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Artificial intelligence (AI) technologies are increasingly creeping into the work sphere, thereby gradually questioning and/or disturbing the long-established moral concepts and norms communities have been using to define what makes work good. Each community, and Muslims make no exception in this regard, has to revisit their moral world to provide well-thought frameworks that can engage with the challenging ethical questions raised by the new phenomenon of AI-mediated work. For a systematic analysis of the broad topic of AI-mediated work ethics from an Islamic perspective, this article focuses on presenting an accessible overview of the "moral world" of work in the Islamic tradition. Three main components of this moral world were selected due to their relevance to the AI context, namely (1) Work is inherently good for humans, (2) Practising a religiously permitted profession and (c) Maintaining good relations with involved stakeholders. Each of these three components is addressed in a distinct section, followed by a sub-section highlighting the relevance of the respective component to the particular context of AI-mediated work. The article argues that there are no unsurmountable barriers in the Islamic tradition against the adoption of AI technologies in work sphere. However, important precautions should be considered to ensure that embracing AI will not be at the cost of work-related moral values. The article also highlights how important lessons can be learnt from the positive historical experience of automata that thrived in the Islamic civilization. [ABSTRACT FROM AUTHOR]

Introduction: This study reevaluates the historical origins of occlusion therapy for amblyopia, focusing on the contributions of the 9th-century Islamic scholar, Ali ibn Sahl ibn Rabban al-Tabari (838–870 CE). Methods: The investigation delved into al-Tabari's writings, particularly "Firdous al-Hikma," to extract insights into his approach to addressing reduced vision in one eye.Additionally, the study examined subsequent advancements in occlusion therapy by scholars such as Thabit ibn Qurrah and Rhazes, building upon al-Tabari'sfoundational work. Results: Al-Tabari's reports contain significant insights into occlusion therapy for amblyopia, predating commonly attributed origins of the treatment. Within "Firdous al-Hikma," he outlines methods for addressing reduced vision, advocating for the covering of the healthier eye to promote the function of the weaker eye. These findings highlight the pioneering efforts of al-Tabari and his contemporaries in the Islamic civilization and challenge the conventional narrative surrounding the history of occlusion therapy. Subsequent advancements by scholars such as Thabit ibn Qurrah and Rhazes expanded upon al-Tabari's work, advocating for similar therapeutic approaches within the Islamic civilization. Their contributions further solidified the practice of occlusion therapy, laying the groundwork for its continued evolution and refinement in subsequent centuries. Discussion: Al-Tabari's contributions to occlusion therapy underscore the rich heritage of scientific inquiry in theIslamic civilization during the medieval period. This historical perspective sheds light on the diverse contributions to medical knowledge and practice outside of Western contexts and emphasizes the importance of recognizing and honoring these contributions in the broader history of medicine. [ABSTRACT FROM AUTHOR]

Islam appeared and illuminated the world with its light and spread gradually until it was formed the greatest empire in history whose geographical borders extended from China in the east to Spain in the west. From Cyrenaica, Tunisia, Algeria and Marrakesh to the Strait of Gibraltar 22 AH: 91 AH, and Andalusia was also conquered around the year 92 AH, then the country beyond the river (Sindh, Bukhari, Khwarizm, Samarkand, and Kashgar) was conquered 44 AH, 96 AH. And we can notice without effort or trouble that the Islamic countries, which folded under one unified Islamic civilization with its strong and individual pillars and characteristics, arose from the mixing of different nations and peoples with ancient cultural legacies, and these legacies were harmonized with the teachings and spirit of Islam, thus forming the foundations for us of a new civilization. Among the pillars and landmarks of civilization are the arts, and their characteristics vary according to the geographical regions of the peoples and their culture, but this differentiation and difference was able to be the wealth of the richest Islamic civilization, and this is evident in the extent of the sophistication of the arts and their multiplicity in the shadow of this civilization. Islamic art was closely linked to the Islamic faith. . Due to the long period of the Islamic state, many art schools were formed.. The art centers of each school also spread and multiplied due to the expansion of the Islamic state. Technical schools can be summarized in four main schools: 1- (The Arab School) 2- (Iranian) 3- (Indo-Mongol) 4- (Ottoman Turkish) The researcher aims to shed light on the development of drawing animals and birds in Islamic miniatures in an abstract or semi-abstract style since its early beginnings until now, and to study the special aesthetic values and an attempt to highlight the philosophical essence and its impact on its development.

This brief article aims to analyze Syed Muhammad Naquib al-Attas' thoughts on tamaddun using the philosophy of history as a theoretical framework. This research elucidates that tamaddun is a state of human social life that has reached a high level of morality (ādab) and culture for society. The critical elements of tamaddun are al-dīn, ādab, and al-'ilm, which accumulate in 'ilm, amal, and iḥsan. Al-Attas defines Islamic civilization as a civilization that arises amid the multifariousness of cultures of Muslim communities of the world as a result of the permeation of the fundamental elements of the religion of Islam, which those communities have begun to arise from inside themselves, and a manifestation of integration in multifariousness as well as of multifariousness in unity. Al-Attas wants to show that Islam has arranged the Malay-Indonesian Archipelago for the coming modern world as proof that the world has been Islamized.

