Journal of Islamic Thought and Civilization
The Journal of Islamic Thought and Civilization (JITC) is a peer-reviewed, bi-annual HEC recognized journal. JITC presents a trailblazing platform to Islamic scholars and social scientists for the publication of their research articles.
Department of Islamic Thought and Civilization, School of Social Sciences and Humanities, University of Management and Technology, Lahore, Pakistan
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The Influence of Modernity on Matn Criticism: A Comparative Study of Traditionist and Reformist Approaches in Ibn Hajar’s Fath al-Bari and Rashid Rida’s Majallat al-Manar on Hadīths of Natural Phenomena
This study examines the influence of modernity on matn (Hadīth text) criticism through a comparative analysis of traditionist and reformist approaches to selected Hadīths concerning natural phenomena. It focuses on the reformist engagement of Rashid Rida (d. 1935) in Majallat al-Manar (The Lighthouse Journal), and contrasts it with the traditionist methodology exemplified by Ibn Hajar al-ʿAsqalani’s (d. 1449) Fath al-Bari (Victory of the Creator). The article analyzes how Rida revisits established principles of matn criticism when engaging with Hadīths that intersect with modern scientific sensibilities, while Ibn Hajar’s commentary illustrates the classical traditionist framework for evaluating matn coherence. The study selects two widely discussed reports—the Hadīth of the fly and its immersion in drink, and the Hadīth of the sun prostrating beneath God’s Throne—as case studies. These reports are chosen on the basis that their isnad (chain of transmission) is generally deemed sound within the traditionist framework, thereby allowing the analysis to concentrate primarily on matn evaluation rather than transmission criticism. Through close textual analysis, the article demonstrates that reformist matn criticism tends to prioritize rational coherence and empirical plausibility, whereas traditionist scholarship emphasizes reconciliation (jamʿ), contextualization, and interpretive restraint, often favoring face-value readings and limited taʾwīl. The article argues that modernity introduced an epistemological reconfiguration within Hadīth criticism, prompting divergent evaluative criteria rather than a rejection of the tradition itself. By foregrounding matn-centered analysis, this study contributes to contemporary scholarship by clarifying how shifting epistemic assumptions shape distinct paradigms of Hadīth interpretation.
Copyright (c) 2026 Ahmad Abdur Rahman Al-Imam https://creativecommons.org/licenses/by/4.0
Deconstructing Eurocentric Narratives: A Critical Analysis of Civilization through the Works of Guizot, Gobineau, and Buckle
This article critically analyzes the Eurocentric conception of civilization through the canonical writings of three major Western historians; François Guizot, Arthur de Gobineau, and Henry Thomas Buckle, proposing a deconstructive analysis through the lens of broader historical and cultural perspectives. By employing the critical textual analysis informed by the deconstructive approaches, the study explores the development of Eurocentric frameworks of civilization to reveal how the underlying cultural, racial and teleological assumptions played a key role in shaping the understanding of three influential European historians. Starting with Guizot’s focus on teleological framework, Gobineau’s racial determinism, and Buckle’s enviromental determinism, the paper critically deconstructs the generalizations and inherent precincts of their civilizational frameworks. The paper challenges the idea that European civilization stands as the exclusive model of human progress, highlighting how these theorists overlook the intricate interactions of social, cultural, and economic forces that contribute to the development of civilizations. Through a detailed comparative and textual analysis, the article discursively explores how the teleological model of Guizot, the racial hierarchic model of Gobineau, and the environmental determinism framework of Buckle conceptualizes the term civilization as a sole achievement of the European endeavors while neglecting the contributions of the non-European societies, thus legitimizing the world order based on hierarchies. With these findings, the study contributes to historical literature by exposing the ideological basis of Eurocentric historiography of the 19th century.
Copyright (c) 2026 Shahzada Rahim Abbas https://creativecommons.org/licenses/by/4.0
The Book ʿUyūn al-Tawārīkh (Choice Accounts of History) by Ibn al-Sābīʾ: Valuable Insights into the Early Seljuq Period
Muhammad ibn Hīlāl Ibn al-Sābīʾ was a prominent historian and administrative figure of the Abbasid Period. He authored several works chronicling major events of that era, with his most notable book being ʿUyūn al-Tawārīkh, which is recognised as a vital historical source in Islamic history. Despite the loss of much of its original content, this work provides invaluable insights into key events of the Abbasid Caliphate that are not documented elsewhere. Although considerable portions of the text are missing, its contents have survived through citations in the writings of later historians, particularly from the 7th and 8th centuries Hijri. This study seeks to shed light on the remnants of ʿUyūn al-Tawārīkh by examining later works that referenced it. The investigation encompassed all known sources that specifically cited this work to collect pertinent data. It highlights the book's spatial and temporal context, the sources the author used for data collection, and the key events emphasised in the text. A primary finding of this study is the identification of 42 references to this book in later works, each of which mentions specific events that contribute to our understanding of the early Seljuq Period and the relationship between the Seljuq and Abbasid Caliphates. This analysis represents the first comprehensive census of the remnants of ʿUyūn al-Tawārīkh.
