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"Divine Covenant: Science and Concepts of Natural Law in the Qur'an and Islamic Disciplines" by Ulrika Mårtensson explores the concept of the covenant in Islam and its implications for various aspects of the religion. Mårtensson argues that the covenant extends beyond religious laws and serves as a framework for all forms of knowledge. The book examines the Qur'anic context of science and the social contract, challenges traditional interpretations of certain verses, and explores the impact of the covenant on fields such as linguistics, history, jurisprudence, and theology. While the book provides valuable insights, it is criticized for its organizational deficiencies and lack of focus on the central question of science in the Qur'an. [Extracted from the article]

AbstractParts of Islamist Studies, Security and Conflict Studies, and Terrorism Studies reduce Shia combatants to indoctrinated masses due to their biased scholarship. Their approach remains top-down and macro-level, overlooking lived experiences and individual perceptions of those engaged in political violence. Accordingly, this article critically engages with such scholarship by highlighting how lived experiences and individual perceptions configure non-ideational paths toward political violence. I propose an ethnographically guided phenomenological inquiry of Shia nonstate armed actors and their situatedness in warscapes. I use the concept of warscapes and the complexities of individuation in warscapes to highlight the conceptual necessity of theorizing political violence from relational grounds that blurs the boundaries of micro-level and meso-level analysis. These relational grounds are shaped by inhumanities that predate conflicts and political violence reticulate inhumanities into a network that constitutes warscapes. I show this by combining the ethnography of Shia transnational militancy with the political histories of the Islamic Revolutionary Guard Corps. My critical interventions propose that Shia militancy is not only about sectarian divisions in Iraq, Lebanon, Syria or Yemen and the Islamic Republic of Iran’s defending its territories by other means. Shia militancy is also about individual worldviews, governing the multitudes, domestic politics, taming the Shia citizenry and the state keeping entropy and disorder low. [ABSTRACT FROM AUTHOR]

A cornerstone of French land policy in colonial Protectorate Morocco (1912–56) was to restrict jurisdiction of sharīʿa courts while maintaining sharīʿa-based property laws in French courts. This article examines the Islamic property concept of shufʿa (the right of “preemption” or “first-refusal” for co-owned land) as adjudicated in sharīʿa courts and French courts of colonial-era Morocco. Both jurisdictions claimed to uphold the provisions of shufʿa stipulated by the Mālikī legal school of Islamic law; however, the French courts used a codified version—le droit de préemption—while relying on property facts established by the new colonial institution of land registration (Fr., immatriculation foncière; Ar., taḥfīẓ ʿaqārī). By analyzing paradigmatic shufʿa disputes in each jurisdiction, the article argues that evidence and procedure are critical to understanding Islamic law’s encounter with the colonial state. Most importantly, French courts implemented a hybrid version of Islamic property law in which immatriculation supplanted Islamic legal modes of proof making. The French hybrid approach thus constituted a competing version of state sharīʿa that was mutually exclusive with the sharīʿa courts and persisted into the post-colonial period. This discussion more broadly seeks to center property, evidence, and judicial procedure in scholarly narratives concerning twentieth-century Islamic legal history. [ABSTRACT FROM AUTHOR]

This article delves into the history of legal modernization and the influence of colonial rule on Islamic law. It stresses the importance of understanding the internal workings of Islamic legal institutions and local customs to fully grasp the effects of colonial legal systems on the development of law. The authors argue that Islamic legal practices in the 19th and 20th centuries were shaped by various factors, such as discourses, practices, legal measures, and political demands, all aimed at adapting Islamic law to changing political, economic, and social conditions. The article also explores the distinction between direct and indirect colonial rule, the concept of legal pluralism, and the challenges of jurisdictional division in colonial contexts. It examines different colonial contexts, including Egypt, Morocco, Nigeria, India, the Arabian Gulf, and Tatarstan, and highlights the ideological nature of colonial legal systems and their impact on legal institutions. The text also discusses the influence of colonialism on the development of Islamic law in Muslim-majority colonies, focusing on the jurisdictional division imposed by French administrators between "Muslim Arabs" and "Berber" tribespeople, which limited Islamic courts to the former. It also explores the colonial administrations' emphasis on family law and the codification of Muslim personal status law. The text emphasizes the need for a decolonial approach to studying Islamic law, one that is rooted in historical Muslim legal practices and takes into account the socio-political specificities of Muslim governance. The special issue contains several articles that examine different aspects of Islamic [Extracted from the article]

This text provides a review of two books that offer insights into the experiences of the Uyghur population in Xinjiang, China. The first book focuses on the experiences of Uyghur migrants in Ürümchi and the effects of securitization and internment on their lives. The second book explores the experiences of Uyghur writer Ilham Tohti, who was imprisoned for advocating for Uyghur rights. The review highlights the fear, violence, and dispossession faced by the Uyghur community and the role of capitalism in exacerbating these issues. It also discusses the limitations of the research and the lack of representation of women in the accounts. Overall, the review provides a comprehensive overview of the books and their contributions to understanding the Uyghur situation in Xinjiang. [Extracted from the article]

Copyright of Journal of College of Sharia & Islamic Studies is the property of Qatar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Route Educational & Social Science Journal (Ress Journal) is the property of Ress Academy Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

