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Islamic Thought: An Introduction

Routledge (2006)

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  1. Introducing Islamic Critical Realism: A Philosophy for Underlabouring Contemporary Islam.Matthew L. N. Wilkinson - 2013 - Journal of Critical Realism 12 (4):419-442.
    This article makes the case for a contemporary philosophy of Islam to help Muslims surmount the challenges of postmodernity and to transcend the hiatuses and obstacles that Muslims face in their interaction and relationships with non-Muslims. It argues that the philosophy of critical realism so fittingly underlabours for the contemporary interpretation, clarification and conceptual deepening of Islamic doctrine and practice as to suggest and necessitate the development of a distinctive Islamic critical realist philosophy, social and educational theory and world-view, specifically (...)
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  • An epistemic defeater for Islamic belief?Erik Baldwin & Tyler McNabb - 2015 - International Journal of Philosophy and Theology 76 (4):352-367.
    We aim to further develop and evaluate the prospects of a uniquely Islamic extension of the Standard Aquinas/Calvin model. One obstacle is that certain Qur’an passages such as Surah 8:43–44 apparently suggest that Muslims have reason to think that Allah might be deceiving them. Consistent with perfect/maximally good being theology, Allah would allow such deceptions only if doing so leads to a greater good, so such passages do not necessarily give Muslims reason to doubt Allah’s goodness. Yet the possibility of (...)
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  • Preaching and the epistemological enforcement of ‘ulamā’ authority: The sermons of Muhammad Mitwallī Sha'rāwī.Jacquelene Brinton - 2011 - Intellectual Discourse 19 (1).
    The changes that have taken place during the modern era have threatened the overall authority of the ‘ulamā’ as transmitters of knowledge. The ‘ulamā’ nevertheless retained their status by adapting their past discursive forms. Based upon interviews and content analysis, this study found that the ‘ulamā’ in Egypt continue to use the medium of preaching as a means of instructing the public. They still interpret the Qur’ān and ḥadīth to bring forth new responses, ones attuned to their particular environment. Additionally, (...)
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