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Journal articles on the topic 'Historical Muhammad'
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Kurmangali, G. K. "Muhammad al-Aryan and historical novel." Bulletin of the L.N. Gumilyov Eurasian National University.Political Science.Regional Studies.Oriental Studies.Turkology Series. 122, no. 1 (2018): 114–19. http://dx.doi.org/10.32523/26-16-6887/2018-122-1-114-119.
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Afsaruddin, Asma, and Ibn Warraq. "The Quest for the Historical Muhammad." Journal of the American Oriental Society 121, no. 4 (October 2001): 728. http://dx.doi.org/10.2307/606555.
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Peters, F. E. "The Quest of the Historical Muhammad." International Journal of Middle East Studies 23, no. 3 (August 1991): 291–315. http://dx.doi.org/10.1017/s0020743800056312.
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Writing in 1962 Stephen Neill listed twelve of what he regarded as “positive achievements of New Testament studies” over the past century.1 As an affirmation of progress in a notoriously difficult field of investigation, they make satisfying and even cheerful reading for the historian. Who was Jesus of Nazareth? What was his message? Why was he put to death? Why did his few followers become, in effect, the nucleus of the powerful and widespread community called Christianity? These were the enormously difficult questions that had begun to be posed in a critical-historical way in the mid-19th century, and some of the answers Bishop Neill discerned, though by no means final, represented ground gained and truths won. Neill's widely read book was revised in 1988, and though his optimism was here and there tempered by what had been said and thought in the twenty-five years since the first edition,2 there was still good reason to think that historians were by and large on the right track in pursuing what Albert Schweitzer described in 1906 as “the quest of the historical Jesus.”3
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Bennison, Amira K. "Following Muhammad." American Journal of Islam and Society 21, no. 3 (July 1, 2004): 154–56. http://dx.doi.org/10.35632/ajis.v21i3.1780.
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Following Muhammad is a scholarly, but not academic, book directed atthe general reading public. Written by a religious studies scholar with anevident sympathy for Islam, it seeks to address western prejudices about Islam by presenting a clear, concise, and accessible picture of the faith incontext. Although the author explores Islam’s historical evolution, his primaryfocus is to balance this with insights into how Muslims themselvesunderstand their religion in contemporary as well as historical times.Although primarily directed toward non-Muslims, whose essentialistmedia-driven assumptions about Islam are constantly lamented by Ernst,it is also of interest to the Muslim reading public as a refreshing departurefrom standard accounts of Muslims and Islam. Although not a textbook,it could be profitably used as a text for discussion in a variety ofcourses.Two key issues to which Ernst returns repeatedly are, first, the erroneouswestern tendency of assuming that fundamentalists are the “true”representatives of Islam, and, second, the importance of recognizing thepart colonialism has played in shaping contemporary developments in theMuslim world. By drawing comparisons with Christianity, Judaism, andother faiths, he highlights the unacceptability – and indeed absurdity – ofmany generic assumptions about Islam and Muslims. Instead, he stressesthe importance of non-Muslims recognizing the diversity of faith and practicein time and space that characterizes Islam, just as it does all other worldreligions.The book is divided into six chapters organized in a thematic ratherthan a chronological manner in order to reflect the author’s self-proclaimedemphasis on “rethinking” Islam today. Chapter 1 explores western perceptionsof, and prejudices toward, Islam in modern and medieval times andsuggests ways to avoid such prejudices in our own time. Chapter 2 looks atwhat is meant by the term religion and how evolving western definitions ofreligion have shaped western perceptions of other faiths, including Islam.This is counterbalanced by a survey of how Muslims have defined Islam byassessing its historical vocabulary and the vocabulary used by present-dayMuslims ...
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Benthall, Jonathan. "The historical Muhammad – By Irving M. Zeitlin." Journal of the Royal Anthropological Institute 14, no. 2 (June 2008): 446–47. http://dx.doi.org/10.1111/j.1467-9655.2008.00511_15.x.
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Fauzan, Aris. "Al-Nabiy Al-Ummiy dalam Telaah Historis-Semiotik." FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan 3, no. 1 (July 9, 2018): 41. http://dx.doi.org/10.29240/jf.v3i1.466.
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This article tries to reveal another meaning to the word al-nabiy al-ummiy in the context of historic-Sufistic. Among Indonesian mufassirs al-nabiy al-ummiy means less read and write, although there are other muslim scholars who understand that the Prophet Muhammad does not know how to read and write. Based on this latter view it becomes an apologetic argument that all the revelations revealed to the Prophet Muhammad are independently. There were not influenced by the previous traditions and religious cultures. To find the meaning beyond the conventional meaning above, the author tries to trace the historical background before and during Muhammad's time by using descriptive analytic-historical and sufistic. The result of this discussion of the author finds that beyond the common sense al-nabiy al-ummiy can be understood by: first, that Muhammad saw as the perfect person he became the source (babon), polecy (policy), and wisdom (wisdom) both vertical and horizontal among the people. Secondly, based on the historical reality of the proud Arab nation if it is attributed to the lineage of Mother's side, it affirms that the prophet Muhammad is an honorable man. Third, al-nabiy al-ummiy became one of the visions of Islam as a motherly religion that women should be honored and get their rights. Fourth, al-nabiy al-ummiy as proof that the prophet Muhammad gave strict laws against the mothers (of a husband) who can not be passed on to the children of his old wife.
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Crossley, James. "Is the Grass Greener?" Bulletin for the Study of Religion 43, no. 4 (December 2, 2014): 29–33. http://dx.doi.org/10.1558/bsor.v43i4.29.
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This response views the Safi-Hughes debate on the "historical Muhammad" from the perspective of debates in biblical studies, particularly the quest for the historical Jesus. The main question raised is this: can the "quest for the historical Muhammad" or the "historical Jesus" ever be freed from theological concerns?
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Ridwan, Muhammad, and Nurhasanah Bakhtiar. "Nilai -Nilai Pendidikan dan Dakwah Muhammad al-Fatih Sebagai Penakluk Konstantinopel." Wardah 21, no. 1 (May 22, 2020): 50–65. http://dx.doi.org/10.19109/wardah.v21i1.5824.
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Abstract: Abstract: Paper entitled ‘Educational Values and Da'wah of Muhammmad Al-Fatih as Conqueror of Constantinople’, this aims to analyze various histories about the role of Muhammad Al-Fatih in the conquest of Constantinople. By using a library research approach (library research) sourced both from books, journals and the internet, the method used in this research is a historical analysis method that can be interpreted as a research method and writing history with systematic methods, procedures or techniques in accordance with the principles the principles and rules of history. The historical method is divided into four groups of activities, namely heuristics, namely the activity of collecting historical sources, criticism (verification), namely examining the sources that are true, both form and content, interpretation, which is to establish the meaning and interrelation of verified facts. , and then is historiography, namely the presentation of the results of the synthesis obtained in the form of a historical story. The findings of this article in the form of educational values and preaching from the character of Muhammad Al-Fatih are important for us examples of which are very love for Islamic law, the practice of the Qur'an and sunnah, the spirit of jihad is strong, mentally strong, not discouraged, sincere, always praying, close to Allah SWT.