“Ribat”, an Arabic word, means “keeping watch along the border to prevent enemy attacks”. In the history of Islamic architecture, it was used for the structures where soldiers tied their horses and kept watch along the borders. In addition to military training, worship and scientific activities were also important in ribats. Volunteer soldiers, called Muraabituun, would spend their time outside of military training with Qur’an reading, worship and dhikr, and prepare themselves for jihad. Therefore, the military function and the spiritual dimension were intertwined from the beginning. The masjids of the ribats are of great importance when evaluated in this context. The first ribats were built in Central Asia from the VIII century onwards. The Great Seljuks built ribats following the Samanids and Ghaznavids. Ribati Sherif, which is the subject of the research, is one of the most mature examples of the Great Seljukid ribats. Kâtib Ali al-Mansûr Asad b. Muhammed es-Sarahsî was the architect of the caravanserai, which is thought to have been built by the governor Şerefü’d-Dîn Ebû Tâhir b. Sa’d b. Ali b. İsa al-Kûmmî, in 1114-1115 and later became the vizier of Sultan Sanjar. Within the scope of this study, the architectural features and decorations of the two masjids of Ribati Sherif were analysed and evaluated within the architectural heritage of the Great Seljuks. As a result of the research in which literature review and field research methods were used as data collection methods, it is seen that the details of the Great Seljuk plan scheme, building technique, and ornamentation art can be called standardised spread over a large area. [ABSTRACT FROM AUTHOR]

AbstractThis article aims to contribute to a better understanding of the complexity and diversity of anti-constitutionalist thought developed by the ulama by synthesizing the arguments of Shaykh Marandi (d. 1349/1930), the author of two important treatises on the subject in the mid-1920s. As Shaykh Fazlallah Nuri had been able to do twenty years earlier, the two treatises by Marandi gave religious and ideological justification to the monarchist cause at a time when it was once again deeply debated and questioned, notably in favour of the republican option. The treatises are marked by a very conservative vision of society and a religious culture in which the primacy of the Quran seems absolute, and the messianic horizon considered near. The argument of Marandi was essentially centred on a radical delegitimization of the idea that consultation (mashvirat) might be a principle of Islam. His argument was based both on scriptural sources (Quran, hadith) and on an interpretation of the early history of Islam associating consultation in the context of an assembly with the strategies employed by those the Shiʿi credo considers to be the first enemies of the Prophet. [ABSTRACT FROM AUTHOR]

One of the states that left important traces in Islamic history was the Fāṭimids (297-567/909- 1171), who belonged to the Shiite-Ismā‘il̄ī understanding. The Fāṭimids, who were founded in 297 (909) in Ifrīqiya, located in the east of the Maghrib, made important political and military developments during the approximately sixty-five-year period they ruled here. During the reign of the first four caliphs (Mahdī, Qāim, Mansūr, Mu’izz) covering the Maghrib period (297-362/909-973), the Fāṭimids had to fight against many rebellions against the rule of the Sunn̄ī and Kharijite tribes in the region and successfully suppressed these rebellions. The Fāṭimids, who captured middle Maghrib and far Maghrib during the reign of the fourth Fāṭimid Caliph Mu’izz, captured a wide geography from the west of Egypt to the Atlantic Ocean. During this period, the Byzantine Empire, one of the most important powers of the period, was fought over Sicily and Southern Italy and with the strengthening of the navy, especially during the Mansūr and Mu’izz periods, dominance was established over Sicily and superiority was gained in the Western Mediterranean. Undoubtedly, the most important event that took place during the Maghrib period of the Fāṭimids was the state's capture of Egypt in 358 (969). During the reign of Caliph Mu’izz, under the influence of the socio-political and socio-economic conditions in Egypt, the region was captured after a planned preparation, thus paving the way for the state to expand to the east. During the same caliphate period, the Fāṭimid Empire became one of the most powerful states of the period, with the capture of the Syria lands and the sermons in the Hid̲j̲āz beginning to be recited in the name of the Fāṭimid Caliphs. Of course, this success achieved by the Fāṭimids in the Maghrib period is only due to the intelligence, administrative and military ability, etc., of those who sat on the Fāṭimid throne. It was not realized thanks to talents. Statesmen who provided outstanding services after their affiliation to the Fāṭimid State also had an important share in this success. Slavic slaves were able to find a ground where they could prove themselves as the Fāṭimids started to employ many Slavic slaves who had been working in the service of the Aghlebids, whom they eliminated, in the state cadres from the very first moment. The life of Ustādh Jawdhar, one of them, deserves to be examined from this perspective. His biography, Sīrat al-Ustādh Jawdhar, describes the important works and activities of Ustādh Jawdhar, who had the honor of being the number three statesman in the Fāṭimids after the caliph and the crown prince, from the time he was recruited into the state service during the reign of the first Caliph Ubaydullāh alMahdī until the fourth Caliph Mu’izz moved the center of the caliphate from Mansūriyah to Cairo. The work titled Sirat al-Ustādh Jawdhar, which describes the biography of Ustādh Jawdhar, contains first-hand information on administrative, military and financial issues concerning the Maghrib period of the Fāṭimids, and as such, it is a rich and valuable source of the medieval Islamic world. The work also brings together oral testimonies and archival materials from the periods of the first four Fāṭimid imams/caliphs, tracing the stages of Ustādh Jawdhar’s life from his entry into the service of the Fāṭimids to the last days of the reign of Mu’izz, the last Fāṭimid imam/caliph to reign in Ifrīqiya. Ustādh Jawdhar’s rapid advancement in the state ranks and his service to the Fāṭimid State are described in first-hand detail. All these are among the reasons that reveal the importance of the research. As for the target of the research, we will try to trace how Ustādh Jawdhar became a highranking bureaucrat in the Fāṭimids of the Maghrib period. In this sense, his recruitment to the state service, his relationship with the Fāṭimid imams/caliphs, his progress in the state staff, the services he provided and the importance of these services for the Fāṭimids will be discussed. One of the objectives of this study will be to examine some of the administrative, military and financial events that took place in the Maghrib period of the Fāṭimids, which is less known compared to the Egyptian period, through a contemporary source work, Sirat al-Ustādh Jawdhar, and thus to present the evaluations. Additionally, it will be discussed whether Ustâdh Jawdhar, whom some researchers refer to as the vizier of the Maghrib period of the Fāṭimids, actually assumed the duty of vizier. In this sense, it can be understood whether the mission of Ustādh Jawdhar, who played the role of a statesman after the caliph and crown prince during the Maghrib period of the Fāṭimids, had an impact on the vizierate, which was established as an official institution in Egypt. In the first part of the study, which will be discussed in two parts, Ustādh Jawdhar’s activities within the state during the Caliph Mahdī and Qāim periods will be examined, and in the second part, his activities within the state during the Caliph Mansûr and Mu’izz periods will be examined. [ABSTRACT FROM AUTHOR]

