References to historical conceptions of diversity in the Islamic tradition have become an important part of modern debates about Islam, tolerance, and pluralism. While the concepts of ikhtilāf (recognised difference of opinion among the Islamic jurists) in jurisprudence and ahl al-dhimma (protected communities of non-Muslims under Islamic rule) in the domain of interfaith relations, have received most scholarly attention, this article draws attention to conceptions of diversity in the field of exegesis of the Qur'ān (tafsīr), and in particular to the practice of many medieval exegetes who included into their commentaries a diversity of interpretations of the Qur'ānic verses. This practice has not passed unnoticed in modern scholarship. It has been attributed, for example, to the literary conventions of the genre of classical tafsīr, and explained as being beneficial for intra- Muslim disputations in cases where the exegetes recorded the interpretations of their doctrinal opponents. It has also been treated as a manifestation of the juridical principle of ikhtilāf in the field of Qur'ānic exegesis. To complement this focus on the practice, this article raises a question about how medieval Muslim thinkers themselves engaged with the question of interpretative diversity with regard to the Qur'ān. The article offers a preliminary consideration of this question through an overview of the five selected discourses on exegetical diversity from among the medieval Muslim authors. Although their contributions by no means exhaust the treatment of this subject in medieval Islamic literature, they nevertheless exemplify a range of approaches to interpretative diversity, from explaining its causes by reference to epistemological challenges and the nature of language, and validating it through the recognition that the text itself has several levels of meaning; to attempts to justify exegetical diversity as reflecting the divine will, and, on the opposite side, to narrow its boundaries. As such, these discourses could provide a starting point for further study of conceptions and attitudes to interpretative diversity in the Islamic tradition.

This article examines martydom in Islam focusing on: 1) comparing Quran verses that deal with martyrdom; 2) re-categorizing other studies of martyrdom in Islam and; 3) Islamic extremist's using of martyrdom. It also studies the martyrdom concepts used by Islamic Extremist and analyzes that their approach to martyrdom is the result of taking only a fraction of the entire concept of martyrdom. The modern concept of martyrdom in Islamic world is very different with historical one.
Extremist believes that throwing someone's life is one of the vest forms of martyrdom to be with God because they apply the concept to the war circumstances. However, their idea does not match the traditional concept of martyrdom in Islamic world. This article focuses on various but organized concepts of martyrdom of Islamic world.

This study researches the Korean Protestant missionary group's perception of Taqiyya doctrine.
Korean Protestantism perceives Taqiyya doctrine as a method to arouse Islamophobia within Korean society. In other words, they understand that Taqiyya doctrine is a 'camouflagic strategy not to expose the status of Muslims', and they perceive that Muslims penetrate Korean society through this doctrine for the purpose of spread of Islam. However, simply understanding Taqiyya doctrine as a 'camouflagic strategy not to expose the status of Muslims' is originated from lack of knowledge, ignorance, and prejudice towards Islam. Thus, this study aimed to understand Taqiyya doctrine, and also to dispel some Korean Protestants' worries about that this doctrine would be used as a missionary strategy for the purpose of Islamization of Korea.
ChapterⅡ of this thesis handled the understanding of the concept of 'Taqiyya'. Even though some Protestants and missionary groups against Islam regard 'Taqiyya doctrine' as a 'camouflagic strategy to hide their doctrine and identity', it would be necessary to understand the accurate concept of 'Taqiyya' and the historical background of this doctrine aiming to hide their identity and protect their religion.
ChapterⅢ handled Taqiyya mentioned by Quran and Hadith. The belief in Taqiyya and the attitude to accept it are different in each denomination of Islam. Even though Taqiyya is a doctrine mostly used in Shia, Sunni also shows some responses to Taqiyya.
ChapterⅣ handled Taqiyya understood by Korean Protestantism. Some Protestants, and ministers and people related to missionary groups who are worried about the spread of Islam in Korea perceive Taqiyya as one of the Islamic missionary methods in Korea, and they are spreading wrong information through mass media like internet and religious media for the purpose of spreading Islamophobia within Korea. However, in the aspect of thoughtlessly delivering wrong information to the public without accurate explanation of Taqiyya doctrine, it would be necessary to understand it correctly.
This study suggests to seek for the coexistence by perceiving Islamophobia rooted in Korean society not in the exclusive attitude toward a specific religion, but in the mutually-cooperative attitude, by improving the understanding of Islam in the multicultural and globalized Korean society.

In international law, governments have been trying to resolve conflicts by interactions with other governments; this has led to the foundation of various international and regional organizations. The Organization of the Islamic Cooperation has formed on the basis of interaction between Islamic states as well as nonmember states. The Organization of the Islamic Cooperation is a political and international organ which is the only international governmental institute formed on religious principles. Although the Organization of the Islamic Conference (OIC) stands to foster cooperation among Muslim states in economic, social, and cultural fields, its prime objective is to 'promote Islamic solidarity among member states'. Conflict resolution among member states, therefore, is one of the principal functions of the OIC. Recent changes in the Middle East can be considered as a trial of the Charter of the OIC to investigate how it resolves disputes among member states.
As the Organization of Islamic Cooperation is a cultural and political organization; the question is how it has been successful in resolving disputes between member states and nonmember governments, and what legal and political methods are applied by OIC? This article seeks to address the legal status of the Organization of Islamic Cooperation as one of the international capacities that attempts to provide grounds for peaceful negotiations and security. It seems that the organization has significant potentials to consolidate the dialogue among member states; however, despite the capabilities, it has failed to play an important role in resolving disputes among the member states and maintaining regional peace and security.

