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A Holistic Response to the Problem of Evil
By Jonathan Fuqua, Conception Seminary College
The four standard theistic responses to the evidential problem of evil are theodicy, Reformed Epistemology, natural theology, and skeptical theism. It’s somewhat common for theists to combine Reformed Epistemology and skeptical theism or natural theology and theodicy. An insufficiently appreciated possibility is that of combining all four of these positions into a more holistic response to the evidential problem of evil. The chief hurdle to doing this is that it seems that skeptical theism isn’t compatible with either natural theology or theodicy. This first appearance, however, is misleading. And, interestingly, certain theists have implicitly put forth a holistic response to the problem of evil. In this paper, I sketch out how one can combine all four of the standard theistic responses to the evidential problem of evil so as to yield a holistic response to the problem of evil. The focus will be on reconciling skeptical theism with natural theology and theodicy.
Link: https://doi.10.37977/faithphil.2022.39.4.5
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Tags: #Religion #God #Theology #PoE #Evil
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Sect, Sectarian, Sectarianism: The Birth, Death, and Resurrection of an Analytical Category in the Study of Western Religions
By Yonatan Moss, The Hebrew University of Jerusalem
This article charts the changing uses of the interconnected terms sect, sectarian, sectarianist, and sectarianism in the academic study of Judaism, Christianity, and Islam. Following a review of the term sect’s early roots in Greco-Roman antiquity and its distinctly Christian transformation, three main steps are analyzed in the genealogy of the category in modern scholarship: (1) deployments by Weber and his early followers; (2) an influential sociological turn in the latter half of the twentieth century; and (3) a sharp decline in the years around the turn of the century in the popularity of sect as a category, followed by a redefinition of its derivative terms (sectarian, etc.) in recent years. Toward the end of the article, lessons are drawn from this genealogy for the future use of the category within scholarship.
Link: https://doi.org/10.1093/jaarel/lfae023
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Tags: #Religion #Christianity #Judaism #Islam
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Science-Engaged Thomism
By Simon Maria Kopf, ITI Catholic University
This article discusses a form of Thomism that has emerged in the field of science and theology, which is termed “Science-Engaged Thomism” (SETh), following the recent and growing movement of Science-Engaged Theology (SET). After a brief introduction of SET, various definitions and essential features of SET and SETh are introduced and discussed, highlighting their similarities and differences. To showcase the latter, the article presents recent examples of SETh. The objective is to suggest that SETh is a form of Thomism, although not necessarily a new form of Thomism. As such, SETh might be considered a complementary approach to SET.
Link: https://doi.org/10.3390/rel15050591
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Tags: #God #Religion #Thomism #Science
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Modal appearances and the modal ontological argument
By James Simpson, University of Florida
In a recent paper in this journal, McIntosh (2021) argues that a modalized version of an epistemic principle of phenomenal conservativism can be used to successfully defend the key possibility premise of the modal ontological argument for the existence of God. I argue, however, that such a defense of the possibility premise is not going to be successful even if one concedes a number of contentious claims to McIntosh.
Link: https://doi.org/10.1007/s11153-024-09916-2
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Tags: #Theism #God #Epistemology
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An Imaginary Byzantium in Early Islam: Byzantium as Viewed through the Sīra Literature
By Yassine Yahyaoui, The University of Münster
This article examines the emergence of new representations of Byzantium in early Arabic literature, with a focus on the Sīra, the biography of the Prophet Muḥammad. This historical investigation leads to a dual conclusions that the Arab perception of Byzantium not only forged an “imaginary Byzantium” but also marked the emergence of Arab self-consciousness. This process significantly influenced the Arab historical and cultural narratives, framing them within the context of the Arabic identity that emerged in late antiquity. Nevertheless, this relationship between the early Islamic community and Byzantium does little to confirm accurate knowledge about Byzantium, rendering the emerging representations as not truly reflective of “reality”, but rather presenting us with an “imaginary Byzantium”. This applies whether related to events in the 1st/7th century or the transition from oral to written texts during the 2nd/8th and 3rd/9th centuries. Furthermore, these representations reveal more about the creators of this imaginary than the other itself, shedding light on the motives of early Muslim writers who used the Sīra as a vehicle for these imaginaries. Ultimately, the article identifies, through the textual analysis and historical contextualization of Sīra, two narrative layers therein that are related to the imaginary Byzantium. The first layer reflected a pervasive fear of Byzantium, while the second layer represented an attitude of challenge and rivalry.