Idrisids as the first independent Shiite government in the western Islamic world could make significant achievements thanks to the soundness of the government system as well as the adoption of a different approach compared to that of Abbasid caliphate in the political, social, religious and cultural domains. The analysis of Idrisids' cultural action reveals that three components of art, thought and organization of cultural forces played important role in the success of this dynasty. These three factors, sometimes separated from each other and sometimes in conjunction with each other, had a positive and undeniable effect on the political and economic authority of Idrisid government. Accordingly, various civilizational manifestations such as architecture, philosophy, theology, translation, mosque-oriented organization and taking advantage of the capacity of cultural elements of native forces could be developed.Taking advantage of the descriptive-analytical method, the present article has identified these civilizational manifestations from the reign of Idris II to the reign of Hassan al-Hajjam (172- 363 A. H) towards the development of a powerful civilizational and cultural state in the third and fourth centuries After Hijra.

The article is devoted to the conceptual foundations and problems of the methodology of modern Islamic Psychology, which, on the one hand, is a fairly new phenomenon in Islamic thought and world psychology, and on the other hand, historically has its roots in the works of medieval Muslim scholars, and then-in the primary sources of Islam-the Qur’an and the Sunnah. The author undertakes a brief overview of the historical path of development and the current state of Muslim psychological thought, and also analyses approaches to the definition and subject of Islamic Psychology. It has been revealed that the common matter in the considered definitions is a reference to the religious nature of Islamic Psychology and the subject of research-the soul and other components of the inner world of man and the mental processes and behaviour determined by them. The author underlines the controversial nature of the Islamic Psychology methodology issues, which is typical for Islamic epistemology problematics in general. The article raises main methodological issues of Islamic Psychology and paves the ways to solve them, particularly through the implementation of the Integration of Knowledge approach and Maqasid methodology. It is substantiated that true integration in understanding the inner world of man and his behaviour is possible provided that the efforts of Islamic psychologists and Islamic theologians combine on the basis of affined religious beliefs and similar interpretations of Islamic provisions, and consideration of psychology and its individual topics through the prism of religious (Islamic) knowledge, and understanding of Quranic verses and hadiths containing “psychological” provisions through the prism of scientific, evidence-based psychology. [ABSTRACT FROM AUTHOR]

The study of Islamic esotericism, particularly the concept of al‐bāṭiniyya, remains fragmented. While often studied under various labels like "mysticism" and "occultism," it is widely equated to Sufism. Scholars still hesitate to use the term al‐bāṭiniyya due to its historical pejorative connotations, linking it to extremist adherence to esotericism and sectarian views. Furthermore, al‐bāṭiniyya has faced marginalization because of its association with narratives of Islamic civilization's decline. Even when the decline narrative is challenged, esotericism is often depicted as an "intellectual defect." This article examines the ways the "esoteric" and "esotericism" have been studied, particularly in relation to the study of Shīʿī esotericism and Sufism. It also highlights developments in the scholarship on Islam and esotericism, aiming to draw a picture of an emerging coherence in the study of "Islamic esotericism." This is explored against the backdrop of twentieth‐century Islamic discourses that grappled with the place of esotericism within Islamic knowledge and pedagogy. Here, the focus is on the "Islamization of Knowledge" project and its key figures: Ismāʿīl al‐Fārūqī, Syed Naquib al‐Attas, and Seyyed Hossein Nasr. [ABSTRACT FROM AUTHOR]

The knowledge of jurisprudence is the knowledge of Sharia rulings, which is a subsidiary of detailed proofs, and like any other science, knowing the topics and the scope of entering into them is one of the basic issues of this knowledge; Now, jurisprudence's response to how to regulate relations and relationships in the field of culture and its relationship with the civilizational field of Islam can be analyzed in the same direction. Despite this, based on the triple foundations of civilized life, its association with the existence of a legal framework in social life and the place of culture as a fundamental variable in this field, the discussion of the relationship between jurisprudence and Islamic civilization is of particular importance. Considering the difference in the concept of culture among thinkers on the one hand and the breadth of the field of culture on the other hand, the present research has emerged as an answer to how to distinguish cultural jurisprudence from other types of jurisprudence. Therefore, by using the descriptive-analytical method of documents, after explaining the concept of jurisprudence and jurisprudence of culture, he has examined the combination of law and jurisprudence as two practical knowledges that are close to each other; Then, by explaining the importance of culture in civilization and the necessity of civilizing the law, he ruled that the law must be cultured. With rational reasoning and referring to Quranic and narrative sources, he considered the civilizational identity of culture to be the distinguishing feature of cultural jurisprudence from other branches of mozaf jurisprudence. The fruit of such propositions will firstly appear in the field of cultural jurisprudence and secondly in the scope of its issues. [ABSTRACT FROM AUTHOR]

Copyright of Humanities Journal of University of Zakho (HJUOZ) is the property of Humanities Journal of University of Zakho 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 Tabayyun is the property of Arab Center for Research & Policy Studies 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 Ortaçağ Araştırmaları Dergisi (OAD) is the property of Ortacag Arastirmalari Dergisi (OAD) 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.)

