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Journal articles on the topic 'ISLAMIC DOCTRINE'

Author: Grafiati

Published: 30 May 2022

Last updated: 31 July 2025

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1

M. Bisri Mustofa. "MUNCULNYA TAREKAT BARU ABAD PERTENGAHAN HINGGA KINI." Jurnal Ilmiah Az-Ziqri: Kajian Keislaman dan Kependidikan 15, no. 1 (2019): 21–45. http://dx.doi.org/10.47902/az-ziqri.v15i1.52.

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This essay studies the influence of neosufism on the continuity oftasawuf doctrine and new tarekats emerged during the last twocenturies of medieval Islamic period. The raise of the fourteethcentury neosufism movement had greatly influenced the nature andthe characteristics of the new tasawuf and tarekats of the succeedingera. In addition to giving impetus in ‘purification’ of the doctrines toavoid the tasawuf and tarekat from intrusion of un-Islamic elements,the neosufisme has provided with guidance so that they should bekept under the syariat control. This new tendency has forced thetasawuf

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Abeer, H. El Bakly, Ramadan Darwish Nagy, and A.Hefny Hesham. "Using Ontology for Revealing Authorship Attribution of Arabic Text." International Journal of Engineering and Advanced Technology (IJEAT) 9, no. 4 (2020): 143–51. https://doi.org/10.35940/ijeat.C6412.049420.

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Authorship attribution analysis is a research field that assigns an author to an unknown text based on writing features. These features reflect the author’s gender, age, religion, education, job, motivation or ideology. It has several types of features such as character, lexical, Syntactic, Structural and Semantic. This research proposed using Arabic ontology as a semantic feature in authorship attribution through a proposed new model. In the Islamic society, there is a problem in detecting unknown fatwa to specific jurisprudence doctrine so this research proposed a new model for detecti

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Mohd. Shukri, Muhammad Hafiz, Rahmah Ismail, and Ruzian Markom. "The Application of Caveat Emptor and Caveat Venditor Doctrines from Civil and Islamic Perspectives." Jurnal Undang-undang dan Masyarakat 28, no. 2021 (2021): 92–103. http://dx.doi.org/10.17576/juum-2021-28-09.

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Since a long time ago, consumers have never been completely safe from exposure to the risk of purchasing defective products, which may cause an adverse effect on them. The introduction of the doctrines of caveat emptor and caveat venditor became a part of the common law to resolve disputes between manufacturers, sellers, and consumers. This study therefore aims to analyze the application of the caveat emptor and caveat venditor doctrines according to civil and Islamic perspectives to see how far the application of both doctrines can provide justice to consumers. Utilizing doctrinal approach ba

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Hoover, Jon. "İslâmî Monoteizm ve Teslîs." Oksident 1, no. 1 (2019): 117–43. https://doi.org/10.5281/zenodo.3598346.

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Christians and Muslims both believe that there is only one God, but they differ over how this God is one, with Muslims rejecting the Christian doctrine of the Trinity. This study first surveys Islamic arguments against the Trinity from the Qur’ān, historical corruption of doctrine, and reason. It then widens the scope of the discussion in order to find bridges between the Islamic and Christian doctrines of God. After explaining that the rationale behind the doctrine of the Trinity is that God saves in Christ, the study draws parallels between, on the one hand, the Islamic doctrines of th

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Furqani, Hafas. "Pergulatan Doktrin dan Realitas dalam Proses Teoretisasi Ekonomi Islam." ISLAMICA: Jurnal Studi Keislaman 11, no. 1 (2016): 212. http://dx.doi.org/10.15642/islamica.2016.11.1.104-128.

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This article examines the struggle between the doctrine and reality in the process of theorizing Islamic economics that until now remains a challenge in building the science of Islamic economics. The process of theorizing is a problem of epistemology and methodology. As a discipline in the realm of social sciences, Islamic economics uses authoritative sources of Islam (al-Qur’ân and Hadîth), logic and empirical experience. Islamic economic theory is expected to grow from all three of these sources. In contrast to conventional economic theory, the theory of Islamic economics is expected to grow

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Islam, Md Thowhidul. "The Religious Philosophy of Abdullah ibn Muhammad Al-Habashi Al-Harari and the Doctrines and Politics of Al-Ahbash: an Evaluation." International Journal of Interreligious and Intercultural Studies 4, no. 2 (2021): 22–37. http://dx.doi.org/10.32795/ijiis.vol4.iss2.2021.755.

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Shaikh Abdullah ibn Muhammad ibn Yusuf Al-Habashi Al-Harari of Ethiopia is a controversial Islamic scholar and founder of Al-Ahbash in Lebanon. He was involved in the struggle mainly with the Islamic fundamentalist Wahhabis there and was expelled from Ethiopia in 1947. After living in different cities, he settled down at Beirut, Lebanon in 1950. He was declared leader of the Jamâ€™iyyat al-mashariâ€™ al-khayriyya al-islamiyya (Association of Islamic Charitable Projects) in 1983 after the death of its founder Shiakh Muhiyy al-Din al-Ajuz. Since then, it has been known as â€˜Al-Ahbashâ€™ (the Et

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Galloway, Fraser D. "Evolution of the Jihad Doctrine." Groundings Undergraduate 3 (April 1, 2010): 7–34. http://dx.doi.org/10.36399/groundingsug.3.255.

