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1
Sabet, Amr. "Prophet Muhammad." American Journal of Islam and Society 33, no. 1 (January 1, 2016): 141–44. http://dx.doi.org/10.35632/ajis.v33i1.894.
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For those seeking solace from the trepidations of this world, Prophet Muhammad:The Sultan of Hearts is a thoughtful work of reflection and comfort.This two-volume comprehensive narrative of enchanted times recollectingthe “Prophetic” summoning introduces the readers to Prophet Muhammad’ssīrah (biography) within a lucid and flowing stream of emotion. More thansimply an effort to record events, stating who said what and did what basedupon whose narration, as many of the traditional biographies tend to do, thiswork infuses events with meanings and feelings. As the authors indicate, thepurpose is not to speak about the Prophet, but to “let him be observed in hisown actions” (p. xvi), creating thereby an “awareness” of his life not as a solefigure, but “in connection with his companions” in order to “present a lifemodel that has been miraculously constructed” (p. xvi).This sīrah is not about reinterpreting events. In fact, a great deal of whatit says falls back on the earlier and primary biographies of such figures as IbnHisham, Ibn Sa‘d, Ibn Kathir, Ibn Abd al-Barr, and al-Tabari, as well as thenine Sunni canonical Hadith collections (p. xvii). Its claim to novelty is notdue to this “synthesis” alone, but more to its focus on the Prophet’s life in societyas a member of that society, rather than on the wars in which he engaged,as if those events were the most significant aspects of his mission (p. xiii).The authors’ intention, as they put it, is not simply to speak about the Prophetin their own descriptions, but rather to observe him in his own actions. Hismulti-dimensional personality is brought forth not only as a Prophet, but also ...
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Al Harthy, Noura Ahmed Hamed Al. "The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth Till the Rise of the Mission - I." Mediterranean Journal of Social Sciences 9, no. 6 (November 1, 2018): 75–85. http://dx.doi.org/10.2478/mjss-2018-0163.
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Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.
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Al Harthy, Noura Ahmed Hamed. "The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth till the Prophetic Immigration to Medina - II." Mediterranean Journal of Social Sciences 9, no. 6 (November 1, 2018): 87–99. http://dx.doi.org/10.2478/mjss-2018-0164.
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Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.
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Maal allah, Assist Prof Dr nidal Muayid. "Al-ShifaaBintAwf Her Biography and Relations with the Prophet Muhammad (Peace Be Upon Him)." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 227, no. 2 (December 1, 2018): 51–76. http://dx.doi.org/10.36473/ujhss.v227i2.708.
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Al-Shafaa Bint Awf is a very noble follower of the prophet Muhammad ( PBUH) , but the sources give scant materials about her in comparison with the male followers or some females like Khadija and Aisha and other Prophet's glorious wives. Al-Shaffa was the mother of one of the earliest follower of the prophet , although her link with the prophet and the Sirah is back to much earlier date; Her family was connected with both families of Abd-Allah and Amina ( the parents of Muhammad). There are reports talking about her attendance of Muhammad's (PBUH) birth. She enjoyed very close ties with Muhammad and his family, and became one of the first believers in Islam. She also emigrated to the Medina and lived there with the company of her son Abd Al-Rahman. Lastly, there is a third aspect in the biography of Al-shaffa that was her death which is connected with an important Sunnah, that was Al-Itaka or ransoming of the dyed peoples by freeing slaves and giving money in charity of them.
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Benaboud, Muhammad. "Orientalism on the Revelation of the Prophet." American Journal of Islam and Society 3, no. 2 (December 1, 1986): 309–26. http://dx.doi.org/10.35632/ajis.v3i2.2757.
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W. Montgomery Watt, Muhammad at Mecca (Oxford: At the Clarendon Press, 1953), 192pp., and Muhammad at Medina (Oxford: At the Clarendon Press, 1956), 417 pp.Maxime Rodinson, Mahomet (France: Club francais du livre, 1961), 378 pp., English translationby Anne Carter Muhammad, (London, The Penguin Press, 1971), with New Introductionand Foreward (New York, Pantheon Books, 1980), 363 pp.Duncan Black MacDonald, Aspects of lslam (New York, The Macmillan Company, 1911), 375 pp.The biography (Sira) of the Prophet Muhammad (SAAW) has attractedthe interest of scholars in both the Islamic world and the West for centuries.Vast literature exists on the subject in Arabic and in numerous European andAsian languages. The reasons for this interest are numerous and complex,ranging from religious to ideological and political motivations. The earliestArabic biographies of the Prophet date back to the second century of the Hijra/eighth century A.C. The Sira of Ibn-Ishaq and that of Ibn-Hisham (basedon the former) have had the greatest influence on the vast literature concerningthe Sira. Yet there are Siras dating back to the sixth and seventh centuriesA.H. which are still in the form of manuscripts waiting to be edited. TheQur‘an and the sayings and actions of the Prophet (Hadith) are the two mostimportant sources for studying the Prophet’s Sira.The Prophet’s biography has attracted great interest also in the West. Duringthe Middle Ages, the Prophet was the object of attack by Christian priestsand propagandists, whom we might call the original Orientalists. He wasdenigrated, his figure was deformed, and he was given insolent names like ...
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Al-Kharbouli, Assist Inst Walaa K. Ibrahim. "The Influence and Persuasion in The Prophet Muhammad's (peace blessings be upon him) Style." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 222, no. 2 (November 6, 2018): 411–56. http://dx.doi.org/10.36473/ujhss.v222i2.410.
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The goals of the paper: This paper aims at recognizing the following:
1-the pedagogical methods of the prophet Muhammad (peace be blessings upon him) in influence and persuasion.
2-the pedagogical methods of the prophet Muhammad (peace and blessings be upon him) in influence on the individuals and how to direct them educationally and adjust their delinquent behavior. The Findings of the Paper
It is very important to identify the prophetic educational principles with their study and application especially when the prophet succeeded to find a great generation that led the whole humanity to the path of security and stability after it was in wrongdoing, delusion and deviation.
This study comes to support the educator so that he up-brings of himself and to know the educational principles of the prophet (peace be upon him) in the influence and persuasion in guiding and adjusting their delinquent behavior. In this frame of getting away from the from the correct understanding of the truth of the prophetic biography through his principles of persuasion of the educator and influencing them accompanied by the prophet's behavior who was a Quran walks on earth. Besides, the absence of the sound principles and getting away from the correct approach of the prophet (peace be upon him) in his followers was the motivation after this research paper The Influence and Persuasion in the Prophet Muhammad (peace be upon him) Style. It intends to show and find a suggested formula to make use of the prophet's style in education to uplift our youths to the level of the righteous predecessors (may Allah be pleased with them) in the prophetic age or close to it. I pray to Allah the almighty to grant me the success and rectitude.
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Kueny, Kathryn. "Muhammad: A Biography of the Prophet. Karen Armstrong." Journal of Religion 73, no. 3 (July 1993): 469–70. http://dx.doi.org/10.1086/489250.
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Spoerl, Joseph. "MUHAMMAD AND THE JEWS ACCORDING TO IBN ISHAQ." Levantine Review 2, no. 1 (May 31, 2013): 84. http://dx.doi.org/10.6017/lev.v2i1.5084.
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This paper examines the phenomenon of anti-Semitism in the Muslim world, shedding light on one component of the Islamic tradition, namely, the earliest extant biography of the Prophet Muhammad, the Sirat Rasul Allah, or The Life of the Prophet of God by Ibn Ishaq (d.767 CE.)
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Wright, Peter Matthews. "Critical Approaches to the "Farewell Khutba" in Ibn Ishaq's Life of the Prophet." Comparative Islamic Studies 6, no. 1-2 (December 29, 2011): 217–49. http://dx.doi.org/10.1558/cis.v6i1-2.217.
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Ibn Ishaq’s rhetorical use of genre in his edited biography of the life of the Prophet Muhammad instances the authority accorded by the early Muslim community to Biblical forms familiar to them. The genre in question is the “universal history” modeled by the Genesis-through-Kings saga contained in the Hebrew Bible. At the “center” of this saga stands the Deuteronomic restatement of Mosaic law; likewise, at the “center” of Ibn Ishaq’s biography stands a restatement of Qur’anic legislation contained in the Prophet’s “Farewell Sermon.” Ibn Ishaq’s biography subtly accomplishes both Muslim Biblical interpretation and legal interpretation by means of a rhetorical use of allusion.
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Zandi, GholamReza, Naser Zandi Pour Joupari, and Ayesha Aslam. "The Strategies in the Battles and Struggles of Prophet Muhammad: How It Can Be Applied in Modern Business." International Business Research 8, no. 11 (October 26, 2015): 84. http://dx.doi.org/10.5539/ibr.v8n11p84.
