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Journal articles on the topic 'Classical Islam'
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Carter, M. G., and F. E. Peters. "A Reader on Classical Islam." Journal of the American Oriental Society 115, no. 1 (January 1995): 148. http://dx.doi.org/10.2307/605345.
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Baeck, Louis. "The Economic Thought of Classical Islam." Diogenes 39, no. 154 (June 1991): 99–115. http://dx.doi.org/10.1177/039219219103915405.
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Molloy, Rebecca. "Jihad in Classical and Modern Islam." American Journal of Islam and Society 18, no. 4 (October 1, 2001): 187–91. http://dx.doi.org/10.35632/ajis.v18i4.1997.
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Jihad in Classical and Modern Islam contains nine chapters, the first ofwhich is a well constructed introduction that refers to various aspects andfunctions of jihad within the Islamic system of thought. This chapterintroduces the reader to pertinent vocabulary of the jihad doctrine, settingthe stage for the material throughout the book. Through the vocabulary, theauthor adroitly strings together a variety of texts in subsequent chapterswhich all utilize terms and concepts such as dar al-Islam, believers vs.unbelievers, takfir (declaring someone an unbeliever), expansionist jihad,defensive jihad, jihad as international law, greater and lesser jihad, andmore. The chapters that follow the introduction present six Islamic textstranslated from Arabic and Turkish, and the book concludes with two of theauthor's previously published articles on jihad. The aim of the book is toprovide basic reading material on the doctrine and to highlight the variousaspects of jihad and its development through the ages ...
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Wijaya, Aksin. "Menimbang Kembali Paradigma Filsafat Islam dalam Bangunan Keilmuan Islam Kontemporer." Ulumuna 14, no. 1 (June 30, 2010): 121–44. http://dx.doi.org/10.20414/ujis.v14i1.230.
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Islamic philosophy often engaged only in "abstract territory", because it only makes the problems of God as its main object of discussion, while the problems of humanity and modernity that are concretely experienced by human being are neglected. This article aims to discuss and answer some analytical question by using Kuhn’s paradigm of science. The questions are: Is the classical Islamic philosophy of science that is very idealistic and theocentric still relevant to answer the practical problems facing by humanity now? How should we respond to the classical Islamic philosophy? How is "model" of Islamic philosophy that are relevant to the context of Indonesia today? It is found that there are two points that need to be done in order to make classical Islamic philosophy applicable and practical to address contemporary humanity issues: the first is to reconstruct and redefine its structure, and the second to restructure its philosophical building.
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Rokhimah, Siti, Ade Saepudin, and Rahmat Rahadi. "Sejarah Psikologi Pendidikan Islam dan Dasar Psikologi Pendidikan Islam." TSAQOFAH 4, no. 5 (July 24, 2024): 3663–70. http://dx.doi.org/10.58578/tsaqofah.v4i5.3437.
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Psychology as a science is currently influenced by Western scientific concepts. Islamic psychology examines the psychological phenomena of humans based on the sources of Islamic teachings, namely the Qur'an, Sunnah, and the thoughts of Muslim scholars and philosophers. This article discusses the history of Islamic educational psychology, which is divided into two periods, classical and modern, and explores the foundations of Islamic educational psychology. The classical period (7th to 13th century) features contributions from prominent figures such as Al-Kindi, Al-Farabi, Ibn Sina, Al-Ghazali, and Ibn Arabi. The modern period (19th century to present) includes significant contributions from figures like Muhammad Iqbal, Malik Badri, Abdul Hamid Abu Sulayman, and Syed Muhammad Naquib Al-Attas. The article also highlights the broad scope of Islamic psychology, covering various aspects of human life, and emphasizes its integration with modern scientific knowledge and Islamic values to address psychological issues.
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Mahendra Arif Rianto, Mahendra Arif Rianto, and Afiful Ikhwan Afiful Ikhwan. "Pemikiran Tokoh - Tokoh Pendidikan Islam Klasik (Sejarah Keilmuan Islam Interdisipliner)." DIMAR: Jurnal Pendidikan Islam 5, no. 02 (June 29, 2024): 72–90. http://dx.doi.org/10.58577/dimar.v5i02.198.
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Abstract: This Article will in-depth explore the views of classical Islamic education scholars and their relevance in shaping the people's framework of thinking. Understanding their thinking methods is an important foundation for achieving the desired social welfare. The main focus lies on the characteristics of Islamic religious education in the Abbasid era, including the concept of knowledge as rational (aqli) and inherited (naqli). The discussion involves educational curricula from elementary to high levels, highlighting the important role in developing holistic understanding. Overall, this journal reflects the intellectual heritage of classical Islamic scholars and their empowerment in directing the development of public thought. The research method applied in this research is a qualitative approach. This journal will summarize various sciences that developed during that period, including mathematics, astronomy, chemistry, physics, geography, medicine and philosophy. Furthermore, the thoughts of prominent figures such as Ibnu Sina, Ibnu Khaldun, Al-Ghazali, Al-Kindi, and Al-Khwarizmi received in-depth attention in the educational context. This journal not only records their contribution to the development of science, but also presents their views on Islamic religious education. By compiling these thoughts, this article becomes a comprehensive understanding of the intellectual foundations of that time. Through this in-depth analysis, readers can better understand the recognized scientific and educational legacy of classical Islamic thinkers, enriching their understanding of the intellectual developments of the period.
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Abdullah, Dindin Sofyan, Ibnu Imam Al Ayyubi, and Rifqi Rohmatulloh. "PERAN SENI KLASIK DALAM KEBUDAYAAN ISLAM." Jazirah: Jurnal Peradaban dan Kebudayaan 2, no. 2 (July 31, 2023): 177–84. http://dx.doi.org/10.51190/jazirah.v2i2.61.
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Islam is closely related to the aesthetics of classical art, this is enlivened by elements of culture that have such a large influence on various fields, including the fields of education, language, law, politics, philosophy, ethics, rhetoric, and art itself. Classical art is a manifestation of fine art made by the people according to the culture in a certain area for generations, inherent in the flesh so it is difficult to experience significant changes from time to time. The method used in this study is a descriptive qualitative research method with a literature study approach that refers to several research data sources and data collection techniques in the form of studies of Islamic classical art. The focus of the research that will be raised is the role of classical art in Islamic culture. The data collection technique used in this study was the library research method, namely library research and the data analysis technique used in this study was a descriptive method. Based on the research conducted, it can be concluded that classical art is inherent in Islamic religious culture, where there are ritual ceremonies that are thick with the Islamic religion, both in primitive and classical styles.
