The Goal of the Unwise (ghāyat’ul-ḥumq): Wake up! Part 2. (2025)

REVIEW. All the World Is Awry: Al-Maʿarrı̄and the Luzumiyyat, Revisited, IJMES

Review of Laceys' All the World Is Awry: Al-Maʿarrı̄ and the Luzūmiyyāt, Revisited. IJMES, 2023

First, swallow the world: a compendium of Muslim dreams of completion – the Maqāmāt, Ibn ‘Arabī, and Fāris al-Shidyāq

World Art, 2020

This paper explores several views on dreams and dream interpretation in Arabic and Islamic traditions. The subject has been central to Islam since the prophet interpreted the dreams of his companions after morning prayers in Medina. In a hadīth, Muhammad claimed that auspicious dreams are 'one forty-sixth part of prophecy.' Badī' al-Zamān al-Hamadhānī, the tenth-century originator of the popular collections of trickster tales known as maqāmāt, attributed the urge to roam the world collecting ruses and anecdotes to troubling dreams, but he includes no dreams in his tales. It is not until the thirteenth century that al-Saraqustī, an Andalusian imitator, includes dreams and dream interpretations in a maqāmāt collection. While the dreams in Saraqustī are exercises in narrative unreliability, submerged in layers of duplicity and doubt, the prolific metaphysician Muhyiddīn Ibn 'Arabī generated tens of thousands of pages based on a single vision while circling the ka'bah. The visionary writer included complex analyses of the relationship between matter and imagination within his works, many of which were received in dreams. Fāris al-Shidyāq, in his nineteenth-century novel al-Sāq 'alā al-Sāq, draws again on the maqāmāt and the Arabic tradition of 'irrational excess.' When the Fāriyaq, his fictionalized alter-ego, interprets the dreams of Christian missionaries in Malta, the dream interpreter now becomes a vehicle through which the writer is able to mock hypocrisy, ignorance, and patrimony.

Islamic Civilization: Awakening Parameters

Islam and Civilizational Renewal, Pluto Journals, 2012

The Muslim world’s significant contribution to the development of world civilisation deserves further investigation. History’s leading Muslim empires all assumed momentous responsibilities in adapting Islamic civilisation to changing times. The author argues that researching and studying the input of their intelligentsias and elites would be a necessary requirement for any Islamic ‘renaissance’. Western civilisation, often presented as the only civilisation that has enabled the world to progress, ignores the contributions of all other civilisations. This article underlines the significance of Islamic civilisation by exploring the Muslims’ reawakening process and humanity’s need for a new world system, one that reflects Islamic civilisation’s understanding and practice of ontological freedom, security, and human rights.

CONSCIOUSNESS TO LIBERATE: In Search of the Political Paradigm of Muhammadiyah

Journal of Contemporary Islam and Muslim Societies, 2022

This paper examines the political paradigm of Muhammadiyah in thinking and behaving because Muhammadiyah can survive to surpass political impediments for more than a century ago. Methodologically, it is qualitative research by utilising documentary study and in-depth interviews as the data-gathering technique. The finding demonstrates that "consciousness to liberate" is the political paradigm of Muhammadiyah. This paradigm has three interrelated dimensions: transcendental dimension, humanistic dimension, and modernity dimension. The former indicates the prophetic consciousness, the middle demonstrates the liberation theology, and the latter denotes the values Muhammadiyah's goal. Therefore, the Muhammadiyah consciousness to strives for prophetic missions not merely restricted to liberate humankind from colonisation, oppression, backwardness, and poverty but also to liberate mustadh'afin from unfair policies and liberal systems.

Ibn Duufayl’s Hayy ibn Yaqthan A Mission for Certainty - حيُ بن يقظان لابن طفيل: مهمة البحث عن الحقيقة

مجلة العلوم الاجتماعية, 2021

حيُ بن يقظان، كشخصية أدبية، أصبحت مشهورة وفلسفية لدرجة عظيمة في المجتمعات العربية، ولقد لفتت انتباه كثير من النقاد والكتاب والمفكرين على مر السنين، وبناء على هذه المعطيات فإن هذه الدراسة تسعى لتقصي عدد من المعلومات الهامة عن بطل روايةٍ مثير للجدل والذي أصبح أسطورة بين عدد كبير من النقاد ومن الشخصيات الأدبية، ليس فقط الأدباء العرب ولكن أيضًا على المستوى العالمي، تحاول الدراسة إلقاء الضوء على المفاهيم الدينية الفلسفية العميقة للمؤلف والتي يتجسدها بطل روايته، وتسعى الدراسة إلى إعطاء عدد من الأدلة المرتبطة بأفكار كل من المؤلف ابن طفيل وبطل الرواية حيُ بن يقظان، تنهج الدراسة المنهج الوصفي التحليلي النقدي كأسلوب مناسب للدراسة الأدبية، حيث تبدأ الدراسة بمقدمة؛ ثم تنتقل إلى المحور الأول والذي يتناول فلسفة الروائي ابن طفيل كمفكر وفيلسوف، وبعد ذلك تتحول الدراسة إلى المحور التالي والذي يدور حول الرواية وبطلها حيُ بن يقظان الذي يحاول البحث عن الإيمان والمعتقد، ثم يتبع بخاتمة موجزة. Hayy ibn Yaqthan, as a literary character, has become a very popular and philosophical figure in the Arabic societies and has caught the attention of many reviewers, critics, and thinkers all over the years. Consequently, this study tracks some useful information about a controversial hero who became a legend among a huge number of critics and of literary figures not only Arabs but also universally. It attempts to shed light on the profound philosophical and religious notions of the author represented by his hero. The study gives some connected evidence about the thoughts of both novelist Ibn Duufayl and the character Hayy ibn Yaqthan. The paper applies the analytical-critical-descriptive method as a suitable technique for a literary study. The study commences with an introduction; then, it moves to the first point which deals with the philosophy of the novelist Ibn Duufayl as a thinker and philosopher. After that, the point shifts to the novel and hero Hayy Ibn Yaqthan who tries to quest faith and belief, then it is followed by a brief conclusion.

