Journal articles on the topic '40 Hadithe'

<p><em>Hadith Arba’in</em> is a collection of the selected 42 hadiths. The name of <em>Arba’in</em> is taken from the amount of hadiths included in the book which is 42 hadiths. The book of <em>hadith Arba’inis</em> considered to be necessarily studied because this book contains the collection of the well know hadiths in islamic community awund the world. This book contains the main hadith that are very important in islamic study, started with hadith about the intention to start doing something, then followed with the basic <em>aqidah, syari’ah, akhlak</em>, and prophet’s advice. This research specifically studies the hadiths from 31-40 because they contain suggestion, forbiddence, excellence, and some of advices about islam. This research is descriptive qualitative research. The method used is (equal/comparison) method. The data in this research are grammatical cohesion marker in the form of pronoun in Arabic language and ideological translation in the 31-40 text of <em>hadith Arba’in</em> written by Ibnu Daqiq Al ‘ied and translated by Muhammad Thalib. The data collection is done by taking the sample or called technique sampling. Technique of presenting data is presented by words and table of data to describe the analysis result. This reaserch investigates cohesion, variasion of translation technique, translation method, and ideological translation used by the translator in translating the expressions in the hadith.</p><strong>Keywords</strong>: <em>hadith Arba’in</em>, cohesion, technique, method, ideology.

Ta’lim al-Muta’allim’s book by Sheikh al-Zarnuji is a turath book containing ethics and manners of learning and teaching between teachers and students. This book is famous and distributed in the Archipelago especially in Malaysia and Indonesia. It is also widely used in pesantran or pondok nowaday. Sheikh al-Zarnuji used hadiths of prophet Muhammad s.a.w as the main source and hujjah in Ta’lim al-Muta’allim’s book. He also included some other categories of hadith including da’if and mawdu’ hadiths. The issue is Ta’lim al-Muta’llim’s book contains many da’if and mawdu’ hadiths and have been referred by Muslim. This study is very important to understand the method and rule of practicing of da’if and mawdu’ hadiths. Hence, this study aimed to analyse da’if and mawdu’ hadiths contained in Ta’lim al-Muta’llim’s book. The methodology of this hadith is qualitative method by using content analysis approach toward Ta’lim al-Muta’llim’s book. Thus, the finding for the analysis of 40 hadiths in this book found that only 30% hadith can be used for fada’il al-amal if fulfilled the conditions by the ulama’s. Hence, thematic analysis is important to be done in order to ensure the quantity of da’if and mawdu’ hadiths in this book and also to ensure the da’if hadith can be practiced only for fada’il al-amal matter.

This paper introduces the work of Mahfuzh at-Tarmasi (d. 1920 M) in the field of hadith, entitled al-Minhah al-Khairiyah fi Arba’in Haditsan min Ahaditsu Khair alBariyah, known as Arba’in at-Tarmasi. This book contains 40 hadiths written musalsal (genealogically) originating from Kutub al-Sittah and Tsulatsiyat al-Bukhari. This is based on the hadith practice on the virtue of gathering 40 hadiths of Nabawi. Interestingly, the main themes carried by this book focused on four things: aqidah (theology), ubudiyah (worship), mu’amalah (social relations) and siyasah (political strategies). These four things are important pillars in the reality of the life of Nusantara Muslim communities, considering that the period in Indonesia was experiencing colonialism by Dutch imperialism. At-Tarmasi (d. 1920 M) reminded of the importance of studying the pillars directly from the source.

It was a tradition to interpret Arba’in's "Chihil Hadith" in the Oriental classic literature, that is, to compile a total of 40 hadiths and explain its meanings to ordinary people. Observations show that each era has its "Arba’in", which has a clear theme and purpose. From the Prophet Muhammad (saas): "Whoever memorizes the forbidden I of my hadiths and teaches it and teaches it to others, it will be under my shade on the Day of Judgment." Therefore, they have sought to memorize 40 of the hadiths and convey them to the people. The word "Arba’in" means: -40. It also means to sit for 40 days, that is, for 40 days of sufis, and 40 days after the death of the Sufis and 40 days after their death. Forty days are called the period of purification. The medieval thinkers have selected more than 40 of the hadiths of the Prophet Muhammad (peace be upon him) with respect to different moral and Islamic rules. They have tried to explain the meaning and meaning of the forty hadiths to the public. They used the prose and the verse in a productive way. In this article we aim to provide some information about manuscripts of Arba’in, which is kept in the main fund of the Abu Reikhan Beruniy Oriental Manuscript Center at the Tashkent State Institute of Oriental Studies.

This article discusses the hadith transmitters involvement in Kufa politic dynamic in the early time of Islam Period, which was experiencing a long range of social turmoils. These turmoils occurred from 40 H/661 AD until the end of the Umayyad dynasty in 125 H/743 AD. This article adopts a historical approach to conceive of the dynamic of politics among the hadith transmitters. This research revealed that the hadith transmitters built the city of Kufa. The behavior related to discrimination toward the opponents and the disappointments on the Umayah Dynasty triggered many rebellions such as al-Ḥusayn ibn ‘Alî ibn Abî Ṭâlib, Ibn al-Zubayr, Mukhtâr al-Thaqafî, al-tawwâbûn, and Zayd ibn ‘Alî. These turmoils involved Sa‘d ibn Abî Waqqâṣ and al-Mughîrah ibn Shu‘bah. We argue that the hadith transmitter influenced the hadiths they narrated. Based on the investigation of the two hadith contents that they narrated indicated that they took the side of the Mu‘âwiyah Dynasty and ‘Alî’s followers as the opponents.

<p>Integrative mathematics learning is needed in the study of science and religion, especially in the madrassa and the Islamic University, to improve morality for all students in Indonesia. This study aims to examine the hadith regarding integers and integer operations in integrative mathematics learning. Mathematical learning is expected to increase students' religious knowledge and mathematical knowledge. The method used in this research is literature study. In the hadith, some integers are 1,2,3,4,5,6,7,8,9,10 and integer operations, namely addition, subtraction, multiplication, and division. The hadiths related to numbers and number operations are HR. Bukhari 40; 71; 15; 33; 1334; 1761; 1109, HR. Muslim 19; 1984; 1513; 1991, HR. Darmini 3174, HR. Ibnu Khuzaimah 301, and HR. Tirmidhi 565.</p>

In the scientific tradition, the study of Islam in the orientalisme is not stagnant, but has experienced development. This article focuses on the arguments of Nabia Abbot's argument and theory in refuting Goldziher's theory of the study of hadith. The author calls it a counter discourse. At least this article found three outlines of Nabia Abbot's rebuttal to Goldziher: (a) the theory of authenticity, Goldziher said the hadith was not an authentic report but a form of doctrinal reflection during the first two centuries after the prophet Muhammad. Abbot denies he views this view as wrong because it ignores historical evidence. For Abbot the hadith had appeared early in the century, as evidenced by the oral hadith of Muawwiyah (d. 60/680), Marwan (d. 65/684) and Abd Malik bin Marwan (d. 86/705). (b) Isnad's theory. Goldziher mentioned that the growth of the hadith in the third century Hijriyah was due to the history of history and the fabrication of the hadith. Nabia Abbott has argued with the argument that the number of hadiths is due to the growth of the hadith path in the geometric progression, not forgery. (c) Hadith Writing Theory, Goldziher said that the early hadith did not have a written reference, only oral, so the hadith in the form of thoughts could not be verified. Abbot denied, he said, that the beginning had been carried out in the narration and the modification of the hadith. Besides there are a number of books of hadith as in the text of Hammâm b. Munabbih (40-131 / 132 H).

<p class="06IsiAbstrak">Kitab <em>Ta’lim al-Muta’alim</em> yang dikarang oleh shaykh al-Zarnuji merupakan kitab klasik yang berisikan adab atau etika belajar dan mengajar antara guru dengan murid. Kitab ini cukup terkenal di Nusantara khususnya Indonesia, karena ia banyak dipelejari bahkan dijadikan rujukan di pondok-pondok pesantren sama ada yang klasik mahupun moden hingga ke hari ini. Hadis-hadis yang terdapat dalam kitab ini dirujuk dari pelbagai kitab sumber hadis. Namun sumber rujukan bagi kitab <em>Ta’lim al-Muta’allim</em> belum diterokai secara sistematik. Justeru kajian ini menerokai serta menganalisis sumber rujukan yang terdapat dalam kitab tersebut. Metodologi kajian ini adalah kualitatif melalui kaedah kepustakaan dan reka bentuk analisis kandungan kitab <em>Ta’lim al-Muta’allim</em>. Berdasarkan analisis yang dilakukan terhadap 40 hadis dan 108 riwayat, didapati 23 kitab yang diguna pakai oleh Shaykh al-Zarnuji dalam karyanya <em>Ta’lim al-Muta’allim</em> mulai dari kitab-kitab yang berisikan hadis-hadis <em>Sahih</em> sampailah kitab yang mengandungi hadis <em>Da’if</em> dan <em>Mawdu’</em>. Oleh itu, analisis tematik ini amat penting dilakukan agar dapat dikenal pasti kitab sumber hadis yang digunakan oleh Shaykh al-Zarnuji dalam karyanya <em>Ta’lim al-Muta’allim</em>.</p><p class="06IsiAbstrak">[<strong><span>Analysis of Hadith References Used in The Book <em>Ta'lim Al-Muta'allim</em> by Shaykh al-Zarnuji</span></strong><span>. The book of Ta'lim al-Muta'allim written by shaykh al-Zarnuji is a classic book which contains manners or ethics of learning and teaching between the teachers and students. This book is well-known in the archipelago, especially in Indonesia since it has been studied a lot and has even been used as a reference in Islamic boarding schools as well as classical and modern ones nowadays. The hadiths contained in this book are referred from various sources of hadith. However, the source of reference for the book of Ta'lim al-Muta'allim has not been recorded systematically. In fact, this study explores and analyzes the reference sources contained in the book. The methodology of this study is qualitative through literary principles and design forms of analysis of the content of the book Ta'lim al-Muta'allim. Based on the analysis carried out on 40 hadiths and 108 narrations, it was found that 23 books used by Shaykh al-Zarnuji in his Ta'lim al-Muta'allim started from books containing Sahih hadiths until the book containing the hadiths of Da ' if and Mawdu '. Therefore, this thematic analysis is very important to ensure that the source book of the hadiths used by Shaykh al-Zarnuji can be identified in his work Ta'lim al-Muta'allim.</span>]</p>

The dominant topic in investigating pragmatics which used to understand the meaning of certain words and phrases requires contextual information is the phenomenon of deixis. The researcher limited this study on person deixis which aimed to identify and classify kind of person deixis in English translation of Summarized Shahih Al-Bukhari Hadith , especially in the book of As-Salat (the prayer) that translated by Dr. Muhammad Muhsin Khan. This study used Stephen Levinson’s framework of deixis for the analysis of distinct types of person deixis elements. The researcher adopted qualitative research design as the method for this analysis. In this study, the researcher found that the dominant deixis used in Hadith was the third person singular deixis especially the word “He” that dominantly refers to “Prophet Muhammad SAW in which shows that Hadith is the media to reveal the action, provisions, approvals and utterances of Prophet Muhammad SAW and his companions.

