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This paper explores the function of miracles in classical and modern Islamic theology, focusing particularly on Fethullah Gülen’s interpretation and its relevance to contemporary discussions on revelation, rationality, and science. Traditionally, miracles are viewed as divine signs confirming prophethood by surpassing natural laws and serving as challenges to disbelievers. While classical scholars upheld their evidentiary role, modern thinkers—under the influence of positivism and rationalism—have sought to reinterpret or dismiss their validity, particularly sensory or physical miracles. In this context, Gülen presents a distinctive perspective that reframes miracles not merely as supernatural phenomena, but as signs pointing to both spiritual truths and technological inspiration. Drawing from the insights of Said Nursi, Gülen highlights how prophetic miracles have anticipated and guided scientific advancements, thereby integrating material progress with spiritual wisdom. Gülen’s holistic understanding of human nature and prophetic guidance, rooted in the concept of human beings as the most refined creation (ahsani taqwīm), positions prophets as leaders of both spiritual and intellectual advancement. This dual role challenges the perceived conflict between revelation and reason, asserting that rationality reaches its full potential only when informed by prophetic insight. The paper also situates Gülen’s thought within broader modern theological discourses, particularly in response to critiques that Islam is incompatible with science. Gülen affirms the necessity of revelation not as a hindrance to rational inquiry but as its essential guide, likening prophets to expert physicians who administer the elixir of revelation to protect and elevate the human mind. By analysing Gülen’s approach to miracles and prophetic intellect (fatānah), this paper argues that his theology offers a balanced framework for reconciling religion and science, and contributes a meaningful response to contemporary debates surrounding the rationality of faith and the enduring relevance of prophethood.

The study of dejihadization has received increasing attention due to the emergence of acts of violence in the name of jihad, which are essentially a distortion of the correct understanding. Acts of terrorism that are often based on erroneous interpretations of the Prophet's Hadith about jihad against infidels have raised concerns about the spread of radical ideologies and threats to social stability and national security. This study aims to explore the roots of these misunderstandings and offer an understanding of jihad that is more in line with Muhammad's prophetic mission, which emphasises peace and non-violence. Using a descriptive-exploratory phenomenological approach and desk study method, this research analyses muktabar Hadiths as well as media reports to reveal how radical groups interpret jihad. The results show that acts of violence and terrorism by certain groups cannot be categorised as jihad, as they contradict the principles of the Prophet's teachings. Jihad in its authentic meaning is in line with the prophetic mission of mercy and compassion, rejecting violence as a means to an end. This study emphasises the importance of the concept of dejihadization to trace the origins, networks and movements that spread the false interpretation of jihad. As such, this study contributes to the discourse of de-radicalisation and counter-terrorism in Hadith studies and helps to dispel the negative stigma of jihad that is often misused in radical ideologies.

The polygynous marriage of the Prophet Muhammad has been one of the most controversial issues in Muslim-Christian relations. Muslims and Christian generally believe that Prophet Muhammad was monogynous before, during, and after his mission as a prophet. Non-Muslim scholars, especially Christians, have written books and articles on this issue. William Muir's works are controversial because of his extreme representation of the polygyny of the Prophet in order to condemn the Prophethood of Prophet Muhammad. William Muir asserts that the Prophet was evil and has unbridled desires, which was among the factors that led him to practice polygynous marriage. The aim of this study is to analyse and evaluate Muir's views on the polygynous life of the Prophet, and to carefully clarify Islamic historical sources concerning same, to prove its authenticity and shed light on reasons behind the Prophet practicing polygyny. The study employs qualitative approach and analytical method to collect data of relevance. The finding shows that arranging marriages by the Prophet was not for desirable purposes as Muir asserted, but rather was an effort to provide shelter to individuals experiencing difficulty in settling their lives for particular reasons.

This article explores the da’wah activities of Prophet Muhammad through the perspective of social movements to provide new insights. This article explains that the Prophet Muhammad was not only a religious activist who worked to spread Islam but also a statesman who successfully led his followers to establish a new state in Yathrib (Medina). This research focuses on the Prophet's endeavours in political activism through the movement aimed at achieving social and political change. This study will analyse the da’wah movement using social movement perspectives, focusing on structural-functional theory, resource mobilization theory, political opportunity structure, and framing theory. This article argues that the success of the Prophet's da’wah and political initiatives is rooted in the structural conditions of Mecca and the mobilization strategies. The strength of religious narratives and the capacity to exploit narrow political opportunities while generating the new ones have played a vital role to support da’wah activities. This research uses a historical qualitative methodology, leveraging primary and secondary sources to analyse the socio-political landscape of Mecca, the Prophet's resource mobilization techniques, and the framing of his religious messages. This article is an initial investigation into the integration of social movement theories within the context of Islamic social movements, highlighting the importance of overcoming Western secular dominance of social movement studies.