Abu bakr naji the management of savagery the most critical stage through which the umma will pass

23. COMMENTARY OF SŪRAT AL-MĀ‘ŪN (Q. 107)

A Friday khutbah/sermon delivered at CIVIC, Canberra, on 17 February, 2017

Chapter 3 The Sheikh

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Crisis in the Muslim Mind - Abdul Hamid Abu Sulayman

Death of the Caliphate: Reconfiguring Ali Abd al-Raziq’s Ideas and Legacy

2019

The demise of the Ottoman Caliphate in 1924 generated vigorous debates throughout the Muslim world regarding the political future of the Ummah. While several prominent Muslim thinkers contributed to this "Caliphate debate," none left as contested a legacy as the Egyptian intellectual, 'Ali 'Abd al-Raziq (1888-1966). In his scholarly publication, Islam and Foundations of Governance, Abd al-Raziq argued against the revival and resurrection of the Caliphate by redefining it as coercive, monarchal, and as the antithesis of the community first established by Prophet Muhammad. While Abd al-Raziq's book attracted tremendous criticisms in 1925, numerous scholars today have commended and hailed him as the father of Secularism, Liberalism, and Laicism. This thesis, however strongly rejects such labels by investigating how Abd al-Raziq imbued the Caliphate with a modern definition and relied upon authoritative evidence from the Islamic tradition to bolster his analyses. By situating his criticisms within the Islamic tradition, this thesis demands that we reconfigure Abd al-Raziq's ideas and legacy, without the aid of limiting and misleading Western-centric categories. Additionally, by making use of Urdu language primary sources, this thesis brings forth reception of South Asian Muslims on Abd al-Raziq's work, to emphasize cross-cultural debates and disagreements amongst Muslims on the significance of the Caliphate, which continue to persist today. v ACKNOWLEDGMENTS I want to begin from 2015, when my undergraduate Philosophy Professor and thesis advisor, Andrew Arlig, introduced me to the English translation of Ali Abd al-Raziq's arguments. As a Psychology student at that time, I was unable to fully appreciate Abd al-Raziq's originality, courageousness, and scholarly contributions. However, my time at the Graduate Center, the class on 'Islamic Caliphate in Theory and Practice,' and the guidance of Professors Ana Akasoy and Chase Robinson, all allowed me to finally make sense of Abd al-Raziq's work. My final paper from their Caliphate class served as the inspiration and foundation for this thesis. To Andrew, Professor Akasoy, and Professor Robinson, a heartfelt thank you for being a part of my budding academic journey and assisting me as a junior scholar in training. During my second semester at the Graduate Center, I had the good fortune of taking a class with Professor Jeffrey Culang, who not only urged me to read Professor Samira Haj's book Reconfiguring the Islamic Tradition, but to also enroll in her class. To him, I say, "The best advice ever, thank you!" It is no exaggeration that Professor Haj's book has changed my life completely by presenting a novel way of situating Islamic reformers like Abd al-Raziq within the Islamic tradition, among many other things. This thesis would not have come to fruition had Professor Haj not so graciously taken me under her wing and agreed to serve as my advisor. Her mentorship, guidance, several insightful comments, class lectures, book suggestions, and above all, kindness, allowed me to questions several of my underlying assumptions and made this thesis stronger than it could have ever been. Words cannot sufficiently and adequately describe how grateful I am to her. vi To my peers; Liz, Kate, Samina, Jean, and Donnise, who reviewed several drafts of this thesis, offered incredibly honest and constructive comments and put so much faith in me and in this thesis; I feel grateful to have met you all this semester. Thank you for taking such interest in my work and encouraging me. To my girls at the GC who discussed my drafts in progress during our weekly thesis group meetings, thank you all for your friendship, support, and humor. I could not have survived this hectic semester without your wonderful company. To all my other friends and kind-hearted professors, who cheered me on during my two years in the program; KC Johnson, Kristina Richardson, Simon Davis, as well as Shani, Zeineb, Tamara, Zahra, Ayca, Fadi, and Onur; thank you for making my time at the GC so pleasant. Turning towards my inner circle, I offer tremendous gratitude to my family for selflessly funding my education and giving me the freedom to pursue my passion for Islamic studies. A luxury, which is not available to every girl in the Pakistani culture. Hugs to my father and brother for making me laugh and preserving my sanity on the days when I was deeply submerged within the waters of modern Islamic political thought. Hugs also to my sisters: Julia, Sabrina, Cat, Rachel, and Tati, all of whom have been by my side throughout these years, and who continue to comfort and love me unconditionally. Last but not least, I thank my amazing mother who means the world to me. Our countless discussions on this project and Abd al-Raziq's work, as well as those late nights expended by sifting through numerous pages of Urdu sources, all have made this project even more special. I am so blessed to have her in my life, and I hope to continue making her proud. vii TABLE OF CONTENTS I. Introduction …………………………………………………………………………… 1-6 II. Section 1-Secularim, Sovereignty, and "The Caliphate" …………………………... 6-19 III. Section 2-Reception of Abd al-Raziq's ideas and legacy…………………………. 19-35 IV. Section 3-South Asian Muslims' critique of Modernity………………………….. 36-51 V. Conclusion ………………………………………………………………………… 51-54