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<p>The main purpose of this study is to investigate the strategies of Prophet Muhammad PBUH in wars and struggles, and how they are practiced now in contemporary businesses and organizations. This study is interested to read the biography oh Prophet Muhammad, the strategies which He made during wars and migration, their execution and consequences and how modern businesses adopt these strategies to improve the organizational graph. The purpose of this paper is thoroughly study the biography of beloved Prophet and to recall the Holy Prophet (PBUH) strategies, which He used during his life and mostly implemented in wars and battles for victory. The concept of making strategies is came from Him, which now world widely followed by everyone even by Muslims or not Muslims. Prophet presented the thought of environmental Analysis, for the purpose to get information from external and internal environment about enemies. This analysis is applicable upon all organizations especially Military. Now it is executed as risk management, to prevent from sudden unfortunate events in future. In short, all the strategies, which are now run-through all organizations are basically belongs to Holy Prophet<strong></strong></p>
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Hoyland, Robert. "Writing the Biography of the Prophet Muhammad: Problems and Solutions." History Compass 5, no. 2 (March 2007): 581–602. http://dx.doi.org/10.1111/j.1478-0542.2007.00395.x.
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Irham, Muhammad, and Agus Permana. "Buku Muhammad His Life Based on The Earliest Sources Karya Martin Lings: Sebuah Kajian Historiografi." Historia Madania: Jurnal Ilmu Sejarah 3, no. 2 (July 29, 2020): 157–66. http://dx.doi.org/10.15575/hm.v3i2.9173.
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The book of “Muhammad: His Life Based on Earliest Sources” was written by Martin Lings, who after converting to Islam got the name Abu Bakar Sirajuddin. Since it was first published in 1983, this book has received many awards and has been translated into 10 languages. This book discusses the biography of the Prophet Muhammad and uses classical sources that are so authoritative from the 2nd century D / 8 M and 3 D / 9 M. This research aims to find out the life history and work of Martin Lings, the contents of the book Muhammad His Life based on the Earliest Sources, and their historiographic analysis. The method used is a historical research method which consists of four stages, namely heuristics (collection of sources), criticism (selection of sources), interpretation (interpretation of data), and historiography (writing of history). Based on research that has been done, it is known that Martin Lings came from England and in 1938 he converted to Islam. He died in 2005 in England. Muhammad's book: His Life Based on Earliest Sources, written by Martin Lings, first published in 1983. This book is divided into 85 parts which can be collected into 4 groups, namely before the birth of the Prophet Muhammad, the life of the Prophet Muhammad in Mecca, the life of the Prophet Muhammad in Medina and Islamic themes. In it, Lings selects the source he uses so he only chooses the earliest source. The style of writing Muhammad His Life's book based on the Earliest Sources by Martin Lings is a type of Sirah included in the biographical tradition in Muslim historiography. The uniqueness that is contained in this book is; the author is a convert to Islam and Sufi, uses authentic sources, written in literary language, and combines socio-cultural analysis with the reading of scriptures and hadith, and also includes stories of miracles.
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ملكاوي, أسماء حسين. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 16, no. 61 (July 1, 2010): 232–21. http://dx.doi.org/10.35632/citj.v16i61.2637.
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دلائل نبوة محمد صلى الله عليه وسلم قبل بعثته (إرهاصات نبوية)، خالد عبد القادر، دمشق: المكتب الإسلامي للطباعة والنشر، 2010م، 280 صفحة.
حقائق وشبهات حول السنة النبوية، محمد عمارة، القاهرة: دار السلام للطباعة والنشر والتوزيع والترجمة، ط1، 2010م، 208 صفحة.
منهجية ابن خلدون في تدوين السيرة النبوية وتفسيرها، سالمة محمود محمد عبد القادر، بيروت: دار الكتب العلمية، 2010م، 256 صفحة.
تطبيقات تربوية معاصرة في السنة النبوية، علي بن إبراهيم بن سعود عجين، عمان: مركز ديبونو للنشر والتوزيع، 2010م، 134 صفحة.
شخصية رسول الله بين تصوير الوحي وتصوُّرات الدارسين، سعيد المغناوي، بيروت: دار ابن حزم، ط1، 2008م، جزأين، 1349 صفحة.
منهج ابن حزم الظاهري في الاحتجاج بالسنة، إسماعيل رفعت فوزي، المنصورة: دار الوفاء، ط1، 2009م، مجلد، 778 صفحة.
الاتجاهات المعاصرة في دراسة السنة النبوية في مصر وبلاد الشام، محمد عبد الرزاق أسود، دمشق: دار الكلم الطيب، 2008م، 688 صفحة.
الخطاب النبوي لغير البالغين، سرور فرحان الشرمان، عمان: دار المأمون، 2009م، 171 صفحة.
The Prophet's Ascension: Cross-Cultural Encounters with the Islamic Mi'raj Tales, Christiane J. Gruber (Editor), Frederick S. Colby (Editor), Indiana University Press (January 11, 2010), 440 pages.
Muhammad: Man and Prophet, Adil Salahi, The Islamic Foundation; Revised edition (March 1, 2010), 854 pages.
The Cambridge Companion to Muhammad (Cambridge Companions to Religion), Jonathan E. Brockopp, Cambridge University Press (April 19, 2010), 344 pages.
Muhammad and the Believers: At the Origins of Islam, Fred M. Donner, Belknap Press of Harvard University Press (May 15, 2010), 304 pages.
The Biography of Muhammed: Nature and Authenticity (Routledge Studies in Classical Islam), Gregor Schoeler, Routledge; 1 edition (July 1, 2010), 208 pages.
The Mantle Odes: Arabic Praise Poems to the Prophet Muhammad, Suzanne Pinckney Stetkevych, Indiana University Press (July 11, 2010), 336 pages.
The Leadership of Muhammad, John Adair, Kogan Page, Ltd, August 28, 2010, 144 pages.
Untold: A History of the Wives of Prophet Muhammad, Tamam Kahn, Monkfish Book Publishing (September 1, 2010), 192 pages.
Daily Wisdom: Sayings of the Prophet Muhammad, Abdur Raheem Kidwai, Kube Publishing Ltd (September 1, 2010), 400 pages.
Jesus and Muhammad: Parallel Tracks, Parallel Lives, F. E. Peters, Oxford University Press, USA (October 14, 2010), 304 pages.
The Book of Muhammad, Mehru Jaffer, Penguin Global (June 30, 2010), 156 pages.
The Truth about Muhammad: Founder of the Worlds Most Intolerant Religion, Robert Spencer, Regnery Press (July 17, 2007), 224 pages.
About Muhammad: The Other Western Perspective on the Prophet of Islam, Abdelwahab El-Effendi (Editor), Legacy Publishing (August 2010), 112 pages.
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Shariq, Hafiz Muhammad, and Maryam Noreen. "The Research Methodology & Trends in Female Seerah Writer." Fahm-i-Islam 3, no. 1 (June 30, 2020): 121–35. http://dx.doi.org/10.37605/fahm-i-islam.3.1.8.
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Prophet Muhammad peace be upon him, is a role model for all mankind. In every domain of life, one may find the best shining example to follow. For this reason, it has always been an extremely important practice of Muslim Scholars to write prophetic biography. Many Muslim scholars have contributed by means of books of Seerah (Biography) and provided guidance in connection with modern challenges and conditions. Most of the known writers are male, however there are many female writers in the contemporary world who have been engaged in contributing to Biographical Studies. The article is an effort to analyze the contemporary work on Seerah done by the women scholars. We aim to examine the features, research methodology and the trends in the work done on the Prophetic Biography
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Ahmed Ibrahim, Mohamed Elamin Musa. "Prophet Muhammad (s.a.w.) as the Ideal PR Practitioner: A Nonverbal Communication Perspective (Nabi Muhammad (s.a.w.) Sebagai Pengamal Perhubungan Awam yang Ideal: Perspektif dari aspek Perilaku)." Journal of Islam in Asia (E-ISSN: 2289-8077) 14, no. 3 (January 21, 2018): 296–310. http://dx.doi.org/10.31436/jia.v14i3.634.
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Abstract
The main objective of this paper is to explore and explain the role of Prophet Muhammad (s.a.w.) as the ideal public relation (PR) practitioner who built the image of Islam through his nonverbal communication. The paper tries to categorize nonverbal communication aspects which were used by the Prophet in his mission, the uses of nonverbal communication in his private life, and to what extent the Prophet's use of nonverbal communication enhanced his role as an ideal public relations practitioner. Based on the exploratory methods on the written biography and intellectual heritage, the paper concluded that Prophet Muhammad (s.a.w..) is the ideal model for anyone who seeks to communicate effectively with others to obtain a high standard of positive feedback. Some aspects of the Prophet’s nonverbal behavior gave us clear evidence that he was the ideal PR practitioner who strived to build the great image of Islam. This is the image that attracted billions of people to join Islam.
Keywords: Effective communication, Nonverbal, Prophet’s mission, PR practitioner, Public relations.
Abstrak
Objektif utama artikel ini adalah untuk mengkaji dan menjelaskan peranan Nabi Muhammad (s.a.w.) sebagai pengamal perhubungan awam terbaik yang telah membina imej Islam melalui komunikasinya secara nonverbal (tanpa kata). Artikel ini juga cuba mengkategorikan aspek komunikasi secara nonverbal (tanpa kata) baginda dalam misi dan kehidupan peribadinya, serta menjelaskan sejauh mana penggunaan komunikasi nonverbal (tanpa kata) baginda dapat meningkatkan peranannya sebagai seorang pengamal perhubungan awam yang terbaik. Dengan menggunakan kaedah penerokaan terhadap biografi bertulis dan juga warisan intelektual, artikel ini dapat menyimpulkan bahawa Nabi Muhammad (s.a.w.) adalah model terbaik dalam komunikasiyang berkesan bagi sesiapa yang ingin mendapatkan maklum balas positif ketika berkomunikasi dengan orang lain. Melalui beberapa aspek tingkah laku nonverbal (tanpa kata) Nabi (s.a.w.) jelaslah bahawa baginda adalah seorang pengamal perhubungan awam terbaik yang telah berusaha membina imej Islam terhebat. Imej inilah yang telah menarik jutaan manusia memeluk agama Islam.
