Vol 17, No 1 (2024) by TAFHIM: IKIM Journal of Islam and the Contemporary World
TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 7, 2024
This paper demonstrates that Islamic civilisation is characterised by a unique circular model of ... more This paper demonstrates that Islamic civilisation is characterised by a unique circular model of political and administrative system as articulated by Ibn Khaldūn and his Ottoman successor, Kınalızāde, in the concept of the circle of politics (dāʾirat alsiyāsah). It offers a new perspective to the current quest for good governance from a Khaldunian perspective by presenting an alternative way of restructuring contemporary politics and society in a circular order for a more effective and egalitarian system open to citizen participation. The pyramidal governance structure, having no roots in Islamic political theory and practice, positions the subjects at the bottom of the political hierarchy and the ruler at its pinnacle, which leads to significant disparities. Conversely, the circular system espouses an egalitarian and participatory political order rooted in the Sunnah of Prophet Muḥammad. This model, embraced by Muslims for centuries until the era of colonisation, engenders a more inclusive and engaging approach to governance. Furthermore, this study contends that the circular model of governance is applicable beyond political institutions to a larger range of social entities as a method of reforming and improving them.
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TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 28, 2024
Can machines think like humans do? Is the mind essentially a physical entity like a machine? A pa... more Can machines think like humans do? Is the mind essentially a physical entity like a machine? A particular view on the nature of the human mind and intelligence, i.e. the computational theory of mind, appears either to be the basis of, or to have taken inspiration from, the field of Artificial Intelligence. The theory aims to explain intelligence by only resorting to physical explanation. This might run counter to the worldview of Islam since Islam acknowledges the existence of a spiritual substance, i.e., the nafs (soul), in addition to the body and affirms its role in explaining human intelligence. Therefore, this article discusses some issues stemming from the interface between the philosophical underpinnings of Artificial Intelligence and Islam. Two strands of the computational theory of mind, i.e. strong symbol system hypothesis and connectionism, are elaborated. The Islamic conception of the human soul is adopted from the works of Syed Muhammad Naquib al-Attas. It is shown that whereas the computational theory of mind regards intelligence and knowledge as purely physical, the Islamic conception of the human soul argues that the soul and the knowledge imprinted upon it are nonphysical. The disagreement is further illustrated by analysing examples from the current AI limitations: “adversarial examples” in visual abstraction, syntaxsemantics distinction, and abduction as a “leap” in reasoning.
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TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 28, 2024
Religion, particularly Islam, plays an important role in lifestyle as well as in shaping cultural... more Religion, particularly Islam, plays an important role in lifestyle as well as in shaping cultural beliefs, including the teachings on consumption ethics. This ethics is based on the Sharīʿah—which is derived from the Qurʾān and the Sunnah by Muslim jurists—and is aimed at avoiding plagues and ensuring health security. Accordingly, this article discusses some lessons on Islamic ethics regarding the consumption and hunting of wild animals for food. A scholar of Islamic jurisprudence, Shaykh Muḥammad Arshad al-Banjārī (1710–1812), authored a work on fiqh entitled Sabīl al-Muhtadīn li al-Tafaqquh fī Amr al-Dīn (The Way of the Rightly Guided People in Mastering the Commandment of Religion) which has successfully managed to enjoin people to protect many species of wildlife in the Malay World, particularly, and in the larger region of South East Asia generally. A list of around 627 species from four major animal orders in Indonesia are listed as the following: primates, carnivores, reptiles, and amphibians—all of which are prohibited from being consumed and hunted by Muslims. They include important varieties of species the populations of which are decreasing, for example: numerous species of monkeys, bats, pangolins, tigers, and many more which are mentioned in al-Banjārī’s work. The work, thus, has helped conserve the said species of wild animals that are still present predominantly in the areas where the Muslim populations reside. If this consumption ethics can be shared with the rest of the world, it could contribute to the conservation of nature.