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Denny, Frederick Mathewson. "A Reader on Classical Islam, F.E. Peters." Digest of Middle East Studies 4, no. 2 (April 1995): 71–73. http://dx.doi.org/10.1111/j.1949-3606.1995.tb00554.x.
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Rusli, Ris'an, and Y. Yanto. "Relevansi dan Kontinuitas Pemikiran Islam Klasik dalam Intelektualisme Islam Melayu Nusantara." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 3, no. 2 (December 30, 2018): 187–97. http://dx.doi.org/10.15575/jw.v3i2.4396.
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This study aims to determine the relevance and continuity of classical Islamic thought in Nusantara Malay Islamic intellectualism, expected to be useful in adding to the treasures of the study of history and intellectual thought while also contributing to the preservation of scientific traditions in Indonesia. This study uses a type of qualitative research with a library research model with a historical approach. The data collection techniques in the study are heuristic techniques, verification, interpretation, and historiography. The results of this study conclude that first, the process of the intellectual tradition of Malay Archipelago Islam is inseparable from the process of transmission and diffusion of Islamic teachings and ideas always involving a kind of "intellectual networks", both those formed among ulama and intellectuals as a whole. Second, the relevance of classical Islamic thought in Nusantara Malay Islamic intellectualism can be seen in the existence of the two largest organizations in Indonesia, the Nahdlatul Ulama (NU) whose intellectualism led to the Jabariah sect and Muhammadiyah whose intellectualism was directed towards Muta'zilah. Third, the continuity of classical Islamic thought in Nusantara Malay Islamic intellectualism gave rise to Malay-archipelago modernist thinkers closer to the Mu'tazilah's historical establishment than to the traditionalist historical stance.
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Sonn, Tamara. "Political Authority in Classical Islamic Thought." American Journal of Islam and Society 13, no. 3 (October 1, 1996): 309–24. http://dx.doi.org/10.35632/ajis.v13i3.2312.
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Unlike Christianity, where normative thought is expressed in theologicalwritings, in Islam normative thought is expressed in legal tradition.According to this tradition, the purpose of Islamic society is to submit toGod‘s will, which is expressed clearly through revelation: Human beingsare to create a just society. As political activity is essential for the creationand maintenance of social justice, all political activity is essentially religiousactivity in Islam. Thus, the discussion of political activity is highlydeveloped and wide-ranging in Islamic legal texts. In this paper, I focus ondiscussions of the source of political authority in the ideal Islamic state.Among contempomy commentators on Islam, it has become popularto claim that there is no separation of religion and politics in Islam. Thisclaim, combined with the rejection of secularism by many contemporaryMuslim activists, has led some observers to assume that Islam espouses akind of theocracy. However, this is not the case; the term “nomocracy” ismore suitable to describe Islamic political theory. A theocracy is a stategoverned by God/gods or those who claim to act on divine authority. Anommcy, by contrast, is a state governed by a codified system of laws.The ideal Islamic state is one governed by individuals or bodies bound byIslamic law.’In this context, classical Islamic legal theory implicitly distinguishesbetween those empowered to interpret the law (the legislative and judicialbranches) and those empowered to make sure the law is being followed(the executive branch). Executive political power-with its coerciveauthority-ideally would concern itself with safeguarding Islamic law.But because it is subject to abuse, the formulators of Islam’s classical theoryof political authority considered it an unreliable repository of religious ...
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Wiyono, Dwi Fitri. "Pemikiran Pendidikan Islam: Konseptualisasi Pendidikan Karakter Dalam Perspektif Intelektual Islam Klasik." Nidhomul Haq : Jurnal Manajemen Pendidikan Islam 2, no. 3 (November 7, 2017): 164–79. http://dx.doi.org/10.31538/ndh.v2i3.180.
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Character education occupies a strategic position in Islamic education in Indonesia. its urgency is felt to be conceptually formulated in an Islamic perspective. The study of character education in the thinking of classical to modern Islamic figures has always been an important theme to be studied and developed in the treasury of Islamic education. The underlying background includes: First; character education is an important theme that is of concern to policy makers in formulating educational goals. second; Character education is the main basis for the idea of Islamic education. Third; the concept and thought of character education initiated by classical Islamic intellectuals have similarities and differences with the concept of education originating from the west and the concept of inherited character education from ancient Greece and Arabia.
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Syarifuddin, Syarifuddin. "Melacak Skeptisisme dalam Islam Klasik." Refleksi Jurnal Filsafat dan Pemikiran Islam 22, no. 1 (March 11, 2022): 55. http://dx.doi.org/10.14421/ref.2022.2201-03.
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The skepticism referred to in this paper is different from the skepticism commonly known in ancient Greece. Skepticism in Islam is never isolated, but rather is a key reference point where theological questions are debated endlessly. For centuries, Muslim scholars have faced puzzling questions of a theological and philosophical nature. Their inability to answer such questions requires a paradigm shift in a new approach to religious thought. This research is intended to track how skepticism is in classical Islam, by using descriptive methods as well as historical analysis. In this study, it was found that skepticism in classical Islam became an approach in scientific and religious studies as well as a tool for scientific discipline systems test, even though skepticism was not fully institutionalized or became a form of flow. Previously, the study of skepticism in classical Islam was only limited to the thoughts of one figure, so this paper takes several case studies of figures. Skepticism in classical Islamdivided into four periods, starting from the ninth century to the twelfth century. The ninth century was marked by debates about the position of God by anthropomorphic groups with the Jahmiyah. The tenth century was marked by debates and mutual claims of truth between religions. The eleventh century was marked by al-Ghazali's critics on philosophers. Then the twelfth century was marked by Ibn Taimiyah's critics on logic, Christianity and Sufism.
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Syarifuddin, Syarifuddin. "Melacak Skeptisisme dalam Islam Klasik." Refleksi Jurnal Filsafat dan Pemikiran Islam 22, no. 1 (March 11, 2022): 55–78. http://dx.doi.org/10.14421/ref.v22i1.3235.