Kata Kunci: Komunikasi berkesan, Tanpa kata, Misi Rasulullah (s.a.w.), Pengamal perhubungan awam, Perhubungan awam.
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Utama, Fajar Tresna. "Daur al-Mar ati fi Najah al-Hijrati fi al-'Ahdi al-Nabawi." RUSYDIAH: Jurnal Pemikiran Islam 2, no. 1 (August 4, 2021): 67–84. http://dx.doi.org/10.35961/rsd.v2i1.278.
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Since the revelation was revealed to our Prophet Muhammad, may God bless him and grant him peace, for the first time in the cave of Hira. The woman was not in isolation from the Prophet, may God bless him and grant him peace, and she was not excluded throughout the bright Islamic history from the initiative or participating in the da'wah march with all its events, and if we follow the role of women from the beginning of the revelation, we glimpse it clearly and without ambiguity. Prominent and without illusions, he, may God bless him and grant him peace, returned from the cave of Hira, afraid of what he saw. She patted his shoulder, and looked forward to the good from what he saw, so that he relieved his fear of security and tranquility, seeking with her cousin - Waraqah ibn Nawfal - to trust her husband from what he saw and increase him confidence and assurance, and by that she would be the first person to unite God after Muhammad (peace and blessings be upon him). She then takes the burden of the message in a way the history of a woman had never known before. These and other reasons preferred to write about a topic related to migration, which is: (The role of women in the success of migration during the Prophet's era). And this research also dealt with the definition of migration and the statement of the role of women in all stages of the prophetic migration and a conclusion and finally the researcher installed the list of sources and references. And one of the most important results is that the role of women is very great in emigration during the Prophet's era, since the revelation was revealed to the continuation of the call to the message. One of the most important recommendations is to pay attention to and care for the biography of the Prophet, and work to purify the biography books and Islamic culture from false narratives.
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Hassan Hilal, Huda Mohammad. "Bright Angles of Positivity in the Prophet’s Biography Sudut Cerah Positiviti dalam Biografi Rasulullah." Journal of Islam in Asia (E-ISSN: 2289-8077) 10, no. 2 (November 27, 2014): 218–31. http://dx.doi.org/10.31436/jia.v10i2.440.
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Abstract The topic of positive thinking in the recorded biography of the Prophet (s.a.w.) has not been investigated as much as it deserves, since the topic of positivity in general is hard to find. A quite few researches on positivity from Islamic approach have been done in the light of modern human knowledge. This research seeks to prove the assumption that the Prophet MuÍammad (s.a.w.) advanced a distinct multidimensional positive pattern, spiritual, emotional, moral and religious that reflected in his personality, his behavior and his teachings, by adopting an analytical methodology in tracing his sayings and deeds in old transcripts. This effort is aimed at filling the lacuna between Islamic heritage and contemporary researches, clarifying the Prophet’s (s.a.w.) positivity with his family, his companions and non-Muslims, and displaying the plethora of effects of his positivity on cross-religious, and psycho social settings.Keywords: Prophet Muhammad (s.a.w.), Biography, Positivity, Modern Reading, Traditional Transcript. ********************************************* AbstrakTopik pemikiran positif dalam biografi Nabi (saw) tidak pernah disiasat sebanyak mana yang patut, kerana topik positiviti secara amnya sukar dicari. Beberapa kajian mengenai positiviti dari kaedah Islam telah dilakukan berdasarkan pengetahuan manusia moden. Kajian ini bertujuan untuk membuktikan andaian bahawa Nabi MuÍammad (saw) mendahulukan suatu multidimensi yang berlainan corak positif, rohani, emosi, moral dan agama yang digambarkan dalam keperibadian, kelakuan dan ajaran-ajarannya, dengan mengamalkan satu metodologi analisis mengesan kata-kata dan perbuatannya dalam transkrip lama. Usaha ini bertujuan untuk mengisi kekosongan di antara warisan Islam dan kajian kontemporari, menjelaskan positiviti Nabi (saw) dengan keluarganya, sahabatnya serta yang bukan Islam, dan memaparkan pelbagai jenis kesan positivitinya merentas agama dan penetapan psiko sosial.Kata Kunci: Nabi Muhammad (saw), Biografi, Positiviti, Pembacaan Moden, Transkrip Tradisional
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Azmi, Ahmad Sanusi. "The Hybrid Nature of Sirah Nabawiyyah: An Analysis of Quranic Biography of Muhammad’s Early Lifeife." UMRAN - International Journal of Islamic and Civilizational Studies 6, no. 1 (February 26, 2019): 31–38. http://dx.doi.org/10.11113/umran2019.6n1.255.
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Sirah materials have been deemed by modern scholars as a hybrid literature, a combination of biography, prophetology and hagiography. The authors of the sirah record the Prophet’s significance with admiration and clear devotion; but there is very little evidence of his early life and the narratives are recorded with reverence. In the Quran itself, there is little evidence of Prophet Muḥammad’s early biography, with scarcely any details before the receiving of his first revelations around the age of forty. Even with the infrequency of its references, this condition cause no hinder to a Muslim. A complete biography of the Prophet’s life was produced completely equipped with its references from the Quran. The present study aims to explore the development of emerging number of Quranic verses that used as references for the narratives of the Prophet’s early life in sirah literature. It also seeks to analyze the nature of relationship between sirah and the Quran. The present study deals solely with texts. In order to attain the objectives of the research, textual analysis will be employed as a major tool in examining and exploring the sources The study in its findings argue that Quranization of the sirah account in the rationalist atmosphere of the ninth century drove some authors to refer to the Quran as a supportive mechanism, to strengthen and provide a solid ground for what they were saying about Prophet Muhammad.
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Hadi, Muhammad Khoirul. "PERBUATAN MANUSIA DALAM PANDANGAN HADIS TELAAH PEMIKIRAN HADIS DALAM PANDANGAN MUHAMMAD Al-GHAZALI." Jurnal Ilmiah Ilmu Ushuluddin 18, no. 1 (June 29, 2019): 72. http://dx.doi.org/10.18592/jiiu.v18i1.3012.
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This study is a research-based research is research library which starts from understanding the traditions relating to human actions, in this case the actions of people who exist in the understanding of the traditions of the prophet were analyzed using Matan pendektan and critical theory ala Muhammad al-Ghazalii, the da two important questions in this study, the first of how the views of Muhammad al-Ghazali against the traditions of the human actions in relation to understanding jabariyyah and Qadariyyah, both how the biography of the life of Muhammad al-Ghazali al.hasil of this study is, first that Muhammad al-Ghazali criticized traditions of human actions according to the jabriyyah and feed space impartial understanding with a view Qadiriyyah. Both figures dalah know boigrafi Muhammad al-Ghazali, sebgai contemporary thinkers capable hadith in Muslim world.
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Gainullin, S. S. "Naqshabandi systematization: Muhammad Parsa (d. 1420) and his «Risala yi Qudsiyya»." Minbar. Islamic Studies 14, no. 2 (June 27, 2021): 397–410. http://dx.doi.org/10.31162/2618-9569-2021-14-2-397-410.
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This article attempts to analyze the treatise of Muhammad Parsa (d. 1420) “Risala yi Qudsiyya”, which is one of the most important works of the Naqshabandi tariqah, which had a significant impact on the spiritual culture of Tatars and on many other Muslim peoples of Russia. This book was the first systematization of the history, of the basic principles and practices under this order. It provides an unbreakable chain (silsila) of his spiritual mentors, which substantiates the theological and legal legitimacy of his teachings, as directly related to the Sunnah of Prophet Muhammad and his companions. The work also pays special attention to the need for sincere love and impeccable obedience to your mentor as to the custodian of not only explicit, but also of sacred knowledge transmitted from the Prophet. The article also provides M. Parsa’s short biography and a list of his main works.
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Badi, Jamal Ahmed. "Efficient Leadership: A Systemic Model of Prophetic Thinking (Kepimpinan yang Berkesan: Model Sistemik dari Pemikir)." Journal of Islam in Asia (E-ISSN: 2289-8077) 14, no. 3 (January 21, 2018): 249–70. http://dx.doi.org/10.31436/jia.v14i3.632.