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TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 28, 2024
Many Islamic positions have emerged in response to the theory of evolution. One particular respon... more Many Islamic positions have emerged in response to the theory of evolution. One particular response is the Adamic exceptionalism, which asserts that although Adam is exempt from the process of evolution, there were still other “humans” existing before or contemporaneous to him who were natural products of evolution. The argument for the humanness of the pre-Adamic human-like creatures is hinged on the supposed shared rationality between them. On this position, Shoaib Malik is of the opinion that it is the most reconciliatory solution for Sunnī theology and scientific findings. Hence, this article aims to conduct a paradigmatic comparison between the concept of rationality in anthropology and the concept of ʿaql in the worldview of Islam with special reference to Syed Muhammad Naquib al-Attas. Based on his articulation of the conception of man within the worldview of Islam, anthropology’s “rationality” can be said to amount to only some fractions of what is known as the practical reason in Islam. This study concludes that all human-like creatures prior to Adam are not proper humans as defined in the name insān.
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TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 28, 2024
The implementation of Sharīʿah (taṭbīq al-Sharīʿah) by the Islamic government has been a longstan... more The implementation of Sharīʿah (taṭbīq al-Sharīʿah) by the Islamic government has been a longstanding principle in Islam, where the separation between state and religion, as observed in the West, is absent. However, the extent of the Islamic government’s involvement in enforcing moral standards in the modern state system remains a complex question. The advent of modernity, originating in the West, ushered in a bureaucratic concentration of state power, thereby transforming the process of implementation of morality, relegating them from the concerns of the state. The question thus has arisen whether Islam followed a similar trajectory. Therefore, this article aims to analyse the role of the Islamic government in the modern state era in implementing Islamic morality. This is achieved by unravelling the fundamental elements in the modern state system that have influenced the polemic on the legal enforcement of morality in the modern West, followed by a detailed comparative analysis with the jurisprudence of the Sharīʿah. This study reveals that as the primacy of morality prevails in Islamic law, the Islamic government in the modern state era continues to play a primary role in implementing and enforcing Islamic moral values. Notwithstanding, an approach that highlights a more appropriate role for the Islamic government as a facilitator in implementing Islamic morality, rather than merely as an enforcer, is very much needed.
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TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 28, 2024
MS 1900:2014 Sharīʿah-based Quality Management Systems-Requirements with Guidance (First Revision... more MS 1900:2014 Sharīʿah-based Quality Management Systems-Requirements with Guidance (First Revision) or MS 1900:2014 is the Islamic version of the ISO 9001. Compared to ISO 9001:2015-Quality Management Systems (ISO 9001:2015), which is characterised by “risk-based thinking,” the aspect of risk management is not given due focus in MS 1900:2014. Instead, the focus is more on efforts to improve governance and organisational efficiency as outlined by Islamic principles. However, since MS 1900:2014 makes Sharīʿah as the main basis of its certification requirements, the element of risk management is definitely implicit in the standard. This is because in an effort to ensure its objective, i.e., realisation of benefits (taḥqīq al-maṣlaḥah) is achieved, the Sharīʿah uses the approach of promoting what is good and beneficial (jalb al-maṣlaḥah) and preventing what is evil and harmful (dafʿ al-mafsadah). Therefore, although it does not clearly state the concept of risk management in the standard, any organisation that uses MS 1900:2014 may also achieve the advantages of risk management if they adopt the standard. Thus, by using content analysis method, this article seeks to analyse and describe the requirements implicitly related to the aspect of risk management contained in the MS 1900:2014 standard. Based on the analysis of the certification requirements, it was found that MS 1900:2014 indeed has riskbased characteristics even though this is not clearly stated in the standard document. Therefore, if the MS 1900 is implemented correctly by any company, it will not only achieve efficiency and effectiveness in organisation management but also can further improve its risk management capabilities.
