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Journal articles on the topic 'Miracles (Islam)'
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1
Loebenstein, Judith. "MIRACLES IN SĪĪ THOUGHT A CASE-STUDY OF THE MIRACLES ATTRIBUTED TO IMĀM GAFAR AL-SĀDIQ." Arabica 50, no. 2 (2003): 199–244. http://dx.doi.org/10.1163/157005803764778417.
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AbstractAccording to Imāmī doctrine, the ability to perform miracles (Mugizāt) is one of the characteristics of the Imām. This goes against the position of the Sunna, which claims that only prophets are able to perform miracles. The article discusses the various definitions of miracles in Islam and surveys the miracles attributed to Imām Gafar al-Sādiq (d. 148/765). This survey demonstrates the various capabilities attributed to the Im m and illuminates a number of patterns common to the traditions relating the Im m's miraculous deeds. The most noteworthy of these patterns is the association of a miracle performed by the Imāmī with a qurānic miracle, usually performed by a prophet. The aim of this pattern is to reinforce the Imāmī position regarding the equal status of an Imāmī and prophetic miracle.
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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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Warto, W. "Studi Islam Pendekatan Sains: Relevansi Wahyu terhadap Ilmu Pengetahuan Modern." International Journal Ihya' 'Ulum al-Din 20, no. 2 (November 2, 2018): 129. http://dx.doi.org/10.21580/ihya.20.2.3018.
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<p>Each prophet is given a miracle according to the needs and conditions of his people. If the previous prophet was sent by Allah SWT only for certain people, a certain period, and strengthened by materialistic miracles such as the staff of Moses and others, then scientific miracles are very relevant to the people and the present age. This is the greatest scientific miracle in the history of human life. Allah wants every piece of information conveyed by the Koran to materialize someday. When an event and event occurs in accordance with the Koran, the miracle is revealed. So this scientific miracle is always new every time. In the present era, the truth of Islamic science began to unfold. These scientific truths will one day attract humanity to acknowledge the greatness of the Almighty God. By using qualitative descriptive methods, based on the results of research on the texts of the Koran and the Sunnah conducted by modern Muslim and non-Muslim scientists, who come from various fields of science, it is concluded that there is a harmony of scientific facts between the Koran and Hadith with science and this discovery reinforces the truth of both</p>
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Alhassen, Leyla Ozgur. "Understanding the Qur’anic Miracle Stories in the Modern Age." American Journal of Islam and Society 32, no. 2 (April 1, 2015): 133–35. http://dx.doi.org/10.35632/ajis.v32i2.982.
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In the introduction to her Understanding the Qur’anic Miracle Stories in theModern Age, Isra Yazicioglu writes about the dilemma of how readers are tounderstand such stories. She poses the question that if both the Qur’an andscholars of Islamic thought argue that Muhammad’s message is his miracle(p. 5) and that natural phenomena contain miracles, then why is there a needfor such narrations? And since they are only narrations of miracles, for readersdo not actually witness these miracles, do they “count as evidence ofGod’s power?” (p. 8). Stemming from these and other related questions,much of the book revolves around issues of causation and sources of knowledge.This book will appeal to advanced university students and academicsinterested in Qur’anic studies and especially in Islamic philosophy.Part I, “Medieval Muslim Debate,” includes a chapter on al-Ghazali andIbn Rushd. Each chapter includes a welcome biographical section on thescholar under discussion. Starting with al-Ghazali, we see the idea that Godcan and has sent miracles to verify His messengers and that this is fundamentalin Islam (p. 18). These miracles enable people to discern betweenprophets and imposters (p. 19) and by creating miracles God “nonverbally ...
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Pearl, Leon. "Miracles and Theism." Religious Studies 24, no. 4 (December 1988): 483–95. http://dx.doi.org/10.1017/s0034412500019569.
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Recently there have been in the journals a large number of papers on miracles. The issue debated centred on whether miracles, as violations of natural law by a deity, are possible. Alstair McKinnon, George D. Chryssides and P. S. Wadia contend that the concept of a violation of natural law is defective. Others like Guy Robinson and Malcolm Diamonds claim that the acceptance of miracles constitutes a challenge to scientific autonomy. There have also been defenders of miracles, to name just a few: R. F. Holland, Richard Swinburne and R. C. Wallace. What is, however, overlooked (at any rate not extensively considered) in these polemical discussions is whether theist religions (Christianity, Judaism and Islam) require miracles, and if they do, whether the concept of a miracle required is that of a violation of a law of nature by God. In the present paper I shall argue for an affirmative response to both questions.
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Brown, Jonathan AC. "Faithful Dissenters: Sunni Skepticism about the Miracles of Saints." Journal of Sufi Studies 1, no. 2 (2012): 123–68. http://dx.doi.org/10.1163/22105956-12341238.
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Abstract Belief in the miracles of saints (karāmāt al-awliyāʾ) is a requirement in Sunni Islam. Challenges to this position are generally seen as limited to Islamic modernists affected by Western historical criticism. This article demonstrates that there have actually been leading Sunni Muslim scholars from the fourth/tenth century until the modern period who held positions regarding the miracles of saints that were much more skeptical than the mainstream Sunni stance. These ‘faithful dissenters’ were motivated by both theological and social concerns, and the methodologies they presented for sifting true from false miracle claims were based entirely on indigenous Islamic epistemological and textual criticism.