Even if the Islamic State(IS) has virtually disappeared some remnants are likely to continue terror attacks throughout Iraq and Syria, and in the Middle East and Western societies. Moreover, the ideology prevailed by this organization, Daeshism, seems to influence other radical Islamist groups for some time.
Thus, it is imperative that academia and policy-makers grasp the reality and function of the idea of IS. This study attempts to explore how the ideology of IS is formed and what function it has through examination of Dabiq internet Magazine produced by this organization.
This study assumes that IS has a tendency of political rebellion unlike al-Qaeda. Therefore, in order to understand the reality of IS, it is necessary to explore its ideology through functionalism from a deeper and multifaceted approach. To analyze the radicalism of IS in the "dual process model of ideology and prejudice" proposed by Chris G. Sibley and John Duckitt, this study examines the hypothesis that IS constructs a dual idelological system of mobilization and otherization, and uses it politically.
In order to demonstrate the dual ideological system of IS and its functions, this study analyzes 4 issues of Dabiq. The co-occurrence of words and word clusters in KH Coder clusters program will be used to explain the dual ideological formation process of the main subject words in the IS publicity materials. If the IS entity is understood more specifically by understanding the process of formation of this ideology, it will be positively possible for the international community to prevent and respond to the rise of similar organizations in the future.

After the Islamic Revolution in 1979 understanding Iranian foreign policy has been a difficult subject for both foreign policy scholars and experts. They have usually been surprised by the Islamic Republic of Iran's behavior because they could not explain and predict its action and reaction in the context of mainstream foreign policy approaches.
The aim of this study is to analyze the formation process of Iranian foreign policy behaviour toward the US through constructivist approach. The main argument of this study is that in order to understand Iranian foreign policy behaviour, the meaning and identity of the Islamic Revolution must be analyzed and understood more deeply.
The purpose of this study is to explain that the basic idea and meaning structure of the Islamic Revolution was formed on the basis of dar al-Islam and dar al-Kufr, so it is different from the ideology of the US. This concept has emerged as a major conflict factor, defining the confrontation between Iran and the US as a hostile relationship.

The purpose of this paper is to analyze the historical background of sectarian terms in Islam used in online. As the conflicts in Iraq, Syria, and Yemen have increased, hostile expressions based on sectarianism are increased sharply in online, SNS, and media channels. After following the Syrian civil war and IS's violent activities in Iraq and Syria, some derogatory anti-Shi'ite terms have appeared. They are Rafidha, Hizb al-Shaytan, Majus, Nusayri, and Safawi. And some hostile anti-Sunni terms also have appeared. They are Wahhabi, Takfiri, and Umawi. However, the use of hostile sectarian anti-Shi'a and anti-Sunni terms is not a new phenomenon, they have deep historical backgrounds. Since 2011 Arab Spring, the number of Arabs using online social networks has grown dramatically from 60 to 81%. It means they can discuss and communicate each other in online on the politics, Muslim societies, and religion. Most of the anti-Shi'a sectarian terms are related with the history of Rafidha, Nusayri(or Alawite), and Safawid, and most of the anti-Sunni sectarian terms are related with the history of Wahhabism and Umayyid. The future of sectarianism in the Middle East will be decided by increasing amount of counter-sectarian rhetorics.

The Arabic language is generally divided into northern Arabic and southern Arabic. The northern Arabic includes western Ḥijāzi and eastern Najdi dialects, while the southern Arabic includes the ancient Yemeni languages and modern dialects.
The Ḥijāzi dialects were used as the urban dialects in Mecca and Medina and the Najdi dialects included Bedouin dialects. The urban dialects during the Islamic conquest have rapidly changed compared to the Bedouin dialects, which have lost its own grammatical rules. On the other hand, the Bedouin dialects relatively maintained a linguistic purity because they were geographically isolated. It seems that the language of the Koran and the pre-Islamic poems were more related to Eastern than to Western Arabic considering that the Najdi dialects have the linguistic characteristics of the classical Arabic, such as the adaptation of the spelling of the hamzah, the glottal stop, the preservation of the declension, a voiceless sound of /q/, the presence of interdental sounds, the use of passive form, and the use of the duals and so on.
The southern Arabic is divided into the ancient Yemeni languages and the modern Yemeni dialects. The ancient Yemeni languages like the Minaean, Sabean disappeared, while the Himyarian has developed into the modern Yemen dialects. The Himyarian was influenced by the northern Arabic language, and the linguistic features of the Sanaa dialect belonging to the Himyarian language prove this well. The aim of this paper is historically to study northern Arabic and southern Arabic by investigating the language situation and the phonetical & morphological differences or similarities between them.