The question of whether divine kalām is created or eternal is one of the fundamental issues that caused differences of opinion among the sects. The debates around this issue, the Khalq al-Qur'an, began in the middle of the second century Hijri and deeply affected Islamic thought. With the process of confrontation that occurred as a result of these debates, the phenomenon of identifying oneself through the opposing opinion emerged, hadiths on the subject were fabricated, works of refutation were written, and the impact on hadith literature was quite extensive. The Salaf and Ahl al-Hadith engaged in a fierce struggle with sects such as the Mu'tazilites and Jahmiyya. In this process, the rejection of some narrations that Ahl al-Hadith considered to be religious by the Mu'tazila, Jahmiyya and Ahl al-Ra'y further increased the tension between the sects. This tension took on a new dimension with the intervention of politics, resulting in the famous Mihna incident. There is no second event in the history of Islam with a similar effect and characteristic to the Mihna incident that took place with the confrontation of Khalq al-Qur'an. The belief that "the Qur'an is created", which was adopted by the Mu'tazilites during the Mihna period, was adopted as the official policy of the Abbasids during the reigns of Caliphs al-Ma'mūn, Mu'tasim and al-Wāshiq. In this period, those who insisted that "the Qur'an is not created" were interrogated, tortured, imprisoned and subjected to certain sanctions. It is seen that sectarian factors were effective in the external reflections of the Mihna incident, in which politics was also involved and different clans and groups played a leading role. The Mihna and its aftermath, a period of evolution or rupture in Islamic thought, was a period of intense sectarian influence and affected Islamic thought in political, social, epistemological, scientific and sectarian terms. In this article, the possible causes of the discussions on the Khalq al-Qur'an and the Mihna event are discussed, the effects of the sectarian factor on the Mihna event and the discussions on the Khalq al-Qur'an are investigated, and the post-Mihna period, in which these effects are intensely seen, is also scrutinized. [ABSTRACT FROM AUTHOR]

Aceh, located on the island of Sumatra in Indonesia, is an autonomous region. While initially Hindu and Buddhist kingdoms were present, the first state in Aceh was established by Muslims. Its location on the west coast of the Indian Ocean led to a significant influx of Muslim traders to the region. Structures in the area that became acquainted with Islam through Indian and Arab Muslims exhibit a blend of Arab, Indian, and local architectural elements. This study focuses on the mosque architecture of the Aceh region in terms of Islamic architecture. The mosques discussed in the article are significant structures in their respective regions. Acting as centers where the sultan meets with the people, educational activities are conducted, resembling a sort of madrasa, while also serving as hubs for various social activities. Although each region has a central mosque, the most prominent one is the Beytürrahman Mosque. Subsequently built mosques often bear similarities to it. The historical development of structures influenced by different cultures is examined architecturally. The main focus of the study is the notable feature of mihrabs resembling the Kaaba Door, known as "Serambi Mekkah," found in Aceh. [ABSTRACT FROM AUTHOR]

Beykoz District, which is located on the Anatolian Side of Istanbul, at the intersection of the Bosphorus and the Black Sea, is an important residential area far from the city center. There are many villages in Beykoz. One of these villages is Bozhane Village, located in the north of the region. The examples of civil architecture from the last period of the Ottoman Empire within Bozhane Village reflect typical Anatolian village characteristics with its mosque and cemetery located in the square. Bozhane Village Mosque, located in the village square and named after the village, is a village mosque built in the last period of the Ottoman Empire and it is an important building that reflects the National Architectural Style of the period. It can be said that the National Architectural Style, which emerged inspired by the Seljuk, early Ottoman and classical Ottoman architectural styles under the influence of nationalism, Ottomanism and Islamism, emerged with the construction activities and repair works carried out after the 1894 earthquake in Istanbul. It became the official style of the state during the period when the Committee of Union and Progress took over the government and it was preferred in buildings built or repaired until the 1930s. The National Architectural Style was not only preferred in the central regions of Istanbul. Bozhane Village Mosque, dated to 1909-1910, is an example of a mosque built in the National Architecture Style in the provinces of Istanbul. It has been determined that the Bozhane Village Mosque was not included in the architectural studies conducted about the National Architecture Period. With this study, it is aimed to introduce the history and architectural features of Bozhane Village Mosque to the literature. [ABSTRACT FROM AUTHOR]