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The proponents of modern Islamic fundamentalism draw on elements of the Islamic religion as a justification for terrorist acts. An examination of the sources of Islamic law – the Qur’an, the Sunnah and the principal Islamic schools of thought – questions the similarities between modern terrorism and the classical jihad doctrine. A distinction is drawn between the offensive and defensive theories of jihad and these are then applied to the modern context in which Islamic terrorism is perpetrated.

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Kourime, Souad. "OBJECTIVITY ISSUES IN ISLAMIC THOUGHT: A CONCEPTUAL APPROACH." Jurnal Ilmiah Islam Futura 22, no. 1 (2022): 88. http://dx.doi.org/10.22373/jiif.v22i1.12736.

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Objectivity is a key standard to assess any intellectual work in Islamic Thought. This standard helps differentiate between methodological work that is characterized by objectivity, and doctrinal or ideological work where subjectivity predominates. However, there are major obstacles that stand in the way of applying this objective assessment; namely the problem of defining the boundaries between al-Manhajiyah (methodology) and al-Madhhabiyah (doctrinal thinking or ideology) in Islamic Thought. Defining those boundaries encounters, and is influenced by, a series of problems, most notably the co

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Abadi, Mansurni, Iman Permadi, Anastya Mezhova's, Rahmat Prasetyo, and Wulandari Simin. "THE ECOTHEOLOGICAL MOVEMENT AMONG THE MUSLIM YOUNGERS GENERATION IN INDONESIA: CASE STUDIES ECO DEEN AND GREEN CADRE OF MUHAMMADIYAH." Asian People Journal (APJ) 5, no. 2 (2022): 179–94. http://dx.doi.org/10.37231/apj.2022.5.2.473.

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Abstract: Humans confront numerous societal problems in today's globalized world, including environmental concerns. Among digital natives (Today and future youth), environmental conservation efforts are more popular. As the heirs of the planet, the younger generation must be aware and move to repair what has been damaged. Among the many ways to save the environment, trying to link it to religion is one of the trends among the Muslim Youth, just as young groups from other religions do. The meeting between religious teachings and the environment is called eco-theology. Ecotheology Movement emerg

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Amin, Faizal, and Moh Nor Ichwan. "Manuscript of Kitab Sifat Dua Puluh: The Portrait of Moderate Islamic Theological Doctrines from Interior Borneo." Jurnal THEOLOGIA 31, no. 2 (2021): 207–32. http://dx.doi.org/10.21580/teo.2020.31.2.6918.

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The construction of religious moderation is not only derived from the context of practices but also the texts of its theological doctrines. Manuscripts of Kitab Sifat Dua Puluh from West Kalimantan is a primary source to study the basis of Islamic religious moderation in Interior Borneo. The texts of the manuscript are no longer presented as a copy of al-Sanūsī’s Umm al-Barāhīn but it has become a corpus that accommodates local genius dan tradition. This article aims to examine the moderation of Islamic theological doctrine derived from the texts of the manuscript of twenty attributes of God.

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Samdani, Jafar. "Doctrine of Necessity (In Islamic Jurisprudence)." Volume-1: Issue-9 (November, 2019) 1, no. 9 (2019): 48–55. http://dx.doi.org/10.36099/ajahss.1.9.5.

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Islamic Jurisprudence provides the mechanism to understand the Islamic Law and the Islamic law is basically and principally pillared/sourced on Qur’an, the divine revelation (the words of the Almighty ALLAH) and the Sunnah (Prophetic Traditions), the words and the practice of the Prophet (Peace Be Upon Him) and those two are considered the basic sources of law in Islamic Law. Furtherance to the said sources seconding to the basic pillars is as Ijma (Consensus) and Qiyas (application of rule by analogy). After that the Ijtihad (Juristic consensus of opinion of the imam’s mujtahid,) Istihsan (ju

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Oberauer, Norbert. "Canonization in Islamic Law: A Case Study based on Shāfiʿī Literature". Islamic Law and Society 29, № 1-2 (2022): 123–208. http://dx.doi.org/10.1163/15685195-bja10021.

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Abstract The present study analyzes processes of canonization in Islamic law, with a focus on the Shāfiʿī madhhab. I argue that the formation of schools of law may be described as the emergence of distinct networks of intertextual references. This intertextuality – which is manifest inter alia in the choice of commentary and abridgement as key literary genres – transformed legal insight into a collective project centered on a common textual tradition. While these textual traditions were initially multivocal and indeterminate, specific doctrinal positions began to be prioritized in the 11th cen

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Judd, Steven C. "Ghaylan al-Dimashqi: The Isolation of a Heretic in Islamic Historiography." International Journal of Middle East Studies 31, no. 2 (1999): 161–84. http://dx.doi.org/10.1017/s0020743800054003.