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Dugan, Max. "Miracles and Material Life: Rice, Ore, Traps and Guns in Islamic Malaya (by Teren Sevea)." American Journal of Islam and Society 39, no. 1-2 (August 8, 2022): 183–87. http://dx.doi.org/10.35632/ajis.v39i1-2.3121.
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Miracles and Material Life by Terenjit Sevea feels like the grand opening of an independent bookstore you just happened to pass by. The vaults of an enthusiastic collector are finally opened, and every nook and cranny you investigate promises an exhilarating, unexpected spark. The central focus of Sevea’s microhistory is the Islamic miracle worker (“pawang” or “bomoh”) in late-nineteenth and early-twentieth century Malaya. Building on his creative engagement with Jawi manuscripts, and wide-ranging scholarship on Sufism, Islamic material culture, and Islam in South and Southeast Asia, Sevea demonstrates how these extraordinary figures manifested Islamic tradition and shaped colonial labor practices, and show how the Sufi networks, local forms of life, and labor contingencies in which these Islamic miracle workers were enmeshed animated their Islamic practice and impacted modern Malaya. This monograph will be especially valuable to scholars working on Islam and modernity, Sufism, and Islam in Southeast Asia. For those fields, Sevea fleshes out critically overlooked facets of Islamic tradition. But Sevea’s analysis will also add to fields as wide-ranging as history of science, material religion studies, gender studies, ethnic studies, ecocriticism, and postcolonial studies. Like the forementioned bookstore, a short engagement with Miracles and Material Life will yield immediate finds, but the real gems will come from a careful combing through during pensive afternoons or intense exploration with curious friends.
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Fadhil, Muhammad Bayu, Rifki Muhaddar, and Harun Alrasyid. "Menggali Hikmah: Urgensi Memahami I’jazul Qur’an dalam Suroh Lukman Ayat 16." TSAQOFAH 4, no. 5 (July 15, 2024): 3493–504. http://dx.doi.org/10.58578/tsaqofah.v4i5.3345.
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The delivery of the moral message in the case study of Suroh Lukman verse 16 discusses the importance of understanding miracles and wisdom in Islam. In this study, researchers focus on the importance of understanding miracles and wisdom in Islam. Miracles in the Al-Qur'an can be interpreted as philosophical activity, social reinforcement, and control of power. The method of research used is a method is qualitative which uses an interpretive approach to the Al-Qur'an to explore the wisdom and miracles contained therein. in this research using textual analysis of suroh lukman verse 16, this research discusses the importance of understanding miracles and wisdom in Islam and discusses how the verses contained in suroh lukman can be integrated into moral and character education in the Islamic education environment, in this research also allows researchers to explore it in terms of historical, linguistic and theological context. The understanding of this verse is s follows: first,certainty and knowledge and power of allah. second, advice to children. Third, moral and ethical awareness. Fourth, motivation to do good.
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Uddin, Zia, and Muhammad Nauman. "The Miracles of Prophet Moses AS from the Perspective of Holy Quran and Torah: A Comparative Study." Fahm-i-Islam 3, no. 1 (June 30, 2020): 173–88. http://dx.doi.org/10.37605/fahm-i-islam.3.1.12.
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Allah SWT; the Omnipotent, Almighty and Creator of the Universe, has created Human beings and Jins for His worship. He bestowed His revelation to His Prophets to guide creatures how to worship Him. Miracles are revealed to support their mission, which were considered manifestations of the prophethood and to nullify the doubts being raised regarding their message. The Holy Quran has testified the revelation of Torah but also verifies that it has been abrogated and manipulated by Jews and their scholars called Rabbis. The present study will undertake that how the Holy Quran and Torah describe the Divine intervention in the form of miracles; bestowed upon His prophet Moses AS, for the purpose to let the antagonists and unbelievers know that these prophets and their mission is true. It is found that there were decisive differences to approach the essence of miracles, presented in both religions; Islam and Judaism, which resulted discrimination in faith. To undertake this study, the researcher has adopted the comparative methodology of text reading and analysis of both Holy Quran and Torah.
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Badshah, Niaz, and Javed Khan. "The Moral Enhancers of Elm-ul-Badea and its Rhetorical Meaning in The Holy Quran (Analytical & Rhetorical Study)." Fahm-i-Islam 3, no. 1 (June 30, 2020): 207–23. http://dx.doi.org/10.37605/fahm-i-islam.3.1.14.