Keywords: Character education; Muhammmad Al-Fatih.
Abstrak: Makalah dengan judul ‘Nilai–Nilai Pendidikan dan Dakwah Muhammmad Al-Fatih Sebagai Penakluk Konstantinopel’, ini bertujuan untuk menganalisis berbagai sejarah seputar peranan Muhammad Al-Fatih dalam penaklukan Konstantinopel. Dengan menggunakan pendekatan studi kepustakaan (library research) yang bersumber baik dari buku, jurnal maupun internet, metode yang digunakan pada penelitian ini adalah metode analisis sejarah yang dapat diartikan sebagai metode penelitian dan penulisan sejarah dengan cara, prosedur atau teknik yang sistematik sesuai dengan asas-asas dan aturan ilmu sejarah. Metode sejarah terbagi atas empat kelompok kegiatan yaitu heuristik yaitu kegiatan menghimpun sumber-sumber sejarah, kritik (verifikasi) yaitu meneliti sumber-sumber itu sejati, baik bentuk maupun isinya, interpretasi yaitu untuk menetapkan makna dan saling-hubungan dari fakta-fakta yang telah diverifikasi, dan kemudian adalah historiografi yaitu penyajian hasil sintesis yang diperoleh dalam bentuk suatu kisah sejarah Hasil temuan dari artikel ini berupa nilai pendidikan dan dakwah dari ketokohan Muhammad Al-Fatih yang penting kita contoh diantaranya sangat cinta kepada syariat Islam, amalan Al-qur’an dan sunnah, semangat jihad yang kuat, kuat mental, tidak putus asa, ikhlas, selalu berdo’a, dekat dengan Allah SWT.
Kata kunci: Pendidikan karakter; Muhammmad Al-Fatih.
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Saifullah, Muhammad. "ETIKA BISNIS ISLAMI DALAM PRAKTEK BISNIS RASULULLAH." Walisongo: Jurnal Penelitian Sosial Keagamaan 19, no. 1 (June 7, 2011): 127. http://dx.doi.org/10.21580/ws.19.1.215.
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<p class="IIABSBARU1">Historical study of the Muhammad’s behavior and business ethics before being appointed as messenger is an interesting study, because the conduct and business ethics that Mohammed applied was based on the study of the verses of the Koran. After appointed as messenger (40 years old), the life of prophet Muhammad was more guided by the revelations of the Qur'an. Some principles which the prophet applied are honest, amanah, accurate in weighting, avoid gharar, not hoard goods, not execute al-ghab and tadlis among seller and buyer.</p><p class="IKa-ABSTRAK">***</p>Kajian sejarah mengenai perilaku dan etika bisnis Muhammad sebelum ditunjuk sebagai nabi merupakan kajian yang menarik, karena peri laku dan etika bisnis yang diterapkan oleh Muhammad didasarkan pada kajian ayat-ayat al-Qur’an. Setelah ditunjuk sebagai nabi (usia 40 tahun), kehidupan Nabi Muhammad lebih dibimbing oleh wahyu-wahyu al-Qur’an. Beberapa prinsip yang diterapkan oleh Muhammad adalah jujur, amanah, timbangan yang tepat, menghindari gharar, tidak menimbun barang, tidak melakukan al-ghalb dan tadlis di antara penjual dengan pembeli.
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Zubaidi, Abdullah. "Hermeneutika Al-Qur’an Muhammad Talbi (Socio-Historical Hermeneutics)." HERMENEUTIK 12, no. 1 (October 7, 2019): 110. http://dx.doi.org/10.21043/hermeneutik.v12i1.6025.
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Khetia, Vinay. "THE NIGHT JOURNEY AND ASCENSION OF MUHAMMAD IN TAFSIR AL-TA BARI." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 10, no. 1 (April 26, 2012): 39–62. http://dx.doi.org/10.1163/22321969-90000033.
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This study conducts a literary analysis of the traditions and comments of al-Tabari with regards to Muhammad’s Night Journey and Ascension is undertaken within the context of al-Tabari’s exegesis of Qur’ān, 17:1. The linguistic particularities of the verse reveal notions of divine agency in the Qur’ān of which the Night Journey is one instance; manifesting the hand of God in the life of Muhammad. The hadith traditions therein as presented by al-Tabari are examined both linguistically and thematically. It becomes apparent, in the case of al-Tabari the Night Journey and Ascension of Muhammad marked a key turning point in his status as a Prophet; requiring a fantastical opening of Muhammad’s chest. Motifs of angelic surgery and the removal of “black spots” from the heart of Muhammad shed further light upon the dogmatic debates surrounding the question of infallibility (al-‘ismah) or immunity from sin as an indicator of Muhammad’s Prophethood. Al-Tabari also, presents traditions rich with imaginative apocalyptic and eschatological motifs which infuse the story of Muhammad’s heavenly journey with extra-historical implications. Al-Tabari concludes his exposition with an insistence on the physicality of Muhammad’s ascension, demonstrating the tension between literalism and symbolism in Qur’ānic exegesis and the hadith tradition.
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Ramdani, Fauziah. "Komunikasi Dakwah Rasulullah : Telaah Surat–surat Rasulullah." Nukhbatul 'Ulum 5, no. 1 (June 30, 2019): 1–14. http://dx.doi.org/10.36701/nukhbah.v5i1.50.
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This study aimed to describe the background of letter’s used as a medium for da'wah by the Prophet Muhammad and the form of the Prophet Muhammad’s letters for da'wah conveyed to some rulers. To achieve this, the method employed was historical research. This type of research was qualitative using historical approach while the research specification was descriptive. The result shows that there were several reasons behind the sending of letters as a medium for da’wah by Prophet Muhammad to the rulers. First, sociologically it was due to the treaty of Hudaibiyah, then the successfulness of Prophet Muhammad in establishing people power in Medina, and the conflict between Emperor Heraclius and Khosrow Abrawiz, two rulers of two empires (those were Eastern Rome and Persian) which were the most powerful kingdoms in the earth. Second, politically, the letter of Prophet Muhammad had political nuance, that was to declare himself being the ruler of Medina. Third, theologically, it was the universality of Muhammad’s prophetic mission as the leader of the mankind, and the crisis of faith experienced by Negus (Ruler of Abyssinia) and Muqawqis (Ruler of Egypt). To sum up, the form of Prophet’ letters sent to the rulers were awesome, it is proven that the letters of the Prophet which were written by his secretary Zaid son of Thabit were always preceded with Basmalah, while the letters were addressed to disbelieving people. This study has implication on research or study on the importance of letter as a medium for da’wah of the Prophet which can possibly be a method of initiating and or developing da’wah in the present time.
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Berg, Herbert, and Sarah Rollens. "The historical Muhammad and the historical Jesus: A comparison of scholarly reinventions and reinterpretations." Studies in Religion/Sciences Religieuses 37, no. 2 (June 2008): 271–92. http://dx.doi.org/10.1177/000842980803700205.
