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John Damascene’s Arguments about the Existence of God: A Logico-Philosophical and Religio-Hermeneutic Approach
By Vassilios Adrahtas, Western Sydney University
The Exact Exposition of the Orthodox Faith is perhaps the most logically structured and inspired work not only in the oeuvre of the seventh-to-eighth-century theologian John Damascene, but most likely throughout the entire Greek Patristic literature. As such, the Exact Exposition definitely presents some quite intriguing features, such as the prolific use of logical distinctions, syllogisms, or full-fledged arguments, to name a few. Regarding the latter, John Damascene’s use of certain arguments in order to prove the existence of God not only hold a unique place in Byzantine theology but have also exercised a tremendous influence on Eastern Orthodox apologetics. However, what I would call his rationalization agenda comes not only with merits but with faults as well. It is to both these that the present study draws attention by evaluating them logico-philosophically and interpreting them religio-hermeneutically. What is of special interest is the fact that John Damascene’s logical faults are the most interesting parts of his theologizing.
Link: https://doi.org/10.3390/rel15101167
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Tags: #God #Logic #Hermeneutics #Religion
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Can Christians Plausibly Explain Virtuous Non-Christians?
By Michael Bergmann, Purdue University
It is a plain fact – obvious to any minimally perceptive person familiar with an adequate cross-section of humanity – that rationality, erudition, and moral goodness are to be found among both secular people and religious people alike, including followers of Christian and non-Christian religions. Can Christians plausibly account for this? Can they plausibly account for the fact that many non-Christians (whether religious or not) are not only morally good in many respects but also morally better than many Christians? More specifically, if they think salvation is for Christians rather than non-Christians, must they think (implausibly) that all Christians are morally better than all non-Christians? If not, must they think that (if not everyone is saved) God is unfair in saving some who are morally worse rather than others who are morally better? In this paper, I will defend a negative answer to these last two questions and (at the same time) a positive answer to the title question.
Link: https://doi.org/10.69574/aejpr.v1i2.23338
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Tags: #Christianity #God #Theology
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Why Teach Hebrew Bible, New Testament, and Qur'an to Undergraduate US University Students?
By Roberta Sabbath, University of Nevada
Introducing students to the similarities and connections among the Hebrew Bible, New Testament, and Qur'an is a means to introduce students to a shared source of humanity, beauty, wisdom, and solace. This article outlines a literature class that uses comparatist strategies to introduce these three foundational religious texts as literary works. Figural and thematic strategies reveal the development of stories, characters, ideas, and values. Cultural studies strategies demonstrate the profound effects that the texts have had on our notions about our relationships and responsibilities to ourselves, our families, and our world. Students report a better understanding of their own spiritualties, a greater acceptance of their own identities, and an increased appreciation of the diversity of their communities.
Link: https://doi.org/10.1111/teth.12669
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Tags: #Quran #Bible #Religion #Pedagogy
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An Epistemology of Revelation
By Arpad Szakolczai, University College Cork
The aim of this article is to approach the epistemology of revelation through the approach of political anthropology. It departs from Max Weber’s distinction between ordinary and out-of-the-ordinary situations, which led to his idea of charismatic power. This article complements the Weberian perspective by introducing the anthropological term “liminality” for such situations, as well as the term “trickster” for figures who have a specific affinity for appearing in such situations, creating havoc instead of offering a solution. Ordinary knowledge does not apply to liminal void situations of incommensurability; incommensurable knowledge can be gained by magic and religion. Magic forces the transcendent and claims to produce effects, while religion is based on revealed knowledge, the validity of which is established by trust. Under particularly anguishing liminal conditions, the hardly tolerated practitioners of magic might gain positions of power. An important such example is offered by Persian Magi. Turning to the present, modern rationalism, with Bacon and Descartes, undermined both ordinary and revealed knowledge. The possible relevance of revealed knowledge in contemporary times is discussed through the related phenomena of apocalyptic expectations and Marian apparitions.
