This article examines the translation strategies used to render 20 key Qur’anic terms into English across three authoritative translations: Pickthall, Yusuf Ali, and Saheeh International. Utilizing a corpus-based comparative approach, the study analyses semantically significant terms focusing on consistency, semantic precision, and theological implications. Drawing upon Nida’s equivalence model and Venuti’s domestication/foreignization paradigm, the findings reveal a predominant use of literal equivalence (40%) and dynamic equivalence (35%), with smaller proportions of domestication (15%) and foreignization (10%). Each translator displays distinct orientations: Pickthall toward literal fidelity, Yusuf Ali toward interpretive nuance, and Saheeh International toward literal-foreignized renderings. These results show the tension between linguistic accuracy and intercultural intelligibility in Qur’anic translation. The study contributes to translation studies and Qur’anic scholarship by integrating corpus linguistics with translation theory, offering methodological and pedagogical perspectives on translation training, Qur’anic hermeneutics, and interfaith dialogue.
Islam was the first religion to introduce the concept of gender equity, emphasising justice and balanced rights between men and women. However, its practical application remains uneven across many Muslim societies. This issue is particularly evident in minority-Muslim contexts such as Sri Lanka’s Ampara District, where Muslim women often face challenges in applying Islamic gender equity in the workplace due to cultural norms, misinterpretations of religious teachings, and limited awareness of their Islamic rights. The central research problem highlights a significant discrepancy between the theoretical “Islamic equity doctrine” and the lived professional experiences of these women. Despite the economic rights guaranteed under Shari‘ah, female public sector employees encounter systemic challenges rooted in limited religious literacy and conservative socio-cultural expectations. The primary objectives of this research are to analyse the perceptions of professional Muslim women regarding Islamic employment guidelines and to evaluate the extent to which the concept of Islamic equity is implemented in their daily professional lives. Adopting a qualitative research design, the study employed purposive sampling and conducted in-depth, semi-structured interviews with fourteen professional Muslim women, including university lecturers, medical doctors, and engineers. Data were managed using QSR NVivo 10 and analysed thematically to identify recurring patterns and structural barriers. The findings reveal that participants primarily enter the workforce due to economic necessity and localised dowry pressures, often selecting Shari‘ah-compliant roles that accommodate Islamic modesty. While these women prioritise domestic responsibilities and adhere to religious dress codes, they experience a pronounced “double burden” alongside institutional barriers such as male-centric promotion biases and excessive workloads. The study concludes that the professional landscape in the Ampara District reflects a form of “negotiated equity” rather than a full realisation of Islamic doctrine. Consequently, bridging this gap requires institutional policy reforms that align workplace environments with Islamic principles of justice and mutual respect, ensuring that professional advancement is not constrained by cultural misconstructions or structural inequities.
This study examines the nature of fitan traditions through a comparative analysis of evaluations within the Islamic scholarly tradition and approaches developed in modern Western academic literature. It begins by exploring how fitan traditions are treated in classical hadith literature, followed by an analysis of their interpretation in modern Western scholarship within the frameworks of historical context, textual formation, and political function. The findings indicate that fitan traditions are closely linked to the political and social crises of early Islamic history. Classical hadith scholars approached these traditions with caution, assessing their reliability primarily through isnad analysis and the evaluation of transmitters. In contrast, modern Western scholarship has tended to interpret these traditions largely in terms of their historical context and political function, revealing significant methodological differences between the two approaches. Another key conclusion is that no single methodological framework is sufficient for analysing fitan traditions. While the methods of isnad and textual criticism developed within the classical science of hadith provide essential tools for understanding the transmission structures of these reports, modern historical and sociological approaches contribute to a deeper understanding of the political and social contexts in which these traditions emerged. A more comprehensive understanding of fitan literature therefore requires the integration of multiple methodological perspectives.
