammad. He focuses on theProphet as a person, and how, like previous prophets, he was chosen by God atan appropriate time. Readers are not taken chronologically through theProphet's life; instead, the author examines aspects of the conveying of God'sguidance and, in particular, the relationship between God and His messenger.Examples of situations in the Prophet's life are carefully compared with similarsituations in the lives of earlier prophets that are described in the Qur'an andIslamic traditions, as well as in the traditional writings of the Jews andChristians, such as the Old and New Testaments and the Torah. The result is arich combination of psychology, philosophy, history, and geography in sevenchapters, the first five of which begin with a quotation from the Qur'an, pro­viding the main theme of that chapter.Communication between God and Muhammad takes various forms, dependingon the circumstances: advice, warning, comfort, or explanation. The verb"speak" can be interpreted in different ways. As revelation, it is reserved forGod's chosen prophets. However, God also "speaks" to the general population ...
Christian “Service-Stewardship” and Islamic “Khilafah”
Authors: Atari Aref T. M.
Published: December 2020

This article investigates two emerging models in educational administration,namely the Christian “service-stewardship,” and the Islamic“Khilufuh.” The author traces the historical developments and intellectualtraditions within which the current educational administration hasevolved, and the transfoxmation that the discipline has undergone. Thearticle highlights the basic premises, the components of each model,and the implications for educational administration. The juxtapositionof the two models reveals shared elements and divergence. The articleconcludes with a discussion of the potential contribution of the twomodels, as well as the legitimate concerns that should be addressed.
Iranian Cities
Authors: Faghfmry Mohammad
Published: December 2020

During the lase three decades, there has been a growing interest among cholarsof Iranian studies in examining the process of urbanization in Iran in it historicalcontext as well as in light of contemporary developments. Usually, suchworks deal primarily with rhe history of major Iranian cities and their significancefrom the point of view of culture, religion, and politics, and in the broadercontext, of the model oflslamic City. Some scholars also have studied architectural,geographic, sociological, and economic aspects of certain cities inIran. While most early work deal only with one particular Iranian city or another,in light of its role and function, or in response to the needs and requirementsof Islam, this book attempts to rectify this deficiency by demonstrating that thefonnation and development of cities in Iran, as elsewhere, were the result ofinteractions between numerous interrelated physical, geographic, economic,historical, and cultural factors.Traditional Iranian City structure was a response to many factors, such astopography, climate, geography, religion, cultun:, defense, and political needs.Taking all these into consideration, Kheirabadi studies the processes of the formationand development of Iranian cities in relation to three sets of factors: thephysical; the commercial and economic; and the religious and sociopolitical.Thus, the five factors are each given a chapter. The book is arranged in accordancewith the priority and importance of factors that contributed to the emergenceof Iranian cities. Numerous plates, pictures, aerial photos, and three usefulappendices on Iran's irrigation system, structural elements of the bazaar andthe mosque are also attached.Kheirabadi examines the spatial patterns and physical morphology of theIranian cities, and analyzes the process of their development throughout Iran'shistory. Factors that played important roles in the emergence and developmentof Iranian urban centers ranged from physical environment of the Iranianplateau to trade, historical events, and the religious, social, and political structureof the country. The overall objective of the book, however, is to demonstratethe forms of the city as they relate to both the Iranian-Islamic structureand culture and the physical environment of the country ...
Religion and Public Life
Authors: Safi Louay M.
Published: December 2020