Through a scholarly and critical analysis, this paper establishes Islam as a vital contributor to global peacebuilding efforts, advocating for the integration of its principles into contemporary conflict resolution strategies. By exploring the principles and methodologies embedded in Islamic teachings, this paper aims to illuminate how Islam can serve as a role model in both religious and secular contexts for resolving conflicts in ways that are just, compassionate, and conducive to long-term peace. What are the key Islamic jurisprudential approaches that exemplify Islam's role as a model for resolving disputes? How does the concept of justice in Islam position it as a leader in conflict resolution and global peace efforts?

This article talks about how the Islamic ideas of fairness, kindness, and forgiveness can help people live together peacefully. It looks at what the Quran and the Prophet Muhammad say about being fair, compassionate, and forgiving. The article says that these values are important for building communities where everyone feels welcome and respected. It also shows how these ideas can be useful in today's world when people of different religions talk to each other and try to solve conflicts. By studying how Islam sees fairness, kindness, and forgiveness, this research hopes to help us better understand how religion can promote peace and understanding between different groups of people.

This study represents an attempt to establish the ethics of artificial intelligence in light of the second legislative source in Islam: the Sunnah of the Prophet. This study adopted the descriptive, analytical, and deductive approach through content analysis based on inferences from the Prophet’s hadiths with the aim of clarifying the underlying approach to these ethics in light of this. It concluded with a set of ethics related to artificial intelligence, which were rooted in the light of the Prophet’s Sunnah in a way that ensures its correct and disciplined use and achieves the integrity of the desired means and goals. These ethics were represented in the legitimacy of design and function; neutrality and impartiality; safety, control, and responsibility; respect for privacy; setting codified systems and regulations; environmental sustainability; respect for individual, institutional, and intellectual property; consideration of humanity; and achieving balance. The research established its roots in the honorable Sunnah of the Prophet and in light of the objectives of Islamic law.

While most traditional works on the life of Prophet Muḥammad focus on how his ostensible teachings and actions can be used as a template for human conduct, the thirteenth-century Sufi thinker, Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240), turns his attention to the spiritual significance and inner reality of Prophet Muḥammad. Ibn ‘Arabī argues that as the seal of the prophets, Muḥammad was not only given the Qur’an, which incorporated elements from previous revelations, nor was he just given a religion that had elements from prior religions; rather, in his very spiritual essence, he combined the essences of previous prophets. It is in this sense that Muḥammad represents the culmination of the prophetic life. In his Fuṣūṣ al-ḥikam, Ibn ‘Arabī reveals the spiritual significance of all the prophets mentioned in the Qur’an, with the exception of Khālid ibn Sinān, whom Ibn ‘Arabī considers to be a prophet and dedicates a chapter to, but who is not mentioned in the Qur’an. The present paper explores how the spiritual essences of previous prophets are manifested in Prophet Muḥammad, and the ways in which this comprehensiveness is exhibited in his life. This ‘spiritual sīrah’ is all the more significant in the modern context, where spirituality is privileged over religiosity. Ibn ‘Arabī demonstrates that the spiritual basis of the life of Prophet Muḥammad cannot be extricated from his external actions. The ‘spiritual sīrah’ thus provides an antidote to the religious associational formalism that is rejected by many modern Muslims.

There is a growing body of literature on the Islamic theology and philosophy of salvation. This literature can be loosely grouped into three main groups: there are those that link the right path of salvation to a specific Muslim group, others that link it to believing in the Prophet Muhammad regardless of the theological group that a Muslim may follow, and there are those that link it to the belief in God and doing good. Despite this variety, what largely unites those various interpretations is that they all emphasize the “rightness” of one’s theological path, i.e., asking the question, what is the “right” track to God? However, what received scant attention so far is the question of “uprightness” as opposed to “rightness”, i.e., Is salvation primarily about being “right” (muḥiqq), or rather about being “upright” (ṣādiq/mukhliṣ)? Drawing on Q. 5:116-119, which presents a conflict between “rightness” and “uprightness” embodied in Jesus’ conversation with God regarding the fate of those who did not have the right theology, and taking its cues from Abū Ḥāmid al-Ghazālī (d. 1111) who attempted to rejuvenate Islamic theology through spirituality, this article takes “uprightness” as the primary requisite for one to attain salvation and argues that the Quran, despite the emphasis it places on pursuing the “right” path, gives primacy to the “uprightness” of one’s position instead. Uprightness in the article is used in reference to the quality of being honest, responsible, and moral, as opposed to being merely “right” or “correct” theologically.