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The meaning and significance of accusations of heresy are difficult to ascertain, regardless of the religious setting or historical milieu in which they appear. Scholars studying medieval European religious history have described heresy as opposition to the Christian church's doctrinal authority, emphasizing that heretics were not only religious but also political dissenters. They questioned church doctrine per se, but also, perhaps more significantly, challenged the church's authority to determine doctrine. In early Islamic history, concepts of heresy and orthodoxy are somewhat more difficult

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Nasution, Ismail Fahmi Arrauf. "TERMINATION OF WAHDATUL WUJUD IN ISLAMIC CIVILIZATION IN ACEH: CRITICAL ANALYSIS OF ITHAF AD-DHAKI, THE WORKS OF IBRAHIM KURANI." ADDIN 11, no. 2 (2017): 401. http://dx.doi.org/10.21043/addin.v11i2.3356.

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Wahdatul Wujud or Unity of Being is a sufi doctrine that is in accordance with the well-known, inclusive and permissive views of the people of Nusantara. The teaching has proven to be an important part in realizing the peaceful and harmonious civilization of the Islamic archipelago. Unfortunately when orthodox theology doctrines which nuanced exclusive and radical dominated the Muslim intellectual discourse of archipelago, the doctrine of Wahdatul Wujud become excluded and even terminated from the stage of Islamic intellectualism of archipelago. This paper wants to evaluate critically the work

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Malahmeh, Amer Salameh Falah. "Islamic Faith and Philosophy in Durant's Encyclopedia "The Story of Civilization" - Critical Analytical Study -." Dirasat: Shari'a and Law Sciences 49, no. 3 (2022): 145–58. http://dx.doi.org/10.35516/law.v49i3.2229.

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Objectives: This research deals with collecting and studying what Durant wrote about the origins of the Islamic faith, such as monotheism, fate, destiny, and prophecies, as well as philosophy, Sufism, and Islamic morals, in chapter 13 of “The Age of Faith for Civilization” in his encyclopedia "The Story of Civilization". The researcher traced what Durant wrote, about the Islamic faith and aimed to explain the mistakes that Durant faced when talking about Islamic faith issues, Islamic philosophy, and Sufism and discussing them. Methods: The study used the analytical approach by analyzing Durant

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Sheabeth, Razzaq Thaeab, Mohammed Fadhel Yaser Alshnawah, and Haqi Ameen Tomas. "ECONOMIC KNOWLEDGE IN ISLAMIC ECONOMIC DOCTRINE IS A PHILOSOPHICAL VISION." American Journal of Management and Economics Innovations 06, no. 04 (2024): 66–81. http://dx.doi.org/10.37547/tajmei/volume06issue04-06.

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The separatism that represents the challenge existing between reason and revelation is a distinctive feature of the Western intellectual heritage. This separatism arose from the concept of conceptualizing existential convergence, which enables philosophers to use standards of judgment to measure the outcomes of both reason and revelation. This existential convergence leads to the equality of fields. Cognitivism, and subjecting judgments to criteria or standards like this is in fact a declaration of the true sovereignty of reason, which led to man becoming the focus of Western philosophy, the d

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MOZGOVYI, Oleg, Oleksii SUBOCHEV, and Oksana YURKEVYCH. "ISLAMIC FINANCE DOCTRINE: THE NATURE AND EVOLUTION." Economy of Ukraine 2018, no. 1 (2018): 71–81. http://dx.doi.org/10.15407/economyukr.2018.01.071.

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The article identifies basic models of Islamic finance industry and provides a critical assessment (compared to conventional finance) оf mechanism of their functioning. Despite having obvious positive aspects, such as limitation of speculative or risky securitization, focusing on financing the real sector of economy and encouraging the direct interrelationship between financial and productive sectors, in our view, the mechanism of Islamic economics in some ways is at variance with a number of fundamental principles of effective economic activity. Objective factors (demographic, political, econ

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Ali, Mikhail. "Islamic Fundamentalism and the Doctrine of Jihad." American Journal of Islam and Society 21, no. 3 (2004): 162–64. http://dx.doi.org/10.35632/ajis.v21i3.1783.

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A. J. Abraham, a professor at CUNY and the New York Institute of Technology,as well as a scholar of Near and Middle Eastern History, accuratelystates that the “Islamic Tendency” has been a significant phenomenonin contemporary times and has “attracted a great deal of negative attention”(p. 2). This compendium packages two prior works: The Warriors of God:Jihad (Holy War) and the Fundamentalists of Islam and a monograph entitledKhoumani and Islamic Fundamentalism: Contributions of IslamicSciences to Modern Civilization. The former is based largely on thesismaterial coauthored with George I. Had

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Abdel Salam, Elfatih Abdullahi. "THE ISLAMIC DOCTRINE OF PEACE AND WAR." TAFHIM: IKIM Journal of Islam and the Contemporary World 1, no. 2 (2015): 149–65. http://dx.doi.org/10.56389/tafhim.vol1no2.4.

