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1
Bakloo, Farooq Ahmad, and Miss Asma. "Islam and Social Engineering." Pakistan Journal of Humanities and Social Sciences 7, no. 1 (March 31, 2019): 159–65. http://dx.doi.org/10.52131/pjhss.2019.0701.0078.
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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.”
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Ilyas, Rahmat. "MANUSIA SEBAGAI KHALIFAH DALAM PERSFEKTIF ISLAM." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 7, no. 1 (June 1, 2016): 169–95. http://dx.doi.org/10.32923/maw.v7i1.610.
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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
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Mahmudah, Nurul, and Abdur Rahman Adi Saputera. "Tradisi Ritual Kematian Islam Kejawen Ditinjau Dari Sosiologi Hukum Islam." Analisis: Jurnal Studi Keislaman 19, no. 1 (June 30, 2019): 177–92. http://dx.doi.org/10.24042/ajsk.v19i1.3868.
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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.
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Nandwa, Wilson Hassan. "Plurality and Religious Tolerance in Islam." European Scientific Journal, ESJ 12, no. 32 (November 30, 2016): 314. http://dx.doi.org/10.19044/esj.2016.v12n32p314.
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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.
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Andariati, Leni. "RELEVANSI MITOS KALI PEMALI DENGAN ETIKA LINGKUNGAN ISLAM." Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) 5, no. 2 (December 23, 2019): 275–89. http://dx.doi.org/10.18784/smart.v5i2.870.
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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.
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Wattoo, Inam Ullah. "Features Of Islamic State And Politics." Pakistan Journal of Humanities and Social Sciences 4, no. 2 (December 31, 2016): 49–61. http://dx.doi.org/10.52131/pjhss.2016.0402.0018.
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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.
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Gustiana Yuantini. "THE ISLAMIC VIEW TOWARD PEOPLE WITH DISABILITIES IN EDUCATION POLICY IN INDONESIA." Sunan Kalijaga International Journal on Islamic Educational Research 3, no. 1 (December 19, 2019): 54–65. http://dx.doi.org/10.14421/skijier.2019.2019.31.06.
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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.
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Jannah, Miftahul. "Pola Pengasuhan Orang Tua Dan Moral Remaja Dalam Islam." JURNAL EDUKASI: Jurnal Bimbingan Konseling 1, no. 1 (January 1, 2015): 63. http://dx.doi.org/10.22373/je.v1i1.318.
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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
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Nur Kholis, Mohammad Maulana. "Ayat Toleransi Prespektif Ibnu Jarir Ath-Thobari." Al-Mada: Jurnal Agama, Sosial, dan Budaya 2, no. 1 (February 14, 2019): 61–76. http://dx.doi.org/10.31538/almada.v2i1.225.
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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.
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Abdullah, Abdul Hai Madni Muhammad. "The Behavioral attributesAbout Nuptialsin Islam." JOURNAL OF SOCIAL SCIENCE RESEARCH 3, no. 3 (April 30, 2014): 315–24. http://dx.doi.org/10.24297/jssr.v3i3.3259.
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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.
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Fuadi, Salis Irvan. "PENANGGULANGAN KEKERASAN TERHADAPANAK (Child Abuse) DALAM KELUARGA (Perspektif Pendidikan Agama Islam)." Manarul Qur'an: Jurnal Ilmiah Studi Islam 18, no. 1 (July 1, 2018): 91–114. http://dx.doi.org/10.32699/mq.v18i1.933.
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The concept of violence against children includes several things:Definition of violence against children (child abuse), other forms ofviolence against children (child abuse), elements of violence againstchildren (child abuse). Islamic education is an alternative educationto guide while also directing students toward the establishment of aprivate key (perfect man) based on the ethical values of Islam whilemaintaining good relations against Allah neighbor, herself and thesurrounding nature .. As for the prevention of violence against childeducational perspective of Islam, which must be implemented byparents, namely: provide exemplary child, think before runningthings, binds hearts before explaining, introduced before the burden,hang the child, not dictate, rectifying the error is not stripped,reward, punish wisely, sanctions educate, to avoid punishment thatdoes not educate, do not bring up a previous state, and warmthafter the punishment.
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Hafniati, Hafniati. "Hak Asasi Manusia Dalam Islam." Al-Adyan: Jurnal Studi Lintas Agama 13, no. 2 (December 27, 2018): 261–84. http://dx.doi.org/10.24042/ajsla.v13i2.3843.
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Human rights are fundamental rights that are inherent in human beings and cannot be eliminated by humans, not by someone, organization or anything but purely a gift from Allah SWT. Muslims must be aware of and understand the rights they have as stated in the Koran. Al-Qur'an as the first source of law for Muslims has laid the basic foundation of human rights and truth and justice, long before any thoughts about it arose in the world community. This can be seen in the provisions contained in the Qur'an, among others: the Right to Life, the Right to Freedom, the right to gain knowledge / education, the right to self respect and the right to possess. In the context of Indonesian-ness, Human Rights found its relevance if it was built based on the orientation of the maqasid as-syari'ah (the basic objectives of sharia), namely to realize and maintain the goodness and prosperity of society. the interests of society, this became known as mashlahah ‘ammah.
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Rohmaniah, Dinda Alfiatur, Umi Qodarsasi, Tevana Sari Dewi, and Tri Utami. "Kontroversi Penerapan Hukum Islam pada LGBT di Brunei Darussalam." POLITEA 3, no. 2 (November 14, 2020): 191. http://dx.doi.org/10.21043/politea.v3i1.7531.
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<p class="05Abstrak">Controversy of Sharia Law Against LGBT in Brunei Darussalam . This paper aims to discuss the application of sharia law in Brunei Darussalam, especially in sharia law for LGBT people. What about the effect of the stricter application of sharia law if applied in Brunei Darussalam. The aim of implementing Sharia law in Brunei Darussalam. Darussalam is none other than the teachings of Islam in Brunei Darussalam that have become stronger than before as a country that has always been devoted to Allah. Even though in its application, Brunei Darussalam has received harsh criticism from the world for the application of sharia law that is enforced in its country, however, criminal law hard and sharia law continues to be implemented after being postponed and finally implemented on April 3, 2019. This article uses a case study approach and analysis with qualitative methods. russlam continues to be implemented even though it has generated a lot of controversy from outside, especially regarding the stoning of adultery and LGBT perpetrators, especially from the United Nations, enforcement of this law violates human rights. The background to the adoption of sharia law is nothing more than strengthening the quality of the involvement of Muslims in Brunei Darussalam which is only for Allah.</p>
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Linge, Abdiansyah, and Upi Sopiah Ahmad. "Empirical Study of Entrepreneurship in Tijarah Concept." Talaa : Journal of Islamic Finance 1, no. 1 (June 30, 2021): 26–33. http://dx.doi.org/10.54045/talaa.v1i1.251.
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Economic activities including production, distribution and consumption are one of the ways humans meet their daily needs. Economic development is inseparable from the three economic activities, development is a multidimensional process that involves fundamental changes in social structures, social behavior and institutions. So, people can participate in the economy by creating full employment opportunities, everyone has the same abilities (equal productivity, equal access), and each behaves rationally (efficient). This study examines the Islamic economic view of the concept of entrepreneurship with an empirical literature approach, to explore the concept of entrepreneurship according to the tijarah concept contained in the Qur'an. In this study it can be understood that Islam views entrepreneurial activities as part of the work recommended in Islam to meet human economic needs. Entrepreneurial activity in Islamic view uses the equivalent of the word tijarah, there are provisions in Islam regarding the limitations that can be carried out in economic activity. Entrepreneurship that is driven by natural values will become an economic activity that will be calculated before Allah, because Allah actually sees and takes into account what is done, including in economic activities
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Rahman, Mohammad Tariqur. "Health and healing in Islam: links and gaps with (post)modern practices." Bangladesh Journal of Medical Science 14, no. 2 (April 18, 2015): 119–29. http://dx.doi.org/10.3329/bjms.v14i2.21808.