The aim of the study is to examine and evaluate postgraduate theses prepared on the art of illumination, a Turkish book art, in subheadings such as publication year and type, universities where the theses were conducted, supervisors undertaking the responsibility of thesis supervision and their titles, subject areas, and most frequently examined periods, and to make recommendations. Data in the research were analyzed through content analysis method. A total of 210 postgraduate theses were reached through scanning conducted at the Council of Higher Education (YÖK) National Thesis Center. Since the earliest dated thesis related to the art of illumination in the YÖK National Thesis Center dates back to 1990, the study was limited to the years 1990-2023. As a result of the research, it was found that the postgraduate theses on the art of illumination were mostly prepared in 2019. Furthermore, studies on the art of illumination were predominantly conducted at Mimar Sinan Fine Arts University. The majority of the studies were on the subject of "Examination of Qur'ans in terms of the art of illumination." It was determined that most of the theses on the art of illumination were at the master's level. With the belief that the study will contribute to future research in the field, the theses within the scope of the research were analyzed based on various criteria, and a general evaluation was made. [ABSTRACT FROM AUTHOR]

Nakkaş Hasan Pasha was one of the most important artists of 16th and 17th century Ottoman miniature art. Information about his life is limited. Especially his statesmanship can be traced in historical sources. Nakkaş Hasan was educated in Enderun and served in the Harem-i Hümâyun. He reached the position of Beylerbeylik and vizier. Nakkaş Hasan, who was a member of Nakkaş Osman's working team during the reign of Murad III (1574-1595), when Nakkaş Osman shaped Ottoman depiction, contributed to around twenty works until the early 1600s. Depicting campaigns, wars and struggles, the miniatures offer rich cultural content. In Nakkaş Hasan's works, there are many examples of miniatures on war and campaigns. The depictions are based on the narratives in the texts and reflected with a realistic understanding. The figures of clothing, headdresses, architectural structures and natural elements shed light on the mentality of the period. Nakkaş Hasan adopted a simple narrative in his works and avoided unnecessary detail and surface decoration. He prioritized the understanding of storytelling. He paid attention to compositional principles such as layout, color balance, fullness and space ratios as well as the depiction of the content. In this respect, his works have integrity in terms of form and content. Studies have been conducted on the general characteristics of Nakkaş Hasan miniatures; however, this study examines the miniatures gathered around a theme from the general Nakkaş Hasan miniatures together and reveals the way the painter handled the subject in terms of content and form. [ABSTRACT FROM AUTHOR]

The Mamluk Turkish State, which ruled in Egypt and Syria between the 13th and 16th centuries, has been the source of works that will ensure that its name will be remembered in every era in terms of glass art. It supported and contributed to the development of the trade and production workshops that existed in the region throughout history and were of great importance. The region had very rich resources in terms of infrastructure and materials, and due to its productivity and material availability, very good quality glass was produced. Known for their robustness and clarity, these glasses became famous for their ornamentation during the Mamlūk period and remained popular and imitated for a long time. In this study, we have tried to describe the development of glass production in the region and the contribution of the Mamluks to this production. In the light of the findings, we have tried to draw a general framework about the decoration and decoration techniques of glassware produced in the region. The technical and ornamental analysis of a Mamluk glass bottle, which has survived intact and is currently exhibited in the Dom Museum in Vienna and stands out with its ornamentation, has been analyzed. Glass art and ornamentation techniques in the Mamluks were evaluated through the glass bottle analyzed as an example [ABSTRACT FROM AUTHOR]

This study examines the illumination elements used in Zubdat al-Tawarikh by Sayyed Luqman Ashuri (d. after 1010/1601), an exceptional work on world history written during the reign of Sultan Murad III. Sayyed Luqman's book, besides being an important world history written in his time, is also a work of great importance due to the variety of miniatures and illumination elements used in its manuscripts. Nevertheless, the miniature details of the work have been the main focus of current research, and evaluations on the art of illumination have generally been ignored. As a matter of fact, this work, which was prepared upon the special request of Sultan Murad III, has a fine workmanship with its ornamental details as well as the miniatures it contains. In this context, the illumination elements used in the Dublin copy, one of the three known copies of Zubdat al-Tawarikh, are analyzed with an analytical and comparative method. The first part of the study is devoted to an assessment of the state of the art of illumination in the sixteenth century, the period in which the work was written and copied. In the second part, a general description and analysis of the work is made, and in the last stage, Zubdat al-Tawarikh is analyzed in terms of the art of illumination. The article concludes that in the sixteenth century, the Ottoman Empire reached its peak with regard to the art of illumination, the art of illumination was practiced in Zubdat al-Tawarikh in a total of 14 waraqs, and the illumination elements employed in the work reflect the artistic understanding of the period and the style called classical illumination [ABSTRACT FROM AUTHOR]