Copyright (c) 2026 Issam Okleh, Nagwa Zouair, Mahran Al Zoubi, Ahmed Ameen https://creativecommons.org/licenses/by/4.0
Scriptural Precision in the Malay World: Reforming the Jawi Vowel System for Qur’ānic Integrity Using the Nuqtah al-I’jām Method
Jawi has long served as a principal script for transmitting Islamic knowledge and preserving Malay intellectual heritage. Yet in contemporary Malay, especially with the increasing presence of English loanwords, a persistent orthographic weakness has become more apparent: the absence of a dedicated representation for the é-taling vowel. In current usage, this vowel is typically rendered with the ya (ي) character, which is also used to represent the vowel /i/. When vowel diacritics are omitted, as is common in print and digital contexts, this overlap creates phonetic ambiguity and results in frequent misreadings (e.g., televisyen read as tilivisyen). Such ambiguity is particularly problematic in Qur’ānic literacy and religious instruction, where accurate pronunciation is vital for conveying meaning. This study analysed 70 Malay words containing the é-taling sound, selected through a structured review of entries in Kamus Dewan (4th ed.). Through qualitative inductive analysis combined with comparative orthographic examination, the study revealed systematic patterns of confusion between the é-taling and /i/ vowel sounds in Jawi spelling. Drawing on the historical precedent of Jawi character expansion using the Nuqtah al-Iʿjām method, the study proposes a new character derived from the ya base to represent the é-taling vowel distinctly. This reform offers a practical solution to improve spelling precision, reduce mispronunciation, and support the continued relevance of Jawi in modern Malay usage and Qur’ānic education.
Copyright (c) 2026 Mohd Hisyam Abdul Rahim, Muhamad Syazwan Faid, Mohd Yakub Zulkifli Mohd Yusoff https://creativecommons.org/licenses/by/4.0
Interpretation and Cultural Implementation of the Qur’ānic Jilbāb Verses: A Living Qur’ān Study in Pesantren
The current study aimed to explore how Qur’ānic interpretations of veiling are transformed into institutional rules and embodied disciplinary practices within an Indonesian pesantren. Focusing on the jilbāb sharʿī as a regulated form of dress defined through requirements of length, looseness, fabric thickness, and bodily coverage, the study argued that veiling in pesantren is not simply a matter of individual piety or direct textual obedience, rather it is shaped by the interaction between Qur’ānic interpretation, Hadith authority, and institutional regulation. The study drew on three months of ethnographic fieldwork in a female pesantren in Central Java. Data was collected through participant observation, in-depth interviews with 52 participants (santriwati, teachers, and female supervisors), and analysis of institutional documents. The analysis examined how Q.S. al-Aḥzāb (33):59 and Q.S. al-Nūr (24):31 are interpreted in largely literal ways and translated into detailed dress codes that organize everyday religious life. Using the theoretical perspectives of Judith Butler, Saba Mahmood, and Pierre Bourdieu, this study showed that adherence to the jilbāb sharʿī serves multiple functions. It operates both as a practice of ethical self-formation and a source of symbolic value within the pesantren’s moral hierarchy. Ethnographic findings further revealed that santriwati respond to these regulations in diverse ways, ranging from deep internalization to strategic compliance. The study concluded that the jilbāb sharʿī is best understood as a negotiated and institutionally shaped religious practice rather than a fixed Islamic symbol.