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The four horsemen of the Apocalypse - Death, Famine, Plague, and War - have traced a bloody cause of sorrow, destruction, and devastation through human history. Technology has now made it frequently possible to overcome two of the dreaded horsemen, Plague and Famine. Encounters with the third horseman, Death, have been postponed by that same technology; in many parts of the world, for example, average life expectancy has substantially risen.

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Al-Hitari, Abdussalam. "The underlying esoteric Ismaili doctrine in Abdullah Yusuf Ali’s translation of the Quran." International Journal of Linguistics and Translation Studies 3, no. 3 (2022): 125–45. http://dx.doi.org/10.36892/ijlts.v3i3.255.

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Some researchers have identified doctrinal errors in Yusuf Ali's translation of, and commentary on, the Holy Quran. Ali's unconventional views have been attributed mainly to secondary reasons that do not fully account for his consistent departure from mainstream Islamic views on several issues such as prophethood, revelation and eschatology. It was hypothesized that Ali's Bohra affiliation informed his choices in the work under scrutiny. The interpretative qualitative approach is used. Select Ismaili/Bohra doctrines are used as a frame of reference. Representative examples of these doctrines w

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Al-Issa, Riyad Salim, Steven Eric Krauss, Samsilah Roslan, and Haslinda Abdullah. "To Heaven through Hell: Are There Cognitive Foundations for Purgatory? Evidence from Islamic Cultures." Religions 12, no. 11 (2021): 1026. http://dx.doi.org/10.3390/rel12111026.

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The purgatory doctrine, which has played a vital role in Christian culture, states that most believers must experience afterlife punishment in order to be cleansed of their sins before entering Heaven. Traditional Islamic theology rejects the notion of purgatory (Al-Motahher) through the Balance doctrine (Mizan), which states that if the good deeds performed during a Muslim’s life outweigh their bad deeds, the person will enter heaven without suffering or punishment. This study hypothesizes that folk intuitions and cognitive biases (tendency to proportionality) explain, in part, the emergence

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Rosdiawan, Ridwan. "Memetakan Anatomi Diskursus Islamisme dan Terorisme Islam." ISLAMICA: Jurnal Studi Keislaman 13, no. 1 (2018): 1–32. http://dx.doi.org/10.15642/islamica.2018.13.1.1-33.

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Abstract: What is the main factor of terrorism; Islamic doctrine, or political factor? There are three mainstream opinions provide theoretical reviews. Firstly, those who believe that the justification of acts of violence to terrorism is an inherent product of religious doctrine. Secondly, those who consider that terrorism is a profane matter have absolutely nothing to do with religion. Thirdly, the opinion which states that terrorism is syncretism and interrelated modification between politics and religion. This article tries to examine the three views above by dissecting other perspectives i

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Wheeler, Brannon. "Islamist Exegesis of Q 3:110: The Islamic Doctrine of the Responsibility to Protect." American Journal of Islam and Society 37, no. 3-4 (2020): 24–49. http://dx.doi.org/10.35632/ajis.v37i3-4.709.

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Is there an Islamic version of the UN doctrine of the "Responsibility to Protect"? Are Muslims obligated to defend their own community, and to save the rest of the world from tyranny andoppression? The UN doctrine commits member states to protect people from certain types of harm, and specifically includes protecting populations from their own governments. If a comparable Islamic doctrine exists, it is especially ironic that the UN doctrine is so frequently applied to Muslim majority countries in the Middle East. This irony allows for a new perspective on the continuing conceptual and physical

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Mustakim, Sidiq. "RELEVANSI PEMIKIRAN MUHAMMAD ABDUH TERHADAP SISTEM PENDIDIKAN DI PESANTREN." Dirosat : Journal of Islamic Studies 1, no. 1 (2016): 63. http://dx.doi.org/10.28944/dirosat.v1i1.9.

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Sufism (Tasauf) Concept of Al-Ghazali which dominated in Islamic boarding school was being causal factor why didn’t the pupil or student too know about Muhammad Abduh. Abduh is a rational conceiver who considered that muslim’s deterioration caused by taklid. It was appropriate with his senior, Al-Afghani. Muhammad Abduh thought that it was caused by the stupidity doctrines, like adulating to syeikh, the teacher and others. Muhammad Abduh considered those doctrine would like to make the mind stops thinking, researching more about islam. Then, it was considered being in contradiction with cultur

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Ansor, Muhammad. "ISLAM AWAL, RIDDAH, DAN PRAKSIS KEBEBASAN BERAGAMA: REINTERPRETASI HADIS MAN BADDAL DÎNAH FAQTULÛH." MUTAWATIR 5, no. 2 (2016): 273. http://dx.doi.org/10.15642/mutawatir.2015.5.2.273-296.

