Academic literature on the topic 'Allah before islam'

The man by nature cannot live in the isolation Allah has created the man such a way that he/ she cannot live in the separation. Even when Allah created, the Hazrat Adam Allah created his partner Hazrat Hawa. It is a well-known fact that human being cannot spend the life in separation; a man is by nature is a social and cannot live without the society. Aristotle called society is essential for the development of the of human beings. The biology of the human being is such that it is tough for the humans to live in isolation forever. Islam is the religion, which is calling towards the principles of peace and focuses on all the spheres of the life; it talks about the Religious teachings, Social Teachings, Moral teachings, Economic teachings, and Governance teachings. In this easy, we highlight the Islamic perspective on society. Before moving ahead, it is essential to know the very meaning of word society; the word society means as “aggregate of people living together in a more or less ordered.”

Human existence as a creature of God's creation on this earth has an important role in its function as a vicegerent on earth. Allah not only regulates the life associated with the worship of God, but God also regulate how humans perform its role on this earth as caliph who aims to be the safety of the world and the hereafter. In the Islamic concept, man is the vicegerent namely as a representative, a replacement or a god in advance bumi.dengan ambassador of his position as Caliph of Allah on earth, man will be held accountable before him. About how he was a holy duty caliphate. Therefore, in executing the responsibilities that humans are equipped with a variety of potential as a mind that provides the ability for humans to do so

The arrival of Islam on Java gave a new color to the ceremonies in the Javanese tradition, including the death ceremony. Although it is now "Islamic", some Muslims still reject the tahlilan tradition. They consider him to be an unclean bid'ah. Because the tahlilan tradition has never been disyariatkat by Allah and has never been done by the prophet and his friend. While those who support the tahlilan tradition assume that this tradition is tantamount to the teachings of reciting the holy verses of the Koran for the dead, which is an Islamic recommendation. In addition, the tahlilan tradition also contains social concerns. This paper aims to examine how the ritual tradition of death in Kejawen Islam. The researcher used a historical analysis approach. The ritual tradition of the death of Islam Kejawen is the reading of prayer for the deceased whose implementation is adapted to the Javanese cultural heritage before the arrival of Islam. the essence of this ritual is to foster the spirit of da'wah, build togetherness, draw closer to Allah through dzikir, prayer, and recitation of the Qur'an. So if this is the meaning of tahlilan, even though the practice is not in the Shari'a and the Sunnah, according to the researchers it is good to do it.

Islam is a divine religion with comprehensive teachings and guidance revealed to Muhammad, may peace and blessing of Allah be upon him, to guide mankind in matters of faith, rituals and inter human relations. Therefore Muslims believe that they are the custodians of the truth and all other persons professing faiths other than Islam are doomed unless they embrace Islam before their death. It is also a fact that the adherents of other religions also believe that their faiths are exclusively the truth and other persons are doomed unless they profess that faith and denounce theirs and this applies to Muslims too. In such circumstances a Muslim may be tempted to impose his faith on non-Muslims, after all, he shall be imposing the truth on them which is in their best interest. The Prophet, may peace and blessings of Allah be upon him, was keen to convert non- Muslims to Islam even at his own detriment. Allah in several verses continuously reminded His Messenger that his duty is just to convey the message and that he has no authority over people to force them to embrace Islam; and also declared that there is no compulsion in the religion, therefore people should embrace the faith of their choice. Moreover, Allah enjoins Muslims to co-operate and interact with people of other faiths in good things and in fear of Allah, meaning in obedience of Allah. Despite of the misunderstanding between Muslims and non-Muslims and the bad things done to Muslims by nonMuslims previously; Muslims should not oppress non-Muslims and infringe on their rights, to the contrary, they should treat them with justice and avail to them their rights and opportunities. At the same time, Allah declared that he does not prohibit Muslims from doing good to non-Muslims who are not fighting or oppressing Muslims because Islam is treating people with justice and being kind and humble. On the other side Muslims were at war with non-Muslim powers since the inception of Islam in the Arabian Peninsula. Many verses in the Holy Quran were revealed to address the state of war requiring Muslims to delink themselves from their enemies and fight fearlessly employing all means and resources in their war. Similarly, several traditions of the Prophet, may peace and blessings of Allah be upon him, referred to this situation of war and asked Muslims to fight and combat these non-Muslims enemies with all efforts. If these verses and traditions are interpreted out of their context, they shall portray Islam as a religion of intolerance and as a system that does not recognize diversity and plurality of human being yet, plurality is the beauty of the World. In this paper, we shall explore the verses and traditions on this subject and strive to interpret them against the background of their revelation and context in order to determine the parameters of Plurality in Islam. In this paper; Ridda refers to denouncing Muslim faith, Surah means a chapter in the Holy Quran and Hadith, Tradition or Sunnah refers to the teachings of Prophet Muhammad, peace and blessing of Allah be upon him.