The phenomenon of moral decadence is a topic that never dims. Like an endless sea, problem after problems related to the moral decline of the nation's children continues to roll over time. Religious education has an important role in overcoming moral problems that never end. Hadith as the basis of the second Islamic law certainly has a very basic position in Islamic education. Among the thousands of hadiths in the Islamic books, there are 40 hadith selected by Imam Nawawi, then collected in a book called al-arbain al-nawawiyah. The book al-arbain al-nawawiyah received an extraordinary reception from all corners of the world, even the book became a mandatory lesson in Indonesian Islamic Boarding Schools in general. The development of the times brought its challenges in moral matters, especially for the millennial generation. Presumably, the actualization and contextualization of moral values ​​in the book needs to be done. So that found moral values ​​that are relevant to the times. In the end, moral values ​​can easily be understood and practised. And after researching the study of literature from various related references, the authors find that there are moral values ​​that are relevant for overcoming the problem of decadence that is increasingly afflicting. So it is proper for moral studies to be found in the book of al-arbain al-nawawiyah to be studied not only in pesantren but also in other formal and informal institutions.

Asuransi syariah (takâful) berdasar pada prinsip saling berbagi tanggung jawab. Berbagi tanggung jawab tersebut melalui premi yang dimiliki oleh masing-masing orang. Dalam prinsip hukum Islam, asuransi merupakan konsep saling membantu antara satu orang dengan yang lainnya tanpa ghurûr dan maysir. Prinsip berbagi tanggung jawab dalam asuransi syariah merupakan tolong menolong dengan dasar-dasar sistem sebagaimana telah ditentukan dalam al-Qur’an dan hadits. Asuransi syariah di Indonesia diatur bersama-sama asuransi konvensional dalam Undang-undang No. 40 Tahun 2014 tentang perasuransian. Kondisi perundang-undangan tentang asuransi syariah yang diintegrasikan dengan asuransi konvensional merupakan kondisi yang tidak ideal mengingat perbedaan-perbedaan prinsipil di antara keduanya. Penerapan asuransi syariah (takâful) tidak semata-mata membutuhkan payung hukum tetapi juga aturan yang jelas dan khas. Selain membahas kedudukan asuransi syariah dalam Undang-undang No. 40 Tahun 2014 Tentang Perasuransian, kajian ini juga membahas asuransi dalam persepktif hukum Islam.(Sharia insurance (takâful) is based on the principle of sharing responsibility. It is done through premiums owned by each party. In the Islamic law principle, insurance constitutes the concept of mutual help between one person and another without ghurûr (deceiving) and maysir (gambling). The principle of sharing responsibility in the sharia insurance is helping each other on the basis of a system as defined in the Qur'an and hadith. Sharia insurance in Indonesia as well as conventional insurance are regulated in Law No. 40/2014 on insurance. The legislation of sharia insurance which is integrated with conventional insurance can be seen as a condition that is not ideal considering the principal differences between the two. The Implementation of sharia insurance (takâful) does not merely require a legal footing but also clear and specific rules. In addition to discussing the status of takâful in the Law No. 40/2014 on insurance, this paper also discusses the insurance in the perspective of Islamic law)

Thus far the views of experts of Islamic jurisprudence regarding homosexuality have been very clear in forbidding it. The Alqur'an, Hadith and Ijma' are the bases of the prohibition on marriages of this kind, although jurists differ in their views on the punishment for homosexual behaviour. Malik, ash-Shafi'i and Ahmad equate the punishment for homosexual acts with that for adultery, whereas Abu Hanifah views it as a ta'zir punishment (one determined by the government). Meanwhile, the· view of some that homosexuality is a natural and predetermined phenomenon presents its own challenges: how will Islamic law respond to the claim that homosexuality is a part of our basic human rights that must be protected?

<p>As many as 40% of the population that categorized poor people in the world on which their income less than 2 US dollar per day is the result of the existing applied economics theories and they have failed to obtain sustainability and stability condition. The economic theory that is now developed mainly use positivism approach where normative assessment dispensed. This paper attempts to re-open the history back into the 6^th century, where the Prophet Muhammad (pbuh) tried to develop the economy of the state using concept taken from the hadith (prophetic tradition). This concept is the very roots of the improving Islamic economics theory nowadays that comes up to be the best alternative concept to replace upon the fail conventional theories. Qualitative approach through document analysis of relevance references as well as historical approach use to observe the economic development in the eye of hadith.<strong></strong></p>

Abstract A collection of hadith called Musnad al-Shāfiʿī is associated with the Nishapuran traditionist Abū al-ʿAbbās Muḥammad ibn Yaʿqūb al-Aṣamm (d. Nishapur, 346/957). It was apparently assembled by students from what al-Aṣamm had heard from al-Rabīʿ ibn Sulaymān al-Murādī (d. 270/884) in his youth. Around 40 percent of the hadith in the Umm of al-Shāfiʿī (d. 204/820) shows up also in the Musnad of al-Aṣamm. Comparisons between the Musnad and the Umm can tell us something of the state of the Umm as al-Rabīʿ dictated it near the end of his life. Books in the Musnad correspond only roughly to books in the Umm, so there was still some fluidity of organization. There are also many minor differences of wording, especially to isnāds. However, the order of hadith within books of the Musnad agrees well with their order in the Umm, confirming that the Umm as we have it is close to the state in which al-Rabīʿ left it.

Kitab Ta’lim al-Muta’alim yang dikarang oleh shaykh al-Zarnuji merupakan kitab klasik yang berisikan adab atau etika belajar dan mengajar antara guru dengan murid. Kitab ini cukup terkenal di Nusantara khususnya Indonesia, karena ianya banyak dipelejari di pondok-pondok pesantren baik itu yang klasik maupun modren hingga ke hari ini. Shaykh al-Zarnuji banyak menggunakan hadits-hadits Nabi SAW sebagai sumber utama dan argumen (hujjah) dalam kitab tersebut. Beliau juga memasukkan beberapa kategori hadits-hadits di antaranya adalah hadits Da’if dan Mawdu’. Permasalahannya adalah kitab ini mengandungi banyak hadits Da’if dan Mawdu’ yang menjadi referensi dan panduan amal sehari-hari bagi umat Islam. Kajian ini amat penting untuk memahami aturan beramal dengan hadits Da’if dan Mawdu’ terhadap umat Islam di Asia Tenggara khususnya Indonesia. Tujuan kajian ini adalah untuk menganalisis hadits-hadits Da’if dan Mawdu’ yang terdapat dalam kitab Ta’lim al-Muta’alim sebagai sumber hukum. Metodologi kajian ini adalah kualitatif melalui kaedah kepustakaan dan reka bentuk analisis kandungan kitab Ta’lim al-Muta’allim. Berdasarkan analisis yang dilakukan terhadap 40 hadits dalam kitab ini, hanya 30 % yang dapat digunakan dalam Fada’il al-Amal sekiranya telah memenuhi beberapa syarat yang telah ditetapkan oleh para ulama. Oleh kerana itu, analisis tematik ini penting dilakukan untuk memastikan persentase hadits Da’if dan Mawdu’ dalam kitab ini dan memastikan bahwa hadits Da’if ini dapat dipraktikkan hanya dalam Fada’il al-Amal.

Islamic teachings determine that the Koran and the Hadith are the main references in resolving every problem faced by mankind, especially Muslims. Likewise in solving inheritance problems, the Koran and Hadith have explained clearly and in detail. Whereas for matters that have not yet been regulated or there is no agreement on the ulama, such as inheritance for a transvestite. The problem in this study, regarding the position of girls in the distribution of inheritance law according to Islam, concerning inheritance rights of siblings of fathers who leave a daughter in the perspective of Islamic law and on the basis of judges' consideration in determining the determination of heirs in the decision of case register No. 40/Pdt.G/2017/PA.Mdn. This research is a normative juridical approach with a case approach by analyzing Decision No. 40/Pdt.G/2017/PA. Mdn). The data source of this research is secondary data obtained from the results of library research. Data analysis used in this study is qualitative data analysis. Based on the research results obtained, that the position of girls in the distribution of inheritance law according to Islam is the same as that of boys, namely both have the right to inherit the inheritance of their parents or relatives. It's just that, the male portion is bigger than the female part, which is two parts of the two girls. The inheritance rights of the father's siblings who leave a daughter in the perspective of Islamic law are based on bi ghairihi asabah, because they inherit from men and women together. The basis of the judge's consideration in determining the determination of the heir in the decision of case register No. 40 / Pdt.G/2017/PA.Mdn, is Article 174 paragraph (2) KHI and Al-Quran Letter of Examination verse 176. The panel of judges has mistakenly interpreted the substance of the Examination paragraph 176 and also interpreted the provisions of Article 174 paragraph (2) KHI.