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The skepticism referred to in this paper is different from the skepticism commonly known in ancient Greece. Skepticism in Islam is never isolated, but rather is a key reference point where theological questions are debated endlessly. For centuries, Muslim scholars have faced puzzling questions of a theological and philosophical nature. Their inability to answer such questions requires a paradigm shift in a new approach to religious thought. This research is intended to track how skepticism is in classical Islam, by using descriptive methods as well as historical analysis. In this study, it was found that skepticism in classical Islam became an approach in scientific and religious studies as well as a tool for scientific discipline systems test, even though skepticism was not fully institutionalized or became a form of flow. Previously, the study of skepticism in classical Islam was only limited to the thoughts of one figure, so this paper takes several case studies of figures. Skepticism in classical Islamdivided into four periods, starting from the ninth century to the twelfth century. The ninth century was marked by debates about the position of God by anthropomorphic groups with the Jahmiyah. The tenth century was marked by debates and mutual claims of truth between religions. The eleventh century was marked by al-Ghazali's critics on philosophers. Then the twelfth century was marked by Ibn Taimiyah's critics on logic, Christianity and Sufism.
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Ahsan, Abbas. "The logical inconsistency in making sense of an ineffable God of Islam." Philotheos 20, no. 1 (2020): 68–116. http://dx.doi.org/10.5840/philotheos20202016.
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With the advent of classical logic we are continuing to observe an adherence to the laws of logic. Moreover, the system of classical logic exhibits a prominent role within analytic philosophy. Given that the laws of logic have persistently endured in actively defining classical logic and its preceding system of logic, it begs the question as to whether it actually proves to be consistent with Islam. To consider this inquiry in a broader manner; it would be an investigation into the consistency between Islam and the logic which has been the predominant driving force of analytic philosophy. Despite the well documented engagement and novel contributions made in the field of logic by Arab and Islamic theologians/logicians, I think this question deserves examination not just in terms of classical logic but also from perspectives which go beyond classical logic, namely, non-classical logic. Doing so, would I believe, retain this inquiry within the purview of analytic philosophy despite the reference to non-classical logic. To be more specific, this question would be directed toward the Islamic theologian who espouses the system of classical logic in attempting to make sense of an absolute ineffable God of Islam. The inquiry would seek to determine if classical logic is consistent (amenable) in making sense of an absolute ineffable God of Islam. This would principally involve an analysis which determines whether the metaphysical assumptions of the laws of logic (more specifically the law of non-contradiction) are consistent in making sense of an absolute ineffable God of Islam. I shall argue that it is inconsistent. I shall establish my position on this matter by demonstrating why classical logic is inconsistent (not amenable) with an absolute ineffable God of Islam. Although, I am principally concerned with classical logic, my argument is as applicable to all earlier systems of logic as much as it is to classical logic. This is on the basis that both systems of logic, namely, all preceding systems and classical logic, consider the laws of logic as defining features.
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Spoerl, Joseph S. "Islam and War: Tradition versus Modernity." Comparative Islamic Studies 4, no. 1-2 (June 9, 2010): 181–212. http://dx.doi.org/10.1558/cis.v4i4.1-4.2.181.
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Islamic thinking on war divides roughly into two main schools, classical and modern. The classical (or medieval) view commands offensive war to spread Islamic rule ultimately across the entire world. The modernist view, predominant since the nineteenth century, limits war to defensive aims only. This paper compares the views of two important Muslim scholars, the classical scholar Ibn Ishaq (d. 767) and the modernist scholar Mahmud Shaltut (d. 1963). This comparison reveals that the modernist project of rethinking the Islamic law of war is a promising though as-yet-unfinished project that can benefit from the insights of Western scholars applying the historical-critical method to the study of early Islamic sources.
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Muarif, Ahmad Syamsul, and Mohammad Yunus. "Tinjauan Teologi Islam di Dunia." Islamika : Jurnal Ilmu-Ilmu Keislaman 19, no. 02 (December 31, 2019): 40–53. http://dx.doi.org/10.32939/islamika.v19i02.462.
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The purpose of this article is to find out the paradigm of classical to modern Islamic theology, and how Islamic theology is in North American settings. Classical kalam science is Islamic theology which is more inclined to the theocentric or divine discussion which is the subject of its discussion. Theology of modern kalam theology of Islam is a system of values that are divine, but from a sociological point of view, it is a phenomenon of civilization, culture, and social reality in human life. Theology needs to be improved among North American Muslims to protect the community against internal divisions and disputes and to defend Muslims from the challenges and provocations of the strength of outside agencies, whether secular culture and institutions, institutions or Christian Da'wah. At the very least theological discourse needs to be revived and expanded if it is only intended to be apologetic, namely to maintain Islamic faith and order in a free market regarding ideas and beliefs that are not normally done by Muslim immigrants. Classical and modern Islamic theology in essence is only for the purpose of apologetics.
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Kadril, Muhammad. "Historiografi Islam Klasik." Rihlah: Jurnal Sejarah dan Kebudayaan 9, no. 1 (June 1, 2021): 13–22. http://dx.doi.org/10.24252/rihlah.v9i1.15812.
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In this research was study that focused on Islam historiography in the classical era, that was very important to be discussed and analyzed because historiography was the parent of reconstructing history hence the role of historiography was very useful as a foundation for writing historical history. In this research there were several formulations of the issues raised by the researcher about: What were the topics discussed in the early period of Islamic historiography, as well as how the development of reading Islamic historiography. This type of research was a historical study hence it can analyze Islamic historiography in the classical period in depth hence it can know the various important things in the development of historiography starting from the initial themes of its writing to the process of its development. In the research process, it certainly used several approaches including the historical approach as the main approach in this research, the religious, and social approaches. The results of this study can reveal a variety of historiographies in the classical period besides the development of Islamic historiography writing to enter the figures who had succeeded in proclaiming many writings about Islamic historiography.Penelitian ini merupakan kajian yang berfokus pada historigrafi Islam pada masa klasik, hal ini sangatlah penting untuk dibahas dan dianalisis sebab historiografi merupakan induk dari merekonstruksi sejarah sehingga peranan historiografi sangatlah berguna sebagai peletak dasar penulisan sejarah. Pada tulisan ini terdapat beberapa rumusan masalah yang telah diajukan oleh penulis diantaranya : Apa topik pembahasan pada periode awal historiografi Islam, serta Bagaimana perkembangan penulisan historiografi Islam. Jenis kajian ini merupakan kajian sejarah sehingga dapat menganalisis historiografi Islam pada masa klasik secara mendalam serta dapat mengetahui berbagai hal penting dalam perkembangan historiografi mulai dari tema-tema awal penulisannya sampai pada proses perkembangannya. Pada proses penelitiannya tentu menggunakan beberapa pendekatan diantaranya pendekatan sejarahsebagai pendekatan utama dalam tulisan ini, pendekatan agama, serta sosial. Adapun hasil penelitian ini dapat mengungkap berbagai macam historiografi pada masa klasik selain itu adapula perkembangan penulisan historiografi Islam hingga masuk pada tokoh-tokoh yang telah berhasil memproklamir banyak tulisan tentang historiografi Islam.