Era digital telah melahirkan satu cabaran akidah yang kompleks, iaitu fenomena “sinkretisme digital.” Terma ini merujuk kepada percampuran halus antara prinsip-prinsip Islam yang tulen dengan ideologi asing melalui platform Internet tanpa disedari oleh pengguna awam. Prinsip-prinsip teras Islam dicampuradukkan secara halus dengan ideologi asing seperti spiritualiti Zaman Baru (New Age) dan pseudosains. Ancaman ini tidak menolak agama secara terang-terangan, sebaliknya beroperasi melalui penyerapan dan pembingkaian semula (reframing) ayat-ayat al-Quran dan terminologi Islam untuk memberikan legitimasi kepada pandangan alam bukan-tauhidik. Artikel ini menghujahkan bahawa āthār (riwayat sahabat) ʿAbdullāh bin ʿAmr bin al-ʿĀṣ mengenai “syaitan laut” yang akan keluar dan “membaca Quran” kepada manusia yang diriwayatkan dalam Muqaddimah Sahih Muslim berfungsi sebagai kerangka metafora yang tajam untuk menganalisis ancaman kontemporari ini. Walaupun majoriti ulama hadis mengklasifikasikannya sebagai Israʼiliyyat dan bukan sumber akidah yang pasti, kajian ini mengemukakan satu pembacaan hermeneutik di mana “lautan” melambangkan internet yang tidak terkawal, “syaitan yang dibebaskan” mewakili ideologi subversif yang disebarkan tanpa sempadan dan tindakan “membaca Quran” adalah analogi tepat bagi strategi penyelewengan makna (tahrif al-maʼnawi). Melalui metodologi analisis kandungan kualitatif, kajian ini terlebih dahulu membedah status āthār menurut neraca ilmu hadis, sebelum menganalisis kajian kes fenomena semasa seperti “Undang-undang Tarikan Islamik” (Islamic Law of Attraction) dan komodifikasi ayat al-shifaʼ (ayat-ayat penyembuhan). Dapatan menunjukkan bahawa platform digital membolehkan penyebaran ideologi sinkretik yang menggunakan mekanisme dekontekstualisasi, pemilihan selektif (cherry-picking) dan eisegesis untuk mencipta sebuah “Quran” palsu yang mengancam integriti akidah. Artikel ini menyumbang kepada wacana ilmiah dengan merapatkan jurang antara pengajian turath dan cabaran teologi moden, sekali gus menggariskan keperluan mendesak untuk literasi agama digital yang kritis dalam kalangan umat Islam.
Qiraat mawdu‘ah adalah bacaan al-Quran yang tidak mempunyai asal sandaran sanad ataupun palsu. Periwayatan qiraat mawdu‘ah ini dapat ditemukan dalam kitab-kitab tafsir al-Quran. Sebahagian pentafsir menukilkan riwayat qiraat mawdu‘ah serta mendatangkan pentafsiran tanpa menjelaskan status riwayat tersebut. Sebahagian pentafsir yang lain pula menolak serta mendatangkan kritikan terhadap riwayat tersebut. Artikel ini memberi fokus kepada penganalisisan kritikan sarjana terhadap riwayat qiraat mawdu‘ah serta pentafsirannya yang terdapat dalam karya-karya tafsir al-Quran. Kajian ini merupakan kajian berbentuk kualitatif yang menggunakan reka bentuk kajian kes secara kolektif. Data kajian dikumpulkan menerusi analisis dokumen terhadap kitab-kitab tafsir yang menukilkan qiraat mawdu‘ah dan kitab-kitab qiraat yang membicarakan berkenaan qiraat tersebut. Data-data ini kemudiannya dianalisis secara deskriptif dan tematik. Hasil kajian ini mendapati bahawa kritikan-kritikan para sarjana menzahirkan dua tema utama iaitu sebab pemalsuan riwayat qiraat mawdu‘ah adalah untuk mendukung aliran kefahaman akidah yang batil manakala kesan pemalsuannya membawa kepada pencemaran nama baik perawi yang dinisbahkan kepada qiraat tersebut. Implikasi kajian ini menekankan kepada semua pihak agar lebih berhati-hati apabila berinteraksi dengan riwayat-riwayat qiraat yang terdapat dalam kitab-kitab tafsir agar ketepatan maklumat dapat dicapai dan sebarang pemahaman serta tafsiran yang batil dapat dielakkan. Tambahan lagi, dicadangkan kajian-kajian berkenaan riwayat qiraat mawdu‘ah dapat diperkasa sama ada dalam karya tafsir klasik ataupun kontemporari agar kesucian periwayatan qiraat dapat terus dipelihara sehingga ke akhirnya.
