AL-ITQAN: JOURNAL OF ISLAMIC SCIENCES AND COMPARATIVE STUDIES

النص القرآني في فكر مالك بن نبي: مسار التحول من التلقي إلى الفاعلية الحضارية

(Yunes Sadeq Hamood Mohammed Almoliki) يونس صادق حمود محمد المليكي — 2026-04-30

تتناول هذه الورقة موقع النص القرآني في الفكر مالك بن نبي بوصفه عنصرًا فاعلًا في بناء الإنسان وتوجيه الفعل الحضاري، لا مجرد نص يُتداول في الوعي أو الممارسة الطقوسية، وتنطلق من إشكالية مركزية مفادها: كيف يتحول النص القرآني من موضوع للتلقي إلى قوة حضارية منتجة للفعل؟ وتفترض الدراسة أن هذا التحول لا يتحقق تلقائيًا، بل يتم عبر مسار تحولي مركب يتدرج من الوعي النفسي، إلى الكدح الفكري والتوتر الإيجابي، ثم تجاوز الشيئية، وصولًا إلى تأسيس شبكة العلاقات الاجتماعية، وانتهـاءً بالفعل التاريخي بوصفه لحظة تحقق النص في الواقع. وتعتمد الورقة على المنهج الوصفي والتحليلي في رصد مفاهيم ابن نبي وتحليل دلالاتها، والمنهج الاستنباطي في إعادة بناء هذا المسار كنموذج تفسيري، مع توظيف مقاربة نقدية لاختبار حدوده المنهجية. وتخلص إلى أن أزمة الفاعلية الحضارية لا تعود إلى خلل في النص، بل إلى تعطل شروط تفعيله، كما تكشف عن أن نموذج ابن نبي، رغم قدرته التفسيرية، يظل مشروطًا بعوامل سياسية وتاريخية لم يُفصّلها بشكل كافٍ.

This paper examines the position of the Qur’ānic text in Malik Bennabi’s thought, viewing it as a dynamic element shaping human consciousness and directing civilizational action, rather than merely an object of reception. It addresses the central question of how the Qur’ānic text transforms from passive reception into effective historical agency. The study argues that this transformation occurs through a structured process: psychological awareness, intellectual striving driven by positive tension, overcoming objectification, and the formation of social relations, culminating in historical action. This study adopts a descriptive-analytical approach to reconstruct this process, complemented by a critical perspective that evaluates its limits. It concludes that the crisis of civilizational effectiveness lies not in the text itself, but in the disruption of the conditions necessary for its activation, while highlighting the model’s dependence on broader political and historical factors.

حقوق الإنسان في المواثيق الدولية والشريعة الإسلامية: دراسة مقارنة

(Habib bin Abdullah bin Muhammad Alsubhi) حبيب بن عبدالله بن محمد الصبحي — 2025-04-30

تناول هذا البحث دراسة مقارنة لمنظومة حقوق الإنسان بين المواثيق الدولية والشريعة الإسلامية، متمحوراً حول إشكالية التباين بين المرجعية الوضعية الغربية والمرجعية الإلهية وما ينتج عنها من صراع بين "كونية الحقوق" و"الخصوصية الثقافية". اعتمدت الدراسة المنهج الوصفي-التحليلي لاستقراء أسس الكرامة الإنسانية في كلا المنظورين. وتوصل البحث إلى أن الشريعة الإسلامية قدمت سبقاً تشريعياً بجعل الحقوق "تكاليف إلهية" واجبة الأداء، وليست مجرد مطالبات بشرية، مما يمنحها قدسية وثباتاً قانونياً. كما أبرزت النتائج أن نقاط الاتفاق في الغايات الكبرى "كحفظ النفس والعدل" لا تلغي وجود تمايز جوهري في المفاهيم، خاصة في قضايا المساواة التكاملية والتحفظات الثقافية. وخلصت الدراسة إلى ضرورة الانتقال من "العالمية المفروضة" إلى "عالمية تشاركية" تحترم التعددية المرجعية، مع التأكيد على أن مقاصد الشريعة تمثل إطاراً مرناً يمكنه استيعاب التطورات الحقوقية المعاصرة بما لا يصطدم مع ثوابت الهوية الإسلامية، وصولاً إلى تحقيق التوازن بين حقوق الفرد ومصالح الجماعة.