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Therapeutic interventions deal with healthy living i.e., maintenance of good health, dealing with conditions that requires special care such as child birth and healing i.e., treatment and cure of the sickness. Islam guides mankind to have ultimate faith on Allah Almightys approval for healthy living and healing as well as provides guidelines for cleanliness, healthy eating/drinking habits and controlled physical and mental stress. Thus, holistic view of healthy living and healing in Islam is founded both on the faith on the oneness and the almighty authority of Allah as well as physical, social, psychological factors. Revealed scriptures before Qur`an, gave equal emphasis on the same faith and factors. At the same time, different schools of thought of therapeutic interventions deal either with the physical or the metaphysical means of health and healing. This paper will discuss the links and gaps between Islamic principles and practices for health and healing and similar practices in other faith and therapeutic interventions observed in (post)modern community.Bangladesh Journal of Medical Science Vol.14(2) 2015 p.119-129
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Yahya, Yuangga Kurnia. "Nama Tuhan dalam Alquran dan Injil Berbahasa Arab." Religió: Jurnal Studi Agama-agama 9, no. 1 (March 20, 2019): 22–43. http://dx.doi.org/10.15642/religio.v9i1.1232.
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This research aimed to understanding the concept of divinity in Arabic culture through lexemes which mean God used in the Qur’an dan Arabic Gospel. Lexeme is a smallest unit of meaning that formes a word. From the lexem, words, phrases, clauses, and discourses are formed according to Arabic’s concept of divinity. This research uses a semantic approach, through discussion on form and meaning, Brown-Yule’ s idea of text and co-text, and Sapir-Whorf hypothesis on culture and language. This research found that the lexeme of Allah (God) has been known by Arabic people before the birth of Islam and Christian. This lexeme means the name of the highest God in Arabic polytheism and was estimated to be used from the fifth century BC. Arabic Christians used this lexeme as the translation of “God” and referred to “The Only One God” about 500 years before Muhammad’s birth. The lexemes of God in the Quran could be named as Allah, Rabb, Ilah, dhmir (ana, anta, huwa, and nahnu), and the names of Allah (sifat-Allah wa asma-Allah), while the lexemes of God in Arabic Gospels are Allah, Rabb, Ilah, ab (father), Yasu’ (Jesus), al-Ruh al-Quds (Holy Spirit), al-Ibn (Son), as-Sayyid (Lord), al-Mu’allim (Master), al-Malik (King), and dhamir (ana, anta, and huwa). The lexeme of Allah, Rabb, and Ilah are found in both the Qur’an and Arabic Gospel, but these lexemes have some differences in word category, sintaxis function, and semantic role. Furthermore, another lexeme are used with same purpose, such as presenting a more complete and more familiar picture of God.
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Abdullah, Muntasir, and Safrizal. "Stoning Law and Human Rights." Britain International of Humanities and Social Sciences (BIoHS) Journal 2, no. 3 (October 30, 2020): 765–72. http://dx.doi.org/10.33258/biohs.v2i3.493.
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The law contained in Islam can provide values and an essential sense of justice for all Muslim and non-Muslim human beings. One of the laws in Islam is stoning. Adultery is an act that has been forbidden by Allah and is included in a big and very heinous sin. The application of the law of stoning was first applied in Islam before the conquest of Mecca (fathul Mecca), and before the revelation of Surah An-Nur verse 2 regarding vols (whips), Most scholars agree that for adulterers who are muhsan the punishment is death by being stoned with stones or the like. However, there is no reference that states that the type of stoning law violates human rights or does not violate human rights, but the highlight here is the stoning (death) punishment. Whether the death penalty violates human rights or not, this becomes a controversy between one party and another who has a different perspective, the concept of human rights in Islam is different from the concept of human rights in the perspective of western countries.
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Syamsuriah, Syamsuriah. "STRATIFIKASI SOSIAL DALAM ISLAM: TINJAUAN TERHADAP STATUS SOSIAL DALAM KELUARGA DAN MASYARAKAT." Al-Mishbah | Jurnal Ilmu Dakwah dan Komunikasi 11, no. 2 (July 11, 2017): 293. http://dx.doi.org/10.24239/al-mishbah.vol11.iss2.63.
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What makes people differ from the others before Allah is just a religious piety (taqwa). In sociological perspective, Muslim people also talk about someone's social status, like the different status of the Prophet and the Messenger on the Earth, as well as status of khalifah and president as the ruler. So, stratification is known in Islam as the Quran elucidated about the noble pious men on the Earth. The emergence of social stratification in society begins since the early existence of man, and it differs from one community to the other in different places, customs, traditions, and norms that are practiced in each community.
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Muhammad, Rizalman bin, and Ishak bin Suliaman. "Pelaksanaan Ibadah Haji di Zaman Pra Islam (Jahiliyyah) dalam Perspektif Sejarah [Implementation of Hajj in Pre-Islamic Times (Jahiliyyah) in a Historical Perspective]." Jurnal Islam dan Masyarakat Kontemporari 11 (October 1, 2015): 110–24. http://dx.doi.org/10.37231/jimk.2015.11.3.142.
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The first pilgrimage undertaken by the prophet Ibrahim is at 20 centuries before Christ was mingled and infused with polytheism and idolatry before sent Prophet Muhammad. Therefore, it causes people do not know the actual pilgrimage. Arab peninsula residents who claim to profess the religion of Allah S.W.T. brought by prophet Ibrahim has forgotten the true religion. While Arab society has abandoned the teachings of Abraham, but they still respect the Kaaba and perform tawaf, hajj and umrah, standing at Arafah, staying overnight in Muzdalifah and perform the ritual sacrifice.
Key words: Pilgrimage, Pre Islam, Jahiliyyah, History Perspective
Ibadat haji yang pertama dilaksanakan oleh nabi Ibrahim ialah pada 20 kurun sebelum Masihi telah dicampur-aduk dan disebatikan dengan kesyirikan dan keberhalaan sebelum diutuskan Nabi Muhammad. Justeru itu, ia mengakibatkan manusia tidak mengetahui ibadah haji yang sebenar. Penduduk semenanjung Arab yang mendakwa menganut agama Allah s.w.t. yang dibawa oleh Nabi Ibrahim a.s. telah melupai agama tauhid yang sebenarnya. Walaupun masyarakat Arab sudah meninggalkan ajaran sebenar Nabi Ibrahim a.s., namun mereka masih menghormati Kaabah dan melakukan tawaf, menunaikan haji dan umrah, wuquf di Arafah, bermalam di Muzdalifah, melakukan ibadah korban. Namun ibadah yang mereka lakukan adalah rekaan terhadap agama hasil dari campur aduk dengan adat resam dan hawa nafsu.
Kata kunci: Haji, Pra Islam, Jahiliah, Perspektif Sejarah
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Paisal, Jon. "Peran Dakwah Dalam Keluarga Dan Relevansinya Bagi Pembentukan Karakter Anak." Al-Qadha : Jurnal Hukum Islam dan Perundang-Undangan 8, no. 1 (July 14, 2021): 50–66. http://dx.doi.org/10.32505/qadha.v8i1.2726.
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The family is the main person in charge of preaching to shape the character of children to become children who have religious and cultural norms. In research using the library research method (literature) by taking sources from books, journals, and other scientific papers tThe family is the main person in charge of preaching to shape the character of children to become children who have religious and cultural norms. In research using the library research method (literature) by taking sources from books, journals, and other scientific papers that support this research. The research aims to find Islamic law and views on da'wah to the family. The results showed that: Da'wah shapes the character of the child in the family into a priority and obligation for Islam, according to the word of Allah SWT in the Al-Qur'an, Surat Lukaman verse, 13. Then Q.S. Lukman verse 17. And Q.S Lukman verse 18. Furthermore, in Q.S: At-Tahrim. Allah commands humans to protect themselves and their children from the fires of hell. In the history of Islam before Rasulullah SWA broadcast the messages of Islam to the wider community, he preached to his family and close relatives. From this story, a reference to da'wah can be drawn to the family to educate children to become believers, obedient to worship and become children with noble character.
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Makmur, Makmur. "Pandangan Al-Quran Dalam Politik." Manhaj: Jurnal Penelitian dan Pengabdian Masyarakat 4, no. 1 (September 27, 2019): 51. http://dx.doi.org/10.29300/mjppm.v4i1.2374.
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Al-Quran is the word of Allah Almighty which was revealed to mankind as a source of guidance to the most straight and blessed path, the arrival of the Koran to regulate, direct, and guide human affairs towards a successful and existent world, so that there is no one any problems that exist above the world and even the hereafter unless it is regulated by the guidance of the Koran, not least in politics, even long before the creation of nature there are already political and ethical foundations that must be obeyed in healthy politics in the style of the Koran. It is not like the suspicion of sentiments towards Islam which says that Islam only takes care of the afterlife, or the expression of a group of phobias with Islamic law which says that political affairs must be separated from religious affairs, whereas worldly problems are dealt with by reason, logic and sheer lust. . So whoever holds fast to the political ethics of the Quran, he will be saved in his career towards Allah, on the contrary if he defies it will be misled and get the wrath of the owner of the universe.