يتناول هذا البحث أثر الاستطاعة الأمنية في وجوب فريضة الحج، من خلال تتبّع الموقف الفقهي من اشتراط أمن الطريق، وتحديد موقعه ضمن منظومة التكليف الشرعي، والمقاصد العليا، والتطبيق العملي. ويهدف إلى بيان ما إذا كان الأمن شرطًا لوجوب الحج أو لأدائه فقط، لا سيما في ظل التحديات المعاصرة التي تعيق الوصول إلى الأماكن المقدسة بسبب ظروف دائمة أو استثنائية. وقد اعتمد البحث المنهج التأصيلي التحليلي المقارن، باستقراء النصوص المتعلقة بشرط الاستطاعة، وتحقيق أقوال المذاهب الفقهية الأربعة، وتتبع فتاوى الحنفية في عصور الاضطراب، مع إسقاط ذلك على نوازل معاصرة تعكس تراكب التعقيد الفقهي والواقعي. وقد خلصت الدراسة إلى أنّ أمن الطريق يُعدّ شرطًا لوجوب الحج، لا لأدائه، وأن استمرار انعدامه يسقط الوجوب ابتداءً دون لزوم الإيصاء أو النيابة. كما أبرزت نتائج البحث أثر هذا الترجيح في ضبط الحكم في النوازل، خصوصًا في الحالات التي لا يُرجى معها زوال المنع، بما يُسهم في ترشيد الفتوى، وتعزيز مقاصد الشريعة في رفع الحرج ودفع الضرر وتحقيق التيسير للناس. وقد خُتمت الدراسة بنموذج تطبيقي مستمدّ من الواقع الفلسطيني، يُظهر كيف يُعدّ المنع الأمني المستمر – المفروض من الاحتلال الإسرائيلي– مانعًا حقيقيًا يحول دون تمكّن بعض الأفراد من أداء الحج، رغم توافر سائر كمنظور فقهي معتبر لإعادة تقييم التكليف الشرعي في ظل التحولات الاجتماعية » الاستطاعة الأمنية « شروط الاستطاعة، مما يبرز الحاجة إلى اعتماد مفهوم والواقعية.
Dependence on digital technology, particularly smartphones, has become a global concern and is increasingly affecting Malaysian society. Among Muslim netizens, nomophobia defined as the anxiety experienced when losing access to one’s smartphone has emerged as a pressing issue due to its implications for daily functioning and religious responsibilities. This study examines the level of nomophobia and explores the factors contributing to phone-related anxiety among Muslim netizens in Malaysia. A cross-sectional survey design was employed, with data collected through questionnaires using a purposive sampling method. Descriptive analysis, including cross-tabulation and level analysis, was conducted using SPSS version 32.0. The findings reveal that a substantial majority of respondents experienced nomophobia, with 94.12% (n = 144) reporting moderate to high levels of anxiety (47.06% moderate and 47.06% high). The primary contributors to this anxiety include fear of losing connectivity and access to information, followed by concerns about reduced convenience and difficulties in communication without a smartphone. These results underscore the central role of smartphones in the daily lives of Muslim netizens. The discomfort and anxiety associated with losing access to these devices point to a growing dependence that may affect psychological well-being and influence daily routines, including aspects related to religious engagement. Greater awareness is therefore needed regarding the behavioural and emotional risks associated with excessive reliance on digital technology. The study offers insights that may inform the Digital Education Policy, particularly in strengthening digital literacy and promoting more balanced and responsible smartphone use.
Translating Quranic imperative verses presents significant linguistic challenges, particularly when grammatical forms diverge from their intended rhetorical meanings. Literal translations risk distorting divine messages by failing to capture nuances such as al-Ibahah (permission) or al-Ihtiqar (disdain). This study analyses the translation procedures and methods employed to address these rhetorical complexities in Malay translations, with specific reference to Terjemahan Makna al-Quran al-Karim ke Bahasa Melayu (2021). Adopting a qualitative approach through document analysis, sixteen imperative verses representing distinct rhetorical types were examined. The analysis integrates Newmark’s (1988) translation methods with the procedures proposed by Vinay and Darbelnet (1995) and Veisbergs (1997). The findings indicate a strong preference for source-text-oriented strategies, with the semantic method applied in eleven of the verses analysed. Explicitation emerges as the dominant procedure, primarily through parenthetical additions, to clarify implicit rhetorical meanings. This approach suggests that translators prioritise semantic fidelity and interpretive accuracy over structural equivalence, in line with Islamic scholarly consensus on preserving the integrity of divine meaning for Malay readers.