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TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 27, 2024
This article seeks to examine the worldview of almarḥūm Royal Professor Ungku Abdul Aziz bin Ungk... more This article seeks to examine the worldview of almarḥūm Royal Professor Ungku Abdul Aziz bin Ungku Abdul Hamid of Malaysia (1922–2020) as reflected in his scholarship and intellectual journey, which would be instructive in giving more insight into the mind of a learned Muslim in the context of a post-colonial Muslim nation. To gain a clearer idea of how Ungku Aziz’s mind was shaped and to better understand his thought process, this article examines the discussions, sources, and influences that left impressions on him, and how he focused his mind throughout his life in chronological order. The methodology adopted for this purpose is primarily a creative use of the archival or documentary research method which involves analysing the usage of key terms by the subject related to the question of “worldview” or “thinking framework,” “belief,” “thought,” and the “mind” in selected documents and records. In addition, verbal statements of relevant information were also utilised to furnish certain details. Finally, this article argues that while there are areas of Ungku Aziz’s discussions and statements which could be more informed by insights from the intellectual tradition of Islam, Ungku Aziz generally held a more nuanced and learned view of Islam as a religion and civilisation—different from many other economists or Muslim Western-trained academics of his time.
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Vol 16, No 1 (2023) by TAFHIM: IKIM Journal of Islam and the Contemporary World
TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 28, 2023
Tujuan utama artikel ini adalah untuk menunjukkan beberapa aspek penting dalam pertanian sebagai ... more Tujuan utama artikel ini adalah untuk menunjukkan beberapa aspek penting dalam pertanian sebagai satu usaha fardu kifayah ke arah kedaulatan makanan seperti yang difahami daripada kitab al-Barakah fī Faḍl al-Saʿy wa al-Ḥarakah yang ditulis oleh Syeikh Muḥammad al-Ḥubayshī (w. 782 H). Artikel ini bermula dengan perbincangan latar belakang kajian, pengarang dan karya itu sendiri. Artikel ini juga menghuraikan kepentingan kerjakerja pertanian dan seruan untuk bercucuk tanam berdasarkan al-Quran dan sunah kenabian. Di samping itu, artikel ini turut membentangkan beberapa pengajaran berharga daripada kitab berkenaan hakikat pekerjaan, bercucuk tanam dan harta dunia.
For full article please visit: https://tafhim.ikim.gov.my/index.php/tafhim/article/view/211
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TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 28, 2023
The purpose of this article is to justify that Islamic regal leadership in Perlis plays a very im... more The purpose of this article is to justify that Islamic regal leadership in Perlis plays a very important role in the delivery of zakat to its recipients with a goal to alleviate poverty. This study argues that Islamic regal leadership benefits the recipients in Perlis by adopting effective Islamic governance based on the principle of al-siyāsah al-sharʿiyyah and adab through the reflections of wisdom and justice in Islam derived from the the Holy Quran. Accordingly, this article discusses how His Royal Highness the Crown Prince of Perlis, as the ulū al-amr (Islamic leader), adopts Islamic values and virtues while expressing benevolence (i.e., kindness) by personally hand delivering the zakat to its recipients. The primary data collected were from interviews with selected respondents representing interested parties such as policy makers and zakat contributors. About 30 zakat recipients were chosen to take part in a faceto-face interview. The data collected were analysed through qualitative methods using Atlas.ti 8 and triangulated with the literature to show that virtuous traits, beneficence (i.e., being charitable) and righteousness in Islamic regal leadership in Perlis have benefitted the recipients by transitioning them out of poverty through three positive interdependent factors, namely the important existence of Islamic regal leadership traits in His Royal Highness, the fulfilment of the zakat recipients’ needs and the opportunities for the zakat recipients to set up businesses. The findings of this study are useful to those concerned about Islamic regal leadership and to those responsible for zakat delivery to its recipients. This is a pioneer study, presenting new observations and knowledge pertaining to Perlis.
