Abul Kalam Azad (1888-1958), the first Minister of Education in independent India, was a towering figure in the modern subcontinent. A freedom fighter against British colonial rule following the steps of Syed Ahmad Khan (1817-1898), an Islamic thinker, and a champion of Hindu-Muslim unity, Azad was an intellectual-activist advocating an inclusive Indian nationalism. This article focuses on Azad’s idea of religious pluralism based on the doctrine of unity of religions (wahdat al-adyan) and how he related it to his vision of an inclusive Indian nationalism. It discusses the main ideas embodied in this vision, especially the interrelated ideas of national unity and integrity, communal solidarity and harmony, cultural cohesion, and the need for a comprehensive education system that would serve national unity and the well-being of all Indians. Azad’s idea of unity of religions is articulated in his well-known exegetical work The Tarjuman al-Qur’an, especially in his commentary on the “Opening Chapter” (Surah al-Fatihah) of the Qur’an. This article also shows that Azad emphasized on common religious and cultural values as a means of embracing others for partnership in a national unity movement.

Islam is founded on two fundamental pillars: the Qur'an and the Sunnah. Despite the rapid advancements in civilization and global scientific progress, superstitions persist across successive generations. This article aims to analyze Hamka's perspective on khurafat (superstition) related to the history of the Malay world as presented in the book "Perbendaharaan Lama" (The Old Treasury). This book is a valuable primary reference as it investigates specific Malay histories. History distortions can potentially disseminate inaccurate information and even distort facts into myths. A qualitative research approach was employed to conduct this analysis, utilizing content analysis. This study has provided evidence supporting the assertion that Hamka is a scholarly individual with a particular inclination for the field of History, with a specific focus on the Malay world. Nevertheless, many aspects of Malay history have been classified as myths, which may negatively affect religious belief.

The philosophical study of scholarship from Islamic perspective must understand the concept of the essence of human beings as the best creation of Allah with a set of potentials. Therefore, there needs to be an integrated of philosophy with the values of Islamic teachings. In contemporary time, the Western intellectual tradition perceives erroneously that Islamic Philosophy is a borrowed ideas and perceptions, which have been transmitted from Greek philosophy. However, the Islamic philosophical study by the Islamic intellectuals shows that it is deeply rooted in the Qur’an and the Sunnah of the Prophet Mohammad (peace be upon him). Islamic philosophy has been developed gradually by the potential Muslim scholars with its concepts, ideas, principles, and many of the questions derived from the original sources of Islam. In this context, the study aims to explore the role of the Qur’an and Sunnah in the formulation, elucidation, and integration of the major philosophical traditions and thoughts cultivated by noted Islamic philosophers from al-Kindi onwards. Applying qualitative thematic analysis, we argue that, with a deep knowledge of the Qur’an and Sunnah, these Muslim philosophers over the centuries established a strong connection between philosophy and the revealed sources of Islam. Therefore, a philosophical hermeneutics of the Sacred Text is an authentic source of Islamic philosophy. The study also examines the influence of Islamic philosophy on Western philosophy and the influence of Western philosophy on Islamic philosophy. Lastly, the paper postulates that an integrated approach, bridging revelation and philosophic gap, may potentially have a significant impact on community development in society by safeguarding people's faiths (Aqidah) and encouraging the growth of sustainable knowledge, which is a gift that elevates humanity towards achieving divine guidance from Allah for the entire human race.

Sayyid Abū al-Aʿlā Mawdūdī (1903-1979) lived at a time when Islam was attacked from many corners of the world, from Western scholars, orientalists, modern scholars, Muslim apologists, anti-Ḥadīth movement and so on. The Western scholars do not regard the Qur’ān to be divine words. To them, Muhammad, peace be upon him (PBUH), had just copied the Qur’ān from biblical texts. They only regard the Bible to be the divine words. Some modern scholars submitted to the limited ability of rationality and rejected many Qur’ānic issues which are based on supernatural sources and the miracles of the Prophet. Anti-Ḥadīth scholars rejected the authenticity and the validity of the Prophetic traditions. To them, only Qur’ān is considered as the primary source of Islam and nothing else. Sayyid Mawdūdī dealt with all these challenges strongly and many other anti-Islamic and anti-Qur’ānic forces. This study follows textual analysis based on the Qur’ān, and the Tafhīm al-Qur’ān, the famous tafsīr of Mawdūdī and his other related writings. The study concluded that a reader should not get biased by preconceived notions while reading the Qur’ān. Rather he should keep his heart and mind open in dealing with the Qur’ānic issues and principles. It will open the doors of divine guidance for all sound-minded people.