This study examines how sacred time is discursively constructed and regulated in Islamic and Jewish canonical traditions. Rather than treating ritual calendars as fixed religious structures, the paper investigates how sacred texts actively produce temporal authority through linguistic and pragmatic mechanisms. Drawing on Speech Act Theory, cultural semiotics, and contemporary discourse analysis, the study analyzes how temporal directives in the Qur’an, Hadith, Tanakh, and Talmud function as performative acts that organize communal religious life. Through a comparative analysis of key ritual practices, including lunar month determination, daily prayer schedules, and major observances such as Ramadan and the Sabbath, the paper demonstrates how language operates as a mechanism for the institutionalization of sacred temporality. Particular attention is given to pragmatic features such as deixis, vagueness, prescriptive authority, and ritual directives, which structure how communities interpret and enact sacred time. The analysis reveals an important divergence in the discursive strategies of the two traditions. Jewish textual discourse tends to centralize temporal authority through juridical institutions and legal declarations, whereas Islamic discourse frequently frames sacred time through direct engagement with natural signs and phenomenological observation.
This study investigates the bayʿ bi-al-wafaʾ contract, a controversial legal device in Islamic jurisprudence, from its historical emergence to its application in Ottoman legal practice. The central problem addressed is whether this contract can be considered a legitimate and functional alternative to interest-based debt structures. Methodologically, the research combines textual analysis of classical fiqh works with documentary examination of Ottoman qaḍi court registers and codified law, particularly the Majalla. Through this comparative framework, the study analyzes four major juridical perspectives that classify bayʿ bi-al-wafaʾ as a valid sale (ṣaḥiḥ), defective sale (fasid), void sale (baṭil), or pledge (rahn), and further explores the “comprehensive view” (qawl jamiʿ) that treats it as a sui generis hybrid contract. The findings demonstrate that bayʿ bi-al-wafaʾ possesses distinctive parameters such as intention, profit and its method of acquisition, duration, risk of loss, public auction procedures, and protection against unfair advantage/lesion (ghabn) that differentiate it from conventional interest-bearing transactions. Ottoman court practice confirms that the contract served both as a means of securing debts and as a tool for providing credit. Despite internal contradictions in the Majalla, the research highlights its normative significance as an institutional mechanism developed within Islamic law rather than borrowed from external models. In conclusion, bayʿ bi-al-wafaʾ should not be dismissed as a mere stratagem to disguise interest but reconsidered as a dynamic, contested, yet potentially valuable instrument for contemporary interest-free financial systems. The study thus fills a gap in the literature by linking doctrinal debates, historical practice, and modern financial discourse.
Henna (Lawsonia inermis) is extensively acknowledged in traditional medicine for its dermatological advantages, especially in wound healing and skincare. It has been historically utilized in various medical traditions, including Islamic for treating skin infections, burns, and inflammatory conditions. Beyond its medicinal applications, henna has also been employed as a protective agent against environmental, such as radiation and microbial infections, highlighting its diverse therapeutic properties. This study investigates the importance of henna from both Islamic and scientific viewpoints, concentrating on three key aspects: (1) its use in treating skin disorders and pain, (2) its role in wound healing from prophetic tradition to clinical applications, and (3) its potential as a natural alternative in dermatology, supported by scientific evidence. This study use a qualitative methodology to investigate hadith in conjunction with contemporary scientific research to assess the efficacy of henna. Research demonstrates that henna has bioactive components such as hennotannic acid, flavonoids, and tannins, which possess antibacterial, antifungal, and anti-inflammatory characteristics. Clinical investigations indicate that henna-based therapies expedite wound healing, suppress bacterial proliferation, and exhibit antifungal efficacy against Candida albicans. These findings endorse the amalgamation of prophetic medicine with contemporary dermatology, underscoring henna’s potential as an adjunctive therapy for dermatological conditions and advocating for additional investigation into henna-derived pharmaceutical formulations.
