JOURNAL OF ISLAMIC STUDIES
Year:2000 | Volume:- | Issue:47-48|Papers Count:16

Assimilation is a concept deployed in the Freudian school of psychology. Freud divides the psyche into three divisions: a. Id, b. Super Ego, C. Ego. Ego strikes a balance between the real world of Id and SuperEgo. In his view through assimilation one unconsciously with the individuals he deems as ideal. The term unconscious in the Freudian school is far different from other schools. By "unconscious" he means that Ego tries to create harmony in orer to relieve its inner tensions. But in other schools and aslo some hadiths the term "unconscious" applies to the cases where there are instinctive tendencies in an individual that activate him for goal realization. For instance, children inconsciously imitate their parents and inquire about what they do"t know. This would enable them to maintain their evolutionary process. Also teachers are are role models for the students. Likewise, the Prophet of Islam is a model for human societies. There are examples pertaining to the Prophet"s conduct and manners.

This essay deals with the roots of religious pluralism in Christian theology, especially in terms of epistemology. Obviously, a knowledge of the origins, roots, and emergence of the new concepts help a better appreciation of the nature and the truths of these issues. This is doubly important in the new issues in theology. This essay, then, first engages with some general notions related to the emergence of new ideas in odem technology and religious philosophy. Then, it proceeds with the historical and epistemic factors leading to religious pluralism in christianity. It should be noted that the present work endeavors to drive this point home that pluralism essentially has christian origins. Hence it is a grave error to islamicize the theory of pluralism which is grounded in its specific premises. Hence, as noted in the essay the writer beleives that pluralism in Islam has a peculiar nature. In fact, Islam has always advocated the notion of "religious pluralism". This is not to say that it is an outgrowth of a certain course of events. Rather it enjoys an independent entity and character in Islamic teachings. It should be further noted that this essay primarily deaks with the roots and backgrounds of religious pluralism. Clearly any study of the principles of the theory of religious pluralism requires a deeper engagement with this notion in its entirety.

Soyuti is a renowned figure. well-versed in all branches of knowledge who be called an "encyclopedic thinker". His profuse writinges encompass most branches of knowledge popular in this time. The present study succinctly approaches Soyuti;s efforts to study the Quran.

This essay critiques the three protestations of the great Ash"ari theologian, Imam Fakhruddin Mohammad ibn Omar Reza. These are the three precepts that can clarify any scholar"s epistemic system upon engaging with them. Through refuting the first precept, Imam Fakhr Razi deems God as the unknown inner most core and regards his being redundant to his essence. His views renect the fact that he believed in the originality of existence even in God. It seems that his protestations stem from the equivocations and ignorance of the dubious nature of being. But the second precept that Fakhr Razi deems as a premise for the existence of the world, has also been criticized. But his criticisms would make sense if the philosophical notion of possibility" deployed in this precept is of an innate nature. Is it so or he meant the potential possibility? As to the third precept, Fakhr Razi has chastized it because he deemed it incompatible with the theologians" view of the unmeiiated creation of the creatures from God. But what are the protestations and contradictions that he has directed to this precept which is consensually approved by all sages, mystics, and theologians? How authentic are they? This article engages with all of these concerns.

There are references in some verses of the Holy Quran on the comradeship between God and human beings. Some Muslim interpreters and theologians deemed God grander than being a comrade of his creatures. They basically viewed God"s comradeship as below his dignity. They maintained that this conviction will lead to the humanization of God. Contrary to most of the theologians, the mystics have gone further and have spoken of God"s love towards human beings and vice versa; whereas in the Quran God"s love is not mentioned. In fact love is an excess of affection. This mystical belief has been at times criticized. A formidable part of Rumi"s works in verse and prose is his love lyrics. Through a general study of Rumi"s, the writer concludes that despite speaking of God as lover and beloved he is careful not to identify with God. On certain occasions he has emphatically attempted to pinpoint the borderline between the lover and the beloved.