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Arab Writers and poets had a great knowledge of Elim-ul Badea (البديع علم ,( Before Islam. Elm-ul Badea (البديع علم (can be found extensively both in their poetry and prose. With the advent of Islam and the revelation of Quran (a literal Miracle of Allah Al-Mighty), rhetoric has reached to its peak, which made it the center of attention for the Writers and intellectuals. They have made their researches of Quran from different angles, i.e. the lexicon miracles, literal interpretation, style and rhetoric of the Holy Book, but Elm-ul- Badea (البديع )علم is such a part of literature which is always open for more research, so this research focuses on the Moral enhancers (المعنوية المحسنات (which is a part of the Elm-ul-Badea in the Quran. This work will throw light on those verses of Quran in which Moral enhancers(المعنوية المحسنات (are present, and are defined as rhetorical explanations beside the definition of Elm-ul-Badea, its development stages, and the difference of opinion among the scholars about the topic. Quran is the Holy Book of Allah Al-Mighty and is the Miracle of the Holy prophet Muhammad peace be upon Him, which challenged the whole world to bring verses like it, and it appeals the human being to think in its meanings. I tried to explore the المعنوية المحسنات of Quranic rhetoric. There is a great scope for researchers to explore the Moral enhancers المعنوية المحسنات of Quranic Rhetoric. I have used descriptive and analytical approach while doing this research to attain the required results.
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Rahimi. "Media Pembelajaran Dalam Perspektif Al Quran ( Kajian Surah an Nahal Ayat 78)." Al-Ikhtibar: Jurnal Ilmu Pendidikan 9, no. 2 (December 31, 2022): 82–93. http://dx.doi.org/10.32505/ikhtibar.v9i2.639.
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Media is something that can produce information and can process it systematically without having to be restated. The media is derived from Latin which means intermediary. This meaning can be said to be a communication tool used to carry information from source to receiver. The position of the learning media by them is that the learning media process is a communication process and it takes place in a system, so the learning media occupies an important position as one of the components of the learning system. Al-Qur'anul Karim is the greatest miracle of Islam and its miracles are always strengthening knowledge, He was sent down by Allah to His Messenger, Muhammad SAW to get people from dark to light and guide them to a straight path. And also whoever reads it becomes a worship for him.
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Rahimi. "Media Pembelajaran Dalam Perspektif Al Quran ( Kajian Surah an Nahal Ayat 78)." Al-Ikhtibar: Jurnal Ilmu Pendidikan 9, no. 2 (December 31, 2022): 82–93. http://dx.doi.org/10.32505/ikhtibar.v9i2.4507.
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Media is something that can produce information and can process it systematically without having to be restated. The media is derived from Latin which means intermediary. This meaning can be said to be a communication tool used to carry information from source to receiver. The position of the learning media by them is that the learning media process is a communication process and it takes place in a system, so the learning media occupies an important position as one of the components of the learning system. Al-Qur'anul Karim is the greatest miracle of Islam and its miracles are always strengthening knowledge, He was sent down by Allah to His Messenger, Muhammad SAW to get people from dark to light and guide them to a straight path. And also whoever reads it becomes a worship for him.
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Rahimi, Rahimi. "KONSEP MEDIA PEMBELAJARAN DALAM PERSPEKTIF ALQURAN." Ilmuna: Jurnal Studi Pendidikan Agama Islam 3, no. 2 (October 3, 2021): 87–101. http://dx.doi.org/10.54437/ilmuna.v3i2.228.
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Media comes from Latin which means intermediary. This meaning can be said as a communication tool used to carry information from a source to a recipient. The position of learning media by them is the process of learning media is a communication process and takes place in a system, then learning media occupies an important position as one of the components of the learning system. In this case, it will be related to the accuracy of the teacher in understanding the psychological condition of students, objectives, methods and completeness of aids. All of this belongs to the form of teaching either directly or indirectly. Al-Qur'anul Karim is the greatest miracle of Islam and its miracles always strengthen knowledge, He was revealed by Allah to His Messenger, Muhammad SAW to bring people out of a dark atmosphere into the light and guide them to the straight path.
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Adhli, Aulya. "ILMU PENGETAHUAN DAN TEKNOLOGI PERKAPALAN PADA KISAH NABI NUH MENURUT PERSPEKTIF ALQURAN DAN HADIS." Al-Mu'tabar 1, no. 2 (December 20, 2021): 24–37. http://dx.doi.org/10.56874/almutabar.v1i2.607.
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ABSTRACT
The story of Noah with the miracle of his ark is an example of the development of science and technology in Islamic studies as contained in the Qur'an and Hadith. This research is a literature review regarding the instructions in the Qur'an and Hadith which includes attention to the sophistication of technology that has existed for a long time. The study draws conclusions about the ummian Muhammad bin Abdullah for the miracles of the Qur'an and Sunnah.
Keywords: Science, Technology, Quran, Hadith
ABSTRAK
Kisah Nabi Nuh dengan mukjizat bahteranya adalah contoh perkembangan sains dan teknologi dalam kajian Islam yang tertuang dalam Alquran dan Hadis. Penelitian ini adalah kajian pustaka mengenai petunjuk dalam Alquran dan Hadis yang memuat perhatian kepada kecanggihan teknologi yang sudah ada sejak dahulu. Penelitian mengambil hikmah kesimpulan terhadap keummian seorang Muhammad bin Abdullah atas kemukjizatan Alquran dan Sunnah.
Kata kunci: Sains, Teknologi, Alquran, Hadis
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Suriadi, Suriadi. "Pembinaan Pendidikan Islam Pada Masa Rasulullah Saw." BELAJEA: Jurnal Pendidikan Islam 2, no. 2 (December 28, 2017): 139. http://dx.doi.org/10.29240/bjpi.v2i2.263.