Mankind and environment has very intimate relationship in the perspective of Humans and the environment have a very close relationship in Islamic perspective. Both are creatures created by Allah in this universe. Such view becomes a local knowledge for people wrapped in the form of myths. One of the myths in Brebes is the Pemali river myth that was seen as having relevance to this view. This article reveals the meaning of the Pemali river myth and its relevance to Islamic environmental ethics. The study used a qualitative approach in which data were obtained from the field through semi-structured interviews that focus on the questions have been prepared before. This study found that the existence of Pemali river myth makes people believe in the existence of supernatural powers in the Pemali river environment, so that it has a good effect on their attitude in treating it. Thus, the community actually carry out the responsibility as the caliph of Allah, because Allah did not create nature only for the benefit of humans, but also all the species in it. This has a positive impact on people’s behavior towards the environment.

Islam is a universal religion and final version of past divine religions. It provides guidance in every sphere of human life. It is the duty of religion to establish a peaceful existence in society. Now a days western and European countries (under modern and western political system) are facing a serious issue of pluralism. They are trying their best to solve it but all in vain. Islam presents a unique political system which is the only solution of such problems. Islamic political system provides peaceful co-existence for pluralistic society. Examples of the period of pious Caliphs is a great evidence in this concern. There are three types of Islamic government, namely Immamat, Immarat, and Khalafat. Furthermore there are three types of Khilafat; general, individual and national Caliphate. Islam provides very clear instructions for the selection of a caliph. Head of Islamic state should be a Muslim. According to Sharia, firm belief on the oneness of Allah and finality of Prophethood in the Prophecy of Hazrat Muhammad (PBUH) are basic conditions for being a Caliph in an Islamic state. In this political system Allah is the only sovereign of the state. It is the duty of all Muslims to obey Allah, his apostle and ruler of the time. All the matters of the state are discussed in Majlas e Shura. Ruler of the state is answerable before his subjects and Allah almighty. In Islam, politics and religion are not different departments. This article deals with the functions and feature of the Islamic state.

Abstract: Islam views a person before Allah. It is not because of the physical, but the taqs. Thus, individual has equal rights and obligations in this case, education. Along with the statements within Statute Number 20 in 2003, it stated that "every citizen has the same right to obtain good quality of education." It is understandable that every citizen can obtain an education and without exception, including those with disabilities. Through the library research method derived from books, laws and research journals, this paper describes how Islam views toward people with disabilities in education policy in Indonesia. Based on this study, it is well known that in Islam the human standing before God is the same as the person of disability who differentiates only his faith and his taqs. Education in Islam is a human right and duty. Education in Indonesia is policy that regulates education for those with disabilities.