The Islamic religion, which is universal in terms of time, place and basic values, could not leave women, who are subject to the same responsibilities as men and constitute half of the society, uneducated. The Prophet Muhammad, who knew this and was in a position to implement it, built a large mosque for women as soon as he settled in Medina. This mosque soon became a prestigious center of attraction for all believers and the Hijaz region due to its various functions. On the north side of the courtyard of the mosque, two separate suffahs were built for the purpose of education, one for men and one for women, each with the same architecture (estimated to be 4.50 m. x 25.00 m.) and features. Both were demolished in the expansions after the Prophet's death, and while the men's section lives on in memory, the women's section has been completely forgotten. In this Suffa, located to the north-east of the multifunctional courtyard shared with the Masjid, the Prophet and the women who could read and write taught the Qur'an and the principles of Islam to the women who attended. However, while the men's section was open at night, the women's Suffa was only open during the day. Despite its simple architecture, the work is important as a place where women were socialized in a society where women were given almost no rights and value, and where equal education and equal voice with men were actually practiced. The abolition of the women's prayer room immediately after the Prophet's death and the prohibition of women's attendance at masjids also shows how the view of women changed in Islamic society. [ABSTRACT FROM AUTHOR]

Analyzing the books preserved in libraries according to the classification of sciences is an alternative way of writing the history of Islamic sciences. This method can reveal the extent to which books belonging to each field of science have been represented in libraries throughout history. Examining libraries from the perspective of the classification of sciences may demonstrate the scholarly production and diversity in the Ottoman Empire, which is famous for its manuscript libraries. Therefore, this article proposes a new method for library and collection studies and aims to contribute to the literature on classifying Ottoman sciences. To achieve this goal, I compare three libraries of the fifteenth, sixteenth, and seventeenth centuries, each established by one of the most influential figures of their time. A comparative analysis of the libraries of Maḥmūd Pasha, Ḥabeshī Meḥmed Agha, and Fāżil Aḥmad Pasha in terms of the classification of sciences reveals the transformation in the sciences represented in the Ottoman libraries from the fifteenth to the seventeenth centuries. Although the sciences belonging to fields such as Qur'ānic exegesis, hadith, and jurisprudence had a high ratio of representation in these libraries, which were designed primarily as madrasa libraries, the number of works related to history and literature increased over time. [ABSTRACT FROM AUTHOR]

This study explores the intersection of microeconomic theory and Islamic jurisprudence. We analyze three legal disputes from Islamic history that can be conceived as fair division problems in microeconomics. The solutions proposed by jurists of that time are scrutinized and compared with answers posited by classical division rules. The effected comparisons highlight the similarities and differences between Islamic and conventional economic resolutions. We use the axiomatic approach to define generalizable rules based on the solutions offered by eminent Islamic jurists Abu Hanifa and Abu Yusuf. Our analysis reveals that Abu Hanifa's methodology and the concede-and-divide rule are identical. Moreover, Abu Yusuf's approach mirrors the constrained Ibn Ezra rule. We examine the principles characterizing the concede-and-divide and Ibn Ezra rules and find these doctrines compatible with Islamic tenets. In conclusion, our study connects Islamic law with microeconomic theory through its unique exploration of legal disputes perceived through the lens of fair division problems. Our findings contribute to the scholarly understanding of how established division rules can be adapted to align with Islamic values and how Islamic allocation methods can be illustrated using an axiomatic approach. [ABSTRACT FROM AUTHOR]

It is an irony of history that since texts transcend the intentions and purposes of their authors, their meaning and significance are often contested anew as they enter new historical contexts; even historical texts are thus subject to reading and criticism over time. This article discusses the posthumous fate of Henry Stubbe's own text on Islamic history, The Rise and Progress of Mahometanism—seen by some to represent a Copernican revolution in the study of Islam. The fate of this work is a clear example of the critical contingencies and fluctuating fortunes experienced by a corpus of texts. The continuing existence of a text as an object open to reconfiguration and re-evaluation is termed its after-history (Nachgeschichte) or afterlife (Nachleben). This notion of the afterlife of an object as a period of critical appreciation and political appropriation aptly defines the fate and fame of The Rise and Progress of Mahometanism. The present study seeks to explore the narrative surrounding a publication authored by Stubbe in the 17th century and finally published by Hafiz Mahmud Khan Shairani, with the critical support of Ottoman intellectual Halil Halid Bey, nearly two centuries later. Its objective is to investigate how the life and contributions of a figure whose work has transcended generations was resurrected within the political backdrop of the 20th century, as evidenced in the columns of Ottoman newspapers. [ABSTRACT FROM AUTHOR]

The article is a book review of "Jerusalem Falls: Seven Centuries of War and Peace" by John D. Hosler. The book focuses on the military history of Jerusalem from the time of Islam's emergence to the period of the crusades. It explores the transformations brought about by military phases within the city's history and emphasizes the moments of conquest and resolution. The author uses a variety of sources to reconstruct the memories of conquest and concord in the life of the holy city. The book also examines the socio-historical context and infrastructure of Jerusalem during different periods. Overall, the book offers a different perspective on the history of Jerusalem and highlights the importance of looking back and considering the lessons of the past for achieving sustainable peace and tolerance between different religious communities. [Extracted from the article]