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This article discusses the transformation of Islamic education in the early period, that is from the epoch of the prophet Muhammad. In the period of the prophet Muhammad, Islamic education activity took place in its simple form, centered on the companions residents. Prophet Muhammad as uswatun hasanah and rahmatan lil 'alamin for those expecting the grace and the coming of the Day of Judgment is the first and foremost educators in the world of Islamic education. The transformation process of science, spiritualism internalization of values and emotional guidance of the Prophet Muhammad is incredible miracles and ordinary man may not be able to do so. Implementation of guidance of Islamic education in the time of Prophet Muhammad conducted in two phases which of Mecca, as the initial phase of guidance of Islamic education and the phase of Medina, as the improvement phase guidance of Islamic education.
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Aigle, Denise. "Sainteté et miracles en Islam médiéval : l'exemple de deux saints fondateurs iraniens." Actes de la Société des historiens médiévistes de l'enseignement supérieur public 25, no. 1 (1994): 47–73. http://dx.doi.org/10.3406/shmes.1994.1650.
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Mian, Ali Altaf. "The Fifth Annual Duke-UNC Graduate Islamic Studies Conference." American Journal of Islam and Society 25, no. 3 (July 1, 2008): 152–55. http://dx.doi.org/10.35632/ajis.v25i3.1465.
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The annual Duke-University of North Carolina (UNC) Graduate IslamicStudies Conference for 2008, “Practice and Embodiment in Islam,” soughtto provide an interlocutory space for engaging the somewhat nascent turn tothe body. Held on 5-6 April 2008, this event focused on the theme of practiceand embodiment in Islamicate texts and contexts. Of late, the theorizationof the body has been a sustained topic of research in the humanities andthe social sciences.In his opening remarks, Omid Safi (UNC-Chapel Hill) highlighted thesignificance of inculcating a “culture of generosity,” since academic circlescan often generate feelings of estrangement. “The real challenge for us,” heemphasized, “is to step out of the comfort zones of our community.” Safithen introduced the keynote speaker: Shahzad Bashir (Stanford University).Bashir’s tour de force of fourteenth-fifteenth century Persianate hagiographyrevealed how the body, as an analytic category and interpretive lens,enables quite sophisticated and unprecedented readings and insights intoSufi hagiographies of this period.After claiming that such texts describe theoutward appearance and movements of Sufi shaykhs’ bodies in great detail,he suggested the accompanying miracle stories were usually, if not always,invoked to preserve, heal, feed, or discipline the bodies of others, particularlythose on the Sufi path. Bashir said that a majority of the miracles thushad to do with corporeal integrity and continuity. While historians usuallysee the preponderance of such miracles in hagiographies as unhelpfulsources, Bashir argued that these texts constitute an argument for sainthoodand that careful analysis of the patterns found therein represent one of ourbest windows into classical Sufism’s socio-intellectual world ...
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Inda, Marlinda, Juswandi Juswandi, and Muh Radiyal Musa. "INTEGRATION AND RELATIONALIZATION BETWEEN THE FACT OF REVELATION AND THE FACT OF SCIENCE (A STUDY OF THE MIRACLES OF THE QUR'AN)." TAFASIR: Journal of Quranic Studies 2, no. 1 (June 28, 2024): 129–41. http://dx.doi.org/10.62376/tafasir.v2i1.29.
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This article examines the integration and relationalization between the facts of revelation and scientific facts, focusing on the miracles of the Qur'an. The Qur'an, as the holy book of Islam, is often cited as containing verses with scientific knowledge that has only been revealed by modern science. This research aims to understand how verses of the Qur'an that are considered to contain scientific miracles can be explained and understood in the context of contemporary science. Through literature review and comparative analysis methods, this study finds that there are many verses in the Qur'an that implicitly and explicitly align with modern scientific discoveries in fields such as astronomy, embryology, and geology. The results show that the integration and relationalization between the facts of revelation and scientific facts not only strengthen spiritual beliefs but also enrich scientific understanding and open constructive dialogue between religion and science.
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Abdul Karim, Abdul Jabar. "Nodal Issues in Isra and Mi'raj." Islamic Sciences Journal 12, no. 1 (February 25, 2023): 184–201. http://dx.doi.org/10.25130/jis.21.12.1.8.
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The incident of Isra and Mi'raj is one of the most stirring miracles of the polytheists' grudges after the Cave of Hira incident, for both of them expose the fold of the infidels when they follow the events of the Prophet’s mission: either the acknowledgment of their occurrence and thus implicit Confession of Islam as a divine message, or the continuation of the hostile approach hostile to its message, may God bless him and grant him peace.
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Zulkarnaini, Zulkarnaini, and Dedi Masri. "The Quran and the Transformation of Beliefs." International Journal of Social Service and Research 4, no. 01 (January 18, 2024): 66–78. http://dx.doi.org/10.46799/ijssr.v4i01.662.
