This paper examines the necessity of homo islamicus perspective in Islamic economics. As such, it is a conceptual paper that emphasizes a critical approach to identify new concepts and critiques regarding homo islamicus. The conceptual approach focuses on theoretical analysis, in which the study aims to investigate the concept of homo islamicus and explain its logical implications. This approach enables the researcher to critique and identify a research gap regarding the concept of homo islamicus. The study highlighted several reasons, which identify that homo islamicus is not essential. Firstly, it was marked that the development of Islamic economics does not rely on the obedience and righteousness of economic actors. Secondly, as homo islamicus holds significant status, it should not be prioritized over other foundational concepts. Lastly, the study foregrounded that although homo islamicus is significant in its current form, it is not necessary to establish the basis for transforming the Islamic economy. Furthermore, it was also observed that it is still required in Islamic economics; thus, homo islamicus should not be the sole concept, excluding other relevant concepts for comparison. Additionally, this study underscores that homo islamicus loses its significance when it is seen as final and absolute; however, it may contradict the ongoing quest for the identity of Islamic economics.
{"title":"Rethinking the Essentiality of Homo Islamicus: Exploring the Fundamental Critiques","authors":"Muhammad Sholihin, Catur Sugiyanto, A. Susamto","doi":"10.32350/jitc.132.14","DOIUrl":"https://doi.org/10.32350/jitc.132.14","url":null,"abstract":"This paper examines the necessity of homo islamicus perspective in Islamic economics. As such, it is a conceptual paper that emphasizes a critical approach to identify new concepts and critiques regarding homo islamicus. The conceptual approach focuses on theoretical analysis, in which the study aims to investigate the concept of homo islamicus and explain its logical implications. This approach enables the researcher to critique and identify a research gap regarding the concept of homo islamicus. The study highlighted several reasons, which identify that homo islamicus is not essential. Firstly, it was marked that the development of Islamic economics does not rely on the obedience and righteousness of economic actors. Secondly, as homo islamicus holds significant status, it should not be prioritized over other foundational concepts. Lastly, the study foregrounded that although homo islamicus is significant in its current form, it is not necessary to establish the basis for transforming the Islamic economy. Furthermore, it was also observed that it is still required in Islamic economics; thus, homo islamicus should not be the sole concept, excluding other relevant concepts for comparison. Additionally, this study underscores that homo islamicus loses its significance when it is seen as final and absolute; however, it may contradict the ongoing quest for the identity of Islamic economics.","PeriodicalId":36736,"journal":{"name":"Journal of Islamic Thought and Civilization","volume":"31 17","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138983940","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study is an attempt to explore the determinants of entrepreneurial intentions based on intrinsic religiosity. Religion plays a vital role in the lives of its followers, and it tends to develop a business mindset among individuals. There is a dearth of studies on the impact of religion on entrepreneurial intentions, especially in the Pakistani context. The study's novelty is to explore this less-discussed relation between religion and inclination towards business by using social cognitive theory. This relationship is mediated by two variables, which are meaning in life and self-efficacy. Both mediators are antecedents of intrinsic religiosity and precedents of entrepreneurial intentions. For this purpose, the data was collected from 410 postgraduate students of three Pakistani universities, who are studying in their final semesters. Furthermore, this study employed WarpPLS to analyze the data. The findings of the paper revealed that religion plays an important role in developing entrepreneurial intentions. This research has theoretical contributions as well as managerial implications. Theoretically, it contributes to the literature of social cognitive theory and adds knowledge to the religious dimension. Practically, it guides government and institutional managers that for the development of entrepreneurial intentions among individuals they can also consider the religious curriculum and practices for developing their business.
