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fabric of the Islamic tradition, this essay is not descriptive, but aspirational in the sense that I seek to persuade readers of the desirability of specific understandings of the meaning of Shariʿah and the relationship between Islamic law and ethics. I am here motivated by two considerations. As a

In: Journal of Islamic Ethics

main text; who the author was, what motivated the author to start his work, what form his writing would take, and how he would tackle the task he had set for himself in writing his work. In other words, such a foreword was traditionally intended to clarify four main questions: who, what, why, and how

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)

. 16 In Ancient Near Eastern Texts Pritchard translates the term ʾuḫryt as “further [life]”, 17 also the Akkadian phrase ana aḫrat ūmē 18 (lit. ‘in the back of days’, cf. Engl. idiom. ‘at the end of the day’) has been invoked as a cognate of the OT expression. Combining the material of

In: The Semantics of Qurʾanic Language: al-Āḫira
Author: Gregor Schoeler

) who no longer found satisfaction in the religion of their ancestors, rejected polytheism, promoted an ethical standard of living, and performed religious practices. Muhammad, who, according to Muslim tradition, was a polytheist in his youth, was apparently close to this religious movement prior to his

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)
Author: Aiyub Palmer

5.1 Introduction Thus far, we have shown how al-Tirmidhī’s concept of sainthood did not appear out of a vacuum, nor was it on the fringe of the Islamic mystical tradition. Important social and political factors were at play in motivating al-Tirmidhī to propose a new approach to Islamic sainthood

In: Sainthood and Authority in Early Islam: Al-Ḥakīm al-Tirmidhī’s Theory of wilāya and the Reenvisioning of the Sunnī Caliphate

early Muslims who first developed the new Islamic sciences were by no means living in comfortable isolation in the Arabian Peninsula. Just thirty years after the Prophet’s death, the Muslims found themselves at the helm of a vast cosmopolitan empire that stretched from western Libya to the eastern

In: Ibn Taymiyya on Reason and Revelation

alms. Thus, in these early stages of Islamic developments in education, the pursuit of learning was motivated by a moral imperative to fulfill one’s duties as a member of the Muslim faith, as opposed to merely learning for the sake of knowledge. 19 In studying developments in Islamic education, one

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)
Author: Aiyub Palmer

the moral and spiritual welfare of his students as well as those who came to hear him lecture. One book that indicates this aspect of his life and teaching is Al-munājāt 93 , a series of prayers and supplications that express the dire helplessness of the servant who seeks God. 94 Also written

In: Sainthood and Authority in Early Islam: Al-Ḥakīm al-Tirmidhī’s Theory of wilāya and the Reenvisioning of the Sunnī Caliphate

and godly behavior in the individual, its scope is broadened to incorporate various so-called secular disciplines, both literary and scientific, since it aims to develop fully integrated personalities that are grounded in the virtues of Islam within the community. This religiously motivated and, to a

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)
Author: Etan Kohlberg

1 Introduction Students of Imāmī Shiʿism have long noticed the central place which taqiyya in its various forms occupies in the life and thought of Shiʿis. Some scholars have explained this phenomenon by referring to the position of the Shiʿis as a minority within the surrounding Sunni

In: In Praise of the Few. Studies in Shiʿi Thought and History