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Williams, Wesley. "Black Muslim Theology and the Classical Islamic Tradition." American Journal of Islamic Social Sciences 25, no. 4 (October 1, 2008): 61–89. http://dx.doi.org/10.35632/ajiss.v25i4.412.
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Elijah Muhammad declared unapologetically that “God is aman.” This anthropomorphist doctrine does violence to modern normative Islamic articulations of tawú¥d (monotheism), the articulations of which involve God’s “otherness” from the created world. The Nation of Islam (NOI), therefore, has been the target of polemics from Muslim leaders who, from within and without the United States, have declared its irredeemable heterodoxy. But in premodern Islam, heresy was in the eye of the beholder and “orthodoxy” was a precarious and shifting paradigm. This paper attempts to, in the words of Zafar Ishaq Ansari, “examine how the ‘Nation of Islam’ fits into the framework of Islamic heresiology.”
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Williams, Wesley. "Black Muslim Theology and the Classical Islamic Tradition." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 61–89. http://dx.doi.org/10.35632/ajis.v25i4.412.
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Elijah Muhammad declared unapologetically that “God is aman.” This anthropomorphist doctrine does violence to modern normative Islamic articulations of tawú¥d (monotheism), the articulations of which involve God’s “otherness” from the created world. The Nation of Islam (NOI), therefore, has been the target of polemics from Muslim leaders who, from within and without the United States, have declared its irredeemable heterodoxy. But in premodern Islam, heresy was in the eye of the beholder and “orthodoxy” was a precarious and shifting paradigm. This paper attempts to, in the words of Zafar Ishaq Ansari, “examine how the ‘Nation of Islam’ fits into the framework of Islamic heresiology.”
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Bernard-Maugiron, Nathalie, and Chibli Mallat. "Islam and Public Law: Classical and Contemporary Studies." Journal of Law and Religion 15, no. 1/2 (2000): 405. http://dx.doi.org/10.2307/1051534.
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Cobb, Paul M. "Jihad in Classical and Modern Islam. Rudolph Peters." Journal of Near Eastern Studies 58, no. 2 (April 1999): 160. http://dx.doi.org/10.1086/468709.
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Mouhleb, Naima. "Jihad in Classical and Modern Islam, 2nd edn." Journal of Peace Research 44, no. 1 (January 2007): 129. http://dx.doi.org/10.1177/002234330704400123.
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Sprengel, Darci. "Melancholic modalities: affect, Islam and Turkish classical musicians." Sound Studies 4, no. 1 (January 2, 2018): 83–85. http://dx.doi.org/10.1080/20551940.2018.1505287.
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O'Toole, Michael. "Melancholic Modalities: Affect, Islam, and Turkish Classical Musicians." Ethnomusicology 67, no. 3 (October 1, 2023): 467–69. http://dx.doi.org/10.5406/21567417.67.3.10.
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Karisma, Leni Martha, Joko Sutarto, and Tri Suminar. "Management of classical Islamic education." JPPM (Jurnal Pendidikan dan Pemberdayaan Masyarakat) 6, no. 2 (November 13, 2019): 140–45. http://dx.doi.org/10.21831/jppm.v6i2.27397.
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The purpose of this research is to describe the planning, organizing, implementing, and evaluating of classical Islamic education at Kuttab Al Fatih Semarang. This research uses a qualitative approach. Data collection with observation methods, documentation studies and interviews. The validity of data with extended entry techniques, observational diligence techniques, and triangulation techniques. The results showed the management of classical Islamic education in Kuttab Al Fatih Semarang ranging from planning, organizing, implementation, and evaluation done in accordance with the concept of Islam in the heyday of Islam that aspires to build Quality generation. The management of the classical Islamic education in Kuttab Al Fatih is very effective to create students who want to have a character of faith, to be the memorization of the Qur'an, deepen the miracle of the Qur'an, mastering the language of civilization and have the skills of life.
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Yamin Dalimunthe, Asmar. "HALAQAH DAN MUNAZHARAH WARISAN PENDIDIKAN ISLAM KLASIK." FORUM PAEDAGOGIK 11, no. 1 (June 30, 2019): 15–26. http://dx.doi.org/10.24952/paedagogik.v11i1.1775.
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The classical period is a symbol of the progress of the glorious Islamic ummah throughout history. The duration of that glory has not matched it, including the glory of America. Halaqah as a circular learning system is one of the legacies of classical Islamic education that is still used today. Munazharah is a stage of debate to measure abilities as well as the heritage of classical Islamic education that is in demand. Munazharah in the Islamic education system is hardly unseen to be used by Muslims. But this munazharah system is still enshrined in various competitions, such as in MTQ.
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Safi, Louay M. "War and Peace in Islam." American Journal of Islam and Society 5, no. 1 (September 1, 1988): 29–57. http://dx.doi.org/10.35632/ajis.v5i1.2879.
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Introduction Although the rules and principles pertaining to relations between Islamic and non-Islamic states date back to the early Madinan period, the Islamic classical doctrine of war and peace was developed by Muslim jurists (fuqaha) during the Abbasi era. The tenets of the doctrine can be found either in general law corpora under headings such as jihad, peace treaties, aman, or in certain special studies such as al Kharaj (land tax), al Siyar (biography/history), etc. The work of the Muslim jurists consists mainly of rules and principles concerning the initiation and prosecution of war, rules and principles that have been predicated on a specific perception of the role and objectives of the Islamic state in respect to other states. The purpose of this paper is twofold. On the one hand, the paper attempts to rebut the propositions of the classical doctrine of jihad, showing that these propositions were predicated on a set of legal rulings (ahkam shar'iyyah) pertaining to specific questions which arose under particular historical conditions, namely, the armed struggle between the Islamic state during the Abbasi era, and the various European dynasties. The paper further attempts to demonstrate that classical jurists did not intend to develop a holistic theory with universal claims. The paper aspires, on the other hand, to introduce a more comprehensive perception of war and peace which takes into account the Qur'anic and Prophetic statements in their totality. This new perception is then used to establish the fundamental objectives of war as well as the basic conditions of peace. To address the forgoing concerns, two approaches have been used. One is legalistic, deductively based on the principles of Islamic jurisprudence (usul al fiqh), comparable to that used by classical jurists. The other approach is historical, inductively concerned with examining the chronology of the ...