{"title":"From Belief to Business: Cultivating the Impact of Intrinsic Religiosity on Entrepreneurial Intentions via Meaning in Life and Entrepreneurial Self-Efficacy","authors":"Sarfraz Zaman, Neelam Bano, Muhammad Zia Aslam","doi":"10.32350/jitc.132.18","DOIUrl":"https://doi.org/10.32350/jitc.132.18","url":null,"abstract":"This study is an attempt to explore the determinants of entrepreneurial intentions based on intrinsic religiosity. Religion plays a vital role in the lives of its followers, and it tends to develop a business mindset among individuals. There is a dearth of studies on the impact of religion on entrepreneurial intentions, especially in the Pakistani context. The study's novelty is to explore this less-discussed relation between religion and inclination towards business by using social cognitive theory. This relationship is mediated by two variables, which are meaning in life and self-efficacy. Both mediators are antecedents of intrinsic religiosity and precedents of entrepreneurial intentions. For this purpose, the data was collected from 410 postgraduate students of three Pakistani universities, who are studying in their final semesters. Furthermore, this study employed WarpPLS to analyze the data. The findings of the paper revealed that religion plays an important role in developing entrepreneurial intentions. This research has theoretical contributions as well as managerial implications. Theoretically, it contributes to the literature of social cognitive theory and adds knowledge to the religious dimension. Practically, it guides government and institutional managers that for the development of entrepreneurial intentions among individuals they can also consider the religious curriculum and practices for developing their business.","PeriodicalId":36736,"journal":{"name":"Journal of Islamic Thought and Civilization","volume":"24 23","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138984202","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper underscores religious pluralism postulated by John Hick (1922–2012) to (re)solve various perceived conflicts of religious diversity and inter-religious relationships in the modern times. To embark on the religious implications of Hick’s postulation from an Islamic standpoint with an emphasis on the ethical perspectives, this study discusses all the relevant conflicts arising due to the misrepresentation of certain issues in a religious context. Additionally, this research is eloquent as it highlights certain moral principles provided by Islam to address the real and potential conflicts of religious diversity and inter-religious issues without any apologetic view of Islamic core doctrines; this contrasts with Hick’s approach that implies a fundamental revision in the foundational doctrines of Islamic belief system. Therefore, to focus on the doctrinal, theological, and epistemic implications; concerning any attempt by the Muslims to adopt Hick’s view with special attention on Islamic ethics as the better alternative, this research analyzed various Qur’ānic verses. Furthermore, the study uses a qualitative method of interpretive and critical analysis approaches and the relevant Qur’ānic verses and previous studies to originate its sources of data from related research. Moreover, the paper concludes that an ethical approach to religious diversity and interreligious issues and conflicts is more pragmatic and effective based on Islamic perspectives other than Hick’s religious pluralism, which necessarily implies religious relativism, agnosticism, and skepticism that are antithetical to the Islamic worldview.
{"title":"Analyzing John H. Hick’s Religious Pluralism and Its Implications from Islamic Ethical Perspectives","authors":"Akeem Olayinka Kazeem, Fatmir Shehu","doi":"10.32350/jitc.132.12","DOIUrl":"https://doi.org/10.32350/jitc.132.12","url":null,"abstract":"This paper underscores religious pluralism postulated by John Hick (1922–2012) to (re)solve various perceived conflicts of religious diversity and inter-religious relationships in the modern times. To embark on the religious implications of Hick’s postulation from an Islamic standpoint with an emphasis on the ethical perspectives, this study discusses all the relevant conflicts arising due to the misrepresentation of certain issues in a religious context. Additionally, this research is eloquent as it highlights certain moral principles provided by Islam to address the real and potential conflicts of religious diversity and inter-religious issues without any apologetic view of Islamic core doctrines; this contrasts with Hick’s approach that implies a fundamental revision in the foundational doctrines of Islamic belief system. Therefore, to focus on the doctrinal, theological, and epistemic implications; concerning any attempt by the Muslims to adopt Hick’s view with special attention on Islamic ethics as the better alternative, this research analyzed various Qur’ānic verses. Furthermore, the study uses a qualitative method of interpretive and critical analysis approaches and the relevant Qur’ānic verses and previous studies to originate its sources of data from related research. Moreover, the paper concludes that an ethical approach to religious diversity and interreligious issues and conflicts is more pragmatic and effective based on Islamic perspectives other than Hick’s religious pluralism, which necessarily implies religious relativism, agnosticism, and skepticism that are antithetical to the Islamic worldview.","PeriodicalId":36736,"journal":{"name":"Journal of Islamic Thought and Civilization","volume":"13 23","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138984321","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The current study aimed to investigate the concepts of Islamic Revival in the light of Rashīd Riḍā’s interpretation. This study was guided by a single research question. The research question focused on the exegesis of the Islamic Renaissance according to the teachings of Rashīd Riḍā. The current study comprised a library research that employed text documents as its data sources. The primary sources of the data included two monumental works by Rashīd Riḍā namely Tafsīr al-Manārand Majallah al-Manār (al-ManārMagazine). In the meantime, pertinent journal articles and scientific books provided the secondary data for the current study. Content analysis was used as an analytical approach. The words, sentences, and paragraphs related to the theme of the current study were examined in depth. Moreover, the study also demonstrated that Rashīd Riḍā’s exegesis of the Islamic Renaissance has five dimensions. Firstly, the emphasis on the purity of Islam; secondly, the prohibition of blind imitation (taqlīd); thirdly, the emphasis on a rational approach to the interpretation of the Qur’ān; fourthly, the emphasis on ijtihād; and fifthly, the incorporation of modern knowledge. This study contributes to the dissemination of valuable insights in order to address the complex problems encountered by Muslim societies and the world as a whole in the modern age.