Human beings are social creatures, and their social life necessitates civil laws, which are partly derived from human reason and partly from divine revelation. The stories in the Quran, aimed at imparting lessons and playing a role in civilization-building, fulfill the second part of this necessity. This research, organized using a descriptive-analytical method, seeks to extract the civilization-building strategies of the Quran based on the story of Prophet Yusuf (Joseph). According to the findings of this study, the civilizational strategies in Surah Yusuf can be identified in three main areas: strategies for self and family education, and political management of society. These three areas include the following: 1. Self and Family Education Strategies - Depicting the role of life - Concealing secrets - Resorting to and trusting in God - Trustworthiness - Patience and piety 2. Family Strategies - Love and affection among family members - Patience with children's adversities - Not considering physical ability as a criterion for superiority - Forgiveness and leniency. 3. Political Management Strategies - Meritocracy - Social justice - Foreign relations with an economic focus - Selection system of officials - Centrality of law. Accordingly, the components of a civilized society include self-made citizens possessing moral and human virtues, patience in family and social interactions, deep compassion and connection, free from prejudices, and conducive to a civilized, devout city based on monotheism and its centrality. Additionally, the ruler of such a society is the outcome of the votes of these citizens, and the officials of that government are specialists, committed, and trustworthy individuals selected based on meritocracy. The governance is based on divine laws, and traitors are punished with justice and fairness.

After the Prophet Muhammad (PBUH), Imam Ali (AS) played a very important role in shaping Islamic civilization. To explain this role, examining the components and indicators of civilization-building in the biography of Imam Ali is of great importance. The main issue of this research is to identify which components of civilization-building exist in the biography of Imam Ali (AS). Using a descriptive-analytical method, this article examines the Alawite biography and the role of Imam Ali in Islamic civilization-building with the aim of investigating and explaining the components of civilization-building in both his theoretical and practical biography from a Quranic perspective. The findings of the research indicate that Imam Ali had a visionary insight and a civilization-building personality. His fundamental role in Islamic civilization is strengthening the components of Islamic cultural civilization among the people and employing them in his own government. Ethics, human dignity, freedom and free thinking, patience and resistance, justice, and solidarity are among the spiritual components of civilization-building in the biography and government of Alawites.

Waqf has succeeded in funding Islamic civilization projects from time to time and in social and economic development, so waqf plays a good role in achieving the welfare of a just and prosperous society. One of the Islamic economic institutions that plays a vital role in empowering the people's economy is waqf. One of the goals of waqf is to create social justice for the people in line with the basic principles of the Indonesian state. The waqf process, starting from the wakif giving the waqf to be managed and providing benefits following the definition of waqf itself, is a kind of gift, the implementation of which is carried out by holding, so that it generates benefits but is not inherited in all its forms. [ABSTRACT FROM AUTHOR]

The Islamic Golden Age was the time in history from eighth to fourteenth century. This era was marked by expansion of Islamic world to all the Middle East, North Africa, South and East Europe, and Central Asia. The Islamic world was the wealthiest region in the world at that time and that wealth was utilized to promote great flourishing in the arts, philosophy, science, and medicine. The practice of healing was considered the most noble of human undertakings by Islamic scholars. In this era, many great physician-scientists emerged in the Islamic world, albeit several were not Muslims, who examined prior writings, corrected many, and proceeded to produce their own observations and innovations. This article highlights some of the most important contributions to gynecology of some prominent scholars during this shining phase of medical history. [ABSTRACT FROM AUTHOR]

The basis of Islamic alchemy and matter theory is found in the works of Jābir ibn Ḥayyān (d. 200/815). Jābir developed an element theory similar to Aristotle's system. Still, he interpreted matter and substance differently by transferring the basis of the theory from elements to qualities. In Jābir's system, qualities are more often expressed by the term "natures" (ṭabā'i'). In Jābir's thought, four natures precede the four elements, and due to the combination of two different natures with the substance each time, four distinct elements with different qualities occur. In Jābir, the "primary bodies" of the natural world are no longer the four Empedoclean elements but the "four natures"; air, water, earth, and fire are made up of these natures. Thus, Jābir gave the four primary Aristotelian qualities the role of genuine elements by making them tangible, independent, and corporeal entities. According to Jābir, the operation of transforming (transmutation) of ajsād ('bodies') such as iron, copper, tin, and lead, which is the primary purpose of the Art of alchemy, into silver and gold is carried out within the framework of the science of mīzān. The core of this transformation is based on an idea of causality in which the four natures and their specific proportions and measures are at the center. With the idea of causality that allows chemical transformation, Jābir also succeeded in extending the possibility of transformation in alchemy from the inorganic world to the organic world to an extensive range of entities. This study will discuss Jābir's thoughts on body, substance, and experimental causality by examining Jābir's corpus through primary sources. [ABSTRACT FROM AUTHOR]