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Ali, Moh. "REAKTUALISASI NILAI-NILAI ISLAM KLASIK DI ERA GLOBAL (Telaah atas Visi Misi IAIN Palu)." ISTIQRA 5, no. 2 (February 13, 2018): 209–30. http://dx.doi.org/10.24239/ist.v5i2.259.
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Classical Islam is a symbol and a reflection of the thought of the ancient clerics who contributed positions and solutions in the life of a nation and religion, so that life would be safe, peaceful, loving, just and democratic without oppressing each other. And people who learn classical Islam will have extraordinary personality, because it is a consequence of a Muslim's faith, which must have two fundamental aspects, namely the mindset ('aqliyyah) and the pattern of the soul (nafsiyyah) based on the classical Islamic aqidah. And to develop a classical Islamic personality there are three steps that must be taken, as exemplified by the Prophet, namely: first Inculcating aqidah Islam. Second Inculcate consistent attitude and istiqâmah in people who already have aqidah of Islam so that way of thinking and berprilakunya remain on the foundation of aqidah which is believed. When Develop the personality of Islam that has been formed on someone by always invites him to earnestly fill his thoughts with tsaqâfah islâmiyyah and obedient to Allah SWT
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Crane, Robert Dickson. "Human Rights in Traditionalist Islam." American Journal of Islamic Social Sciences 25, no. 1 (January 1, 2008): 82–105. http://dx.doi.org/10.35632/ajiss.v25i1.397.
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The vaunted clash of civilizations has grown into a Fourth World War of demonization against Islam. The newest strategy is to single out Islam’s essential values, deny that they exist, and assert that their absence constitutes the Islamic threat. This article shows the common identity of classical American and classical Islamic thought so that Muslims, Christians, and Jews can unite against religious extremism. Muslim jurisprudents developed the world’s most sophisticated code of human responsibilities and rights. This is now being revived as the common heritage of western civilization based on the premise that justice reflects a truth higher than man-made positivist law and on the corollary that the task of religion is to translate transcendent truth into the transcendent law of compassionate justice.
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Crane, Robert Dickson. "Human Rights in Traditionalist Islam." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 82–105. http://dx.doi.org/10.35632/ajis.v25i1.397.
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The vaunted clash of civilizations has grown into a Fourth World War of demonization against Islam. The newest strategy is to single out Islam’s essential values, deny that they exist, and assert that their absence constitutes the Islamic threat. This article shows the common identity of classical American and classical Islamic thought so that Muslims, Christians, and Jews can unite against religious extremism. Muslim jurisprudents developed the world’s most sophisticated code of human responsibilities and rights. This is now being revived as the common heritage of western civilization based on the premise that justice reflects a truth higher than man-made positivist law and on the corollary that the task of religion is to translate transcendent truth into the transcendent law of compassionate justice.
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Abboud, Samer. "Islam & Mammon." American Journal of Islam and Society 24, no. 4 (October 1, 2007): 105–8. http://dx.doi.org/10.35632/ajis.v24i4.1517.
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In this brilliant contribution, Timur Kuran weaves six chapters into asound critique of the assumptions and practices of Islamic economics. In essence, he attacks the very foundation of Islamic economics, the prohibitionof interest, and then extends his critique to whether Islam’s traditionalredistributive instruments in achieving contemporary economic goalis feasible. The author’s intention is not simply to critique Islamic economics,but to bring the ideas espoused by the discipline into the realm ofmainstream social sciences and encourage serious scholarly consideration.The first two chapters summarize the basic tenets of Islamic economicswhile grounding the discipline in two central claims: that existing economicsystems have failed and that Islamic history proves the Islamic system’ssuperiority over others. Kuran dismisses the latter by revealing thatmodern economic problems had historical counterparts, that many conceptsand methods utilized by Islamic economists originated outside theIslamic world, and that applying ancient solutions to present problems isan inadequate approach.Islamic economics’ material expression has been confined to Islamicbanking, for which prohibiting interest is the sine qua non, and redistributionefforts. Profit and loss sharing techniques, namely, mudarabah andmusharakah, have been derived from classical Islamic jurisprudence inorder to avoid interest. These terms refer to practices whereby an individualentrusts an entrepreneur or an investor with an amount of capital that willyield a specified return. Kuran attacks these practices, asserting that theyremain mechanisms for charging interest on the grounds that since modernbanking is based on profit and loss sharing, these classical methods simplyallow bankers to avoid using the term interest ...
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Syed Shamsuddin, Syed Salim. "Pemantapan Pelajar Aliran Syariah di Institusi Pengajian Tinggi Melalui Pengajian Kitab Turath Jawi: Tinjauan Terhadap Pelaksanaan Pengajian Talaqqi di Universiti Sains Islam Malaysia." Sains Insani 3, no. 1 (September 3, 2018): 27–37. http://dx.doi.org/10.33102/sainsinsani.vol3no1.21.
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This article investigates the role of learning Jawi classical book as one of the important teaching and learning methods in Islamic sciences especially in the study of Islamic Jurisprudence in Malaysia. The method of using the classical Jawi texts has been in place in the Malay Archipelago since a long period of time. However, it is no longer becoming the primary teaching and learning methods nowadays. Thus, this study will look into the effects and significance of learning the classical Jawi texts in understanding the Islamic sciences, particularly the Islamic Jurisprudence. The analysis will also focus on the implementation of learning classical Jawi texts through the talaqqi (face to face) method in several academic faculties at the Universiti Sains Islam Malaysia. For this purpose, descriptive qualitative method is utilized as well as questionnaires and coupled with semi-structured interviews. The study concludes that the learning of classical Jawi texts through talaqqi method is extremely essential in Malaysia specifically to Shariah students. These texts are considered the main sources in the study of Islamic sciences in this region. The understanding of such primary sources in Islamic studies empowers students with well-grounded knowledge before they embark into the study of other modern discipline of knowledge. With such well-grounded knowledge students are able to withstand themselves from other influences which may affect their understanding of their religion. The tradition of studying of classical Jawi texts should be reintroduced to the Malay Muslim communities in Malaysia especially to the students at higher learning institutions in the country.Keywords: Islamic Turath; Islamic Education; Malay Civilizaton; Pondok System; Jawi Classical Book.