Recent developments in the political discourse on the relevance of religionto public life have reinforced the general impression, shared by scholars theworld over, that religion is making a comeback to the public sphere. Oneexample of this renewed interest in religion is the new Faith-Based andCommunity Initiatives, announced by President Bush. These initiatives arepresented as a way to enhance the welfare and social programs of theUnited State government, which were challenged in the late eighties, andwere seriously disrupted in the nineties.The revitalization of religion in the last few decades, and the increasedrecognition of the need for acknowledging the vital role played by religionand religious consciousness in maintaining the moral cohesiveness ofpublic life, have ignited a new public debate in the West over the extent towhich religion can be allowed to venture into the public square withoutviolating the principle of separation of church and state.Muslim scholars, on the other hand, are adamant on the inseparability ofreligion and state in an Islamic society, where an organized religion isabsent. Needless to say, such a position is usually received with greatamusement and suspicion by western scholars and thinkers, oftenconcerned about the possible stifling of the rational debate of public policyand the likely infringement of the rights of religious minorities. Theconflicting positions of Muslim and western scholars is at one level aproblem of incommensurability between two political cultures. On adeeper level, the incongruence between the two positions reveals a need formore profound analysis of the relevance of religion to public life in aglobalizing world that is increasingly yearning for meaning and direction.Incommensurability and Political MaturationMuhyiddin Bin Arabi, the famous Andalusian Muslim mystic-scholar wholived in the fifth century of the Islamic era, (twelfth century of the Christianera), wrote the following statement in his voluminous work, Al-Futuhat a1Makkiyyah [Makkan Insights]: ...
Editorial Note
Authors: Nyang Sulayman S.
Published: December 2020

When the first issue of the American Journal of Islamic Studies(AJIS) came out last spring, we announced that it was an organ of theAssociation of Muslim Social Scientists (AMSS) and that it is intended toserve as a forum for dialogue between Muslims in these United Statesand those elsewhere in the global Muslim community. We hope thenumber of articles published in the first and second issues of the journalhave served this purpose.In this third and fourth numbers of the journal we wish to announce achange of name. Why are we changing the name of the journal and whatis the new name? Well, the new name is the American Jouml of IslamicSocial Sciences (AISS). The decision to change the name of the journalwas made by the newly elected Executive Committee of the AMSS.Under the new President, Dr. Abdulhamid AbuSulaymanm, theExecutive feels that the term “Islamic Studies” does not necessarilyconvey the wider meaning and research objectives of the AMSS. It istrue that “Islamic Studies” encompasses a great deal in terms of studieson and about the Muslim World and peoples, but to further the cause ofthe AMSS and its members, the journal must begin to deal with thesocial science issues that bear on the Muslim World. This journal, theExecutive believes, could serve as the intellectual vehicle through whichthe Muslim identity and Muslim scholarship can not only benefit but alsodevelop along more authentic and less dependent lines. Of course some ofus in the Muslim World and within the ranks of the AMSS may arguethat the very name is presumptous. The point is well taken. Presently anIslamic social science is yet to develop but there is room for aspirations.The effort is certainly aspirational and the members of the AMSS andothers interested in Islamic affairs and in research about the Muslimsare called upon to give the idea a chance to develop.But actually, what is Islamic social science? This is a body ofknowledge that interprets scientifically acquired data along Islamiclines. It employs much of the tried and tested social science researchmethods to explain, analyse and discuss the human condition in Muslimsocieties; it formulates hypotheses and theories in the tradition of IbnKhaldun and Ibn Taymiyah and pursues knowledge to the farthestlimits set by the divinely created aql (human intellect). Onedistinguishing characteristics of an Islamic social science is the set ofmotives that propel the researcher. Rather than pursue knowledgesimply for the sake of knowledge, this approach to knowledge-acquiringand knowledge-processing places much emphasis on man’s role as ...
Guiding Light
Authors: 'AbuSulayman 'AbdulHamid A.
Published: December 2020

TranslationIn the name of Allah, the most benevolent, ever merciful.God commands justice, the doingOf good, and liberality to kithAnd kin, and He forbidsAll shameful deeds, and injusticeAnd rebellion: He instructs you,That ye may receive admonition.Surah 16:90If we look at the above verses we can see that the goal and essence of man’slife on earth is to live and follow the right course of life. The essence of thislife, on the positive side, is summarized in the first part of Surah 16:90 of theQur’an. The ultimate is for man to attain a life of justice ('adl), sincerity, concern,compassion, responsibility, and perfection (Ihsan) . In addition, oneshould exhibit the attributes of generosity and self-sacrifice in rendering helpto individuals and groups n every way and with regard to priorities (‘ita thawial qurba). On the negative and protective side, man should condemn andrefrain from committing or indulging in sinful, flagrant, tasteless, harmfuldeeds and actions (al Fahsha’ wa al-Munkar). Likewise he should avoid actsof injustice, usurpation, suppression or oppression against any person orrights of any human being (baghy).Recite what is sentOf the Book by inspirationTo thee, and establishRegular Prayer: for PrayerRestrains from shamefulAnd unjust deeds;And remembrance of GodIs the greatest (thing in life)Without doubt. And God knowsThe (deeds) that ye do.Surah 29:45 ...
Toward An Islamic Administrative Theory
Authors: Sharfuddin Ibnomer Mohamed
Published: December 2020