Background: Razi is one of the greatest physicians in the history of medicine, and his book, Al-Hawi, is one of the most reliable medical resources. The structure of Al-Hawi is such that in each section, Razi expresses the opinion of his predecessors and contemporary physicians after mentioning the name of each physician and also expresses his first-hand experiences after the phrase “My View”. To date, ten original papers have explored the surgical points raised in Razi’s works; however, none of these studies have extensively reviewed the entire scientific approach of Razi to surgical sciences in Al-Hawi. Materials and Methods: The source of the present library research was the original text of Al- Hawi compiled by Ehsan Moqaddas and its Persian translation by Mohammad Ibrahim Zaker. In this study, Razi’s views, which are discussed in the "My View" sections, were collected, and his ideas about the principles and knowledge of surgery were investigated. Results: A total of 48 topics in surgical sciences were found in Al-Hawi, most of which (23 out of 48) were in the therapeutic domain, and ophthalmic surgery was the most frequently-discussed topic (in 12 out of 48). In 26 (54%) of the cases, Razi addressed the topic independently, without discussing any opinions from his predecessors or contemporary physicians. Conclusion: Not only did Razi have a comprehensive understanding of the position, precautions, necessary subtleties and contraindications of surgical measures, but also in various examples, he presented original ideas on diagnosis and treatment with regard to topics in surgery. [ABSTRACT FROM AUTHOR]

Saudi Arabia boasts a diverse and abundant cultural heritage that reflects a fusion of pre-Islamic and Islamic civilizations, serving as a precious legacy for future generations. Confronted with the challenges arising from globalization and rapid development, preserving intangible cultural heritage has become increasingly challenging, particularly in the absence of comprehensive heritage policies. The initial steps toward conservation were taken in 1972 when legislation was enacted to protect historical and cultural sites. However, it was not until 2014 that a new law was introduced to address the gaps left by the 1972 law. Unfortunately, this legal protection predominantly centered on tangible aspects of cultural heritage, leaving the equally important intangible cultural heritage neglected and unprotected. This study aims to evaluate the existing legal mechanisms in Saudi Arabia for the preservation and protection of intangible cultural heritage. It identifies the existing deficiencies and obstacles in the current cultural heritage framework regarding the preservation of intangible cultural heritage in Saudi Arabia. Our analysis focuses on how Saudi Arabia aligns with the principles and guidelines established by the 2003 UNESCO Convention for the Safeguarding of Intangible Cultural Heritage. [ABSTRACT FROM AUTHOR]

The Greek version of Claudius Galen’s On the Usefulness of the Parts [Περὶ χρησέως μορίων: Peri chrēséōs moríōn], an important book in terms of both the history of medicine and theology, has survived to this day. This work by Galen was translated into Arabic under the name Fī Manāfi’ al-’Adā’ by Ḥunayn Ibn ‘Isḥāq in Baghdad in the 9th century during the translation movement in the Islamic civilization. This article aims to observe the changes Ḥunayn made in the text by generally focusing on specific terms and phrases. Particularly, this will be achieved by comparing the English translation of Galen’s Greek original work with its Arabic translation. And this will be specifically accomplished by drawing attention to Ḥunayn’s method and approach of translation in adapting Galen’s work On the Usefulness of the Parts to Islamic culture. It is clear that the term “Islamic culture” encompasses a vast array of concepts. However, for the purposes of this article, our focus will be on Islam’s robust monotheistic principles, its rejection of pagan notions, and the unique phrases that can be traced back to the Qur’ān. Elvira Wakelnig described this translation approach as a method wherein the “Greek material was clothed in Islamic garb”. The reason for choosing this particular book stems from the fact that its topic is closely related to rational theology and it has arrived to us in a complete form in both its original Greek language as well as in its Arabic translation made by Ḥunayn. [ABSTRACT FROM AUTHOR]

In this research, we talk about the symbolic houses that the Sufis and Spanish Saint Teresa de Jesus wrote about. Teresa of Jesus (d. 1582 AD) in her book “The Castillo Interior,” known in evangelical sanctity circles as “The Houses,” in which she mentioned the details of her Sufi journey through the seven palaces, which symbolically represent the houses through which the seeker travels to reach God, as it moves us from One house to another, all the way to the seventh house, where union with God Almighty is achieved, and this cannot be achieved unless the person walking through it is one of the righteous. These houses, whose details are very similar to those described to us by a Muslim Sufi who preceded the saint by nearly two and a half centuries, namely Ibn Arabi Al-Mursi(d. 638 AH /1240 AD) as he had recorded for us in a number of his works, especially “The Meccan Conquests”, the stages of the afterlife as mentioned in the Islamic heritage, with a difference in the symbolic vision as depicted by Ibn Arabi and according to his observations, although we have taken the legacy of this Muslim Sufi as a model for influence. Islamic in the Spanish Sufi heritage, especially since Ibn Arabi was born in Andalusia, the homeland of Saint Teresa, and grew up there when the Islamic civilization was superior, prosperous and generous. [ABSTRACT FROM AUTHOR]

