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Doomed Power and Eternal Wisdom in Late Antiquity: Intertwining Representations of Luqmān in Light of the Qurʾānic Tradition
This article explores the underlying ideas conveyed by the literary representations associated with Luqmān b. ʿĀd and Luqmān the Sage in classical Arabic sources. It avoids conflating them or collapsing all portrayals of Luqmān b. ʿĀd into a single composite figure. At the same time, it resists imposing a rigid dichotomy between these representations, instead examining possible mutual influences and conceptual continuities. To assess the range of divergent Luqmān images in light of the Qurʾānic tradition, the article treats them as manifestations of diverse local and regional narrative currents, woven together within a broader pan-Arabic reservoir of motifs.
Journal Article
The Rebuilding of the Kaʻba During the Period of Sulṭān Murād IV in the Context of the ʻUlamāʼ-Umarāʼ Discussions
The last stop on the Muslim pilgrimage is the Kaʻba. Like all other holy and religious places, the Kaʻba has survived due to the repairs it has undergone since its construction. However, the Kaʻba has been rebuilt at times when it was destroyed for various reasons. Since the interruption of the pilgrimage would undermine the legitimacy of the caliph, Muslims attached great importance to rebuilding the Kaʻba in such cases. The Kaʻba was last rebuilt by the Ottoman Sulṭān Murād IV after the flood of 1039/1630. However, the rebuilding process has not been without its controversies. Although the Ottoman Empire attempted to rebuild the Kaʻba out of necessity, some scholars objected to this initiative. Ibn ʻAllān, one of the leading Shafiʻi muftis of Mecca, followed the rebuilding work day by day and did not hesitate to intervene when necessary. Riḍwān Agha, who carried out the rebuilding of the Kaʻba, was able to overcome Ibn ʻAllān’s objections with fatwas from the muftis of the four sects (four Sunni schools of law) and thus completed the building work. After the Kaʻba was rebuilt, Turkish works on its history began to be produced. In this way, the public was informed that the Kaʻba could be rebuilt if necessary, and attempts were made to anticipate and prevent any potential reactions. This study aims to contribute to the history of the Kaʻba by analysing its rebuilding after the flood of 1039/1630 through debates between scholars (ʻulamāʼ) and administrators (umarāʼ) during this period. Access to the details of this issue from the works of the ʻulamāʼ who witnessed the rebuilding makes this paper unique.
Journal Article
Fakhr al-Dīn al-Rāzī on the Existence and Nature of the Jinn
This article reconstructs Fakhr al-Dīn al-Rāzī’s (d. 1210) systematic treatment of the jinn in his Great Exegesis (al-Tafsīr al-Kabīr) and his summa The Sublime Objectives in Metaphysics (al-Maṭālib al-ʿĀliya min al-ʿIlm al-Ilāhī). In these works, al-Rāzī treats the jinn not as a marginal curiosity but as a test case for probing core metaphysical categories such as substance, embodiment, and divine action. His analysis unfolds through a sequence of guiding questions. Do the jinn exist at all? If not, we arrive at (1) the Denialist View. If they do exist, they must be either immaterial or material. The first yields (2) the Immaterialist View. The second raises the further question of whether bodies differ in essence or share a single essence. If they differ, we arrive at (3) the Non-Essentialist Corporealist View. Notably, these first three views are associated, in different ways, with various figures in the falsafa tradition. If they share a single essence, this produces the Essentialist Corporealist position, which then divides according to whether bodily structure is metaphysically necessary for life and agency. If not necessary, this produces (4) the Essentialist Corporealist—Structural Independence View, associated with the Ashʿarīs. If necessary, it leads to (5) the Essentialist Corporealist—Structural Dependence View, associated with the Muʿtazilīs. Al-Rāzī rejects (1) and (5), but he leaves (2), (3), and (4) as live possibilities. While he shows greater sympathy for (4), his broader purpose is not to settle the matter but to map the full range of theological and philosophical options. Al-Rāzī’s comprehensive exposition reflects the wider dialectic between falsafa, Ashʿarī theology, and Muʿtazilī theology, showcasing a sophisticated willingness to engage and entertain multiple metaphysical possibilities side by side. The result is an exercise in systematic metaphysics, where the question of the jinn, as liminal beings, becomes a means for interrogating broader ontological commitments in Islamic theology and philosophy.
Journal Article