IntroductionA comprehensive Islamic theory that can offer complete guidance forIslamic organizations and help clarify the behavior of organizations, groups,and individuals is yet to be developed. However, there are many rules relatingto administration which are scattered throughout different Islamic sources.These rules were utilized in early Islamic society, but were never organizedunder specific management concepts as is the case in contemporary managementthought. The quest in recent years for such a theory has been intense,and there have been frantic efforts by researchers to group different administrativeguidelines from Islamic sources with the intention of formingan Islamic administrative paradigm, herein called a theory, although it is nota complete theory.Ahmed Ibrahim Abu Sin, for example, has tried to identify the basic particularsor postulates of Islamic administrative theory in his book The IslamicAdministration (1981). He maintains that the characteristic feature of Islamictheory is its emphasis on all the variables and factors that affect the administrativecycle in an organization and its understanding of individualbehavior in light of social and cultural forces. Islamic theory sees no separationbetween ethics, morality, and administration. The same applies to thelarger Islamic society of which administration is a subsystem.The basic postulates of Islamic theory and the variables it emphasizes includethe following:(1) Islamic administrative theory should be closely connected to the socialphilosophy of the Islamic system and enforce the moral principles of the largerIslamic society. (This point is discussed in greater detail below.)(2) Islamic administrative theory should take into consideration economicvariables and strive to fulfill individuals’ physiological needs ...
Political Power & The Arab Oil Weapon
Authors: Abdullah Omar Bin
Published: December 2020

Licklider selected an interesting topic and in spite of the logistical problemsthat face such a study, he has done a remarkable job. His book is a wealthof information and a record on a very contemporary issue.It is history which is still unfolding. The “oil weapon” was a treasurein the Arab arsenal. They used it and realized its worth. The deploymentof the “oil weapon” by the Arabs also showed them how helpless they werealthough they thought the “lifeline” of the industrial world- oil -was undertheir control.Licklider’s book is seemingly weak in many areas because he has hadto depend on personal interview. It is not unusual for politicians and othersto deny statements or remarks made in such conversations. Also, Lickliderappears to be acting as “gatekeeper” by seeming to use only that portion ofthe information he gathered which comfortably satisfies his thesis.The author has included some useful observations. For instance he hasmentioned that Japan apologized to Israel for the Lod Airport incidence andsent a delegation to the Arabs to apologize for apologizing to Israel. Theseand many facts related by Licklider demonstrate now immoral the industrialnations are especially in the case of Britain-the real father of the Zionistentity. But more importantly such happenings reflect the helplessness of theArab countries: they knew that the industrial nations were deploying doublestandards but they swallowed these bitter pills because they did not have anyalternatives.Licklider’s book also brings into focus an important aspect of world politicswhich is that no one can win an argument using a single weapon. The Arabshad but oil to deploy. They did not fathom the reach of the doctored Christianmind that has made people believe in the righteousness of the creation ofa state for the Jews. In fact this belief is so strong that the West considersit a “moral” duty to support this entity without harboring any moral qualmsabout the Palestinians diaspora.The “friendly” and “non-friendly” labels granted to the industrial countriesby the Arabs is another manifestation of their weakness. It is clear fromfacts gathered by Licklider that although the Arabs fired their shot they did ...
The 14th Annual AMSE Conference
Authors: Partowmah Mozaffar
Published: December 2020