{"title":"Renaissance of Islam: A Content Analysis of Muhammad Rashīd Riḍā’s Exegesis","authors":"QR Article, Khairul Hamim, M. M. Abdillah","doi":"10.32350/jitc.132.07","DOIUrl":"https://doi.org/10.32350/jitc.132.07","url":null,"abstract":"The current study aimed to investigate the concepts of Islamic Revival in the light of Rashīd Riḍā’s interpretation. This study was guided by a single research question. The research question focused on the exegesis of the Islamic Renaissance according to the teachings of Rashīd Riḍā. The current study comprised a library research that employed text documents as its data sources. The primary sources of the data included two monumental works by Rashīd Riḍā namely Tafsīr al-Manārand Majallah al-Manār (al-ManārMagazine). In the meantime, pertinent journal articles and scientific books provided the secondary data for the current study. Content analysis was used as an analytical approach. The words, sentences, and paragraphs related to the theme of the current study were examined in depth. Moreover, the study also demonstrated that Rashīd Riḍā’s exegesis of the Islamic Renaissance has five dimensions. Firstly, the emphasis on the purity of Islam; secondly, the prohibition of blind imitation (taqlīd); thirdly, the emphasis on a rational approach to the interpretation of the Qur’ān; fourthly, the emphasis on ijtihād; and fifthly, the incorporation of modern knowledge. This study contributes to the dissemination of valuable insights in order to address the complex problems encountered by Muslim societies and the world as a whole in the modern age.","PeriodicalId":36736,"journal":{"name":"Journal of Islamic Thought and Civilization","volume":"23 3","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138984260","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
K. I. Zadi, Muhammad Ali, Muhammad Waqas Gujjar, Muhammad Khabeer Khalid
Religion has always been considered to be sacred, perhaps the most sacred of all, and maybe the only sacred occurrence that exists among other ‘well-respected phenomena’ in many societies. In recent times, "the religion" has experienced a decline in influence, and its sacredness is not as pronounced as it once was, particularly in Western countries. Though, the phenomenon of religion is getting weaker with the passage of time, it does not mean that the element ‘sacred’ is also getting weaker. Every society has its own values which are sacred for that particular society. The notion of blasphemy is linked to the sacred, and since religion was once the utmost sacred entity, it was closely tied to religious beliefs. After the emergence of the nation-state in the 20th century, different political ideologies and cultural aspects of life became more influential and somehow were considered sacred. Thus, the idea of blasphemy cannot only be associated with religion, especially when new phenomena have replaced religion as the most sacred subject in society. The right of freedom of expression is closely associated with the act of blasphemy. This right is not absolute in nature. There are certain limits and boundaries which vary from society to society and should be kept in mind while exercising this right. The right of freedom of expression is meant to have a positive impact rather than ridiculing the established sacred.