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Scholars of the historical Jesus and scholars of the historical Muhammad are engaged in seemingly similar activities, but they rarely look to each other to compare and evaluate their methods and theories. Such a comparison reveals that both seek to read thoroughly theological texts as historical texts, or at least ones out of which the historical facts can be rooted. Thus, both sets of scholars approach the texts with assumptions shared by the believers. Furthermore, because of the status accorded Jesus in the development of Christianity and the contemporary relevance assigned to Jesus by scholars of the historical Jesus, these scholars also share similar goals and perspectives with believers. Scholars of the historical Muhammad may be fewer in number, have fewer resources, and have less sophisticated methodologies than their counterparts, but for the most part their conclusions are less theological.
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Abu-Zayd, Nasr. "The ‘others’ in the Qur’an." Philosophy & Social Criticism 36, no. 3-4 (March 2010): 281–94. http://dx.doi.org/10.1177/0191453709358530.
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First, I argue for historical contextualization of the Qur’an as a given historical collection of discourses propagated by Muhammad as divine inspiration. Secondly, I argue for a distinction between the Qur’an and Islam, since the latter is the outcome of human efforts to construct their lives in accordance with what they understood to be the teachings of the Qur’an. The last point is to show how the role of Muhammad in his interaction with the communities of his time in Hijaz shaped the Qur’an. So, the article is organized as (1) introduction; (2) the Qur’an and lslam; (3) the Qur’an and history: open hermeneutics; (4) Muhammad and the Qur’an; (5) the divine—human communication; (6) Muhammad: the first recipient; (7) Muhammad in the Qur’an; and (8) the community of believers and the need for legal regulations; followed by (9) conclusion.
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Ahmad, Mumtaz. "Dr. Muhammad Iqbal’s Doctrine on Qadianiat: A Historical Review." Pakistan Social Sciences Review 2, no. 1 (June 30, 2018): 119–29. http://dx.doi.org/10.35484/pssr.2018(2-i)10.
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Riyadi, Agus, Saerozi Saerozi, and Fania Mutiara Savitri. "Women and the Da'wah Movement: Historical Analysis of the Khadijah RA’s Role in the Time of Rasulullah Saw." Ilmu Dakwah: Academic Journal for Homiletic Studies 15, no. 1 (June 24, 2021): 43–62. http://dx.doi.org/10.15575/idajhs.v15i1.9346.
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This study aims to provide an overview of the ideal woman's figure as a husband's companion in carrying out da'wah activities. Specifically, the research is directed to explore the historical roots of Khadijah RA's role in the da'wah activities of the Prophet Muhammad. The research was conducted with a qualitative approach through history and literature studies. The results showed that the role of Khadijah RA in the da'wah of the Prophet Muhammad was carried out in two forms. Spiritually, Khadijah RA strengthened the belief and mentality of the Prophet Muhammad in receiving and spreading the message of Islam. Materially, Khadijah strengthened the da'wah of the Prophet by building trade relations and marital ties, elevating the living conditions of the Prophet Muhammad's welfare, and appearing to play a role both with energy, mind, and wealth. This research has implications for efforts to build commitment, consistency, and collaboration of women's da'wah. Moreover, it is useful to respond global challenges and strengthen Islamic da'wah activity in Indonesia for personal, family, and institutional scopes.Penelitian ini menggambarkan figur seorang wanita ideal sebagai pendamping suami dalam melaksanakan kegiatan dakwah. Secara spesifik, penelitian diarahkan dengan menggali akar historis peran Khadijah RA dalam kegiatan dakwah Rasulullah Saw. Penelitian dilakukan dengan pendekatan kualitatif melalui studi historis dan kepustakaan. Hasil penelitian menunjukkan bahwa peran Khadijah RA dalam dakwah Rasulullah Saw dilakukan dalam dua bentuk. Secara spiritual, Khadijah RA memperkuat keyakinan dan mentalitas Rasulullah Saw dalam menerima dan menyebarkan risalah Islam. Secara material, Khadijah memperkuat dakwah Rasulullah dengan cara membangun hubungan dagang dan ikatan perkawinan, mengangkat kondisi kesejahteraan nabi Muhammad Saw dan tampil memberikan peranan secara tenaga, pikiran maupun harta kekayaannya. Penelitian ini berimplikasi terhadap upaya membangun komitmen, konsistensi dan kolaborasi dakwah perempuan dalam memperkuat aktivisme dakwah Islam di Indonesia baik dalam ruang lingkup personal, keluarga dan kelembagaan.
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Agustian, Tomi. "Demokrasi Islam dalam Pandangan Muhammad Natsir dan Muhammad Abid Al-Jabiri." EL-Ghiroh 18, no. 01 (March 2, 2020): 7–24. http://dx.doi.org/10.37092/el-ghiroh.v18i01.158.
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Muhammad Natsir is an Indonesian thinker and politician, including those who take note. He prefers to combine the concept of Western democracy with Islamic values, thus bringing up the concept of theistic democracy. While on the other hand there is Muhammad Abid al-Jabiri who feels that democracy is a 'necessity' for every nation. The argument he built was not because of the compatibility between democracy and Islam, but rather because of the reality faced by the Arabs. Natsir and al-Jabiri were religious nationalists who fought for democracy. Because this research is a study of the history of thought, the approach used is a socio-historical approach, which is an approach used to determine the socio-cultural and socio-political background of a character, because the thought of a character is the result of interaction with the environment. Natsir uses the reconstruction method while al-Jabiri uses the deconstruction method. Both are included in the category of reformistic typology thinkers, namely those who believe that turâŝ and modernity are both good. Therefore, trying to harmonize tour and modernity by not violating common sense and rational standards.
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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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Issawi, Charles. "A Response to Peters' “The Quest of the Historical Muhammad”." International Journal of Middle East Studies 24, no. 2 (May 1992): 371. http://dx.doi.org/10.1017/s0020743800021917.
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FIGUEROA, MELISSA. "Staging Muhammad: A Subversion of the Hagiographic Genre in Vida y muerte del falso Profeta Mahoma." Bulletin of Hispanic Studies 97, no. 8 (September 1, 2020): 807–21. http://dx.doi.org/10.3828/bhs.2020.46.
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This article examines the subversion of the hagiographic genre in a biographical play from the seventeenth century about the Prophet of Islam, Muhammad, written in Spain. In this essay I argue that the contradiction of using a theatrical genre intended to emphasize the holiness of Christian characters in a play about Muhammad unveils the historical tensions and anxieties of Spain’s Muslim past. The disparity between form and content reveals the unconscious political aspect of the play and illustrates why it can be read from two opposite perspectives regarding the Islamic leader. Departing from Caroline Levine’s use of the term ‘affordance’, and drawing on Fredric Jameson’s concept of the political unconscious, I posit that Vida y muerte del falso Profeta Mahoma (1642) is more a reflection on Spain’s hybrid and ambivalent religious culture than a dramatization of Muhammad’s life.