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Khalid, Muhammad Usman. "http://habibiaislamicus.com/index.php/hirj/article/view/208." Habibia Islamicus 5, no. 2 (June 21, 2021): 71–85. http://dx.doi.org/10.47720/hi.2021.0502u05.
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Nowadays, in order to understand the Shari'ah rules regarding the spread of the coronavirus and the precautions to be taken against it, it seems appropriate to consider the following points: The cause of deadly epidemics is the negligence in the rights of Allah and the rights of His bondsmen and the abundance and audacity of the declared sins, ignoring the punishment of Allah. When a nation openly becomes a victim of collective negligence in religious rules, Allah Almighty draws them to Himself by frightening them in various ways. One of these methods is to spread any of the deadly epidemics. However, if one abides by the rules of Islam in such a situation, this punishment will also become a mercy of Allah for him. Therefore, in this world, suffering and calamity befalls the righteous believer and the believer who commits sins and the disbeliever is of course no exception. The worldly grip is proved before the torment of the day of judgement so that the disbelievers and sinners may see it and learn a lesson and turn to Allah Almighty. The sign of illness or suffering being a sign of mercy is that as a result of illness or affliction one turns to Allah Almighty and there is improvement and positive change in one's practical life. It is a sign of trial or persecution if the grievance turns to worldly causes and grief instead of returning to Allah Almighty. All these things have been proved in the light of Qur'an and Sunnah.
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Badshah, Niaz, and Javed Khan. "The Moral Enhancers of Elm-ul-Badea and its Rhetorical Meaning in The Holy Quran (Analytical & Rhetorical Study)." Fahm-i-Islam 3, no. 1 (June 30, 2020): 207–23. http://dx.doi.org/10.37605/fahm-i-islam.3.1.14.
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Arab Writers and poets had a great knowledge of Elim-ul Badea (البديع علم ,( Before Islam. Elm-ul Badea (البديع علم (can be found extensively both in their poetry and prose. With the advent of Islam and the revelation of Quran (a literal Miracle of Allah Al-Mighty), rhetoric has reached to its peak, which made it the center of attention for the Writers and intellectuals. They have made their researches of Quran from different angles, i.e. the lexicon miracles, literal interpretation, style and rhetoric of the Holy Book, but Elm-ul- Badea (البديع )علم is such a part of literature which is always open for more research, so this research focuses on the Moral enhancers (المعنوية المحسنات (which is a part of the Elm-ul-Badea in the Quran. This work will throw light on those verses of Quran in which Moral enhancers(المعنوية المحسنات (are present, and are defined as rhetorical explanations beside the definition of Elm-ul-Badea, its development stages, and the difference of opinion among the scholars about the topic. Quran is the Holy Book of Allah Al-Mighty and is the Miracle of the Holy prophet Muhammad peace be upon Him, which challenged the whole world to bring verses like it, and it appeals the human being to think in its meanings. I tried to explore the المعنوية المحسنات of Quranic rhetoric. There is a great scope for researchers to explore the Moral enhancers المعنوية المحسنات of Quranic Rhetoric. I have used descriptive and analytical approach while doing this research to attain the required results.
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Musfiroh, Luluk, Dwi Suhartini, and Lina Dwi Mayasari. "KOMPETENSI AUDITOR SYARIAH MODEL KSOC DITINJAU DARI PERSPEKTIF ISLAM." Behavioral Accounting Journal 4, no. 1 (September 7, 2021): 259–75. http://dx.doi.org/10.33005/baj.v4i1.135.
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This study aims to analyze the competence of the KSOC model of sharia auditors from an Islamic perspective. The research method used is qualitative research, namely library research. The type of library research used is the study of revelatory texts. The researcher collected Al-Quran verses and hadiths regarding the competency elements of the KSOC model of sharia auditors (knowledge, skills and other characteristics). The results showed that Islam illustrates that the three elements of the KSOC are interrelated with one another. Science in the view of Islam is related to faith. The two of them cannot be separated to obtain a high position before Allah SWT. Faith and knowledge that are constantly honed and applied in carrying out tasks will create skills and expertise. Faith also creates integrity, works hard, a willingness to always learn and develop oneself continuously. When the three of them are put together, it will create a professional sharia auditor.
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Khusna, Azalia Mutammimatul. "HAKEKAT RITUAL IBADAH HAJI DAN MAKNANYA BERDASARKAN PEMIKIRAN WILLIAM R. ROFF." An-Nas 2, no. 1 (April 10, 2018): 132–45. http://dx.doi.org/10.36840/an-nas.v2i1.93.
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“The Pilgrimage is one of five pillars of Islam which must be done by the followers of this religion, and this ritual is only done by who are capable to do it. In Indonesia, the Moslems will go to do the pilgrimage after walk on some rituals before hajj or pilgrimage with the faith that these rituals give the fluency to the doers. Of course, as Indonesia has many cultures, the ritual before doing pilgrimage is different each others and these differences don’t mean give the different quality in their worships to God Allah and their reward. The implementation of Pilgrimage, according to the writer, is the regular worships to bring near the God with some gestures and all of them contain everything that make us remember to the power of Allah. William R. Roff, in the book of Richard C Martin (2010), said that the rituals of Pilgrimage is the symbols of Moslems life whicheas these symbols are the way for human to upgrade their believes after inspiring the meaning of these symbols.”
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Mustakim, Heru. "AHLU KITAB MENURUT SAYYID QUTHB DALAM TAFSIR FI ZILAL Al-QUR’AN." Profetika: Jurnal Studi Islam 17, no. 02 (October 3, 2017): 72. http://dx.doi.org/10.23917/profetika.v17i02.5299.
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The destination that Allah created human being is to whorship to Allah as an instruction and explanation about whorship. Then Allah sent down his Qur’an and delivered his Prophet as conveyars of the role of the Allah and the lost Kitab that has been sent down to Muhammad SAW as the instruction and figure for the moslems people untill the end of time. The meeting among Islam and Christian and Jew has been running since the birth of Islam in Jazeera. The first century of Masehi, in tht meeting the holy Qur’an is a holy book for moslems took its possision as the corrector for the holy books before. Especially the holy book that has been brought by christians, it’s called Al Kitab. The problems about Ahlu Kitab (Jew and Christian) are very important to be explained, because these problems impact to our aqidah, whorship, relationship many kinds of aspect of life for moslems, beside that the meaning of Ahlu Kitab who is Ahlu Kitab is still cuarreled by ulama, especially still cuarreted by ulama, that this kitab is only for Jew and Christian or there is still group out of them that include in them. Sayyid Qutb is controversi Mufassir among moslems and far ikhwaanul Muslimin. Sayyid Qutb is a figure that was loved by Moslems and as an inspirator for them but in another way the thought of Sayyid Qutb was given comment by ulama’ because of trouble understanding the verse of Holy Qur’an, and some deviation in his aqidah, especially about takfir to the people that have different understanding. After his death Sayyid Qutb’s ideology doesn’t lose away and decrease, in other hand it develope more not only in Egypt but spread to all of countries in the world, finally fondamentalist movement appeared. So that the writter wanted to analyze about the Ahlu Kitab depended on Sayyid Qutb’s book, called Tafsir fie dhilail Qur’an to be applied in Indonesia. The research method that used by the writter is analysist description with library research, this research about Sayyid Quthb’s thought which spreaded in many creation of writting that written became the book that written by someone or many other people. Ahlu Kitab depended on Sayyid Quthb are Jew and Christian generally, the meaning of that statement Sayyid Quthb didn’t limit only for Israel scion (Ya’kub) but all of people who have ideologist