The article presents the results of archaeological and historiographical studies of Islamic hammams in the Levant. The cities of the Levant were famous for their hammams belonging to different eras. In their architecture, decorations, and inscriptions, they were among the masterpieces of Islamic art. The hammams of the Levant were among the achievements of the architects of the Levant. Their walls were tiled and the floors were marble. An ingenious engineering system with hot water was used for heating, and the hammams were provided with cold water that flowed from beautifully shaped fountains. People used these hammams not only for bathing, but also for spending time and curing certain illnesses, as well as for some traditional social activities. Islamic civilization inherited public hammams as one of the achievements of previous civilizations. Hammams spread in the cities of the Islamic world, both east and west, as social facilities previously considered alien to Islamic architecture. It was Islamic architects and urban planners who made hammams popular public facilities to meet the vital needs of the local population. Early Muslim Arabs were not familiar with the use of abundant water before the advent of Islam. Mosques, bimaristans (hospitals) or markets played an important role in the religious, social and literary spheres. The establishment of public hammams increased in Islamic cities because of their connection with Islam's provisions for cleanliness and purification, and the inability of the population to build private bathrooms in their homes. Hammams became one of the most common constructions in the Levant, and it was not only a sign of civilization, luxury or wealth, but also an indispensable social necessity. This article is based on Arabic publications which weren’t used by Russian scientists before.

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi 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.)

The cultural grounds of any phenomenon can be considered one of the most important fields in the development of the phenomenon. Therefore, paying attention to this issue and identifying it plays a significant role in the future of the phenomenon. This research aims to discuss the aspects of the realization of a new Islamic civilization in the phenomenon of Arba'in procession through the Delphi method and open and closed interviews with some scholars. Then, with the method of thematic analysis, the cultural themes gathered from the scholars' opinions were examined. The findings of the research show that «cross-cultural communication for the expansion of religious culture and an Islamic lifestyle», «the Arba'in procession as a global medium», «jihad of explanation» (the holy war of explanation), «the continuation of the path of religion, spirituality, and Imams by the Muslim community (Ummah)», «demarcation with the enemy», and «requirements to achieving a new Islamic civilization and preparation for the emergence of Hazrat Mahdi (PBUH)» are the most important cultural grounds in the procession of Arba'in for the realization of new Islamic civilization. [ABSTRACT FROM AUTHOR]

Saadia Al-Fayyumi was one of the medieval scholars of Jewish law who lived in Muslim societies. He was the first in Iraq to defend Rabbinic Judaism against the opponents and skeptics of its religious heritage and he was influenced in his defense by Islamic thought. Previous studies discussed Saadia’s defense of the Written and Oral law and illustrated Saadia’s polemical writings against the Karaites. The current paper discusses the influence of Islam on Saadia’s method in defending Rabbinic Judaism. Also, this essay illustrates the influence of Islamic thought on Saadia’s arguments to pave the way for the Rabbis to use reason like the Mu’tazilah to defend their beliefs and provided them with arguments and proofs. Clearly, Islamic thought was a principle for Saadia to establish the foundations of faith. He laid down the principles of faith just as the Mu’tazilah and was influenced by Mu’tazilah’s thoughts, Muslim jurists, Islamic theological doctrines, and their various ideas related to religious matters. Also, Saadia agreed with the Islamic theological sects in using logical evidences and religious texts as defensive tools to defend his beliefs. This Islamic influence on Jewish thought was a factor in its development, especially in light of the Arab-Islamic civilization in the medieval ages between 10th and the 15th centuries CE. [ABSTRACT FROM AUTHOR]

The article provides a review of the book "Re-imagining International Relations: World Orders in the Thought and Practice of Indian, Chinese, and Islamic Civilizations" by Barry Buzan and Amitav Acharya. The book examines the historical perspectives and practices of international relations in Indian, Chinese, and Islamic civilizations. It argues that studying these civilizations can enhance the field of International Relations by challenging dominant ideas and providing a deeper understanding of cultural contexts. The book aims to uncover the diverse international practices and thoughts beyond Western influence and predict cultural aspects of the emerging post-Western world order. While the book offers valuable insights, the article also acknowledges some limitations, such as the authors' singular interpretation of concepts and the under-theorization of the Islamic world. Overall, the book presents a thought-provoking exploration of non-Western viewpoints on international relations. [Extracted from the article]