For full article please visit: https://tafhim.ikim.gov.my/index.php/tafhim/article/view/210
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TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 28, 2023
Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ) is a term that is no longer unknown to the... more Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ) is a term that is no longer unknown to the people of this country. Media reports about their movement keep the public informed about their developments locally and internationally. The behaviour and lifestyle of the LGBTQ persons are at odds, not only with the sharīʿah, but also with local laws, culture, and practices. Nevertheless, advocates of the LGBTQ movement are striving to obtain universal rights that they claimed to be the LGBTQ persons’ rights in social life. While the movement claims to protect the rights of LGBTQ persons, they have been found to deny the most fundamental right, namely religious freedom. This religious freedom allows them to undergo rehabilitation to live a dignified life. The denial of religious freedom coincides with the international movement to remove homosexuality from the International Classification of Diseases (ICD) by the World Health Organisation (WHO) in 1990. It also coincides with efforts to remove the term “gender disorder” from the list of mental disorders. At the national level, various initiatives are being taken by JAKIM, state religious authorities, and several non-governmental organisations to fulfil the rights of the LGBTQ persons to receive guidance through religious programmes. Nevertheless, these good efforts, in particular, Mukhayyam programmes, have been deliberately juxtaposed with Western conversion therapy practices. This article will focus on the importance of preserving the religious rights of LGBTQ persons and the challenges faced in implementing relevant religious programmes. This article highlights the importance of rehabilitation programmes such as Mukhayyam by providing a legal and ambigous phrase of the religious rights of the LGBTQ persons. The research finds that the continuation of rehabilitation programmes such as Mukhayyam needs to be protected to ensure that the LGBTQ persons will get a proper platform to seek religious guidance.
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TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 28, 2023
Anatomy is regarded as one of the fundamental knowledge areas in medicine. Traditionally, the app... more Anatomy is regarded as one of the fundamental knowledge areas in medicine. Traditionally, the approach of teaching and learning of anatomy is primarily conducted through dissection of bodies of the deceased. This allows for a hands-on approach for medical students to learn anatomy. Dissection is also a method for surgeons to improve and upgrade their surgical skills and at the same time, serves as a means to test new surgical tools and techniques. However, Islam prohibits any act that can be regarded as disrespectful to the deceased. In spite of this, there is a pressing need for medical students to master anatomical knowledge in order for them to become medical doctors. This article looks at the teaching and learning of anatomy from the perspective of Islam. The article begins by looking at the history of learning anatomy. It then discusses Islam’s prohibition on mutilation of the body of the deceased, conditions under maṣlaḥah that allows dissection to be done in medical education, and several fatāwā on this issue. This article also touches on the methods employed in Malaysia for the teaching and learning of human anatomy.
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TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 28, 2023
The past two decades have witnessed a substantial interest in Islamic bioethics research and writ... more The past two decades have witnessed a substantial interest in Islamic bioethics research and writing. As more papers are published and a greater number of conferences are held, it is important to reflect on the concepts and concerns that frame the emerging discourse and its nascent academic literature. Accordingly, this paper begins by reflecting on the term Islamic bioethics and the motivations that spur Islamic bioethical deliberation. In so doing, it calls for paying attention to the normative and methodological implications of uniting the disparate discourses represented by the conjunctive term. To further assist consumers in distinguishing various types of Islamic bioethics research and writing, three general categories of scholarly work—Islamic bioethics, Muslim bioethics, and applied Islamic bioethics—are introduced. Next, the paper outlines several lacunae in the extant academic Islamic bioethics literature that emerge from an incomplete engagement with the foundations, elements, and nature of contemporary bioethics discourse. Finally, in order to advance the field and better engage with contemporary bioethical questions, the paper closes by underscoring the need for Islamic bioethics research and writing to become multidisciplinary and involve multilevel ethical analysis.