Style of parenting can`t be separated by moral behavior in educating children, how to have morals in life, especially in the family environment and parents this sekolah.Dewasa many difficulties and problems in educating children, from academics, intellectuals, state officials moreover from lower socioeconomic circles who have no education and mature economies. The problem lies in the failure of parents to educate generations obedient to Allah and will understand Islamic values. Various problems occur for example brawl, free sex, lack incapacity to control children in the associate, drugs, and various other criminal. Events and these events often occur in big cities but now shifts to all levels of society, both in rural and metropolitan cities. The teenagers went along with all the negative behavior without thinking about the impact of the negative impacts that will be experienced both for himself and his parents have failed to maintain the good name of both parents in the world and in the presence of Allah, for failing to do good deeds as an eternal charity before Allah Swt. Our country is far backward from the Islamic civilization since leaving the values of Islam, the developed world have left their ignorance and are following Islamic law that is believed to be true in the welfare of the ummah. Generani Islamic Ummah and Islam must educate by parents who have the foundation of Islam in the household so that kusesesan begins within the family nucleus and then continues into the school environment and the community. Abstrak: gaya pengasuhan orang tua tidak terlepas dengan moral dalam mendidik perilaku anak, bagaimana agar memiliki moral dalam kehidupan, terutama di lingkungan keluarga dan sekolah.Dewasa ini orang tua banyak mengalami kesulitan dan permasalahan dalam mendidik anak, b aik dari kalangan akademisi, intelektual, petinggi negara apalagi dari kalangan sosial ekonomi bawah yang tidak memiliki pendidikan dan ekonomi yang matang. Permasalahan orang tua terletak pada gagalnya mendidik generasi yang taat pada Allah Swt dan paham akan nilai-nilai keislaman. Berbagai masalah terjadi misalnya tawuran, free sex, ketidak sanggupan mengontrol anak dalam bergaul, narkoba, dan berbagai macam kriminal lainnya. Kejadian dan peristiwa ini sering terjadi di kota besar namun sekarang bergeser ke semua tingkatan masyarakat baik di desa, dan kota metropolitan. Para remaja ikut - ikutan dengan segala dampak perilaku negatif tanpa memikirkan dampak negatif yang akan dialami baik untuk dirinya dan orang tuanya telah gagal menjaga nama baik orang tua baik di dunia dan di hadapan Allah Swt, karena gagal dalam beramal shalih sebagai amal yang kekal di hadapan Allah Swt. Negara kita jauh mundur ke belakang dari peradaban Islam karena meninggalkan nilai-nilai islam, dunia maju telah meninggalkan kejahilan mereka dan sedang mengikuti syariat islam yang diyakini kebenarannya dalam mensejahterakan ummat. Ummat islam dan generani Islam harus didik oleh orang tua yang memiliki landasan keislaman dalam rumah tangga sehingga kusesesan di mulai dalam keluarga inti kemudian berlanjut ke dalam lingkungan sekolah dan masyarakat Kata kunci: Pola Pengasuhan orang tua, moral dan remaja

Ibnu Jarir Ath-Thabari he is one of the mufassir scholrs who handed dwon the verse of the Quran using the Bil Ma’stur method (interpreting the verse with periwayatan). He sendiai manpret the Al Baqarah verse 256 with the periwayatan path, both from the hadist and the mufassirin before, in lafadz “there is no complusion to (enter) Islam as someone is not forced to convert to Islam, the latters Alif and Lam actually entered lafadz to clarify the lafadz that Allah intended in his word there is no complusiaon to enter it, nemely Islam. And bloch Came in. Alif and Lam as a subtitute for the latter ha wich was hidden in the lafadz call, than the meaning the verse when Allah is haigh and great, there is no compulistion to enter His religion, in fact the ruth is clear from the wrong path. In my opinion, this opinion is more concred with verse revelation, in Lafadz uall the most apropriate opinio about the meaning in my opinion is, that every person who was adultery with Allah, then mean worshiping other than him, sometimes by forcing others for worship him, sometime people on the basis ofthe willingness of the those who worship themselves. The wor ship was also in the form of humans, ghost, statuse, idols, and others.