The idea of media governance despite the growth and expansion of media in collective and social dimensions has been strengthened to the extent that it is said that in the near future, media and governance in this area will be considered the most challenging issue of the country. Therefore, the necessity of drawing an effective policy framework for dynamic media governance is emphasized. The necessity of raising this issue is also because we know that the media challenges from the enemies of the Islamic Republic of Iran system are increasing day by day, and therefore we need dynamic media governance and policy making in this field. This issue has received more attention due to the idea of media deterrence . In fact, the country of Iran has always been and is the target of attacks by the enemies, due to its religious dimensions and revolutionary inspirational framework; Especially, with the growth of media in collective and social dimensions, the extent of these attacks in this field is more visible. Therefore, with the expansion of the influence of mass and social media, the importance of management in this field is emphasized more. According to such a problem, the importance of deterrence in the field of media is raised. The media governance approach is also emphasized . However, what is being questioned from the perspective of academic and elite studies is what kind of policy framework can be imagined for media governance and also whether the media field is receptive to the concept of governance or not? From another point of view, is it possible to imagine a policy framework and model for media governance, and if so, how is this possible? Also, what challenges will there be in this path? These issue-oriented questions are becoming more frequent due to the fact that a policy framework and model for media governance has not yet been considered. In addition, conceptualization in this field has not been done due to the newness of the field. Therefore, the issue of examining the challenges of drawing a policy model in media governance is considered more. As far as the issue of media governance is raised. With the aim that if the Islamic Republic of Iran is going to experience a favorable media governance in the path of realizing the new Islamic civilization, it should have a policy model in this direction. It is obvious that there are definitely challenges in the way of realizing and formulating this model . Therefore, the purpose of this article is to emphasize the necessity and attention to media governance and examine the threats, requirements and challenges that should be considered in the political path. Therefore, in this article, an attempt has been made to answer the main question, what are the challenges in designing the political model of media governance in the country? In this regard, the qualitative method of in-depth interview and foundational data theory is used to advance the research. In order to further investigate and deepen the issue, as well as to maintain a distance and avoid prejudice, with a set of experts and professors in the field of media policy and management, in the form of an in-depth and open interview, information was obtained on the subject in question, and finally in the form of a method Ground theory was launched; It is obvious that what is meant by grounded theory is the theory derived from the data collected systematically during the research process. In fact, instead of starting the study from a preconceived theory, it is calculated from the analyzed data. The work process was such that after a lot of study and review, and benefiting from the opinions of consultants and experts in the field of media policy, an in-depth interview process was conducted with 12 of the experts; The interview with snowball sampling progressed to the point that after talking with the tenth person, the data reached the saturation stage and the interviewees did not bring up anything new. The theoretical sampling guide is the questions and comparisons that are made during the analysis. and the analysis of interviews with people were revealed and led to the discovery of appropriate categories, characteristics and dimensions . In the grounded theory method, the process of going back and forth between data and their analysis is done continuously and continues until theoretical saturation is reached. Also, before coding, the typed interview text was returned to the interviewee to review and confirm the concepts if they are correct. Also, expert supervision technique was used. Finally, coding was developed in the form of a paradigm model composed of background conditions, causal conditions and intervening conditions, processes and consequences around the central category . Based on the findings of this article, discursive, political, institutional, cultural and elite, legal and emerging phenomena components are among the challenging axes in the field under investigation.in fact, The data obtained from elite opinions indicated that 7 discursive, cultural, legal, scientific and academic, political, institutional and emerging components are known as challenges in the field of designing a political model of media governance. The opinion of the elites was also confirmed that media governance is a multifaceted category that requires the creation of effective media infrastructures and then institutions and finally strengthening the media policy cycle. To achieve this goal, experts have proposed strategies such as: strengthening the media, convergence between media policymakers, and increasing synergy between the media and the public. According to the opinion of the elites, the conditions of the policy cycle in the field of media are related to discourse, meaning and concept, which should be fluidly and purposefully strengthened. In the meantime, if we take advantage of the rich concepts and popular goals such as moving towards a new Islamic civilization, the direction of the media will be more effective and, as a result, the result will be achieved faster. In general, we need a stable and strong media for media governance, and we need good policies to model. We must consider everything that was raised in the mining challenge as a prerequisite for obtaining strong tools and a policy platform so that we can reach the field of conceptualization in the field of governance. [ABSTRACT FROM AUTHOR]

Islamic education is one of the important pillars in Islamic civilization, Islamic education remains interesting and relevant because Islamic education figures have produced works that are very valuable for the development of Islamic education. These works are still relevant and continue to be studied today. One of the scholars who is categorized as an expert in Islamic Education and is considered to have an original and inspiring work is Imam Al-Zarnuji in his work Ta'lim Al-Muta'allim. So the purpose of this study is to analyze the theory of Islamic Education from Al-Zarnuji's perspective in the book Ta'lim Al-Muta'allim. The research method used in the research uses descriptive qualitative methods. Data collection is done through literature study then the collected data is analyzed through three stages, namely data reduction, data presentation, and conclusion drawing. The results showed that Ta'lim al-Muta'allim, which consists of thirteen chapters, emphasizes moral education and basic foundation knowledge in shaping the character and learning achievement of santri. This is relevant to character education in Indonesia. However, there are criticisms which in general from the title and systematics of the discussion are considered to only discuss student manners, not explicitly discussing teacher manners. Therefore, many state that the Ta'lim al-Muta'allim book is more oriented towards the student centered education model. [ABSTRACT FROM AUTHOR]

This study explores the substantial influence of Muslim scholars on the intellectual progress of Western society during the Medieval Era. By examining the dynamic relationship between Arab-Islam and European-Christianity, this research emphasizes the significant impact of Muslim scholars in various fields such as philosophy, science, astronomy, art, and literature. Utilizing historical methods, the study uncovers how Islam played a crucial role in shaping the development of scientific discourses in the West since the 11th century. Toledo and Sicily functioned as pathways for the Latinization of Arabic texts, extending initiatives from the Abbasid Caliphate period in the 8th century AD, particularly the translation of Greek texts into Arabic. Emphasizing the collaborative role between Islamic and Western civilizations, this research underscores that amid the historical realities of Islamic-Christian tension and conflict that marked the Middle Ages, interfaith interaction and cooperation could foster scientific progress. In this context, Islamic influence emerges as a key factor in comprehending the reciprocal exchange of ideas and knowledge that simultaneously moulded these two cultures. [ABSTRACT FROM AUTHOR]

