Suchergebnisse

The scope and limitation of post-1967 Arab thought -- Contemporary Arab intellectual trends -- Secularism and its hazards : the recent debate in the Arab world -- Contemporary Arab philosophical views of secularism -- Formation of contemporary identities : nationalism and Islamism in contemporary Arab thought -- Traditional values, social change and the contemporary Arab personality -- Globalization : a contemporary Islamic response? -- Contemporary Arab thought and globalization -- Rāshid Ghannūshī and the questions of Sharīʻah and civil society -- Muslim self-criticism in contemporary Arab thought : the case of Shaykh Muḥammad al-Ghazālī -- Islam and Muslims in crisis -- Toward a critical Arab reason : the contributions of Muḥammad ʻĀbid al-Jābīrī -- Towards modern Arab reason -- Costantine Zurayk and the search for Arab nationalism -- Mahdī ʻĀmil and the unfinished project of Arab marxist philosophy -- Abdallah Laroui : from objective marxism to liberal etatism

Preliminary Material -- Introduction /Oussama Arabi , David S. Powers and Susan A. Spectorsky -- 1. Abū Ḥanīfa (d. 150/767) /Yanagihashi Hiroyuki -- 2. Mālik born Anas (d. 179/795) /Yossef Rapoport -- 3. al-Shāfiʿī (d. 204/820) /Joseph E. Lowry -- 4. Saḥnūn born Saʿīd (d. 240/854) /Jonathan E. Brockopp -- 5. Aḥmad born Ḥanbal (d. 243/855) /Susan A. Spectorsky -- 6. al-Khaṣṣāf (d. 261/874) /Peter C. Hennigan -- 7. Abū Jaʿfar al-Ṭaḥāwī (d. 321/933) /Nurit Tsafrir -- 8. al-Jaṣṣāṣ (d. 370/981) /Murteza Bedir -- 9. al-Sharīf al-Murtaḍā (d. 436/1044) /Devin J. Stewart -- 10. Ibn Ḥazm al-Qurṭubī (d. 456/1064) /Samir Kaddouri -- 11. al-Sarakhsī (d. 483/1090) /Osman Taştan -- 12. Abū Ḥāmid al-Ghazālī (d. 505/1111) /Ebrahim Moosa -- 13. Ibn Rushd al-Jadd (d. 520/1126) /Delfina Serrano Ruano -- 14. Qāḍī ʿIyāḍ (d. 544/1149) /Camilo Gómez-Rivas -- 15. Sayf al-Dīn al-Āmidī (d. 631/1233) /Bernard G. Weiss -- 16. Abū Isḥāq al-Shāṭibī (d. 790/1388) /Muhammad Khalid Masud -- 17. Aḥmad al-Wansharīsī (d. 914/1509) /David S. Powers -- 18. Ebu's-suʿud (d. 982/1574) /Colin Imber -- 19. Muḥammad Bāqir al-Bihbihānī (d. 1205/1791) /Robert Gleave -- 20. al-Mahdī al-Wazzānī (d. 1342/1923) /Etty Terem -- 21. Muḥammad Rashīd Riḍā (d. 1935) /Mahmoud O. Haddad -- 22. ʿAbd al-Razzāq al-Sanhūrī Pasha (d. 1971) /Oussama Arabi -- 23. Ḥasan al-Turābī (1932–) /Aharon Layish -- References -- Index of Qurʾānic verses -- Index of Arabic terms -- General Index.