{"title":"Rethinking Freedom of Expression in Light of the Emerging Sacredness of Social, Cultural, and Political Values","authors":"K. I. Zadi, Muhammad Ali, Muhammad Waqas Gujjar, Muhammad Khabeer Khalid","doi":"10.32350/jitc.132.17","DOIUrl":"https://doi.org/10.32350/jitc.132.17","url":null,"abstract":"Religion has always been considered to be sacred, perhaps the most sacred of all, and maybe the only sacred occurrence that exists among other ‘well-respected phenomena’ in many societies. In recent times, \"the religion\" has experienced a decline in influence, and its sacredness is not as pronounced as it once was, particularly in Western countries. Though, the phenomenon of religion is getting weaker with the passage of time, it does not mean that the element ‘sacred’ is also getting weaker. Every society has its own values which are sacred for that particular society. The notion of blasphemy is linked to the sacred, and since religion was once the utmost sacred entity, it was closely tied to religious beliefs. After the emergence of the nation-state in the 20th century, different political ideologies and cultural aspects of life became more influential and somehow were considered sacred. Thus, the idea of blasphemy cannot only be associated with religion, especially when new phenomena have replaced religion as the most sacred subject in society. The right of freedom of expression is closely associated with the act of blasphemy. This right is not absolute in nature. There are certain limits and boundaries which vary from society to society and should be kept in mind while exercising this right. The right of freedom of expression is meant to have a positive impact rather than ridiculing the established sacred.","PeriodicalId":36736,"journal":{"name":"Journal of Islamic Thought and Civilization","volume":"20 7","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138984383","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Environmental discourses in the twenty-first century actively engage with religious discourses, consciously attempting to bring religious texts as the centre of attention to suggest viable solutions for countering the current ecological crisis. Islam, too, offers an insight to assert that nature is a creation of Allah and, therefore, a constant reminder of His Will and Glory. Drawing references from the Qur’ān and the Ḥadīth, this paper aims first to establish that Islamic value systems are pro-eco-conservative in principle—I draw from Islamic philosophy, namely, the Unity of Being (Tawhīd), Trusteeship (Khalifa) and Accountability (Akhirah), mentioned in Al-Qur’ān to form the theoretical framework for my study. Secondly, a qualitative analysis of the primary data collected using the Participatory Action Research (PAR) approach. Primary data was collected from unstructured group interviews and observation of the researcher with a sample size of fifty students from Madrasah Education (Kolkata, India) and fifty students of English medium schools in Kolkata, respectively, to assess the participants' attitudes and practices, and how it aligns with the eco-conservative practices by posing open-ended questions. The study aims to ascertain if education systems with a religious background could contribute to developing eco-conservative practices and awareness. The study suggested that considering religious teachings in environmental education can naturally foster eco-ethical practices. This study comprises a particular region, and since it included a small sample size, generalization of the result is not possible.
{"title":"Green Academia: Integrating Islamic Teachings in Education for a Sustainable Future","authors":"Shahida Shahida","doi":"10.32350/jitc.132.06","DOIUrl":"https://doi.org/10.32350/jitc.132.06","url":null,"abstract":"Environmental discourses in the twenty-first century actively engage with religious discourses, consciously attempting to bring religious texts as the centre of attention to suggest viable solutions for countering the current ecological crisis. Islam, too, offers an insight to assert that nature is a creation of Allah and, therefore, a constant reminder of His Will and Glory. Drawing references from the Qur’ān and the Ḥadīth, this paper aims first to establish that Islamic value systems are pro-eco-conservative in principle—I draw from Islamic philosophy, namely, the Unity of Being (Tawhīd), Trusteeship (Khalifa) and Accountability (Akhirah), mentioned in Al-Qur’ān to form the theoretical framework for my study. Secondly, a qualitative analysis of the primary data collected using the Participatory Action Research (PAR) approach. Primary data was collected from unstructured group interviews and observation of the researcher with a sample size of fifty students from Madrasah Education (Kolkata, India) and fifty students of English medium schools in Kolkata, respectively, to assess the participants' attitudes and practices, and how it aligns with the eco-conservative practices by posing open-ended questions. The study aims to ascertain if education systems with a religious background could contribute to developing eco-conservative practices and awareness. The study suggested that considering religious teachings in environmental education can naturally foster eco-ethical practices. This study comprises a particular region, and since it included a small sample size, generalization of the result is not possible. ","PeriodicalId":36736,"journal":{"name":"Journal of Islamic Thought and Civilization","volume":"25 15","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138984189","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The current research attempted to analyze the novels written by eminent women writers in the Urdu language, that is, Bano Qudsia, Jamila Hashmi, and Khadija Mastoor, to understand the usage and interpretation of religious narrative of Adam and Hawwa in their writings [Eve]. The study focused on narrations, such as creating Eve from Adam’s rib and expulsion of Adam and Hawwa from heaven. Jamila Hashmi, Bano Qudsia, and Khadija Mastoor’s notable novels have been included in the current study. The main objective was to ascertain if the symbolic and metaphorical usage and interpretation of creation of Eve in these works, is feminine or otherwise. Moreover, the study also showed that the feminine expression which is called as ‘nisaai’ in Urdu, is a myth when seen in connection with the interpretation of religious narration of Adam and Eve’s tale. The theoretical lens of feminist theology was used and critique of Fatema Mernissi and Riffat Hassan was referred to for this purpose. It may be concluded that the understanding of these particular religious’ narratives and their symbolic and metaphorical usage, is inspired by and received from pure patriarchal interpretation of religious texts. Moreover, it has not been challenged by, or seen in the light of any feminist critique of patriarchal interpretations of religious texts, by the woman writers included in this study. Additionally, the presence of pure patriarchal interpretation of other religious symbols was observed while exploring works included in the current study. The patriarchal narrative has not been challenged in any way by the women novelists as far as the religious texts or their usage in their works is concerned.