Abstract: This study compares the human rights framework in international treaties and conventions with Islamic jurisprudence, with emphasis on the delicate relationship between the positivist approach of Western conventions and the Divine jurisprudence. The study examines the fundamental tension between “universal rights” and “cultural particularity”. The research adopts a descriptive-analytical method to discuss the basis of human dignity from both perspectives. The results show that Islamic Sharī‘ah established a legal precedent by introducing the concept of rights as “Divine obligations” rather than merely human demands, thereby endowing them with sanctity and a permanent legal basis. Moreover, the findings show agreement on general goals (e.g., protection of self and justice) but also differences in the concepts “integrative equality” and “cultural reservations”. The study concludes that a shift from "imposed universalism" to “participatory universalism” is needed, one that takes into account different foundational references. Finally, in terms of the higher aims of Maqāṣid al-Sharī‘ah (Objectives of Islamic Law), there is a flexibility that enables Islamic law to accommodate developments in the modern world of rights without losing its identity, thereby balancing the rights of individuals with the interests of society.

Objectives of Ṭalāq in Islamic Law: A Review from Bangladesh Perspective

Belayet Hossen — 2026-04-30

The study seeks to explain that across the Muslim countries, people are profoundly anxious regarding the rise of divorce rates, especially the divorce issue among the Bangladeshi Muslim communities. Nevertheless, they are less worried about the same rise in death tolls resulting from marital disputes across the country. This research aims to explore the maqāṣid (objectives) of ṭalāq (divorce) in Islamic Law from the perspective of Bangladesh Muslim society. Descriptive and analytical methods are used to collect and analyse data in accordance with the Maqāṣid al-Sharīʻah. The focus of the discussion is on the definition of the objectives of Sharīʻah, its classifications, and ḍarūriyāt, the objectives of divorce, including its rulings on permissibility and prohibition. The findings show that, from a Bangladeshi perspective, like any other rulings of Islamic Law, the rulings related to ṭalāq have multifaceted objectives, prioritizing the well-being of married couples’ lives over the continuation of a life-threatening nuptial journey. This model can serve as a reference for other contemporary Muslim communities.

Majālis al-Qur’ān and Behavioral Reform: An Empirical Study Based on Sūrah Al-Hujurāt

Mahdi Ramiz Tirkawi — 2026-04-30

This article examines the behavioral and ethical impact of Majālis al-Qur’ān as an educational methodology developed by Farīd al-Anṣārī for self-reform (tazkiyah) among non-Arabic-speaking Muslims. Its goal is to highlight the role of collective dynamics, pedagogical responsibility, and guided moderation in sustaining reform. Using a qualitative action-research design, the study was conducted in Montreal, Canada, and combined participant observation with ten semi-structured individual interviews and one focus group discussion following a collective study of Sūrah al-Hujurāt. The methodology supports differentiated trajectories of ethical transformation while encouraging the transfer of Qur’ānic study practices beyond the original setting. The article contributes empirical evidence to contemporary discussions on Qur’ānic pedagogy in Western, non-Arabic-speaking contexts. The findings indicate that Majālis al-Qur’ān foster gradual yet tangible behavioral change, characterized by increased ethical awareness, pre-actional moral self-regulation, and intuitive application of Qur’ānic guidance in daily life.

Exploring the Noble Truths in Buddhism: Insights and Reflections from an Islamic Viewpoint

Siti Nursadrina binti Mohd Isa — 2026-04-30

This study explores the Noble Truths in Buddhism from the perspective of Islam, which not only enriches comparative theology but also deepens inter-religious cooperation through the shared moral values that promote peaceful coexistence. It aims to analyse Buddhism’s Four Noble Truths (Cattāri Ariya Saccāni) from the teachings of Islam, addressing the need for deeper Muslim-Buddhist interfaith understanding in a pluralistic society. Employing descriptive and textual analysis methods of the Pāli Canon and Qur’ānic Verses, this research demonstrates that despite differing metaphysical premises regarding ultimate reality and the afterlife, the Buddhist quest for liberation and the Islamic pursuit of falāḥ reflect a common moral vision of ego-transcendence and ethical awakening. The focus of discussion is on the Buddhist concepts of the Eightfold Path, dukkha, kamma, samsara, and nibbana, alongside Islamic teachings on human trial, soul purification (tazkiyat al-nafs), and falāḥ, where the theological divergences and ethical convergences. This research paper concludes that Islam and Buddhism share profound commitments to moral intention, compassion, mindfulness, and self-discipline, which provide a framework for constructive interfaith dialogue that contributes to peaceful coexistence while respecting doctrinal distinctiveness. Also, a contextualized Islamic evaluation is offered to reduce misconceptions and promote mutual respect between Muslim and Buddhist communities.