Link: https://doi.org/10.3390/rel15091110
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Tags: #Religion #Revelation #Epistemology
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Philosophical Interpretation of “God Is Dead”: Retreat, Disruption, and Judgment
By Kuo Li, Southeast University
Nietzsche’s declaration of “God is dead” signifies not only the collapse of classical metaphysical systems in philosophy but also shifts in the psychological structure of individuals and society after the secularization of Christianity. A philosophical reading is crucial to understanding its whole process and real-world ramifications. We first delineate the fundamental meanings and historical context of the term “God” or “Absolute” and expound upon the mechanisms of spiritual functioning under it, highlighting the significance of God, or the Absolute, as the highest object of spiritual operation. Next, we analyze the death of God, i.e., the retreat of the Absolute, in the realms of reason and faith, exploring its causes and repercussions, particularly the disruption of the operation of the spirit. Then, building upon this analysis, we conclude that the metaphysical life supported by Kant and Hegel faces failure in the present age, because the Absolute has ceased to be the foundation. The roots of spiritual operation are no longer secure; the return to the Absolute points to emptiness, and exit without return creates disruptive division between subject and substance, essence and phenomenon, reason and reality. Meanwhile, the departure of God and the development of capitalism are intertwined, calling for a resurgence in the form of secularization, heralding a renewed human judgment of God.
Link: https://doi.org/10.3390/rel15091110
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Tags: #God #Secularism #Christianity
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The Conciliarist Idea of Islam in the Quattrocento—Prelude and Legacy
By Marco Demichelis, Alma Mater University of Bologna
This contribution intends to examine the impact of Conciliarism (1414–1439) on the Christian vision of Islam in the Quattrocento. The analysis of the thought of bishops such as Nicholas of Cusa (d. 1464) and John of Segovia (d. 1458) is understandable only through the evolution of the Latin world with regard to Islam, moving from the Corpus Toletanum (12th century) and the impact of the Crusades in the Levant (1096–1291) and in Europe. This forwardness is rooted in the process of “Islamic Christianization,” an analytical operation lasting three centuries, during which Koranic Christology was to play a primary role. It will be through this “Christ-centric” process that from the Renaissance, the Ottoman empire, the great enemy of Western Christianity, will be appreciated for some of its peculiar facets. The weakening of the concept of heresy and of Catholic ecclesiastical authoritarianism in decreeing what heresy was was probably one of the “indirect” outcomes of that dialogical “Moment of Vision” between Christianity and Islam. The further fragmentation of the Church of Rome, after the failure of Conciliarism and the outgrowth of the reformed Churches in the 16th century, favored a preliminary different understanding of the religiosity of others.
Link: https://doi.org/10.3390/rel15091110
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Tags: #Islam #Christianity #History #Religion
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Synthetic Human Embryos, Embryo Models and Embryo-like Structures in Islam
By Sayyed Mohamed Muhsin, International Islamic University Malaysia et al
A major breakthrough in developmental biology is the ex vivo generation of synthetic human embryos from stem cells. A comprehensive, in-depth bioethical analysis from a Sunni Islamic perspective reveals that the reproductive applications of synthetic human embryos contravene Islamic precepts of preserving lineage integrity (Hifz al-Nasl) due to disruption and confusion of kinship and familial relationships, similar to human cloning with somatic cell nuclear transfer. However, their non-reproductive applications in generating replacement tissues/organs, serving as in vitro experimental models of human development and disease, and testing platforms for evaluating pharmaceuticals and biomedical devices appear to align with Islamic principles.
Link: https://doi.org/10.1080/14746700.2024.2399902
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Tags: #Islam #Ethics #Shariah #IslamicLaw
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The Sensus Divinitatis and Non-Theistic Belief; or Turning Plantinga’s Religious Epistemology Against Christian Theism
By Timothy Perrine, Rutgers University
A key element of Plantinga’s religious epistemology is that de jure objections to Theistic belief succeed only if de facto objections to Theistic belief succeed. He defends that element, in part, by claiming that human beings have an innate theistic faculty, the sensus divinitatis. In this paper, I argue that Plantinga’s religious epistemology makes Christian Theism open to a de facto objection due to the characteristics and distribution of religious beliefs in the world. I defend my argument from a potential objection from skeptical theism, before concluding with a comparison to a similar argument.
