Abstract This article discusses the concept of the Judeo‐Islamic God as a substantive and defensible alternative to the problematic concept of the “Judeo‐Christian God” in popular, political, and academic Western discourses. It argues that the transcendent monotheistic deity of Islam, Allāh, is a direct continuation of the composite deity of Rabbinic Judaism, El‐Yahweh. By discussing the presence of Jews in ancient Arabia, this article analyzes how Jewish beliefs and traditions shaped early and formative Muslim conceptions of God. As a result, readers are urged to reflect on why the Judeo‐Islamic God is not a normative term in religious studies and to question the motivations behind the popular use of the term “Judeo‐Christian God” in its stead.
Abstract This article examines three recurrent tensions in contemporary interreligious engagement in Malaysia: the meaning of religious pluralism, the relationship between dialogue and daʿwah, and the place of minority rights within a credible framework of coexistence. Drawing on qualitative library research, it argues that current debate often conflates the sociological fact of religious diversity with a stronger theological claim that all religions are equally true or salvifically equivalent. For the Malaysian context, pluralistic coexistence is a more precise term than religious pluralism, because it allows communities to live together under a shared civic order without requiring the relativization of doctrinal truth claims. The article further argues that daʿwah and dialogue should not be cast as simple opposites. The more relevant distinction is between dialogical witness and polemical contestation. Finally, the article contends that minority rights are not a secondary issue within interreligious relations but one of the conditions of meaningful dialogue itself.
This study examines why Islamic scholars in Bangladesh participate only minimally in interfaith dialogue despite Islam's theological resources for plural coexistence. Drawing on semi-structured interviews with twenty Islamic scholars and fifteen experts, the article analyses barriers to engagement through the combined lenses of J & uuml;rgen Habermas's theory of communicative action and Islamic theology of pluralism. Findings reveal a dual pathology: (1) communicative distortion-interfaith initiatives are commonly structured around instrumental agendas (donor metrics, elite framing, English-language formats) that create epistemic and procedural asymmetries and drive ulama distrust; and (2) theological translation failure-Qur'& amacr;nic principles of ta'& amacr;ruf, rahmah and 'adl are insufficiently operationalized in public forums, so scholars fear doctrinal compromise (particularly over soteriology) when invited to participate. The study argues for a 'communicative theology of dialogue'-an approach that secures procedural equality, promotes discursive translation of religious reasoning into publicly intelligible terms, and frames dialogue as an ethical act grounded in Qur'& amacr;nic values. Practical recommendations include institutional mechanisms for shared agenda-setting, curricular integration of comparative religion and ethics in madrasa-education, multilingual forums co-led by recognised scholars, and donor flexibility prioritising trust and relationship-building. The paper concludes that restoring communicative parity and mobilizing Islamic ethical resources are necessary conditions for sustainable interfaith engagement in Bangladesh.
This article explores the content and theoretical foundations of a line of thinking about hijab that has emerged among Iranian religious intellectuals. While criticisms of hijab by women's rights activists and the views of seminary-trained Sh & imacr;'& imacr; scholars about a range of other issues are well-covered in the existing literature, this article illuminates the largely neglected issue of the stances of Iranian religious intellectuals on hijab. First, it presents a summary of the history of pre-Islamic veiling, the Quranic verses on veiling and the position of modern mainstream Sh & imacr;'& imacr; 'ulam & amacr;' on hijab. It then turns to the main discussion, exploring how three contemporary religious intellectuals - Hassan Yousefi Eshkevari, Mohsen Kadivar and Sedigheh Vasmaghi - view the Quranic verses on hijab. The article demonstrates how these scholars use a variety of theoretical tools to reason against the idea that hijab is an essential precept of Islam and oppose the policy of compulsory hijab at a societal level.
James Lyman Merrick (1803-1866) served as a missionary of the American Board of Commissioners for Foreign Missions (ABCFM) in Persia between 1835 and 1845. He was America's first missionary to the Muslim world. Based on his field research on the Persians' religious beliefs, he correctly predicted that the conversion of Persia's Muslims into the Reformed form of Christianity advocated by the ABCFM was highly unlikely. His views clashed head-on with those of ABCFM administrators, resulting in his recall from Persia, and the censorship of many of his writings. It is, therefore, no surprise that James Lyman Merrick is a relatively unknown figure to those who study the history of interactions between American Christianity and Islam. This article will examine his life and legacy using mission reports and archival records, including Merrick's diaries, letters, and unpublished manuscripts.