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Margarian, Hayrapet. "Sāhib-dīvān Šams ad-dīn Muhammad Juvaninī and Armenia." Iran and the Caucasus 10, no. 2 (2006): 167–80. http://dx.doi.org/10.1163/157338406780346032.
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AbstractFollowing the Seljuk invasion of the 11th century, the Armenians and Iranians found themselves under one rule, and the ancient historical and cultural ties between these two neighbouring nations became once again close and versatile. The similarity of their historical destinies appears to be more evident in the 13th-14th centuries, when Armenia and Iran were incorporated in the Mongol Empire.Among the Sāhīb Dīvāns, the highest ranking officials in the hierarchical system of the Īl-khānid state, a special place belongs to Šams ad-dīn Muhammad Juvainī, famous for his civilised personality and attainments. The present article tries to elucidate those details of the biography of Javainī, which concern Armenia and Armenian-Iranian relations of his time. Along with the Armenian and Persian sources, the author has made extensive use of the data obtained from the Georgian chronicles, which considerably improve the picture of the historical reality.
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Karmillah, Imroati. "PERANAN KONTEKS SOSIO-HISTORIS DALAM PENAFSIRAN MUHAMMAD IZZAT DARWAZAH." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 2, no. 1 (May 25, 2018): 43–54. http://dx.doi.org/10.24090/maghza.v2i1.1506.
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This article seeks to see how the role of the socio-historical context in the interpretation of the Qur'an, especially the interpretation of Muhammad izzat Darwazah against Surat al-Rahman. As a historian, Darwazah often connects verses of the Qur'an with historical facts, especially those related to the verses of the story. he wrote the commentary according to chronology in order for the reader to feel the atmosphere of revelation. The purpose of the Darwazah has not been reached. this can be proven in his interpretation of the letter of al-Rahman. He did not mention the micro asbab al-nuzul from the letter as well as other commentaries. Whereas, the micro asbab al-nuzul is one of the important aspects to know the wider context of a verse or letter. the attribution of his interpretation to historical data in this letter is not much.
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Maula, M. Iqbal. "Pandangan Muhammad Rizieq Shihab tentang Pancasila." Hanifiya: Jurnal Studi Agama-Agama 2, no. 2 (March 20, 2020): 71–88. http://dx.doi.org/10.15575/hanifiya.v2i2.7752.
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This paper seeks to describe the perspective of al-Habib Muhammad Rizieq bin Hussein Shihab on Pancasila. At the beginning of the paper will be explained in advance how the concept of the state. According to the Sharia is divided into two main ideas of textual-textual and substantial-contextual. Furthermore, it will be further elaborated on the debate in filling the ideology of the state of Islam and nationalist groups in the period of national movement. Then the author will describe the interpretation of al-Habib Muhammad Rizieq bin Husein Shihab in the interpreting of Pancasila with historical approach. Finally, the author critically examines this view which shows that the misinterpretation of al-Habib Muhammad Rizieq bin Hussein Shihab in understanding Pancasila.
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Ainusyamsi, Fadlil Yani. "Analisis Historis Pendidikan Islam pada Masyrakat Madinah." TAJDID 26, no. 1 (May 15, 2019): 33. http://dx.doi.org/10.36667/tajdid.v26i1.327.
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This article aims to discover the history of education in the early of Islam in Medina. This research uses a historical analysis method. Research data sources are a number of literatures that is considered valid and credible. This research succeeded in describing several findings. Education pattern of Muhammad in plurality of Medina society tended to be informal, emphasizing the role of family and halâqahs. This study also found historical facts that the values of pluralism, intellectualism, and the spirit of urbanism had become a part of learning and education of Muhammad. The style of the leadership of the Muhammad in the midst of the pluralist society of Medina offers a pattern that is very concerned about the existence of the community students through an example (uswah and qudwah hasanah). In addition, the Prophet taught with full attention and tenderness and humility. He never underestimated someone who came asking for teaching. Islamic education pattern of Muhammad in Medina was marked by a number of characteristics, namely education organized by through the construction of the mosque as a centre of movement, centre of education, and centre of community. The principle carried out by the Muhammad in fostering society is the ethical approach (moral virtue). He believes that moral values not only create peace between individuals in a nation, but also between nations
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Sunandar, Sunandar. "Resonansi Maharaja Imam Muhammad Basiuni Imran (1885-1976) Di Sambas." Medina-Te : Jurnal Studi Islam 15, no. 1 (August 2, 2019): 75–91. http://dx.doi.org/10.19109/medinate.v15i1.3542.
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Abstrak
Penelitian ini berjudul “Resonansi Maharaja Imam Muhammad Basiuni Imran (1885-1976) dan Pengaruhnya dalam Kehidupan Sosial, Budaya, Politik di Sambas”, yaitu berangkat dari peristiwa sejarah bahwa Muhammad Basiuni Imran dilantik menjadi Maharaja Imam, sebuah jabatan agama tertinggi di kesultanan Sambas. Jabatan tersebut bersifat Ascribed Status, yakni kedudukan ini diperoleh yang disebabkan oleh keturunan, ayah dan Kakeknya adalah Maharaja Imam. Akan tetapi ketika jabatan tersebut dipegang oleh Muhammad Basiuni Imran telah terjadi perubahan-perubahan dalam masyarakat Sambas yang disebabkan oleh kondisi sosial, budaya dan politik yang terjadi di Sambas, disamping kemampuannya dalam bidang agama yang mumpuni. Penelitian ini merupakan penelitian sejarah yang dilakukan dengan empat tahap, yaitu: heuristik, verifikasi, interpretasi dan historiografi dan menggunakan pendekatan sosial dan politik.
Abstrac
The research is about "The Resonance of Maharaja Imam Muhammad Basiuni Imran (1885-1976) and Its Impact on Social, Cultural, Political Life in Sambas", which departs from historical events of Muhammad Basiuni Imran was appointed become Maharaja Imam, a highest religious position in the Sambas sultanate . The position is Ascribed Status, namely this position is obtained due to offspring, father and grandfather are Maharaja Imam. However, when the position was held by Muhammad Basiuni Imran there were changes in the Sambas community caused by social, cultural and political conditions that occurred in Sambas, in addition to his ability in the field of qualified religion. This research is a historical research conducted in four stages, namely: heuristics, verification, interpretation and historiography and using social and political approaches
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Crecelius, Daniel. "The Waqf of Muhammad Bey Abu Al-Dhahab in Historical Perspective." International Journal of Middle East Studies 23, no. 1 (February 1991): 57–81. http://dx.doi.org/10.1017/s0020743800034553.