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Abstract
This paper reads into the biography of Prophet Muhammad the last Messenger of God (s.a.w.) in order to reconstruct traits of an efficient leadership. Efficient leadership and systemic thinking are issues over which modern scholars have paid special attention. They have written ample books on the two issues. Unfortunately, these works were solely based on speculations from a theoretical perspective. Reference to practical evidences derived from the history was almost missing. History serves as a source of lessons related to all dimensions of human life, including leadership and systemic thinking. The Prophet (s.a.w.) was the most effective leader history has ever witnessed. Reading his biography (sÊrah), particularly the events linked with his 23 years of Islamic mission, leads the readers to the most striking features of effective leadership traits. Some of the traits this research found are: Complete trust in Allah the Ultimate Source of everything, honesty towards Allah as well as towards fellow human beings, patience and forbearance, responsibility, decisiveness in difficult matters, and steadfastness.
Keywords: Efficient Leadership, Prophetic Systemic Thinking, Prophet Muhammad as a Leader.
Abstrak
Artikel ini mengkaji biografi Nabi Muhammad (s.a.w) sebagai rasul yang terakhir sebagai usaha untuk meneliti semula ciri-ciri keberkesanan dalam kepimpinan. Kepimpinan yang berkesan dan pemikiran yang sistemik merupakan antara isu yang telah berjaya mandapat perhatian di kalangan ramai cendiakawan moden pada hari ini. Pelbagai rujukan mengenainya telah dihasilkan namun begitu, penulisannya hanya berdasarkan perspektif teori. Rujukan atau penulisan yang berbentuk praktikal yang kebiasaannya diperolehi daripada sumber sejarah amat sedikit dan hampir tidak diketengahkan langsung kepada para pembaca. Sejarah sebenarnya dapat memberi pengajaran kepada manusia dalam setiap aspek kehidupan termasuklah aspek kepimpinan dan pemikiran yang sistemik. Sejarah juga telah menyaksikan bahawa Nabi (s.a.w.) adalah tokoh agung dalam kepimpinan yang berkesan dan dapat dijadikan contoh kepada manusia. Dengan membaca biografi baginda (terutamanya dalam tempoh 23 tahun misi Islamnya) para pembaca dapat mengetahui ciri-ciri kepimpinan berkesan yang ditunjukkan oleh baginda seperti: kepercayaan sepenuhnya kepada Allah yang merupakan sumber utama bagi segala sesuatu, keihkhlasan kepada Allah dan kejujuran terhadap manusia sejagat, kesabaran, kerendahan hati, bertanggungjawab dalam setiap tindakan, ketegasan dalam membuat keputusan serta istiqamah dalam melakukan sesuatu perkara.
Kata Kunci: Kepimpinan yang berkesan, pemikiran sistemik para Nabi, Nabi Muhammad (s.a.w) sebagai pemimpin.
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Jabpar, Abdul. "MUHAMMAD’S LIFE HISTORY: A GENEALOGICAL DISCOURSE THROUGH WESTERN 18 - 20 CENTURY VIEWS." Imtiyaz: Jurnal Ilmu Keislaman 3, no. 1 (August 10, 2019): 15–30. http://dx.doi.org/10.46773/imtiyaz.v3i1.24.
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This paper describes the discourse of the image and biography of Prophet Muhammad in the view of Western scholars from the 18th century to the 20th century. Photographing the dynamics and development of their thinking in Critical Discourse Analysis (CDA) approach, through Foucault’s genealogy. The discourse focused on the features and characteristics of three important scholars of his time: Edward Gibbon, R. Bosworth Smith, and W. Montgomery Watt
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Anthony, Sean. "The Prophecy and Passion of al-Hārit b. Sa'īd al-Kaddāb: Narrating a Religious Movement from the Caliphate of 'Abd al-Malik b. Marwān." Arabica 57, no. 1 (2010): 1–29. http://dx.doi.org/10.1163/057053910x12625688929066.
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AbstractThis study examines the historical reports on the 'false prophet (kaddāb)' known as al-Hāritb. Sa'īd from both a historical and literary perspective. From the historical perspective, I investigate how a Syrian mawlā began a prophetic movement in the Umayyad mosque of Damascus during the caliphate of 'Abd al-Malik, which subsequently spread throughout the caliph's army. My study then follows the second phase of al-Hārit's career in which he flees Damascus to initiate an underground movement in Jerusalem where, once uncovered and captured, the would-be prophet is crucified on a cross. By examining al-Hārit's alleged associations and followers, such as Umm al-Dardā' al-Suġrā and Ġaylān al-Dimašqī, I attempt to gauge the scope and subsequent influence of al-Hārit's brief prophetic career. From the literary perspective, my study argues that one of the principal transmitters of the ahbār on al-Hārit's prophetic career, Abū Bakr b. Abī Haytama (d. 279/892), considerably doctored the early accounts in order to fashion a parodic, expanded narrative largely of his own making. I thus contend that Ibn Abī Haytama, by culling tropes and anecdotes from sīra- and qisas-material on the lives of Muhammad and Jesus, constructed a biography of al-Hārit that cast him as a farcical version of a genuine prophet.
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Reynolds, Gabriel Said. "THE RISE AND FALL OF QADI ABD AL-JABBAR." International Journal of Middle East Studies 37, no. 1 (February 2005): 3–18. http://dx.doi.org/10.1017/s0020743805050026.
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Scarcity of information can present a difficulty for writing a biography. Abundance of information can do the same. As perspectives multiply, a subject sometimes becomes clearer; other times it becomes complicated. In Islamic studies, for example, the more sources that are uncovered on central historical figures such as the Prophet Muhammad, al-Hasan al-Basri, and al-Ghazzali, the more scholars are in dispute over their biographies. Yet historical figures of the second degree—those individuals whose biography has not yet attracted a separate study but who are studied for their role in larger questions—are often portrayed with deceptive simplicity. Scholars tend to stick to the most coherent and simple biography and move on to the question at hand. Such coherence and simplicity, however, often is not found in the sources.
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Mahmood, Muhammad Tariq, and Dr Muhammad Munir Azhar. "ARABIC: الإسهاماة العلمیة للسید سلیمان الندوی فی السیرة النبویة." ĪQĀN 2, no. 03 (December 31, 2019): 1–14. http://dx.doi.org/10.36755/iqan.v2i03.97.
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Syed Suleiman Nadvi is one of the most famous and prominent writer and Religious scholars of Sub-Continent. He has written a number of books in different languages i.e., Arabic, Urdu. This article narrates the literary services of Syed Suleiman Nadvi about the Seerat-al-Nabi. One of his renowned writing is ‘Seerat-al-Nabi’. He, through his writings and lectures has demonstrated his love for Holy Prophet. Basically, Seerat-al-Nabi is one of his prominent book which is a complete biography of Holy Prophet and is considered authentic source of Seerat studies. It has seven parts. First two parts have been written by Allama Shibli Nomani while the other five parts are written by Syed Suleiman Nadvi. This book provides comprehensive details about the life of holy Prophet (SAW) and it has been translated in different languages. He also delivered eight lectures about Seerat-al-Nabi which are available in the book form named; Khutbaat-e-Madras. To aware and inspire the children about the life of the Holy Prophet Muhammad (SAW) he wrote a book Rahmat-e-Alam. In these writings he presented whole life span of the Holy Prophet in a brilliant and comprehensive manner.
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Abdulroya Panaemalae, Abdul Razak @., and Zaenuddin Hudi Prasojo. "Islam and the West: Tariq Ramadan and the Discourse of Religion of Peace for a Global Understanding." Al-Albab 5, no. 2 (December 1, 2016): 237. http://dx.doi.org/10.24260/alalbab.v5i2.507.
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As the world is increasingly globalized, culture and human thought are developing in a different way because it is shaped by culture and climate of the local environment. In the West, in particular, Muslims confront the issues currently generated by the culture and philosophy of Western civilization which is very different in terms of the frame of thought. Therefore, to be adapted to the Western/European environment and so Islam will be able to grow, the modification of the format without changing the original teachings of Islam are highly required. Even this method is very suitable based on dynamic Islam. Tariq Ramadan, indeed, is seen as a prominent Muslim thinker who attempt to explore the historical tradition of Islam, or the Prophet’s biography, to be applied to the western/European tradition whose typical civilization might prevent Islam from flourishing if global Islamic values are not applied to the current world. In other words, if the same methods are used as practiced in the Islamic tradition in the East, the possibility is that Islam will not thrive in the West. In his book, In the Footsteps of the Prophet: Lessons from the Life of Muhammad, he clearly shows how the biography of the Prophet is extracted of the essence of teaching to be used as a catalyst in a new life or to be adjusted to the context of the current globalized world.
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Matar, Nabil. "Jos.[eph] Morgan and Mohamed Rabadan: the first Muslim Biography of the Prophet Muhammad in English." Journal of Islamic Studies 30, no. 2 (February 25, 2019): 151–75. http://dx.doi.org/10.1093/jis/etz002.
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Graham, William A. "The Making of the Last Prophet: A Reconstruction of the Earliest Biography of Muhammad. Gordon Darnell Newby." History of Religions 32, no. 1 (August 1992): 93–95. http://dx.doi.org/10.1086/463314.
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Newby, Gordon D. "Barnaby Rogerson, . The Prophet Muhammad: A Biography. Mahwah, NJ: HiddenSpring Press, 2003. xv+240 pp. $22.00 (cloth)." Journal of Religion 86, no. 2 (April 2006): 347–48. http://dx.doi.org/10.1086/504779.