Copyright (c) 2026 Ana Rahmawati, Darnoto, Nursodik, Ahmad Zaenuri, M. Mukhsin Jamil, Akhmad Arif Junaidi https://creativecommons.org/licenses/by/4.0
The Concept of the Arab-Islamic Mind and the Modernization of Islamic Thought
This article comprehensively analyzes the critical challenges facing the Islamic world, focusing on ignorance, poverty, and disunity. It posits that ignorance perpetuates poverty, fostering extremism and obstructing socio-economic progress. The piece highlights the vital role of education and intellectual reform in breaking this cycle, asserting that limited access to quality education impedes meaningful societal contributions. It also explores the spiritual dimensions, suggesting a deviation from divine principles. The discussion delves into the historical and intellectual roots of the “Arab-Islamic mind,” a concept critiqued by scholars like Mohammad Arkoun and Mohammad Abid al-Jabri. These thinkers advocate for a transformative approach, integrating modern scientific methodologies and broader interpretations of Islamic teachings to address contemporary issues. The article frames this within the context of colonialism, which disrupted traditional frameworks, and the Nahda movement's unfulfilled goals. A significant portion addresses linguistic and epistemological crises, noting that the decline of classical Arabic and the rise of foreign languages in education have severed ties to Islamic heritage, leading to intellectual stagnation. The article concludes by advocating for a unified system that harmonizes Islamic principles with modern knowledge, stressing the need for collective efforts in education, language, and critical engagement with tradition to revitalize the Islamic world and foster unity and progress.
Copyright (c) 2026 Yesdaulet Yergeldi, Kudaiberdi Bagasharov, Murat Smagulov https://creativecommons.org/licenses/by/4.0
Religious Traditions and Cultural Integration: Pathways to Harmonization and the Promotion of Moderation in Contemporary Muslim Societies
To encourage harmony and moderation in modern Muslim countries, this study aimed to investigate how religious traditions support cultural integration. The main research questions looked into how Muslim communities' religious traditions support cultural integration and how they can encourage religious moderation in the face of modernity's problems. Using a case study methodology and a qualitative research design, the study examined Muslim communities in culturally diverse nations, such as Indonesia and Malaysia. The primary data sources were derived from direct observation of Muslim communities in culturally diverse countries, such as Indonesia and Malaysia. A purposive sampling method was used to select Muslim communities with significant cultural diversity. Data analysis was conducted through thematic analysis procedures to identify patterns of interaction between local cultural aspects and religious traditions. The study's main conclusions showed that religious customs can significantly improve social cohesiveness and reduce conflict likelihood when modified to reflect local cultural norms. Through an inclusive framework that prioritizes universal Islamic values, for instance justice, tolerance, and human dignity, these traditions serve as vital tools for advancing religious moderation. By combining sociological and theological viewpoints, this study added to the body of knowledge by thoroughly examining the relationship between religious and cultural dynamics. To promote moderation in Muslim countries, the study also suggested a paradigm for the culturally sensitive application of religious customs.
Copyright (c) 2026 Dedi Supriadi, Anwar Sanusi, Reslawati Reslawati, Dede Burhanudin, Masmedia Pinem https://creativecommons.org/licenses/by/4.0
Reconceptualizing Poor Leadership Through Islamic Lens: Conceptual Analysis, Pathogenesis and Systemic Consequences in the Qur’ān
Academic discourse on leadership has traditionally focused on good leadership, while insufficient attention has been paid to poor leadership, particularly within Islamic academic frameworks. This neglect is problematic given the correlation between poor leadership and systemic governance failures, societal fragmentation, and institutional corruption. The present study addresses this gap by developing a theologically grounded Islamic conceptualization of bad leadership, employing qualitative, literature-based analysis. It integrates thematic analysis of Qurʾānic verses on leadership failures (e.g., ẓulm [oppression], kibr [arrogance], khiyānah [betrayal of trust]) and classical exegeses (Tafsīr Mustafa Khattab, Ibn Kathīr, Fī Ẓilāl al-Qurʾān). Additionally, it situates itself within contemporary Islamic scholarship and Western leadership theories (e.g., Lipman-Blumen, Kellerman) for comparative critique. The findings demonstrate that poor leadership in the Qurʾān is characterized by ẓulm (oppression), kibr (arrogance), and khiyānat al-amānah (betrayal of trust), as well as a rejection of shūrā (consultation) and divine accountability. The origins of bad leadership according to the Qurʾān include theological factors, psychological aspects, and moral-systemic issues. Poor leadership from an Islamic perspective affects individuals socially, spiritually, and institutionally. This study offers a systematic Islamic model to diagnose and mitigate bad leadership, bridging theological ethics with organizational practice. It provides faith-based tools for identifying and addressing bad leadership origins while proposing an integrative model that connects Islamic ethical theology with contemporary organizational leadership practice. The framework offers potential applications in leadership development, organizational ethics, and institutional reform within Muslim communities and beyond.