Allah has indeed created man and woman to be the natural counterparts of the other, they are natural companions so He has destined that they will find comfort and repose with one another. The foundation of a Muslim marriage is that the physical, emotional and mental bonding and companionship must be firmly based upon love and compassion, only then can husband and wife truly find comfort in one another. For this purpose Islamic guidelines also lead and viewed the marriage relationship as private part in life and a source of human reproduction. It is clear concept the husband and wife must seek to sexually satisfaction through lawful way only. Sex is a human desire that should be fulfilled in any way and Islam does not take the negligence about this vital need so he gave his decent consideration about sex experience. The marriage concept in Islam does not mean the sexual satisfaction only but the both of should be receptive to another needs, and the husband should remember Allah to purify his mind before intercourse and they are commanded not to treat their wives harshly for the purpose of getting back anything. The Non-Muslims who have raised some objection about Islamic concept about sex with so many unfair and groundless accusations. We have trying to introduce Islamic ideas about sex in human life. If the Islamic point of view becomes clear in the minds of non-Muslim, so hoped that they would understand the Islam. My first attempts to present the Islamic point of view about sex specific man-woman relationship. And hope that article would offer a general view for those who are interested to know the stand point about this important social issue.

This study engages in a conceptual analysis of human rights in Islam and international law, and the application of this analytical discourse to explore the nature of women's human rights in the Islamic tradition. It has been argued that women's human rights in Islam are not entirely irreconcilable with current formulations of international human rights instruments emanating from the United Nations. The basic premise of the argument stems from a recognition that the Islamic legal tradition is not a monolithic entity. On the basis of its main sources, namely the Quran, Hadith, Ijma and Qiyas, Islamic law lends itself to a variety of interpretations that have far reaching implications for women's human rights in Islam. (Part I)A further factor raised in this study is the disparity between the theoretical perspectives on women's human rights, and, its application to Muslim jurisdictions determined by elements of cultural practices, socio-economic realities and political expediencies on the part of governments. The present study uses the example of Pakistan to demonstrate the divergence between theory and practice of Islamic law in these jurisdictions. The concept of what has been termed an emerging 'operative' Islamic law, consisting of a combination of elements including principles of Islamic law, secular codes of law and popular custom and usage has also been introduced. (Part II)Part III of the thesis is devoted to an evaluation of the development of the international norm of non-discrimination on the basis of sex and some 'Islamic' human rights documents affecting women's human rights. The analysis provides an insight into the response of Muslim States to international human rights instruments affecting women through a discussion in the light of reservations to the Women's Convention. The study concludes by posing the question whether a move towards convergence between international and Islamic schemes of women's human rights is discernible or not.

This chapter discusses extracts of a speech by Abul Hasan al-Muhajir, then-spokesman of the Islamic State, which was published on 18 March 2019, just before its defeat in Baghuz, eastern Syria. Entitled ‘He Was True to Allah and Allah Was True to Him,’ it captures how the group attempted to navigate its supporters through material collapse by playing down the significance of its last stand in Baghuz and deriding its adversaries. Among other things, Muhajir ties together events which occurred on opposite ends of the earth, weaving them into an emotionally compelling narrative, one in which the slaughters of Muslims in Baghuz, Syria, and Christchurch, New Zealand were symbolic of an enemy conspiracy against Islam and a reminders of the righteousness of Islamic State’s global insurgency.

In 1906 the French ethnographer E. M. Durand noted that the most important work of cosmogony among the Cham people of coastal South Vietnam was the so-called Book of Nosirwan.1 Indeed, local tradition holds that the Cham royal line once began with Po Nosirwan, son of the creator of the universe, Po Aulah (Allah). Correctly identifying Nosirwan with the Sasanian king Khusrau (Pers. Anushirvan), Durand was understandably puzzled by the fact that the last great Sasanian king before the Muslim conquest of Persia2 should end up as mythical progenitor of a partly Brahmanist (Cham Jat) and partly Muslim (Cham Bani) Indochinese people. Yet, by noting that the Persian ruler was also an important fi gure in classical Malay literature, the French scholar was defi nitely pointing in the right direction.