as Jew and Christian ideologist, so that they are called Jew and Christian. Depended on Sayyid Quthb, Ahlu Kitab are infiedels politheist. Including people that have religion except Ahlu Kitab and the religions except Islam was still considered as infidel untill they believed in Muhammad and Al Qur’an. The research of this thesis is still about describing generally so that it still needs analysis deeply and in detail. In order to make new knowledge that can be guide for moslem in communication among them and not moslems. Tujuan Allah SWT menciptakan manusia adalah untuk menyembah kepada-Nya. Kemudian Allah SWT menurunkan kitab suci al-Quran dan mengutus nabi-Nya sebagai penyampai kabar tentang peran Allah SWT dan Kitab yang hilang yang telah diturunkan kepada Muhammad SAW sebagai instruksi dan gambaran untuk orang-orang muslim sampai akhir zaman. Pertemuan antara Islam, Kristen, dan Yahudi telah berjalan sejak lahirnya Islam di Jazeera pad abad pertama Masehi, al-Qur’an merupakan kitab suci umat Islam berfungsi sebagai penyempurna kitab-kitab sebelumnya. Terutama kitab yang telah dibawa oleh orang-orang Kristen (al-Kitab). Masalah Ahlu Kitab (Yahudi dan Kristen) sangat penting untuk dijelaskan, karena masalah ini berdampak pada aqidah dan berbagai aspek kehidupan umat Islam. Sayyid Qutb adalah seorang Mufassir di kalangan umat Islam, ia merupakan sosok yang sangat dicintai serta sebagai inspirator bagi umat Islam. Akan tetapi, di sisi lain, ia juga sering dikritik oleh para ulama lain, karena dianggap terlalu sulit dalam memahami tafsir-tafsirnya. Setelah kematiannya, ideologi Sayyid Qutb tidak hilang dan menurun, di sisi lain ia lebih berkembang tidak hanya di Mesir tapi menyebar ke semua negara di dunia, akhirnya gerakan fundamentalis muncul. Sehingga penulis ingin menganalisis tentang Ahlu Kitab berdasarkan pada buku Sayyid Qutb, yang disebut Tafsir fi dilalil Qur'an untuk diterapkan di Indonesia. Metode penelitian yang digunakan adalah deskripsi analitik, jenis kepustakaan. Hasil penelitian adalah, bahwa Ahlu Kitab yang berpedoman pada Sayyid Quthb adalah orang Yahudi dan Kristen pada umumnya, artinya Sayyid Quthb tidak membatasi hanya untuk bani Israel (Ya'kub), tetapi semua orang yang memiliki ideologi Yahudi dan Kristen mereka dipanggil Yahudi dan Kristen. Berdasarkan pada Sayyid Quthb, Ahlu Kitab adalah anti politisi. Termasuk orang-orang yang beragama kecuali Ahlu Kitab dan agama-agama kecuali Islam masih dianggap sebagai kafir sampai mereka percaya kepada Muhammad dan al-Qur'an. Penelitian tesis ini masih membahas secara umum sehingga masih memerlukan analisis secara mendalam dan secara rinci. Untuk mendapatkan pengetahuan baru yang bisa menjadi panduan bagi umat Islam dalam berkomunikasi di antara mereka dan dan juga dengan umat non Islam.
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Syahroni, Adam Azmi. "NILAI PENDIDIKAN KARAKTER DALAM ISLAM MELALUI KISAH ADAM AS DAN IBLIS." Geneologi PAI: Jurnal Pendidikan Agama Islam 6, no. 2 (December 5, 2019): 167. http://dx.doi.org/10.32678/geneologipai.v6i2.1837.
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Adam as is the first prophet and man that God created on this earth. Before Adam was created, Allah SWT had hinted to the angels that he would make Adam the Caliph on this earth. That makes the angels ask questions to each other, especially the Devil who is one of the inhabitants of the sky who hears the word of God. The creation of Adam (as) did not make Satan happy, but he hated so much that he was finally expelled by God from heaven and threatened to tempt Adam and his grandchildren. This article contains the values of character education that can be taken in the story of Adam and Satan, both from the very first time Adam was created until he was revealed to the earth, where all of the events of Adam were not escaped from Satan's observation.
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Nawas, John A. "A Reexamination of Three Current Explanations for al-Maʾmun's Introduction of the Miḥna." International Journal of Middle East Studies 26, no. 4 (November 1994): 615–29. http://dx.doi.org/10.1017/s0020743800061134.
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The seventh Abbasid caliph ʿAbd Allah al-Maʾmun (r. 813–833) was noted for the breadth of his intellectual horizons, and historians often associate him with the Golden Age of Islam. This image of glory is tarnished, however, by two particular actions that the caliph took: his declaration (in 827) of a doctrine asserting that the Qurʾan was created and his ordering of a miḥna an inquisition, that was designed to ensure acquiescence in this doctrine. The miḥna, an unprecedented event in the history of Islam, was begun by al-Maʾmun just four months before his sudden death in 833 and continued by his two immediate successors, al-Muʾtasim and al-Wathiq. It lasted some sixteen years until it was finally abolished by the tenth Abbasid caliph, al-Mutawakkil.
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Alifah, Fitriani Nur. "Watak Asbab An-Nuzul Dalam Pendidikan Islam." Nazhruna: Jurnal Pendidikan Islam 2, no. 1 (February 28, 2019): 28–44. http://dx.doi.org/10.31538/nzh.v2i1.170.
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Asbab An-Nuzul is a science to know the existence of causes and events concerning the background of a verse or several verses revealed by Allah, namely the verse of the Qur'an in the form of Allah's words. The Qur'an was revealed through the intermediary of the angel Gabriel revealed to the Prophet Muhammad. Asbab an-Nuzul aims to explain the wisdom of the provisions of the law and to specialize laws that are general in nature. al-Qur'an is a special foundation or a reference for Islamic community guidelines, by understanding the meaning of Asbab An-Nuzul, the community will be more able to add insight and understanding of the history of the Qur'an, besides that the community will better understand the origin of the verses revealed, in this case someone who understands the character of Asbab An-Nuzul someone will know how to apply and realize in everyday life and imitate him. Islamic education also examines the issue of Asbab an-Nuzul, because in understanding the verses of the Qur'an there are things that can be understood directly and some need explanations, therefore before understanding about Islamic education it is necessary to learn about the character or character of Asbab-an Nuzul first.
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Ma'arif, M. Jauharul. "NILAI-NILAI KEPENDIDIKAN DALAM IBADAH HAJI." At-Tuhfah 5, no. 9 (October 4, 2019): 152. http://dx.doi.org/10.36840/jurnalstudikeislaman.v5i9.198.
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The Hajj is one of the pillars of Islam that must be implemented for people who can afford. Implementation of the pilgrimage involves three potential possessed by man: physical, spiritual and treasure. If internalized, the whole set of Hajj contains a lot of value, especially the value of education. With the pilgrimage, someone forged educated by Allah with a wide range of education to achieve self-perfection as a human being. After the pilgrimage, one will become human beings of all the necessary competence to face challenges and are expected to be probadi better quality than before Hajj.
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Nurdin, Fauziah. "Pandangan Al-Qur’an Dan Hadist Terhadap Etos Kerja." Jurnal Ilmiah Al-Mu'ashirah 17, no. 1 (September 9, 2020): 137. http://dx.doi.org/10.22373/jim.v17i1.7911.
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Alquran and Hadits are Islamic teachings in which there are teachings for charity and work which are recited in the sentence "amal as shalihat". Work ethic is one of the elements among the seven universal cultural elements, namely the element of "livelihood systems". livelihood system means economy. Work is an activity carried out by humans in achieving a welfare of life and if they are lazy they will fail to get it. Success and failure are the result of their own hard work. In Islam the characteristics of the work ethic of seeking the world's wealth in a lawful way, not asking for money, fulfilling family needs and compassion for neighbors. As the Prophet Muhammad saw work as the actualization of faith and devotion. Therefore for a Muslim to live is to work. Allah SWT in his word remember that Allah SWT will not change the fate of humans before humans change what is in him.
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Wan Abdullah, Wan Ali Akbar, and Nursafra Mohd Zhaffar. "Penggunaan Istilah Berfikir Berdasarkan Kandungan al-Quran." Journal of Quran Sunnah Education & Special Needs 2, no. 2 (December 1, 2018): 77–90. http://dx.doi.org/10.33102/jqss.vol2no2.19.