Copyright (c) 2026 Mohamed Bile Hashi, Ahmed-Nor Mohamed Abdi https://creativecommons.org/licenses/by/4.0
Exploring the Impact on Islamic Financial Literacy: A Moderating Model Using a Structural Equation Modelling Approach
This study examined the factors influencing Intention (IT) toward Islamic financial literacy by integrating three theories. Theory of Planned Behaviour (TPB) involves several constructs including Attitude (ATT), Subjective Norm (SN), and Perceived Behavioural Control (PBC). Social Learning Theory (SLT) comprises the construct including Observational Knowledge (OK); and Goal Setting Theory (GST) contains the construct including Goal Commitment(GC). This study employs a quantitative approach, using a cross-sectional survey and random sampling to select respondents. Accordingly, 379 respondents from a Malaysian public university were gathered at the end of the study. The construct was analysed using Partial Least Squares Structural Equation Modelling (PLS-SEM) through SMARTPLS4. The findings of this study revealed that ATT (β = 0.112, p = 0.039), SN (β = 0.144, p = 0.027), PBC (β = 0.278, p < 0.001), and OK (β = 0.124, p = 0.009) significantly influenced students’ IT toward Islamic financial literacy. Additionally, GC moderated the relationship between SN and IT (β = 0.140, p = 0.029). Furthermore, the model explained 60.6% variance when R-squared indicates the value of 0.606, with SRMR being 0.072, and achieved a satisfactory model fit. This study’s finding encourages promoting Islamic financial literacy through educational programmes, social observation, and motivational strategies. Overall, future research should explore SLT or GST as a whole to strengthen Islamic financial literacy.
Copyright (c) 2026 Siti Noraisyah binti Norizan, Nashirah Abu Bakar https://creativecommons.org/licenses/by/4.0
Tracing the Intellectual Connections of Shadhili Sufi Order Associated with Sheikh Yusuf al-Jawi from Indonesia to Africa in the 17th Century
Sheikh Yusuf al-Jawi who was known as Sheikh Yusuf al-Makassari was a scholar of Shadhili Sufi order who lived in the 17th century during the rule of Sultan Ageng Tirtayasa in the Sultanate of Banten. He is recognized not only as a local religious figure but also as a key actor internasional with Islamic intellectual connections linking Southeast Asia, the Middle East, and Afrika. The intellectual connections of Sheikh were frequently mentioned by scholars who lived during the period, especially in relation to his scholarly sanad and the transmission of Shadhili sufi teachings that he introduced and developed. Therefore, this study aims to explore and analyze how the intellectual connections developed across the ocean from Indonesia to Africa. The research employs a literature-based method using a historical-philological approach to primary and secondary sources (references), particularly manuscripts and works written by scholars contemporary with Sheikh Yusuf that document his intellectual and spiritual activities. Among the main sources analyzed are Tsabat al-Shuffuri and Musamarat al-Zharif. The results showed that Sheikh Yusuf successfully established Shadhili order intellectual connections from Indonesia to Middle East and Africa. This was supported by numerous records written by contemporary scholars such as Tsabat al-Shuffuri and Musamarat al-Zharif that recorded the intellectual connections. This study highlights the significant role of Sheikh Yusuf in International Islamic intellectual connections during the 17th century, and contributes to broader discussions on Islamic intellectual history and internasional sufi networks.
Copyright (c) 2026 Dzulkifli Hadi Imawan https://creativecommons.org/licenses/by/4.0
Reading Nature as Revelation: A Sufi-Based Ecotheological Interpretation of the Qur’ān in the Context of Global Ecological Crisis
This article offers a Sufi-based ecotheological interpretation of the Qur’ān by positioning nature (al-‘ālam) as a living revelation (āyah kauniyyah) and a manifestation (tajallī) of God. In light of the global ecological crisis, this study reframes the human-nature relationship through a sufi hermeneutic. Drawing on the cosmology of Ibn ‘Arabi and the metaphysical critique of Seyyed Hossein Nasr, it argues that nature functions as a mirror through which God reveals Himself. Thus, environmental destruction becomes not only ecological damage, but a rupture in spiritual awareness and Divine connection. Using qualitative library research, this study employs thematic Qur’ānic exegesis (tafsīr maudhū‘ī) supported by Sufi hermeneutics. It interprets selected āyāt not merely through ethical or scientific lenses, but symbolically, emphasizing their spiritual dimensions. The dual identity of the human as ‘abd (servant) and khalīfah (vicegerent) is explored to show that ecological responsibility is rooted in both ethical duty and ontological design. This approach contributes a novel perspective in Islamic environmental thought by highlighting ecology as a spiritual path toward ma‘rifah (gnosis). It presents ecological awareness not just as stewardship, but as a form of worship and remembrance. The article concludes that a Sufi interpretation approach can offer a transformative vision for restoring sacred relations between God, humanity, and nature.