The 14th Annual Conferknce of the Association of Muslim Scientistsand Engineers (ASME) was held during the weekend of qufur 2628,1409/0ctober 7-9, 1988, at the Islamic Center of North America in Plainfield,Indiana. Papers presented at the Conference dealt with a variety of subjectsranging from agriculture and health sciences to car manufacturing tips,computers, industrial, civil and electronic engineering, as well as resourcemanagement and organizational behavior.Members of the AMSS (Association of Muslim Social Scientists) whoattended the AMSE Conference, participated in the sessions with undividedattention. Dr. AbdulHamid AbuSulayman, the AMSS President, in his banquetspeech, stressed the need for an active AMSE that will eventually attracta more sizable number of Muslims in North America and coordinate theirscientific efforts for their common benefit.In a session entitled “Technology Transfer,” the Japanese and Koreanapproaches were contrasted with the Muslim world approach. A highlightof the Conference was the announcement of the A1 Khwarazmi Award thatthe AMSE will award annually to a distinguished Muslim scientist or engineer.The first Al Khwarazmi Award went to Dr. M.A.K. Lodhi of Texas A&MUniversity in appreciation of his continuous support for Muslim studentsand his long-time involvement in the AMSE in addition to his scientific interestand achievements in nuclear physics and field theory.The Best Student Paper Award went to the following: 1) Abdullah M.Elramsisi of Rochester Hill, Michigan for his paper “On Model-based ImageRestoration and Performance Evaluation;” and 2) Khatib Rajab of Morgantown,West Virginia for his paper on “Agricultural Research Needs and Prioritiesin Zanzibar as perceived by Administrators and Extension Workers.”Copies of all of the presented papers were distributed at the Conferenceand will be ppblished in the conference proceedings. Preprints and reprintsmay be obtained by writing to the AMSE office at P.O. Box 38, Plainfield,Indianna, 46168 ...
New Claimants to Religious Tolerance and Protection
Authors: Moore Kathleen
Published: December 2020

IntroductionIn The Myth of the Judeo-Christian Tradition, Arthur A. Cohen questionsthe notion that a "Judeo-Christian" tradition even exists, and suggeststhat it is an invention of twentieth century American politics spawned byefforts to form a cultural consensus and, in the process, homogenize religiousidentification and promote interfaith harmony. The conception of such atradition is, in Cohen's words, " ... mythological or, rather, not preciselymythological but ideological and hence, as in all ideologies, shot throughwith falsification, distortion, and untruth."A political use of the term "Judeo-Christian" has gained particular currencyin the latter part of the twentieth century as reliance on certain religiousvalues, symbols and rhetoric in public discourse has both generated andreflected popular approval, the ideal of separation of church and state not withstanding.Common assumptions about the place of religion and moralityin public life are being reevaluated. In an era of greater conformity andconsensus-building, ushered in by a general swing toward conservatism inNorth American politics, an effort is being made to resurrect a shared setof traditional beliefs and values thought once to be the backbone of Americanand Canadian life. Instead of celebrating diversity and pluralism in NorthAmerica, the emphasis has been placed on the merits of unity and a sharedsense of ethics. Conservatives are engaged in an effort to redefine Americanvalues and beliefs and ameliorate what they see as deplorable conditionsprecipitated by the liberalism, secularity and moral relativism of the 1960s.This corrective impulse is proving to be an important factor in reshapingboth the religious and political scene.It is in this context that the meaning of difference has been obscured.A commitment to pluralism has been an important part of the heritage ofNorth American societies, especially Canada, since their inception and yetwhat is meant by reference to the "Judeo-Christian" tradition remains ambiguous.Rather than promoting interfaith harmony, the current use of theconcept functions to exclude those who are judged to deviate from the socialand cultural norm or to be nonbelievers, i.e., persons conceived to be a threatto the bedrock values of America. Observers of the North American religiousscene have noted that religion is used as a means of negotiating one's placein society and establishing identity. Public figures appeal to our sense ofnational identity and patriotism by talking about the United States as a 'judeoChristiannation," which, in effect, serves to exclude other religious groups(such as Muslims) and nonreligious groups from the mainstream of Americansociery.What is implied by reference to "Judeo-Christian" is even narrowerthosewho actually mean to promote an exclusively Christian America6 useit to signify the defense of purportedly Christian-cum-American values andlife-style from the inroads of secular humanism. President Reagan, in his1983 speech to the National Association of Evangelicals in Orlando. Florida, ...