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A lot of opinion regarding Taxonomy Bloom was criticized and reviewed in education, either to compare it with the other Taxonomy of thinking or to view the taxonomy from Islamic perspective. This research discuss the eight thinking terminology from al-Quran, which are Tafakkur, Tadabbur, Tafaqquh, Iktibar, Tawassum, Tazakkur, Taaqqul and Tafahhum. The researcher studied the words in al-Quran before categorized the terms based on the topic said by Allah regarding the terminology. Then, the relation between the theme and the thinking terminology were discussed. The conclusion from this research, the main aim of thinking is to be closed to Allah. Therefore, the study of akidah, fikah and akhlak are the main platforms for the other studies. Other than that, tafakkur is a common thinking terminology, whereas the other terms are more specific and use by Allah focusing on certain topics. The act of perfunctory or refusing to think, were said to be bad traits by Allah. Abstrak Terdapat banyak pandangan yang mengkritik dan mengulas mengenai penggunaan Taksonomi Bloom dalam pendidikan, samaada membandingkannya dengan taksonomi pemikiran yang lain atau pun melihat taksonomi dari sudut perspektif Islam. Kertas konsep ini merungkai lapan istilah berfikir yang terkandung dalam al-Quran iaitu tafakkur, tadabbur, tafaqquh, iktibar, tawassum, tazakkur, taaqqul dan tafahhum. Penulis meneliti sebahagian besar ayat al-Quran yang mengandungi istilah-istilah tersebut, kemudian mengkategorikan kepada tema-tema berdasarkan topik yang Allah bahaskan sekitar istilah tersebut. Seterusnya, perkaitan antara tema dan istilah berfikir dibincangkan. Kesimpulan daripada kertas ini, matlamat utama pemikiran adalah untuk dekat kepada Allah. Maka, ilmu akidah, fikah dan akhlak adalah ilmu yang menjadi dasar kepada ilmu-ilmu yang lain. Selain itu, tafakkur pula adalah istilah berfikir secara umum, manakala istilah-istilah yang lain bersifat khusus dan digunakan oleh Allah berfokus kepada topik-topik tertentu. Orang yang tidak berfikir dengan betul atau tidak mahu berfikir disifatkan dengan sifat-sifat yang buruk oleh Allah.
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Rasyid, Arbanur. "Review Of Islamic Law To The Use Of Article 28 Subsection 2 About Speech Hatred And Defamation (UU Number 19 AT 2016 Amendments to UU Number 11 at 2018)." FITRAH:Jurnal Kajian Ilmu-ilmu Keislaman 5, no. 2 (December 21, 2019): 355–68. http://dx.doi.org/10.24952/fitrah.v5i2.2199.
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Hate Speech has recently become a warm conversation, not only in the media, but has begun to be discussed in scientific forums as a result of the many characters who are ensnared by hate speech due to making uploads in Social Media that is considered insulting to other people or state institutions by making a statement containing elements of hate speech in accordance with the criminal threat in Article 28 paragraph 2 of Law number 19 of 2016 amendment to law number 11 of 2008. Long before the law talks about hate speech, Islam through the Qur'an speaks a lot about how God denounces the actions of people who insult, berate, speak ill of others and make hoaxes, and Allah threatens sin for those who do it . Even in the history of Islam through the Prophet Muhammad had given a caning to people who make hoaxes, and the sentence in the Islamic criminal law is called Ta'zir, thus Islam is very careful and highly respects the human rights of a person including in protecting the soul and someone's honor
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Ikrom, Mohamad. "SYARIAT ISLAM DALAM PERSPEKTIF GENDER DAN HAM." HUMANIKA 18, no. 1 (January 16, 2019): 16–30. http://dx.doi.org/10.21831/hum.v18i1.23126.
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Islam membawa ajaran luhur dan ideal bersumber dari Allah dengan konsep Alqur’andan teladan implementasi oleh rasulullah khususnya dalam mengangkat derajat perempuanyang secara historis termarjinalisasi kederajat yang setara dan bahkan terkesan lebihdimuliakan. Konsep ideal islam tentang gender terbiaskan karena dua hal: pertama,pemahaman terhadap sumber hukum yang bersifat tekstual dan dogmatis. Kedua, perolehanpemahan umat islam dari mubalig yang terkesan patriarkis dan memarjinalkan perempuandalam materinya. Sehingga mengembalikan umat islam pada bias gender pada era jahiliyahsebelum datangnya islam yang patriarkis dan memarjinalkan perempuan.Hukum yang dibuat pemerintah Indonesia dari pusat sampai tingkat peraturan desadianggap tidak mensejahterakan perempuan, malah terkesan tidak ramah terhadap perempuan.Hal ini dapat dilihat dari indikator yang dipakai hukum tersebut bersifat simbolistik daneksploitasi tubuh wanita, seperti kewajiban menutup aurat, kewajiban berjilbab, bekerja padawilayah yang tertutup, sehingga perlu rekonstruksi kembali hukum Islam yangmensejahterakan dan berkeadilan. Rekonstruksi pemikiran hukum Islam dapat mengunakanbeberapa prinsip sebagai berikut: Prinsip Maqashid al-Syari`ah, Prinsip Relativitas Fiqh,Prinsip Tafsir Tematik, Prinsip Kemaslahatan (al-Maslahat), Prinsip Kesetaraan dan KeadilanGender (al-Musawah al-Jinsiyah), Prinsip Pluralitas (al-Ta`addudiyyah), Prinsip Nasionalitas(al-Muwathanah),, Prinsip Penegakan HAM (Iqamat al-Huquq al-Insaniyah), PrinsipDemokrasi (al-Dimuqrathiyyah)Islam brings noble and ideal teachings sourced from God with the concept of the Qur'anand the example of implementation by the messenger of Allah in particular in raising the rankof women who have historically been marginalized to equal degrees and even seem moreglorified. The ideal Islamic concept of gender is refracted because of two things: first,understanding of textual and dogmatic sources of law. Second, the acquisition of Muslimsfrom the preachers who seemed patriarchal and and seemed to marginalize women in terms ofmaterial, so that returning the Muslims to gender bias in the era of ignorance before the arrivalof patriarchal Islam and marginalizing women.Laws made by the Indonesian government from the center to the level of villageregulations are deemed not to prosper women, instead they seem unfriendly to women. Thiscan be seen from the indicators used by the law that are symbolic and exploit the body of women, such as the obligation to cover the genitals, the obligation to veil, work in a closedarea, so that the reconstruction of Islamic law is prosperous and just. Reconstruction ofIslamic legal thought can use several principles as follows: Maqashid al-Shari'ah Principle,Principles of Fiqh Relativity, Thematic Interpretation Principles, Principles of Benefit (al-Maslahat), Principles of Equality and Gender Justice (al-Musawah al-Jinsiyah), PrinciplesPlurality (al-Ta`addudiyyah), Principles of Nationality (al-Muwathanah) ,, Principles ofHuman Rights Enforcement (Iqamat al-Huquq al-Insaniyah), Principles of Democracy (al-Dimuqrathiyyah)
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Cairo Office, IIIT. "Pluralism in Islam." American Journal of Islam and Society 8, no. 2 (September 1, 1991): 351–54. http://dx.doi.org/10.35632/ajis.v8i2.2634.
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Jamal al Din 'Atiyah, academic advisor to the IIIT-Cairo office, recentlypresided over the office's monthly public lecture entitled "Pluralism in Islam."Among the speakers were Jamal al Din 'A\iyah, Mul)ammad 'lmarah,Mul)ammad al GhazzaH, Mul)ammad Kamal Imam, Sa'id ·Ashur, andMubammad Salim al 'Awa.In his presentation, 'Atiyah emphasized that the concept of pluralism isnot limited to politics, as it is actually the source, if we compare it to thetrue unity or oneness which is an attribute of Allah alone. This being thecase, everything else is subject to pluralism.'Atiyah, expounding upon the Qur'anic verses which mention pluralismin creation, said that they were many and that they illustrate the Creator'sgreatness as well as His creation's uniqueness. The signs of plurality in natureturn humanity's attention to the purpose for which plurality was created: themanifestation and uniqueness of the One Creator in the variety and differenceof creation. There is also the concept that a pluralistic creation seeks to getthe sexes as well as various peoples and tribes to know each other so thatthey can produce a civilization and progress. Requiring such interaction leadto cooperation, and this difference in abilities-as in the case of the sexesleadsto completion. If we imagine lhat there is only one type of person,people will not get to know each other, and each one of u will be a copyof the others.'Atiyah explained that the concept of pluralism was clear to people atthe international level both before and after Islam. He said that no singlenation has ever ruled over or controlled the entire world. In short, pluralismleads to balance and competition among nations, thus preserving the orderof creation. As for pluralism within the ummah, he said that the ummahis united and that this has been stated in many texts. The ummah establishedits unity in the early years of Islam with the founding of the Islamic statein Madinah.As for political pluralism or political groupings within the Islamic ummah,'Atiyah said that the ummah must encourage those political activities whichwill allow the development of several parties. These parties may be dividedinto two types: those which work inside and those which work outside theframework of general Islamic concepts. This idea is not universally acceptedhowever, for some say that only the first type of party should be allowed ...