This article critically examines classical Islamic legal frameworks governing the admissibility of women's testimony in hud & umacr;d (fixed punishments) and qis & amacr;s (retributive justice) cases, tracing their doctrinal evolution and contemporary reinterpretations. Grounded in Qur'& amacr;nic injunctions and Prophetic had & imacr;th, classical jurists generally restricted women's testimonial roles in criminal proceedings, often invoking epistemological and sociocultural rationales. Modern legal systems in Muslim-majority countries-including Pakistan, Saudi Arabia, and Morocco-continue to navigate the tension between inherited juridical norms and contemporary imperatives of gender equity and evidentiary reliability. This study highlights that many classical restrictions were contextually contingent rather than divinely mandated. Drawing on legal-theoretical discourses, Prophetic precedent, and the framework of maq & amacr;sid al-shar & imacr;'ah (higher objectives of Islamic law), it argues for a recalibrated evidentiary paradigm where credibility, rather than gender, determines admissibility. Case studies from hybrid legal systems illustrate both the rigidity of traditional positions and the potential for reform through maq & amacr;sid-oriented jurisprudence. The article concludes that the flexibility inherent in Islamic legal theory not only allows but necessitates the revision of evidentiary standards to meet contemporary demands for gender justice and procedural fairness. This analysis contributes to broader discussions on Islamic legal renewal (tajd & imacr;d), emphasizing the dynamic interplay between tradition.
The anticipation of the Hour or Final Judgment represents a central concern within both Christian and Islamic traditions, each envisioning history culminating in a decisive eschatological event. A shared motif in these narratives is the Beast of the Earth, described in the Book of Revelation (chapter 13) and the Qur'an (sura 27:82). In Islamic thought, the Beast (Dabba) is regarded as a divine sign endowed with two attributes associated with Solomon and Moses: the seal and the rod. These objects symbolize divine authority, enabling the Beast to distinguish between believers and unbelievers. According to tradition, it illuminates the faces of the faithful with the rod while marking the noses of the unbelievers with the seal. A parallel motif appears in Revelation, where the mark of the Beast is imposed upon the right hand or forehead of all individuals, regardless of social status. In both traditions, the mark serves as a sign of ultimate division: the faithful are identified for salvation, while the faithless are destined for destruction. This paper seeks to examine the theological and eschatological implications of the Beast's mark, interrogating questions of authority, permanence, and consequence, and highlighting the interpretive resonance between Christian and Islamic perspectives.
This article aims to examine the birth of Jesus and Muhammad through literary texts dealing with religious or theological issues. In this literary text, the details, similarities and differences regarding the births of the two figures were revealed by subjecting content analysis. In the research conducted reveals numerous works, poems, and hymns dedicated to these figures. When these texts were analyzed, it was seen that the poets transferred the religious rituals and practices they witnessed and experienced into their poems by shaping tem with the concepts of their own religion and culture. In the Turkish literature, accounts of the birth of the Prophet Muhammad are found in mawlid texts. In contrast, in the Western literature, the nativity of Jesus Christ is discussed in works related to Christmas, Mary, and the Church. As a result of this comparison, some similarities and differences were identified and examined. As a result, when the poems written on the subject of birth are analyzed, it is seen that the content is nourished by religion or theology, and theological elements are widely included in these texts.
In this research, I examine the concept of nush & umacr;z as it appears in verses 34 and 128 of Surah An-Nis & amacr;, tracing its interpretive development across classical and modern Islamic discourse. I explore how exegetes have understood nush & umacr;z to include resentment, defiance, challenges to spousal authority, and a desire for separation, as well as how more recent interpretations associate it with spousal infidelity.These readings are considered in relation to pre-Islamic and early Islamic sources. While the former approach has shaped Islamic legal and social norms for centuries, the latter seeks to harmonize Qur & amacr;nic teachings with contemporary perspectives on gender equality and human rights.The analysis follows a three-phase framework: (1) a linguistic study to assess the term's consistency with Qur & amacr;nic usage and structural patterns; (2) a contextual study to evaluate its coherence within the immediate passage and thematically related verses; and (3) an isn & amacr;d-matn analysis of relevant narrations (ad & imacr;th reports) to examine their transmission chains and textual variations.This re-examination proposes a revised understanding of nush & umacr;z as a state of relational estrangement or disaffection. This definition invites a reinterpretation of several key elements: the identification of the subjects in verse 34; the relationship between nush & umacr;z and the expressions al-l & amacr;t & imacr; takh & amacr;f & umacr;na and fa in ata'nakum; the connection between nush & umacr;z and the description of al-& amacr;li & amacr;t women; the meaning and practical application of the three prescribed measures (i & umacr;hunna, uhjur & umacr;hunna f & imacr; al-ma & amacr;ji, and irib & umacr;hunna); and its relationship to related passages, including al-Nis & amacr; 4:35 and al-Baqarah 2:229.