This paper aims at examining the meaning of the two Chinese characters “清” (Qing) and “真” (Zhen) once used singly as well as combined together in the Chinese classical literature showing why and how the Chinese Muslim scholars have Islamized them by applying the Confucian ways and Taoist methods at the civilization and culture dialogue level. Thus, the paper demonstrates evolution of the term “Qing Zhen” which has eventually become special for Muslims in China. Meanwhile, the paper discusses the related critical issues, such as the epistemology of the Ḥalāl Food and its current status of legislation in China, etc. Lastly, the author comes with some humble suggestions which tie with the results of the study by wishing for Muslims, in China or anywhere else, to reexamine their conducts and to reconsider how to inherit Islamic civilization as well as how to hand it down to the next generation. [ABSTRACT FROM AUTHOR]

Islamic civilization witnessed an extraordinary agricultural revolution that played an important role in shaping the socio-economic landscape. The aim of this abstract is to provide an overview of this revolution, exploring the main drivers, impacts, and changes that occurred. This research was carried out using qualitative method. This method involves a library study which is a comprehensive literature review about the agricultural revolution in Islamic civilization and its connection with modern times. The agricultural revolution in Islamic civilization emerged during the Islamic Golden Age (8th to 14th centuries), characterized by advances in various fields of knowledge, including agriculture. One of the main factors behind this agricultural revolution was the development and spread of new cultivation systems. This system not only increases agricultural productivity but also facilitates the expansion of cultivated areas in arid and semi-arid areas. Islamic agricultural practices also produced Islamic scientists such as Ibn al-Awwam who studied plants, soil fertility, and agronomy, which led to the introduction of new plant varieties and better planting techniques. Their scientific discoveries and experiments laid the foundation for modern agricultural science. In addition, the connection of the agricultural revolution in Islamic civilization with modern agriculture lies in its sustainable and efficient techniques. Emphasis on irrigation management, crop conservation, and the use of technology in line with approaches such as precision agriculture, conservation agriculture, and sustainable farming methods. In conclusion, the agricultural revolution in Islamic civilization has a great connection with modern agriculture. By taking the lessons of the Islamic agricultural revolution, we can strive to improve management in cultivation, technological innovation, and increase production in our efforts to create a resilient and productive agricultural system for the future. [ABSTRACT FROM AUTHOR]

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The article focuses on the pervasive portrayal of Islamic imposture in Tudor and Stuart literature, particularly in English rogue pamphlets and comedies, framing Islam as an elaborate deception. It mentions the co-option of Islamicate cultures in astrology, discrediting it as a fraudulent discipline while satirically condemning charlatans. It highlights English playwright Thomas Tomkis' play "Albumazar," revealing the interplay between stargazing, villainy, and language appropriation.

Functioning as "precedent" and "templates" for future transfers, the Greco-Turkish population exchange and the Lausanne Treaty) are undoubtedly events of world-historical significance. But they are also crucial in the genesis of the subfield of historical research we now call "World History": they provided the backdrop against which Arnold Joseph Toynbee (1889–1975) began sketching his magnum opus, A Study of History and developed the foundations of this subfield of history writing. This article revisits the so-called "Toynbee Affair" and places it in its intellectual and political contexts. First, it revisits the British classicist scholarship that provided the backdrop and initial inspiration for Toynbee as it shifted its gaze from ancient Rome to Greece, which was put forward as a better model for foreign and imperial policy. Next, it examines Toynbee's wartime activities and shows that his attitudes towards the new states of Central Europe were based on principles that often stood in tension with his activities and views connected to the Middle East. During these years, Toynbee was an active participant in a discourse concerning the need to manage "mixed populations," which moved to the forefront of a new form of internationalism, while also exposed to the writings of authors such as Oswald Spengler and Frederick J. Teggart, who pushed him to advance a new type of historiography. Third, the article looks at the uneven reception of Toynbee's ideas after 1945, including his views on the US, the "Muslim civilization," and his controversial views on Jews and the politics of the Middle East. The article concludes by arguing that his views, which rested on a deep suspicion of liminal hybridity or cultural mestizos, failed to transcend the basic logic of separation developed in Lausanne. Entirely on the contrary: Toynbee's story offers us a case in which we can recognize the making of the interwar "cultural imaginaire" and "reinvention of differences," which continues shaping our view of "the West's" supposed borders to this day. [ABSTRACT FROM AUTHOR]