Link: https://doi.org/10.3390/rel15050545
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Tags: #Islam #History #Seerah
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Visiting the Prophet at His Grave: Discussions about the Religious Topography of Madina
By Martin Kellner, University of Osnabrück
Theological discussions about visits to the Prophet’s grave in Madina are the focus of this paper. The relevant question in this context relates to the idea of a postmortem life of the Prophet and its accessibility for believers after his death. The idea of a spiritual presence of the Prophet in this world is found in the description of religious visits to Madina, namely in the traditional Sunni books of Fiqh (describing the normative rules concerning the Prophet’s grave), as well as in some books of Tafsir. These ideas have been challenged by the Wahhabi movement, in which the idea of becoming connected to the Prophet’s presence is refused and the visit to Madina is seen to be focused on the mosque, not the grave of the Prophet. This reinterpretation is examined in this article on the basis of various textual references.
Link: https://doi.org/10.3390/rel15050552
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Tags: #Islam #History #Prophet
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Methodological worries for humean arguments from evil
By Timothy Perrine, Rutgers University
Humean arguments from evil are some of the most powerful arguments against Theism. They take as their data what we know about good and evil. And they argue that some rival to Theism better explains, or otherwise predicts, that data than Theism. However, this paper argues that there are many problems with various methods for defending Humean arguments. I consider Philo’s original strategy; modern strategies in terms of epistemic probability; phenomenological strategies; and strategies that appeal to scientific and metaphysical explanations. None of these methods have been sufficiently developed to provide a clear and distinctive defense of Humean arguments. Defenders of Humean arguments need to spend more time on the underlying methodology of their arguments.
Link: https://doi.org/10.1007/s11098-024-02135-5
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Tags: #God #Evil #PoE #Theism
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The Death of God as Source of the Creativity of Humans
By Franke William, Vanderbilt University
Although declarations of the death of God seem to be provocations announcing the end of the era of theology, this announcement is actually central to the Christian revelation in its most classic forms, as well as to its reworkings in contemporary religious thought. Indeed provocative new possibilities for thinking theologically open up precisely in the wake of the death of God. Already Hegel envisaged a revolutionary new realization of divinity emerging in and with the secular world through its establishment of a total order of immanence. However, in postmodern times this comprehensive order aspired to by modern secularism implodes or cracks open towards the wholly Other. A hitherto repressed demand for the absolute difference of the religious, or for “transcendence”, returns with a vengeance. Th is difference is what could not be stated in terms of the Hegelian System, for reasons that poststructuralist writers particularly have insisted on: all representations of God are indeed dead. Yet this does not mean that they cannot still be powerful, but only that they cannot assign God any stable identity. Nietzsche’s sense of foreboding concerning the death of God is coupled with his intimations of the demise of representation and “grammar” as epistemologically bankrupt, but also with his vision of a positive potential for creating value in the wake of this collapse of all linguistically articulated culture. He points the way towards the emergence of a post-secular religious thinking of what exceeds thought and representation.