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A doctrine that is associated to the Prophet for killing apostates was widely known by Muslim community, in spite of one of the main principles of the Islamic doctrines teached the freedom of religion. The following article discusses some Hadiths on killing apostates and relates them with the early Islamic historical narration. Besides, this article describes the classical and contemporary ulamas in their multiple understanding of Hadiths on killing apostates. Finally, I argue that the reasons of fighting against persons who are suspected as apostasy in the early Islamic period are more politi

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Fathurrosyid, Moh Asy'ari Muthhar, Abd Kahar, and Wan Khairul Aiman Wan Mokhtar. "Dissemination of Hijrah Doctrine on Social Media." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 25, no. 2 (2024): 28–43. https://doi.org/10.14421/esensia.v25i2.5809.

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This research examines the process of disseminating the hijrah doctrine on social media, as well as the themes and motives attached to its dissemination. This study is a literature review using a virtual ethnography research model. Through a traveling theory approach, the study finds that: First, the dissemination of the hijrah doctrine on social media is predominantly carried out and shared by urban Muslims and millennial Muslims. Second, common themes used to disseminate the hijrah doctrine include Islamic clothing, early marriage propaganda, bank interest, and motivation for building an Isl

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Muhja, Zainal Abidin, Liza Shahnaz, and Siti Rohmah. "The Doctrine of Islamic Values Through the Curriculum: a Case Study at the Madrasah Hurrasul Aqidah Tarakan City." Al-Hayat: Journal of Islamic Education 6, no. 1 (2022): 183. http://dx.doi.org/10.35723/ajie.v6i1.235.

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The purpose of this study is to describe how and what are the doctrines of Islamic values through the curriculum in educational institutions. The existence of Islamic education is to preserve the proper value system of piety. Because it is human nature that specific value systems also demand a developed education system, the strategies adopted, the techniques used, the subject matter as content, and the policies from the lowest level of an institution to the main level with a comprehensive and integrated curriculum system, all of which should not be contrary to the Islamic value system as a

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Nur, Agus Waluyo. "Membangun Sistem Ekonomi Berkeadilan: Telaah atas Pemikiran Muhammad Baqir Al-Sadr." Muqtasid: Jurnal Ekonomi dan Perbankan Syariah 2, no. 1 (2011): 1. http://dx.doi.org/10.18326/muqtasid.v2i1.1-21.

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This writing is aimed to explore the Baqir Sadr’s ideas on Islamic economics. It is important that his ideas have fundamental differences with other Islamic economic thinkers. They have an argument that the economic problems are caused by the scarcity of economic resources comparing with unlimited human needs. But according to Sadr, economic problems are caused by the uneven distribution of wealth. Sadr also distinguishes between economic sciences with the economic doctrine. Islamic economics is not theoretical sciences, but it is a doctrine of Islam in pursuit of economic life. His basic idea

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Yurkevich, Oksana, Alexey Subochev, and Oleg Mozgovyy. "Banking Activity Model in the Islamic Finance Doctrine." Міжнародна економічна політика, no. 37 (December 1, 2022): 93–115. http://dx.doi.org/10.33111/iep.2022.37.05.

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Yurkevich, Oksana, Alexey Subochev, and Oleg Mozgovyy. "Banking Activity Model in the Islamic Finance Doctrine." International Economic Policy, no. 37 (December 1, 2022): 93–114. http://dx.doi.org/10.33111/iep.eng.2022.37.05.

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Dodds, Adam. "The Abrahamic faiths? Continuity and discontinuity in Christian and Islamic doctrine." Evangelical Quarterly 81, no. 3 (2009): 230–53. http://dx.doi.org/10.1163/27725472-08103003.

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The term ‘Abrahamic faiths’ and its cognates, prominent in inter-faith and political conversations, has now entered, largely uncritically, into academic discourse. It is not clearly defined and is used by scholars in different and potentially misleading ways. Thus far the term has evaded theological critique; this paper is a contribution to towards just such a critique. The ‘Abrahamic faiths’ are Judaism, Christianity and Islam, but, this paper shall focus on Christianity and Islam. I propose to critique the term ‘Abrahamic faiths’ by evaluating three different ‘levels of usage’ employed by sc

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Sara Gul Mohammad Seddiqi та Mahyuddin Hashim. "الثقافة الغربية وأثرها على نشأة التأويل الروحاني المعاصر للقرآن الكريم". Maʿālim al-Qurʾān wa al-Sunnah 16 (15 грудня 2020): 117–30. http://dx.doi.org/10.33102/jmqs.v16i.248.