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This study aims to explore and analyze how the Quran influenced a number of figures or scientists who later changed their beliefs or beliefs, as well as trace the background of their lives that contributed to the change in outlook on life. This phenomenon is especially observed through the study of figures who have embraced Islam after studying the Quran, as recorded in the Converts rubric in the Republika Newspaper. The research methodology uses a socio-religious phenomenon approach with a focus on the critical interpretation of hermeneutics towards the lives of converts. The selected figures will be analyzed based on their life background, religious experience before embracing Islam, and how the Quran had a significant impact on their conversion. The results showed that the Quran has a tremendous influence on human life, both psychologically, intellectually, and socio-culturally. The beauty of the language of the Qur'an, its miracles, and satisfactory answers to life's problems are the main factors that stir the hearts of converts. Some characters choose Islam because of inner conflicts, questions related to religion, conflicts in family life, or because of shock at the reality of Muslims that do not conform to initial prejudices. The benefits of this research include strengthening the arguments of the mufassir regarding the miracles of the Quran, providing stronger motivation for Muslims to explore the study of the Quran, and presenting valuable lessons for Muslims regarding the closeness of the Quran to the human heart and life. This research is expected to provide deeper insight into how the Quran can be a driver of changes in people's beliefs and outlook on life.
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Ferayanti, Rahimah Embong, and Hanif Md Lateh @Juned. "Analisis Pemikiran KH. Fahmi Basya tentang Matematika Islam." Islam Universalia: International Journal of Islamic Studies and Social Sciences 1, no. 1 (May 27, 2019): 1–18. http://dx.doi.org/10.56613/islam-universalia.v1i1.102.
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The integration of mathematical concepts with Islamic values is very important to be applied as one way of character formation of the nation. KH Fahmi Basya began his research on the Qur'an since 1972 and summarized his research findings under the sub-field of Islamic mathematics in 1982. Through his discovery, the field of Islamic mathematics was one of the subjects of Universitas Islam Negeri Syarif Hidayatullah Jakarta in 2002 until this day. This study is a qualitative study that applies the content analysis design. Survey data through primary source of result of authorship of KH. Fahmi Basya, the book ‘Matematikaa Islam 1, Matematikaa Islam 2 dan Matematikaa Islam 3'. In addition, the data was also obtained by interviewing three key informants namely KH. Fahmi Basya, her manager and one field expert. The data was analyzed using a document analysis approach to the study material either primary or secondary. The results showed KH. Fahmi Basya’s thought in the field of Islamic mathematics among others with the creation of works in the form of scientific writing. His writings were full of ideas and thoughts among them in answering the phenomenon of numbers in Islam. In addition, in the form of humanitarian issues in the form of increased faith and confidence by learning Islamic mathematics. KH Fahmi Basya has a strong educational background in the field of mathematics, and added his love to the Qur'an. For that reason he is very concerned and creative to conduct research on the miracles of al-Qur'an through a mathematical approach. It could be concluded that Islamic Mathematics according to KH. Fahmi Basya’s thoughts are based on al-Qur’an and alSunnah
DOI: https://doi.org/10.5281/zenodo.3236448
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Yankumara, Karana. "The Urgency of Water for Human life in Science and Al Quran Perceptive." Journal Intellectual Sufism Research (JISR) 3, no. 1 (November 24, 2020): 9–15. http://dx.doi.org/10.52032/jisr.v3i1.85.
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Abstract. Water being the most important component to life directness in the earth, especially for mankind. Water is not only used for physical needs but also used for spiritual purposes like a purification symbol in Islam. Islam requires its followers to perform ablution (using water) before performing prayers or reading the Al-Quran. In some regions, especially in Java, water is considered sacred because it is used to means of ritual. Water is also being the source of civilization. The water complexity for human life can’t be separated from the molecular components are compose it. Some of the medical research was found the water peculiarity as a potion. The another of water peculiarity famous as crystal structures, righteously human, water has an emotional. The water peculiarities were summarized in the Holy Quran and the Science development has given evidence that water is the great miracles Allah SWT has given to mankind, it is not a chance but it is a great management
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Elnemr, Mahmoud Ibrahim Rezk. "The English Translation of Qadyanism and Ideology: A Comparative Study of Shar Ali's Translation." Al-Mada: Jurnal Agama, Sosial, dan Budaya 4, no. 1 (January 27, 2021): 138–51. http://dx.doi.org/10.31538/almada.v4i1.1196.
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The research examines the influence of the theological ideology on The Holy Qur’an, 1997 by Shar Ali; moreover, it demonstrates the relationship between ideology and translation. conveyed and supported their beliefs through translations. The Qadyani translators of the Qur’an convey and support their beliefs through translations. They dedicate themselves to produce English translations which were circulated at a very wide scale with a missionary spirit in the English-speaking world with a view to win over unsuspecting readers to Qadyanism. The comparative method is used to explore the different aspects of ideology on the translation and exposes many results as shown in the current study. Sher Ali’s translation is prejudiced and influenced by the Qadiani beliefs. He misrepresents and mistranslates many verses that shall be scrutinized in the research. He depends on unauthentic beliefs which distorted the core of Islam and distorts the attributes of Allah. The translator denies the finality of the prophethood and denies the miracles of the prophets. The translation of several verses which refers to the theological ideology of Qadyanism movement. In translating verses on miracles, prophethood, and Jesus, for instance, these translations show their distinctiveness and how this sect distorted the Qur’anic text to present its beliefs and thoughts.