Link: https://doi.org/10.3390/philosophies9030055
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Tags: #God #Atheism #Secularism
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A Contemporary Aristotelian–Thomistic Perspective on the Evolutionary View of Reality and Theistic Evolution
By Mariusz Tabaczek, Pontifical University of Saint Thomas Aquinas
This article presents a coherent and comprehensive proposal of a renewed contemporary Aristotelian–Thomistic approach to the evolutionary view of reality and the position of theistic evolution. Beginning with a proposal of a hylomorphically–grounded essentialist definition of species—framed within a broader revival of biological essentialism—a constructive model of the Aristotelian–Thomistic metaphysics of evolution is being offered, together with a reflection on the alleged violation of the principle of proportionate causation in evolutionary transitions and the role of teleology and chance in evolution. The theological part of the article addresses a number of questions concerning the Thomistic school of theology in its encounter with the evolutionary worldview, including the question of whether God creates through evolution, the query concerning the concurrence of divine and created causes in evolutionary transitions, and the question regarding evolutionary and theological notions of anthropogenesis. A list of ten postulates grounding a contemporary Thomistic version of theistic evolution is offered as a conclusion to the research presented in the text.
Link: https://doi.org/10.3390/rel15050524
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Tags: #Religion #Thomism #Evolution #God
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Emotions and Monotheism
By John Corrigan, Florida State University
The emotional turn in scholarship has changed the way in which historians of religion think about monotheistic traditions. New histories of religion have adapted and incorporated the totalizing sensibilities of twentieth century annalistes, the granular view of social historians, groundbreaking philosophical investigations, and the spirit of interdisciplinary collaboration between historical analysis, anthropology, and psychology. Religion as a principal bearer of culture has shaped emotional life profoundly, just as human emotion has constituted religious life. Taking a qualified constructivist approach to emotion enables understanding of the dynamism, fluidity, and ambiguity in emotional experience, alongside continuities, and facilitates analysis of how that feeling has animated religious life in monotheistic traditions. It equally sharpens insight into how monotheistic religion itself has made emotion. Affect, emotion, and mixed emotions are three categories of feelings evidenced in monotheistic religions. Each is illustrated with respect to the similarities and differences among Judaism, Christianity, and Islam.
Link: https://doi.org/10.1017/9781108980807
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Tags: #Monotheism #Religion #Islam #Judaism #Christianity #Psychology
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Dead Men Talking: Ibn ‘Arabī’s Interactions with Messengers and Saints
By Ismail Lala, Gulf University for Science & Technology
The mystical thinker Muhyi al-Din ibn ‘Arabī (d. 638/1240) had many audiences with the dead. This article explores who Ibn ‘Arabī interacted with, and how. Usually as dreams and visions, the meetings Ibn ‘Arabī had with messengers were generally at key milestones in his life, or to confer particular distinctions upon him. A special subset of these visions was of Prophet Muḥammad specifically, and these were to derive a legal ruling from him, or because he was under the special care of the Prophet. Conversely, the audiences he had with departed saints were largely to do with more quotidian issues, either regarding his relationship with spiritual masters, or to correct a misapprehension about someone. Finally, but more seldom, he had physical interactions with corporealised spirits from beyond. As these betrayed a higher rank than mere visions, they were reminiscent of his audiences with messengers in that they confirmed his exalted spiritual rank.
Link: https://doi.org/10.3390/rel15040504
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Tags: #Islam #Sufism #Prophet
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Islamic Pluralism and the Muslim Voice: Western Attitudes that Define Islamic Identity in the West
By Hayba Abouzeid, Monash University
This article examines the parameters of what constitutes the Muslim voice in the West through analysis of Islamic pluralism and modernity. It uses the voices of Said Nursi and Fazlur Rahman to complement the perspectives of outsider voices, Bernard Lewis and John Esposito, who have impacted the attitudes behind the bias in the West towards Islamic identity and practice. Further, it highlights the examination of Islamic pluralism in the West alongside the consideration of Muslim spoken word artists who use their mediums to express the pain and struggles they have endured. This article bridges academic and societal attitudes towards understanding the perceptions of Islamic pluralism in the West.