The question of whether Islamic philosophy can be considered as an authentic form of philosophy has been a subject of prolonged discourse. Various perspectives have emerged, presenting three distinct approaches to this matter. The first approach, primarily advocated by orientalists, contends that Islamic philosophy lacks authenticity. Contrarily, the second viewpoint asserts that while Islamic philosophy exhibits eclecticism, it represents a form of creative eclecticism. Finally, the third perspective posits that Islamic philosophy is unequivocally authentic, affirming its rightful place within the realm of philosophical discourse. Regrettably, Islamic philosophy, despite its profound significance during the Middle Ages, has not received the recognition it truly deserves within the pages of philosophical history books. Authors have often allocated only brief sections to this rich philosophical tradition, overlooking its depth and influence. It is frequently emphasized that Islamic philosophy serves as a continuation of Greek philosophy, acting as a vital bridge that connects the realms of Ancient Greek philosophy and medieval Western philosophy. Orientalists regarded Muslim philosophers as mere interpreters of Ancient Greek philosophers, ignoring their philosophical authenticity. Recent studies have revealed that this prejudiced approach of the orientalists is fallacious. Medieval Islamic philosophy, which reached its golden age during the 9th-13th centuries, began to be rediscovered. Islamic philosophy introduced completely novel themes with Sufism and theology, and, developed fresh and innovative perspectives by integrating Greek philosophy. In particular, unique insights and movements have been put forward on subjects such as Ghazalism, Illuminationism, Eastern philosophy, occasionalism, methodical skepticism, the theory of creation ex nihilo, prophecy, the relationship between philosophy and religion, and critical analysis of the ideas put forth by ancient philosophers. While the Western world underwent a “dark age” during The Middle Ages; the Islamic world experienced a remarkable and intellectually vibrant “philosophical” movement. The movement, which can be called the “Miracle of the Muslims”, holds significant prominence within universal culture, in terms of both being an inseparable part of Islamic civilization and a crucial milestone in the development of Western philosophy. [ABSTRACT FROM AUTHOR]

Muslims are very proud of the emergence of scholars of the past who have made tremendous contributions both to the Islamic and Western worlds. However, such glory and pride are undervalued as no serious efforts have been made to refine and apply to the tee all the contributions by past scholars in the efforts to rebuild the superior Islamic civilization. Hence, this article aims to introduce an authoritative figure in the Middle Ages who applied critical thinking especially in the field of Islamic knowledge that has greatly impacted Muslims worldwide. He is Shah Wali Allah al-Dihlawi who was an influential and prominent Indian Islamic scholar in the 18th century AD. This study is qualitative library research, using inductive, deductive and comparative methods in analyzing data related to the biography and intellectuality of Shah Wali Allah in the field of critical thinking. The findings found that Shah Wali Allah can be used as an example or model of medieval critical thinking that has brought about major changes in the field of Islamic science. He also prepared a critical thinking manhaj that is in line with the revelations thus making him comparable to other scholars of the past. [ABSTRACT FROM AUTHOR]

This paper aims to provide an overview of the existence of waqf in Turkey and the changes that occurred during the Ottoman Empire, which for a long time sustained the existence of Islamic civilization, including community service in the fields of worship, education, social and military. Even though Turkey has been completely secularized, waqf still exists in various forms. Using literary methods, historical qualitative approaches, and descriptive analysis, the researchers attempt to reveal the conditions and types of waqf in Turkey during the Ottoman period and the modern era, namely after the fall of the Ottoman Empire. In general, the researchers found that waqf in Turkey was used for humanitarian purposes, both for Muslims and non-Muslims, and animals might also benefit from the waqf. In the post-Ottoman Turkish period, waqf emerged in other forms, such as special waqf to deal with earthquakes and natural disasters, as well as to help widows and children of war victims. Sufi orders also played a role in the development of waqf, which avoided direct conflict with the secular government of the time of Kemal Atatürk and his supporters. Sufi orders lived to develop Waqf in community services, hospitals, education, and other social activities— expansion of sufi waqf in the Balkans. [ABSTRACT FROM AUTHOR]

Undoubtedly, the glorious Islamic Revolution has introduced a new discourse in the arena of global relations. In this context, the knowledge of jurisprudence in the postIslamic Revolution era holds a significant position as it provides a program and a strategic and practical model for the administration of the country and forms the foundation of the country's laws. Considering the existing research gap, the present study, through a problem-centered approach and adopting a descriptive-analytical method, explores the requirements and necessities of teaching and researching jurisprudence within the intellectual framework of the Supreme Leader, by referring to his statements and writings in various positions, from the beginning of his leadership until the present time. The results indicate that introducing the true and accurate capacities of jurisprudence to students and religious scholars, streamlining and eliminating unnecessary content from textbooks, as well as developing new educational books tailored to modern needs, are among the educational necessities of jurisprudence within his intellectual framework. In terms of research, indicators and components such as research within the boundaries and criteria of Jawāhirī jurisprudence, comparative research, detailed thematic research titles, prioritizing research in social and contemporary issues, as well as open-mindedness and avoiding baseless biases in research, are focal points that can be extracted, analyzed, and evaluated from his viewpoints. [ABSTRACT FROM AUTHOR]

The Kingdom of Saudi Arabia has a rich urban and architectural legacy that dates back to the numerous eras of Islamic civilization. This study investigates the environmental influence on Ottoman-style heritage structures in the Kingdom of Saudi Arabia, particularly in the Hejaz Region. The region was chosen because of its diverse climates, which include a hot, dry environment in the middle of the Western Desert and a hot, humid climate on the Red Sea coast. Heritage buildings are examined from design, architectural, and urban perspectives to learn how environmental sustainability is achieved and to examine building materials and their sustainability. Furthermore, common architectural characteristics, systems, and designs are recognized to be integrated into modern building design for the contemporary era to maintain their design uniqueness. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Civilization Studies / İslam Medeniyeti Araştırmaları Dergisi (IMAD) is the property of Islam Medeniyeti Arastirmalari Dergisi 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.)