ARTIKEL: Artikel ini meninjau peranan pengajian kitab turath Jawi sebagai satu bentuk kaedah pengajaran dan pembelajaran ilmu-ilmu Islam yang penting terutama kepada pengajian ilmu fiqah di Malaysia. Tradisi pengajian yang menggunakan teks turath Jawi telah lama dipraktikkan di Alam Melayu. Namun begitu, sistem pengajian moden tempatan dilihat kurang memberi penekanan kepada pengambilan teks turath Jawi sebagai teks utama dalam pengajaran dan pembelajaran. Oleh itu, artikel ini cuba melihat kesan dan kepentingan pengajian teks turath Jawi untuk memahami ilmu-ilmu Islam, khususnya ilmu fiqah. Di samping itu, perbincangan artikel ini turut melihat perlaksanaan pengajian talaqqi kitab turath Jawi di beberapa buah fakulti di Universiti Sains Islam Malaysia. Untuk tujuan ini, kaedah kualitatif deskriptif digunapakai di samping soal selidik dan temu bual berstruktur separa. Hasil kajian ini mendapati bahawa pengajian talaqqi kitab turath Jawi merupakan satu kaedah yang sangat penting dalam dunia pendidikan di Malaysia terutama kepada pelajar aliran syariah. Kitab turath Jawi dianggap sebagai sumber utama dalam pengajian ilmu-ilmu Islam di rantau ini. Kefahaman terhadap teks turath Jawi ini dapat memantapkan para pelajar dengan ilmu-ilmu asas Islam yang kukuh sebelum mula mempelajari ilmu-ilmu moden. Dengan itu, mereka dapat mempertahankan diri daripada pelbagai pengaruh luar yang boleh menjejaskan kefahaman mereka terhadap Islam. Tuntasnya, tradisi pengajian kitab-kitab turath Jawi perlu diketengahkan semula dalam masyarakat Melayu di Malaysia khususnya masyarakat kampus di institusi-institusi pengajian tinggi tempatan.Kata Kunci: Turath Islami; Pendidikan Islam; Tamadun Melayu; Sistem Pondok; Kitab Jawi.
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Willoughby, Jay. "Good Governance in Islam." American Journal of Islam and Society 29, no. 4 (October 1, 2012): 148–57. http://dx.doi.org/10.35632/ajis.v29i4.1192.
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The Summer Institute for Scholars 2012, held at the IIIT headquarters in Herndon,VA, from July 9-18, 2012, brought together twenty scholars to address“Good Governance in Islam: Classical and Contemporary Approaches.” Inorder to present as many of their ideas as possible, the wide-ranging andthought-provoking comments of the chairs and the discussants are not recountedhere ...
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Saiddaeni, Saiddaeni. "Women’s Domestic Role Based on Islamic Teachings (Classical Fiqih) and Local Culture." Ulumul Syar'i : Jurnal Ilmu-Ilmu Hukum dan Syariah 12, no. 1 (July 2, 2023): 1–13. http://dx.doi.org/10.52051/ulumulsyari.v12i1.213.
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Islam and Feminism, both are perceived as incompatible. However, this view is sadly only generated by the Western when they see Islam in the Middle Eastern. It even misleads when the Western has been only looking for particular countries which practice conservative and textual Islam. In reality, Islam put women in a respectful position, and though Islam has different points of view from some points in feminism, it does not mean they are against each other. Here in this paper, I tried to analyze a comparative study between how our Indonesian culture and how Islamic teachings perceive the role of women in their domestic reality. Here we make structure our paper starting with an introduction, later we talk about classical Fiqih. The reason why we choose classical Fiqih is that we want to understand the root of Islamic teachings on the blatant reality so we can understand how Islam sees a woman in reality. Later, we will discuss a comparison between our culture in general and Islamic Teaching so we will have insight into which one is part of our culture and which one is purely Islamic teachings. From our findings, we found that our culture and Islamic teaching have relatively similar points of view on women’s role in domestic reality. However, the conservative approach is coming from misunderstanding and, people's attitudes to mixing Islamic teachings with their Khawarij culture which is not a real Islam yet because people from outside of the Islamic world do not understand, they tend to think it is a real Islam which is giving Islam a bad reputation.
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Yunita, Yunita. "Integration of Islamic Guidance Service Model and Islamic Education Learning and its Effect on Students' Psychological Well-Being in the New Normal Era." At-Ta'lim : Media Informasi Pendidikan Islam 22, no. 2 (December 4, 2023): 171. http://dx.doi.org/10.29300/attalim.v22i2.2537.
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Abstract: Integration of Islamic Guidance Service Model and Islamic Education Learning and its Effect on Students' Psychological Well-Being in the New Normal Era This study aims to determine the integration of the Islamic guidance service and Islamic education model and its effect on the psychological well-being of students in the new normal era. The reseach used descriptive qualitative with field research methods. This research was conducted at SMA Kartika 1-2 Medan in 2021/2022. The subjects of this study were guidance and counseling teacher and Islamic education teacher. Data sources are obtained from interviews, documentation, and observation. The result show that the strategy used by guidance and counseling teacher and Islamic education teacher in fostering the psychological well-being of students uses a collaborative strategy, namely Islamic classical guidance. The conclusions show that the integration of the Islamic classical guidance teaching model by guidance and counseling teacher and Islamic education teacher at SMA Kartika 1-2 Medan was a collaborative method of the Islamic Education Guidance and Counseling approach.Abstrak: Integrasi Model Layanan Bimbingan Islami dan Pembelajaran PAI dan Pengaruhnya terhadap Kesejahteraan Psikologis Siswa di Era New NormalTujuan penelitian ini untuk mengetahui strategi kolaboratif yang dilakukan kguru agama islam dan konselor sekolahdalam menumbuhkan dan meningkatkan kesejahteraan psikologis siswa di era new normal. Pendekatan penelitian menggunakan kualitatif deskriptif, metode penelitian menggunakan field research. Penelitian ini dilaksanakan di SMA Kartika 1-2 Medan tahun 2021/2022. Subjek penelitian ini yaitu Kguru agama islam, Guru BK. Metode pengumpulan data menggunakan wawancara, dokumentasi dan observasi. Hasil penelitian menunjukkan integrasi model pengajaran bimbingan klasikal islami yang dilakukan kguru agama islam dan konselor sekolahdi SMA Kartika 1-2 Medan melalui pengajaran bimbingan klasikal islami memberikan pengaruh terhadap kesejahteraan psikologis siswa. Kesimpulan penelitian diperoleh temuan integrasi model pengajaran bimbingan klasikal islami yang dilakukan kguru agama islam dan konselor sekolahdi SMA Kartika 1-2 Medan merupakan metode kolaboratif pendekatan Bimbingan dan Konseling Pendidikan Islam
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Kaukua, Jari. "Klasik Sonrası Dönemde “İslam Felsefesi” - Çelişkili Bir İfade mi?" Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi (Journal for the History of Islamic Philosophy and Sciences) 6, no. 2 (October 15, 2020): 1–22. http://dx.doi.org/10.12658/nazariyat.6.2.m0110.