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Whoever builds a mosque for God, even like the nest of a bird to lay her eggs, God will build for him an abode in paradise.1.In 1774, the Mamluk shaykh al-balad Muhammad Bey Abu al-Dhahab began the construction of a large mosque-madrasa-takiyya in one of central Cairo's prime locations. The complex bearing the name of the donor lies within a rough triangle formed by the main gate of al-Azhar, the Khan al-Zarakisha, and the wikāla of the 16th-century Mamluk ruler Qansuh al-Ghawri and forms the most important part of Muhammad Bey's waqf. Extensive agricultural lands and urban properties were included in the waqf by the donor to support the personnel of the mosque, school, and rakiyya, to pay for the religious activities stipulated by the terms of the waqf, and for the upkeep of the buildings.
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Ulum, Muhammad Bahrul. "Book Review: Asma Afsaruddin, The First Muslims History and Memory (Oxford: Oneworld Publication, 2011) pp. xx + 254. Paperback: $19.95." e-Journal Lentera Hukum 4, no. 3 (December 16, 2017): 237. http://dx.doi.org/10.19184/ejlh.v4i3.6176.
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This is one of remarkably few recent books devoted to the Islamic theoretical conversation of constitutional law, by considering the genesis of polity within the Muslim community through historical, political, theological, and legal perspectives. The book provides the contentious concept of jihad and Islamic state which is perceived as the early Muslims’ legacy in this contemporary world. Specifically, it opens a window into the way of understanding the Muslim history by contesting Muhammad’s tolerant polity and the current extremism notion attached to Islam. Beginning the chapter, Asma Afsaruddin, an associate professor at the University of Notre Dame, presents an account of the dawn of Islam brought by the Prophet Muhammad. She takes the lifetime of Muhammad into an account of how the early Muslim community would be shaped from the age of ignorance (Al-Jahiliyya). The term Al-Jahiliyya refers to the time of recklessness and disregard for certain moral, spiritual, and social values revered by Muslims and other righteous people (p. 3).
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Aliu, Akilu Muhammad, and Adibah Abdul Rahim. "The Misrepresented Claims Of David Samuel Margoliouth On Prophet Muhammad’s Miracles: A Critical Evaluation." Ulum Islamiyyah 24 (August 2, 2018): 1–10. http://dx.doi.org/10.33102/uij.vol24no0.57.
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This paper attempts to evaluate the misrepresented claims of the Western orientalist, David Samuel Margoliouth on the miracles of Prophet Muhammad (p.b.u.h). Like most Christian scholars, Margoliouth claimed that only Biblical prophets wrought a number of miracles to validate their truth, and Prophet Muhammad (p.b.u.h) possessed no miracle including the Qur’an. To justify his claim, Margoliouth asserted that even the Qur’an clearly points out that the Prophet (p.b.u.h) was never given any miracle, and hence, Muslims’ claims that he performed many physical miracles were just inaccurate and groundless. In attempt to evaluate the misrepresented claims of Margoliouth, this paper examines his main evidences and observations. At the same time, it deliberates a critical investigation of historical Islamic data about the miracles of Prophet Muhammad (p.b.u.h) in order to point out the validity of those miracles. Based on the historical facts, it can be justifiably claimed that Margoliouth’s rejection of Prophet’s miracles was part of his misrepresentation of Islam.
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Sahid HM, Sahid HM. "Sejarah Evolusi Sunnah." Al-Tahrir: Jurnal Pemikiran Islam 11, no. 1 (May 1, 2011): 173. http://dx.doi.org/10.21154/al-tahrir.v11i1.31.
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This study tries to analyze Fazlur Rahman’s thought on the historical evolution of the sunnah as his response to some orientalists when he was in the West and to muslem scholars who had blamed him when he was in Pakistan. In fact, the study of Prophetic Sunnah applied by orientalists came up with conclution that the `sunnah is not original from the Prophet period. It is so since muslim scholars in Indo-Pakistan contradiction and are not in line with Rahman’s views of sunnah. In critizing the orientalists’s views of Prophetic Sunnah, Rahman tried to elaborate the historical contect of sunnah. According to him, the false views of orientalists were naturally caused by their overlapping perception of sunnah as the living practice and the concept of normative. For muslim scholars, Rahman realized the numerous thoughts among them. Rahman pointed out that evolution of sunnah was historically valid and originally sourced from Muhammad. It is the source of Islamic law. Rahman also said that sunnah is a living tradition of prophet’s Muhammad and a general umbrella concept.
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Abdurrahman, Nihayah. "RELEVANSI METODOLOGI TAfSIR KONTEMPORER (STUDI ATAS PEMIKIRAN MUHAMMAD THALBI)." el-'Umdah 1, no. 2 (December 1, 2018): 220–36. http://dx.doi.org/10.20414/el-umdah.v1i2.553.
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The main problem of interpretation is actually the giving of meaning and production of meaning, however, Muhammad Thalbi views the nature of interpretation, for Muhammad Thalbi the nature of interpretation is how an interpreter is able to fnd authentic meaning from a text through the socio-historical context then, then catching the aspect of the moral ideal to contextualize the meaning in the present era with the new methodology, the Qur’an must be seen as if it had just come down yesterday and the Prophet had just greeted us. This is in line with what was revealed by Thalbi that the new age also requires interpretation with a perspective that is open to renewal. With a historical approach that is flavored with a humanist perspective, he encourages a more open interpretation of the Qur’an through what he calls the approach (Qirâ ‘at Tarȋ khiyah)
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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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Shepetyak, Oleh Myhailovych. "Religious tolerance as a condition for the prosperity of a multi-religious state: a historical example of India of the Great Mogul era." Religious Freedom 1, no. 19 (August 30, 2016): 54–57. http://dx.doi.org/10.32420/rs.2016.19.1.923.
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In 1175, Gaz Sultan Muhammad Guri conquered India, starting a new era in its history. In 1206, Muhammad Guri died, and his commander, Kutb ud-Din, declared himself ruler of Delhi, establishing the Delhi Sultanate, which lasted 320 years and which changed the five dynasties.
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Haris, Didik M. Nur, and Rahimin Affandi Abdul Rahim. "Akar Tradisi Politik Sufi Ulama Kalimantan Barat Abad ke-19 dan 20." Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam 10, no. 1 (March 8, 2018): 39–62. http://dx.doi.org/10.24042/ijpmi.v10i1.2355.
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Politics and Sufism, Two things that would never meet, There is a subjective view that the decline of Islam is due to the Sufis distancing themselves from the social and political activity. Historical facts prove that the Sufis who come to the archipelago have taught the real Islam and comprehensive in both the social, economic and political fields. This review will present historical evidence of the Sufi political tradition in the Indonesian archipelago and West Kalimantan in particular through the study of the third most popular ulamas of West Kalimantan in the 19th and 20th centuries namely AhmadKhatib al-Sambasi (1802-1879), Muhammad Basuni bin Muhammad `Imran (1885-1953) dan Guru Haji Isma’il Mundu (1870 – 1957).
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Nurul Hakim. "KRITIK IDEOLOGIS PEMIKIRAN SUNNAH MUHAMMAD SYAHRUR." Tadris : Jurnal Penelitian dan Pemikiran Pendidikan Islam 8, no. 2 (October 24, 2019): 51–84. http://dx.doi.org/10.51675/jt.v8i2.6.