The book entitled Al-Muhaddithat: The Women Scholars in Islam was written by Mohammad Akram Nadwi, and it was published by Interface Publications Ltd. in 2007. It was the result of a study of more than 15 years to produce 40 volumes of Muslim biographies of the women scholars of hadiths which were written in Arabic, and this book is an early introduction which was written in English. The author has explained in the pre-book as an introduction regarding the purpose of writing this book. It contains ten chapters. Each chapter is equipped with footnotes, and the list of references consists of classical sources (turāth) and Arabic manuscripts arranged alphabetically. Although this book is a preamble to the wider series of books, it was a great effort and has received a very positive response among readers. It is reasonable as compulsory reading material by the academicians and students who are directly involved in the field of Hadith, but it is also not too heavy to be used as general reading for the public who are keen to explore the culture of knowledge practiced by women who are known as al-muḥaddithāt. Abstrak Buku yang berjudul Al-Muhaddithat: The Women Scholars in Islam aditulis oleh Mohammad Akram Nadwi, dan telah diterbitkan oleh Interface Publications Ltd. pada tahun 2007. Ia adalah hasil kajian selama lebih daripada 15 tahun untuk menghasilkan 40 jilid kamus biografi ulama wanita hadis Nabi yang ditulis dalam bahasa Arab, dan buku ini merupakan pengenalan awal kepada kamus tersebut yang ditulis dalam bahasa Inggeris. Hal ini dijelaskan di dalam pra kata buku sebagai pengenalan kepada tujuan buku ini ditulis. Ia mengandungi sepuluh bab. Dimulai dengan “Pendahuluan” sebelum bab pertama, dan diakhiri dengan “Rujukan” dan “Indeks”. Setiap bab dilengkapi dengan nota kaki, dan senarai rujukannya terdiri daripada sumber klasik (turāth) dan manuskrip Arab yang disusun mengikut abjad. Biarpun buku ini merupakan mukaddimah kepada siri buku yang lebih luas, ia merupakan usaha yang sangat besar dan telah pun mendapat respon yang sangat positif dalam kalangan pembaca. Ia wajar dijadikan bacaan wajib oleh para akademik dan pelajar yang terlibat secara langsung dalam bidang hadis, tetapi ia juga tidak begitu berat untuk dijadikan bacaan umum untuk orang awam yang berminat untuk mendalami budaya ilmu yang telah dipraktikkan oleh para wanita yang bergelar al-muḥaddithāt.

The present study aimed to investigate the species of euglenoid algae in the Euphrates river and Haqlan valley springs at Al-Anbar province, Western Iraq. Samples were collected in October 2019 from two sites in the study area. Some environmental parameters measured were water temperature, pH, electrical conductivity, salinity, sulphate, total hardness, total alkalinity, nitrate and phosphate. Fifty-four species of the euglenoids belonging to six genera were encountered, one belonged to Monomorphina, two belonged to Colacium, 19 to Euglena, 10 to Trachelomonas, seven to Lepocinclis and 15 to Phacus. Thirteen species were new records in Iraq. Ten species were recorded in two sites. Most of the euglenoids found in this study occurred in Haqlan springs and were represented by 40 species in comparison to 24 species in the Euphrates river.

Abstract. Near-surface geophysical imaging of alluvial fan settings is a challenging task but crucial for understating geological processes in such settings. The alluvial fan of Ghor Al-Haditha at the southeast shore of the Dead Sea is strongly affected by localized subsidence and destructive sinkhole collapses, with a significantly increasing sinkhole formation rate since ca. 1983. A similar increase is observed also on the western shore of the Dead Sea, in correlation with an ongoing decline in the Dead Sea level. Since different structural models of the upper 50 m of the alluvial fan and varying hypothetical sinkhole processes have been suggested for the Ghor Al-Haditha area in the past, this study aimed to clarify the subsurface characteristics responsible for sinkhole development.For this purpose, high-frequency shear wave reflection vibratory seismic surveys were carried out in the Ghor Al-Haditha area along several crossing and parallel profiles with a total length of 1.8 and 2.1 km in 2013 and 2014, respectively. The sedimentary architecture of the alluvial fan at Ghor Al-Haditha is resolved down to a depth of nearly 200 m at a high resolution and is calibrated with the stratigraphic profiles of two boreholes located inside the survey area.The most surprising result of the survey is the absence of evidence of a thick (> 2–10 m) compacted salt layer formerly suggested to lie at ca. 35–40 m depth. Instead, seismic reflection amplitudes and velocities image with good continuity a complex interlocking of alluvial fan deposits and lacustrine sediments of the Dead Sea between 0 and 200 m depth. Furthermore, the underground section of areas affected by sinkholes is characterized by highly scattering wave fields and reduced seismic interval velocities. We propose that the Dead Sea mud layers, which comprise distributed inclusions or lenses of evaporitic chloride, sulfate, and carbonate minerals as well as clay silicates, become increasingly exposed to unsaturated water as the sea level declines and are consequently destabilized and mobilized by both dissolution and physical erosion in the subsurface. This new interpretation of the underlying cause of sinkhole development is supported by surface observations in nearby channel systems. Overall, this study shows that shear wave seismic reflection technique is a promising method for enhanced near-surface imaging in such challenging alluvial fan settings.

The Noble Quran is the central Islamic divine text and a complete code of life. For better understanding of the Quran, Mufassireen and other Muslim Scholars have been engaged in writing Tafasir & books on its explanation and interpretations. Dr Siraj-ul-Islam Hanief is an Islamic Scholar, hailing from a remote but historical area named Hussai located near Shabaz Ghari in Mardan district of KP. In Islamic Studies, his speciality (interest) is in Tafsir and Hadith, specifically Fan "Asma-Al-Rijal" and "Jarh-Wa-Tadeel". He has authored about 60 books in Arabic, Urdu & Pashto languages on Tafsir, Hadith, Aqidaha, Fiqh and various other toipcs. Out of which 40 books have been published uptill now. Besides this he has supervised many research scholars who worked on Tafsir projects. He has also been delivering annual Dwra-e-Tafsir at Masjid Taqwa, Hussai. Dr Siraj has been serving as Theology & Arabic Teacher, Lecturer and Assistant Professor of Islamic Studies in the education department, colleges & universities of the Khyber Pakhtunkhwa from time to time. Though, Dr Siraj-ul-Islam’s Islamic scholarship and authorship and contribution in the field of Quran and its sciences, are of paramount importance but unfortunately very little number of people from academia know about it. This paper presents a scholarly and analytical study of his contributions (Books, Articles, Duroos, Research Supervisions and Projects) in Quranic Studies (1974-2019) for the information, easy access and facilitation of research scholars in Islamic Studies.

This research is a qualitative descriptive study, which discusses about the tradition of the Maulid Arba’in at Al Munawwar, the Arab Villageof Palembang. The study was conducted using a living hadith approach, with the interview method as a data collection technique. To analyze the data, researcher used several stages, reducing data, describing empirial material, and then drawing conclusion and verifying them. The focus in this study is on how the Maulid Arba’in is going, the factors that influence the practice, and how the tradition of Maulid Arba’in is able to influence the community of Al Munawwar Arab Village. From this research it was found that the implementation of Maulid Arba’in which lasted for 40 days became its own uniequesness. The enthusiasm of the people is form of love to the Prophet and form of obedience as Muslims.

<p class="abstrak">Kasus perkawinan beda agama di Indonesia yang berpenduduk pluralis sesuatu yang sulit untuk dibendung. Hal ini dibukitkan dengan data yang diperoleh di era delapan puluhan terdapat 825 kasus<a href="file:///D:/12.%20Puslit/Jurnal%20IAIN/Jurnal%20Islam%20Realitas/Jurnal%20Islam%20Realitas%202018/Islam%20Realitas%202%202018/3.%20Arsal%20versi%20reviewer.doc#_msocom_1">[u1]</a> . Fenomena ini terjadi ketika bangsa Indonesia telah mempunyai regulasi khusus tentang perkawinan, yakni Undang-Undang No. 1 Tahun 1974. Hanya saja undang-undang tidak menjelaskan secara tegas dalam pasal khusus tentang larangan perkawinan ini. Larangan perkawinan seperti ini ada dijumpai dalam Kompilasi Hukum Islam (KHI), tepatnya Pasal 40 dan 44. Meskipun demikian, perkawinan itu tetap saja terjadi karena pemerintah mengeluarkan payung hukumnya, yakni yurisprudensi yang ditandai dengan keluarnya Surat Keputusan Mahkamah Agung (MA) nomor: 1400 k/Pdt/1986 yang dianggap sebagai kebijakan hukum untuk mengantisipasi kevakuman hukum. Seiring dengan itu, dalam konteks hukum Islam di Indonesia dijumpai pendapat ulama/pakar yang pro dan kontra terhadap perkawinan seperti ini. Berdasarkan permasalahan ini, maka fokus penelitian dalam tulisan ini menemukan bagaimana status perkawinan ini yang digali dari al-Qur`an dan Hadits. Kajian ini menitik beratkan kepada penelitian kepustakaan (<em>library research</em>) dengan menggunakan metode berfikir induktif, deduktif, dan komperatif. Selanjutnya untuk menemukan jawaban dalam konteks hukum Islam, maka penelitian ini menggunakan tiga pendekatan sebagai dasar analisis, yaitu; <em>Pertama</em>, Pendekatan <em>Sosio-Historik</em>. <em>Kedua</em>, Pendekatan<em> Content Analisis</em> (analisis isi). <em>Ketiga</em>, Pendekatan fiqh (<em>Normative Legalistic Approach</em>. Hasil penelitian menunjukkan bahwa agama-agama yang berkembang dan dianut oleh warga Indonesia dapat diposisikan sebagai <em>ahl al-kitâb</em>. Adapun hukum perkawinan yang dilakukan oleh penduduk Indonesia yang berbeda keyakinan, baik laki-laki maupun perempuan hukumnya <em>mubah</em> (boleh) selama yang melangsungkan perkawinan terssbut memenuhi kriteri dalam, yakni <em>muhshana</em></p>