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Bu makale, Dimitri Gutas’ın, post-klasik İslam felsefesi ve teolojisini, “felsefemsi” bir form veya felsefeye öykünen entelektüel bir faaliyet olarak nitelemesine eleştirel bir şekilde yaklaşır. Bu görüşün, felsefe tarih- yazımı için standart sağlaması gereken felsefe kavramının yanlış anlaşılmasından kaynaklandığını iddia ediyorum. Tarihsel süreklilikte boşluklara neden olma veya günümüzde felsefeden anladığımız şeyden kopuk olma gibi birtakım problemli sonuçları önlemek için, metafizik, bilim teorisi veya ampirik bilimlerin Meşşâî birleşimi gibi herhangi belirli bir tarihsel kavram yerine, pek tartışmalı olmayan bir çağdaş felsefe kavramından yola çıkmalıyız. Böyle bir strateji, felâsifeden olmayan pek çok klasik düşünürün yanı sıra post- klasik düşünürlerin, herhangi bir kısırdöngüye girilmeksizin veya normatif felsefe kavramı kaybedilmeksizin İslam felsefesi tarihine dâhil edilmesi için sağlam bir temel sunar.
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Swazo, Norman K. "Rehabilitating Islamic Ethics." American Journal of Islamic Social Sciences 26, no. 2 (April 1, 2009): 1–22. http://dx.doi.org/10.35632/ajiss.v26i2.376.
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The debate between modernity and postmodernity in western discourses about law and morality calls for a similar debate in contemporary Islam. For Islam, the question is whether a rehabilitation of its classical discipline of ethics (`ilm al-akhlaq) may contribute to international morality even as it disabuses Islam of privileging Islamic jurisprudence (`ilm al-fiqh), which conceives of the Shari`ah as merely law. Islam’s strong tradition of ethical discourse is similar to the West’s classical and contemporary formulations of virtue ethics. Such a renewal constitutes a postmodern opportunity for contemporary Islam as it faces the globalization of western values and jurisprudence.
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Swazo, Norman K. "Rehabilitating Islamic Ethics." American Journal of Islam and Society 26, no. 2 (April 1, 2009): 1–22. http://dx.doi.org/10.35632/ajis.v26i2.376.
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The debate between modernity and postmodernity in western discourses about law and morality calls for a similar debate in contemporary Islam. For Islam, the question is whether a rehabilitation of its classical discipline of ethics (`ilm al-akhlaq) may contribute to international morality even as it disabuses Islam of privileging Islamic jurisprudence (`ilm al-fiqh), which conceives of the Shari`ah as merely law. Islam’s strong tradition of ethical discourse is similar to the West’s classical and contemporary formulations of virtue ethics. Such a renewal constitutes a postmodern opportunity for contemporary Islam as it faces the globalization of western values and jurisprudence.
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Raja, Masood Ashraf. "Jihad in Islam." American Journal of Islamic Social Sciences 26, no. 4 (October 1, 2009): 47–71. http://dx.doi.org/10.35632/ajiss.v26i4.389.
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Using classical and current definitions of jihad and theories of globalization and neoliberalism, this essay discusses jihad and current jihadist movements within their reactive and responsive relationships to the material conditions of the Islamic world in general and of Pakistan in particular. Written in response to the essentialist claims of American neoconservative scholars, it suggests that jihadist militancy is not inherently Islamic, but rather a product of the material political conditions created by the Muslim colonial experience and perpetuated by the destabilizing influence of power politics, neoliberal capital, and the failure of the national promise of the postcolonial Muslim nation-states.
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Raja, Masood Ashraf. "Jihad in Islam." American Journal of Islam and Society 26, no. 4 (October 1, 2009): 47–71. http://dx.doi.org/10.35632/ajis.v26i4.389.
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Using classical and current definitions of jihad and theories of globalization and neoliberalism, this essay discusses jihad and current jihadist movements within their reactive and responsive relationships to the material conditions of the Islamic world in general and of Pakistan in particular. Written in response to the essentialist claims of American neoconservative scholars, it suggests that jihadist militancy is not inherently Islamic, but rather a product of the material political conditions created by the Muslim colonial experience and perpetuated by the destabilizing influence of power politics, neoliberal capital, and the failure of the national promise of the postcolonial Muslim nation-states.
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Khalil, Atif. "Atonement, Returning, and Repentance in Islam." Religions 14, no. 2 (January 29, 2023): 168. http://dx.doi.org/10.3390/rel14020168.
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The aim of this article is to demonstrate how in Islam the principle mechanism for atonement lies in tawba (returning, repentance). Divided into four sections, and drawing primarily on the literature of classical Sufism, the analysis begins by defining some key terms related to the idea of atonement, with special attention to the language of the Quran. Then it outlines three conditions of returning, repentance, and atonement, delineated by classical Muslim authorities, before turning to a brief overview of the concept of amending wrongs or settings matters aright. It concludes with some final remarks about the possibilities of atonement available until death, and the soteriological role divine mercy is believed to play in the posthumous states of the soul.
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Noviyanti, Ririn. "Pengelolaan Keuangan Publik Islam Perspektif Historis." Iqtishodia: Jurnal Ekonomi Syariah 1, no. 1 (March 14, 2016): 95–109. http://dx.doi.org/10.35897/iqtishodia.v1i1.59.
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The instrument of public finance include of zakat, wakaf and infaq. Optimal management of public finance will be able to reach the purpose of human life welfare. The aim of this research is to describe the management of public finance in the classical Islamic period. Specifically at Rasulullah, Shahabah, Umayyah, Abbasiyah and Ustmani period. This reseach uses descriptive - qualitative method with socio – historical approach, which will study about the events of the past on public financial management and to describe the human lives of that period.The conclution of this study, that there are two things that become the foundation of public finance management in classical Islamic period (1). Prioritizes of maslahah (2). Implementing the simplicity life style (qana'ah).
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Ahmed Bsoul, Labeeb. "CLASSICAL AND CONTEMPORARY MUSLIM JURIDICAL VIEWS OF TERRORISM." TERRORISM FROM THE VIEW OF MUSLIMS 8, no. 1 (June 1, 2014): 19–38. http://dx.doi.org/10.54561/prj0801019b.