Link: https://doi.org/10.1080/14746700.2024.2399899
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Tags: #God #Theism #Plantinga #Epistemology
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Quantum Mechanics and Inclusive Materialism
By Javier Pérez-Jara, Yale University
Since its inception, the intricate mathematical formalism of quantum mechanics has empowered physicists to describe and predict specific physical events known as quantum processes. However, this success in probabilistic predictions has been accompanied by a profound challenge in the ontological interpretation of the theory. This interpretative complexity stems from two key aspects. Firstly, quantum mechanics is a fundamental theory that, so far, is not derivable from any more basic scientific theory. Secondly, it delves into a realm of invisible phenomena that often contradicts our intuitive and commonsensical notions of matter and causality. Despite its notorious difficulties of interpretation, the most widely accepted set of views of quantum phenomena has been known as the Copenhagen interpretation since the beginning of quantum mechanics. According to these views, the correct ontological interpretation of quantum mechanics is incompatible with ontological realism in general and with philosophical materialism in particular. Anti-realist and anti-materialist interpretations of quantum matter have survived until today. This paper discusses these perspectives, arguing that materialistic interpretations of quantum mechanics are compatible with its mathematical formalism, while anti-realist and anti-materialist views are based on wrong philosophical assumptions. However, although physicalism provides a better explanation for quantum phenomena than idealism, its downward reductionism prevents it from accounting for more complex forms of matter, such as biological or sociocultural systems. Thus, the paper argues that neither physicalism nor idealism can explain the universe. I propose then a non-reductionistic form of materialism called inclusive materialism. The conclusion is that the acknowledgment of the qualitative irreducibility of ontological emergent levels above the purely physical one does not deny philosophical materialism but enriches it.
Link: https://doi.org/10.3390/philosophies9050140
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Tags: #QuantumMechanics #Materialism #Metaphysics
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Leibniz and the Religion of the Mohammadans
By Christopher Johns, American University of Beirut
Throughout his correspondence and writings, Leibniz made a number of passing references to the religion of the Mohammadans (Islam) and to several Islamic commentators. Recent literature on these references has placed them in the context of Leibniz’s political and historical interests that largely reflect his Eurocentric prejudices. The purpose of this paper is to extract a more detailed and systematic view of Leibniz’s knowledge of and interest in the religion, through Leibniz’s remarks on Islam in relation to Christian doctrines such as the Trinity and the Incarnation, through the commentary of Maimonides and the Christian Averroists, and through a (partly speculative) comparison of three types of theodicy. The paper concludes that while Leibniz knew very little about Islam’s actual doctrines, and that he was subject to the prejudicial views of his time, he understood Islam, as he did Christianity, as largely in conformity with natural (rational) religion. At the same time, his interest in its specific doctrines was primarily instrumental, that is, as correctives to certain abusive practices and misunderstandings persisting within Christianity, which could then explain for him why Islam prevailed in the East.
Link: https://doi.org/10.3390/rel15091087
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Tags: #Leibniz #Christianity #Islam #History
Philosophical Inquisition Online Research Seminar
Seminar Number: 04
Seminar Date: Thursday 26th September 2024
Seminar Time: 18:00 - 20:00 (UK time)
Session Location: Online (Microsoft Teams). Link Provided Below
Contact Us: philosophicalinquisition@gmail.com
Delivered By: Faheem A. Hussain
Title
Ambiguity as a Master Key: Critically Reading Thomas Bauer’s Culture of Ambiguity
Abstract
Thomas Bauer’s 'A Culture of Ambiguity' explores how premodern Muslim societies embraced ambiguity and tolerated diverse interpretations, contrasting this with modern Islam’s rigidity under Western influence. While the concept has sparked significant academic interest, this essay critiques Bauer’s conflation of different uses of ambiguity, proposing a taxonomy to clarify its strengths and limitations. It questions the value of ambiguity as a framework for evaluating religious traditions and warns against its use as a comparative tool, as it risks importing Western biases despite Bauer’s intentions.