The phenomenon of Alevi–Sunni mixed marriages within the Gülen Movement is examined with a focus on how social pressure, stigmatisation, and identity negotiation shape the lived experiences of couples and their families. Drawing on theories of intergroup relations, labelling, and identity management, the study situates mixed marriages within broader debates on religious boundaries, community expectations, and the social regulation of belonging. These frameworks highlight how marriage functions not merely as a personal union but as a socially embedded institution shaped by ritual norms, kinship structures, and communal perceptions of legitimacy. The research aims to analyse how couples navigate religious differences, manage visibility, and respond to mechanisms of social pressure within both marital and extended family contexts. Based on qualitative fieldwork with ten participants in Germany, the study employs semi-structured interviews and content analysis to explore patterns of spouse selection, marital harmony, conflict, and child-rearing practices. The findings reveal five major dynamics: first, tensions arise primarily from ritual practices and everyday lifestyle norms rather than doctrinal disagreements; second, extended family networks activate mechanisms of pressure, stigma, and boundary policing; third, couples employ strategies of concealment, selective disclosure, and identity blending to maintain harmony; fourth, diaspora conditions reshape status aspirations, social capital strategies, and the visibility of religious identities; and fifth, the Movement’s organisational culture influences perceptions of legitimacy, belonging, and intergroup acceptance. The study concludes that Alevi–Sunni mixed marriages within the Gülen Movement constitute a complex arena of identity negotiation, offering new insights into religious diversity, social cohesion, and the challenges of intergroup marriage in diaspora contexts.
Kitab Sabil al-Muhtadin Li Al-Tafaqquh Fi Amr Al-Din karya Syeikh Muhammad Arsyad al-Banjari (1122-1227H/1710-1812 M) merupakan antara karya fiqh Melayu klasik yang penting dalam membincangkan hukum-hakam haiwan. Kitab ini mengandungi pelbagai pengkategorian haiwan berdasarkan istilah yang lazim digunakan di Alam Melayu dan dunia Arab. Namun demikian, sebahagian istilah haiwan yang digunakan didapati kurang jelas dari segi rujukan spesies. Kajian ini bertujuan memperincikan spesies haiwan yang dibincangkan dalam Kitab Sabil al-Muhtadin, mengklasifikasikannya mengikut kategori halal dan haram, serta menganalisis istilah haiwan tersebut melalui pendekatan interdisiplin yang mengintegrasikan perspektif fiqh halal dan zoologi. Kajian ini menggunakan pendekatan kualitatif melalui kaedah dokumentasi dan analisis tekstual terhadap kandungan kitab berkenaan, serta teknik temubual secara berstruktur. Hasil kajian mendapati terdapat tiga jenis pengkategorian haiwan di dalam kitab Sabil al-Muhtadin iaitu; haiwan air, haiwan darat dan haiwan kacukan antara haiwan yang halal dan haram. Jumlah keseluruhan istilah haiwan adalah sebanyak 123 spesies. Analisis turut menunjukkan tiga bentuk penggunaan istilah haiwan, iaitu 1) istilah yang jelas maksudnya dalam bahasa Melayu, 2) istilah Arab yang disertai terjemahan atau penjelasan, serta 3) istilah yang menggunakan bahasa tempatan seperti bahasa Indonesia (Banjar) tanpa penjelasan lanjut. Kajian ini menyumbang kepada pemetaan sistematik istilah haiwan dalam fiqh Melayu klasik serta memperlihatkan kepentingan integrasi antara disiplin.
Adolescent mental health has become an urgent global concern, often associated with depression, anxiety, and psychosocial risks. This study presents the first bibliometric mapping of research on self-healing and adolescent mental health from 1975 to 2025, based on 1,836 Scopus-indexed publications. Employing bibliometric analysis and visualisation using VOSviewer software, the study identifies significant growth trends, with medicine, psychology, and nursing emerging as the dominant fields. The United States, the United Kingdom, and Australia are the most productive contributors, while King’s College London, the University of Melbourne, and Harvard Medical School lead in institutional output. Keyword co-occurrence analysis reveals ten thematic clusters, including digital interventions, resilience strategies, psychosocial risks, and cultural or stigma-related factors. Despite the field’s interdisciplinary expansion, the findings highlight persistent Western dominance and the limited inclusion of spiritual perspectives. To address this gap, the study proposes the integration of Islamic counselling principles such as tazkiyat al-nafs (self-purification), sabr (patience), tawakkul (trust in God), and rahmah (compassion) into self-healing frameworks. This integration enriches global scholarship by aligning mental health approaches with the holistic vision of a Madani society, in which well-being encompasses professional, cultural, and spiritual dimensions. In doing so, the study contributes to Islamic studies by incorporating faith-based counselling principles into the global discourse on adolescent mental health and self-healing.