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Ai Pebrianti Purwa Delimas, Siska Lis Sulistiani, and Ilham Mujahid. "Tinjauan Hukum Islam dan Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan terhadap Perkawinan Adat Beda Agama di Kampung Adat Cirendeu Cimahi." Jurnal Riset Hukum Keluarga Islam 1, no. 1 (July 5, 2021): 6–10. http://dx.doi.org/10.29313/jrhki.v1i1.82.
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Abstract. Marriage that will bring peace and spirituality, must have the same religious beliefs, must not be of different religions, in accordance with the Word of Allah, Surat Al-Baqarah: 221 and encouraged by Law Number 1 of 1974 concerning Marriage, with this type of qualitative research. In the case of interfaith marriages, which are manifested in related books, journals, theses, articles, do not forget the Al-Qur'an and Sunnah in accordance with this theme. The purpose of this research is to look in depth about interfaith marriage according to Islamic law and according to the Marriage Law. What are the views of these two sources and the location of the similarities or similarities of Islamic law and the law on interfaith customary marriages. The result of this research is that in Islamic law it is not allowed because of a new breakthrough in faith. Therefore, inter-religious marriages, for various reasons such as better than allowing cohabitation. There is also the opinion that this may have been her match and is a human right. This reason cannot be accounted for, both in Islamic law and in state law, because in law, marriage will be said to be valid according to the law of each religion, it is said to be valid, because marriage will be accounted for before Allah SWT as a creator who has worked with all His perfection.
Abstrak. Perkawinan yang akan membawa ketenangan lahiriyah dan bathiniyah itu, harus sama keyakinan agamanya, tidak boleh berbeda agama, sesuai dengan Firman Allah Surat Al-Baqarah : 221 dan di dorong dengan Undang-undang Nomor 1 Tahun 1974 Tentang Perkawinan, dengan jenis penelitian kualititif yaitu menelusuri terhadap pelaku terjadinya perkawinan beda agama dan dihubungkan dengan buku-buku yang terkait, jurnal, skripsi, artikel tidak lupa Al-Qur’an dan sunnah yang sesuai dengan tema ini. Tujuan dari penelitian ini adalah ingin mengetahui secara mendalam tentang pernikahan beda adat beda agama menurut hukum Islam dan menurut Undang-Undang Perkawinan. Bagaimana pandangan dari dua sumber tersebut serta letak perbedaan atau persamaan dari hukum Islam dan Undang-undang mengenai perkawinan adat beda agama. Hasil dari penelitian ini bahwa dalam hukum Islam tidak diperbolehkan karena menyangkut perbedaan iman. Oleh sebab itu, perkawinan antar penganut agama, dengan berbagai macam alasannya seperti lebih baik dari pada membiarkan kumpul kebo. Ada juga beranggapan bahwa ini mungkin sudah jodohnya dan merupakan hak asasi manusia. Alasan tersebut tidak dapat dipertanggungjawabkan, baik secara hukum Islam maupun hukum negara, karena dalam undang-undang pun perkawinan akan dikatakan sah apabila menurut hukum masing-masing agama nya dikatakan sah, karena perkawinan akan dipertanggungjawabkan dihadapan Allah SWT sebagai pencipta yang telah mengatur kehidupan dengan segala kesempurnaan-Nya.
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Kanus, Oktari. "REKONSTRUKSI SEJARAH SHALAT SEBAGAI LEMBAGA KEAGAMAAN ISLAM (Telaah kitab Tafsir Ibnu Katsir)." Jurnal Ulunnuha 8, no. 1 (July 5, 2019): 63–88. http://dx.doi.org/10.15548/ju.v8i1.291.
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This research was conducted in order to reveal the details and details of the history of prayer history in the interpretation of Ibn Kathir. In this study, several important conclusions can be taken, First, prayer actually has been long before Islam came, as evidenced by the practices of prayer performed by Pagan around the Ka'bah in certain different ways and relationships with the way of Islamic prayer compilation comes. Second, from the interpretation data that the writer can convey the period of the stipulation of prayer in the interpretation of Ibn Kathir into two, namely the obligation prayer before Isra` and Mi`raj, and obliation prayer by Isra` and Mi`raj. To pray before Isra` and Mi`raj, the Messenger of Allah had performed the evening prayer through Surat al-Muzzammil sentence 1 and prayed in the morning and evening with the anatomy of the raka`at prayer only two raka`at-dua raka`at, because of Isra `and Mi`raj as the beginning of the five-day prayer period, raka`at prayer still consists of two raka`at, the prayer provisions are fourteen raka`at fix the Prophet's compilation in Medina, by providing the two prayers raka`at is given to those who is on the way (Safar) and prayer with four raka`at is intended for the settled. Third, the night prayer required to complete the beginning of prophethood became the sunna of the compilation of Muslims already in Medina, due to the factor of seeing the enthusiasm of Muslims who performed the evening prayers so that they were burdensome.
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Suryadilaga, Muhammad Alfatih. "KONTEKSTUALISASI HADIS DALAM KEHIDUPAN BERBANGSA DAN BERBUDAYA." KALAM 11, no. 1 (June 30, 2017): 215. http://dx.doi.org/10.24042/klm.v11i1.904.
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The Hadith for Muslims is a source of Islamic teachings. Therefore, in the life of a Muslim both individually and in groups and in the life of the nation and cultured is stained from the values of Islamic teachings. In the present context along with the development of science and technology and is encouraged to inherit the Prophet's legacy. This makes the importance of contextualization in the understanding of hadith. One form offered is through a hermeneutic approach. This includes the hadith in the life of the nation and the state because of the difference in social context, culture and political system. This effort is to keep the hadith from extinction and can be carried out in context. As a messenger of Allah swt., The Prophet Muhammad. Build a civilized and state society in line with the basic principles of Islam. What was built and developed by the Prophet Sometimes opposed to the tradition that developed before Islam came.
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Yankumara, Karana. "The Urgency of Water for Human life in Science and Al Quran Perceptive." Journal Intellectual Sufism Research (JISR) 3, no. 1 (November 24, 2020): 9–15. http://dx.doi.org/10.52032/jisr.v3i1.85.
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Abstract. Water being the most important component to life directness in the earth, especially for mankind. Water is not only used for physical needs but also used for spiritual purposes like a purification symbol in Islam. Islam requires its followers to perform ablution (using water) before performing prayers or reading the Al-Quran. In some regions, especially in Java, water is considered sacred because it is used to means of ritual. Water is also being the source of civilization. The water complexity for human life can’t be separated from the molecular components are compose it. Some of the medical research was found the water peculiarity as a potion. The another of water peculiarity famous as crystal structures, righteously human, water has an emotional. The water peculiarities were summarized in the Holy Quran and the Science development has given evidence that water is the great miracles Allah SWT has given to mankind, it is not a chance but it is a great management
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Hanafi, Syawaluddin, Anita Marwing, and Arini Pratiwi. "Tinjauan Hukum Islam terhadap Kawing Soro' Pada Masyarakat Bugis Kabupaten Bone." Al-Mizan 15, no. 2 (December 1, 2019): 203–23. http://dx.doi.org/10.30603/am.v15i2.1307.
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This study aims to determine the behavior of the Bugis community in Bone Regency in carrying out marriage. The development of marital culture and customs in the Bugis community in bone district, especially in terms of kawing soro’ became the main focus of this research. This research is a qualitative research with Islamic law approach. The results of this study found that habits in people's lives that were considered to be full of spiritual meaning became worthless after the existence of some Bugis communities in the district of Bone who performed kawing soro'. On the other hand, kawing soro' becomes compulsory if adultery is feared, in another sense that kawing soro' can be done if there are forced or emergency conditions. The Bugis community in Bone Regency who implements kawing soro' basically wants to carry out the commands of Allah and their Rasul, but it is not understood by the community that couples who do kawing soro', the husband is obliged to pay dowry even though only giving half and the wife may refuse to give the husband's rights like hanging out and having sex before the wife receives the specified dowry introduction.
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Hafnidar, Hafnidar, Rosnidar Mansor, and Suppiah Nichiappan. "The Implementation of Role of Kuttab Al-Fatih (KAF) Philosophy in Islamic Character Education." Nadwa 13, no. 2 (March 1, 2020): 235. http://dx.doi.org/10.21580/nw.2019.13.2.5184.