Faheem's published article can be accessed via the following link:
https://themaydan.com/2024/08/ambiguity-as-a-master-key-critically-reading-thomas-bauers-culture-of-ambiguity/
Join via the following Microsoft Teams Link:
Meeting link: https://teams.live.com/meet/9422927475423?p=b6CNuJTePKD8dj6sMs
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The Grammar of Emotion Verbs in the Qurʾān: A Case Study of the verb Xāfa
By Yehudit Dror, Salam Saied and Bayan Amara, University of Haifa
The concept of emotions has been studied from numerous perspectives in psychology, the history of emotions and religion. This study sheds light on the linguistic devices implemented to articulate emotions in the Qurʾān by taking the emotion verb xāfa ‘to fear’ or ‘to be afraid’ (and its derivatives) as a case study. In both modern and classical dictionaries of the Arabic language as well as in Quranic exegesis, the verb xāfa is often replaced by another verb that expresses fear such as xašiya ‘to be afraid’ or ‘to be in awe’. Here it is shown that the verb xāfa occurs in certain syntactic structures and has specific meanings that are not denoted by other verbs expressing fear in the Qurʾān. Specifically, when the verb xāfais followed by a subordinate clause that starts with the particle ‘an, it can be rendered as ‘to fear’ or ‘to be afraid’ since the cause of this fear is a probable event. When the verb xāfa is followed by the preposition ‘alā it denotes ‘to fear for [the wellbeing of] someone (e.g., a family member)’ because of a situation in which they are likely to be found. When it is followed by the noun rabb‘Lord’ or Allāh ‘God’, the verb refers to ‘fear of God’, where fear of His punishment motivates the people to worship Him. When the verbal noun xawf has no object and is used in conjunction with the verbal noun ‘amn (‘security’) it can be interpreted as ‘insecurity about something’. Because the verb xāfa is central to the religious concept of fear of God, it is used in the Qurʾān to express a general and collective attitude of fear or awe. However, xāfa is also used to express individual experiences of fright at specific times or places.
Link: https://doi.org/10.1093/jss/fgae021
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Tags: #Quran #Religion #God #Arabic
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EXPLORING THE CONCEPT OF EVIL THROUGH THE LENS OF MAJOR WORLD RELIGIONS
By Maximilian Becker, University of Heidelberg
Research exposes that the investigation of malevolent has flourished nearby polarise ideas, for example, Virtuous clashing with Malevolent, Lord contra Devil, Person contra Country, Ignite contra Obscurity, & Tissue contra Soul. Sympathy the idea of malicious will assist us with tracking down innovative and successful approaches to conquering insidiousness and consequently make ready for the prospering of morality. The research study exploring the concept of Evil through major world religion. As long as there is an aspect of religion in human life, there is an aspect of virtue and evil also exists along with it. As we know there is no single religion across the whole world but the mixture of multiple religions that are being followed and practiced in the whole world. There are various concepts related to Evil in every religion. In this research, we are going to discuss the concepts of Evil in major world religions to know about the Roots of evil. As we know human beings have both spirits including virtue and evil. The first spirit makes human beings closer to God but later one moves human beings away from God.
Link: https://doi.org/10.24204/ejpr.2024.4428
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Tags: #God #Religion #PoE #Evil
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The Necessary Connection between Laws of Physics and Metaphysics
By Omer Atilla Ergi, Charles Sturt University
This article examines the need for a comprehensive theory that explains the creation of the universe and the enigmatic behaviours observed in quantum particles. Recent advancements in quantum physics have revealed phenomena in the microscopic and macroscopic realms that challenge conventional explanations based solely on natural laws. This article introduces an argument centred on the concept of “presence of metaphysics in physics” as a means to provide a plausible account for the improbable existence of the universe and the mechanics of the space-time continuum. By incorporating ontological principles in classical physics and quantum mechanics, this proposed model sheds light on the origins of natural laws while also considering the mysterious balance and intricacies observed in micro and macrocosms. Moreover, this article argues that a mere succession of random events guided by mathematical probabilities cannot adequately establish and govern the natural laws that appear to have arisen with the aim of fostering life within the universe.