Link: https://doi.org/10.55831/ajis.v9i1.575
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Tags: #Islam #Muslim #Pluralism
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Evaluating Ayaan Hirsi Ali’s Views on Adherence to Islam in Heretic
By Rizwan Sahib, Western Sydney University
This study investigates Ayaan Hirsi Ali’s view that adherence to Islam is not viable in secular liberal societies of the West, owing to a so-called clash of norms and values. For Hirsi Ali, this clash causes cognitive dissonance in Muslims and makes them withdraw to Muslim enclaves or become radicalised. This study evaluates these claims by comparing them to findings from ethnographic research with Muslims in the West. The data on Muslim religious life shows, for the most part, Muslims in the West can practice Islamic rituals and behaviours owing to social, individual and religion factors, such that what emerges is a fluid way of life that fits into a secular liberal society. Hirsi Ali’s views are thus a misrepresentation of adherence to Islam. The study takes this to be the outcome of her lack of empirical research with Muslims.
Link: https://doi.org/10.55831/ajis.v9i1.567
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Tags: #Islam #ExMuslim #Secularism
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An Arab Jew Reads the Quran: On Isaac Yahuda’s Hebrew Commentary on the Islamic Scripture
By Mostafa Hussein, University of Michigan-Ann Arbor
How did an Arab Jew read the Quran against the backdrop of contradictory ideologies and the rise of key movements, including nationalism, colonialism, and Zionism, in Mandate Palestine? Approaching Isaac Yahuda as an Arab Jew challenges the binary opposition between Arabs and Jews in Zionist discourse, a linkage perceived as inconceivable, and on the other hand, that linkage is asserted, contested, and tested in the context of nationalism. This article also challenges the advancement of Jewish singularity and superiority by exploring how Jewish writers interacted with the Islamic scripture in Mandatory Palestine rather than dismissing it. This article examines Hebrew interpretation of various passages from the Quran that produced an understanding of the Quran that advanced Zionist ideals, including the nationalization of contested religious sites and the consolidation of the indigeneity of Jews in the East. Isaac Yahuda’s Hebrew commentary on the Quran challenged his Arab Jewishness in such a divisive nationalist atmosphere in Mandate Palestine. His hybrid background and dynamic connections with both Jews and Arabs enabled him to navigate these turbulent times by invoking the Quran, demonstrating respect for it, and at the same time challenging the understanding of his contemporary Muslims while utilizing German Jewish scholarship on the origins of Islam.
Link: https://doi.org/10.3390/rel15040495
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Tags: #Islam #Judaism #Quran
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Monotheism and Fundamentalism
Prevalence, Potential, and Resilience
By Rik Peels, Vrije Universiteit Amsterdam
This Element explores the relation between monotheism and fundamentalism. It does so from both an empirical perspective and a more theoretical one that combines theological and philosophical insights. The empirical part addresses how as a matter of fact, particularly quantitively, monotheism and fundamentalism relate to one another. The more theoretical part studies the relation between the two by considering the doctrine of God and the issue of exclusion, theories of revelation, and ethics. Finally, the book considers whether monotheism has particular resources that can be employed in mitigating the consequences of or even altogether preventing fundamentalism.
Link: https://doi.org/10.1017/9781009309653
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Tags: #Monotheism #God #Ethics
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The Theological Significance of the History of Science: John Templeton and the Promotion of Science and Religion
By Peter N Jordan, University of Oxford
This article examines the rationale behind philanthropist John Templeton’s investment in the field of science and religion. His support stems in part from the conviction that historical developments in science are finally leading us to the right understanding of God’s relationship to the created order. The older, mechanical picture of nature that science purportedly gave us implies that God is distant from nature, whereas more recent discoveries are revealing nature’s complexity, elusiveness, intangibility, unpredictability, and creativity and imply God’s intimate presence to, and involvement in, nature. This newer theological picture is consistent with a theological tradition to which Templeton had been exposed since childhood. Believing that science is finally uncovering theological truths about God and God’s relationship to the world, Templeton sought to shape science and (especially) religion so that comparable breakthroughs might continue to flow in the future.