The primary aim of this article is to discuss the twin objectives of Syed Ahmad Khan’s (1817-1898) religious and educational reforms during the British colonial rule, namely Muslim socio-cultural advancement and progress and the realisation of Hindu-Muslim unity. This study shows that Syed Ahmad’s approach to educational reforms was non-sectarian, but his special emphasis on Muslim education was dictated by the social fact that the Muslim community was backward compared to the Hindus and, moreover, they were suppressed by the British colonial rulers. Syed Ahmad is portrayed here as an advocate of Hindu-Muslim unity. His strategic approaches to the realisation of this unity were through education, both formal and informal. Formally, he built schools, colleges and universities that were meant to provide modern education and foster harmonious Hindu-Muslim relations. His informal education platform was civil society organisations in which he collaborated with Hindu leaders to promote intercultural understanding and communal solidarity. He also used his public office as a platform to serve the interests of all Indians. The article concludes with a suggestion on the need to revisit the issue of the significance of Syed Ahmad for both his and our times, particularly in the light of the inter-communal conflicts that ravaged present-day India.

An ideal Qur’anic interpretation lies on interpreting the Qur’an by similar Qur’anic ayat, by the ahadith of the Prophet, by the usage of Arabic language and resorting to one’s sound judgments that is not contradicting with shari`ah principles and maqasid shari`ah, the objectives of Islamic law. Qur’anic interpreters have different approaches to the Qur’anic interpretation. Some of them totally depended on Tafsir al-Ma’thur, or tradition based tafsir; while others depended on Tafsir bi al-Ra’i, or rational interpretation of the Qur’an. Both these schools exceeded the limits to interpret the Qur’an. Traditionist scholars did not allow even a valid rational interpretation, while rationalists preferred their rationality always on even authentic ahadith of the Prophet (PBUH). Sayyid Mawdudi (1903-1979) followed a balanced approach in the interpretation of the Qur’an. He always preferred traditional interpretation of the Qur’an giving top priority to the ayat and ahadith of the Prophet. He also resorted to sound judgments as well in the Qur’anic interpretation without crossing the borders. At the same time, he did not hesitate to disapprove some ahadith of the Prophet, though not many, if it is proven to him, totally against shari`ah and sound mind. The current study is based on the textual analysis of Sayyid Mawdudi’s magnum opus tafsir Tafhim ul Qur’an, and the method he followed therein, to judge if it is suitable to the ideal Qur’anic interpretation, or that is against it. It is observed that Sayyid Mawdudi’s approach to the interpretation of the Qur’an is amongst the ideal methodology of the Qur’anic commentary. He always searched for the truth being within the limits of shari`ah and addressing the modern day problems to suit it to the modern generation of the people.

Cash Waqf is one of the potential and effective means in contemporary society in alleviating poverty. From the Islamic SharÊah perspective, the establishment of the institution of waqf is permissible and the endowed cash can be utilized for the investment and income-generation in various sectors for socio-economic development. Instances can be found in the context of many Muslim individuals, non-government and government organizations who initiated to establish the institution of waqf for generating incomes, eradicating the poverty, creating new job market and helping poor and needy people. Given the context, there is a need to examine the legitimacy of cash waqf, its role and application. The paper will survey the meaning, necessity, and brief history of cash waqf and examine the roles of cash waqf in providing various services to the deferent sectors and finally, present the Islamic perspective on the issue. The paper also briefly reviews the responses of Muslim scholars with a textual analysis and inductive approach to analyze the prospects of formulating an Islamic stance on cash waqf in current context. It is also hoped that the ideas raised will ultimately contribute to understanding and clarifying the Islamic stance on the issue for both Muslim and non-Muslim communities in contemporary society.