Restoring al-Qur’ānic Paradigm of Akhlāq: Bridging Theoretical and Structural Gaps in Modern Interpretation of Islamic Ethics

Amilah binti Awang Abd Rahman — 2026-04-30

This study examines akhlāq (Islamic morality), which constitutes one of the foundational dimensions of Islām, alongside ʿaqīdah (Creed) and Sharīʿah (Islamic Law), in light of al-Qur’ānic paradigm. Despite its centrality, akhlāq remains one of the most underdeveloped and fragmented disciplines in modern Islamic scholarship. This research aims to restore the comprehensive moral vision of al-Qur’ān by re-centering al-Qur’ānic paradigm where akhlāq should be understood as an integrated, proactive, and internalised system of human development. Descriptive and analytical methods are employed throughout the paper. Grounded in al-Qur’ānic conception of human agency, khilāfah (vicegerency), and moral responsibility, this paradigm unites spiritual, social, intellectual, and practical dimensions of life. Drawing on the works of scholars, such as Muḥammad ʻAbdullāh Draz, Taha Abdurrahman, and Toshihiko Izutsu, the paper calls for a structural reintegration of ethics as a primary discipline capable of guiding contemporary Muslim responses to modern ethical challenges.

The Challenge of the Development of Muslim Mind: An Analytical Study of the Discourse of Ṭāhā Jābir al-ʻAlwānī

Muhammad Junaid Mughal — 2026-04-30

This paper explores Ṭāhā Jābir al-ʻAlwānī’s (1935–2016) intellectual discourse, which identifies the contemporary crisis of the Muslim Ummah as a fundamental epistemological and methodological disorder, a “crisis of mind and thought.” It aims to analyse his vision on restoring the unity of knowledge by harmonizing revelation (waḥy) with reason (ʻaql) and empirical observation within a Tawḥīdic framework. The study employs an analytical and systematic approach to examine al-ʻAlwānī’s multi-dimensional framework for intellectual reform. It investigates his six discourses, which serve as a conceptual foundation for epistemological reconstruction, and his development of a Qur’ānic methodology (Manhaj Qur’ānī). The research also analyzes his principles for critical engagement with four primary knowledge domains: the Qur’ān, the Sunnah, Islamic intellectual heritage (turāth), and Western intellectual heritage. The study reveals that al-ʻAlwānī’s IOK project is an epistemological reform movement rather than a political or cultural slogan. Al-ʻAlwānī advocates for a shift from atomistic, descriptive readings of sacred texts to thematic and purposive (maqāṣid-oriented) interpretations. He distinguishes between principled emulation (ittibāʻ) and blind imitation (taqlīd), urging the revival of ijtihād to address modern challenges like bioethics and environmental degradation. His discourse emphasizes methodological autonomy, liberating the Muslim mind from intellectual dependency on Western secular paradigms while maintaining a selective, constructive dialogue with them. Ultimately, the Islamization of Knowledge acts as a training ground to cultivate a disciplined, ethically conscious intellect capable of contributing to global human welfare through a unified vision of truth and morality.

Securing the Foundations of Knowledge: A Study on Fakhr al-Dīn al-Rāzī’s Refutation of the Sophists in al-Khalq Wa al-Ba‘th

Mohd Saiful Aqil Naim Saful Amin — 2026-04-30

This study examines the sophisticated counter-criticism advanced by the prominent theologian Fakhr al-Dīn al-Rāzī (d.606A.H.) in his work, al-Khalq wa al-Ba‘th, a text dedicated to establishing the existence of God through demonstrative logic. It aims to investigate how al-Rāzī’s refutation is grounded in a framework centered on axiomatic, necessary knowledge (al-‘ulūm al-ḍarūriyyah), whose supreme authority is the law of non-contradiction. For al-Rāzī, these first principles are not merely philosophical concepts but the indispensable foundation upon which all rational inquiry, including theological demonstration, is built. This research employs an analytical method to examine how al-Rāzī leverages these axioms to invalidate sophist skepticism and, subsequently, to construct his logical proofs for the Creator. The article concludes that the axiomatic framework derived from al-Rāzī’s arguments remains a potent tool for addressing contemporary challenges in epistemology and the philosophy of knowledge.