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Sperl, S. "Epic and Exile: Comparative Reflections on the Biography of the Prophet Muhammad, Virgil's Aeneid, and Valmiki's Ramayana." Comparative Studies of South Asia, Africa and the Middle East 26, no. 1 (January 1, 2006): 96–104. http://dx.doi.org/10.1215/1089201x-2005-012.
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Ahmed, Kh Awais, and Muhammad Luqman Khan. "ارھاصات ومبشرات کےضمن میں منتخب سیرت نگاروں کے طرز بیاں کا تقابلی جائزہ." Al-Duhaa 1, no. 02 (February 25, 2021): 217–30. http://dx.doi.org/10.51665/al-duhaa.001.02.0066.
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The Irhaasaat & Mubashirat signs of prophecy are those extraordinary and surprising events that have appeared before the birth of the Holy Prophet (صلی اللہ علیہ وسلم) until the time of prophethood. The main purpose of those signs was to indicate the birth of Holy Prophet(صلی اللہ علیہ وسلم).Those "Irhaasaat" are the predictions of the priests or monks of 'Ahl e kitaab,the events happened in Arab like the incident of As’haab e feel those happened with Prophet Muhammad(صلی اللہ علیہ وسلم),and the dreams of Holy Prophet(صلی اللہ علیہ وسلم).These events are described circumstantially in the books of 'Seerat' and history. Every biographer discusses and explains merits of those events in his own style and reference to the context. For example, out of the three books under study, Al-Rawd Ul-Unf gives a brief description of the text, different narrations, interpretation of difficult words and explanation of ambiguity.Ibn Hisham discusses the previous topic in detail to explain the new event to make it semantically understandable.Imam Zahabi cares most about the authenticity of the "rivayah",briefly discusses the incidents and only gives importance to the events related directly to Holy Prophet صلی اللہ علیہ وسلم).Since Allama Suyuti adopted the style of describing miracles and signs of Prophethood in Al-Khasais Ul-Kubra,so we can easily find the Irhaasaat of life of Prophet (صلی اللہ علیہ وسلم) and events before his birth related to the context of our subject
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Sutrisno, Andri. "ISLAMISASI ILMU PENGETAHUAN PERSPEKTIF M. NAQUIB AL-ATTAS." Ar-Risalah: Media Keislaman, Pendidikan dan Hukum Islam 19, no. 1 (April 22, 2021): 001. http://dx.doi.org/10.29062/arrisalah.v19i1.566.
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In the western modern century it was the main mecca of science for all countries of the world. With the first conference of International Islamic education in Makah in 1977 AD. In the conference, he offered the concept of islamization of science which is a response to the doctrine of the spread of science from the west. This approach uses descriptive qualitative with the type of literature research to find and analyze M. Naquib Al-Attas's thinking about the islamization of Science logically and systematically. While the focus of this research can be divided into two parts: 1. What is the biography of the life of M. Naquib Al-Attas? what is the concept of islamization of science perspective M. Naquib Al-Attas ?. The result of this study is M. Naquib Al-Attas is a descendant of the Prophet Muhammad SAW. And an academic who many of his notebooks. And the Islamization of science that it offers is that all science comes from Allah SWT. which is then interpreted by man.
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Bashir, Kamran. "Revisiting ModernNaẓmApproaches to the Qur'an: Iṣlāḥī’s Interpretation of Q. 107 and Q. 108 in hisTadabbur-i Qurʾān." Journal of Qur'anic Studies 17, no. 2 (June 2015): 47–74. http://dx.doi.org/10.3366/jqs.2015.0195.
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Modern naẓm approaches to the Qur'an ask for a detailed study of the interpretive methodologies and assumptions that function behind them. In order to understand such structural approaches, the present article offers a focused study of two important suras of the Qur'an (Q. 107 and Q. 108), involving some polysemous words, in the Urdu tafsīr of Amīn Aḥsan Iṣlāḥī (d. 1997), Tadabbur-i Qur’ān. Iṣlāḥī’s theory of naẓm has gained considerable attention in the academy and is worthy of investigating from new perspectives. It is built on a holistic and unified system of connections within a sura and between suras. The paper aims to investigate the mechanism through which Iṣlāḥī identifies naẓm, and examine its relationship with specific meaning and historical context of a sura. It argues that Iṣlāḥī’s concept of naẓm, which he presents as an internal feature of the Qur'an, seems to be based on and shaped by a specific view of the life of Prophet Muḥammad. It appears that non-linguistic factors play a pivotal role in his theory of naẓm. Therefore, in order to fully comprehend his system of linkages in the Qur'anic discourses, there is a need to further investigate how he understands the biography of the Prophet and the early Islamic history in comparison to other exegetes and historians, and how he approaches the question of the authenticity of our knowledge about the details of Muhammad.
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Aljunied, Khairudin. "The Koran in English: A Biography." American Journal of Islamic Social Sciences 35, no. 3 (July 1, 2018): 79–82. http://dx.doi.org/10.35632/ajiss.v35i3.484.
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Anyone familiar with Bruce Lawrence’s oeuvre knows that the book under review is the culmination of his long and serious engagement with Islam’s foundational texts. His earlier publication, The Qur’an: A Biography (2006), traces the central place of divine revelation in Muslim life and thought for many centuries. The Qur’an inspired its most faithful believers to become predominant in much of the medieval world and, in the process, it was a book that captured the interest and imagination of non-Muslims. Law- rence’s own translation of the Qur’an into English is now in the works. Be- fore completing this admirable feat at the prime of his scholarly life, he offers us an inventory of a number of influential and no less creative—some polemical—attempts at untying the Gordian knot of rendering classical Ar- abic into lucid English. But can God’s eternal word, revealed to Prophet Muhammad in the seventh century, be translated into English at all given the deep-seated differences between the two linguistic worlds in space and time? The answer to this question is not a simple yes or no, as Lawrence explains in this slim but indispensable volume. Unlike scriptures of other world religions, the Qur’an stakes a claim on its linguistic authoritativeness from the onset. Its self-image, as specialists such as Daniel Madigan, Toshi- hiko Izutsu, and Fazlur Rahman have it, was rooted in its unique language. The Qur’anic language is thus not merely one language among others of its time (or anytime) but is the distinctive language of God to be read, stud- ied, memorized and disseminated in the original form. From this angle of vision, no translation of the Qur’an is regarded by the majority of Muslims as the Qur’an itself. Lawrence acknowledges this longstanding credo, or the dominant “filter of orthodoxy,” as he puts it (xxi). The translated Qur’an is, to him, best referred to as a “Koran”. Not that the Arabic and translated texts are radically different in terms of their central messages and moral injunctions, but that the Koran was a historical and not an eternal artefact. The Koran was a product of a human endeavor to make the language of God accessible in the world of man. The filter of orthodoxy was however confronted with an ever-growing and cosmopolitan ummah which, for the most part, consisted of non-Ar- abs who knew little but a rudimentary form of Arabic. Translations became inevitable, as Lawrence informs us. The Arabic Qur’an in its pure form gen- erated Korans in other Muslim languages (Persian, Turkish, Malay, etc.) as Islam grew to become a juggernaut after the death of Muhammad (Chapter 1). And yet, as Islam emerged triumphant as a world-conquering faith, its adversaries saw the urgent need to fully discern the scriptures that made Muslims so powerful. Translations into Latin and then English from the twelfth through the eighteenth centuries were largely born out of hate en- meshed with fear and the passionate desire among translators to convince fellow Christians of “falsehood of the Qur’an” (33). Such adverse motives however turned into an emphatic understanding of what the Qur’an actu- ally stood for, as seen in George Sale and Edward Henry Palmer’s transla- tions. The Orientalists were not all cut from the same cloth. What Lawrence does not show quite clearly was how these early English translations provided the raison d’etre for Muslims to produce their own Korans as a corrective project against the biases of Western Orientalism. In South Asian translations by Muhammad Ali, Abdul Majid Daryabadi, Mar- maduke Pickhall, and Abdullah Yusuf Ali, allusions were made, be it direct- ly or obliquely, to the problems of earlier (non-Muslim) translations, just as they sought (for example) to undo use of the terms “Mohammedan” or “Mohametan” to describe Muslims. Granted that these translators belonged to different Muslim sects, their overriding concern was that the Qur’an suf- fered from imprecise translations into English. South Asian Muslims, in my view, were not only translating the Qur’an. They were arresting the march of a prejudiced form of Orientalism by producing English Korans of their own. In hindsight, their efforts were successful, at least for a while, until the advent of the digital age. The coming of the internet and the expansion of English as a lingua franca of most of the world, as Lawrence handsomely points out, has led to the proliferation of Korans, both online and offline, by Muslims and non-Muslims, conservatives and liberals, orientalists and their detractors, Sunnis and Shi’ites, feminists and artists. To Lawrence, most translations produced in an era of abundance fail to capture the Qur’an’s rhythmic prose, with the exception of a handful. Contemporary Korans are so often contorted by the politics of ideological hegemony and nationalist parochi- alism that hinder scholarly endeavor (Chapters 4-5). Lawrence singles out Saudi translations that purvey a puritanical strand of Islam. Interestingly, there are, within Saudi Arabia itself, less literalist Korans. One wonders whether the current political transition in Saudi Arabia will give rise to newer, state-sponsored translations of the Qur’an. I certainly believe it will. For now, Lawrence shows that Salafism in Saudi Arabia (as elsewhere in the Muslim world, as many analysts have pointed out) is not by any means monochrome and homogenous. It is therefore unsurprising that different Korans have been produced in a highly controlled and conservative state. Meantime, the market is flooded with highly popular alternatives in the likes of those by Thomas Cleary, Muhammad Abdul Haleem, and Tarif Khalidi. Spoilt for choice, Muslims and non-Muslims have now the liberty to choose which translation squares with their respective lingustic tastes, spiritual quests, and worldviews. Lawrence ends the book with the latest and most innovative venture at translating the Qur’an, by artist Sandow Birk. It is a translation that comes in the form of inventive expressions, a graphic Koran, so to speak, intended for an American audience whom Birk believes can discern how the Qur’an addresses their everyday trials and tribulations. The linguistic beauty of the Qur’an, in Birk’s formulation, is best expressed in colorful images. An American himself, Lawrence is most impressed by Birk’s project, couching it as “visual and visionary, it is a hybrid genre designed to reach a new audience not previously engaged either by the Koran or by Islam” (137). Had George Sale and Henry Palmet lived to this day, they would perhaps shudder over such an Americanization of the Qur’an. In displaying art with a Qur’anic glaze, Birk does more than translating the Qur’an to English. He demonstrates how the Qur’an can be embedded and normalized into Anglo-American lives and sensibilities. Provocatively-written, deftly-researched, and a pleasure to read, The Koran in English opens up many promising pathways and novel directions for future research. The specter of the Palestinian-American scholar, Is- mail al-Faruqi, came to mind as I was reading the book. Al-Faruqi once envisioned English becoming an Islamic language, or a language that can express what Islam is more accurately. Al-Faruqi held that this could be achieved by incorporating Arabic terms into the English corpus. Reading The Koran in English tells us that Al-Faruqi’s vision is currently realized in ways he barely imagined, or perhaps, in ways that are more subtle and sublime. In translating the Koran to English—an enterprise that is now undertaken by scholars, popular writers, and artists, and that will undoubt- edly grow exponentially in the years to come—English has been (or is) Ko- ranized. Or, to borrow and inflect Lawrence’s syllogism in the opening of the book: If you don’t know Arabic, you can still understand the Qur’an. By understanding the Qur’an, you can choose to become a Muslim. And if you do not become a Muslim, you may still appreciate and derive much benefit from the Qur’an. Therefore, the Qur’an, or the Koran, is not only for Muslims but for those who care to think and reflect about life and about the divine. Indeed, “He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been granted much good. And none will grasp the message except the people of intellect” (al-Baqara: 269).