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This research aims to identify the factor in the emergence of esoteric spirituality in the West and its export to the Islamic world, as currents have appeared in the West that promote this doctrine- competing with the religious proposition, offering non-religious alternatives in order to achieve the same goals and objectives of religiosity, working to change the person from within, instead of through the mediation of the prophets and the limitations of revelation. The descriptive analytical and critical approach is used in this research, for the most important results of this research, the con

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Pradana, Boy Zulian1, and Soeparto2. "Another Face of Puritan Islam: Muhammadiyah and Radicalism among the Youth." International Journal of Social Science and Human Research 04, no. 08 (2021): 2062–74. https://doi.org/10.5281/zenodo.5175574.

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The relationship of Muhammadiyah and radicalism has been both exaggerated or denied by a number of observers and Muhammadiyah’s inner circles respectively. In the lights of these two opposing views, this research seeks to investigate connections, possible links, and types of relationships between Muhammadiyah and radicalism among the youth in Indonesia. It assesses and compares Muhammadiyah’s religious doctrines with those of radical Islam’s. The paper confirms certain intersections between Muhammadiyah and radical Islam doctrines. Based on the case of radical Islamic movemen

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Jabbar Hashim Al-Jubori, Dr Mohammed. "THE QURANIC FOUNDATION FOR MIND (RATIONAL) RULING (AUTHORITY) OVER LEGISLATIVE TEXT." INTERNATIONAL JOURNAL OF RESEARCH IN SOCIAL SCIENCES & HUMANITIES 12, no. 02 (2022): 373–95. http://dx.doi.org/10.37648/ijrssh.v12i03.023.

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The current study investigates the authority or governance of mind over legislative text of sharia law across different Islamic doctrines. Intellect or mind is assigned a high status in the Holy Quran and Noble Sunnah. However, in practice, Islamic sects have different views in observing and activating that status as indicated by the analysis and results of the current study. It is also indicated that the judging of mind is basically consistent with the rulings of sharia. This view is highlighted in mainly and for the most part by the Imamist doctrine who consider mind as the fourth source of

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Fathony, Alvan. "Hermeneutika Negosiatif Khaled Abou El Fadl: Menangkal Otoritarianisme Tafsir Agama dalam Hukum Islam." AT-TURAS: Jurnal Studi Keislaman 6, no. 1 (2019): 116–41. http://dx.doi.org/10.33650/at-turas.v6i1.558.

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In this era of disruption, many people spend their activities in cyberspace, including in terms of studying the religious doctrines. However, not a few of them are trapped in the textualist religious doctrine, so the application of religious values that are rahmatan lil ‘alamin is not actualized properly. Seeing this phenomenon, Abou El Fadl considered that in this modern era the interpretation of Islamic legal sources, both the Qur'an and Hadith textually, would not be able to carry humanist religious messages. Therefore, a hermeneutic method is needed as a tool in revealing the meaning behin

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Somawinata, Yusuf. "PELAKSANAAN HUKUM KEWARISAN ISLAM DI PENGADILAN AGAMA BANTEN." ALQALAM 30, no. 1 (2013): 158. http://dx.doi.org/10.32678/alqalam.v30i1.1417.

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This article aims at describing the obseroance of wasiat wajibah (compulsory bequeathment) in the Islamic court of Banten, analyzing the provision of the substitute heir and adopted children in the Compilation of Islamic Law (KHI). In addition, the ideal laws to manage the innheritance rules in Indonesia. This article is library research by using doctrinal approach and using case study and survey methods. The data was, then, analyzed by using analytical descriptive and analytical correlative methods. The result showed that the observance of wasiat wajibah in the Islamic court of Banten employe

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Kamiluddin, Udin, Yayat Suryatna, and Muhammad Ikhsan Ghofur. "The Work Ethic of The Coastal Community of Java Island in The Perspective of Islamic Theology." Prosperity: Journal of Society and Empowerment 4, no. 1 (2024): 101–20. http://dx.doi.org/10.21580/prosperity.v4i1.20613.

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This study examines the typology of the work ethic of the people on the North Coast (PANTURA) of Java Island and the correlation between work ethic typology and economic conditions. The research uses qualitative and quantitative methods to focus on communities in Indramayu, Cirebon City, and Cirebon Regency. Results show that 86% of respondents follow the Qadariyah Theological Doctrine, 6.6% adhere to the Jabariyah Doctrine, and another 6.6% have a combined Qadariyah-Jabariyah typology. 86% of workers in the private sector align with Qadariyah, while all civil servants follow Qadariyah. A sign

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Nia Pususpita Hapsari and Endang Ruswanti. "Analisis Pasar Monopoli Dalam Perspektif Ekonomi ISlam Dan Etika Bisnis Islam." Jurnal Manajemen DIVERSIFIKASI 4, no. 4 (2024): 1056–62. https://doi.org/10.24127/diversifikasi.v4i4.7680.

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Monopoly market share, namely: the composition of market share indicates that one seller orproducer dominates the market, so that it has is a market structure characterized by oneseller or producer dominating the market so that it has the power to determine prices andsupply. In an Islamic economic perspective, monopoly practices are often consideredunethical because they have the potential to harm consumers and create injustice due to thedistribution of resources. This article aims to analyze monopolized markets from theperspective of Islamic economics and Islamic business ethics by highlighti

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MARCH, ANDREW F. "Islamic Foundations for a Social Contract in non-Muslim Liberal Democracies." American Political Science Review 101, no. 2 (2007): 235–52. http://dx.doi.org/10.1017/s0003055407070128.