This study presents a systematic literature review on the role of ignorance as a facilitating factor in enabling extremism across diverse global contexts. The issue of extremism remains a critical global concern and recent scholarship has increasingly examined non-violent roots, including cognitive and epistemic dimensions such as ignorance. Drawing on the PRISMA methodology, relevant literature published between 2020 and 2025 was identified through structured searches in the Web of Science (WoS) and Scopus databases. From an initial pool of 201 articles, 10 met the inclusion criteria for in-depth analysis. A conceptual framework was developed to map the different dimensions of ignorance ranging from deliberate to structural that intersect with ideological, cultural and political factors in fostering extremism. The study synthesises multidisciplinary perspectives to offer a nuanced understanding of ignorance not as a uniform concept but as a phenomenon with varied manifestations. Key findings highlight the need to reconceptualise ignorance as a dynamic enabler of extremism. This review concludes by recommending that future research and interventions address extremism through early identification of ignorance-related behaviours within specific sociocultural settings.
Isu tekanan dan kecelaruan kebimbangan bukanlah isu baru dalam kesihatan mental. Namun masalah ini dilihat semakin meningkat dalam kalangan masyarakat pascapandemik. Walaupun pelbagai pendekatan rawatan moden diperkenalkan, penerokaan rawatan psikospiritual Islam masih terhad dan kurang dibangunkan secara sistematik khususnya dalam bentuk intervensi terapi digital. Dari sudut psikospiritual Islam, kesejahteraan jiwa berkait rapat dengan keseimbangan hubungan manusia dengan Allah SWT, diri dan persekitaran yang menyumbang kepada sakinah al-Qalb. Justeru itu, kajian ini bertujuan untuk mengenal pasti elemen-elemen psikospiritual Islam yang sesuai untuk pembinaan Modul Terapi Digital Psikospiritual Islam (E-Ruhi) serta menganalisis sorotan literatur berkaitan pembangunan modul psikospiritual Islam dalam menangani tekanan dan kecelaruan kebimbangan. Kajian ini menggunakan pendekatan kualitatif melalui kaedah analisis kandungan terhadap sumber klasik dan kontemporari seperti kitab turath, artikel jurnal dan kajian ilmiah yang relevan. Data dianalisis menggunakan kaedah induktif, deduktif dan komparatif bagi mengenal pasti tema utama psikospiritual Islam. Hasil kajian mendapati empat elemen utama yang menjadi asas pembinaan modul ini, iaitu: (1) elemen berpaksikan al-Quran dan al-Hadith; (2) elemen maqamat wal ahwal; (3) elemen amalan zikir; dan (4) elemen psikoterapi Islam. Dapatan ini menunjukkan kesesuaian dan potensi elemen-elemen psikospiritual Islam untuk diaplikasikan dalam pembangunan modul terapi digital bagi menangani tekanan dan kecelaruan kebimbangan. Secara keseluruhannya, kajian ini menyumbang kepada pengukuhan kerangka psikospiritual Islam dalam rawatan kesihatan mental serta menyediakan asas konseptual bagi pembangunan intervensi digital Islamik (E-Ruhi) yang berteraskan nilai spiritual, bersifat holistik dan mudah diakses oleh masyarakat moden.
Mirza Mohammad Hosayn al-Farahani was a Persian literary figure renowned for his contributions to literature and Persian folklore. His distinguished travelogue, Safarnamah-i, holds significant value in offering insights into the sociological, political, and economic conditions of the Middle East, including the pandemic situation in Mecca during the early nineteenth century. This study therefore aims to examine al-Farahani’s perspective on Hajj pilgrims during their quarantine in Mecca. The experiences encountered by these pilgrims not only affected their physical well-being but also shaped their spiritual journeys amid the pandemic. This research adopts a qualitative approach by analysing the content of Safarnamah-i through Imam al-Ghazali’s Spiritual Theory (IGST). The study further emphasises spiritual values such as patience, resilience, obedience, and acceptance as guiding principles for Hajj pilgrims facing pandemic-related challenges. By applying IGST, the research highlights the significance of literary works in shaping societal identity and in offering strategies to address life’s challenges, particularly during times of crisis. In addition, the study contributes to a deeper understanding of how spiritual elements support the development of mental and spiritual resilience within society, thereby positioning literature as a medium for self-reflection. It is hoped that future research will further explore the interaction between literature and spirituality in other Middle Eastern societies, particularly in relation to community experiences during crises such as pandemics.
