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Amina Inloes,
Amina Inloes is originally from the US and has a PhD in Islamic Studies from the University of Exeter on Shi'a hadith. She is the program leader for the MA Islamic Studies program at the Islamic College in London and also the Managing Editor of the Journal of Shi'a Islamic Studies. 730 Answers
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Mohammed Al-Hilli,
Sheikh Mohammed Al-Hilli, originally from Iraq, has a Masters in Pharmacy from the University of London. He completed his Hawza degree from the ICAS in London under the supervision of Ayatollah Fadhil Milani, and also has an MA in Islamic Studies from Middlesex University via the Islamic College. He is a teacher at the Hawza Programme at Islamic College in London. 8 Answers
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Mohammad Saeed Bahmanpour,
Sheikh Mohammad Saeed Bahmanpour is lecturer of Islamic Studies at the Islamic College for Advanced Studies, London, and a visiting lecturer at the University of Cambridge, Faculty of Oriental Studies. He was raised in Iran and holds a BA and an MA in Sociology from Allameh Tabatabai University, Tehran. He has also studied at Queen Mary College London and the London School of Economics. 15 Answers
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Zeinab Donati,
Zeinab Donati has been studying books about various Islamic subjects for more than 19 years. She is deeply interested in history and politics as well as social issues in particular those pertaining to women. 32 Answers
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Saleem Bhimji,
Shaykh Saleem Bhimji was born and raised in Canada. After completing his post-secondary education at the Northern Alberta Institute of Technology (NAIT), he moved to Medina, New York, to study at the Imam al-Asr Theological Seminary. He later continued his religious studies at the Hawza of Qum. To date he has translated over 40 full-length books into English that have been printed worldwide. 15 Answers
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Abbas Jaffer,
Sheikh Abbas Jaffer is an optometrist by profession and has a Master’s degree in Islamic Sciences. He is a part time lecturer at the Islamic College in London and is currently writing his doctoral thesis on the challenges faced by educators of young Muslims in modern day Britain. He has also co-authored a book on Qur’anic sciences for the Islamic College as well as translating several works from Persian into English. 14 Answers
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Sayyed Mohammad Al-Musawi,
Sayyed Mohammad al-Musawi is originally from Iraq and heads up the World Ahlul Bayt Islamic League in London. Other than being involved in various humanitarian projects, he frequently responds to religious questions. In the past, he has also spent significant time in India guiding the community. 4499 Answers
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Vinay Khetia,
Shaikh Vinay Khetia has studied at various traditional Islamic seminaries in London, Iraq and Syria. He has an undergraduate degree in Religious and Near Eastern Studies from the University of Toronto and an M.A. in the History and Philosophy of Religion from Concordia University. He is a PhD Candidate in the department of Religious Studies at McMaster University with a focus on the intellectual history of Islam and specifically Shi'ism. 15 Answers
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Rebecca Masterton,
Dr Rebecca Masterton graduated with a BA in Japanese Language and Literature; an MA in Comparative East Asian and African Literature and a PhD in Islamic literature of West Africa. She has been teaching for seventeen years through different media, and has also worked in media for ten years, producing and presenting programs for several TV channels. 116 Answers
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Nour Tessie Jørgensen,
Nour Tessie Jørgensen has an MA in Islamic studies from the University of Copenhagen, Denmark and a degree in Philosophy of Ethics at Al Mustafa International University in Qum, Iran. She works as an Islamic Studies teacher and a counselor in spiritual and female-related issues. 18 Answers
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Masuma Jaffer,
Dr Masuma Jaffer is a qualified dentist, with a Masters in Islamic Studies and has also attended Hawza in Qum. She obtained a PGCE - teaching qualification – and has taught Hawza studies at the Islamic College in London. She also has a Diploma in Counselling and is a Qualified Chaplain and worked with women prisoners at Holloway and with Hertfordshire Police advising them on Muslim matters. 10 Answers
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Hassanain Govani,
Hassanain Govani is based in Sweden and has an MA in History of Religion from Uppsala University and an MA in Islamic Studies from the Islamic College of London, and has also studied Arabic in Damascus. He has a position as project secretary at SST, the committee for state support for religious communities. 11 Answers
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Zaid Alsalami,
Shaykh Dr Zaid Alsalami is an Iraqi born scholar, raised in Australia. He obtained a BA from Al-Mustafa University, Qom, and an MA from the Islamic College in London. He also obtained a PhD from ANU, Canberra. He has written and translated several Islamic texts and also prepared educational videos on Islamic rulings and practices. 856 Answers
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Seyed Ali Musawi,
Seyed Ali Musawi studied religion and history at the University of California, San Diego and subsequently he studied for more than 8 years at the Islamic Seminary in Qum, Iran, focusing on Islamic history and jurisprudence. 12 Answers
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Seyed Saied Alavi,
Seyed Saied Alavi is a researcher based in Qom who has studied from the Howzah of Qom and also completed a Pastoral studies program. He is currently a university lecturer in the fields of Shia Theology and the History of Religions as well as other subjects. 9 Answers
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The Qur'an teaches us to look at the civilizations that came before us, consider their rise and fall, and take lessons from that so we make the best decisions in our own lives and societies. We should also look at previous civilizations to be humble: we should not assume that just because our society is at an apex, it must last forever. If our society is prosperous, we should thank Allah for that and not assume it is all under our control, since those people who started to attribute blessings to themselves instead of Allah soon fell.
