About the Journal

The modern world is built on the ideals of the Western Enlightenment. In this worldview, reason and secularism decide not only the political order in society, but also the framework for the categorization and production of knowledge. Consequently, religion has become excluded from both the governing structures and learning and research institutions. Faith, which is philosophically immaterial, cannot be subjected to the scientific method in this worldview. Therefore, it is only a subject of discussion in religious seminaries and private enterprises, not in State institutions and public systems.

In the Islamic civilization, which preceded the current one, both governance and knowledge were anchored in faith. The determinant values system deliberately and consciously connected faith and action (īmān and `amal). This is not to suggest that Muslim scholars and thinkers were interested in theorizing about God and Otherworldly ideas. To the point, it should be noted that Muslim religious scholars abjured theological discourses. Instead, Muslims scholars of the classical period were interested in faith as manifested in the human body and the natural world, making faith, indirectly, its own form of empirical data that can be observed and even measured in the context of actions that humans undertake individually and collectively.

In the Islamic civilization’s worldview, compared to modern civilization’s, materiality is not a precondition for the existence of a thing. Incorporeality manifests itself, in terms of effects and outcomes, in the work (`amal) performed. Human beings are moved by faith as much as they are moved by materiality and materialism, producing outcomes that are dependent on profoundly interconnected systems existing beyond the material world.

The separation of the incorporeal universe from the empirical world has not stood the test of time. Over time, modern scientists have expanded their inquiries into the incorporeal, like neuroscientists mapping out the God center in the human brain, medical doctors studying the effects of intermittent fasting, or blockchain programmers fragmenting the whole in the ether. The integrity of knowledge has been fractured due to the selective permeability of the scientific method, which screened out faith. Islam Today Journal strives to make the production of knowledge whole again.

Islam Today Journal stands out because it does not distinguish between the conceptual and nonconceptual, material and immaterial, and corporeal and incorporeal systems. Islam Today Journal is a new kind of a platform for researchers and scholars who apply sound, consistent, and testable frameworks of analysis and explanation from all disciplines. While the adjective “Islamic” is used to describe the journal, it is used the same way it was used during the peak of the Islamic civilization: as a reference to the determinant system that was inclusive of all spiritual and faith expressions beyond the religion of Islam. With that framing in mind, Muslim and non-Muslim scientists, scholars, experts, and thinkers are invited to write for Islam Today Journal and join in renewed application of holistic approaches to understanding our worlds—both corporeal and incorporeal.

 

 

ITJ is an Open Access, multidisciplinary, double-blind peer-reviewed scholarly journal; a platform for researchers engaged in the study of Islamic texts, thought, institutions, and events. Authors come from diverse scientific disciplines and rely on sound analytical and methodological approaches.

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