Gigi sulung adalah gigi yang muncul pada masa periode anak-anak, sdimulai dari anak berumur 8 bulan hingga anak berumur 12 tahun. Oleh karena itu anak perlu mendapat perhatian khusus, terutama pada awal dimulainya pertumbuhan gigi permanen menggantikan gigi susu, umumnya anak akan cenderung cemas menghadapi pengalaman pertamanya mencabut gigi susu. Penelitian ini bersifat deskriptif dengan menggunakan lembar observasi tingkat kecemasan yang dilakukan dengan cara mengamati reaksi atau respon kecemasan yang tampak pada anak, mencakup respon fisiologis, respon perilaku, respon kognitif dan respon efektif yang menunjukkan tingkat kecemasan anak terhadap pncabutan gigi yaitu tidak ada kecemasan, kecemasan ringan, kecemasan sedang dan kecemasan berat. Penelitian ini dilakukan dengan jumlah responden sebanyak 40 orang. Data yang diperoleh langsung diambil oleh peneliti, dengan hasil anak usia 6-8 tahun baik laki-laki maupun perempuan diperoleh kriteria tidak cemas sebanyak 7 anak (17,5%), kecemasan ringan yaitu sebanyak 17 anak (42,5%), kecemasan sedang sebanyak 13 anak (32,5%), kecemasan berat 3 anak (7,5%). Hal ini menunjukkan bahwa kecemasan anak terhadap pencabutan gigi dapat dikurangi ataupun diatasi dengan dukungan orang tua, membujuk anak dengan memberikan hadiah juga bisa mengurangi kecemasan anak dikarenakan keinginnannya terhadap hadiah tersebut, kemudian keahlian perawat gigi dalam berkomunikasi (komunikasi terapeutik) kepada anak, memberikan pengetahuan mengenai pertumbuhan gigi baik kepada anak maupun orang tua.

Dalam sejarah Islam, kaum muslimin sejak masa Nabi saw. hingga dewasa ini sepakat berpandangan bahwa kenabian dan atau kerasulan berakhir dengan kehadiran Nabi Muhammad saw. Berbeda halnya dengan Darul Islam Fillah, di mana mereka berpandangan bahwa kenabian belum berakhir, begitupun dengan kerasulan. Hal tersebut berdasar di dalam al-Qur’an tidak ditemukan kalimat khatam ar-rasul yang menyatakan bahwa rasul telah berakhir, sementara yang ditemukan hanyalah kalimat khatam an-nabiyyin yang dalam al-Qur’an kalimat tersebut hanya terdapat dalam satu ayat yaitu QS. al-Ahzab [33]: 40. Sedangkan kata khatam sendiri oleh mereka dimaknai dengan banyak arti, yaitu: stempel, cincin, penyempurna dan penutup. Pemaknaan khatam oleh Darul Islam Fillah tersebut tentu saja tidak sejalan dengan doktrin khatam an-nabiyyin yang disimpulkan dari ayat tersebut dan hadits-hadits yang derajatnya mencapai mutawatir, baik lafdzi maupun ma’nawi. Apalagi para pakar qira’ah yang tergabung dalam qira’ah sab’ah yang mutawatir, mayoritas mereka membacanya dengan kasrah (khatim an-nabiyyin), yang berarti penutup para nabi. Sehingga penafsiran kalimat khatam an-nabiyyin harus pula disesuaikan dengan qira’ah khatim an-nabiyyin, yang tidak menyisakan spekulasi pemaknaan khatam itu dengan stempel, cincin, penyempurna, dan lain sebagainya. Melakukan penafsiran dan menganalisa berbagai permasalahan dari al-Qur’an memang merupakan proses ilmiah yang sangat berat. Oleh karena itu, seorang mufassir harus memiliki kelengkapan ilmu, standar dan kriteria, serta parameter guna menjamin kebenaran penafsiran, dan metodologi yang benar guna mengukur tingkat akurasi penafsiran tersebut sesuai dengan maksud dan tujuan al-Qur’an

Ilmu Hadis sebagai pengembangan dari Fakultas Ushuluddin adalah program studi baru yang mulai dibuka pada tahun akademik 2015-2016 di berbagai Universitas Islam Negeri di Indonesia. Bahkan UIN Syarif Hidayatullah Jakarta baru membuka Prodi Ilmu Hadis pada tahun akademik 2016-2017. Berdasar SK Dirjen Pendis nomor : Dj.I/375/2010, STDI Imam Syafii Jember mendapat mandat untuk membuka Prodi Ilmu Hadis sejak 2010, namun acap kali mengalami pasang surut minat calon mahasiswa terhadap prodi ini. Bermula dari fenomena tersebut maka dilakukanlah penelitian lapangan dari bulan September s/d Desember 2016 dengan metode pengumpulan data dan analisa kuantitatif deduktif terhadap 500 responden dengan komposisi 25 % merupakan mahasiswa prodi ilmu hadis, 25 % mahasiswa selain prodi ilmu hadis, 50% calon mahasiswa. Pengumpulan data dilakukan dengan melakukan quisioner kepada mereka dengan 40 pertanyaan yang mencakup tiga variabel utama: faktor internal diri yang mempengaruhi minat, faktor internal prodi dan faktor eksternal berupa pencitraan terhadap prodi ilmu hadis. Data yang terkumpul menunjukkan bahwa 28,5% dari total responden memiliki minat di atas 50 % terhadap prodi ilmu hadis. Berdasar data yang diperoleh, dapat disimpulkan beberapa poin penting yang mempengaruhi minat generasi muda terhadap prodi ilmu hadist, diantaranya: (1)-bobot kurikulum prodi, data menunjukkan bahwa orientasi dasar para peminat prodi ilmu hadis bukanlah dunia kerja, melainkan pengembangan intelektualitas dan wawasan keilmuan. (2)-konsep kajian dan pendekatan ilmu hadis yang digariskan para ulama klasik lebih diminati daripada pendekatan dan wacana baru dari kajian modern/orientalis.(3)-kualitas, kuantitas, dan frekuensi sosialisasi serta pengenalan prodi ilmu hadis dengan seluruh profilnya kepada generasi muda, baik melalui media, maupun info positif dari para senior tentang prodi ilmu hadis. Tiga hal ini dapat dijadikan acuan dalam menyusun renstra prodi dan upaya-upaya peningkatan minat generasi muda terhadap prodi ilmu hadits. Dengan demikian prodi ilmu hadits semakin memiliki kekhasan dan karakter yang kokoh dalam persaingan dengan prodi lain.

Pengarang Indonesia yang paling banyak mendapat sorotan dunia adalah Pramoedya Ananta Toer, seorang pengarang kontroversial pada era orde baru. Sastrawan besar Indonesia ini menghasilkan 53 buku yang telah diterjemahkan ke dalam 40 bahasa di dunia. Berdasarkan angka-angka itu, dapat dikatakan bahwa karya-karya Pramudya mampu menerobos sastra dunia. Beberapa kali Pramudya masuk nominasi untuk meraih hadiah nobel di bidang kesusastraan. Novelis hebat ini namanya menjulang tinggi dengan karya-karyanya, seperti Keluarga Gerilya, Cerita dari Blora, Bukan Pasar Malam, Bumi Manusia, Anak Semua Bangsa, Jejak Langkah, Rumah Kaca, dan Gadis Pantai. Novel Bumi Manusia (2001) yang dikerjakan selama mendekam di Pulau Buru sebagai tahanan politik merupakan karya puncak kepengarangan Pramudya. Isi dan penyajiannya sangat menarik dan menantang, sekaligus mampu menghadirkan beberapa pesoalan lintas budaya. Tokoh Sanikem alias Nyai Ontosoroh tidak silau dengan pengaruh budaya Barat, untuk berubah sebagai wanita modern. Padahal, jalan ke arah itu dengan mudah didapat karena sebagai selir Tuan Mellema yang kaya dan mempunyai kekuasaan. Tokoh Nyai ciptaan Pramoedya ini walaupun mendapat gempuran budaya Eropah, tetap pada pendirian dengan konsep kejawaan. Sedikit pun tidak mengalami guncangan budaya (cultural shock) seperti halnya tokoh-tokoh lain dalam sastra Indonesia.

Dreams in the classical period of Islam played an important role in the representation of Islamic thought and knowledge. This article distinguishes between the official view in Islam, whose approach was based on the Quran and hadith, and local currents. It examines the nature and phenomenon of dreams (ruyas, visions) as reported in books and manuscripts composed in Mamluk and Ottoman times, belonging to the genre known as ‘Fadail al-Sham’ (‘Praises or Merits of al-Sham’/Palestine and Syria 1 1 The expressions ‘al-Sham’ and ‘Holy Land’ in the Middle Ages and during the Ottoman period referred to either Palestine and Syria, or just Syria, or even just Damascus. For studies on Fadail al-Sham literature see, Anabseh (2006 ; (2007). For studies on the topic of Islamic dreams, see Lane (1944 : 189); Goldziher (1912 : 503–6); Von Grünebaum (1966: 10, 3–21); Kister (1974 : 67–103); Kinberg (1993 : 279–300; 1999: 79–85; 1985: 47–79; 1977: 2–166; Meri 2002: 181–4; 2002: 524–9; 1999: 34–40; 1999: 263–86; Al-Wardi (1986: 45–80). ). The article will argue that some of the traditions were put down in writing by prominent clerics of the time, while others have their origin in local folklore. The article also explores why these popular traditions emerged in the Mamluk and Ottoman periods. In addition to the religious motivation behind reports on sacred shrines, there were also political, regional and patriotic reasons for disseminating these traditions, due both to the struggle between Muslims and European Christians over the Holy Land as well as to competition of a popular local character.