The precept of Dar-ul-Had is a significant theological issue in Islamic jurisprudence. The title of this prophetic hadith consensually accepted by the Sunnis and the Shi"ites is derived from a certain hadith, It is unanimously endorsed by all Muslim scholars, On the strength of this precept in the event of any doubt whether to prove a felony or legal procedure for the Islamic Judge, the punishment will be null and void. This precept indicates the tolerance that is the foundation of Islamic jurisprudence and largely safeguards the defendants" rights. This is a reflection of the importance attached to the individual"s integrity in Islam and precludes any unmerited conviction. There are several debates hy Muslim scholars regarding this precept, the division of resemblance and punishment which are the subject of this precept. This paper is a comparative study of the Muslim scholars" theological views as well as those of modern lawyers.

This essays addresses the Islamic perspective on insurance. The writer maintains that through a study of the pros and cons of insurance one can reason that in the light of the arguments of the supporters and the optional nature of the insurance contract and the principle of the individual"s sovereignty or the principle of the free nature of the contratcs, an insurance contract is a true and independent one. Given its economic and social necessity, it is deemed valid and practical.

Inheritance means the property of a decedent left for his/her living relatives or next of kin. According to the religious view on family relationship, the decedent"s heir(s) fall under 3 categories: 1. Parents, children, later grandchildren by priority. 2. Siblings, ancestor, later nieces, or nephews and the grand ancestors of the decedent by priority. 3. Paternal uncles, paternal aunts, maternal uncles, later their children. As to the heirs related by marriage, the husband or wife are deemed as heirs (who are alike the rest of the heirs). Finally, the property of a decedent who lacks any heirs will reach down to the impeccable Imam or his deputy, is equally an important issue. The mathematical formulas can be deployed to facilitate the distribution of the inheritance among the heirs.

Human beings are divided into 3 groups in terms of their good or bad deeds. 1. Those who rendered more noble deeds. 2. Those who rendered more evil deeds. 3. Those whose evil deeds equal their noble ones, their spirits will reside in heaven, hell, and purgatory after death. They will stay there till the day of judgment. Accordingly, heaven is in the sky and comprises of several sections. The common feature of these stages is their luminosity. The heaven-dwellers arrive at a stage that deserves their good deeds. Hell is situated deep underground, very murky, stinking, and fightening. There are all sorts of the pests attacking those dwelling in hell. The purgatoty is between the earth and the sky. There are neither the bounties of heaven nor the agony of hell. Rather it is the scorching heat or the feezing cold that bother the people. At the day of judgement the dead are resurrected and the spirits leave the said places and reincarnate the bodies. Their actions are judged and receive reward or punishment for 3 days. Finally all sinners achieve salvation and a11 enter the eternal heaven where there is diffarentiation among the people according to their deeds. There are gardens and all sorts of pleasures not perceptible by the human mind.

This paper is divided into 5 sections: 1. Preparatory steps 2. Introduction 3. Main body 4. Results 5. Afterword The reasoned details of each section have been dealt with a view to be applicable across all disciplines.

Ibn sina and Subraw ardi on How Know ledge is attained. In this essay, the writer argues that despite apparent differences and adherence to tow different schools of thought, Ibn sina and Suhrawardi essentially offer the Same theories of know ledge. It will be argued that Inh Sina"s Peripatetic orientation and Subrawardi"s ishraqi Perspective have both maintained and adhered to the Same epistemological framework while the Philoso phical language in which their respective epistemological are discussed are different.

In the western civilization, the predominant methods belang to the category of the "hermeneutics of suspicion". In contrast, Islamic civilizationis charactrized by various interpretive methods that deserve to be called the "hermenuetics of trust", although this, of course, is trust in God alone. nonetheless, despite a general agreement on the importance of trusting in God, one can observea deep tensian between the interpretive approach of the Mutakallimun and the urafa, the "gnostics". the mutakallimun, and along with them that of the fuqahii, is were more likely to trust in God"s wrath and ven geance, while the urafa preferred to trust in God"s Mercy and forgiveness. the writer endeavours to explain in detail Ibual-A"rabi"s theoris about same important concepts as Mercy, trust in God, incomparahility, and similarity. in this respect, he refers to basic texts of Ibnal-A"rabi.

The main philosophical issue confronting the thinkes of the school of Isfahan was how ways which lie open to man for the attainument of knowledge and spiritual guidance. These Paths are respectively that of I) the divine law (shariah) which connotes the esoterica and legal aspect of religion; II) kashf, intuitive unreiling and illumination; and finally III) a"q;, which may be translated as either intellect or reason.