AbstractThis article examines an Arabic commentary on the American self-help pioneer Dale Carnegie's How to Stop Worrying and Start Living, written by a one-time leading intellectual of the Egyptian Muslim Brotherhood, Muḥammad al-Ghazālī. Ghazālī's 1956 commentary was perhaps the earliest manifestation of an influential genre of literature within the Islamic world today: "Islamic self-help." Although scholars treat Islamic self-help as an effect of neoliberalism, this article reorients the study of Islamic self-help beyond neoliberalism by showing first, that Ghazālī's early version of it emerged through a critical engagement with several ideological forms that relate in complex ways to neoliberalism's antecedent, liberalism; and second, that his Islamic self-help is best understood in terms of an Islamic encounter with American metaphysical religion made possible by Carnegie's text. It argues that Ghazālī's Islamic self-help constituted a radical reconfiguration of Western self-help, one that replaced the ethics of self-reliance and autonomy with Islamic ethical sensibilities clustered around the notions of human insufficiency and dependence upon God. In doing so, it highlights how scholars of contemporary Islam might fruitfully pose the question of how novel intellectual trends and cultural forms, like self-help, become Islamic, instead of limiting their analysis to how Islam is reshaped by modern Euro-American thought, institutions, and practices.

Abstract:This paper embarks from the question why the valuable Islamic ethics cannot be ethos grounded in the nation-state Muslim majority country-including in Indonesia? Phenomena such as the majlis taklim, majlis dhikr, interest pilgrimage exceeds the quota, the Islamic banking activity is equally excited, is real. However, it is not enough. Muslims should master the science, economics, and the strategic role of national politics. Islamic ethics is Dassollen, the Muslims condition is DasSein. ProphetMuḥammad has abled to unite Das sein andDassollenin his life, because Islam hasbecomehis bloodso that he is a mirror and store front of Islampar excellence. Muslims, as his follower, not been able todo like him. Al-Amir ArsalanSyākib, Muḥammad 'Abduh, MohammadIqbal, Muḥammadal-Ghazālī, Ḥassan Ḥanafihavetried to formulatehow tobridge the gapbetween Das sollenandDasSein forMuslims. Theyhave adeep concern about thewide gapbetweenDasSeinpraxis in life of Muslims with DassollenIslamicteachings in slogan ya'lu walā yu'la 'alaih. Whileatthe same timetheyseehowthe berufethos of Calvinismcouldencouragethe ethos ofmoderncapitalismto its adherentsin Western Europe, a Zen Buddhistethoscouldpushthe Japaneseintothe Asiantigers, andspirit Confucius encouragethe Korean peopleintothe Asiandragon. Abstrak:Tulisan ini berangkat dari pertanyaan mengapa etika Islam yang adiluhung itu tidak bisa membumi menjadi etos bangsa di negara-negara yang mayoritas penduduknya Muslim–termasuk di Indonesia. Fenomena seperti majlis taklim, majlis zikir, minat menunaikan ibadah haji melebihi kuota, aktivitas perbankan syariah tak kalah bersemangat, adalah nyata. Namun, itu tidak cukup. Umat Islam seharusnya lebih dari itu dalam penguasaan ilmu pengetahuan, ekonomi, dan peran strategis politik kebangsaan. Etika Islam itulah Das Sollen, keadaan kaum Muslimin itulah Das Sein. Muhammad Rasulullah telah mampu menyatukan Das Sein dan Das Sollen dalam hidupnya. Hal itu dikarenakan Islam telah menjadi darahnya sehingga beliau adalah cermin dan etalase Islam par excellence. Kaum Muslimin, sebagai pengikutnya, belum mampu berbuat seperti uswah mereka itu. Al-Amir Syakib Arsalan, Muhammad Abduh, Mohammad Iqbal, Muhammad al-Ghazali, Hassan Hanafi telah berusaha menformulasikan bagaimana menjembatani jurang pemisah antara Das Sollen dan Das Sein kaum Muslimin itu. Semuanya itu karena didorong oleh keprihatinan melihat betapa dalam dan menganganya jurang antara Das Sein praksis kehidupan Umat Islam dengan Das Sollen ajaran Islam yang ya'lu wa lā yu'lā 'alaih itu. Sementara di saat yang bersamaan mereka melihat betapa etos beruf Calvinisme bisa mendorong etos Kapitalis¬me modern bagi pemeluknya di Eropa Barat, etos Buddha Zen bisa mendorong bangsa Jepang menjadi macan Asia, dan spirit Konfucian (Kong Hu Cu) mendorong bangsa Korea menjadi dragon Asia. Keywords:filsafat Islam, dialektika sirkular, etika Islam, filsafat Iqra', Das Sollen, dan Das Sein.