Link: https://doi.org/10.55831/ajis.v9i2.625
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Tags: #Islam #Metaphysics #Science
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The Role of Reason in Establishing Civilization: Insights from Classical Muslim Perspectives
By Fadi Zatari, Istanbul Sabahattin Zaim University
The role of reason in initiating and maintaining civilisation, as elucidated by Abū al-Ḥasan al-Māwardī (d. 1058), is pivotal, serving as the faculty for distinguishing good from bad and guiding behaviour. Al-Māwardī divides reason into two stages: natural and acquired. This understanding of reason is shared by other scholars, such as al-Muḥāsibī (d. 857) and Ibn abi al-Dunyā (d. 894). Hawá or desire is seen as antithesis to reason, serving as a manifestation of ethical corruption and instigating perpetual conflict. To build any society, reason takes a central role at individual and societal levels. This article argues that there are no possibilities for a civilisation to be constituted and maintained without a central role for reason. This article analyses al- Māwardi’s conception of reason in relation to civilisation. Al-Māwardī contends that reason not only serves as the cornerstone for societal development, but also facilitates understanding of religion, an essential aspect in his ideology. This article concludes that deep understanding of reason’s role in civilisation provides an appropriate direction for understanding civilisation and how reason can enhance and improve people’s decent conduct and manners.
Link: https://doi.org/10.55831/ajis.v9i2.645
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Tags: #Islam #History #Politics
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Heavenly Overpopulation: Rethinking The Ethics Of Procreation
By Blake Hereth, University of Pennsylvania
Many theists believe both (1) that Heaven will be infinitely or maximally good for its residents and (2) that most humans will, eventually, reside in Heaven. Further, most theists believe (3) that human procreation is often all-things-considered morally permissible. I defend three novel arguments for the impermissibility of procreation predicated on the possibility of heavenly overpopulation. First, we shouldn’t be rude to hosts by bringing more people to a party than were invited, which we do if we continue to procreate. Second, justice requires that the goods of Heaven be supremely good for those for whom heavenly existence is (even partially) compensatory, but if Heaven has a fixed and finite number of goods, each successful act (or enough acts) of procreation lowers the expected goodness for those persons and threatens to undermine justice. Third, we should choose the course of action with the least-worst outcome, and it would be worse to overpopulate Heaven than underpopulate it.
Link: https://doi.org/10.69574/aejpr.v1i2.22930
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Tags: #Theism #Heaven #Theology
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The Greatest Name of God: ʿAlī ibn Abī Ṭālib as a cosmic image in Rajab al-Bursī's Mashāriq al-anwār
By Mohammad Amin Mansouri, Central Washington University
ʿAlī ibn Abī Ṭālib (d. 40/661)—a revered figure in Islamic history as both the first Shiʿi imam and the fourth caliph—serves as a significant image of sacral power in the Persianate world and beyond. ʿAlī's authority underwent a profound reimagining in the early modern era as he emerged as a captivating imperial emblem from the Timurid renaissance to the Safavid revolution, rivalling other prominent figures of political authority such as Chinggis Khan (d. 1227), and becoming a symbol of human perfection for both Sunni and Shiʿi intellectuals alike. ʿAlī transcended his role as a Shiʿi imam to assume the status of a cosmic figure, gradually becoming an ideal symbol for imperial branding. However, there is little scholarly knowledge and appreciation of his changing role in this period. This article examines how al-Ḥāfiẓ Rajab al-Bursī's (d. circa 814/1411) Mashāriq al-anwār, which has remained highly popular throughout the Persianate and Shiʿi world, contributed to the reshaping of ʿAlī's image, portraying him as the quintessential archetype of sacral power and unmatched authoritative feats.
Link: https://doi.org/10.1111/teth.12669
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Tags: #Islam #History #Shiism
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Akkirmânî’s Occasionalist Approach to the Neuroscience
By Nazif Muhtaroglu, Yale University
In this paper, I explore the problem of human freedom and responsibility in light of current neuroscientific research, particularly focusing on Libet-style experiments. Beginning with a review of significant experiments on the nature of human will, starting with Libet’s influential series from the 1980s, I survey various interpretations of these experiments including those that pose challenges to concepts of human freedom and responsibility. Subsequently, I introduce the perspective of Mehmed Akkirmânî (d. 1760), an Ottoman scholar who advocates for a libertarian view of human freedom within an occasionalist framework and constructs sophisticated arguments against theological determinism. Akkirmânî’s analysis of human will delineates different aspects such as inclinations, intentions, and decisions, positing that humans possess freedom solely in their conscious decisions, thereby suggesting a limited scope of free will. I argue that Akkirmânî’s views are remarkably consonant with contemporary scientific findings and align with some libertarian positions. His occasionalist perspective offers an alternative model to contemporary naturalist physicalism in elucidating the connection between mental and neurophysical states.