Copyright (c) 2026 M. Nawa Syarif Fajar Sakti, Muhammad Nur Afwan, Bagus Haziratul Qudsiyah, Nur Hidayaturrohmah, Khoirul Anwar, Fina Lailatul Masruroh, Muhammad Taufiqurrahman, Muhamad Maulana https://creativecommons.org/licenses/by/4.0
Artificial Reasoning and Islamic Law: Mapping LLM Capabilities Across Juristic Ranks and Reasoning Frameworks
The growing use of Artificial Intelligence (AI) in religious inquiry raises a question about how these systems can contribute to Islamic legal reasoning. The current study aimed to examine whether Large Language Models (LLMs) can approximate the forms of analysis that Islamic jurisprudence expects from its practitioners. Islamic legal tradition has identified ranks of competence, from the independent mujtahid to the mufti and to the muqallid, each with expectations in terms of language, evidence, and judgment. The study assessed LLM performance in relation to these expectations by examining their training data, reasoning patterns, and results of empirical evaluations. Recent models show improved results on structured and rule-based tasks, such as inheritance calculations, where fine-tuning and retrieval-augmented methods improve accuracy and reduce hallucination rates. They can classify concepts, organize texts, and reproduce deductive patterns found in juristic writings. These strengths support LLMs as juristic research tools. Important limitations remain. LLMs cannot judge the strength of evidence, reconcile competing juristic views, or distinguish between equivocal and unequivocal proofs. They treat textual inputs without considering evidentiary hierarchy and therefore lack calibration for the assessment of proofs. Most critically, they cannot access what this study calls the passive contextual element in juristic reasoning that relies on awareness of intention, social custom, social conditions, and consequences of a ruling, none of which LLMs can reliably infer or evaluate. The study concluded that LLMs hold an intermediate position. They assist juristic research through retrieval, organization, and structured reasoning, yet they cannot assume the epistemic or ethical responsibilities that shape Islamic legal judgment.
Copyright (c) 2026 Abdullah Omran, Said Hassan , Wesam M. Hassan https://creativecommons.org/licenses/by/4.0
Rethinking Islamic Finance: Toward A Hybrid Model
This paper critically reexamines the foundational approaches in the development of Islamic finance by exploring the evolution from idealist to pragmatic and liberal paradigms, and proposes a hybrid model that synthesizes ethical imperatives with economic practicality. The study begins by evaluating the idealist approach, which emphasizes profit-and-loss sharing (PLS) as an Islamic alternative to conventional finance, yet faces challenges in practical implementation. It then explores the pragmatic approach, which adapts classical jurisprudence to modern realities, often relying on debt-based instruments while seeking legitimacy through legal stratagems. The liberal approach, in contrast, interprets riba within a modern context and promotes the integration of Islamic values into existing financial structures without the need for separate institutions. A central contribution of this paper is the elaboration of a hybrid model that balances the maqasid al-Sharī‘ah (objectives of Islamic law) with operational and ethical considerations, supported by examples such as cash waqf linked sukuk, green sukuk (Islamic bonds), musharakah mutanaqisah (diminishing partnership) and takaful (Islamic insurance) cooperative model. This study highlights the necessity of institutional innovation, regulatory flexibility, and contextual interpretation to advance the global relevance and sustainability of Islamic finance. The paper concludes that the hybrid model offers a viable path forward, providing a nuanced framework that reconciles form with substance, tradition with innovation, and Sharī‘ah compliance with socio-economic impact.