<p>اللغة العربية هي لغة متصفة بالثقافة الإسلامية التي تتحقق في الطقوس الثقافية بالقيام بالتعبد لله تعالى في الطاعات للأوامر والاجتناب عن النواهي. اللغة العربية تحصل على الضمان في الطقوس الثقافية بجزاء الأجر من استخدامها لقراءة القرآن الكريم. في كثير من الأحوال، كانت المراسيم الثقافية تستخدم اللغة العربية كثيرا بفضلها كما قام بها الأولياء في عملية الدعوة لدى المجتمع. يطور الأولياء التسعة الدعوة على حسب أحوال المجتمع في تحقيق المراسيم الدينية واستخدامهم اللغة العربية فيها. هوية المسلم متصفة بالأنشطة الدينية واللباس الظاهرة المنظورة بأحساسهم. استخدام لسان صدق سيكون متطلبا في الشخصية وتعميق مضمون القرآن الكريم والأحاديث النبوية. دور الأولياء التسعة في توسيع الدين الإسلامي بإندونيسيا لا ينطلق من تبسيط الطقوس المبنية على حفظ الجودة العبودية التي كانت المضامين الإسلامية وتياراتها تتبلغ كاملا. طقوس التهليل هي إحدى المراسيم الدينية التي تفيد دعاء الميت المصمم المناسبة بالثقافة المحلية مثل أربعين يوما، 100 يوم إلخ حيث كان المسلمون الإندونيسيون يعملون بها. التأثير في عملها مؤسس برسالة موصلة بالأدلة المستخدمة نظريا وتطبيقيا.</p><p>Arabic language is a language that reflects the culture of Islam embodied in cultural rituals by servicing Allah in obedience to his orders and away from his prohibitions. Arabic language gets assurances in cultural rituals with rewards on its use for reciting the Qur’an. In many ways, religious ceremonies also often use arabic language with their virtues as well as the guardians in carrying out their dakwah to the people. Wali Songo develops dakwah based on the state of society in realizing the cultural ceremony and the using of Arabic language in it. The identity of a Muslim can be seen in religious activities and his clothes may appear visible to their senses. The use of good expressions to be guided in behaving and deepening the content of the Qur’an and al-Hadith. The role of Wali Songo in the Islamic religion in Indonesia can not be separated from the simplification of rituals built in maintaining the quality of worship which of course the nuances of Islam and its teachings must be delivered perfectly. The ritual of tahlil is one of the religious ceremonies that serves the praying of the dead who are packaged to adapt local culture such as 40 days, 100 days and so on which at present some Indonesian Muslim community do. The impetus to carry it out is based on a message conveyed by theoretical and applicable theorems.</p>

Knowledge about clean and healthy life in children needs to be given early to shape behavior in everyday life. Knowledge about healthy living can be provided at school through various learning programs. This study aims to find the effectiveness of health promotion programs (JUMSIH) to increase children's knowledge about clean and healthy living. The research method is a pre-experimental one-shot case study design. The respondents of this study were 68 students aged 7-8 years. The results showed that the JUMSIH program can help children have knowledge about healthy living. Based on data analysis, n = 15 generally obtained scores above 2.6. It was concluded that healthy living skills are often performed by students such as hand washing, bathing, and toothbrush behavior which are basic skills for children to be able to live healthy lives. Suggestions for further research which is the development of various programs to increase awareness of clean and healthy living from an early age. 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Selama masa pandemi COVID-19, tak jarang kita menyaksikan tampilnya karakteristik suka menolong pada manusia. Dalam komunitas luring mau-pun daring, berbagai aktivitas memberikan bantuan dan ajakan untuk memberikan bantuan ditam-pilkan, mulai dari memberikan donasi, membagi bahan-bahan makanan pokok, melibatkan diri dalam satuan tugas membantu para penderita COVID-19, hingga menjadi sukarelawan di rumah sakit. Ini menggugah para peneliti psikologi, termasuk ahli psikologi sosial, untuk mencari tahu lebih jauh mengenai gejala tingkah laku menolong, atau lebih luas lagi, tingkah laku prososial. Dalam beberapa diskusi muncul pertanyaan, “apakah perilaku prososial dapat dipertahankan atau berlanjut setelah pandemi COVID-19?” Penelitian mengenai tingkah laku proso-sial sudah cukup lama dilakukan dalam psikologi kepribadian dan sosial. Banyak peneliti sudah ber-usaha mengeksplorasi mengapa orang membantu orang lain dengan mengorbankan diri sendiri yang berguna untuk kepentingan masyarakat. Fenomena ini telah dijelaskan menggunakan berbagai kerang-ka disiplin ilmu termasuk psikologi, ekonomi, an-tropologi, biologi, dan filsafat. Proyek penelitian kepribadian skala besar yang paling awal yang dilakukan di Amerika Serikat adalah Studies in the Nature of Character oleh Hartshorne dan May pada 1928 yang diikuti oleh volume berikutnya pada tahun 1929 dan 1930. Hartshorne dan May (1928) berusaha untuk menentukan apakah kecenderung-an anak-anak untuk terlibat dalam perilaku proso-sial, seperti suka menolong, jujur, dan pengendali-an diri disebabkan oleh karakteristik pribadi yang bertahan atau merupakan hasil dari batasan dan tuntutan situasional tertentu. Studi itu melaporkan korelasi sederhana di berbagai ukuran perilaku prososial mereka dan menyimpulkan bahwa tin-dakan prososial sebagian besar ditentukan secara situasional (Hartshorne dan May, 1928). Ada banyak bantahan terhadap kesimpulan itu (di antaranya, Rushton, 1981). Namun, perspektif "situasionist" mendominasi penelitian tentang penyebab tindakan prososial setidaknya sampai tahun 1970-an. Di dekade 1970-an, biolog Edward O. Wilson memulai bidang baru, sosiobiologi, untuk mempelajari tingkah laku sosial hewan dan manusia (Wilson, 1975). Dalam bukunya itu, dikemukakan ada bukti bahwa tindakan sukarela yang menguntungkan orang lain berakar pada tingkah laku manusia dan hewan. Sejak itu, banyak studi dilakukan dan hasilnya diterbitkan dalam bentuk buku dan artikel yang intinya menyatakan bahwa tingkah laku membantu, bahkan menyelamatkan, adalah bawaan dari primata, lebah penolong, semut, anjing liar, dan spesies lainnya. Beberapa ahli psikologi perkembangan, juga ilmuwan sosial lainnya, mencermati dunia hewan dan menunjuk berbagai gejala di sana sebagai bukti bahwa tingkah laku prososial adalah fungsi biologis manusia yang telah terprogram dan bukan hanya tindakan yang dipupuk atau dipelajari. Pendekatan Wilson sejalan dengan pendekatan J.P. Rushton tentang altruisme dan tingkah laku prososial. Selama 40 tahun terakhir masa hidupnya, Rushton meneliti gejala itu. Ia mengubah pendekatan teoritisnya dari teori pembelajaran sosial menjadi teori sifat, lalu menjadi sosiobiologi. Pada akhirnya, ia menyatakan ada pengaruh fondasi genetik dari tingkah laku prososial dan altruisme (Rushton, 1980, 1989, 1991, 2004, 2009). Studinya tentang tingkah laku prososial anak kembar menggunakan kelompok usia yang berbeda dari sampel barat dan Asia memberi kesimpulan bahwa sekitar 50% variasi dalam tingkah laku prososial dapat diwariskan (Rushton dkk., 1986; Rushton & Bons, 2005). Rushton juga menyatakan bahwa altruisme adalah bagian dari faktor umum kepribadian, sebagai puncak dari hierarki kepribadian (Rushton, 1985, 1995; Rushton, Bons, & Hur, 2008; Rushton & Irwing, 2011). Dalam kenyataan sehari-hari, dapat disaksikan tingkah prososial memiliki banyak “wajah” dan bentuk. Dapat disaksikan juga bahwa setiap orang memiliki repertoar sendiri-sendiri dari tingkah laku prosial, serta menampilkannya dengan beragam cara yang khusus. Namun, semua itu dapat dikategorikan sebagai tingkah prososial, yaitu "tindakan sukarela yang dimaksudkan untuk membantu atau menguntungkan individu atau kelompok