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Manan, Dr Qazi Abdul, Muhammad Riaz Al Azhari, and Shah Faisal. "مستشرقین اور سیرتِ طیّبہ:ایک تاریخی جائزہ." Al-Duhaa 2, no. 02 (September 27, 2021): 113–28. http://dx.doi.org/10.51665/al-duhaa.002.02.0097.
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We are enlightened through each and every aspect of the life and character of the Holy Prophet Muhammad (PBUH). It is evident that whenever he uplifted his voice for the sake of justice. He faced many obstacles but with the blessings of Allah Almighty He became successful in every step with the expansion of knowledge, the orientalists wrote against him which inspired those who were ignorant and less educated. It was propaganda against Islam and the Holy Prophet Muhammad (PBUH) but they failed in their movement. The study is also an attempt to search for the answer to the question. Whether the Orientalists' objection to the biography was based on a realistic review or was it merely a misrepresentation? Both qualitative and quantitative methods are used to investigate and research the facts behind the specific thinking of Orientalism. And also to answer the question How the Orientalists misrepresented by relying on secondary sources. Although, non-believers and biographers presented proves which turned their hatred into fondness and they admired him through their literature. They acknowledged his rightness, legitimacy, and miracles. Most of the non-believers embraced Islam. Even science has given authentication about Allah Almighty, His Prophet Muhammad (PBUH), and his religion Islam through facts and figures.
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Widodo, Panggih, and Ahmad Mujahid. "RELEVANCE OF OCCURATIONAL REPORTING IN AL-QUR'AN VERSES TO THE MIRACLES OF THE QUR'AN." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 11, no. 1 (June 23, 2023): 167–84. http://dx.doi.org/10.21274/kontem.2023.11.1.167-184.
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Penelitian ini mengeksplorasi pemberitaan gaib dalam beberapa ayat Alquran dan dampaknya terhadap sisi mukjizat Alquran. Fokus utama mencakup hakikat pemberitaan gaib, analisis terhadap mukjizatnya, dan manfaatnya dalam memperkuat sisi tersebut. Sumber data yang digunakan meliputi pustaka primer dan sekunder yang dianalisis secara mendalam. Hasilnya mengungkap bahwa pemberitaan gaib dalam Alquran berisi informasi yang tak bisa diterima melalui indera atau akal manusia. Ayat-ayat semacam itu juga berkontribusi pada sisi mukjizat Alquran, terhubung dengan berbagai disiplin ilmu. Keberadaan pemberitaan gaib ini berperan penting dalam memperkokoh mukjizat Alquran. Penelitian ini memberi kontribusi berharga pada pemahaman keilmuan Islam, meningkatkan pengetahuan umat terkait mukjizat Alquran lewat pemberitaan gaib. Lebih lanjut, hal ini mendorong ilmuwan untuk terus menganalisis ayat-ayat Alquran guna menguji dan membuktikan kemukjizatannya.
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Bakar, Muhammad Abu, and Muhammad Mumtaz Khan. "Thematic Study of Siraiki Naat." Review of Education, Administration & LAW 4, no. 2 (June 14, 2021): 463–68. http://dx.doi.org/10.47067/real.v4i2.159.
Full textAbstract:
With the advent of Islam, Naat recitation was started. Siraiki Naat recitation also has a thousand years of history. Love to rasool (PBUH), event miraj, Sarapa nigari, the birth of Prophet (PBUH), miracles, morality, Mercy for the whole universe, and Ghazwat is prominent in major naat subjects, The siraiki poet begins his poetry with the divine and naat-e-Rasool (PBUH) and in his own style and his own words, He seeks to describe the Holly prophet (PBUH) and considers it an essential part of his faith. The majority of Siraiki poetry consists of the praise of the Holy Prophet and this series will continue till the Day of Judgment. The thematic study of siraiki naat is presented in the research paper under discussion.
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Mohammad Yaseen, Islam Hasan, and Rohaizan Baru. "[Practical Miracles in The Sunnah of Fitrah] al-I’jaz al-Alami fi Sunan al-Fitrah." Jurnal Islam dan Masyarakat Kontemporari 13 (July 1, 2016): 150–64. http://dx.doi.org/10.37231/jimk.2016.13.2.169.
Full textAbstract:
This study examines science miracles in the light of al-Sunnah al-Nabawiyyah (Prophetic Tradition) according to the rules of Sunan al-Fitrah (Ways of Life). This is to show that Islam has already established rules on prevention are better than cure. As we nowadays consider it less important and applicable. This study explains the significant role of Islam in improving people’s health through Sunan al-Fitrah (Ways of Life). The study employed analytical approach, in which qualitative data were collected from Hadith books, analyzed, discussed and examined. The study also explained the meaning of Sunan al-fitrah and its importance in the life of people, as well as its significant role of preventing people from being infected with diseases. The study revealed that if Muslims adhere to these sunan (ways of life), they will achieve good deeds in this world and hereafter. It serves as both prevention and means of earning reward, and it is a form of worship which brings people closer to the Al-mighty Allah.