Copyright (c) 2026 Yudi Ahmad Faisal https://creativecommons.org/licenses/by/4.0
Decolonization of Mining based on Qur’ānic Worldview: A Study of QS 9:34 and Mining Law in Indonesia Using Maqāṣid Sharī’ah
This study examines the decolonization of Indonesia’s mining sector, highlighting how colonial structural legacies, particularly legal frameworks, have fostered the emergence of a new elite that replicates colonial power dynamics, thereby concentrating resource benefits among a select few rather than promoting collective welfare. The introduction of Government Regulation No. 25 of 2024, which grants priority rights to religious organizations for mining management, parallels the context of QS al-Taubah (9): 34, which critiques Jewish and Christian religious leaders for hoarding wealth to the detriment of communal benefit. This article employs Jasser Auda’s maqāṣid al-sharī‘ah framework to explore the Qur’ānic worldview of QS 9:34, and evalutes Indonesia’s mining laws through six principles: Qur’ānic cognition, comprehensiveness, wholeness, openness, multidimensionality, and purposefulness. This article argues that QS 9:34 emphasizes the use of wealth for the public good rather than for individual or sectarian interests. In a postcolonial state, natural resource governance must prioritize public welfare and prevent monopolization by a small group. However, Government Regulation No. 25 of 2024 has sparked controversy due to its conflict with the Mineral and Coal Mining Law. Without equitable and transparent oversight, this policy risks harming communities and contravening the Qur’ānic worldview of justice in resource management. Consequently, the study argues that postcolonial Indonesia remains unprepared for true decolonization, as certain groups perpetuate colonial-like exploitation under various pretexts, including religious ones. Thus, on this basis, the article advocates the necessity of legal reform.
Copyright (c) 2026 Baeti Rohman https://creativecommons.org/licenses/by/4.0
Extent of Commitment to Religious Tolerance and Acceptance of Others in Islamic Shariah and Omani Law: A Comparative Study with International Charters
Freedom of belief and the acceptance of others are issues that attract widespread attention locally and internationally, as well as from civil society. What is the position of Islam on freedom of belief and the acceptance of others? Taking Oman as a model of Islamic countries, to what extent does the Omani law align with the human right to freedom of religion? What is the stance of Islam and Omani law on apostasy and blasphemy? The evidence and texts related were clarified, analyzed, and compared with international charters. The study concluded that Omani law places a high value on freedom of belief and makes it a constitutional principle, imposing a criminal penalty for its violation. Religious tolerance reached its peak in Oman with the establishment of places of worship for all religious beliefs, including Hinduism. Additionally, Islamic law, since the time of the Prophet Muhammad (PBUH), has recognized freedom of belief and the practice of rituals to the extent that Christians were allowed to perform their rituals in a mosque. Therefore, Omani laws and Islamic laws adhere to international standards on freedom of belief and do not impose a penalty for apostasy. The study recommended amending Omani law to make the penalty for blasphemy including all religions and all places of worship, not just the Abrahamic religions and their respective places of worship.
Copyright (c) 2026 Mohamed Bendari https://creativecommons.org/licenses/by/4.0
An Analytical Study of the Electoral Performance of Pakistan’s Religious Political Parties in the General Election of 2024
This study presents an analytical review of the electoral performance (EP) of religious political parties (RPPs) in Pakistan's 2024 general elections (GE). Despite a strong ideological background, prominent religious parties such as Jamaat-e-Islami (JI), Jamiat Ulema-e-Islam (JUI), Tehreek-e-Labbaik Pakistan (TLP), and Jamiat Ulema-e-Pakistan (JUP) were unable to demonstrate effective national-level EP in this election. Only JUI and Majlis Wahdat-e-Muslimeen (MWM) managed to secure five seats. The study was conducted using a mixed methods approach, based on official electoral results, party manifestos, media reports, and scholarly analyses. According to the research, the reasons for the poor EP of religious parties include lack of unity among them, outdated and ineffective narratives, limited financial resources, weak electoral campaigns, and a declining trend of voting on religious grounds among voters. Furthermore, electoral fraud, political instability, administrative weaknesses, and media restrictions also impacted their performance. The findings indicate that unless religious parties implement fundamental reforms in their narratives, electoral strategies, and organizational coordination, they will gradually become ineffective in Pakistan's evolving democratic landscape. In this context, it is essential for them to focus on public issues and align with contemporary political requirements to regain public trust.
Copyright (c) 2026 Muhammad Umeir Aslam, Mohamad Zaidi bin Abdul Rahman, Raja Hisyamudin bin Raja Sulong https://creativecommons.org/licenses/by/4.0
Individuated-Basis for Rights: Tahaian Offer for the Enhancement of the Human Rights Concept
To foster human progress and freedom, human rights are proclaimed as universal standards for all. However, in practice, the partiality of human rights enforcement raises many questions about its philosophical foundations. In the Muslim world, amidst many progressive thinkers’ efforts to solve the problem of Islam’s compatibility with human rights, Taha Abdurrahman’s thought on modernity, ethics, and the self offers a new perspective in the discourse on human rights. By applying qualitative analysis, this research aimed to explore Taha Abdurrahman’s critique of human rights elaborated through his overall ideas, comparing it with Axel Honneth’s social conditions of rights. Departing from the traditional issue of the relationship between rights and obligations, Taha’s new concept of human offers significant consideration of the subjective internal role in human rights. This study argued that according to Taha’s viewpoint, for human rights to function properly, they must be built upon subjective conditions. This idea corresponds to Axel Honneth’s social context for rights. Thus, Tahaian human rights draw the context inward, nurturing a self-regulative quality that enables recognitive action. This idea could become a solid basis to address the challenges posed by akrasia (weakness of will), such as those found in drug abuse and suicide. The strengthening of self-regulative power could become an important part of a human-rights-based policy to address these issues.