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<br /><em></em><p class="KEYWORD">The aim of study was to understand about the implementation of role of <em>kuttab al fatih</em> (KAF) philosophy in islamic character education. This research used qualitative method. The study revealed that the KAF philosophies are "the faith before the Quran” “the adab before the knowledge" and “the knowledge before the actions (‘amal), which are believed to aid KAF to achieve its vision and mission. The implementation of KAF Philosophies in Islamic character education creates a solid foundation of faith which contains basic values for students who contain character good personalities such as obedient, responsible, disciplined, hard-working, long term concentration or focus, away from prohibitions, vices, sincere, be grateful, and motivated because of Allah. KAF philosophies delivered to all parties in KAF included students, parents, teachers, management, staff Foundation, cleaning service and driver.</p><p class="KEYWORD"><em> </em></p><p class="KEYWORD"><strong>Abstrak</strong></p><p class="KEYWORD">Tujuan dari penelitian ini adalah untuk memahami tentang implementasi peran filosofi <em>kuttab al fatih</em> dalam pendidikan karakter Islami. Penelitian ini menggunakan metode kualitatif. Studi ini mengungkapkan bahwa filosofi KAF adalah "Iman sebelum Quran" "Adab sebelum Ilmu""Ilmu sebelum tindakan (amal), yang diyakini membantu KAF untuk mencapai visi dan misinya. Penerapan KAF Philosophies dalam pendidikan karakter Islam menciptakan fondasi iman yang solid yang berisi nilai-nilai dasar bagi siswa yang mengandung karakter kepribadian yang baik seperti taat, bertanggungjawab, disiplin, pekerja keras, konsentrasi atau fokus jangka panjang, jauh dari larangan, kejahatan, tulus, bersyukur, dan termotivasi karena Allah. Filosofi KAF disampaikan kepada semua pihak di KAF termasuk siswa, orang tua, guru, manajemen, staf Yayasan, layanan kebersihan dan sopir.</p>
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Basha, Ahmad Fouad. "Islam, Modern Scientific Discourse, and Cultural Modernity." American Journal of Islam and Society 9, no. 2 (July 1, 1992): 279–83. http://dx.doi.org/10.35632/ajis.v9i2.2566.
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Thank you for sending me Bassan Tibi’s paper, entitled “Islam, ModernScientific Discourse and Cultural Modernity: The Politics of Islamizationof Knowledge as a Claim to Dewesternization,” which was presented at the1990 MESA conference. I read it with great interest and would like to makethe following observations.The main focus of this paper is the presentation of a critique of theIslamization of scientific thought adopted by contemporary Muslimintellectuals, with special attention paid to its reliability for the establishmentof an authentic Islamic sociology. A comparison is made with the so-calledEuropean project of cultural modernity, a project based on the purely secularconcept of knowledge.While engaging in this comparison, Tibi raises a number of issues thatare strongly related to the influence of various partial truths and secularideological perspectives prevalent in the modern West. However, in hismethodological approach, the author is basically ignoring, either consciouslyor otherwise, the viewpoint of history and the philosophy of human civilization.These factors dictated my choice of the following three points for discussion.The first point relates to the so-called “Weberian demagnification of theworld,” a concept developed in Europe during the seventeenth century thatrests on the modern understanding of objectivity in the sciences. However,this statement is completely false, for the earliest claim of demagnificationof the world dates back to the emergence of Islam. The first divine commandfrom Allah to His Prophet Muhammad and to all humanity was:Read in the name of your Lord, the Creator . . . Read, for yourLord is the most gracious. He taught the art of writing. He taughtman what man never knew before (Qur’an 96:1, 3-5).Many other Qur’anic and prophetic texts prompt Muslims to accumulatepositive knowledge and to make the acquisition of scientific comprehensionpart of the community’s life. The Qur‘an emphasizes the superiority of scientists ...
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Ibrahim, Muhammad Rusli. "Persepsi Masyarakat tentang Makam Raja dan Wali Gorontalo." El-HARAKAH (TERAKREDITASI) 18, no. 1 (June 10, 2016): 76. http://dx.doi.org/10.18860/el.v18i1.3417.
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<p><em>This study aims to elucidate community perception of royal cemetry and friends of God of Gorontalo by using an approach of phenomenlogy of religion. The result of research pointed out that cemetry was interpreted as a resting place of human kinds after realm. The purpose of cemetry pilgrimage also has a variety, such as, the place of religious excursion, the efficacious place for praying, the place to get blessing from God by invoking the remains, the place to recall the goodness of a hero and a carrier of Islam, the place to learn both of the history and Ladunni. A conducting variant procession of visiting cemetry is divided into by self-praying and praying by a priets. Particular things brought for the cemetry of Sultan Amai are for graping the water believed to have a blessing whereas pilgrims, at Ju Pangola, bring bottled water placed before cemetry and prayed by priests and also take glebe to get grace. Boon for pilgrims is: to get a grace of life with praying for the King and Friends of God, appreciate the kindness of Islamic spreaders and Islamic heroes, and to be a guidance of life that human beings will end and return to the God.</em></p><p>Penelitian ini bertujuan untuk mengkaji persepsi masyarakat tentang makam raja dan wali Gorontalo dengan menggunakan pendekatan fenomenologi agama. Hasil penelitian menunjukkan bahwa makam dimaknai sebagai tempat peristirahatan manusia setelah alam dunia. Adapun tujuan ziarah makam memiliki varian yakni: Makam sebagai tempat wisata religi; Tempat mustajab berdoa; Tempat untuk mendapatkan berkah dari Allah dengan mendoakan si mayit; Tempat untuk mengenang jasa pahlawan dan pembawa Islam; Tempat untuk belajar baik sejarah maupun ilmu Ladunni. Varian prosesi pelaksanaan ziarah kubur terbagi dua berdoa sendiri dan didoakan oleh imam. Adapun perlengkapan yang menyertai khususnya di makam Sultan Amai adalah mengambil air sumur yang diyakini memiliki berkah sedangkan di makam Ju Pangola adalah air mineral kemasan botol yang ditempatkan di depan makam dan didoakan oleh imam dan mengambil tanah makam untuk mendapatkan keberkahan. Hikmah bagi peziarah: untuk mendapatkan keberkahan hidup dengan mendoakan raja dan para wali Allah, menghargai jasa para pengembang Islam dan para pahlawan; serta menjadikan sebagai pelajaran hidup bahwa manusia pasti akan mati dan kembali ke Allah. </p><p><em><br /></em></p>
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Husna, Via Nailatul. "Tinjauan Hukum Islam Terhadap Tradisi Mayangi di Desa Puger Wetan Kecamatan Puger Kabupaten Jember." rechtenstudent 1, no. 1 (April 3, 2020): 25–31. http://dx.doi.org/10.35719/rch.v1i1.11.
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The Mayangi tradition in Puger Wetan Village is a tradition passed down from generation to generation from ancient Javanese society, until now it is still widely found in Javanese life, especially in Puger Wetan Village, Puger District, Jember Regency. The focus of the problems examined in these theses are; (1) How is The Mayangi Tradition Implementation Mechanism in Puger Wetan Village, Puger District, Jember Regency? (2) How to Review Islamic Law Against MayangiTradition? This research uses qualitative research by conducting field research supported by library researchers. The results showed that: (1) The implementation ofThe Mayangi tradition in Puger Wetan Village, Puger Subdistrict, Jember Regency, is usually carried out before the wedding and when the Sukerta child has grown up. (2)The Mayangi tradition is motivated by the existence of special born children or Sukerta children, Sukerta children if they are not treated, bad luck will always suffer in their life. (3) The implementation of The Mayangi tradition includes Urf Sahih if it is done as a form of gratitude to Allah SWT.
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Mathew, Penelope. "Gender and Human Rights in Islam and International Law: Equal Before Allah, Unequal Before Man? Shaheen Sardar Ali (Kluwer Law International, The Hague, 2000, xxii + 285pp plus appendices)." Australian Year Book of International Law Online 22, no. 1 (2002): 239–42. http://dx.doi.org/10.1163/26660229-022-01-900000012.
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Yayla, Mustafa. "Islam and tolerance: A need for a contemporary Madinah constitutionİslam ve müsamaha: Çağdaş bir Medine sözleşmesi gereksinimi." Journal of Human Sciences 13, no. 1 (April 29, 2016): 2431. http://dx.doi.org/10.14687/ijhs.v13i1.3811.
