Is there such a thing called "Islamic philosophy"? If there is one, what is it? What does it mean for philosophy to be Islamic? How does Islamic philosophy differ from non-Islamic one? Why do some Muslim scholars reject philosophy, ban its instruction, and even scorn its proponents? The present article will address all these questions and seeks to offer a balanced perspective on controversial issues pertaining to philosophy in Islamic intellectual context, drawing upon authoritative, primary sources. The first section deals with definition and terminology, including the disagreement among scholars over which of these is the best appellation: 'Islamic philosophy', 'Muslim philosophy', or 'Arabic philosophy'. This will be followed by a discussion of the main sources of Islamic philosophy and its impacts, as well as the aims and benefits of studying philosophy according to its exponents. The final section provides a critical appraisal of the arguments for and against philosophy that have been put forward by its defenders and its critics. Furthermore, the article also discusses three current approaches to Islamic philosophy, namely the mysticalhermeneutical such as advocated by Leo Strauss and Henry Corbin, the historicalphilological study such as practiced Richard Walzer and Dimitri Gutas, and the philosophical-analytical approach such as espoused by Oliver Leaman and Lenn E. Goodman. A final word about the challenges and prospect of Islamic philosophical studies is in order, taking into account recent developments in various parts of the world following revival of interest in Avicenna, Averroes and al-Ghazali.

In recent decades al-Qur'an has been the subject of increasing interest among scholars in the Muslim world as well as in the West. One of the most important issues that most researchers are dealing with pertains to its textualization -that is, how al-Qur'an was transformed from oral tradition into the written text as we have it today; how the Revelation was received and recorded, circulated and passed down from generation to generation, in both the ancient way of memorization and through the methods of reading and writing, as rigorously and accurately as it should be. Although initially the contents of al-Qur'an were widely distributed in the memories of men (i.e. the Prophet and his Companions), they were also written down piecemeal on various materials. The compilation and codification of the al-Qur'an was accomplished under the authority of Caliph Abu Bakr, and the standard codex (al-mus} h} âf al-imâm) was produced during the Caliphate of Utsman in order to bring consensus among the Muslim community both with regard to recitation and orthography (al-Rasm al-'Utsmâniy). Given its paramount importance in Islam, the history of Qur'anic text will remain of perennial interest to both Muslim and non-Muslim researchers as it could be manipulated, distorted or exploited by those pursuing their own goals for polemical or political reasons. The present article addresses such concerns with a view to separating the wheat from the chaff in the textual history of al-Qur'an.

The question of cosmic beginning has always attracted considerable attention from serious thinkers past and present. Among many contesting theories that have emerged, that of emanation was appropriated by Muslim philosophers like Ibn Sînâ in order to reconcile the Aristotelian doctrine of the eternity of matter with the teaching of al-Qur'ân on the One Creator-God. According to this theory, the universe, which comprises a multitude of entities, is generated from a transcendent Being, the One, that is unitary, through the medium of a hierarchy of immaterial substances. While the ultimate source is undiminished, the beings which are emanated are progressively less perfect as they are further removed from the first principle. The process is conceived as being atemporal and often compared to the efflux of light from a luminous body, or to water flowing from a spring. This metaphysical theory has enabled Ibn Sînâ to solve the vexed problem: given an eternally existing world and one eternally existing God, how can the two necessarily co-exist without having the perfect, simple unity of God destroyed by contact with the multiplicity of material things? The following essay delineates and evaluates both Ibn Sînâ's arguments as well as the counter-arguments of his critics.

In the history of Islamic civilization, a state guarantees the resource availability through the role it's government, so it can maintain the welfare of it's people. The government is free to determine the state's income policy, which must be fair and not violate sharia. Among the state income policies in Islam are zakat and jizya. Zakat is imposed on Muslims, while jizya is on non-Muslims. History records that both can influence the monetary economy in Muslim countries. Principally, these two are not the same. So, the reson for this research is to find the concept of both is monetary controllers. This research uses qualitative method of historical approach, by using past data to understand the events that took place at the moment.The concept of zakat is worship for Muslims to get closer to God and purify the wealth. Meanwhile, jizya is required from non-Muslims as a form of obedience to the government which guarantees their lives in an Islamic state. Moreover both can affect state's monetary. Because when a Muslim pays zakat, it will increase wealth distribution (aggregate demand), as a result, the recipient becomes prosperous, with the assumption that they will invest. This investment will shift the demand for money (aggregate supply) so that the number of goods and services also grow. Meanwhile, jizya is distributed to government operations including security, so that security can also increase public confidence in carrying out real economic activities. Therefore, if zakat and jizya are managed properly, they will keep inflation down. Moreover, it can even eliminate the economic crisis and improve people's welfare.

Zakat is one of the social financial instruments that has short-term goals to fulfill the main needs of mustahik, and long-term goals namely the economic independence of the ummah. Zakat institutions as public financial institutions managing community funds (zakat) has to be maintained efficiently and effectively to improve the communities welfare of zakat institutions. In this case, the quality of human resources (amil) is very influential in improving the management of zakat institutions. This study aims to explain the urgency of productive and professional zakat institutions and the ability to develop zakat's management. This study used a qualitative method. Zakat's management through zakat institutions in Indonesia contributes to national and global development significantly through empowerment programs that have been carried out and developed to achieve the sustainability of zakat.