The study traces the arguments about God’s existence by Medieval Islamic philosopher and theologian Abu Hamid al-Ghazali (1058-1111), their philosophical foundations, and creates a unique link with contemporary discourses on philosophy of religion and philosophy of science. This reassessment is situated in classical kalam metaphysics and contemporary analytic philosophy of religion, especially debates on contingency, the Principle of Sufficient Reason, and fine-tuning in cosmology. The problem this study addresses is whether classical kalam arguments can still provide a coherent framework within modern scientific and philosophical debates on cosmology and design. Despite renewed interest in the kalam cosmological argument and fine-tuning reasoning, it remains unclear how al-Ghazali’s synthesis of reason and revelation can be reconstructed in terms that engage current naturalistic explanations, including multiverse proposals and causal indeterminacy. This study addresses the philosophical and theological challenge of reconciling classical Islamic thought with modern debates on cosmology, causality, and design, situating al-Ghazali within both medieval and contemporary frameworks. He criticized certain aspects of Aristotelian and Neo-Platonist philosophy and challenged the rationalistic paradigms of his era. His arguments for God’s existence are mainly in two propositions: the cosmological argument and the teleological argument. The objective of this research is to critically examine the logical structure of al-Ghazali’s cosmological and teleological arguments and to evaluate their resonance in modern philosophy of religion and science. Specifically, it asks whether his arguments can be reformulated with contemporary logical clarity while retaining their original theological commitments. Methodologically, the study employs qualitative textual analysis of al-Ghazali’s primary works alongside comparative engagement with modern philosophical and scientific perspectives. It also explores the contemporary philosophical implications of his arguments, specifically discussions about cosmology, fine-tuning, and theism versus atheism discourses. By reanalyzing his works such as The Incoherence of the Philosophers and The Revival of the Religious Sciences in modern philosophical context and scientific discourse, the study highlights the continuing relevance of al-Ghazali’s thought in the ongoing discourses about God’s existence and non-existence. The analysis reconstructs the premises and inferential steps of both arguments and then evaluates them against representative contemporary objections in philosophy of science and cosmology. The findings reveal that al-Ghazali’s synthesis of reason and revelation not only anticipates aspects of the modern kalam cosmological argument but also offers a constructive response to naturalistic and atheistic critiques. Results indicate that his contingency-based reasoning aligns closely with modal formulations of the cosmological argument, while his design reasoning supports a restrained, cosmological teleology compatible with fine-tuning discussions rather than biological Intelligent Design claims. Accordingly, al-Ghazali emerges not merely as a historical critic of the falasifa but as a constructive interlocutor for twenty-first-century debates on the rationality of theism at the intersection of theology, philosophy, and contemporary science.
فقد كانت مسألة الجبر واالختيار لها عالقة بمشكلة القضاء والقدر. وهي من المسائل التي كثر فيها النقاش والجدل في مختلف العصور لما لها من عالقة بين العبد وربه. ثم اشتد الجدل في العالم اإلسالمي حتى تشكلت من ذلك فرق. ثم ظهرت في العصر الحديث تيارات فكرية تناقش من جديد هذه القضية تحت اسم الحرية االنسانية. فهذه الدراسة هي محاولة إلظهار رأي أهل السنة من األشعرية والماتريدية في هذه القضية وهو رأي الذي تمسك به السواد األعظم من األمة اإلسالمية. وقد استخدمت هذه الدراسة المنهج التحليلي والمنهج النقدي إلى جانب المنهج المقارن. وقد توصلت الدراسة إلى أن رأي أهل السنة كانت منسجمة مع الكتاب والسنة وموافق مع استدالل العقل بخالف رأي المعتزلة الذي ال يستقيم مع النص ألنهم ينظرون في القضية من جانبها اإلنساني فقط. وهذه الدراسة مهم لفهم التيارات الفكرية الحديثة في تناولهم لحرية اإلنسانية.
