Journal of the Socio - Political Thought of Islam
Volume:1 Issue: 2, Winter and Spring 2020

With respect to wide changes in business environment  and the specific importance related to the social  performance in organizations, it is expedient to  deal with strategies of relationship among social  organizations with the society. Social responsibility of  organizations is called to a group of activities carried  out voluntarily by capital owners and economic  corporations as an efficient and useful member in  the society. In fact, it includes a group of tasks and  commitments that should be undertaken by the  organization to keep and protect and help for a  society in which it acts. In addition, commitment to  religious elements is one of the factors that affect  way of interaction among individuals in occupational  and social groups. Therefore, the present study  has been conducted in order to analyze role of  religious commitment in social responsibility. For  this purpose, 1,500 employees from 55 organizations  (including production and servicing sectors such as  bank, insurance and education) were selected as the  studied population. The needed data were collected,  using standard questionnaires and analyzed by the  statistical software. Data analysis showed that religious  commitment might have positive and significant  impact on improvement of social responsibility in the  studied organizations. Hence, given the results of this  study, directors of organizations may be benefitted  from the positive effects by improving religious  commitment elements in individuals. The positive  outcomes of religious commitment and strengthening  social responsibility not only affect improving  organizational reputation in the society, but also will  eventually be led to attraction of extra-organizational  investors and satisfaction of employees in the given  organization. Thus, it is expedient to pay due attention  to this factor.

This paper focuses on the notion of religiosity  of the ummah of believers, within a capital  legal document of the history of Islam, which is  the Sahifah al-Madina of 622 C.E. (the Charter  of Medina). More specifically, it aims at reading the  Charter under the light of today’s call, in order to  draw a notion of “political inclusion” (of religious  minorities) in harmony not only with the early Islamic  tradition but also with these recent attempts of  interreligious dialogue. For this reason, the paper,  firstly, tries to highlight the religious and political  meanings of the Charter for Muḥammad and his  contemporaries; besides it aims demonstrating that  under Islamic law agreements between different  religious groups are morally and religiously valuable,  and, thus to strive for concluding them is beneficial for  the entire community; lastly, the paper tries to extract  from the Charter some legal principles regulating  relationships between the ummah and minority  groups, so to draw a new interpretation suitable for  the contemporary and globalized Muslim society.

The present paper identifies the ideological  presuppositions and doctrinal interpolations in the  select English translations of the Quran. Out of the  total 150 complete English translations, the most  influential are the ones produced by the Orientalists.  These dominated the field until 1930s before the  appearance of the English translations by Muslim  scholars. Apart from being unfaithful to the original  Arabic text of the Quran, the Orientalist versions seek  to discredit Islam and the Quran. Instances in point are  the translations by Ross (1649) Sale (1734), Rodwell  (1861) Bell (1937-39), Alan Jones (2007) and A. G.  Droge (2014) N. J. Dawood, an Iraqi Jew’s translation  (1955) too, casts aspersions on things Islamic.  Far from letting readers learn what the Quran is, these  Orientalist forays aim at driving them away from the  Quran by projecting a repulsive view of the Quran

A Sufi or Mystic is someone who has an opportunity  or has access to download more meanings. Using  the interpretation, which is adapted by those  most stepped in the spiritual tradition of Islam, i.e.,  Sufism, does not mean that it denies the importance  of the other exegetical genres—linguistic, legal,  philosophical or theological; each has its place in  the overall matrix of interpretation and application.  But today we are more urgently in need of a return  to the spiritual source of Islam than ever before; thus,  special attention should be paid to mystical, spiritual  and metaphysical dimensions of the revelation, and  to those authorities within the tradition who probe  and disclose the depths of meaning within the  Scripture. Ibn al-‘Arabī is acclaimed to be one of the  greatest Sufi masters of all the time. With respect to  scriptural hermeneutics, he appears to be convinced  in the infinite potential for meaning inherent in the  nature of divine revelation, especially in the form of  sacred scripture. Such an understanding of the nature  of scripture can be invaluable in dialogue to create  a peaceful coexistence because it demands that the  person of faith not only take a stance of conviction  within the teachings of his or her sacred texts, but also  that they realize that this conviction—however deep it  may be—does not restrict or exhaust in any way the  potential meaning of these texts.

Spiritual anthropology is among the most important  foundations of Islamic ethics and practical mysticism.  In the religious tradition, we can outline a specific  structure of anthropology in terms of spiritual  wayfaring. The reality of the heart which is the  celestial identity of the human being, extends from its  divine facet down to its bodily facet, and consists of  the psychical and the spiritual regions. Each of these  in turn possesses two kinds of soldiers known as  characteristic soldiers and two kinds of strata which  are levels of the soul. The psychical region is the lower  region of the reality of the heart, wherein sensory and  psychical inclinations are dominant. It is inhabited by  the soldiers of ignorance (junūd al-jahl) and the  two strata of the nature (al-ṭabʿ) and the lower-self  (al-nafs) or the vegetative and the animal souls  respectively. The spiritual region, on the other hand,  which is the higher region of the reality of the heart  and is directly connected to the Infinite God inhabits  the soldiers of intellect (junūd al-ʿaql) and the two  strata of the spirit (rūḥ) and the secret (sirr) or the  sanctified and the divine souls respectively.

Cross-religious literature concerns the type of literature  whose narratives and percepts are derived from and  concern religious themes, all taken from religiously  confident sources. Dealing with the accounts of pre Islamic peoples and prophets, this type of literature  encompasses both Islamic and pre-Islamic accounts  and incidents. As they contain significant notions and  the types of human experience whose lessons and  wisdom can prove significant for almost everybody,  they qualify as world classics. Derived mainly from the  Quran, and as the Quran is the intact Divine Word,  the Quranic versions of the accounts and parables  can be regarded as the very urtexts and the most  reliable versions. As such, they can benefit researchers  and inquirers who are followers of other, mainly  Abrahamic, religions.