Link: https://doi.org/10.1093/jaarel/lfae021
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Tags: #Religion #Science #God #Theology
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THE EXPERIENCE OF GOD: ESCAPING THE CHARGE OF COGNITIVE PENETRATION
By Omid Karimzadeh, Shahid Beheshti University
By religious experiences I mean those human experiences characterised by a kind of intuitional seeming to the effect that a transcendent or all-encompassing being—God—exists. After explaining two significant similarities between religious and perceptual experiences, I will argue that the doctrine of phenomenal dogmatism about perceptual experiences can be applied to religious experiences as well. In the following two sections, the challenge arising from the objection from cognitive penetration is extended to the case of religious experiences. I show that the importance of this challenge may be dependent on a debate over the proper content of experience—namely the debate over low-level vs. high-level content. In the subsequent section, I argue that even if the religious experience is deemed an experience with low-level content, then the charge of cognitive penetration may not be avoided. Drawing upon the doctrine of divine simplicity, in the penultimate section, I argue that the experience of God has a specific characteristic which, in companion with its thin content, enables it to escape the charge of cognitive penetration. Alternatively put, the experience of God possesses an important epistemological advantage owing to its distinctive object, which makes it significantly reliable. In the final section, three possible objections are briefly addressed.
Link: https://doi.org/10.1111/heyj.14311
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Tags: #God #Science #Psychology
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Strategies for stage II of cosmological arguments
By Simón Tadeo Ocampo, Universidad Tecnológica Nacional
The following article will examine three argumentative strategies to address a recent topic of debate in the philosophy of religion known as the “Gap Problem.” It aims to study the “Stage II” of cosmological arguments, where the goal is to establish the theistic properties or attributes that identify the first cause or necessary being with the concept of God. The unique contribution of this study lies in the formalized and systematic presentation of the various solutions proposed by authors in the philosophical field, synthesizing their central ideas and presenting them in the form of arguments.
Link: https://doi.org/10.1007/s11153-024-09911-7
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Tags: #Theism #God #Religion
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Islamic Insights on Religious Disagreement: A New Proposal
By Jamie B. Turner, University of Birmingham
In this article, I consider how the epistemic problem of religious disagreement has been viewed within the Islamic tradition. Specifically, I consider two religious epistemological trends within the tradition: Islamic Rationalism and Islamic Traditionalism. In examining the approaches of both trends toward addressing the epistemic problem, I suggest that neither is wholly adequate. Nonetheless, I argue that both approaches offer insights that might be relevant to building a more adequate response. So, I attempt to combine insights from both by drawing a distinction between inferential and noninferential reflective responsibility. Given this distinction, I argue that it may be possible for a theist to remain steadfast in upholding their tradition-specific theistic belief, without having to hold that belief by way of inference; but nevertheless, having to be sufficiently reflectively responsible in forming their theistic belief noninferentially.
Link: https://doi.org/10.3390/rel15050574
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Tags: #Islam #Theism #Epistemology
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Naskh (“Abrogation”) in Muslim Anti-Jewish Polemic: The Treatise of Rashīd al-Dīn Hamadānī (1247–1318)
By Y. Tzvi Langermann, Bar-Ilan University
A strong case can be made that the concept of naskh, “abrogation” or “annulment”, was the most potent weapon in the arsenal of Muslim polemicists seeking to convert Jews (Burton‘s Encyclopaedia of the Qurʾān is highly informative but deals almost exclusively with naskh in its internal Islamic contexts, e.g., hermeneutics and legal theory). Naskh did not necessarily involve any rejection of Jewish scripture or tradition as fraudulent or corrupt. It rested on the simple premise, explicitly confirmed by the Qur’an, that the deity may alter or replace His legislation over the course of time. In the first part of this paper, I will briefly review the topic, adding some texts and observations that, to the best of my knowledge, have not appeared in the academic literature (comprehensively surveyed in Adang’s Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm, 1996; also in Adang and Schmidtke’s Polemics (Muslim-Jewish) in Encyclopedia of Jews in the Islamic World, 2010). The bulk of this paper will consist of a fairly detailed summary of an unpublished tract on naskh written by Rashīd al-Dīn Faḍlullāh Hamadānī (RD) (1247–1318), himself a Jewish convert to Islam and a monumental politician, cultural broker, historian, and author.