Keywords: Science miracles, preventive medicine, sunan al-fitrah
يتحدث هذا البحث عن الإعجاز العلمي في السنة النبوية من خلال تشريع سنن الفطرة نموذجا، وذلك للدلالة على سبق الإسلام في تقرير مبدأ الوقاية خير من العلاج، ونحن نلمس في أيامنا هذه تقصيرا من طائفة كبيرة من المسلمين الاهتمام بها والإلتزام بتطبيقها، فهي تبين الدور الكبير الذي قام به الإسلام للمحافظة على صحة الإنسان من خلال تشريعاته المعجزة. ومن خلال المنهج التحليلي، والذي يقوم على: جمع المعلومات المتعلقة بالموضوع، ثم التفسير، ثم النقد، ثم الإستنباط، يبين هذا البحث معنى سنن الفطرة، ثم بين أهمية هذه السنن في حياة الإنسان، ودورها الكبير في حمايته من التعرض للأمراض التي قد تلم به إن ترك الإلتزام بها. وبين هذا البحث أن المسلم من خلال التزامه بهذه السنن، فإنه يحصل على خيري الدنيا والآخرة، فهي من ناحية وقاية له من الأمراض، ومن ناحية أخرى هي عبادة وقربة يتقرب بها المسلم لله عز وجل.
الكلمات المفتاحية: الإعجاز العلمي، سنن الفطرة ، الطب الوقائي في الإسلام.
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SHADKAM, ZUBAİDA, and KUTLUGJON SULTANBEK. "YESEVÎLİK ŞEYHLERİNDEN SULTAN HUBBİ KISSASININ KAZAKİSTAN NÜSHASI." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 104 (December 3, 2022): 1–14. http://dx.doi.org/10.34189/hbv.104.001.
Full textAbstract:
Works written in Eastern Turkic in Central Asia are of great importance in the field of Islamic Turkic Literature. Some of these works were written in the type of doctrine and some of them were written in the type of legend. Hagiographies have been the subject of many researchers, especially in the fields of language, literature, theology and history, both in terms of language and content. The ṣūfī-poet Hodja Aḥmad al-Yasawī (d. 562/1166), who was the founder of the Yasawī tariqa (order), had an important place in the spread of Islam among the Central Asian Turks, who deeply affected the religious-mystical life of the society. He spread Islam in the Turkestan region with his educative and instructive poems in the style of wisdom, which he said in a way that the people and his followers could understand. By followers, the Yasawī order spread to Khorasan, Azerbaijan and Anatolia from the southwest of Turkestan through the Kipchak dervishes, first starting from the Transoxiana area. In Central Asia, there are many legends about Hodja Aḥmad al-Yasawī’s legends and miracles, and his followers and dervishes also have miracles. Although there are some differences between them, these religious, mystical characters still preserve themselves in the life and belief of the people of the region. One of them is the legend of Sultan Hubbi (Ḥubbī), the son of Süleyman Bakırgani, known as Ḥakīm Ātā, one of the first successors of Hodja Aḥmad al-Yasawī. The legends of Sultan Hubbi is mentioned in the studies of researchers such as N. Tosun, Ö. Kaya and Kazakhstani researchers S. Kondybai, F. Kamalova. Our research is based on the Chagatai manuscript of the Sultan Hubbi legend found in Kazakhstan. The life, miracles of Sultan Hubbi, the 3rd son of Ḥakīm Ātā Süleyman Bakırgani, who played an important role in the spread of the Yasawī order in Mangistau and according to some researchers, in Turkmensahra, with the underground mosque, valley and well of Sultan Hubbi in Mangistau. It is aimed to give information about the common rumours. In this direction, the methods of compiling, examining, translation and evaluation of scientific studies and articles published on the subject will be used. Our aim is to introduce the Almaty/Kazakhstan with the copy of the Kıssa-i Sultan Hubbi manuscript, which is one of the historical texts written in Eastern Turkic (Chagatai), which was not reached and unknown for a long time during the Soviet Union period, with the thought that it could contribute to the research of the Turkic world. Keywords: Hagiographies, Yasawīsm, Ḥakīm Ātā, Sultan Hubbi, Kazakhstan.
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Rahman, Heri Aulia, and Aspandi Aspandi. "Konsep Islam Wasathiyah dalam Al-Qur’an; Analisis Munasabah Q.S Al-Baqarah ayat 143." SAINTIFIKA ISLAMICA: Jurnal Kajian Keislaman 10, no. 1 (June 16, 2023): 84–104. http://dx.doi.org/10.32678/saintifikaislamica.v10i1.8555.
Full textAbstract:
The systematic beauty of the Qur'an is proof of its miracles. Because of the beauty of its systematics, it is the basis for the existence of reasonable knowledge (relatedness) of the Qur'an. To express the interrelation of verses in the Qur'an about the concept of wasathiyah Islam in the view of M. Quraish Shihab, it is necessary to sharpen the views of the mufassir in presenting the text of the Qur'an related to the concept of Wasathiyah Islam in the perspective of M. Quraish Shihab. The purpose of this study is to explain the Islamic concept of wasathiyah by analyzing plausibility in the Qur'an Surat al-Baqarah verse 143. This research is included in the type of qualitative research using a library research approach. This study found that there is a connection between the text in Q.S. Al-Baqarah: 143, namely between the discussion of "Ummatan Wasatha" and the discussion of "Qibla direction". Where "wasatha" which means middle is likened to the position of the Kaaba in the middle of the earth. This means that the middle position makes people impartial to the left and right, something that can lead people to do justice
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Rehman, Dr Ammara, and Hafiz Sajid Yaqoob. "Characteristics of Mustafa (S.A.W.W) in Archaeology Literature of Sufis." Al Khadim Research journal of Islamic culture and Civilization 2, no. 3 (December 31, 2021): 149–67. http://dx.doi.org/10.53575/arjicc.v2.03(21)u11.149-167.
