Results 21 to 30 of about 347 (71)
Iḫbār al-ʿulamāʾ bi-ʾaḫbār al-ḥukamāʾ
Tārīḫ al-ḥukamāʾ : wa-huwa muḫtaṣar az-zauzanī al-musammā bi-'l-Muntaḫabāt al-multaqaṭāt min kitāb Iḫbār al-ʿulamāʾ bi-ʾaḫbār al-ḥukamāʾÜberw. in arab. Schr., arab.
Qifṭī, ʿAlī Ibn-Yūsuf
core +1 more source
ABSTRACT This article analyzes the Taliban's post‐2021 governance model through the Islamic Public Administration (IPA) framework, focusing on justice, equality, and women's inclusion. It asks: (1) How does the Taliban's governance align with core IPA principles?
Parwiz Mosamim +1 more
wiley +1 more source
For the Saudi’s Kingdom or for the Umma? Global ʿulamāʾ in the Dār al-Ḥadīth in Medina
In this article, I illustrate how ʿulamāʾ from south Asia, west Africa and Egypt had come together in the Dār al-Ḥadīth College in Medina and its branch in Mecca in order to support Ibn Saʿūd’s regime in teaching the Salafī doctrine.
Ahmed, C
core +1 more source
Administering an Islamic Public Value by a Non‐Muslim Agency: The UNHCR Refugee Zakat Fund
ABSTRACT The post‐Arab Spring conflicts generated large‐scale displacement across the Middle East and North Africa (MENA), producing acute humanitarian needs among predominantly Muslim refugee populations. The United Nations High Commissioner to refugees responded by opening the Refugee Zakat Fund, to be used to mobilize the Islamic philanthropic ...
Abdulfatah Said Mohamed
wiley +1 more source
Madrasa Ideologies of English in Bangladesh: Questioning ELT‐Aid and Post‐9/11 De‐Islamization
Abstract External donors increasingly promote English as a notionally value‐neutral language of socioeconomic advancements in the Muslim South, overlooking local ideological diversities. Furthermore, national and Western forces deploy English as a tool to de‐Islamize madrasas (Islamic educational institutes) in the post‐9/11 world for global peace ...
Qumrul Hasan Chowdhury
wiley +1 more source
ABSTRACT The Arabic phrase Allāhu a‘lam—“God knows best”—is used frequently in everyday Muslim speech and to conclude seemingly assertive statements or fatwas. At its heart lies the recognition that God is the All‐Knowing, whereas humans know next to nothing. Reflecting on this recognition, this essay discusses Sufi refusals of the ethnographic project
Amira Mittermaier
wiley +1 more source
“TO SEUNAGAN SEEKING HAS SPREAD”: THE TRANSMISSION OF ESOTERIC TRADITION AND HISTORY AS PROPHECY
ABSTRACT In this essay, I explore accusations of heterodoxy, as well as rebuttals of these accusations, leveled at Sufi groups in late‐colonial and independent Aceh, the last region of what is today Indonesia to fall under Dutch colonial rule. What has been at stake in debates about the orthodoxy of such groups has not simply, or even primarily, been ...
DANIEL ANDREW BIRCHOK
wiley +1 more source
Rethinking Political Islam in Iran: Contestation, Authority, and Reform
Abstract Political Islam in Iran is frequently portrayed in Western scholarship and policy discourse as a unified and rigid ideological system rooted in the 1979 Islamic Revolution. However, this article contends that it operates as a plural and internally contested field in which state‐directed, reformist‐clerical, and civic interpretations compete ...
Nagapushpa Devendra
wiley +1 more source
Algerischer Reformismus und der Zusammenschluss der ʿUlamāʾ in Algerien
Artikel von Lieutenant Colonel Betbéder über Reformismus und ʿUlamāʾ in ...
Betbéder
core +1 more source
The Exegetical Reception of Imām al-Tirmidhī’s al-Shamā’il al-Muḥammadiyyah in Indonesian Cybermedia
Al-Shamāʾil al-Muḥammadiyyah is one of the most important sources of Prophetic history. Its popularity is undeniable, spanning from traditional classical discussions to its evolution in the digital age.
Subkhani K Dewi, Muhamamd Fikri Lubis
doaj +1 more source