Khairudin AljuniedMalaysia Chair of Islam in Southeast AsiaGeorgetown University
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Al Ardhi, Assist Prof Dr Mohammed Jaafar. "The downward spiral of the concepts of the prophet in the Makkah Quranic period Quotations in semantic analysis and explanatory criticis." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 226, no. 2 (September 1, 2018): 61–78. http://dx.doi.org/10.36473/ujhss.v226i2.79.
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The inferior view of the Qur'anic discourse and its context is given a qualitative explanation because it puts us in front of the Qur'anic verses that have dealt with the stages of the Islamic call in a real and precise manner. The examination of the tools and treatments deepens an internal Koranic examination that goes beyond the external examination which is likely to contradict the Qur'anic will.
This is the result of the downstream view of the production of accurate interpretive statements in the production of the realist hierarchy in the expression of the Muhammadic message and the concepts that share the production of the system of the apostolic act and what it opposes. This is why careful reading of the concepts related to awareness of the apostolic phenomenon One hand and facing it on the other. The meaning of this is that we are faced with systematic observations that show their effects in monitoring the Quranic follow-up to the community event, and Quranic follow-up to receive the Koranic discourse and dealing with the Prophet peace be upon him and peace and blessings at the beginning of the call, As well as its impact on the manifestations of the Prophet's biography and recording the positions of Quranic follow-up in this field and the Koranic monitoring of the incidents; the research is to read a set of words in order to produce a developmental understanding.
The research aims at following up the concepts of the opposition in the atmosphere of the Muhammedian missionary formation and produce an inferior reading of the system of this formation and solve problems of nodal and show the effects of intellectual and advocacy active in the Quranic stage Makki; where research ends in the moments of the downward spiral to the formation accompanied by concepts: muzammel; prophet; withess; the owner; orphan; host; the rost; Al-munther; the save; prophet the proverb; Al-Bashir to develop the network of the massage in this phasein the light of these concepts of the institutional. .
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Siregar, Syahrudin. "Khilafah Islam dalam Perspektif Sejarah Pemikiran Ali Abdul Raziq." JUSPI (Jurnal Sejarah Peradaban Islam) 2, no. 1 (July 31, 2018): 124. http://dx.doi.org/10.30829/j.v2i1.1794.
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<p><em>Ali Abdul Raziq is a scholar from Egypt. He was born in 1888. His famous thought is about </em>khilafah<em>. In his book, the title is al-Islam </em>wa<em> Usul al-Hukm: Bahs fi al-Khilafah </em>wa<em> al-Hukumah fi al-Islam, he argues that </em>khilafah<em> is not an obligation in Islam. It refers to the duty of the prophet Muhammad who is only obliged to convey Islam to people, not </em>as king<em> or leader of a State. This clearly makes many scholars deviate from his opinion. Therefore, it is important to discuss further related to the thought of Ali Abdul Raziq about the </em>khilafah<em> with the formulation of the problems, (1) Biography of Ali Abdul Raziq and (2) The thought of Ali Abdul Raziq about the </em>khilafah<em>. This study uses </em>historical<em> method with stages: heuristic, verification, interpretation, and historiography. The result of this research is that Ali Abdul Raziq through his book clearly states that the </em>khilafah<em> is not an obligation in Islam. This was influenced by the Western thoughts, he </em>taked<em> when he studied in England. This opinion ultimately resulted in him being ostracized </em>among<em> Egyptian scholars. Nevertheless, his thinking is widespread, as evidenced by the same pattern of thinking shared by several figures in Indonesia.</em></p><p><em>Keywords: Ali Abdul Raziq, Khilafah, History, Thought.</em></p>
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Muttaqin, Khairul. "Menyoal Keabsahan Hadis-Hadis Keintiman; Studi Analisis Kitab Qurratul Uyun Karya Syaikh Muhammad Al-Tahami bin Madani." El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis 9, no. 2 (December 30, 2020): 254. http://dx.doi.org/10.29300/jpkth.v9i2.3066.
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Qurratul Uyun is a book in which many explain about marriage. The book created by Syaih Muhammad al-Tahami bin Madani. The book is widely found and taught in the huts of salaf boarding schools in order to provide knowledge that is populated for student who want to get married. One discussion in the Qurratul Uyun is about intimate relationships include the right day and the inappropriate for intercourse, intercourse and intercourse reward. The discussions are explained by quoting the Prophet's hadiths to corroborate the discussion. However, the hadith which is used as the foundation is not all shahih but there are some hadits whose quality is dha’if even maudhu’. The method used in this paper is the method of library research where more refers to the sources of books in the form of books of hadith and books biography of the hadith narration in researching the quality of the hadith. After a thorough study, it was found that not all of the hadiths of intimacy mentioned in the Qurratul Uyun are worth dha’if. There are some who are shahih and can be used as a legal basis. But there are also some hadith intimacy in the book that is worth dha’if so it can’t be used as a legal basis. Some of the hadiths are also worth dha’if but supported with other hadiths of better quality so that can still be the basis of law and its content can be practiced.
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Abdulkareem, Jamiu Saadullah, and Yaqub Alhaji Abdullahi. "الثقافة العربيَّة الإسلاميَّة في إمارة إلورن-نيجيريا من خلال السيرة الذاتيَّة ATS-TSAQAFAH AL-‘ARABIYYAH AL-ISLAMIYYAH FI IMARAT ILORIN-NIGERIA MIN KHILAL AS-SIRAH ADH-DZATIYYAH." EL HARAKAH (TERAKREDITASI) 22, no. 1 (June 16, 2020): 151–70. http://dx.doi.org/10.18860/el.v22i1.7653.