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TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 28, 2023
The intellectual Muslim community is living in a dichotomy between faith and science. On the one ... more The intellectual Muslim community is living in a dichotomy between faith and science. On the one hand, Islamic teaching tells us that knowledge brings us closer to God and substantiates our faith with rational evidence. On the other hand, the predominant western culture in the modern scientific community rejects the notion of believing in the unseen and sidelines it under the topic of metaphysics, with all the negative connotations associated with it. As a result, the path of living according to faith and the path of scientific investigation diverged further from each other, seemingly with no point of convergence. This article is aimed at removing the obstacles erected by the empiricist outlook in the scientific methodologies, which hinders the integration of religious knowledge and scientific output in a unified framework. Our discussion on the scientific methodologies from the Islamic perspective shows that rational and empirical faculties can be utilised to their fullest potential in a complementary manner. Emerging from the understanding that religion and science are the two valuable engines of human civilisation, an ideologybased approach for the study of natural systems can be adopted. In this part of the article, the tenets of empiricism and Karl Popper’s notion of falsification are contrasted with the Islamic concept of certainty (yaqīn).
For full article please visit: https://tafhim.ikim.gov.my/index.php/tafhim/article/view/206
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Vol 15, No 2 (2022) by TAFHIM: IKIM Journal of Islam and the Contemporary World
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TAFHIM: IKIM Journal of Islam and the Contemporary World, 2022
The Ahl Sunnah wa al-Jamāʿah (ASWJ) is a majority Muslim group who was promised by the Prophet Mu... more The Ahl Sunnah wa al-Jamāʿah (ASWJ) is a majority Muslim group who was promised by the Prophet Muhammad SAW as a group that is going to be safe from hellfire. In Malaysia, the definition of ASWJ has been embedded in various written laws such as in several acts, enactments, fatwa, and others. According to research, only six states interpret ASWJ exclusively as al-Ashʿarī and al-Māturīdī, whereas seven states mention the Shāfiʿī school without stating any theological adherence, and one state does not specify its theological and jurisprudence schools entirely. The threat to the ASWJ’s belief is the takfīr attitude (accusing someone as a disbeliever) which is currently deemed a crime in Islamic law in all states in Malaysia.
For full article please visit: https://tafhim.ikim.gov.my/index.php/tafhim/article/view/191
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TAFHIM: IKIM Journal of Islam and the Contemporary World, 2022
One of the most pressing issues confronting humanity today is the increase in food waste (FW). Th... more One of the most pressing issues confronting humanity today is the increase in food waste (FW). This is a global issue, and Muslim communities are no exception. There are some indicators of the contribution of Muslim communities to this issue. There is an enormous amount of food waste generated during Ramadan. Middle Eastern countries are recognised as some of the world’s highest food wasters. During Ramadan, 30-50 percent of the food prepared in Saudi Arabia is wasted. In Qatar, the percentage was 25 percent and in the United Arab Emirates, it increases to 40 percent. This information raises questions about the value of food to Muslim communities. Islam places the greatest emphasis on the values of food and sets certain guidelines on Muslim behaviour towards food. Wasting food is not allowed in Islam. Thus, this article explores guidance provided by Islam regarding food to reduce food waste. This article is based on literature review of books, journal papers, reports, articles, and other published material.
For full article please visit: https://tafhim.ikim.gov.my/index.php/tafhim/article/view/190
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TAFHIM: IKIM Journal of Islam and the Contemporary World, 2022
Family well-being is the only component with a negative compound annual growth rate (CAGR) in the... more Family well-being is the only component with a negative compound annual growth rate (CAGR) in the Malaysian Well-being Index (MyWI) for the period of 2000 to 2018. Due to the COVID-19 pandemic, the score of family well-being in MyWI had slipped further in 2020. The Family Well-being Index is an important reference and benchmarking tool for government, NGOs or zakāh institution to provide financial aid and social support to families. Considering the issues surrounding family wellbeing and the lack of Islamic indices as a tool for family well-being measurement, this article aims to identify a set of indicators for the purpose of developing a family well-being index within the Maqāṣid al-Sharīʿah framework.