Copyright (c) 2026 Kurniawan Dwi Saputra, Agus Himmawan Utomo https://creativecommons.org/licenses/by/4.0
Religious Tourism and Sustainable Economic Development: Examining the Nexus through the Case of Gurdwara Darbar Sahib, Pakistan
Religious tourism has emerged as a vital driver of socio-economic development, cultural preservation, and sustainable growth in many regions. Among its diverse forms, Gurdwara Darbar Sahib at Kartarpur, one of Sikhs' holiest places globally, has evolved as a popular religious tourism destination in Pakistan. This study investigated the complex impact of Gurdwara Darbar Sahib-related religious tourism on the region's long-term economic prosperity. Using qualitative interviews with local stakeholders, such as business owners, community leaders, and pilgrims, as well as policy analysis, the study investigated how pilgrimage-driven tourism contributes to job creation, infrastructure development, and cross-border cultural exchange. The study also sought to identify challenges, such as seasonality, limited local capacity, and geopolitical constraints that impact long-term sustainability. The findings contribute to a deeper understanding of how well-managed religious heritage sites can serve as catalysts for inclusive development, cultural diplomacy, and regional economic revitalization, sustainable development, and cultural resilience in contemporary tourism landscapes.
Copyright (c) 2026 Neelam Bano, Zubair Arshad, Maria Imtiaz, Namra Amjad Ali https://creativecommons.org/licenses/by/4.0
Spiritual Governance and Ethical Politics: Reconstructing Islamic Political Thought in the Works of Bediuzzaman Said Nursi
The ethical crisis in contemporary politics—characterized by systemic corruption, moral disintegration, and the instrumentalization of power—demands the exploration of alternative models of governance grounded in spiritual and ethical values. This study aimed to reconstruct key Islamic political principles from the thought of Bediuzzaman Said Nursi to formulate a comprehensive framework of ethical-spiritual governance. Utilizing a qualitative library research method, the study applied hermeneutic-philosophical and content analysis approaches to Nursi’s seminal works, particularly the Risale-i Nur and his epistles, supplemented by contemporary academic literature on his political philosophy. The findings identified six central principles in Nursi’s political thought: (1) tawḥīd as the metaphysical and ethical foundation of governance, (2) amānah as a moral responsibility in leadership, (3) justice and maslaḥah as the guiding objectives of public policy, (4) shūrā (consultation) as a participatory political mechanism, (5) anti-corruption ethics grounded in zuhd (asceticism toward power), and (6) prophetic leadership based on tazkiyah (spiritual purification). These principles collectively form a normative structure for governance that emphasizes divine consciousness, moral accountability, and inclusive civic participation. This ethical-spiritual governance model, rooted in Nursi’s thought, offers a critical and constructive alternative to secular and technocratic paradigms—particularly in the context of Muslim-majority nations, such as Indonesia. By reintroducing spirituality into political ethics, this study contributed to the advancement of Islamic political theory and offered actionable insights for reforming governance towards justice, transparency, and public service.