Front Matter /Maurice A. Pomerantz and Aram A. Shahin -- The Meccan Prison of ʿAbdallāh born al-Zubayr and the Imprisonment of Muḥammad born al-Ḥanafiyya /Sean W. Anthony -- Fragments of Three Umayyad Official Documents /Fred M. Donner -- Single Isnāds or Riwāyas? Quoted Books in Ibn ʿAsākir's Tarjama of Tamīm al-Dārī /Jens Scheiner -- Friendship in the Service of Governance: Makārim al-Akhlāq in Abbasid Political Culture /Paul L. Heck -- Prinzen, Prinzessinnen, Konkubinen und Eunuchen am fatimidischen Hof /Heinz Halm -- A New Latin-Arabic Document from Norman Sicily (November 595 H/1198CE) /Nadia Jamil and Jeremy Johns -- The Rhetorical Qurʾān or Orality as a Theologumenon /Angelika Neuwirth -- The "Shearing of Forelocks" as a Penitential Rite /Marion Holmes Katz -- Authority in Ibn Abī Zayd al-Qayrawānī's Kitāb al-nawādir wa-l-ziyādāt ʿalā mā fī l-Mudawwana min ghayrihā min al-ummahāt: "The Chapter of Judgments" (Kitāb al-aqḍiya) /Mohammad Fadel -- A Segment of the Genealogy of Sunni Ḥadīth Criticism: The Mysterious Relationship between al-Khaṭīb al-Baghdādī and al-Ḥākim al-Naysābūrī /Jonathan Brown -- Al-Ḥākim al-Naysābūrī and the Companions of the Prophet: An Original Sunnī Voice in the Shīʿī Century /Scott C. Lucas -- Ibn Rushd and Thomas Aquinas on Education /Sebastian Günther -- Teaching the Learned: Jalāl al-Dīn al-Dawānī's Ijāza to Muʾayyadzāda ʿAbd al-Raḥmān Efendi and the Circulation of Knowledge between Fārs and the Ottoman Empire at the Turn of the Sixteenth Century /Judith Pfeiffer -- Scholars in Networks: ʿAbd al-Ghanī al-Nābulusī and His Travels /John O. Voll -- Rhetorics of Revival: al-Ghazālī and His Modern Heirs /Kenneth Garden -- Grammarians on the Afʿāl al-Muqāraba: Steps in the Sources towards a Subdivision of Operants /Ramzi Baalbaki -- Reflections on the Lives and Deaths of Two Umayyad Poets: Laylā al-Akhyaliyya and Tawba born al-Ḥumayyir /Aram A. Shahin -- Literature and Thought: Re-reading al-Tawḥīdī's Transcription of the Debate between Logic and Grammar /Wen-chin Ouyang -- The Play of Genre: A Maqāma of "Ease after Hardship" from the Eighth/Fourteenth Century and Its Literary Context /Maurice A. Pomerantz -- What's in a Mamluk Picture? The Hall of Portraiture at the Cairo Citadel Remembered /Li Guo -- In Defense of the Use of Qurʾān in Adab: Ibn Abī l-Luṭf's Rafʿ al-iltibās ʿan munkir al-iqtibās /Bilal Orfali -- Modes of Existence of the Poetry in the Arabian Nights /Wolfhart Heinrichs -- Modern Arabic Literature and Islam /Stefan Wild -- Abraham and the Sacrificial Son: Transtextual Strategies in José Saramago's The Gospel According to Jesus Christ and Elias Khoury's As Though She Were Sleeping /Maher Jarrar -- The Ideological and Epistemological: Contemporary Readings in Arabo-Islamic Classical Heritage (Turāth) /Riḍwān al-Sayyid -- Indexes /Maurice A. Pomerantz and Aram A. Shahin.