Al-Qasemi Journal of Islamic Studies

The Debate About Aspects of the Divine in the Sentence of Tauhid and its Relationship with the Plurality of Creation

2024-08-01T11:01:08+00:00

The term plurality is an English noun that refers to the state of being plural; it means a large and diverse amount of something; in politics, it means the greatest number of votes, short of a majority. The word has been absorbed into Indonesian, where it is likewise understood as “many,” “various,” and “large in number.” From this, it can be concluded that plurality is the condition and existence of something in large quantities, something multiple, something that is multifaceted or diverse. In the context of religion, it is defined as “diversity” or as “a diversity of ideologies, beliefs or understandings,” as well as of ideas and thoughts.

The word creature comes from three letters – kha, lam and qaf – which mean “to determine something;” we find kha in the word khalaqa, which means to create or make. Lafaz means to take the form of an object (item maf'ul), which means “created.” So creatures are any entities created (by the Creator) that exist in this universe. In the sense of reality, plurality is an ontological state of cosmic creation and its contents. It is part of God's grand design, which humans must accept, and challenges humans to transcend all differences. Humans are truly united by a single ontological reality, namely, God. The plurality of God's creation tells humans that God wants to explain that the diverse needs of human life have something to do with God's desire to introduce his oneness to everything humans like in living their lives. God also wants to convey that all diversity belongs to Him and will return to Him.

Identity Labels of Palestinians in Israel: Navigating the Complexities of Israelization

2024-08-01T11:13:05+00:00

The identity of Palestinian Arabs in Israel is closely linked to socio-political developments and shaped by factors such as ethnicity, religion, political affiliation, and the Palestinian-Israeli conflict.

Identity labels reflect the unique reality of the ongoing conflict and serve the purposes of two main groups: those promoted by the Israeli establishment and those adopted by Palestinian Arabs. The labels of the Israeli establishment aim to define the Palestinian Arabs according to the interests of the Jewish Zionist state, while the Palestinian Arabs see themselves as an integral part of their homeland and engage in resistance to protect their original identity. Israeli designations serve as symbolic tools to assimilate Palestinian Arabs into an ‘Arab-Israeli’ identity, while Palestinian Arabs use alternative designations to express their authentic identity. Some segments of Israeli society are adopting Palestinian designations, signaling modest progress in recognizing Palestinian Arabs.

The key challenge is to find a balance between national identity (Palestinian Arab) and civic identity (Israeli), especially amid security tensions. Palestinian Arabs, as such, are expected to support the Palestinian cause, while Jewish Israelis often expect them to distance themselves from the Palestinian issue. This challenge will continue until the issue is resolved, which requires a delicate balance.

Islamic Identity in Israel: Challenges and Prospects

2024-08-01T11:21:18+00:00

This article examines Islamic identity and the challenges facing Muslims in Israel in defining identity and analyzes the relationship between Muslims and the state. Muslims in Israel are linked to different circles of affiliation that affect the formulation of identity. They are citizens of Israel, yet they belong to the Palestinian people and an Arab and Islamic nation at the same time.

There is no doubt that these affiliations are conflicting and must be reconciled, as the Israeli identity clashes with the Palestinian national identity in terms of narratives, concepts, and terminology. This contradiction creates an identity crisis among Muslims in Israel, in addition to tension between national and Islamic identity.

Islamic identity is characterized by a predominance of moral and human qualities, which entitles it to be considered a central and original identity that accommodates other incidental and practical identities. It is the primordial identity of the Muslims in Israel from which other identities branch off, which gives it a moral character

السموّ الصّوفي: من الإنسان الخامل إلى الإنسان الكامل (مقاربة في الفلسفة الاجتماعية والتربوية للطريقة الشاذلية اليشرطية): الجزء الأول

2024-08-01T11:50:35+00:00

The first part of this study briefly addresses the religious and Sufi perspectives on "human" from two viewpoints: the first is realistically existential, considering it a transition from the higher realm of the divine presence to the ground of reality and suffering; the second is cognitive, viewing humans as successors to the Creator on Earth, having been taught all the names.

On the path to reaching the main axis of this research, which is the return to elevating humanity from the realm of inactive human to the higher realm of “The Perfect Human”, the researcher attempts to deduce whether Islamic Sufism has a clear and effective educational and instructional approach unified for undertaking this task. He observes the perspectives of Sufi masters regarding "human" and the methods of nurturing. This leads to the most important theory in Sufi thought, namely, the theory of the "The Perfect Human."

The researcher discusses Al-Tariqa Al-Shathuliyya Al-Yashrutiyya as a model, introducing the founder of this sufi path, Al-Sheikh Ali Nur Al-Din Al-Yashruti, and his path (Tariqa) that branched out from the main Shathuliyya path. The researcher presents the perspective of the founding Sheikh Al-Yashruti, in which he categorizes the human being into; inactive/ idle human, capable human, then ascends to active human, ultimately approaching the verges of “the Perfect Human”.

The researcher concludes the first part by addressing the pillars of Al-Shathuliyya Al-Yashrutiyya path. To achieve ethical elevation in individuals, Al-Sheikh Al-Yashruti devised an educational method that begins with the pillars of his path, establishing its connection to humanity. The foundation of his educational approach is based on Love, as the first pillar, to define its emotional framework; followed by Thought, providing the cognitive framework; then Meditation, reflecting the devotional framework; and finally, Submission, to supply the mystical (spiritual) framework for the approach.

تحول بردايغم (النموذج): من خطاب الهويات إلى القيم والأخلاق لعبور الحدود

2024-08-01T12:05:46+00:00

The formation of individual and collective identity is done by setting boundaries between individuals and groups to determine their affiliation. These boundaries are formulated in order to define oneself and identify circles of sharing and intersection or disagreement with the other. These boundaries are formulated and determined in some cases by individuals from below, i.e. by the initiative of the individual or from above, i.e. by a state/space or group in which the individual is born and lives under duress or desire. This article claims that the formation of identities is primarily influenced by the development, production and delimitation of borders. As the process of determining boundaries determines who is within these borders, subordinate and belonging to a customary and official identity, and who is outside the borders, he belongs to the other who has an identity formulated to differentiate and determine his features. We also argue that the state of globalization and contemporary universalism has formed the basis for progress towards the melting of identity boundaries, or has made these boundaries more permeable on the one hand, and on the other hand, the need to preserve local cultural and/or national identities, and with it to accept the tendency for transnational value and ethical sharing. The article begins by developing a critical epistemological framework for the dialectic of identity formation and borders, followed by a brief reference formulation of the relationship between values and ethics from a conceptual point of view. Next, we put together the problems of defining borders and producing them for the situation and status of Palestinian Arab citizens, their definition of their identity, and the complexities of this definition according to multiple references. We then critically present the changes in the definition of individual and collective identity of Palestinian Arabs, presenting and analyzing the internal, external/subjective, and objective factors that influenced the process of changes and transformations that formed the identity dilemma with the definition of geopolitical boundaries. This is followed by the concept of redrawing borders after the "demolition" of existing borders to define the traditional identity paradigm, moving towards a paradigm that focuses on values and ethics in the circles of belonging and identity in order to secure existence and coexistence in the event of bridging identity contradictions, including among Palestinian Arabs in Israel.