This article discusses the relationship between the systemization of kharaj (land tax) and the higher objective of Islamic law or Maqa'id al-Shari'a. After the conquest of Sawad region (located in modern-day southern Iraq), the First Caliph 'Umar (634 - 644 CE) introduced a new approach to the distribution of ghanimah (spoils of war), leaving the lands to their pre-conquest owners but demanding the payment of taxes for redistribution among community members. This system was strengthened through the establishment of diwan (register). We claim that 'Umar's decision in this regard was influenced by his understanding of Maqa'id al-Shari'a and that this historical example should also be considered in essentialising social justice in the making of contemporary Islamic economics theory and Islamic finance principles.
A comprehensive understanding of the thoughts and sources referenced by dialogue partners is fundamental to effective interfaith dialogue. This article offers a scholarly analysis of Imam al-Ghazali's (d. 1111 CE) approach to interfaith dialogue, particularly his interactions with Christianity as outlined in his work, al-Raddu al-Jamilu li Ilahiyyat 'Isa bi-Sarihi al-Injili. Employing a content analysis methodology, this study examines al-Ghazali's principal writings on interreligious engagement, with a special emphasis on Christian-Muslim relations. The findings indicate that al-Ghazali adopts a triadic approach: debate, theological comparison, and apologetics. He begins by identifying the primary theological divergence between Islam and Christianity-the divinity of Jesus. Subsequently, he employs theological comparison, reinterpreting contentious texts by referencing both the Gospel and the Qur'an. Additionally, al-Ghazali uses rational critique to highlight the perceived weaknesses in Christian doctrinal positions. This study suggests that al-Ghazali's method can be instrumental in contemporary theological discourse, promoting a nuanced and critical exploration of the areas of convergence and divergence among different religious traditions.
Q. 9:111 speaks of a business transaction using covenantal language: God purchases from the believers their selves and their money in return for heaven. The verse claims that fighting in the way of God is sanctioned in the Torah, the Gospel, and the Qur'an. The verse is compared with the rabbinic commentary on the Shema', which is a covenant (accepting [the yoke of] the kingdom of heaven), and interprets "with all your self (soul)" as "unto death and martyrdom," and "with all your strength" as "with all your money." This concept is also echoed in the Gospels' narratives, where they describe the cost of discipleship, in which Jesus's followers need to deny themselves, carry their crosses, sell all their possessions and give to the poor, and lose their lives for Jesus's sake. Once we understand the possible subtexts to which the Qur'an attempts to allude, it becomes more evident that Q. 9:111 is not necessarily sanctioning violence. Instead, this passage is more likely discussing a spiritual struggle or a submissive role in losing their lives for the sake of God.
This article presents a comprehensive review of the extant scholarship on Iranian Sunnis, highlighting the challenges inherent in researching Iran's sociopolitical periphery-a region often marginalized yet essential for understanding the country's broader dynamics. In this context, the article explores the primary challenges of researching this topic, particularly the securitization of research within Iran's already securitized Kurdish and Baluchi borderlands, where the majority of Sunnis reside. Central to this study is the introduction of a dataset derived from meticulous research on the Sunni presence on social media, which serves as a valuable resource for social scientists studying confessional and ethnic minority dynamics in Iran and the broader Islamic community. This study provides direct insights into the socio-religious life of Iranian Sunnis through the perspectives of their religious leaders, offering an insight into the community's internal discourse. The study examines available data beneficial for future research, focusing on primary sources created by Sunni communities. It includes a systematic analysis of approximately 100 Instagram pages managed by Iranian Sunnis, capturing the diverse dynamics within these communities. The study concludes that the proliferation of communication tools has created a new 'territory' for the Sunni communities, enhancing the influence of Sunni religious elites in Iranian Baluchistan and facilitating broader communication of their purposes. Initial examinations of selected data reveal a wide range of Iranian online Sunni communities, many of which are institutionally linked to mosques, madrasas, Sufi groups, or tribes. However, there are individuals acting more or less independently, operating outside the shadow of the social media networks of established institutions.
This study explores Iran's strategic pivot to Asia under the late President Ebrahim Raisi (2021-2024), emphasizing the urgent need for enhanced Asian studies within Iranian academia. Following severe economic sanctions and a reassessment of foreign policy, Iran has increasingly prioritized relations with Asian nations, leading to significant growth in trade, travel, and academic exchanges. However, substantial deficiencies in Asian studies remain, largely due to cultural biases, geographical misunderstandings, and institutional constraints. This article argues that strengthening expertise in regional languages and cultures is essential for informed policymaking and fostering mutual understanding. By integrating Asian studies into the academic curriculum, Iran can not only navigate its geo-political landscape more effectively but also cultivate critical thinkers equipped to engage with diverse perspectives. Ultimately, this initiative serves as a vital component of Iran's foreign policy, facilitating sustainable partnerships while enhancing its global diplomatic standing.