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Mankind has acquired the term “tolerance” from the religion. Particularly the divine religions contribute to the interpretation efforts of the individual in all spheres. Considering the fact that all the sovereignty belongs Allah throughout the earth; Islam puts forward a universal cultural formation that brings the human values fore. As a result of the expansionist policies that involve a colonial tradition; the human values has been understood in different aspects. This is one of the main reasons that urged Muslims to reinterpret their religions. Beside the social, political and economical transformations depending on external factors; most of the Islamic societies has believed in the separation of the religion and the politics. While studying upon the first years of the history of Islam; It is essential for the terms to be clear and understandable. Because the attitudes of the Muslims against other languages, religions, colors, races and ideologies will spring to life with Quran and Sunnah. By the way; the traditional Islamic tolerance involves sound communicative means. Violent responses against attacks will contrast with the peaceful bases that the Islamic thought depends on. And that case necessitates a new Islamic reconciliation and peace project around the globalizing world just like in the Medina Community that was formed after Hegira. Muslim leaders, primarily, should be ready for an intellectual attitude that can form a new reconciliation and peace culture before encountering new developments like secularism and likewise. Özetİnsanlık müsamaha konusunu dinden almıştır. Özellikle ilahi kaynaklı dinler ferdin her alanda anlamlandırma çabasına katkı sunmaktadır. İslam dini de yeryüzünde hakimiyetin Allah'a ait olduğu gerçeğinden hareketle insani değerleri öne çıkaran evrensel bir kültür tesisini önerir. Koloni geleneğine sahip genişleme politikasının bir neticesi olarak insani değerler farklı anlamlara çekilmiştir. Ayrıca bu kavramların hem dini hem de siyasî gücü etkisizleştirildiği görülmektedir. Bu durum Müslümanların dinlerini yeniden yorumlamaya iten ana sebeplerden biridir. Dış etkenlere bağlı olarak Müslüman toplumlar içte sosyal, siyasi ve ekonomik dönüşümlerin yanında birçoğu fikren din ve siyasetin ayrılmasını düşünmüşlerdir. Kur’an ve Sünnet ışığında ilk devir İslam tarihi incelenirken kavramların net ve anlaşılır olması önem kazanmaktadır. Çünkü farklı dil, din, renk ve ırklara, ideolojilere Müslümanlar tarafından sergilenecek davranışlar başlangıçta olduğu gibi bugün de Kur’an ve Sünnetle hayat bulacaktır. Zira geleneksel İslamî hoşgörü geleneği sağlıklı iletişim kanallarına sahiptir. Saldırılara şiddetle karşılık verme, İslami düşünce yapısının dayandığı barışçıl temelini anlatmada çelişki oluşturacaktır. Bu durum hicretle oluşan Medine toplumunda olduğu gibi küreselleşen dünyada yeni bir İslamî uzlaşma ve barış sözleşmesine duyulan ihtiyaca işaret etmektedir. Laiklik ve benzeri gelişmelere karşı öncelikle Müslüman liderler yeni bir uzlaşma ve barış kültürünü tesis edecek entellektüel davranışa hazırlıklı olmalıdırlar.
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Mahmudah, Mahmudah, and Muhammad Imam Khaudli. "Pembinaan Kepada Pengurus Di Ponpes Mukhtar Syafa'at Blokagung Tegalsari Banyuwangi Tentang Kepemimpinan Dalam Islam Menurut Al-Qur’an Dan Hadist." LOYALITAS, Jurnal Pengabdian Kepada Masyarakat 4, no. 1 (June 3, 2021): 97. http://dx.doi.org/10.30739/loyal.v4i1.919.
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Leaders and leadership are daily problems in the life of society, organization, business, nation and state. The progress and setbacks of society, organization, business, nation and state are influenced by their leaders in social life, organization, business, nation and state. This service aims to explain the basis and foundation of Islamic leadership in the Qur'an and Hadith to the administrators of the Mukhtar Syafa'at Islamic Boarding School Blokagung Banyuwangi. The essence of this service is that a leader must serve the people he leads with love and sincerity as well as the pesantren administrators who devote themselves to the pesantren to carry out the task of advancing the pesantren and applying the knowledge that has been obtained to be applied to the younger students under level with full trust, fairness, and responsibility because every action will definitely be held accountable before Allah SWT.
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Wijayanti, Ratna, and M. Meftahudin. "Kaidah Fiqh dan Ushul Fiqh Tentang Produk Halal, Metode Istinbath dan Ijtihad dalam Menetapkan Hukum Produk Halal." International Journal Ihya' 'Ulum al-Din 20, no. 2 (November 2, 2018): 241. http://dx.doi.org/10.21580/ihya.20.2.4048.
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<p>The purpose of the discovery of Islamic law must be understood by the mujtahid in order to develop legal thinking in Islam in general and answer contemporary legal issues whose cases are not explicitly regulated by the Koran and Hadith, especially those related to the field of muamalah. In reviewing the matter to be determined by law, the Indonesian Ulema Council Fatwa Commission is based on the Qur'an and Sunnah as its main source. In this context, there are several methods used by the Indonesian Ulema Council Fatwa Commission. First, every Fatwa Decree must have a basis on the Book of Allah and the Sunnah of the Apostle that is not bad, and not contrary to the benefit of the people. Second, if it is not found in the Book of Allah and the Sunnah of the Apostles, the Fatwa Decree should not contradict ijma ', qiyas that mu'tabar, and other legal arguments, such as ihtisan, maslahah mursalah, and saddu al-dzari'ah. Third, before making a decision before deciding on a fatwa, it must first be carefully studied for each problem presented to the MUI at least a week before the trial. If the problem is clear the law (qath'iy) let the commission convey it as it is, and the fatwa will fall after the text is known from the Koran and the Sunnah. Whereas in the case of khilafiyah occurring among the schools of thought, what is stated is the result of tarjih after observing the jurisprudence of muqaran (comparison) using the rules of ushul fiqh muqaran related to scholarship.</p>
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Siddiqi, Prof Dr Muhammad Yaseen Mazhar. "کیا رسول اللہ ﷺ نے زکواۃ ادا کی؟." rahatulquloob 3, no. 2(2) (December 10, 2019): 2–18. http://dx.doi.org/10.51411/rahat.3.2(2).2019.200.
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Of the five fundamentals of Islam, Zakat occupies the second position. This word is derived from Zakd, which means it (a plant) grew. The second derivative of this word carries the sense of purification, e. g. Qad aflaha man zakkaha (he is indeed successful who purified himself). The other word used for zakat both in the Qur'an and the Hadith is sadaqa which is derived from sidq (the truth). Both these words are highly meaningful. The spending of wealth for the sake of Allah purifies the heart of man of the love of material wealth. The man who spends it offers that as a humble gift before the Lord and thus affirms the truth that nothing is dearer to him in life than the love of Allah and that he is full prepared to sacrifice everything for His sake. Secondly, zakat is the most effective measure to improve the economic condition of the have-nots. It is not, however, a mere tax, but a form of worship whereby a man comes close to his Lord. The Muslims have, therefore, been enjoined to pay zakat with the same sense of earnestness and devotion in which the seeker of the Lord observes the prayer.
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Hakim, Lukman. "CHARACTERISTICS OF ISLAMIC EDUCATION IN THE PERSPECTIVE OF THE QURAN AND AL-HADITS." Edukasi Islami: Jurnal Pendidikan Islam 9, no. 02 (August 29, 2020): 522. http://dx.doi.org/10.30868/ei.v9i02.958.
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Formulating the goals of Islamic education must be prioritized before formulating other educational elements. Concern about educational goals is more important than concerns about educational materials or methods because educational materials and methods can change from time to time, while educational goals do not change. It is always constant and does not change. From an Islamic perspective, the purpose of education must be in line with the goal of human creation, namely to serve oneself or worship al-Kholiq Subhanahu Wata'ala and carry out the duties of the caliphate. Worship in Islam reaches to touch all aspects of life. It is not only limited to the rituals (asy-sya'aa'ir), which we are familiar with in prayer, fasting, zakat, and hajj. However, it also includes all movements and all activities that can improve human life quality or prosper human beings. Concerning the relationship with the Rabb of humans, they are servants of Allah. Meanwhile, about the relationship with the universe (kaun), man is the caliph. Therefore, it can be said that human life's purpose is to fulfill servitude and devotion - in a broad sense - to Allah Ta'ala. At the same time, his role on earth is as caliph (leader) in this universe