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Terrorism, which has become a very hot topic, might become the twen- ty-first century’s most important issue, depending upon the methods used to combat it. The methods now being used, however, might actually lead to more terrorism. Regardless of how the perpetrator views his/her action, it is guaranteed to capture everyone’s attention and become part of the ongoing political, social, economic and religious discourses. This paper discusses Islam’s views of terrorism in general and those of the classical jurists in particular. I will discuss this issue by relating its concepts, terminologies, thoughts, Qur’ānic verses and prophetic traditions in order to show that Islam rejects terrorism. Furthermore, I argue that Islam, ever since it first appeared, has called for the implementation of security in practice, as opposed to theory, and therefore advocates the protection of essential and legitimate human concerns (i.e., re- ligion, life, the right to live in peace, mind/reason and wealth). This paper pre- sents historical events and cases that refute the claims of western media and some scholarly view that Islam favors and supports terrorism.
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Muhammad Arifudin and Achmad Nasrulloh. "KONSEP PEMIKIRAN PENDIDIKAN ISLAM KH. ABDURRAHMAN WAHID DALAM MENGHADAPI PERKEMBANGAN ERA MODERN." INOVATIF: Jurnal Penelitian Pendidikan, Agama, dan Kebudayaan 9, no. 2 (September 19, 2023): 146–62. http://dx.doi.org/10.55148/inovatif.v9i2.326.
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Penelitian ini, mengungkap pemikiran konsep pendidikan Islam ala KH. Abdurrahman Wahid dalam memberikan model pendidikan Islam yang dapat berkembang dan sesuai dengan kondisi serta situasi era yang sudah mengalami banyak perkembangan. Pendidikan Islami klasik dipandang oleh sebagian kalangan tidak lagi relevan jika tetap digunakan pada bentuk aslinya, sehingga perlu terobosan baru dalam kemasan yang tetap menjadikan pendidikan Islam klasik bisa berjalan dengan era perkembangan yang terjadi di saat ini.
Penelitian ini bersifat kajian pustaka, dengan pendekatan deskriptif kualitatif tanpa menggunakan angka. Dan juga menggunakan metode analisa dalam melakukan analisa terhadap data yang ada yakni meneliti konsep pemikiran beserta definisi, maupun model pendidikan Islam, tujuan pendidikan Islam dan bentuk atau sistem pendidikan Islam.
Penelitian ini menghasilkan bahwa konsep pemikiran KH. Abdurrahman Wahid tentang pendidikan Islam yang dianggap dapat menjadikan pendidikan Islam klasik tetap berjalan dengan perkembangan zaman saat ini adalah Pendidikan Islam wajib merelevansikan antara nilai tradisional dan modern, pendidikan wajib dilakukan modernisasi serta pendidikan wajib mendahulukan penanaman nilai akhlaq atau etika terhadap generasi penerus bangsa dan agama.
This study reveals the concept of Islamic education in the style of KH. Abdurrahman Wahid in providing a model of Islamic education that can develop and in accordance with the conditions and situations of the era that has undergone many developments. Classical Islamic education is considered by some to be no longer relevant if it is still used in its original form, so it needs a new breakthrough in packaging that still makes classical Islamic education work in the current era of developments.
This research is a literature review, with a qualitative descriptive approach without using numbers. And also using analytical methods in analyzing existing data, namely examining the concept of thought along with definitions, as well as models of Islamic education, the goals of Islamic education and the form or system of Islamic education.
This study resulted that the concept of thinking KH. Abdurrahman Wahid regarding Islamic education which is considered to be able to make classical Islamic education continue to run with the current developments is that Islamic education is required to be relevant between traditional and modern values, education must be modernized and education must prioritize the cultivation of moral or ethical values for the next generation of the nation and religion.
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Dimyati, Ahmad. "Konsep Rasionalitas Islami dan Implikasinya terhadap Pengembangan Studi Ekonomi Islam." Islamic Review: Jurnal Riset dan Kajian Keislaman 10, no. 2 (October 28, 2021): 137–62. http://dx.doi.org/10.35878/islamicreview.v10i2.307.
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The study of Islamic rationality is the starting point for the theorizing of Islamic economics. Based on this concept, this article aims to elaborate rationality based on the concepts of classical Islamic thinkers, such as al-Gazali, Ibn Khaldun, Ibn Miskawaih and al-Mawardi. Through a search of their writings, the author intends to reconstruct the original concept of rationality from Islam. Then with the approach used by economic critics, the concept of rationality was expanded. The results of this study indicate that the rigidity of the concept of rationality in the Neoclassical school is undeniable. The behavior of actors in the economy is not only repetitive actions that can be quantified but must be extended as part of the social system. Especially in the concept of Islamic rationality, economic behavior is also closely related to the position of humans as servants of Allah so that they have a spiritual dimension.
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Nesprava, M. V. "HUMAN IMAGE IN CLASSICAL ISLAM AND SUFISM: PHILOSOPHICAL ANALYSIS." Anthropological Measurements of Philosophical Research, no. 13 (May 14, 2018): 166–72. http://dx.doi.org/10.15802/ampr.v0i13.116198.
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Podet, Allen Howard. "PATTERNS OF CLASSICAL ISLAM AND SOME AMERICAN “BLACK MUSLIMS”." Religious Education 89, no. 3 (June 1994): 338–56. http://dx.doi.org/10.1080/0034408940890303.
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Oberauer, Norbert. "Money in Classical Islam: Legal Theory and Economic Practice." Islamic Law and Society 25, no. 4 (October 19, 2018): 427–66. http://dx.doi.org/10.1163/15685195-00254a03.
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AbstractThe present study examines the conception of money in classical Islamic law, specifically the relationship between scholarly discourses on money and actual economic practice. I shall argue that the theoretical concept of money was to some extent a fiction. Muslim jurists conceived of money in terms of a three-tier currency system that involved gold dinars, silver dirhams and copper fulūs. The market was much more complex. A wide range of coins of various metallic content, weight and value circulated. In the first part of the study I describe the complexity of Islamic money markets. In the second part, I investigate how scholars reacted to the gap between theory and practice and posit some tentative conclusions about the relationship between Islamic law and practice.
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van der Krogt, Christopher. "The Emergence of Islam: Classical Traditions in Contemporary Perspective." Islam and Christian–Muslim Relations 24, no. 2 (April 2013): 268–70. http://dx.doi.org/10.1080/09596410.2012.761413.
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El-Sheikh, Salah. "The Moral Economy of Classical Islam: A FiqhiConomic Model." Muslim World 98, no. 1 (January 21, 2008): 116–44. http://dx.doi.org/10.1111/j.1478-1913.2008.00213.x.
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