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Muh}ammad Syah}ru>r holds that everything that has been done by the Prophet in the 7th century in the Arabian peninsula is just the first—law—form to run—Shari'a—Islam, which is based to a particular historical setting. And this is not the legal form of a sole-law must be obeyed, and also not final. This view indicates that the sunnah that has been run by the Prophet only be ijtiha>diy. Therefore, the decision of the Prophet only be "temporary". The results of this study is the first, the nature of the sunnah according to Syah}ru>r: a) All the words and deeds of the Prophet is not a revelation. b) In the collection and codifying the hadith (sunnah), there is a chaos factor. c) the sunnah of the Prophet is the method of ijtihad in Arab societies in 7th century that bound by time and space. d) Muslims are only obliged to obey the sunnah risa>lah is the obedience connected. While sunnah risa>lah is the obedience disconnected and sunnah nubuwwah shall not be obeyed. e) The Prophet is not the ma's}u>m in all cases. Ma's}u>m prophets only consists of two things; 1) The Prophet awake from a mistake in conveying al-Z|ikr al-H}aki>m as revealed to him in the wording and meaning all at once, just as he received it from God in the form of words and speech. And the Prophet was maintained in its task of conveying risa>lah to humans. Second, the Prophet awake into illicit acts and do not exceed the limits of Allah. Second, thinking sunnah Syah}ru>r in the frame of ideological criticism is: a) The concept of thinking sunnah Syah}ru>r many uses scientific historical method (al-manhaj al-ta>ri>kh al-'ilmiy). b) All the words and deeds of the Prophet was a revelation. From this reason, the Prophet is the ma's}u>m. And because the Prophet is the ma's}u>m, then Muslims must comply sunnah in all kinds of all time. c) does not prohibit the companions of the Prophet to write his words (hadith).
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Abdullaeva, Mohira. "HOSPITALITY IN MUHAMMAD SODIQ KOSHG’ARIY’S “EASTERN DECENCIES CODE”." JOURNAL OF LOOK TO THE PAST 4, no. 1 (January 30, 2021): 34–40. http://dx.doi.org/10.26739/2181-9599-2021-1-6.
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In this article, the author investigates the standards of decency in the hospitality of Central Asia, particularly, respecting for centuries by the Uzbek people. For this issue, it was paid special attention to the historical work of Muhammad Sadik Kashgari “Adab as-Salikhin”, as well as the justification of decency with sources. This approach serves as additional material in the learning process of the subject “Education”.Index Terms: Mukhammad Sadik Koshg’ariy, Adab as-Salikhin, hospitality, guest, Eastern decencies code
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Rosli, Salsabila, and Firuz-Akhtar Lubis. "[Muhammad Asad: The Islamic Intellectual of 20th Century] Muhammad Asad: Intelektual Islam Abad Ke-20m." Jurnal Islam dan Masyarakat Kontemporari 22, no. 1 (June 10, 2021): 129–39. http://dx.doi.org/10.37231/jimk.2021.22.1.551.
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Abstract
Muhammad Asad, a young European Jew, converted to Islam as early as 26 years old. Since then, together with Muslims he developed spectacular Islamic thoughts. He also became the bridge between two great civilizations: Islam and the West. This study details his intellectuality as an influential European Muslim of the 20th century. This study uses content and historical analysis as research techniques in obtaining information on; the Islamic traces of Muhammad Asad, his experience of Western and Islamic interaction, as well as his exceptional thinking. This study finds that there were various contributions of Muhammad Asad in Islamic intellectual world such as shariah thought, politics, literature and tafsir. Muhammad Asad's service to Islam clearly shows that he deserves to be appointed as an Islamic intellectual figure of the 20th century.
Keywords: Muhammad Asad, Western civilization, Islamic civilization, exceptional thinking
Abstrak
Muhammad Asad seorang pemuda Eropah beragama Yahudi, memeluk Islam seawal usia 26 tahun. Sejak itu, beliau bersatu bersama umat Islam dalam membangunkan pemikiran Islam yang unggul. Beliau juga menjadi penghubung dua ketamadunan besar; Islam dan Barat. Kajian ini memperincikan keintelektualan beliau sebagai seorang Islam Eropah yang berpengaruh pada abad ke-20. Teknik analisis kandungan dan kajian pensejarahan dilaksanakan untuk memperolehi maklumat mengenai; jejak Islam Muhammad Asad, pengalaman interaksi Barat dan Islam, serta pemikiran kebitaraan Muhammad Asad. Hasil kajian mendapati terdapat pelbagai sumbangan Muhammad Asad dalam dunia intelektual Islam seperti pemikiran shariah, politik, kesusasteraan dan tafsir. Jasa Muhammad Asad terhadap Islam jelas menunjukkan bahawa beliau layak diangkat sebagai tokoh intelektual Islam abad ke-20M.
Kata kunci: Muhammad Asad, tamadun Barat, tamadun Islam, pemikiran kebitaraan
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Shea, P. J. "Mallam Muhammad Bakatsine and the Jihad in Eastern Kano." History in Africa 32 (2005): 371–83. http://dx.doi.org/10.1353/hia.2005.0022.
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Mallam Muhammad Bakatsine was one of the most outstanding figures in nineteenth-century Kano history. He stands out in tradition as a figure who is almost luminescent—his virtues seem overpowering and his faults, if any, totally unrecorded. And yet we know surprisingly little about him; we don't know when he was born nor when he died. Although praised as a great scholar, we don't seem to know of anything he wrote. He was, in short, a legend in his own time, and as with most legends the personal traits and characteristics that are so necessary for us to grasp the personality of a historical character have been completely eliminated from the record. It is troublesome that the record is so vague for such an important historical figure, but even more upsetting is that the modern literature has distorted Mallam Muhammad Bakatsine's role, even to the extent of accusing him of being a collaborator with the anti-jihad forces in Kano and of being an opportunist.I believe that these distortions have resulted from a very uncritical use of colonial sources. These colonial sources were not the product of careful scholarly historical research, even though they often reflect something from the oral traditions about the jihad. These colonial recorders were generally opportunists themselves, as indeed were many of those Kano citizens supplying them with information, and so we must be very cautious when using the information they provide. Too frequently—as with the story of Bakatsine's sister Habiba's alleged interview with Sheikh Usman dan Fodio resulting in a new name for their clan—they have been repeated over and over again in the literature without being examined to see if there is any merit in them.
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Kiswati, Tsuroya. "Rekonstruksi Metodologis Wacana Keagamaan Muhammad Shahrour." ISLAMICA: Jurnal Studi Keislaman 4, no. 2 (January 22, 2014): 281. http://dx.doi.org/10.15642/islamica.2010.4.2.281-304.