individu lain" (Eisenberg & Mussen 1989:3). Dari pengertian ini, dapat dipahami bahwa tindakan sosial lebih dikenali dari konsekuensi tindakan pelaku daripada motivasi di balik tindakan tersebut. Cakupan tingkah prososial luas, meliputi, di antaranya, tindakan berbagi, menghibur, menyelamatkan, dan membantu. Konteksnya juga beragam, di antaranya, konteks yang melibatkan keluarga, teman, rekan kerja, dan orang asing. Singkatnya, tingkah laku prososial adalah konstruksi yang luas dan multidimensi (Padilla-Walker & Carlo, 2014). Meskipun ada yang menyatakan bahwa perilaku prososial berbeda dengan altruisme, tetapi banyak yang memandang bahwa keduanya dapat disamakan. Perbedaan antara keduanya umumnya dalam hal aspek yang diberi penekanan. Perilaku prososial mengacu pada pola aktivitas, sedangkan altruisme adalah motivasi untuk membantu orang lain karena perhatian murni terhadap kebutuhan mereka daripada bagaimana tindakan itu akan menguntungkan diri sendiri. Terleepas dari aspek aktivitas dan motifnya, keduanya memiliki kesamaan ketika ditampilkan dalam bentuk tingkah laku. Altruisme dapat digolongkan sebagai tingkah laku prososial. Secara khusus, altruisme adalah tingkah laku prososial yang dimotivasi oleh keinginan membantu orang lain karena perhatian murni terhadap kebutuhan mereka. Dengan demikian, tingkah laku prososial dapat dipahami sebagai payung dari altruisme atau kategori tingkah laku yang mencakup altruisme. Belakangan ini studi mengenai tingkah laku prososial semakin banyak dilakukan. Kita bisa temukan di antaranya studi tentang altruisme (Farrelly 2019), kerja sama (Bhogal, 2019), heroisme (Margana dkk., 2019), fairness (Bhogal dkk., 2016, 2017), dan trustworthiness (Ehlebracht dkk., 2018). Semakin banyaknya studi mengenai tingkah laku prososial mengindikasikan pentingnya pemahaman dan pengetahuan mengenai tingkah laku prososial, sekaligus menonjolnya fenomena itu sehingga penting untuk dieksplorasi secara empirik. Tingkah laku yang dapat digambarkan sebagai prososial termasuk kecenderungan simpati dan kekhawatiran terhadap orang lain dan bertindak dalam pendekatan untuk membantu atau menguntungkan orang yang berbeda. Ini terlihat dalam kehidupan sehari-hari, beberapa orang lebih prososial daripada yang lain. Anak-anak dan orang dewasa yang prososial memiliki kecenderungan untuk cenderung berperasaan terhadap orang lain. Tampaknya ada beberapa kesinambungan dalam tanggapan prososial sejak usia yang cukup dini. Di studi-studi lainnya, tingkah laku prososial dijelaskan dalam kaitannya dengan emosi dan well-being individu lain dan juga untuk diri sendiri. Beberapa studi menunjukkan bahwa tingkah laku prososial sebagian besar didasarkan pada keadaan dan situasi orang yang menampilkannya juga pengalaman masa lalunya. Ditemukan bahwa pengalaman juga menentukan perilaku prososial seseorang. Meski sudah banyak penelitian terhadap tingkah laku prososial dilakukan sejak Hartshorne dan rekan-rekannya meneliti gejala ini, masih banyak celah yang tersisa dalam pemahaman kita tentangnya. Kita ditantang untuk melakukan penelitian lebih jauh lagi mengenai prososialitas. Situasi dunia saat ini yang sangat membutuhkan sifat dan tingkah laku prososial menegaskan adanya keperluan pengetahuan lebih dalam tentang bagaimana sifat dan tingkah itu dapat dikembangkan dan lebih banyak muncul. Untuk itu, kita perlu memikirkan arah masa depan penelitian terhadap tingkah laku prososial dan faktor-faktornya. Mengingat sifatnya yang multidimensional, pemahaman mengenai tingkah laku prososial membutuhkan kajian yang lebih rinci dan menyeluruh. Diperlukan ide konseptual yang dapat menggerakkan karya ilmiah di bidang tingkah laku prososial secara substansial agar dapat memberikan arahan untuk jalan baru bagi penelitian masa depan terhadap tingkah laku prososial, beserta perkembangan dan faktor-faktornya. Dari sudut dan aspek mana saja tingkah laku prososial dapat diteliti di Indonesia? Penelitian mengenai faktor-faktor apa yang memprediksi perilaku prososial masih bisa dan perlu diperdalam. Hal itu dapat dilakukan dengan menggunakan model kecerdasan emosional atau dari sudut karakteristik tingkah laku prososial yang bersifat multidimensi. Penelitian juga dapat dilakukan dengan melihat pada aspek perkembangan, seperti mengeksplorasi kemurahan hati pada anak-anak, remaja, orang dewasa, dan lanjut usia. Terkait dengan pengenalan dan pengukuran tingkah laku prososial, studi mengenai pengukuran gejala ini juga perlu dikembangkan, mencakup validitas dan adaptasi instrumen yang sudah ada, atau konstruksi alat ukur baru. Usaha-usaha komprehensif masih diperlukan untuk menemukan sifat psikometrik yang kuat dari alat ukur tingkah laku sosial dalam berbagai wajah dan bentuknya. Belakangan, pendekatan evolusioner untuk banyak digunakan memahami perilaku prososial. Hal ini juga perlu dikembangkan di Indonesia. Dalam ranah Psikologi Evolusioner, perdebatan masih berlangsung, sebagian besar berkaitan dengan usaha menemukan bukti bahwa tingkah laku prososial merupakan instrumen untuk adaptasi yang terkait dengan pemilihan pasangan, perkawinan, reproduksi, dan usaha mempertahankan spesies. Dukungan lebih lanjut bagi pendapat yang menyatakan bahwa faktor-faktor seperti daya tarik fisik mempengaruhi tingkah laku prososial dalam berbagai konteks masih diperlukan. Dari aspek fisiologis dan neurologis, ada pandangan mengenai pengaruh pemberian hadiah dan mendapatkan jasa baik dari orang lain terhadap konektivitas antarsaraf di otak. Hal ini memberi pemahaman baru mengenai hubungan sistem saraf dan tingkah laku prososial, juga memberi pemahaman mengenai dasar neurologis antara pemberi dan penerima dalam situasi saling menolong. Studi tentang bagaimana perilaku prososial memoderasi atau memediasi perilaku dalam kelompok dan antarkelompok, serta kaitannya dengan interaksi antara kelompok sosial yang berbeda dan kehidupan bersama yang damai juga masih perlu dilakukan. Sekali lagi, saat ini, kebutuhan studi mengenai tingkah laku prososial sangat tinggi. Dalam keseharian, tak jarang terdengar orang-orang menyatakan bahwa sepertinya saat ini kita hidup dalam masyarakat yang kurang memiliki tingkah laku prososial. Barangkali pernyataan semacam itu tidak sepenuhnya sesuai dengan kenyataan, tetapi itu mengindikasikan adanya kebutuhan yang tinggi akan tingkah laku prososial, atau dapat dikatakan juga, ada deprivasi tingkah laku prososial. Jika kita menerima pandangan Rushton dkk. (2008), bahwa sifat prososial dan altruisme adalah bagian dari faktor umum kepribadian yang merupakan puncak dari hierarki kepribadian, maka mengembangkan sifat dan tingkah laku prosial, terutama altruisme, merupakan upaya mengembangkan kualitas kemanusiaan yang lebih baik. Tingkah laku prososial dan altruisme yang didasari oleh empati sangat vital untuk berfungsinya masyarakat dan menghasilkan perubahan-perubahan positif yang memajukan kehidupan manusia. Psikologi sosial sebagai ilmu yang mempelajari tingkah laku dan proses mental dalam konteks sosial, punya potensi untuk membantu, melakukan penelitian yang hasilnya dapat digunakan untuk meningkatkan perilaku baik, menggugah, dan memperbanyak tampilnya tingkah laku prososial dan altruisme. Hasil-hasil penelitian psikologi sosial atas fenomena ini nantinya diharapkan dapat digunakan untuk memfasilitasi dan meningkatkan interaksi sosial yang positif, meningkatkan mutu hubungan sosial dan budaya yang mengedepankan kerja sama untuk kesejahteraan bersama. Salah satu harapan terdekat yang ingin dijaga: setelah berhasil melewati pandemi covid-19, tingkah laku prososial dan altruisme bertahan, bahkan meningkat.