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In this article I take up John Rawls's invitation to investigate the capacity of a given comprehensive ethical doctrine to endorse on principled grounds the liberal terms of social cooperation. In the case of Islamic political ethics, however, far more is at stake in affirming citizenship in a (non-Muslim) liberal democracy than state neutrality and individual autonomy. Islamic legal and political traditions have traditionally held that submission to non-Muslim political authority and bonds of loyalty and solidarity with non-Muslim societies are to be avoided. In this article, I examine the Is

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Mukaffa, Zumrotul. "The Era of Uncertainty and Ethical Arrangement in Javanese Classical Texts: Disseminating Ranggawarsita’s Works as Source of Islamic Ethics in Islamic Higher Education." Al-Jami'ah: Journal of Islamic Studies 56, no. 2 (2018): 461–93. http://dx.doi.org/10.14421/ajis.2018.562.461-493.

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This paper investigates the era of uncertainty and ethical arrangement formulated in the Javanese classical text written by Ranggawarsita. Most of his works, especially Serat Kalatidha, Serat Sabdapranawa, and Serat Sabdatama, situated in the era of uncertainty and moved to the era of zaman edan (crazy age), kalabendhu (age of anger), owah or pakewuh (bizar time). Social structure in this era tied to unethical behavior. Elite communities were lacking of self- representation as a good example, meanwhile the communities were ignoring public advisability. To set free from uncertainty condition is

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Beddu, Sumiyati, Suud Sarim Karimullah, Asbullah Muslim, Nanda Ahmad Basuki, and Mu’adil Faizin. "From Doctrine to Action: Islamic Law's Journey towards Social Change." Jurnal Wawasan Yuridika 8, no. 1 (2024): 1–24. https://doi.org/10.25072/jwy.v8i1.4177.

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This study reveals the journey of Islamic Law from doctrine to social action that brings change. Using a library research method through a comprehensive literature analysis, this study presents the complex challenges of translating Islamic law principles into concrete actions that expand social justice. The findings of this study identify that the gap between idealism and practice is often a major hurdle in implementing Islamic law. Islamic legal theory offers profound guidance on justice, ethics, and morality, emphasizing values such as social justice, general welfare, and protection of indiv

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MOZGOVYI, Oleg, Oleksii SUBOCHEV, and Oksana YURKEVYCH. "ISLAMIC FINANCE DOCTRINE: THE NATURE AND EVOLUTION (the end)." Economy of Ukraine 2018, no. 2 (2018): 65–78. http://dx.doi.org/10.15407/economyukr.2018.02.065.

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The article identifies basic models of Islamic finance industry and provides a critical assessment (compared to conventional finance) оf mechanism of their functioning. Despite having obvious positive aspects, such as limitation of speculative or risky securitization, focusing on financing the real sector of economy and encouraging the direct interrelationship between financial and productive sectors, in our view, the mechanism of Islamic economics in some ways is at variance with a number of fundamental principles of effective economic activity. Objective factors (demographic, political, econ

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Hj Mat Jusoh, Mohd Zulfakar, Che Zarrina Sa'ari, and Azmil Zainal Abidin. "Analisis Polemik Wahdah al-Wujūd dalam Karya Kashf al-Asrār Syeikh Muhammad Saleh Abdullah Minangkabawi Menurut Perspektif Tasawuf." Journal of Usuluddin 50, no. 2 (2022): 45–64. http://dx.doi.org/10.22452/usuluddin.vol50no2.4.

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Wahdah al-wujūd is one of the doctrines that has been discussed and debated by sufis in tasawwuf teachings. Nowadays, several fatwas from certain Islamic State Councils in Malaysia have issued to ban this doctrine from being spread due to ittihād and hulūl issues (pantheisme). This article highlights wahdah al-wujūd in Kashf al-Asrār Syeikh Muhammad Saleh Abdullah Minangkabawi according to the tasawwuf perspectives. This article aims to examine the textual in Kashf al-Asrār in dealing with fatwa and critisism. This article uses qualitative research method through documentary contents to identi

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Mutlu, İsmail. "Islamic Constitutionalism in Theory and Practice: The Case of Islamic Republic of Iran." İstanbul Medeniyet Üniversitesi Hukuk Fakültesi Dergisi 10, no. 1 (2025): 171–88. https://doi.org/10.58733/imhfd.1582222.