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The main objective of this paper is to explore the hermeneutical method of Muhammad Shahrour in his interpretation of the holy Qur’ân. Shahrour–the Syrian scholar- is known for his view that each and every word in the Qur’ân has an independent and unique meaning. In other words, for him no two words share the same meaning in the Qur’ân. Hence, he distinguishes between the Qur’ân and the Kitab and reckons that the two words imply two different things conceptually. But Shahrour is also known for his interpretation that would pay a good deal of attention to the historical, social, literal and linguistical backgrounds of the verses of the Qur’ân. And this he considers as the valid form of exegesis capable of unearthing the hidden meaning of the Qur’an. This paper argues that the hermeneutical method of Shahrour necessitates that the verses of the Qur’ân must be interpreted in such a way as to suit the demands of time, and to do that one must not only understand the meaning of the text but also the meaning of its context.
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Ghoni, Abdul. "MENGGAGAS DAKWAH KORESPONDENSI NABI MUHAMMAD SAW." Jurnal Ilmu Dakwah 37, no. 1 (July 23, 2018): 153. http://dx.doi.org/10.21580/jid.v37.1.2623.
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<p><em>This type of research is qualitative by using historical approach. Technique of collecting data in this research is library research (literature study). The results of the study as follows; the background of sending letters as a medium of propaganda by Rasulullah SAW. to the kings of his time were carried out for several reasons from theological and political aspects. The propagation format of Rasulullah SAW. which was sent to the kings and rulers of the time was astonishing, as evidenced by several things, namely; a). The Prophet's Epistles. always preceded the sentence Basmalah, b) The composition of the sentence in the letter of the Messenger of Allah. always preceded the phrase "From Muhammad the servant of God and his messenger", c). The contents of the letter of the Prophet SAW. worth persuasively invites kings to embrace Islam. From the elaboration of the correspondence of Prophet Muhammad SAW this should da'i be able to apply the information media as part of the dakwah correspondence.</em></p>
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Mammadova, Aytek. "KAZAN SCIENTIST MOHAMMED ABDUL KARIM AND TURKISH PHILOSOPHER HILMI ZIYA ULKEN." Al-Farabi 74, no. 2 (June 30, 2021): 157–72. http://dx.doi.org/10.48010/2021.2/1999-5911.13.
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The article examines the creativity and activities of the Kazan scientist Damulla Mohammed Abdulkarim Hazrat and his great-grandson Hilmi Ziya Ulken. Damulla Muhamamad Abdulkarim Hazrat was known in Kazan in the 19th century as a religious figure and cleric (mudarris). Here are the differences in views between Muhammad Abdulkarim and the famous contemporary Muslim theologian and orientalist Shigabutdin Mardjani in terms of their religious views. In the article, from the point of view of a systematic approach and a historical method, the reasons for the disagreements created under the influence of time and events were considered, in connection with which Sh. Marjani spoke from the position of a reformist scientist in relation to the ideas of the conservative scientist Muhammad Abdulkarim. The article notes that Kazan scientists had relations with the Ottoman state in the 19th century, and the resettlement of Muhammad Abdulkarim to Istanbul with his family took place in 1863. Here, after his move to Istanbul, the Ottoman state paid him and seven members of his family a salary, which was noted in the documents of those times. In this document, Muhammad Abdulkarim was presented as a scientist of scholars and a creator of good deeds. The article says that the granddaughter of Damulla Muhammad Abdulkarim Hazrat - Musfika khanum (1881-1978) was the mother of Hilmi Ziya Ulken. Hilmi Zia Ulken (1901-1974) made a great contribution to the development of science and philosophy in Turkey with his works. The study examines the rich creative heritage of Hilmi Zia Ulken, presents the researches of the scientist on the history of Eastern philosophy, in particular, religion. The article says that the thinker presented the Koran as a valuable source, which is both sacred and vital for the ideology of all Muslims, especially the Turkic peoples living in the countries of the Near and Middle East. Hilmi Zia Ulken regarded the emergence of human religions as a revolutionary event, showing that these religions teach humanity to spiritual uplift and improvement. The study says that religious and philosophical issues also play an important role in the work of Hilmi Ziya Ulken, who, like his great-grandfather, Kazan cleric Damulla Muhammad Abdulkarim Hazret, became famous for his works in various fields of science.
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Kubarev, V. V. "THE IDENTIFICATION OF THE PATRIARCHS WITH HISTORICAL FIGURES." EurasianUnionScientists 4, no. 8(77) (September 16, 2020): 11–23. http://dx.doi.org/10.31618/esu.2413-9335.2020.4.77.982.
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The author correctly identifies the Patriarchs of monotheistic religions with historical figures of the past based on the paradigm of a short chronology of the world and linking events to unique celestial phenomena reflected in Chronicles and Scriptural. The identification of the Patriarchs is based on the analysis of data from the genealogical trees of Jesus Christ from Lucas, Matthew, mosaics of the Church of Chora, the genealogical tree of the Prophet Muhammad and lists of the Kings of the Great Bulgaria.
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Loporcaro, Michele. "Muhammad, Charlemagne, and Apocope, or the Cultural Relevance of Romance Historical Linguistics." La corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures 31, no. 2 (2003): 57–65. http://dx.doi.org/10.1353/cor.2003.0004.
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Rose, Paul Lawrence. "Muhammad, The Jews and the Constitution of Medina: Retrieving the historical Kernel." Der Islam 86, no. 1 (January 2011): 1–29. http://dx.doi.org/10.1515/islam.2011.012.
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Faizah, Fita Nurotul. "Pemikiran Muhammad Abdul Mannan Tentang Produksi." SERAMBI: Jurnal Ekonomi Manajemen dan Bisnis Islam 1, no. 2 (August 31, 2019): 55–68. http://dx.doi.org/10.36407/serambi.v1i2.71.
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Purpose-This research explains how production-based economy prosperity thinking of Muhammad Abdul Mannan’s perspective.
Methods- This research is a library research that seeks to dissect the work of Muhammad Abdul Mannan in Islamic Economic; Theory and Practice with descriptive and explorative qualitative methods based on a sociological-historical approach and analyzed by deduction.
Findings- The results show that the existence of production is present along with human needs. The goal of production is profit oriented and spiritual oriented. To achieve these are required factors of productions that include: land, labor, capital and organization. Mannan stressed that production activities should be based on economic welfare. Welfare indicators according to Mannan is in the form of increase revenue caused by the increased production of the utilization of resources to the maximum, good human resources as well as natural resources in the production process hereinafter with objective indicators. Whereas, the second indicator in the form of welfare that is subjective is the activity of production which is based on provisions of the shari'ah
Implications/limitations – this research can make a positive contribution to the continuation of the concept of production as supporting the economic welfare of the community in order to participate in improving the economic State.
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Syamsul Ma'arif, Moh, and Siti Qorifatul Robayanah. "KAJIAN FONOLOGI BAHASA INDONESIA DALAM KUMPULAN VIDEO MAK BETI KARYA ARIF MUHAMMAD." Jurnal PENEROKA 1, no. 01 (January 4, 2021): 151. http://dx.doi.org/10.30739/peneroka.v1i01.749.