This article provides an overview of the Indo-Persian identities in Medieval Muslim Deccan, specifically focusing on the cultural and artistic influences from Persia and Central Asia on the Deccan region of central India between the 14th and 16th centuries. It discusses the political, social, diplomatic, and religious aspects of the Deccan sultanates, highlighting the syncretism between Islam and Hinduism and the patronage of culture, arts, and architecture by the princely courts. The article also explores the rise of immigrant Muslim elites in the Deccan states, the disintegration of the Bahmani Sultanate into smaller successor states, and the history and cultural influences of the Bijapur, Golconda, and Qutb Shahi dynasties. Overall, it emphasizes the unique Indo-Muslim symbiosis that emerged in the Deccan region during this period. [Extracted from the article]

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The article explores how historians during the Abbasid era rewrote the history of the Umayyad Caliphate to legitimize their own claim to power. They distorted the Umayyad history by exaggerating the Abbasid "revolution" and demonizing Umayyad religious beliefs and rulers. The Abbasid historians also manipulated tangible Umayyad history, such as architecture and inscriptions, to redirect religious allusions and dismantle Umayyad memory. However, recent research has shown that there was actually continuity between the two caliphates in military, administrative, and political structures, challenging the narrative of a complete break between them. [Extracted from the article]

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Copyright of Journal of Analytic Divinity is the property of Analytic Divinity Center and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article questions the idea that Islamic communication is rooted purely in the religion itself. By studying the field of Islamic communication studies in Indonesia, it analyzes discourses which produce knowledge of Islamic communication. Foucauldian archaeological method is employed to examine literatures, textbooks, and other sources which form regulated statements about Islamic communication tradition in Indonesia, developed by both public university scholars and Islamic scholars in the nation. The author argues that Islamic communication traditions in Indonesia are the product of modern developmentalism discourse which dominated in the New Order era (1966–1998). As a consequence, Islamic communication tradition in Indonesia is currently unable to provide an alternative perspective in much broader communication studies. This article proposes revisiting the history of Islamic communication within certain local contexts and use of the Islamic discourse as a criticism toward every kind of domination, including the domination of knowledge termed Islamic. [ABSTRACT FROM AUTHOR]

Copyright of Marmara University Journal of Turkology / Marmara Türkiyat Araştırmaları Dergisi is the property of Marmara University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article explores different perspectives on the future and the end of modernity. It discusses concepts such as the Anthropocene, the role of experts in understanding the future, and the potential dangers of advanced AI. The article also delves into the idea of an apocalypse and its implications for political action. Additionally, it examines the notion of post-history and the contributions of Marx, Hegel, and Weber to understanding historical progress. Overall, the article emphasizes the importance of considering the present and the past when constructing imaginaries of the future. The text mentions various sociologists and philosophers who have explored the concept of the future, including Frederic Jameson, Bruno Latour, Ulrich Beck, Zygmunt Bauman, and Charles S. Peirce. It highlights their different perspectives on the future, including ideas about fate, risk society, liquid modernity, and the role of experts. The text also mentions the concept of the singularity and its potential impact on society. Overall, the text provides a range of perspectives on the future and encourages further exploration of these ideas. [Extracted from the article]

This document is a preface to a special issue of the journal "Religions" that focuses on Sufism in the modern world. It discusses the challenges faced by Sufism in the modern age and its historical development. The text explores the criticism and opposition faced by Sufism from various groups, including Islamic fundamentalists, secular thinkers, and European colonial powers. Despite these challenges, Sufism has remained an important part of Muslim life and culture, inspiring Muslims through poetry, literature, and spirituality. The document also highlights the growing field of research on the presence of Sufism in the Euro-American sphere and provides an overview of the articles included in the special issue. The articles cover topics such as the intersection of Sufism and yoga, the evolution of Bektashi doctrines in Albania, the presence of Sufism in Euro-American spaces, and the aesthetic aspect of Sufism in contemporary art. The contributors approach Sufism through disciplines such as religious studies, sociology, anthropology, and gender studies, highlighting the dynamic nature of mystical Islam in the modern era. The articles provide a multidisciplinary perspective on Sufism and emphasize the need to understand it in its cultural and historical context. [Extracted from the article]

The article discusses the book "Alternative Paradigms" by Ahmet Davutoğlu, a prominent Turkish statesman and former party leader. The book presents Davutoğlu's alternative paradigm for understanding the world, which is distinct from Western perspectives. Davutoğlu argues that Western paradigms are incapable of considering other worldviews and that Islamic governance should be based on Islamic values rather than Western political ideology. The article highlights the differences between the Islamic and Western worldviews and criticizes attempts to reconcile the two. [Extracted from the article]

"The History and Evolution of the Islamic State in Southeast Asia" provides an overview of the development and activities of the Islamic State in Southeast Asia (ISeAP). The ISeAP is a loosely knit network that emerged in Southeast Asia and differs from its Middle Eastern counterparts in terms of structure and tactics. Despite its relative inactivity, Southeast Asia remains under the threat of violent extremism due to the fluid nature of militant organizations in the region and ongoing local political challenges. The article also discusses the origins of terrorism in Southeast Asia, the influence of global trends, and the formation of new jihadist groups in the 2010s. The Islamic State in Southeast Asia (ISEAP) was not a cohesive organization but rather an umbrella for various groups with their own localized aspirations and distinctions. In Indonesia, Jemaah Ansharut Daulah (JAD) operated through familial networks and social contacts, while in the Philippines, groups like Abu Sayyaf relied on clan and family ties for recruitment and funding. The siege of Marawi in 2017 marked the beginning of ISEAP's decline, and subsequent efforts by governments in the region, such as intelligence sharing and crackdowns, have weakened the group. While some pro-ISEAP factions remain active, the overall threat level has significantly decreased. The text discusses the ongoing threat of terrorist activity in Southeast Asia, particularly by groups such as Jemaah Ansharut Daulah (JAD) and Jemaah Islamiyah ( [Extracted from the article]

