Bangladesh Journal of Integrated Thoughts
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Laxity, Moderation and Extremism in Islam
No full textHow should a Muslim apply Islam- apply in One\u27s own life in relation to others, Muslims and non-Muslims? Moderation and Extremism in Islam attempts to answer this vital question. The subject is specially relevant in today\u27s atmosphere of confusion and conflict. Although the book is short, only 40 pages, it covers most of the major aspects of the question. Aisha Lemu‟s writing is clear coherent and orderly in presentation. She has taken great pains to support her views with carefully chosen verses from the Qur\u27an and the Hadith and has properly documented them
Missing Dimensions in Contemporary Islamic Movements
No full textThough contemporary Islamic movements are in fact outgrowth of the previous movements fought against the colonial powers or in order to preserve the Muslim identity, they actually suffer from some missing dimensions the presence of which could put the Ummah on its desired status
Nazm al-Qur’an and Methodological Pattern of Ibn ‘Ashur: An Evaluation
Full text linkRhetoricians and exegetes have both paid attention to Nazm al-Qur\u27an with heightened interests. Unfortunately, not many mufassirun managed to unfold the message of the Qur\u27an from the angle of Nazm al-Qur\u27an. Only few scholars applied the concept of Nazm al-Qur’an in their interpretation of the Qur\u27an. Al-RazT, al-Haralliyy. al-Biqa\u27I, alFarahi. Ibn \u27Ashur, Syed Mawdudi, Syed Qutb, and IslahT may be counted among those who furthered the cause of Nazm al-Qur\u27an. Methodology of these well-known mufassirun does not represent the same pattern. The main task of these scholars has been to identify the coherence among all the components of a surah hence thematic unity in the surah. But they have been somewhat different from one another as to the way to identify the coherence. Muhammad al-Tahir ibn \u27Ashur has developed his own methodology to do justice with his assignment of identifying the thematic units\u27 in the Qur\u27an. In this paper an attempt will be made to identify Ibn \u27Ashur\u27s novel methodological pattern in his Tafsir work, which he applied to establish the position of Nazm al-Qur\u27a
Equity, Public Administration and Social Justice: A Moral Guideline for Public Officials in Bangladesh
Full text linkHuman society is a relationship of mutual cooperation and exchange where everybody expects that ‘justice’ should be done to ensure one’s due. Therefore, justice is the supreme value of the society. To ensure justice in society, the necessary political institutions that have been evolved in course of time, are the government and administration. Bangladesh, the eastern wing of the former Pakistan, has become an independent nation with the declaration to establish ‘social justice’ in the new Republic. “Economic and social justice” has been enshrined in its Constitution as one of the four fundamental principles of state policy. Almighty Allah, who has created mankind as His vicegerent on earth, has also ordained mankind to establish Adle (justice) and sent His Apostles from time to time with Books and Balance that men may stand forth in justice. Public officials are obliged to make and implement decisions congruent with public interest. This necessitated a simple but operational articulation of public interest that needs laying the foundation of organizing a just and welfare society. Experts and scholars proposed that the concept of social justice offers much of the operational guidelines to the administrators in formulating decisions for promoting public interest. This article makes a critical survey of the major theories of justice formulated by the Western scholars such as:1) the positivistic approach to justice; 2) the idealistic approach to justice; 3) the utilitarian approach to justice; and 4) the contractual approach to justice; and collated them with Islamic perspective. Then an attempt has been made to outline a comprehensive operational framework of social action as moral guidelines for policy makers and administrators. Despite some similarities in defining the concept of social justice, significant difference lies between Western approach and the Islamic approach. Western theories are the product of social reactions and secular in nature. Effectiveness in Western theories is driven by egoistic motive or economic considerations, while justice in Islam is a universal value and Islamic society is required to look beyond economic considerations, and actively works for altruistic pleasure as a measure of spiritual advancement. The normative approach of the dominant Western theories is based on intuitive approach only. On the other hand, the normative approach of Islam is based on Tawhid—spiritual belief and motivation—the belief that Allah (STA), the Creator and Lord of the universe, has commanded the mankind (as His vicegerent) to observe justice (Adle and Ihsan) in society, for failure of which, individuals shall have to account to Him in the ‘Day of Judgment’
Towards Understanding Islamic Paradigm of Education
Full text linkIslam represents a comprehensive code of civilization encompassing all the dimensions of human thought and life. A civilization experiences both rise and fall. It rises and enjoys continuous growth as long as it manages to lead its members to grow intellectually and morally. It falls when intellectual as well as moral growth of man reach the point of stagnation. Both growth and stagnation are indicative of the education system adopted by society. Similarly, Islam considers education a very essential tool to mould human thought and life. Its education system, as the history stands witness, has the potential to lead civilization to the pinnacle. Islamic system of education is composed of a clear objective of human recognition of God the ultimate reality and development of man at both intellectual and moral level. Fundamental principles of this system are: 1) unification of so called secular and religious curricula, 2) rational and critical approach in teaching and learning, 3) continuous process of research and development based on three point formula-acquisition of available knowledge, application of observation and in-depth enquiry into the validity of the ideas incorporated in the existing knowledge and development of new form and substance of knowledge, 4) refurbishing and reorientation of disciplines of study, and 5) teacher-student close relationship governed by love, respect and other basic human values