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تُعتبر الثقافة مجموعةَ العلوم والآداب والعادات والتقاليد اَّلتي يتميَّز بها قوم أو شعب أو قبيلة من سواد العالم. وكانت إمارة إلورن النيجيريَّة تعتزُّ بثقافتها العربيَّة الإسلاميَّة اَّلتي أتاحت لها سيادتها على عدد من البلاد والقرى اَّلتي أسلمت تحت سيطرتها، ومن بعض تلك البلاد تكوَّنت إمارتها. وكتب الله لبعض أبنائها أن يخلِّدوا تلك الحقائق التاريخيَّة، ومنهم السيد عبد العزيز محمَّد سلمان الياقوتيُّ اَّلذي أطال الكلام عن عادات إمارة إلورن وتقاليدها المنطبعة بدروس الكتاب والسنَّة وآثار السلف الصالح، وذلك بأسلوبه الفنيِّ في كتابة سيرته الذاتيَّة العربيَّة «عبرات الأمل». وسيقوم الباحثان بتحليل مضامين سيرته الناطقة بثقافة إلورن العربيَّة الإسلاميَّة من العبادات والمعاملات والشخصيَّات، حتى يبدو الصدق الفنيُّ في تأثُّر الكاتب ببيئته ويتحقَّق اهتمامه بعالم الواقع اَّلذي يعيش فيه وبعالم الخيال اَّلذي ينقله إلى الوجود بخصائص صياغته، وإحساساته الجماليَّة وانفعالاته العاطفيَّة. والمنهج المتَّبع يشمل التاريخيَّ والوصفيَّ. فالمنهج التاريخيُّ يكون في عرض نبذة من تاريخ إمارة إلورن في ثقافتها العربيَّة الإسلاميَّة، ثُمَّ ترجمة حياة الكاتب «الياقوتيِّ». والمنهج الوصفيُّ يقوم بتحليل ملامح الثقافة العربيَّة الإسلاميَّة في إمارة إلورن كما نجدها في سيرة الكاتب «عبرات الأمل». وتوصل الباحثان في دراستهما إلى إقرار إسلاميَّة الثقافة العربيَّة في إلورن إمارةً وشعباً. وحاول الباحثان تفصيل الخطاب في بعض القضايا الشرعيَّة على ضوء تعاليم الكتاب والسنَّة والسلف الصالح.Culture encompasses knowledge, civilization, tradition and norms owned by people of a group, state or nation. Ilorin Emirate of Nigeria has been known for its propagation of Arabic and Islamic culture which enhanced it a pride of place, especially by the people whose cities and villages were colonized by Ilorin for Islam or those whom it thought the Islamic values and jurisdiction. These facts were literarily documented by ‘Abdul ‘Aziz Muhammad Salman al-Yaqutiyy’s Arabic autobiography entitled “The Tears of Hope”. This article will research into the afore-stated facts based on the teachings of the Qur’an, Prophet Muhammad’s tradition and jurists’ verdicts. Indeed, the Islamism of the autobiography confirmed the Ilorin Emirate’s Islamic way of life, inculcated in its citizens and being observed to have had impact on the writer’s work. The methodology is both historical and descriptive. The historical method was used in shedding the light on the Islamism of Ilorin Emirate culture, then documenting the writer’s biography. The descriptive approach was used in the discourse analysis of the work’s ideational features on the Ilorin Emirate culture Islamism.
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Faizer, Rizwi S. "Muhammad and the Medinan Jews: A Comparison of the Texts of Ibn Ishaq's Kitāb sīrat rasūl Allāh with al-Waqidi's Kitāb al-maghāzī." International Journal of Middle East Studies 28, no. 4 (November 1996): 463–89. http://dx.doi.org/10.1017/s0020743800063790.
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This article is based on the assumption that Ibn Ishaq (704–67) and al-Waqidi (747–823) were responsible for my main sources, the compilations entitled Kitāb sīrat rasūl Allāh and Kitāb al-maghāzī, respectively. Such an assumption is justifiable. To take Ibn Ishaq's Biography in the recension of Ibn Hisham (d. 834), we know that the Ziyad ibn ʿAbd Allah al-Bakkaʾi (d. 798) text used by Ibn Hisham was authorized by Ibn Ishaq himself, and indeed had been confirmed by the use of both samʾ and ʾarḍ techniques as a correct version. At the same time, Ismail K. Poonawala confirms that the redaction of Salama ibn al-Fadl (d. 807) compares closely with the text of Ibn Hisham, indicating that the text of Ibn Ishaq had probably been fixed: Salama's redaction was based on a papyrus manuscript of Ibn Ishaq transmitted by Muhammad ibn Humayd ibn Hayyan al-Razi, and was used by al-Tabari in his narration of the Prophet's life, which forms a part of his compilation Taʾrīkh al-rusul waʾl-mulūk. As for the text of al-Waqidi, evidence indicates that it had been established by al-Waqidi himself from beginning to end, for he not only prefaces his work with the names of his chief transmitters of tradition but also provides the basic chronology of all the events that are discussed in his work.
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Ulya, Risqo Faridatul. "Asbab an-Nuzul dalam Kitab Tafsir al-Misbah Karya M. Quraish Shihab (Studi Terhadap Surah al-Baqarah)." Istinarah: Riset Keagamaan, Sosial dan Budaya 2, no. 2 (December 24, 2020): 1. http://dx.doi.org/10.31958/istinarah.v2i2.2380.
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Abstrak: Tulisan ini mebahas mengenai asbab an-Nuzul dalam tafsir al-Misbah dalam surat al-Baqarah. Asbab an-Nuzul merupakan peristiwa yang melatarbelakangi turunnya ayat-ayat Alquran. Baik itu berupa pertanyaan, pernyataan atau jawaban dari suatu hukum kejadian yang timbul dari kejadian tersebut. Metode yang diterapkan dalam tulisan ini adalah metode analisis-deskriptif. Tujuan dari tulisan ini akan mengungkap pengertian an-Nuzul asbab, biografi, sekilas tafsir kitab al-Misbah, berapa as-an-Nuzul asbab dalam tafsir al-Misbah, dan penggunaan -Nuzul asbab dalam tafsir al-Misbah. Hasil dari penelitian ini adalah asbab an-Nuzul dalam kitab tafsir al-Misbah terdapat 7 ayat di dalam surat al-Baqarah yang berjumlah 286 ayat. Dalam kitab tafsir al-Misbah M. Quraish Shihab tidak memberikan secara detail mengenai asbab an-Nuzul di kitab tafsirnya. Karena masing-masing ayat dalam Alquran yang turun dan sampai Nabi Muhammad Saw. tidak sepenuhnya ada kausalitas dalam ayat tersebut. Dan M. Quraish Shihab juga menekankan penafsirannya dengan pendekatan bahasa, dan dalam setiap tulisan dan tafsir penulis pasti memiliki batasan atau fokus kajian dalam menafsirkan Alquran agar dapat mencapai sasaran yang diinginkan oleh penulis dengan cara melihat situasi dan kondisi. ketika dia menafsirkan Alquran, kitab tafsir Misbah.Kata Kunci: Asbab an-Nuzul, kitab tafsir al-Misbah dan surah al-Baqarah. Abstract: This paper discusses the asbab an-Nuzul in the interpretation of al-Misbah in surah al-Baqarah. Asbab an-Nuzul is an event or event that lies behind the descending verses of the Alquran. Whether it is in the form of questions, statements or answers from a law of events arising from the incident. The method used in this paper is descriptive-analysis method. The purpose of this paper will reveal the definition of an-Nuzul asbab, biography, a glimpse of the book of interpretation of al-Misbah, how many as-an-Nuzul asbab in the interpretation of al-Misbah, and the use of an-Nuzul asbab in the interpretation of al-Misbah. The result of this research is asbab an-Nuzul in the book of tafsir al-Misbah, there are 7 verses in Surah al-Baqarah, totaling 286 verses. In the commentary book al-Misbah M. Quraish Shihab does not provide details about the asbab an-Nuzul in his commentary book. Because each verse in the Koran that came down and reached the Prophet Muhammad. there is absolutely no causality in the verse. And M. Quraish Shihab also emphasizes his interpretation with a language approach, and in every writing and interpretation the writer must have a limitation or focus of study in interpreting the Koran in order to achieve the goals desired by the author by looking at the situation and conditions. when he interprets the Koran, the Misbah commentary book.Keywords: Asbab an-Nuzul, kitab tafsir al-Misbah dan surah al-Baqarah
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Abdullah Kaka Sur, Assist Prof Dr Mohammed. "Abu al-Huda al-Sayadi 1849-1909 in historical thought Modern Arabic." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 225, no. 2 (September 1, 2018): 33–50. http://dx.doi.org/10.36473/ujhss.v225i2.136.
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This person was one of the affective personalities in his period. His effectiveness was on the Ottoman & Arabic Countries, also Kurds they had their own opinion, so that we choose it for our research. He was one of the top advisors for Sultan Abdul Hameed Second. But after the collapse in year 1908 was treated badly. He had so many writings and most of parts goes back to that, he was considered himself as one of grandsons of Prophet Muhammed (P). There are different opinions and discussions about the personality of the person in his lifetime and after his death, the value of support to value-neutral and criticism. In general the research divided in two parts: First part talks about this person’s Biography through historical views. Second part talks about the historical views on personality for Abu-Huda Al-Sayadi, in this part we talk about his lived part of his life in the Levant. Then a trip to Istanbul and the change that happened on his personality, and has been mentioned period Altsov and its impact on his life in the time of the Ottoman Empire and its effective role in the life of Abu Mahdi Sayadi, as especially Altsov famous Rifai, as well as the Sultan Abdul Hamid was one of the supporters of Altsov.
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Prigarina, N. I. "Linking the poetical text and the doctrines of Sufi brotherhoods: Sufi poetry of A. Lahuti." Orientalistica 2, no. 4 (January 16, 2020): 1021–37. http://dx.doi.org/10.31696/2618-7043-2019-2-4-1021-1037.