For full article please visit: https://tafhim.ikim.gov.my/index.php/tafhim/article/view/189
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TAFHIM: IKIM Journal of Islam and the Contemporary World, 2022
Financial planning is commonly associated with the management of debt. In reality, financial plan... more Financial planning is commonly associated with the management of debt. In reality, financial planning also includes money management, emergency planning, investments, and estate planning among others. Muslims in Malaysia generally lack of involvement in the matters concerning financial planning. It is evident when the majority of those who are declared bankrupt are Muslims. Lack of Muslims’ participation in takāful and matters pertaining to Muslim inheritance is also worrying. Hence, this study is aimed at exploring the concept of financial planning from the perspective of the Objectives of the Sharīʿah (Maqāṣid al-Sharīʿah). The methodology of this study involves an in-depth interview with selected experts in the area of Maqāṣid al-Sharīʿah and Islamic financial planning. The results indicate the elements involved in financial planning concept are in accordance with the guidelines provided by Islam and the concept of financial planning is related to all the elements in Maqāṣid al-Sharīʿah, particularly on wealth protection.
For full article please visit: https://tafhim.ikim.gov.my/index.php/tafhim/article/view/188
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TAFHIM: IKIM Journal of Islam and the Contemporary World, 2022
Islamic social finance plays a key role in reducing inequalities among and within nations. It adh... more Islamic social finance plays a key role in reducing inequalities among and within nations. It adheres to the Islamic principles of equity, justice, and freedom, therefore, providing the tools for alleviating poverty, reducing socio-economic inequalities, and sharing prosperity. Instruments such as zakat, waqf, and voluntary donations empower the society to create new opportunities and build capacity for development. The COVID-19 pandemic has widened income and wealth inequalities among and within nations. This paper analyses the global income and wealth inequalities and examines the contribution of Islamic social finance in reducing inequalities and supporting future sustainability. Islamic social finance promotes inclusion by offering equal opportunity to participate in the economy and contribute to development. The paper uses Lorenz Curve to highlight the existing income and wealth gaps both globally and within nations.
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Vol 15, No 1 (2022) by TAFHIM: IKIM Journal of Islam and the Contemporary World
TAFHIM: IKIM Journal of Islam and the Contemporary World, Jun 30, 2022
In the philosophy of religion, apart from a cogent conception of God, a strong spiritual relation... more In the philosophy of religion, apart from a cogent conception of God, a strong spiritual relation that binds human beings with God is another important element that supplies the raison d’etre to a particular religious tradition. This article evaluates one of the manifestations of this spiritual bondage in Islam through an examination of the primordial spiritual covenant between God and all human beings known as “the Covenant of Alastu.” It analyses how this idea of covenant, originally taken from the Qur’ānic verse and particularly refined in the Sufi tradition, was further developed and became continuous reference to the archetypal origin of man in Islam. Based mainly on the works of Syed Muhammad Naquib al-Attas, this article proves that the Primordial Covenant has left great impacts on some other aspects of religiosity such as the spiritual bondage between individuals that transcends gender, family, and ethnicity. Irrespective of the disputes over how the covenant had actually taken place, this notion of spiritual covenant, as this article further explicates, has become a pertinent theological concept that defines one’s religiosity in Islam.
For full article please visit: http://tafhim.ikim.gov.my/index.php/tafhim/article/view/169
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Vol 17, No 1 (2024) by TAFHIM: IKIM Journal of Islam and the Contemporary World
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Vol 16, No 1 (2023) by TAFHIM: IKIM Journal of Islam and the Contemporary World
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Vol 15, No 2 (2022) by TAFHIM: IKIM Journal of Islam and the Contemporary World
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Vol 15, No 1 (2022) by TAFHIM: IKIM Journal of Islam and the Contemporary World
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roles in increasing financial literacy.
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culmination of the Holy Prophet’s virtuous character. Finally, comparing modern characterisation of Western civilisation as industrial-technological civilisation and recent effort by China to become an ecological civilisation, it concludes that Virtuous
Civilisation is the current imperative for Muslims today alongside re-Islamising Muslim thought in a collectively intelligent and progressive manner with the Holy Prophet’s age and its moral and ethical quality of social perfection as the reference point.
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discussions. In fact, such matters form the abstruse and intricate part of the science of Tawḥīd which, as such, ought to be learnt only by al-muntahī, referring to those Sufis who have successfully reached the end of their spiritual journey, not by the spiritual novices, let alone the general public. With findings gathered in this study, it is hoped that public discussion of both formulations by the untrained minds, which eventually gives rise to confusion and accusations of heresy and polytheism, could be put to an end and misunderstandings regarding them could be halted and redressed.