Link: https://doi.org/10.3390/rel15091110
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Tags: #Occasionalism #Kalam #FreeWill #Neuroscience
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The prayers of the Enlightenment deists and the religious Enlightenment
By Joseph Waligore, University of Wisconsin-Stevens Point
Throughout most of the twentieth century, the Enlightenment was seen as a period when people used the light of reason and science to free themselves from the shackles of religious beliefs. For example, Henry Steele Commager said, ‘the men of the Enlightenment … are the first fully to emancipate themselves from religious superstition and to understand the nature of man in the light of science and reason’.1 Similarly, Peter Gay stated that there was a unified Enlightenment whose proponents rejected the religious beliefs they grew up with while being on a mission to develop ‘a naturalistic world view, a secular ethical system, and above all a triumphant scientific method’.2 Moreover, the deists were seen as major proponents of secularism, naturalism, and the scientific method. Gay asserted that the deists living in England had a very important role in the Enlightenment mission of developing a secular and scientific worldview because they were ‘the first men in modern times to set out on this mission … they redrew the religious map of Europe’.
Link: https://doi.org/10.3390/rel15091110
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Tags: #Religion #Deism #Enlightenment
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Teleology
By Matthew Tugby, Durham University
Teleology is about functions, ends, and goals in nature. This Element offers a philosophical examination of these phenomena and aims to reinstate teleology as a core part of the metaphysics of science. It starts with a critical analysis of three theories of function and argues that functions ultimately depend on goals. A metaphysical investigation of goal-directedness is then undertaken. After arguing against reductive approaches to goal-directedness, the Element develops a new theory which grounds many cases of goal-directedness in the metaphysics of powers. According to this theory, teleological properties are genuine, irreducible features of the world.
Link: https://doi.org/10.3390/rel15091110
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Tags: #Metaphysics #Teleology #Theism
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Who Will Be Saved: The Right or the Upright?
By Mohammed Gamal Abdelnour, University of York
There is a growing body of literature on the Islamic theology and philosophy of salvation. This literature can be loosely grouped into three main groups: there are those that link the right path of salvation to a specific Muslim group, others that link it to believing in the Prophet Muhammad regardless of the theological group that a Muslim may follow, and there are those that link it to the belief in God and doing good. Despite this variety, what largely unites those various interpretations is that they all emphasize the “rightness” of one’s theological path, i.e., asking the question, what is the “right” track to God? However, what received scant attention so far is the question of “uprightness” as opposed to “rightness”, i.e., Is salvation primarily about being “right” (muḥiqq), or rather about being “upright” (ṣādiq/mukhliṣ)? Drawing on Q. 5:116-119, which presents a conflict between “rightness” and “uprightness” embodied in Jesus’ conversation with God regarding the fate of those who did not have the right theology, and taking its cues from Abū Ḥāmid al-Ghazālī (d. 1111) who attempted to rejuvenate Islamic theology through spirituality, this article takes “uprightness” as the primary requisite for one to attain salvation and argues that the Quran, despite the emphasis it places on pursuing the “right” path, gives primacy to the “uprightness” of one’s position instead. Uprightness in the article is used in reference to the quality of being honest, responsible, and moral, as opposed to being merely “right” or “correct” theologically.
Link: https://doi.org/10.3390/rel15091119
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Tags: #Islam #Quran #Theology
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Science–Religion Interaction: Exploring the Grounds, Delineating a Framework
By Zahra Zargar, Shahid Beheshti University
The early inquiries on the science-religion relationship have focused exclusively on their epistemic aspects for describing the essence of their relationship. However, the recent theories include practical and social aspects of science and religion, and seek models that support plurality, complexity, and dynamic aspects of them. In this paper, I follow two aims. First, I want to explore the implications of the recent theories for the existence of an inevitable dynamic and fruitful interaction between science and religion. Second, I try to delineate a framework for conducting science–religion interactive projects that preserves the authority of both systems, and prevents vicious and illegitimate results.