{"title":"Feminine or Patriarchal: Story of Adam and Eve in Urdu Novels by Women Writers","authors":"A. Salahuddin","doi":"10.32350/jitc.132.15","DOIUrl":"https://doi.org/10.32350/jitc.132.15","url":null,"abstract":"The current research attempted to analyze the novels written by eminent women writers in the Urdu language, that is, Bano Qudsia, Jamila Hashmi, and Khadija Mastoor, to understand the usage and interpretation of religious narrative of Adam and Hawwa in their writings [Eve]. The study focused on narrations, such as creating Eve from Adam’s rib and expulsion of Adam and Hawwa from heaven. Jamila Hashmi, Bano Qudsia, and Khadija Mastoor’s notable novels have been included in the current study. The main objective was to ascertain if the symbolic and metaphorical usage and interpretation of creation of Eve in these works, is feminine or otherwise. Moreover, the study also showed that the feminine expression which is called as ‘nisaai’ in Urdu, is a myth when seen in connection with the interpretation of religious narration of Adam and Eve’s tale. The theoretical lens of feminist theology was used and critique of Fatema Mernissi and Riffat Hassan was referred to for this purpose. It may be concluded that the understanding of these particular religious’ narratives and their symbolic and metaphorical usage, is inspired by and received from pure patriarchal interpretation of religious texts. Moreover, it has not been challenged by, or seen in the light of any feminist critique of patriarchal interpretations of religious texts, by the woman writers included in this study. Additionally, the presence of pure patriarchal interpretation of other religious symbols was observed while exploring works included in the current study. The patriarchal narrative has not been challenged in any way by the women novelists as far as the religious texts or their usage in their works is concerned.","PeriodicalId":36736,"journal":{"name":"Journal of Islamic Thought and Civilization","volume":"26 20","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138984114","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mughal Emperor Aurangzeb Alamgir ruled the Indian Sub-Continent for the best part of five decades. The Mughal Empire flourished under his rule, particularly in the spheres of economy, administration and territorial extension, by maintaining exemplary religio-political harmony, unmatched political stability, and cultural development. He was a devout Sunni Muslim and a disciple of the Naqshbandī order. With such an affiliation, he sought to rule his Empire In accordance with the injunctions of Islam. Resultantly, the Hindus felt deprived of the religious freedom which they had enjoyed during the reigns of his predecessors Akbar (r.1556-1605), Jahangir (r.1605-28), and Shah Jahan (r. 1628-58). After the demise of Alamgir in 1707, the Mughal Empire started declining gradually. Many Indian historians have criticized the policies of Alamgir and attributed them as the primary cause of the gradual disintegration of Mughal rule. This research focuses on three major policies of Aurangzeb, namely, temple destruction, re-imposition of jizya, and dismissal of Hindus from the state services. After content analysis of selected Indian historians who mainly focused on the religious outlook of Aurangzeb, this research has made an attempt to counterbalance the allegations leveled against him by Indian historians. Aurangzeb had nothing to do with his non-Muslim subjects concerning his religious zeal but merely pretended to rule the state administration with the injunctions of Islam, aiming to draw military support from the orthodox Muslims against the Shias and the Marathas with the Deccan. He did not deprive them of state services or religious freedom because of his Islamic approach to governance. . His religious policies are not responsible for the gradual decline of the Mughal Empire. He was not as much of a religious bigot as depicted by the Indian historians.