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The common history of the Muslim Balkans, mainly with reference to the Osrnanli period, is documented and preserved in millions of written records presently kept in the Osmanli archives in Turkey, and in various Balkan countries and elsewhere.
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It has become a common fashion that Muslims are being charged with terrorism for every single terrorist acts in any part of the world. Western criticisms towards Islam seem to have increased more than ever before. Muslims are being terrorized in the name of 'anti-terrorism' everywhere, as a result, Muslims suffer in almost all countries of the world.
Islamic organizations, vastly in the poor and affected Muslim nations, like Afghanistan, Palestine and many others, have been shut down and restricted; their offices have been raided; the officers are held for trials and tribunals besides the ongoing 'security' measures taken against the Muslims. Muslims are being laughed at as 'culprits' and 'terrorists.'
This paper discuss the issue of terrorism, its causes, Islamic fundamentalism and Jihad in relation to terrorism and its overall impacts on Islamic charity organizations. Finally, it suggests some steps required for muslim to face the today's challenge.
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Ironically, while technology blunted the impact of these three horsemen, it has made all the more dreadful the ravages of the fourth horseman, War. This refers to the absolute deadliness of nuclear technology, and the increasing lethality of non-nuclear technology, such as poison gases, "smart bombs", and chemical and biological agents.
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Not infrequently however, minorities, far from being oppressed and persecuted, have themselves turned oppressors and persecutors of numerically superior but militarily weak majority groups. Recent or current examples of this second scenario include the Tutsis of Rwanda Burundi, the Zionists in Palestine and the Apartheid regime of South Africa. Rapid advances in the techniques and technologies of control, both physical and psychological, since the Second World War have rendered this hirtherto rather exceptional scenario an increasingly feasible and it is needless to say, an exceedingly dangerous possibility.
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However, the government took power during the transformation period when the whole world was witnessing the end of the Cold War and then the collapse of the Soviet Union. Thus, the new government faced new and totally different issues in formulating its foreign policy. The challenge mainly came from the West. The immediate reaction of the United States to Sudan's radical policies was aggression. Sudan was accused of a list of charges claimed to be committed domestically and internationally. Consequantly, an image of a small Islamic country trying to promote its own Islamic style of ruling while confronted by the West or rather by a "Nee-Crusaders' War", has been cited by the government and its allies all over Islamic world.
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According to some Western scholars like John L. Esposito and John Voll and others, the demand of the people for greater participation in political process can be possible only through democratization.' They contend that democratic institutions like multiparty system, free election, and civil societies, free press etc. are inevitable to provide access to the people for greater political participation. For this reason they examine the Islamic political concepts and institutions to see the conceptual resources available in Islam for promoting democracy. They also take up the case studies of some Muslim countries to look at the relationship between democratization and Islamic resurgence. Throughout their exploration of Islamic heritage and Muslim states they look into the relationship between democratization and Islamic resurgence. They also highlight how the West in general and the U.S in particular champion the cause of global democratization as its mission towards other countries across the world.
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In this paper, an attempt has been made to present and analyze the views of a few Western scholars on Islam and modernization as well as development. Along with this, a few relevant observations and reflections of a few Muslim scholars on modernization and development are also presented wherever necessary. It is argued that contemporary Islamic resurgence is not anti-modernization and development but its concepts of modernization and development are diametrically opposite to the Western concepts. It is also asserted that secularization which forms an indispensable part of Western model of development and modernization has shattered the moral and spiritual dimensions of the societies wherever it has penetrated. Hence it is pointed out that 'religion' has emerged as a vital force in many societies across the world. It is therefore suggested that the West should not perceive the contemporary Islamic resurgence as a threat! It should rather appreciate and respect other cultures so that the West and the rest should live in peaceful co-existence through mutual respect and understanding.
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