Link: https://doi.org/10.1080/14746700.2024.2399897
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Tags: #ConflictThesis #Science #Religion
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Dysteleology: A Classical Sunni Exegetical Perspective
By Ismail Lala, Gulf University of Science and Technology
This study conducts a qualitative analysis of teleological verses in the Qur’an, which reveals that they only demonstrate the power of God to resurrect, and the will of God to punish/ reward as He pleases, not His perfection. Subsequently, a quantitative analysis of the term most used to refer to teleological proofs (“āya,” sign) is conducted. It demonstrates that the term most frequently denotes miracles, emphasizing the power of God, and punishment, underscoring the will of God. The locational proximity of the putative teleological verses to eschatological ones corroborates that the overall objective of these verses is eschatological.
Link: https://doi.org/10.1080/14746700.2024.2399900
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Tags: #God #Quran #Exegesis
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Becoming a (Better) Muslim: A Connectivist Perspective on Learning Islam in Finland
By Maija Butters and Terhi Utriainen, University of Helsinki
The article explores the multisite learning of Islam by Finnish Muslims from the perspective of the connectivist learning theory, which makes visible the central contemporary ways of learning that emphasize the role of digitalization and collaborative learning with peers. We focus especially on learning in the context of Ramadan because, for many, the holy month is an essential time for apprehending Islamic tenets and practices. Our research indicates that the understanding of Islam among our research participants is a result of a complex set of connections and nodes of information, both online and offline. The research participants’ multisite learning was enriched with an abundance of horizontal (peer-to-peer) and vertical (teacher-to-student) connections, enabling multiple interpretations and reflective learning of Islam. Our research also suggests that in Finland, where Islam is a minority religion, the learning process to become a (better) Muslim contains many aspects shared equally by converts and those born Muslim.
Link: https://doi.org/10.1093/socrel/srae024
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Tags: #Sociology #Muslims #Islam
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Tolerance before Secularism: Models of Tolerance in Nineteenth-Century Arabic
By Wael Abu-ʿUksa, Hebrew University of Jerusalem
By analyzing temporal language, this study investigates the intellectual origins and the conceptual history of three concepts of tolerance that emerged in the Arabic context towards the end of the 19th century. The first is a philosophical concept that has evolved within the philosophical-rational tradition and has connections to the Enlightenment and liberalism. The second is a theological concept that advocates for a harmonious interpretation of all monotheistic religions based on the assumption that all monotheistic scriptures are true. The third is a legal Islamic concept that aims to preserve the traditional imperial and hierarchical Islamic system while addressing contemporary concerns related to citizenship and political affiliation. Tolerance is frequently examined within the research framework on secularity and secularism. Before secularism emerged as a holistic doctrine in Arabic (ʿalmāniyya), discussions surrounding tolerance were closely linked to societal and political principles, including civil equality, freedom of conscience, and the neutrality of religion in the public domain.
Link: https://doi.org/10.3390/rel15091090
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Tags: #History #Secularism #Islam #Arabic
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Sinai Arabic MS 68: A Multidisciplinary Approach to the Study of a Unique Arabic Gospel Manuscript
By Phillip W Stokes, The University of Tennessee ; Noha Abou-Khatwa, The American University in Cairo; Georg Leube, University of Bayreuth
The study of the Bible in Arabic has become a topic of increasing interest among scholars of the intellectual history of the Islamic world, as well as Christianity in areas under Islamic rule. Nevertheless, most Arabic Bible manuscripts remain largely, or even totally, unstudied. While the textual and theological dimensions of these translations are attracting increasing scholarly attention, their linguistic analysis remains dominated by a traditionalist approach now completely outdated. This paper has two goals, one descriptive and one methodological. First, we aim to fully describe the Arabic Gospel manuscript Sinai Arabic MS 68, traditionally dated to the 14th century CE but which we date to the 16th century CE, perhaps in the aftermath of the fall of the Mamluk empire. Our description focuses on the linguistic nature of the manuscript, but includes discussions of its history and materiality as well. Second, we propose a methodological approach to studying the language of the text that takes seriously non-Classical components and contextualizes these features within what is known from other such non-Classical compositions, including especially Christian manuscripts. We conclude that the manuscript was produced by artisans and a scribe with significant courtly experience, and shows evidence of multiple normative linguistic registers, which argues strongly for the importance of broadening the framework within which scholars interpret such ‘Middle Arabic’ texts.