Link: https://doi.org/10.3390/rel15050547
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Tags: #Islam #History #Quran #Judaism
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From Tillable Fields to Men’s Equal Partners: The Treatment of Women in Early Muslim–Christian Polemic
By Barbara Roggema, University of Florence
Even though women and questions of gender difference are not a core issue in medieval Eastern Christian–Muslim polemic, there are numerous arguments that go back and forth between Muslims and Christians that revolve around women. In the large corpus of polemical texts from the Middle East between the 8th and the 13th centuries, it can be noted that criticism of the other religion involves pointing out illogicalities and absurdities in each other’s doctrines and rituals. Carefully constructed arguments against the claim to Divine endorsement of the faith of the other party are frequently interlaced with criticism of their alleged immoral behavior. Although women feature mostly in the emotive sections of the polemical compositions, there are also reasoned debates about the issue of gender equality in the eyes of God. The discussion of these texts here brings out a range of diverse ideas about women that function primarily as sources for subsidiary arguments against the religious other. At the same time, this study reveals that these arguments were not invented ad hoc. They show the interconnectedness of works within a corpus of polemical texts that spans five centuries.
Link: https://doi.org/10.3390/rel15050555
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Tags: #God #Theism #Gender #History
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Intellectual Humility and the Argument from Evil: A Reply to Zain Ali
By John Bishop, University of Auckland; Ken Perszyk, University of Waikato-Tauranga
This is a response to Zain Ali’s critique in this journal of our presentation of a ‘right relationship’ normatively relativised ‘logical’ Argument from Evil. Our argument aims to show that the existence of horrendous evils (as defined by Marilyn Adams) is incompatible with the existence of the personal omniGod (a person or personal being who is all-powerful, all-knowing, and perfectly good), given certain reasonable judgments about what a personal God’s perfect goodness would imply about the way God relates to those caught up in horrendous evils. We reply to Ali’s main criticism that our assumptions about divine goodness are unjustified, and show a lack of intellectual humility. We defend the claim that, if God is a person, then God’s goodness is moral goodness according to our best human theory of what that implies. We accept that God’s situation as creator and sustainer of all that exists may justify ‘divine exceptionalism’: God’s personal moral goodness may be consistent with ways of relating to others that would fall far short of perfection in human-to-human relationships. But in that case, we argue, intellectual humility may be better served by accepting that God is so exceptional that God should not be understood as a person at all, which is the prevailing Muslim view, as Ali himself acknowledges.
Link: https://doi.org/10.3390/rel15050522
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Tags: #God #Evil #PoE
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Against God of the truth-value gaps
By T Parent, Nazarbayev University
Beall and Cotnoir propose that ‘God can create an unliftable stone’ is a truth-value gap (neither true nor false). However, this yields a revenge paradox on whether God can eschew gaps. Can God avoid gappy ascriptions of power? Either way, God’s power seems to have limits. In response, it may be said that ascribing God the power to avoid gaps is itself gappy – it concerns a power that God neither has nor lacks. Yet this ends up being inconsistent, for it implies that God definitely lacks that power. Following Aquinas, perhaps Beall and Cotnoir could accept this lack and still uphold omnipotence, suggesting that the power to avoid gaps is impossible for God. Yet the Aquinian stratagem is enough to block the original paradox, which saps the motivation to proffer truth-value gaps in addition. I conclude that the gappy solution is either inadequate or insufficiently motivated.
Link: https://doi.org/10.1093/analys/anad090
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Tags: #God #Metaphysics #Logic
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A Thomish Epistemic Cartography of the Question “Can We Know God?”