Copyright (c) 2026 Nabila Huringiin, Muhamad Fajar Pramono, Moh. Isom Mudin, Achmad Reza Hutama Al Faruqi https://creativecommons.org/licenses/by/4.0
Exploring Conflict Resolution Technology in Islamic Perspective: Lessons from the Prophet Muhammad (PBUH) for Practising Peace
The persistently high conflict index in numerous Muslim-majority nations necessitates resolution frameworks rooted deeply in indigenous Islamic values. This research investigates the specific "conflict resolution technology" pioneered by Prophet Muhammad (PBUH), who successfully navigated complex socio-political tensions. It presents his methodology as a viable, contextual, and religiously aligned alternative to contemporary secular models. Employing a qualitative literature study, data were synthesized from primary classical sīrah texts—Ibn Ishaq and Ibn Hisham—alongside modern scholarly analyses by al-Buthy and Haykal. The framework involved tracing underlying ideological structures and strategic mediation patterns within 7th-century contexts to identify repeatable, structured methodologies. The study identifies four distinct technologies: (1) participatory principles fostering stakeholder engagement; (2) inclusive collaboration integrating diverse social and religious elements; (3) pragmatic orientation toward real-world problem-solving; and (4) an ethics of reconciliation grounded in forgiveness, empathy, and universal respect. This approach avoids “finishing strikes” for concessions, favouring collaborative dignity over unilateral victory. These technologies offer a robust, adaptable framework for modern conflict management. By positioning Islam as an inclusive space for sharing rather than a conservative norm, the Prophet's methodology remains a transformative source for culturally relevant peacebuilding. It prioritizes patience and respect for all parties, providing a sustainable path for diplomacy across the modern Islamic world and ensuring that available resources are balanced.
Copyright (c) 2026 Surwandono, Takdir Ali Mukti https://creativecommons.org/licenses/by/4.0
Doctrine of Fitrahh in the Thought of Ibn Taymiyyah: Critical Analysis with Especial Reference to the Contemporary
The current study aimed to discuss fitrah as a central concept in Islamic theology and analyzed the meanings this concept carries in Ibn Taymiyyah’s writings. The importance of fitrah lies in the fact that it has been mentioned in the Qur’an and the Hadiths of the Prophet Muhammad (PBUH), which refers to the state in which a human being is born. Ibn Taymiyyah’s view of the meaning of fitrah differs from that of other Muslim scholars, and this difference stems from two main philosophical ideas found in rationalist and empirical philosophy. Ibn Taymiyyah claims that a person is born devoid of prior knowledge; therefore, fitrah does not contain any knowledge, while other scholars, such as al-Ghazali, claim that fitrah includes a set of knowledge and sciences. The research also addressed the contradictions found in Ibn Taymiyyah’s writings on the concept of fitrah, as it presents contradictory views that indicate a lack of clarity regarding fitrah in Ibn Taymiyyah’s thought. This research used inductive analysis to clarify Ibn Taymiyyah’s position on the issue of fitrah. It examined the differences among Muslims on this issue, as it is one of the central differences in Islamic thought. The research relies on the induction of texts from Ibn Taymiyyah’s works, analyzing, criticizing, and comparing them with the opinions of other Muslim scholars.
Copyright (c) 2026 Sobhi Rayan, Isa Abdullahoğlo https://creativecommons.org/licenses/by/4.0
Re-Sacralization of Nature and Sufi Ecotheology: Seyyed Hossein Nasr’s Contribution to Environmental Ethics in the Anthropocene
The global ecological crisis in the Anthropocene is fundamentally a crisis of cosmology and modern spirituality, driven by an anthropocentric and secular paradigm that desacralizes nature and reduces the environment to a mere exploitable commodity. While existing Islamic ecotheology predominantly focuses on normative and legalistic frameworks, there remains a significant research gap concerning the deeper ontological and metaphysical roots of environmental degradation. This article addresses this critical gap by systematically analyzing Seyyed Hossein Nasr’s philosophical thought through a comprehensive Sufi ecotheological lens. Using a qualitative, library-based method with a Sufi-hermeneutic approach, this study examines Nasr’s major works to articulate his critique of modernity and his vision for the re-sacralization of nature. The findings reveal that Nasr’s unique contribution lies in three core pillars: (1) restoring awareness of the sacred cosmos as a tajallī; (2) reinterpreting the human role simultaneously as khalifah and ‘abd to maintain cosmic balance; and (3) developing “sacred science” as an alternative epistemology uniting rationality with metaphysical awareness. Addressing academic critiques regarding its perceived spiritual elitism and lack of practical applicability, this study explicitly synthesizes Nasr's thought into a novel “cosmotheocentric” conceptual model. This cosmotheocentrism transcends the rigid tradition-modernity binary, offering a profound Islamic-Sufi contribution to global environmental ethics. Ultimately, it positions the re-sacralization of the cosmos not just as a theoretical ideal, but as the essential prerequisite for building a sustainable and just ecological civilization.
Copyright (c) 2026 Agung Nugroho Reformis Santono, Muhammad Zainuddin, Muhammad Lytto Syahrum Arminsa, Muhammad Ikhya Ulumuddin, Tholhah, Nasirin, Aidul Fitriawan, Dannu Akbar, Nurul Jannah https://creativecommons.org/licenses/by/4.0