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This article explores the theoretical and practical dimensions of Islamic constitutionalism, questioning its feasibility within modern state frameworks. It first examines two major perspectives in legal thought on the compatibility of Islamic principles with constitutional values. The first viewpoint, represented by scholars like Kamali and Quraishi-Landes, argues that Islam inherently supports principles like democracy, rule of law, and the separation of powers. The second perspective, advocated by El-Fadl, Hamoudi, and Emon, highlights fundamental differences, suggesting that Islamic law is

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Ruhullah, Mohammad Eisa, and Thameem Ushama. "Leadership in Islam: A Spiritual and Theological Doctrine." Fikroh: Jurnal Pemikiran dan Pendidikan Islam 18, no. 1 (2025): 54–74. https://doi.org/10.37812/fikroh.v17i1.1737.

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This study explores the development and application of a Spiritual Political Index (SPI) from an Islamic theological perspective, emphasizing the impact of spiritual intelligence on political leadership and governance. Utilizing a qualitative, descriptive, and correlational approach, the research addresses challenges such as inclusivity across religious traditions and measuring intangible qualities such as spiritual intelligence (Alfahum Alruwhi). Findings show that incorporating spiritual intelligence into political decision-making, guided by Islamic principles (Mabadi' Iislamiatun) such as G

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Tamwifi, Irfan, Eliyyil Akbar, and Mohd Nazri Abdul Rahman. "Ethical Politics and the Revival of Islamic Teaching in Indonesia." Didaktika Religia 12, no. 2 (2024): 199–219. https://doi.org/10.30762/didaktika.v12i2.3500.

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This article aims to elucidate the interconnection between ethical politics and the resurgence of Islamic doctrine in Indonesia, which serves as the foundation for the enduring tradition of Islamic doctrine. The development of Islam in Indonesia is seldom connected to the history of colonialism. Nevertheless, numerous transformations in Islamic thought and teaching occurred in close proximity to the implementation of ethical policies in the late colonial era. This study employs a qualitative methodology with a historical anthropological perspective. The research data is derived exclusively fro

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Ro'uf, Abdul Mukti. "Posmodernisme: Dampak dan Penerapannya pada Studi Islam." Analisis: Jurnal Studi Keislaman 19, no. 1 (2019): 155–76. http://dx.doi.org/10.24042/ajsk.v19i1.4161.

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This paper concentrates on dialogue with postmodernism and religion while looking at some of the core ideas of postmodernism and the possibility of making it a reading tool for Islam, precisely for the benefit of Islamic studies, in contemporary society with its various implications. With the descriptive-analysis method this paper proves two things. First, that postmodernism as a movement of thought is not in direct contact with Islam. It is a response to the doctrine of modernism and traditional Christian doctrine. His criticism of religion is addressed to European Christians. However, the im

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Dr. Eqab Dyab Yasin Tarwneh. "THE CHRISTIAN DOCTRINE OF THE TRINITY: INTERPRETATIONS BY MUSLIM SCHOLARS." European Journal for Philosophy of Religion 15, no. 1 (2023): 69–89. http://dx.doi.org/10.24204/ejpr.2023.4112.

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The aim of this study was to highlight the analysis and the interpretations of the Muslim scholars over the Christian doctrine of the Trinity, emphasizing the relationship between the Christianity and Islam over this concept. The study adopted a comparative and phenomenological approach to study the doctrine of Trinity as it required a comparison of the Christian ideology with the Islamic. The use of the inductive method further helped n collecting and examining scientific material from its sources and analyzing them in the light of the religious texts like the Bible, the Quran and the Sunnah.

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Nafis, Muhammad Muntahibun, and Muhammad Ainun Najib. "Pemikiran Sufistik dan Toleransi Beragama KH. Sholeh Bahruddin di Pesantren Ngalah Pasuruan." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 7, no. 2 (2017): 330–52. http://dx.doi.org/10.15642/teosofi.2017.7.2.330-352.

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Sufism and tarekat (Sufi order) play a significant role in building and enhancing mutual-peaceful dialogue between Islam and other religions and cultures. The Sufis establish cooperation with followers of other religions. This is because Sufism holds moderate view and understanding of Islamic doctrines. Sufism is, therefore, not limited only on spirituality and mystical realm, but it is also able to create a harmonious relationship among humans and between humans and nature. This article seeks to present a related study on the doctrine of religious tolerance within Sufism promulgated by KH. Sh

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Najib, Ivan Nove Ainun, Sri Untari, and Didik Sukriono. "Penguatan Ideologi Pancasila di Pondok Pesantren." Tatar Pasundan: Jurnal Diklat Keagamaan 18, no. 1 (2024): 31–44. https://doi.org/10.38075/tp.v18i1.503.

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The purpose of this study is to outline initiatives taken at Darul Ulum Islamic Boarding School in the Sandai Subdistrict of Ketapang Regency, West Kalimantan, to enhance students' comprehension of the Pancasila doctrine. The study uses a descriptive research design and a qualitative methodology. Interviews are used as part of data gathering methods, and Pattern Matching is used to analyze the data. The study's findings show that the pupils have received formal education, which is taught to them at their individual school levels, in an effort to improve their comprehension of Pancasila doctrin

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