By T. Adam Van Wart, Ave Maria University
The following article maps the various ways in which the expressions “knowledge” and “to know” are diversely used with reference to the Triune Lord of historic Christian orthodoxy. The reason for this epistemic cartography of Christian grammar stems from a desire to help dissolve and bring quiet to the decades of confusion that have arisen in theological conversation as a function of the failure to specify just what one means by the relevant terms (chiefly, “knowledge” and “to know”) in questions like “Can we know God?” I therefore list the various ways “to know” and “knowledge” are traditionally used to give shape both to the differing versions of the question “Can we know God?” and to their respective answers as displayed within the grammar of the Christian faith. Making use of St. Thomas Aquinas's contributions when helpful, the resulting analysis yields that, though we can truly say it is possible for us to know or have knowledge of God that is of the unitive, conventional, demonstrative, and nominative sort (i.e., the form of the question under those intentional conditions leads to an affirmative answer), we can in no way meaningfully assert the same of definitional knowledge with respect to God. Through God's self-revelation in/as Jesus Christ, however, I argue that an infallible and superlative expansion of the possibilities for our unitive, conventional, demonstrative, and nominative knowledge of God is on offer.
Link: https://doi.org/10.1111/moth.12943
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Tags: #Religion #Thomism #Christianity #God
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The making of living ḥadīth: a new direction of ḥadīth studies in Indonesia
By Saifuddin Zuhri Qudsy, UIN Sunan Kalijaga
Ḥadīth studies identifies Islamic practices that originate from the text of the ḥadīths or the traditions of the Prophet Muhammad. The term ‘living ḥadīth’ has emerged as a new direction to ḥadīth studies. This article seeks to explore the dynamics of living ḥadīths as they have emerged in and revitalised ḥadīth studies, especially within academic discourse of Indonesian Islamic universities. Important findings include that the living ḥadīth has become a subdiscipline of ḥadīth studies that examines on how Muslims interpret and express the ḥadīths in their daily lives, as well as how Indonesian Muslims link, communicate, and relate ḥadīths to local traditions and how local cultures assimilate and interact with the texts. This article also finds that the paradigm of living ḥadīth differs from the disciplines of sociology and anthropology of religion, presenting its epistemology through five areas of focus: practice, reception, text, transmission, and transformation.
Link: https://doi.org/10.1080/14755610.2024.2336461
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Tags: #Islam #Hadith #Prophet
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Revisiting the Crucifixion of Jesus within Islam
By Mohamad Younes, Independent Researcher
This article demonstrates that Muslim teachings on the historical crucifixion event of Jesus are by no means monolithic. While the Qur’ān’s reference to the crucifixion has typically been interpreted as fostering explicit rejection of the belief that Christ was crucified, its meaning on this issue constitutes neither denial nor affirmation of its historicity. Over time, discussion of the crucifixion within the Islamic tradition was formed to accommodate a rejection that obscured the neutrality of the original Qur’ānic position. One school of Islamic thought which affirmed the historicity of the crucifixion on a Qur’ānic basis is the tradition of Shi’a Isma’ili Islam. This article focuses on the conceptualisation of the crucifixion within Isma’ilism and its connection with Sunnism. From the Isma’ili perspective, the Qur’ān does not deny the crucifixion of Jesus; rather, it only denies that the People of the Book crucified him, in apparent response to their boasting. The ambiguity of Surah 4:157 remains a vigorous debate among classical and later Muslim scholars with references to the crucifixion as preserved in early and medieval literature furnishing distinctively divergent accounts of its unfolding. Even classical scholars such as al-Ghazali were persuaded by the views about the crucifixion expressed by leading Isma’ili thinkers such as Abu Ḥatim al-Razi (d. 934 CE) and Naṣir Khusraw (d. 1078 CE). Ultimately, the objective of this article is twofold: to demonstrate that the Qur’ān offers a neutral account of the crucifixion and to examine Shi’ite exegetical analysis on the crucifixion event in contrast to mainstream Islam.