Christianity was the religion of spirit (and freedom), and critiqued Islam as a religion of flesh (and slavery); later, Christianity was the religion of reason, and critiqued Islam as the religion of fideism; later still, Christianity was the religion of the critique of religion, and critiqued Islam as the most atavistic of religions. Even now, when the West has critiqued its own Chris- tianity enough to be properly secular (because free, rational, and critical), it continues to critique Islam for being not secular enough. In contrast to Christianity or post-Christian secularism, then, and despite their best ef- forts, Islam does not know (has not learned from) critique. This sentiment is articulated at multiple registers, academic and popular and governmen- tal: Muslims are fanatical about their repressive law; they interpret things too literally; Muslims do not read their own revelation critically, let alone literature or cartoons; their sartorial practices are unreasonable; the gates of ijtihād closed in 900CE; Ghazali killed free inquiry in Islam… Such claims are ubiquitous enough to be unremarkable, and have political traction among liberals and conservatives alike. “The equation of Islam with the ab- sence of critique has a longer genealogy in Western thought,” Irfan Ahmad writes in this book, “which runs almost concurrently with Europe’s colonial expansion” (8). Luther and Renan figure in that history, as more recently do Huntington and Gellner and Rushdie and Manji.Meanwhile in the last decade an interdisciplinary conversation about the stakes, limits, complicities, and possibilities of critique has developed in the anglophone academy, a conversation of which touchstones include the polemical exchange between Saba Mahmood and Stathis Gourgouris (2008); the co-authored volume Is Critique Secular? (2009), by Talal Asad, Wendy Brown, Judith Butler, and Mahmood; journal special issues dedi- cated to the question (e.g. boundary 2 40, no. 1 [2013]); and Gourgouris’s Lessons in Secular Criticism (2013), among others. At the same time, the discipline of religious studies remains trapped in an argument over the lim- its of normative analysis and the possibility of critical knowledge.Religion as Critique: Islamic Critical Thinking from Mecca to the Mar- ketplace seeks to turn these debates on their head. Is critique secular? Decidedly not—but understanding why that is, for Ahmad, requires revising our understanding of critique itself. Instead of the object of critique, reli- gion here emerges as an agent of critique. By this account, God himself is the source of critique, and the prophets and their heirs are “critics par ex- cellence” (xiv). The book is divided into two parts bookended by a prologue and epilogue. “Formulation” comprises three chapters levying the shape of the argument. “Illustration” comprises three chapters taking up the case study of the South Asian reformer Abul-A‘la Maududi and his critics (es- pecially regarding his views on the state and on women) as well as a fourth chapter that seeks to locate critique in the space of the everyday. There are four theses to Ahmad’s argument, none of them radically original on their own but newly assembled. As spelled out in the first chap- ter (“Introduction”), the first thesis holds that the Enlightenment reconfig- uration of Christianity was in fact an ethnic project by which “Europe/the West constituted its identity in the name of reason and universalism against a series of others,” among them Islam (14). The second thesis is that no crit- ic judges by reason alone. Rather, critique is always situated, directed, and formed: it requires presuppositions and a given mode to be effective (17). The third thesis is that the Islamic tradition of critique stipulates the com- plementarity of intellect (‘aql, dimāgh) and heart (qalb, dil); this is a holistic anthropology, not a dualistic one. The fourth thesis is that critique should not be understood as the exclusive purview of intellectuals (especially when arguing about literature) or as simply a theoretical exercise. Instead, cri- tique should be approached as part of life, practiced by the literate and the illiterate alike (18).The second chapter, “Critique: Western and/or Islamic,” focuses on the first of these theses. The Enlightenment immunized the West from critique while subjecting the Rest to critique. An “anthropology of philosophy” approach can treat Kant’s transcendental idealism as a social practice and in doing so discover that philosophy is “not entirely independent” from ethnicity (37). The certainty offered by the Enlightenment project can thus be read as “a project of security with boundaries.” Ahmad briefly consid- ers the place of Islam across certain of Kant’s writings and the work of the French philosophes; he reads their efforts to “secure knowledge of humani- ty” to foreclose the possibility of “knowledge from humanity” (42), namely Europe’s others. Meanwhile, ethnographic approaches to Muslim debates shy away from according them the status of critique, but in so doing they only maintain the opposition between Western reason and Islamic unrea- son. In contrast to this view (from Kant through Foucault), Ahmad would rather locate the point of critical rupture with the past in the axial age (800-200BCE), which would include the line of prophets who reformed (critiqued) their societies for having fallen into corruption and paganism. This alternative account demonstrates that “critical inquiry presupposes a tradition,” that is, that effective critique is always immanent (58). The third chapter, “The Modes: Another Genealogy of Critique,” con- tests the reigning historiography of “critique” (tanqīd/naqd) in South Asia that restricts it to secular literary criticism. Critique (like philosophy and democracy) was not simply founded in Grecian antiquity and inherited by Europe: Ahmad “liberates” critique from its Western pedigree and so allows for his alternative genealogy, as constructed for instance through readings of Ghalib. The remainder of the chapter draws on the work of Maududi and his critics to present the mission of the prophets as critiquing to reform (iṣlāḥ) their societies. This mandate remains effective today, and Maududi and his critics articulate a typology of acceptable (tanqīd) and unacceptable (ta‘īb, tanqīṣ, tazhīk, takfīr, etc.) critiques in which the style of critique must be considered alongside its object and telos. Religion as Critique oscillates between sweeping literature reviews and close readings. Readers may find the former dizzying, especially when they lose in depth what they gain in breadth (for example, ten pages at hand from chapter 2 cite 44 different authors, some of whom are summarizing or contesting the work of a dozen other figures named but not cited di- rectly). Likewise there are moments when Ahmad’s own dogged critiques may read as tendentious. The political purchase of this book should not be understated, though the fact that Muslims criticize themselves and others should come as no surprise. Yet it is chapters 4–6 (on Maududi and his critics) which substantiate the analytic ambition of the book. They are the most developed chapters of the book and detail a set of emerging debates with a fine-grained approach sometimes found wanting elsewhere (espe- cially in the final chapter). They show how Islam as a discursive tradition is constituted through critique, and perhaps always has been: for against the disciplinary proclivities of anthropologists (who tend to emphasize discon- tinuity and rupture, allowing them to discover the modern invention of traditions), Ahmad insists on an epistemic connection among precolonial and postcolonial Islam. This connection is evident in how the theme of rupture/continuity is itself a historical topos of “Islamic critical thinking.” Chapter 4 (“The Message: A Critical Enterprise”) approaches Maududi (d. 1979) as a substantial political thinker, not simply the fundamentalist ideologue he is often considered to be. Reading across Maududi’s oeuvre, Ahmad gleans a political-economic critique of colonial-capitalist exploita- tion (95), a keen awareness of the limits of majoritarian democracy, and a warning about the dispossessive effects of minoritization. Maududi’s Isla- mism (“theodemocracy”), then, has to be understood within his broader project of the revival of religion to which tanqīd (“critique”), tajdīd (“re- newal”), and ijtihād (“understanding Islam’s universal principles to de- termine change”) were central (103). He found partial historical models for such renewal in ‘Umar b. ‘Abd al-‘Aziz, Ghazali, Ibn Taymiyya, Ahmad Sirhindi, and Shah Wali Ullah. A key element of this critique is that it does not aim to usher in a different future. Instead it inhabits a more complicated temporality: it clarifies what is already the case, as rooted in the primordial nature of humans (fiṭra), and in so doing aligns the human with the order of creation. This project entails the critique and rejection of false gods, in- cluding communism, fascism, national socialism, and capitalism (117). Chapter 5 (“The State: (In)dispensible, Desirable, Revisable?”) weaves together ethnographic and textual accounts of Maududi’s critics and de- fenders on the question of the state (the famous argument for “divine sov- ereignty”). In doing so the chapter demonstrates how the work of critique is undertaken in this Islamic tradition, where, Ahmad writes, “critique is connected to a form of life the full meaning of which is inseparable from death” (122). (This also means that at stake in critique is also the style and principles of critique.) The critics surveyed in this chapter include Manzur Nomani, Vahiduddin Khan, Abul Hasan Ali Nadvi, Amir Usmani, Sadrud- din Islahi, Akram Zurti, Rahmat Bedar, Naqi Rahman, Ijaz Akbar, and others, figures of varying renown but all of whom closely engaged, defend- ed, and contested Maududi’s work and legacy in the state politics of his Jamaat-e Islami. Chapter 6 (“The Difference: Women and In/equality”) shows how Maududi’s followers critique the “neopatriarchate” he proposes. Through such critique, Ahmad also seeks to affirm the legitimacy of a “nonpatri- archal reading of Islam” (156). If Maududi himself regarded the ḥarem as “the mightiest fortress of Islamic culture” (159)—a position which Ahmad notes is “enmeshed in the logic of colonial hegemony”—he also desired that women “form their own associations and unbiasedly critique the govern- ment” (163). Maududi’s work and legacy is thus both “disabling” and “en- abling” for women at the same time, as is borne out by tracing the critiques it subsequently faced (including by those sympathetic to his broader proj- ect). The (male) critics surveyed here include Akram Zurti, Sultan Ahmad Islahi, Abdurrahman Alkaf, and Mohammad Akram Nadwi, who seriously engaged the Quran and hadith to question Maududi’s “neopatriarchate.” They critiqued his views (e.g. that women were naturally inferior to men, or that they were unfit for political office) through alternative readings of Islamic history and theology. Chapter 7 (“The Mundane: Critique as Social-Cultural Practice”) seeks to locate critique at “the center of life for everyone, including ordinary sub- jects with no educational degrees” (179). Ahmad writes at length about Khan Abdul Ghaffar Khan (d. 1988), the anticolonial activist who led a massive movement against colonial domination, and whose following faced British brutality with nonviolence. The Khudai Khidmatgār movement he built was “a movement of critique” (195), Ahmad writes, composed of or- dinary men and women, peasants and the unlettered. The brief remainder of the chapter suggests that the proverbs which punctuate everyday life (for example, in the trope of the greedy mullah) also act as critiques. By the end of Religion as Critique it is difficult not to see critique na- scent in every declaration or action. This deflates the analytic power of the term—but perhaps that is one unstated aim of the project, to reveal critique as simply a part of life. Certainly the book displaces the exceptional West- ern claim to critique. Yet this trope of exposure—anthropology as cultural critique, the ethnographer’s gaze turned inward—also raises questions of its own. In this case, the paradigmatic account of critique (Western, sec- ular) has been exposed as actually being provincial. But the means of this exposure have not come from the alternative tradition of critique Ahmad elaborates. That is, Ahmad is not himself articulating an Islamic critique of Western critique. (Maududi serves as an “illustration” of Ahmad’s ar- gument; Maududi does not provide the argument itself.) In the first chap- ters (“Formulation”) he cites a wide literature that practices historicism, genealogy, archeology, and deconstruction in order to temper the universal claims of Western supremacists. The status of these latter critical practices however is not explored, as to whether they are in themselves sufficient to provincialize or at least de-weaponize Western critique. Put more directly: is there is a third language (of political anthropology, for example) by which Ahmad analytically mediates the encounter between rival traditions of cri- tique? And if there is such a language, and if it is historically, structurally, and institutionally related to one of the critical traditions it is mediating, then what is the status of the non-Western “illustration”? The aim of this revision of critique, Ahmad writes, is “genuinely dem- ocratic dialogue with different traditions” (xii). As much is signalled in its citational practices, which (for example) reference Talal Asad and Viveiros de Castro together in calling for “robust comparison” (14) between West- ern and Islamic notions of critique, and reference Maududi and Koselleck together in interpreting critique to be about judgment (203). No matter that Asad and de Castro or Maududi and Koselleck mean different things when using the same words; these citations express Ahmad’s commitment to a dialogic (rather than dialectical) mode in engaging differences. Yet because Ahmad does not himself explore what is variously entailed by “comparison” or “judgment” in these moments, such citations remain as- sertions gesturing to a dialogue to come. In this sense Religion as Critique is a thoroughly optimistic book. Whether such optimism is warranted might call for a third part to follow “Formulation” and “Illustration”: “Reckoning.” Basit Kareem IqbalPhD candidate, Department of Anthropologyand Program in Critical TheoryUniversity of California, Berkeley