{"title":"Reevaluating the Religio-Political Policies of Aurangzeb Alamgir: A Critical Insight from Indian Historians","authors":"Athar Zaman, Mujeeb Ahmad","doi":"10.32350/jitc.132.08","DOIUrl":"https://doi.org/10.32350/jitc.132.08","url":null,"abstract":"Mughal Emperor Aurangzeb Alamgir ruled the Indian Sub-Continent for the best part of five decades. The Mughal Empire flourished under his rule, particularly in the spheres of economy, administration and territorial extension, by maintaining exemplary religio-political harmony, unmatched political stability, and cultural development. He was a devout Sunni Muslim and a disciple of the Naqshbandī order. With such an affiliation, he sought to rule his Empire In accordance with the injunctions of Islam. Resultantly, the Hindus felt deprived of the religious freedom which they had enjoyed during the reigns of his predecessors Akbar (r.1556-1605), Jahangir (r.1605-28), and Shah Jahan (r. 1628-58). After the demise of Alamgir in 1707, the Mughal Empire started declining gradually. Many Indian historians have criticized the policies of Alamgir and attributed them as the primary cause of the gradual disintegration of Mughal rule. This research focuses on three major policies of Aurangzeb, namely, temple destruction, re-imposition of jizya, and dismissal of Hindus from the state services. After content analysis of selected Indian historians who mainly focused on the religious outlook of Aurangzeb, this research has made an attempt to counterbalance the allegations leveled against him by Indian historians. Aurangzeb had nothing to do with his non-Muslim subjects concerning his religious zeal but merely pretended to rule the state administration with the injunctions of Islam, aiming to draw military support from the orthodox Muslims against the Shias and the Marathas with the Deccan. He did not deprive them of state services or religious freedom because of his Islamic approach to governance. . His religious policies are not responsible for the gradual decline of the Mughal Empire. He was not as much of a religious bigot as depicted by the Indian historians. \u0000 ","PeriodicalId":36736,"journal":{"name":"Journal of Islamic Thought and Civilization","volume":"20 13","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138984361","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In 1972, the Egyptian literary scholar and Islamic thinker, ʿᾹʾisha ʿAbd al-Raḥmān (known by the epithet Bint al-Shāṭiʾ), published a highly informative account of her pilgrimage journeys, ʿUmra and Ḥajj, respectively, under the title, Arḍ al-muʿjizāt: riḥla fī jazīrat al- ʿArab (Land of Miracles: Journey in the Arabian Peninsula, 1951 and 1972). The article argues that Bint al-Shāṭiʾ’s pilgrimage account should be read in light of the political and economic changes that the Arab and Islamic world was undergoing at that time. Western Imperialism, and the 1948 Arab-Israeli war and its aftermath, gave more impetus to Islamic revivalism, and Bint al-Shāṭiʾ was one of its proponents. Her oeuvre on Islam and anti-Zionism attests to her revivalist project. As a Salafist thinker well versed in history, Bint al-Shāṭiʾ advocates a return to the original Islam. Only through that return to the Qur’ān and Sunna and strong devotion to the umma can Muslims regain their strength and defeat the State of Israel. Bint al-Shāṭiʾ uses the communal aspect of pilgrimage to readdress the concept of Jihᾱd that should not only be confined to Ḥajj and ʿUmra, but equally performed against social and political injustices, such as the marginalization of women and the Israeli aggression against Palestinians. The article thus contends that Bint al-Shāṭiʾ’s pilgrimage narrative is a key component of her commitment literature.