The Study of relationship between authority and public opinion is considered one of the most important studies in Islamic history particularly in Al-Rashidun era for the particularity of this era because of its proximity to the prophecy era and because it is the founding era. The researcher found out that the study of such relation can be done through the focus on division of public opinion about power transformation and the effect of this division on illegality and opposition, as well as the importance of public opinion in the view of authority and the necessity of taking it in consideration, in spite of its exclusion from political arguments because that from the beginning authority was limited to a limited number of karishi personalities under what is called Karishi caliphate down to the role of symbol in shaping the public opinion. [ABSTRACT FROM AUTHOR]

This text provides an in-depth analysis of the debates surrounding the concepts of will and freedom in the Islamic tradition. It focuses on the work of Ṣadr al-Sharī'a and his approach to human freedom and the value of human action. The author explores the interpretations and criticisms of Ṣadr al-Sharī'a's position by commentators and glossators. The text also discusses the problem-argument map presented by the author to clarify Ṣadr al-Sharī'a's stance on will-freedom and ḥusn-qubḥ. The author argues that Ṣadr al-Sharī'a's approach can be seen as a critique of the Mutazilite position and the philosophers' claims. The text concludes by emphasizing the importance of considering the tradition of commentary on Ṣadr al-Sharī'a's work in contemporary debates on will-freedom and the value of action. [Extracted from the article]

Naser Dumairieh's book, "Intellectual Life in the Ḥijāz before Wahhabism: Ibrāhīm al-Kūrānī’s Theology of Sufism," explores the intellectual and theological debates of the seventeenth century in the Hijaz region of the Islamic world. The book highlights the significance of the Hijaz as a vibrant intellectual center before the rise of Wahhabism and other reformist movements. Dumairieh focuses on Ibrāhīm al-Kūrānī, a prominent scholar of the time, and his contributions to Islamic theology and Sufism. The book provides a comprehensive account of al-Kūrānī's works and their historical and contextual factors. It also examines al-Kūrānī's incorporation of Ibn ʿArabī's thought, particularly the concept of waḥdat al-wujūd, into Ashʿarite theology. Dumairieh's book offers a detailed analysis of al-Kūrānī's theological positions and his intellectual contributions to the seventeenth-century Islamic world. [Extracted from the article]

Governments worldwide have made it a priority to combat religious extremism, resulting in various disciplinary and soft-power policies. This study focuses on dialogue as an effective way to counter and prevent religious extremism, using the Kharijites (the first extremist faction that mutinied against the caliphal authority) as a case study. Historical methodology is used to collect data, and a critical analysis is conducted using inductive and deductive methods to draw conclusions and insights for a proposed dialogue model. The essay argues that military power is ephemeral and sometimes counterproductive, so the emphasis should be on a long-lived "mind power." Further, given the embedded nature of religious underpinnings of extremists' ideologies, the study highlights seven key terms that form the foundation of the three-level dialogue model. [ABSTRACT FROM AUTHOR]

The Prophet Muhammad performed thirteen years of his prophetic duty in Mecca and the ten years in Medina. The characteristic features of these two cities, which are similar in some aspects and different in others, contributed to the success of the Prophet's message. The Prophet also shaped his preaching methods and other strategies according to the characteristics of these two cities. In Medina, the political structure was shared among tribes. As for Mecca, there was a more organized administrative structure that had existed since Qusay. The early adoption of Islam by the notables of Medina and the fierce opposition of the notables of Mecca to Islam can be regarded as the most obvious differences between the two cities. While Mecca was a trade city, Medina's economy was based on agriculture as well as trade. Medina had a more modest economic life as compared to Mecca, which had an international trade network that had been passed down from one generation to another for centuries. The citizens of Mecca felt obliged to take their trade into consideration in every important decision they made throughout their lives. Another feature that distinguished Mecca from Medina was the religious life of the cities. The Kaaba in Mecca lost its original character and it became the centre of polytheism over the years although it had formerly been the centre of monotheism. With the idols erected around it, the Kaaba became the most important temple of polytheism both in the Hejaz and in the Arabian Peninsula. In addition to making Mecca an indispensable religious centre, the idols were also a serious source of income for the city. The markets established during the sacred months for the pilgrims coming to visit the Kaaba also kept Mecca's economy alive for many years. On the other hand, there was no religious centre or temple in Medina. Nevertheless, as a result of their contacts with the Jews in the city, the society of Medina was more familiar with the concepts of the People of the Book as compared to that of Mecca. These circumstances made Medina more ready for the preaching of Islam. By addressing the above-mentioned issues, this article aims to contribute to the grounds of the reactions towards the preaching of Islam in both Mecca and Medina. [ABSTRACT FROM AUTHOR]