Gender Egalitarian in Islam
Full text linkWomen’s position is determined mainly by social practices. Theologically, Islam tends to assert the equality of the male and female while social structures create a distinction. To understand this paradox is to understand the essence of the Islamic philosophy of gender, which constructs roles from below, not from above. Even though Muslim women directly experience the consequences of oppressive misreading of religious texts, few question their legitimacy and fewer still have explored the liberatory aspects of the Qur’anic teachings. The same holds true for South Asian and many eastern societies. In the context of Islamic society: a) This study analyzes the contradiction between public conceptions of the ideals prescribed in the Holy Scriptures as to its implications for gender equity and development of society. b) It would focus on ways to popularize progressive interpretation in order to improve Muslim women’s status. The study is based on three sources of Islam: Qur’an, hadith, and writings of modern Muslim thinkers. Findings prove that it is not the revealed Qur’an and the authentic Sunnah that need revision. What need to be re-examined are fallible human interpretations and practices and the system of socialization and internalization so that proper ways of inducting new concepts and practices concurrent to the Islamic spirit are devised
Conference Reports
Full text link4th World Congress on Women’s Mental Health
Judiciary, Ethics and Justice Delivery in Indi
الحوار: مفهومه وأهدافه على ضوء القرآن الكريم
No full textThe article is a presentation of popular term Dialogue. It means to conversate between two or more with acceptance and ejection. The Holy Qur’an emphasized on dialogue with great extent. Many of Qur’anic verses contain the subject matters of dialogue and its method. Because it is the way of communication, amplification of ideas and clarification of speaker’s thought. To make the dialogue a success needs to acknowledge the right of opponent, to respect him, to recognize his friendship to speak with good word, to be flexible in the dialogue. And the dialogue should be subjective. Calling people to the truth depends on cooperative dialogue. The time we are passing is full of problems, anarchy, sedition and contradiction. Therefore to solve these problems and uprooting contradictions dialogue is much needed process. It can solve all problems and it is fruitful means of unification
Value Education in Teacher Training Curricula of Bangladesh
Full text linkTeachers play a vital role in the life of a student to incorporate values. Each subject in school has moral or ethical sides. It is important to have this subject in teachers’ education as compulsory. As teachers are the maker of the future generation and they need the guideline to incorporate values in students, considering everyday classroom life which is saturated with moral meaning. To develop and support students effectively, pre-service teachers must be trained in the areas of value education. In Bangladesh Bachelor of Education (Honors) degree has a ‘Value Education’ course. But primary research shows that this course is not that much effective in practical field which ignored some significant issues and concerns. Especially teachers need to know how to imbibe values in students both explicitly and implicitly. The aim of this study is to present the current Value Education course outline and suggesting its rejuvenation enlightened with Islamic perspective. This study also intends to suggest some guidelines to integrate in Education system of Bangladesh to enhance values
Comprehensive Leadership Personality: A Reflection from the Qur’anic Perspective
Full text linkThe Qur’an is for the mankind (Qur’an, 2: 185), and also about the mankind (Qur’an, 21: 10). It simply denotes that the Last Book of Allah revealed to the Last Prophet (SAAS) deals with all that mankind is in need of from any angle, devotional, familial, social, political, military, economic, cultural, educational, intellectual, or moral. In the Qur’anic descriptions of man there are both appreciation of what is laudable and condemnation of what is reprehensible. The Qur’an seeks to establish an environment of social justice (Qur’an, 57: 25), the precursor of peace so that mankind might flourish with the desired form of both moral and material development. Social justice calls for the emergence of comprehensive leadership personality. The Qur’an highlights the nature of leadership personality from the angle of what it should not be (negative features) and what it should be (positively desirable traits). The Qur’an outlines in a crystal clear manner these two categories of characteristics through direct advices, by retelling stories of the previous Prophets and their people, by making comments on events such as in the battlefields, by condemning certain doings of individuals and groups, by admiring the excellent acts, and by declaring what is rewarding and what is disappointing in human life. The most salient features of leadership personality as admired in the Qur’an are sincerity, integrity, honesty, universality, generosity, piety, and justice; and the most unwanted traits of leadership personality as condemned in the Qur’an are insincerity, hypocrisy, hard-heartedness, impiety, sinfulness, dishonesty, and injustice. The methodology applied in this paper is analytical. The present paper focuses on the behavioral pattern of the most successful leadership based on the Qur’anic guidelines, reaching the conclusion that only the comprehensive leadership personality can deliver the good