Link: https://doi.org/10.55831/ajis.v9i1.585
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Tags: #Islam #Christianity #Quran #Jesus
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The Application of Islamic Principles on Entrepreneurship Competence Development Framework
By Rinto Muhammadsyah Azhar, Charles Sturt University
Entrepreneurship is when you act on opportunities or ideas and transform them into value for others. The value that is created can be financial, cultural, or social. Entrepreneurship has been proven as an important key to propelling economic growth and the world is in an urgent need of more competent entrepreneurs.
Several institutions and scholars have attempted to create a framework to develop this important competence. The European Union has developed the most comprehensive one, which is called the Entrepreneurship Competence Development Framework (EntreComp). Despite its comprehensiveness, the framework is based on a humanism perspective, which negates the supernatural existence and advocates achieving immediate worldly goals and unconstrained creativity. Consequently, EntreComp is incompatible with the Islamic perspective, which puts a transcendental being (God) as the foundation and axis of all things.
The vision of this research is to develop a competent Muslim entrepreneur (Muslimpreneur) through establishing a practical framework called Muslimpreneurship Competence Development Framework (MCDF). The research was qualitative and exploratory. The Islamisation of Knowledge methodology was applied to synthesise the EntreComp to establish a practical MCDF. The EntreComp was instilled and enriched with core Islamic principles and teachings, making the competence development framework more compatible, comprehensive, and effective for Muslim end users.
Link: https://doi.org/10.55831/ajis.v9i1.583
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Tags: #Islam #Muslim #Pedagogy
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The Barelvi movement in South Asian Islam
By Mohammad Waqas Sajjad, Beaconhouse National University
The Barelvi movement in South Asia—particularly in Pakistan—has long been regarded as the indigenous Islam of the region. It is equated with Sufism, and highlighted as the peaceful and moderate Islam of the majority of Muslims. In doing so, it is contrasted with competing Sunni traditions such as the Deobandis, as an explicit binary is created between the two. However, the narrative has seen a shift since 2011, with the rise of Mumtaz Qadri, who murdered a politician due to allegations of blasphemy. In this article, I trace these developments in the perceptions of, and discourses about, Barelvis in South Asia, especially over the last twenty years. In doing so I explore four key ways of being Barelvi, including love for the Prophet Muhammad, an affiliation with the founder of the movement, Sufi practices and shrines, and opposition to Deobandi Islam.
Link: https://doi.org/10.1111/rec3.12492
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Tags: #Islam #History #Sufism
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The Abrahamic Vernacular
By Rebecca Scharbach Wollenberg, University of Michigan
Contemporary thought typically places a strong emphasis on the exclusive and competitive nature of Abrahamic monotheisms. This instinct is certainly borne out by the histories of religious wars, theological polemic, and social exclusion involving Jews, Christians, and Muslims. But there is also another side to the Abrahamic coin. Even in the midst of communal rivalry, Jews, Christians, and Muslim practitioners have frequently turned to each other to think through religious concepts, elucidate sacred history, and enrich their ritual practices. Scholarship often describes these interactions between the Abrahamic monotheisms using metaphors of exchange between individuals-as if one tradition might borrow a theological idea from another in the same way that a neighbor might borrow a recipe. This Element proposes that there are deeper forms of entanglement at work in these historical moments.
Link: https://doi.org/10.1017/9781009286787
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Tags: #Monotheism #History #Islam #Christianity
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Islam and Environmental Ethics
By Muhammad Yaseen Gada, Central University of Kashmir
This Element explores environmental ethics in Islam. Its core argument is that Islamic culture and civilization are rich in environmental concerns; Islam has unique considerations and directions about what sort of human-nature relationship there should be. Muslim environmental commentators have explored basic environmental or eco-ethical principles that are deeply embedded in the Qur'an and Sunnah. Protecting and conserving the environment are not only moral duties but also an obligation in Islam. The Islamic environmental ethical system offers both conceptual paradigms and operational components to realize environmental justice and sustainable development.
Link: https://doi.org/10.1017/9781009308236
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Tags: #Islam #Ethics #Quran