The article "Women in Islam: A Quranic Perspective" explores the status of women in Islam, focusing on the changes brought about by the religion in pre-Islamic Arabia. It discusses the dire situations women faced, such as infanticide and lack of legal rights, and how Islam brought comprehensive reform. The Quran emphasizes equality between men and women, granting them equal rights and responsibilities. The article also addresses controversial issues like polygamy and women's testimony, arguing that while Islam promotes equality, societal practices may not always reflect this. [Extracted from the article]

Nebil Husayn's book, "Opposing the Imam: The Legacy of the Nawāṣib in Islamic Literature," explores the different attitudes towards ʿAlī b. Abī Ṭālib in medieval Muslim communities. It examines the anti-ʿAlid sentiment found in Islamic literature from the 8th to the 14th century CE, and how it has shaped the discourse surrounding ʿAlī. The book provides a taxonomical analysis of the various positions on ʿAlī and includes translations of key texts. It also discusses the complexities of defining heresy and orthodoxy within the Sunnī context. Overall, this book offers valuable insights into the formation of orthodoxy and the use of historiography in Muslim sects. [Extracted from the article]

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article introduces a special issue of the journal Contemporary Islam that explores the topics of Islam, critique, and the canon. The authors discuss the importance of understanding how concepts related to power, authority, critique, and resistance have been understood by classical Muslim scholars. They argue against de-historicizing and decontextualizing Islamic ideas and emphasize the need for nuanced understandings of Islamic practices and movements. The collection of articles in this issue aims to complicate assumptions about the Islamic canon and engage with diverse perspectives and critiques within Islam and Islamic thought. [Extracted from the article]

This research paper aims to uncover the information found in foreign sources (Armenian and Syriac) regarding the personality of the Prophet Muhammad (peace be upon him) and discuss the accuracy of the information contained in them. Orientalists heavily rely on these sources when writing about the early history of Islam, considering them more credible than Arabic sources, which they doubt due to the argument that they were recorded two centuries after the emergence of Islam. In contrast, Armenian and Syriac sources were documented during the first century of the Islamic era/seventh century AD. They believe that Arabic sources only represent the perspective of the victorious, ignoring the opinions and positions of the people of the conquered lands who differ from them in terms of belief. [ABSTRACT FROM AUTHOR]

The document titled "Books Received" provides a list of various books related to Islamic studies. Some of the books mentioned include "The Oxford Handbook of Islam and Women," "Hajj across Empires: Pilgrimage and Political Culture after the Mughals, 1739–1857," "Qayrawān: The Amuletic City," "From the Divine to the Human: Contemporary Islamic Thinkers on Evil, Suffering, and the Global Pandemic," "A Story of Islamic Art," "Pious Labor: Islam, Artisanship, and Technology in Colonial India," "Across the Green Sea: Histories from the Western Indian Ocean, 1440–1640," "Islamic Jurisprudence, Islamic Law, and Modernity," "Islamic Legal Methodology: A New Perspective On Uşŭl Al-Fiqh," "Justice in Islam: New Ethical Perspectives," "Antioch: A History," "Coherence of the Incoherence: Between Al-Ghazali and Ibn Rushd on Nature and the Cosmos," "Female Religiosity in Central Asia: Sufi Leaders in the Persianate World," "Philosophy in the Islamic World," "Handbook of Sufi Studies, Volume 3: Sufism in Western Contexts," "How Islam Rules in Iran: Theology and Theocracy in the Islamic Republic," "Between Memory and Power: The Syrian Space under the Late [Extracted from the article]

The article discusses a volume of essays titled "Egypt and the Eastern Mediterranean World: From Constantinople to Baghdad, 500–1000 ce" edited by Jelle Bruning, Janneke H. M. de Jong, and Petra M. Sijpesteijn. The essays explore the connections between Egypt and other parts of the eastern Mediterranean world during Late Antiquity and the early Islamic period. The volume covers various disciplinary and methodological approaches, including archaeology, papyrology, and literary-textual studies. The essays are organized thematically, focusing on political and administrative connections, economic connections, and social and cultural connections. The volume provides valuable insights into the history of Islamic Egypt and highlights the importance of interdisciplinary research in understanding the premodern Islamic world. [Extracted from the article]

Andrew Hammond's book, "Late Ottoman Origins of Modern Islamic Thought," explores the religious thought of three late Ottoman thinkers who navigated the disruptions caused by European colonial power, the collapse of the Ottoman Empire, and the secular project of the early Turkish republic. The book challenges the compartmentalization of nationalism and reveals the transnational intellectual networks that linked these thinkers to their colleagues in Turkey and the Arab world. Hammond's work offers correctives on the conflation of the Salafi and modernist movements and highlights the lingering internationalism after the Ottoman collapse. The book is a model of rich scholarship, with a mastery of sources in Turkish and Arabic and a readable and lively prose style. [Extracted from the article]

Frank Griffel's book, "The Formation of Post-Classical Philosophy in Islam," offers a comprehensive investigation into the nature and development of philosophy in the Eastern Islamic world during the twelfth century. The book challenges the notion that philosophy declined in the Islamic world after the death of Abū Ḥāmid al-Ghazālī, arguing that philosophy continued to be practiced and discussed. Griffel explores the relationship between philosophy and religion, the conceptual frameworks of philosophy, and the formation of ḥikma as a new philosophical genre. The book also highlights the limitations of Western-centered approaches to understanding the history of philosophy in Islam and emphasizes the political dynamics surrounding current scholarship on the topic. [Extracted from the article]