The universe has an exterior known as the material world and an interior called the “hereafter.” So are the Qur’an and mankind. In other words, the universe, mankind and the Qur’an have hierarchical stages. The universe and mankind comprise the physical world, but the Qur’an constitutes the Divine Law. Since the origin of all three is one single source, one can say the former matches t...

In this paper I argue that J. L. Schellenberg’s Divine Hiddenness Argument is committed to a problematic implication that is weakened by research in cognitive psychology on affective forecasting. Schellenberg’s notion of a nonresistant nonbeliever logically implies that for any such person, it is true that she would form the proper belief in God if provided with what he calls “probabilifying” e...

Orthodoxy, and other so-called world religions that were complicit with colonialist expansion and its repression of the “other peoples” (indigenous), their rites and beliefs. For centuries, colonial societies have denied that indigenous peoples had “religions” at all; as the great photographer of Native North American cultures Edward S. Curtis stated, “There seems to be a broadly prevalent idea...

study of validity of implications of proofs is among fundamental discussions in both usul al-fiqh and fiqh. authorized conjectural proofs (amarat) and practical principles can have indirect juristic implications as they have direct ones. investigation of validity of such indirect implications and effects is entitled investigation of validity of implications of proofs. some usulis hold that impl...

Divine view is to production and industrialization a part of the process of economic development. The divine rules of governance become Ibadah (form of worship), hence industrialization within the divine ambit is also an Ibadah. Divine messages, therefore, stresses both the moral quality and skills in the production of goods. People are getting benefits from industry from different ways, someti...

Love and its transformative power have long been at the center of Islamic Sufism. For Sufi writers profane love, perceived as the love of worldly beloved, was the first step on the path toward the union with the divine. Farid al-Din ‘Attar (1145-1221) was one of the most significant authors to espouse and articulate profane love as a representation of both earthly and heavenly love. 'Attar’s us...

The resurgence of interest in virtue ethics can be traced to the late 1950s and to the work of Elizabeth Anscombe and Philippa Foot. On Anscombe's view, both deontologism and consequentialism are guilty of judging the " rightness " or " wrongness " of actions on the model of rendering a verdict based on one's understanding of the law and of an agent's obligations under the law. The fundamental ...