{"title":"Modern Salafism in Bint al-Shāṭiʾ’s Journey to the Ḥijāz","authors":"Boutheina Khaldi","doi":"10.32350/jitc.132.01","DOIUrl":"https://doi.org/10.32350/jitc.132.01","url":null,"abstract":"In 1972, the Egyptian literary scholar and Islamic thinker, ʿᾹʾisha ʿAbd al-Raḥmān (known by the epithet Bint al-Shāṭiʾ), published a highly informative account of her pilgrimage journeys, ʿUmra and Ḥajj, respectively, under the title, Arḍ al-muʿjizāt: riḥla fī jazīrat al- ʿArab (Land of Miracles: Journey in the Arabian Peninsula, 1951 and 1972). The article argues that Bint al-Shāṭiʾ’s pilgrimage account should be read in light of the political and economic changes that the Arab and Islamic world was undergoing at that time. Western Imperialism, and the 1948 Arab-Israeli war and its aftermath, gave more impetus to Islamic revivalism, and Bint al-Shāṭiʾ was one of its proponents. Her oeuvre on Islam and anti-Zionism attests to her revivalist project. As a Salafist thinker well versed in history, Bint al-Shāṭiʾ advocates a return to the original Islam. Only through that return to the Qur’ān and Sunna and strong devotion to the umma can Muslims regain their strength and defeat the State of Israel. Bint al-Shāṭiʾ uses the communal aspect of pilgrimage to readdress the concept of Jihᾱd that should not only be confined to Ḥajj and ʿUmra, but equally performed against social and political injustices, such as the marginalization of women and the Israeli aggression against Palestinians. The article thus contends that Bint al-Shāṭiʾ’s pilgrimage narrative is a key component of her commitment literature.","PeriodicalId":36736,"journal":{"name":"Journal of Islamic Thought and Civilization","volume":"28 17","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138984399","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The current study examined the nature of Christian-Muslim relationships in 19th-century India. It is argued that their relationships were largely shaped in the context of the polemical debates that were developed to defend the teachings and tenets of their respective religions. Syed Nāṣir-ul-Dīn Muḥammad Abūlmanṣūr Dehlvī (d. 1903) was a polemical Muslim writer who wrote approximately 25 books in the refutation of Christianity. He also defended the religion of Islam; however, his work remains in oblivion. The primary objective of the current research was to analyse Dehlvī's major works dedicated to refute Christianity and to assess their significance. This research holds importance under two key reasons. Firstly, it sheds light on the nature of Christian-Muslim relationships during the 19th century and secondly, it highlights the significance of Muslim writings about other religions, particularly Christianity, in the modern world. The research concluded that while the polemical technique, due to its confrontational aspect, may no longer be the primary method of religious studies. The texts, however, generated through this approach can still be significant resources for students and academics since they offer opportunities for critical thinking, historical investigation, and a better understanding of intricate relationships that exist between religious traditions. Therefore, polemical writings play a significant role in advancing the academic knowledge in the field of religious studies.
{"title":"Christian-Muslim Relations in the Second Half of 19th Century India in View of Syed Nāṣir-ul-Dīn Muḥammad Abūlmanṣūr Dehlvī (d. 1903)","authors":"Farman Ali","doi":"10.32350/jitc.132.10","DOIUrl":"https://doi.org/10.32350/jitc.132.10","url":null,"abstract":"The current study examined the nature of Christian-Muslim relationships in 19th-century India. It is argued that their relationships were largely shaped in the context of the polemical debates that were developed to defend the teachings and tenets of their respective religions. Syed Nāṣir-ul-Dīn Muḥammad Abūlmanṣūr Dehlvī (d. 1903) was a polemical Muslim writer who wrote approximately 25 books in the refutation of Christianity. He also defended the religion of Islam; however, his work remains in oblivion. The primary objective of the current research was to analyse Dehlvī's major works dedicated to refute Christianity and to assess their significance. This research holds importance under two key reasons. Firstly, it sheds light on the nature of Christian-Muslim relationships during the 19th century and secondly, it highlights the significance of Muslim writings about other religions, particularly Christianity, in the modern world. The research concluded that while the polemical technique, due to its confrontational aspect, may no longer be the primary method of religious studies. The texts, however, generated through this approach can still be significant resources for students and academics since they offer opportunities for critical thinking, historical investigation, and a better understanding of intricate relationships that exist between religious traditions. Therefore, polemical writings play a significant role in advancing the academic knowledge in the field of religious studies.","PeriodicalId":36736,"journal":{"name":"Journal of Islamic Thought and Civilization","volume":"13 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138984462","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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