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The purpose of this study was to describe the segmental elements in Mak Beti's video utterances and changes in sound / phonemes resulting from historical developments in Mak Beti's video utterances. The type used in this research is descriptive qualitative analysis. This research is a library research using data sources in the form of virtual audio and visuals of a vlogger by Arif Muhammad. The collection techniques used are observing and note-taking techniques, while the steps taken in collecting data are as follows (1) direct observation on the video Mak Beti, (2) understanding speech and recording data. The data analysis technique used is the data collection technique, data reduction, data presentation and conclusion drawing. The results of research and discussion in the video Mak Beti by Arif Muhammad are segmental elements and changes in sound / phonemes as a result of historical developments. The segmental elements in this discussion include vowels, consonants and semivowels. Meanwhile, changes in sound / phonemes as a result of historical developments discussed in Mak Beti's utterances include contraction including apheresis, syncope apocope. Diftongization, monophthongization and anaphthixis include epentesis, paragraph.
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Wathani, Syamsul. "KRITIK SALIM AL-JAbI ATAS HERMENEUTIKA MUHAMMAD SYAHRUR." el-'Umdah 1, no. 2 (December 1, 2018): 145–67. http://dx.doi.org/10.20414/el-umdah.v1i2.550.
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Criticism in interpretation studies shows a new phase of the interpretation of the Qur’an in contemporary academic studies of the Qur’an. Muhammad Syahrur is a fgure who became the object of criticism for some of his renewed ideas in contemporary studies of the Qur’an which are packaged in hermeneutics. Mahir al-Munanjad passed his book al-iskâ liyat Qirâ ah and Salim al-Jabi, al-Qirâ ‘at al-Mu’â shirat. This article focuses on Al-Jabi thinking with analysis on critical points. Al-Jabi made anBacademic criticism of Syahrur’s study, especially in the pattern of the approach used by Syahrur. Al-Jabi offers textual-contextual criticisms of the Shahrur approach patterned on language and thematic-historical analysis, which are often not in the context of the verses of the Qur’an.
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Aziz, Tariq, and Dr Muhammad Shahbaz Manj. "Polemical Writings on the Sources of Sirah in the West: A critical Evaluation of Robert Spencer’s Book Did Muhammad Exist.?" rahatulquloob 3, no. 2(2) (December 10, 2019): 21–30. http://dx.doi.org/10.51411/rahat.3.2(2).2019.225.
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Prophet Muhammad (PBUH) has inspired various scholars to write about his life, character, teachings and contributions to humanity. He is the only man in the whole world whose life, character, teachings and utterances have been completely recorded. Western writers also studied the life and teachings of the Prophet Muhammad (PBUH). Their study of the prophet has generally been motivated by hostile criticism and religious and historical prejudice of the west. Robert Spencer is also included in the list of such critics of Prophet Muhammad (PBUH). He is an American author who is very famous for his criticism of Islam, Qur’ān and Prophet of Islam. He has published fifteen books so far. Along with other aspects he criticizes sources of the Sirah of Prophet Muhammad (PBUH). This research evaluates the objections raised by Robert Spencer on the Qur’ān and Hadith as sources of Sirah. It, rejecting Spencer’s objections, proves that Qur’ān and Hadith are the most authentic and reliable sources of Sirah and provide a lot of authentic information about the personality, deeds and teachings of the Holy Prophet (PBUH).
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Parwanto, Wendi. "Konstruksi dan Tipologi Pemikiran Muhammad Basiuni Imran (1885-1976) Sambas, Kalimantan Barat dalam Literatur Tafsir." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 21, no. 1 (April 1, 2019): 61. http://dx.doi.org/10.22373/substantia.v21i1.4476.
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Many researchers have studied the thought of Muhammad Bstationi Imran, but typologies of thought, specifically in the field of interpretation, has not been well documented. Based on these reasons, the authors are interested in exploring this theme further. This library research used descriptive-analysis model, historical-philosophical approach, genealogical theory and typology of Islamic thought. The study found that the thought of M. Bstationi Imran in the field of interpretation is largely influenced by the thoughts of Muhammad Rasyid Ridha, so his thoughts tend to be textual-literal in nature.Abstrak: Penelitian tentang Muhammad Basiuni Imran telah banyak diteliti oleh para peneliti, namun penelitian pada aspek tipologi pemikirannya, khususya dalam bidang tafsir, belum banyak dilakukan. Berdasakan alasan tersebut, maka penulis tertarik untuk mengkaji tema ini lebih jauh. Penelitian ini adalah penelitian kepustakaan dengan model deskriptifanalisis, dengan menggunakan pendekatan historis-folosofis dan dengan menggunakan teori genealogi serta tipologi pemikiran Islam. Kesimpulan dari penelitian ini adalah pemikiran M. Basiuni Imran dalam bidang tafsir sebagian besar dipengaruhi oleh pemikiran Muhammad Rasyid Ridha, sehingga pemikiran beliau cenderung bersifat tekstual-literal
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Safala, Udin, and Rodli Makmun. "Jilbab dalam Pandangan Muhammad Sa'id al-'Asmawi." Al-Tahrir: Jurnal Pemikiran Islam 13, no. 2 (November 1, 2013): 417. http://dx.doi.org/10.21154/al-tahrir.v13i2.23.
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Abstract: Discussing the headscarf as a dress model in Islam is truely like talking about an outdated case because so many academics both from the West and the Islamic world itself has discussed it before. Yet, when confronted with the theoretical framework and approach or contemporary perspective, probably there is still academic space that can be used as a basis of analysis of long debate related to the jilbab, khima>r, muqna’, or clothing that are believed having value of shar’i> (Islamic laws). This paper attempts to explore, within its limitations, the concept of the veil/ headscarf through the thinking of Muh}ammad Sa’i> d al-’Asthma> wi> which are categorized by Wael B. Halla>q as a person in the area of liberal Islam. Through the theoretical framework of law, by using the historical approach of assets of jurisprudence ( us}u>l al-fiqh), al-’Asthma> wi>, the writer tries to position the concept of veil in Islamic teaching which is different from other islamic thinkers.
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STEWART, DEVIN. "URI RUBIN, Between Bible and Qurءan: The Children of Israel and the Islamic Self-Image, Studies in Late Antiquity and Early Islam, vol. 17 (Princeton, N.J.: Darwin Press, 1999). Pp. 293. $29.95 cloth." International Journal of Middle East Studies 35, no. 4 (November 2003): 638–40. http://dx.doi.org/10.1017/s0020743803240265.
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This book, adopting the method of Rubin's earlier work on the image of the Prophet Muhammad, The Eye of the Beholder: The Life of Muhammad as Viewed by the Early Muslims (1995), examines hadith reports of the first three Islamic centuries that draw on Qurءanic/biblical material. He analyzes these reports as attempts on the part of Muslims to define themselves vis-à-vis the People of the Book—primarily Jews, and to a lesser extent Christians. Each of the work's three parts reflects a particular historical attitude toward the Jews and definition of the relationship between Jews and Muslims.