This study seeks to uncover the quality of 40 hadith on NU foundations, religious and social background for its writing and selection and themes classification contained in book Arba’ina Haditsan Tata’allaqu bi Mabadi’i Nahdlat al-Ulama’. This study revealed that the quality of the hadith is varied between shaheeh, hasan and dhaif. The theme range of da'wah / commanding the good and forbidding the evil, leadership, worship, must follow the Sunnah, morality and unity. While religious social context influenced by the global and local situation.

Hadeeth studies is one of the important series studies in formal or informal courses of study in mosques. Some of the popular hadeeth works in this field that have been written either in Arabic or in Malay have been identified and used by most teachers in the peninsular, such as the work of Hadeeth, 40 Imam al-Nawawi, Riyadh al-Salihin, Mastika Hadith, Tajzib al-Atraf li al-Hadith, Bustanul Arifin, Hadith 40 Penawar Hati and so on. In delivering a study conducted, the form or method of deciphering the hadith study known as ilm syarah al-hadith should be followed by instructors in this study. This is because, some of the most important hadeeth rules have been compiled by ulama’ hadeeths in fact able to complete the studies of hadeeths. As a result, this paper will clarify the importance of knowledge of syarah al-hadith in understading hadith by Prophet Muhammad SAW. Among other objectives, it is also to analyze some of the methods of hadeeth lectures applied by the instructors, especially in the study of hadeeth conducted around the Daerah Muallim in the state of Perak Darul Ridzuan. This study also reveals the strengths and weaknesses of the hadeeth methodology used by some instructors in this field.

Hamdia. Pelaksana pembelajaran Pendidikan Agama Islam berdasarkan kurikulum berbasis kompetensi pada Siswa Kelas XI SMA Negeri 5 Pontianak. Skripsi. Pontianak. Jurusan: Tarbiyah Universitas Muhammadiyah Pontianak. 2006.Tujuan penelitian ini adalah untuk menjabarkan secara sistematis dan lengkap tentang: 1) Prestasi belajar bidang studi Al-Qur’an Hadits siswa yang berlatar belakang MI di Madrasah Tsanawiyah Hidayatul Muslimin 2 Pontianak; 2) Prestasi belajar bidang studi Al-Qur’an Hadits siswa yang berlatar belakang SD di Madrasah Tsanawiyah Hidayatul Muslimin 2 Pontianak; dan 3) Perbedaan prestasi belajar bidang studi Al-Qur’an Hadits antara siswa yang berlatar belakang MI dengan SD di Madrasah Tsanawiyah Hidayatul Muslimin 2 Pontianak. Penelitian ini berbentuk kuantitatif dengan menggunakan pendekatan non eksperimen. Populasi penelitian ini adalah semua siswa kelas 1 MTs Hidayatul Muslimin 2 Pontianak berjumlah 79 orang 40 berasal dari SD dan 39 berasal dari MI. Teknik yang digunakan untuk mengumpulkan data adalah teknik pengukuran dengan alat berupa tes dengan jumlah soal sebanyak 40 berbentuk pilihan ganda dengan empat alternatif jawaban. Untuk menganalisis data peneliti menggunakan mean atau rata-rata dan uji t.Berdasarkan pada anlisis yang dilakukan, maka peneliti menyimpulkan bahwa: 1) Prestasi belajar bidang studi Al-Qur’an Hadits siswa yang berlatar belakang MI di Madrasah Tsanawiyah Hidayatul Muslimin 2 Pontianak adalah 6,64 berkisar antara 6,00 – 7,99 tergolong tinggi; 2) Prestasi belajar bidang studi Al-Qur’an Hadits siswa yang berlatar belakang SD di Madrasah Tsanawiyah Hidayatul Muslimin 2 Pontianak adalah 5,05 berkisar antara 4,00 – 5,99 tergolong sedang; 3) Terdapat perbedaan prestasi belajar bidang studi Al-Qur’an Hadits antara siswa yang berlatar belakang MI dengan SD di Madrasah Tsanawiyah Hidayatul Muslimin 2 Pontianak karena t hitung lebih besar dari pada t tabel dengan dk = n1 – n2 – 2 = 39 – 40 – 2 = 77 dan taraf kesalahan 5%, yaitu 5,336 > 1,980.Berdasarkan kesimpulan, peneliti memberi saran sebagai berikut: 1) Siswa disarankan untuk memilih jenis pendidikan dasar sesuai dengan jenis pendidikan menengah yang akan dimasuki sebagai tempat belajarnya. 2) Guru Al-Qur’an Hadits disarankanuntuk memberikan pelajaran tambahan semacam les bagi siswa yang berlatar belakang pendidikan umum. 3) Orang tua disarankan untuk memilih jenis pendidikan dasar yang sesuai dengan pendidikan menengah yang akan dimasuki sebagai tempat belajar bagi anaknya. 4) Kepala sekolah disarankan untuk memfasilitasi guru Al-Qur’an Hadits dalam memberikan pelajaran tambahan semacam les bagi siswa yang berlatar belakang pendidikan umum agar pengetahuan siswa siswa yang berlatar belakang SD tentang Al-Qur’an Hadits tidak berbeda jauh dengan siswa yang berlatar belakang MI.

This article tries to map out more than 40 works of Indonesian Muslim writers regarding the Jews (as religion and communities), and the influences of those works in shaping understanding on Judaism and the Jews among Indonesian Muslim communities. This article focuses on examining how those writers interested to the themes they choose in their books, and what are the sources they refer to. In general there are at least two models of Indonesian Muslim writers have developed in their works on Judaism and the Jews community. The first is the works that are normatively preferring to based their primary sources from the Quran and al-Hadith or classical Muslim scholarship traditions in their depiction on Judaism or the Jews. The second is the works that are mainly characterized to prove Jewish 'hidden' agendas as well as political, social, economic and cultural movements played by the Jews as a part of international Jewish connection.

هدفت الدراسة إلى الكشف عن دور معلمي التربية الإسلامية في ترسيخ مبادئ التربية الجنسية كما جاءت في السنة النبوية لدى طلبتهم في المدارس الحكومية بمحافظات غزة، ولتحقيق هذا الهدف استخدم الباحث منهجين للدراسة الذين يمكنان من تفسير الأحداث، وتحليل مضمونها؛ ولذلك اعتمد على المنهج الوصفي التحليلي، والمنهج الاستنباطي من خلال الأحاديث النبوية، واستخدم أداة البحث وهي عبارة عن استبانة مكونة من (40) بنداً، وتمثلت أبرز النتائج في أن نسبة دور معلمي التربية الإسلامية في ترسيخ مبادئ التربية الجنسية كما جاءت في السنة النبوية لدى طلابهم في المدارس الحكومية في محافظة رفح بلغت (83%) وهو مستوى مرتفع. وأوصت الدراسة بالاهتمام بالإعداد والتأهيل الكاملين لمعلمي التربية الإسلامية وإمدادهم بما يلزم من وسائل تساعد على تربية الجيل جنسياً. وضرورة الأخذ بوسائل التكنولوجيا في توصيل المعلومات الجنسية لطلبة المدارس حسب مستوياتهم. The role of teachers of Islamic education in the consolidation of the principles of sex education as came in the Sunnah for students in governmental schools The study aimed at uncovering the role of the Islamic education teachers in establishing the principles of sex education as they came in the Prophetic Sunnah when they were enrolled in the public schools in the Gaza governorates. To achieve this goal, the researcher used two methods of study that can explain the events and analyze their content. And the method of deductive through the Prophet's Hadith, and used the research tool is a questionnaire consisting of (40) items, and the most prominent results that the proportion of the role of teachers of Islamic education in the consolidation of the principles of sex education as stated in the Sunnah of their students in public schools in Rafah portfolio amounted to (83%), a high level. The study recommended paying attention to the full preparation and rehabilitation of the teachers of Islamic education and providing them with the necessary means to help raise the generation sexually. And the need to introduce technology in the delivery of sexual information to school students according to their levels.

Introduction: The phrase ‘Prophetic food and medicine’ reflects the words and actions of the Holy Prophet Muhammad (PBUH) with the bearing of disease, treatment of disease, and care of patients. Among plants mentioned in the Al-Quran, Al-Hadith and Islamic literature are dates, pomegranates, figs, olive and black cumin seeds. These plants are widely used for medicinal purposes, as functional foods and industrial products. However, there are limited studies found regarding their effect on human milk quality and quantity. Thus, this paper aims to describe the methodology to assess knowledge, attitude, and practice of prophetic foods consumption among lactating mothers in Kuantan, Pahang. Methodology: Pregnant Malay mothers aged 18 to 40 years old, at a gestational duration of ≥ 32 weeks, are recruited. During the lactation period, their dietary intake (specifically the consumption of prophetic foods) are assessed using a quantitative method which is food frequency questionnaire. A subsample of these mothers is then interviewed using semi-structured interview method on the prophetic food consumption. Quantitative and qualitative data are analysed using SPSS and NVivo software, respectively. Result: Reports of positive effects of prophetic food consumption on lactation experience namely improving human milk production is anticipated from this study. In addition, it will provide a foundation for further exploration of the role of prophetic food consumption in the lactation process. Conclusion: This research is at the forefront to provide the data on potential practice and application of prophetic foods in positively influencing lactation experience and quality of human milk.

Introduction: The phrase ‘Prophetic food and medicine’ reflects the words and actions of the Holy Prophet Muhammad (PBUH) with the bearing of disease, treatment of disease, and care of patients. Among plants mentioned in the Al-Quran, Al-Hadith and Islamic literature are dates, pomegranates, figs, olive and black cumin seeds. These plants are widely used for medicinal purposes, as functional foods and industrial products. However, there are limited studies found regarding their effect on human milk quality and quantity. Thus, this paper aims to describe the methodology to assess knowledge, attitude, and practice of prophetic foods consumption among lactating mothers in Kuantan, Pahang. Methodology: Pregnant Malay mothers aged 18 to 40 years old, at a gestational duration of ≥ 32 weeks, are recruited. During the lactation period, their dietary intake (specifically the consumption of prophetic foods) are assessed using a quantitative method which is food frequency questionnaire. A subsample of these mothers is then interviewed using semi-structured interview method on the prophetic food consumption. Quantitative and qualitative data are analysed using SPSS and NVivo software, respectively. Result: Reports of positive effects of prophetic food consumption on lactation experience namely improving human milk production is anticipated from this study. In addition, it will provide a foundation for further exploration of the role of prophetic food consumption in the lactation process. Conclusion: This research is at the forefront to provide the data on potential practice and application of prophetic foods in positively influencing lactation experience and quality of human milk.