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The article deals with the poetical heritage of Abulqasim Lahuti, more precisely his poetical works of an early period, which constitute a special section in his collection of poems, the Divan. It was published in Teheran as early as in 1979 by 'Ali Bashiri under the title As'ar-e mazhabi va 'erfani («Religious and Sufi verses»). The revolutionary, patriotic and lyrical poetical works by A. Lahuti published since 1909 are well-known. However, his early poetry, which reflects the time when he was in contact with various Sufi brotherhoods remains almost a terra incognita for most scholars who have been studying his poetry ever since. Moreover, the existence of such poetry of his was hardly even accounted for, at least by the Soviet scholars who made attempts to reconstruct Lahuti’s biography as a poet. Usually, it is difficult to link an author of a poetical piece (ghazal) with a certain Sufi brotherhood or school unless there is a direct indication left by his biographers that he was taught by certain sheiks. One of the least researched questions in the text studies remains, whether an ideology of a given brotherhood can be traced in the poetic features of a given ghazai. The section from the Divan by A. Lahuti contains traditional “genres”, such as the tawhid (the Unicity of the Almighty); na't (praise to the Prophet Muhammad, praise to 'Ali and Hussain); lamentation on the events in Karbala; praise to Sheikh Hayran Kurdistani and some other works. The second part of the section comprises 107 ghazals. As A. Lahuti mentions in his autobiography, he became a member of a Sufi brotherhood. The article explores the connection between the early poetry by A. Lahuti and the doctrine of Sufi brotherhoods as reflected in the poetics of his ghazais. His work of this period reveals his awareness of the doctrines of ne'matallahi and ahl-i haqq (or 'Aii- ilahi) Sufi orders. The poet had three mentors, each of whom represented the following types of the Sufi Path: ecstatic and visionary one; a militant one; and a humble one praising holy behaviour and being content with little. The early ghazais by A. Lahuti respectively reflects these types of the Sufi Path.
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Tolan, John. "The Prophet Muhammad." Common Knowledge 24, no. 2 (April 1, 2018): 256–79. http://dx.doi.org/10.1215/0961754x-4362457.
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Spellberg, D. A. "Writing the Unwritten Life of the Islamic Eve: Menstruation and the Demonization of Motherhood." International Journal of Middle East Studies 28, no. 3 (August 1996): 305–24. http://dx.doi.org/10.1017/s0020743800063479.
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Western scholars have long studied Jewish and Christian influence in shaping early Islamic tradition, but almost none of them has considered Eve's transformation as a critical part of the “genesis” of an Islamic historical framework and the evolution of its gender categories. I trace the transformation of the wife of Adam from the revelation contained in the Qurʾan and note the abrupt and distinct changes wrought upon this Qurʾanic persona in post-Qurʾanic sources in the matters of menstruation and motherhood. The figure of Satan plays a pivotal role in both of these biological aspects of Eve's biography. Her function as the first woman serves to explain not just the physiology of all women, but also the essential aspects of character that allegedly make all females different from the normative male in biology and behavior. As a wife, Eve is tested and fails, but as a mother, she both fails and passes the test of satanic temptation. I argue that in her role as wife, she is depicted in post-Qurʾanic sources in accordance with pre-Islamic monotheist precedent. However, in Eve's role as mother—especially as the mother of the prophetic patriline that culminates in Muhammad—Muslim scholars distinguished the meaning and implications of her temptation as distinctly Islamic. Eve embodied a fusion of traditions, a continuity of monotheistic meanings about the feminine in the Middle East, as well as an identity that distinguished her as the first woman of a new, emerging Islamic faith.
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اللهيبي, صالح محمد زكي محمود. "تأويل النص التاريخي : الإمكانية والواقع : كتابة السيرة النبوية مثالا = The Interpretation of the Historical Text : Possibility and Realty : The Writing of the Prophet's Muhammad Biography as an Example." Historical Kan Periodical 9, no. 31 (March 2016): 69–74. http://dx.doi.org/10.12816/0041457.
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Ferreira, Pedro. "Biography: Canonical prophet." Nature 471, no. 7337 (March 2011): 161–62. http://dx.doi.org/10.1038/471161a.
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Islam, Muhammad Ali. "عشقِ مصطفی ﷺمفہوم ،مدعیٰ اور تقاضے." rahatulquloob 3, no. 2(2) (December 10, 2019): 126–35. http://dx.doi.org/10.51411/rahat.3.2(2).2019.209.
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Love with prophet is the sign of Emaan i.e faith. Without loving prophet Emaan is Inefficient. Prophet Muhammad also thought the rulings of Loving prophet in his life spine of 23 years. The very first requirement of loving prophet is to accept and implement the teachings of prophet with complete abidance. The very first believers were the companions of Prophet Muhammad who with the great enthusiasm followed and implemented the teachings of Prophet Muhammad. Eid Milad-un-Nabi which is conceded the symbol of Prophet’s love was not celebrated by the most loving companions of the Prophet. Rather it was firstly introduced on 604 Hijra. The founder of this tradition was Shaikh Muhammad bin Umar Musli and it was publically celebrated in the era of King Malik Muzafar-ud-din abu saeed kukbari and the very first book written on the topic of Eid Milad-un-Nabi by Abu ul Khatab Ibn e Dahiya but all of them are unauth-entic. The first assembly of Eid Milad-un-Nabi was conducted by Sabki Sahfai who is historically an unauthentic person. In today’s era Eid Milad-un-Nabi is considered as Bidath by the majority of Islamic Scholars. This is not the right way of showing someone’s love for Prophet Muhammad. The most authentic way how to love prophet is in the lives of Sahaba the companions of Prophet Muhammad.
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Rahim, Muhammad Rafi’iy. "MENGENAL SISI KEMANUSIAAN DAN KENABIAN MUHAMMAD BIN ADBULLAH." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 15, no. 2 (January 18, 2020): 327–52. http://dx.doi.org/10.24239/rsy.v15i2.488.
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Analisying the personality and journey of the prophet Muhammad is an inexhaustible study. The figure of the prophet Muhammad kept a number of secrets and lessons, especially specifically aspects of humanity and prophethood. While the writings of experts related to the issue have not received much attention from Islamic scholars. This paper elaborates the life history of the prophet Muhammad, with an emphasis on aspects of his humanity and prophethood. Through searching historical data through information from hadiths that were carried out by contextualization, this paper found that the figure of the prophet Muhammad was inseparable from the figure of a highly respected prophet. In addition, it was also found that the prophet Muhammad in his daily life remained inseparable from ordinary people who could make mistakes in world affairs. While as a Prophet, he was awake from mistakes in conveying God's message. The implication in religion is to require a wise attitude in copying the behavior of the prophet.
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Ba-Yunus, Ilyas. "Muhammad." American Journal of Islam and Society 10, no. 3 (October 1, 1993): 411–14. http://dx.doi.org/10.35632/ajis.v10i3.2497.
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During the almost one thousand years of European obsession withIslam, only a few authors have tried to rise above their contemporaries bypresenting a more balanced view of this religious ideology. Armstrong'smain aim is to encourage "this more tolerant, compassionate, and courageoustradition" (p. 15). From the very beginning, it is apparent that thisbook is written with an unsurpassed empathy and that it contains a degreeof dismay and resentment that the truth about the Prophet and Islam hasbeen compromised and hidden by ethnocentric European writers inspiredeither by the Christian church and its missionaries or modem secularism.The main strength of the book lies in the fact that the author is nota run-of-the-mill orientalist With experience as a free-lance writer, commentator,and television documentary producer, Armstrong does not avoidthe themes so dear to European critics of the Prophet, but deals with themdirectly. For instance, rather than rationalizing the Prophet's polygamy, ...
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Anwar, Latifah. "Penulisan Hadis Pada Masa Rasulullah SAW." Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist 3, no. 2 (July 19, 2020): 131–56. http://dx.doi.org/10.35132/albayan.v4i2.88.
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In Islam, Hadith becomes the second guidelines after Al-Quran, therefore, Moslem had done a lot of efforts to keep its authenticity. At the beginning of Muhammad prophecy, there was no any Hadith coding as like Al-Quran. The existence of Hadith narration in Prophet Muhammad era was still debated because of the two contradictory Hadith riwayah. One of them indicated the prohibition for Hadith narration, and other directed its approval which led Hadith narration. Compared with ummi group, in Prophet Muhammad era, only few of Prophet Muhammad companions were able to write. In accepting the Hadith narration, the companions relied on the memorization than writing. The majority of Hadith Preachers assumed that, Hadith had been written by the companions when Prophet Muhammad was still alive. Whereas, the orientalist and some of modern Moslem experts mentioned that Hadith had not been written in Prophet Muhammad era. Some of the companions had their own Hadith writing, although there were any contradictory Hadith between prohibition and approval in Hadith writing. Only few companions who wrote Hadith, such as ‘Abdullah Ibn ‘Amr Ibn ‘Al-Ash, allowed by Prophet Muhammad to write Hadith. Prophet Muhammad never instructed certain companion to write and compile Hadith as like Al-Quran which was officially written by Prophet Muhammad’s individual secretary, Zayd Ibn Tsabit. Whereas, the officially Hadith coding was started at Umar ibn ‘Abd al ‘Aziz era (99H – 101H).