The Qur'an and hadith give a sense that there are some metaphysical laws underpinning civilizations. Positive spiritual and ethical practices of societies lead them to flourish, whereas negative spiritual and ethical practices lead them to decay or destruction. This is part and parcel of natural law and is often connected to natural causes but is also part of divine justice.
Some Muslims see the process of history as a gradual unfolding and en route to an ultimate victory of tawhid - that is, a meaningful process of history - although others may not agree with that.
The main criticisms in the Qur'an of pre-Islamic societies are of idolatry, superstition, tribalism, and depotism. In some cases, flagrant violations led Allah to rain down destruction on some places, as in the Old Testament. In other cases, they just led to the decline of the civilization.
Pre-Islamic Abrahamic monotheists are also sometimes criticized for deviation, self-glorification, and so forth.
Individual people in ancient societies are presented in accordance with their acts. For instance, the husband of Zulaykha in Egypt is presented as neutral, whereas Firawn is presented as evil. The Queen of Sheba is overall presented as a good ruler but as starting out with an incorrect theology due to worshipping the sun. There are also some specific criticisms of specific places/times such as the people of Lut.
Mesopotamia was a large region with many peoples and dynasties, so one cannot give a single view for the whole civilizational phenomenon. Similarly, ancient Egypt had a long reign of dominance and so one cannot make sweeping views about everything. This is apart from the obvious fact that both Mesopotamia and ancient Egypt contributed to the the development of later civilizations and so we retain some of their legacies, such as some ideas or technologies.
Babylon gets a bit of a bad rap in the Qur'an due to the Harut and Marut situation, and also the story of Ibrahim (A). Ancient Egypt is also associated with magic. But neither place is discussed extensively. This is different from the Biblical tradition, in which Babylon is personified and condemned.
On the other hand, Shi'i hadith speak of the sanctity of Karbala from ancient times, and Karbala is in Mesopotamia. There are also Shi'i hadith speaking of Adam being created from the clay of the Euphrates. So there is a sense of a portrayal of this region as part of the cradle of civilization.
Muslims have had various views about the ancient heritages. Some Muslims found benefit in reading ancient philosophical texts like those from Greece or in wisdom from things such as the Code of Hammurabi or traditional Chinese medicine. Other Muslims opposed ancient things because they belong to pre-Islamic times and civilizations.
Insofar as the hadith says to seek knowledge even from China, and China obviously was not a Muslim-majority or Abrahamic civilization, one can assume that Islam does not have an objection to seeking beneficial knowledge from ancient civilizations.
Today, some Muslims are very focused making a full break from the ancient past and fear anything from the ancient times as bid'ah or shirk. So they reject anything ancient, on the grounds that it is pre-Islamic, although ancient things - like modern things - can sometimes have wisdom and sometimes have error. Other Muslims have an interest in studying the past, such as literature or archeology, or preserve some ancient holidays and customs.
Conversely, some modern secular nation-states in the Middle East where the government felt threatened by Islam or Islamic movements have tried to build a national identity based on the pre-Islamic heritage or promote a sense of national arrogance based on a pre-Islamic heritage. It is nice to respect and appreciate and know about the good things from the past. However, it is wrong to deploy pre-Islamic identity as a tool to whip up nationalism, strengthen dictators, suppress Islam, and inflame wars with other nation-states. So this is an example of wrong usage of pre-Islamic heritages in the modern era. They do not relate to the ancient civilizations but rather wrong things that occur in our own time.
So there isn't a unilateral view on these civilizations or the ancient world in general, but these are some aspects of how history has been understood in an Islamic context.