Link: https://doi.org/10.1093/jss/fgae020
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Tags: #Bible #Religion #History #Arabic
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Many Worlds and Moral Responsibility
By Emily Qureshi-Hurst, University of Oxford
Moral responsibility is integral to most forms of theism. Yet its coherence as a concept is contingent upon the fulfilment of certain metaphysical conditions. In this paper I argue that (1) the continued existence of the self, and (2) freedom of will and action, are necessary conditions for moral responsibility, particularly within a theistic context. I then argue that the Everett Interpretation of Quantum Mechanics (or, the Many Worlds Interpretation) throws these assumptions into question in new and interesting ways.
Link: https://doi.org/10.1080/14746700.2024.2359187
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Tags: #Theism #Metaphysics #QuantumMechanics #Morality
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Purpose-Driven Life in Islam and Emotional Stability: Examining Said Nursi’s Perspective
By Salih Yucel, Charles Sturt University
This article discusses the significance of a purpose-driven life in achieving emotional stability and wellbeing, particularly from the perspective of Said Nursi (d. 1960). The central focus is on Nursi’s belief that a purpose-driven life, rooted in religious and spiritual principles, is essential for emotional stability. This article first explores the relationship between emotional stability and a purpose- driven life by examining Nursi’s works, highlighting his unwavering emotional strength in adversity. Second, the article draws a connection between Nursi’s philosophy and Ibn Sina’s theory of pleasure. Nursi’s alignment with this theory suggests that intellectual pleasure is permanent and intrinsic to human nature, distinguishing it from sensual and inward pleasures. Nursi advocates engaging in spiritual practices as sources of solace and healing, offering structured ways to process emotions and gain emotional stability during challenging times. Finally, this article discusses Nursi’s comprehensive perspective on a purpose- driven life and emotional stability, guiding readers toward resilience, personal growth and a closer relationship with the Divine, ultimately leading to emotional stability and wellbeing. A purpose-driven life serves as a source of inspiration, fostering resilience and equipping individuals to face and overcome challenges. When life becomes purposeless, it becomes unliveable. Nursi suggests the human ego can lead to emotional stability if purified and used wisely. Overall, this article argues that Nursi’s philosophy on emotional stability is highly idealistic and can be practised by the spiritual elite. However, individuals can benefit from it according to their spiritual level.
Link: https://doi.org/10.55831/ajis.v9i2.649
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Tags: #Islam #Psychology #Sociology
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Natural Sciences in the Era of ‘Decline’: Discovering Manuscripts at Jāmi’ Al-Azhar
By Muhammad Faris Ibrahim, Universitas Islam Internasional Indonesia
This article critically examines the commonly held narrative of decline, in relation to the development of natural sciences in Islamic history. The period between the 16th and 19th centuries CE is often referred to as a time of decline for Islamic civilisation. Conversely, this period is also considered an important time for the European Renaissance and its modern age, including in terms of natural sciences. In this article, I argue that, while attempts to periodise Islamic history can facilitate better understanding of historical developments, they are often significantly influenced by underlying biases aimed at exerting dominance over the Muslim world. I have found the narrative of decline is closely connected to the linear movement theory of history. Furthermore, Egyptian modernists used the decline narrative to criticise al-Azhar without acknowledging its scholars’ support for progress. Lastly, the narrative of decline built by modernists against al-Azhar for not paying attention to the natural sciences needs to be critically reviewed, particularly by referring to manuscripts written by al-Azhar scholars related to natural sciences, such as medicine, algebra, astronomy and engineering from the 16th to 19th centuries as a counter- narrative of decline.
Link: https://doi.org/10.55831/ajis.v9i2.679
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Tags: #Islam #History #Culture