Full textAbstract:
The contributions of Sufis have been universally accepted in the promotion and spread of Islam, especially in the awakening of love and obedience for the last Holy Prophet Muhammad (S.A.W.W). Moreover, they have prominent role in developing the concern for here after thereby inculcating piety and enlightening the mind and heart of the Muslims followers. In order to illuminate the hearts of Muslims with the pure spirit of Islam, these scholars not only have delivered speeches but have also struggled in written form. They ensured the chastisement of souls in every possible way. The discussion on different aspects of the life of the Holy Prophet (S.A.W.W) along with various and wide ranged debates on Tasawwuf are quite prominent in the malfuzati literature of these saints if analyzed. For they have presented the life of Holy Prophet (S.A.W.W), in front of the followers, as a perfect model to be followed. They have given special details to the beliefs regarding Holy Prophet (S.A.W.W) describing His ethics, respect and love, specialties and miracles and his rights on his ummah. This article deals with these specialties presented in malfuzati literature.
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Wani, Nazar Ul Islam. "Pilgrimage in Islam: Traditional and Modern Practices." American Journal of Islam and Society 35, no. 4 (October 29, 2018): 62–64. http://dx.doi.org/10.35632/ajis.v35i4.474.
Full textAbstract:
Pilgrimage in Islam is a religious act wherein Muslims leave their homes and spaces and travel to another place, the nature, geography, and dispositions of which they are unfamiliar. They carry their luggage and belongings and leave their own spaces to receive the blessings of the dead, commemorate past events and places, and venerate the elect. In Pilgrimage in Islam, Sophia Rose Arjana writes that “intimacy with Allah is achievable in certain spaces, which is an important story of Islamic pilgrimage”. The devotional life unfolds in a spatial idiom. The introductory part of the book reflects on how pilgrimage in Islam is far more complex than the annual pilgrimage (ḥajj), which is one of the basic rites and obligations of Islam beside the formal profession of faith (kalima); prayers (ṣalāt); fasting (ṣawm); and almsgiving (zakāt). More pilgrims throng to Karbala, Iraq, on the Arbaeen pilgrimage than to Mecca on the Hajj, for example, but the former has received far less academic attention. The author expands her analytic scope to consider sites like Konya, Samarkand, Fez, and Bosnia, where Muslims travel to visit countless holy sites (mazarāt), graves, tombs, complexes, mosques, shrines, mountaintops, springs, and gardens to receive the blessings (baraka) of saints buried there. She reflects on broader methodological and theoretical questions—how do we define religion?—through the diversity of Islamic traditions about pilgrimage. Arjana writes that in pilgrimage—something which creates spaces and dispositions—Muslim journeys cross sectarian boundaries, incorporate non-Muslim rituals, and involve numerous communities, languages, and traditions (the merging of Shia, Sunni, and Sufi categories) even to “engende[r] a syncretic tradition”. This approach stands against the simplistic scholarship on “pilgrimage in Islam”, which recourses back to the story of the Hajj. Instead, Arjana borrows a notion of ‘replacement hajjs’ from the German orientalist Annemarie Schimmel, to argue that ziyārat is neither a sectarian practice nor antithetical to Hajj. In the first chapter, Arjana presents “pilgrimage in Islam” as an open, demonstrative and communicative category. The extensive nature of the ‘pilgrimage’ genre is presented through documenting spaces and sites, geographies, and imaginations, and is visualized through architectural designs and structures related to ziyārat, like those named qubba, mazār (shrine), qabr (tomb), darih (cenotaph), mashhad (site of martyrdom), and maqām (place of a holy person). In the second chapter, the author continues the theme of visiting sacred pilgrimage sites like “nascent Jerusalem”, Mecca, and Medina. Jerusalem offers dozens of cases of the ‘veneration of the dead’ (historically and archaeologically) which, according to Arjana, characterizes much of Islamic pilgrimage. The third chapter explains rituals, beliefs, and miracles associated with the venerated bodies of the dead, including Karbala (commemorating the death of Hussein in 680 CE), ‘Alawi pilgrimage, and pilgrimage to Hadrat Khidr, which blur sectarian lines of affiliation. Such Islamic pilgrimage is marked by inclusiveness and cohabitation. The fourth chapter engages dreams, miracles, magical occurrences, folk stories, and experiences of clairvoyance (firāsat) and the blessings attached to a particular saint or walī (“friend of God”). This makes the theme of pilgrimage “fluid, dynamic and multi-dimensional,” as shown in Javanese (Indonesian) pilgrimage where tradition is associated with Islam but involves Hindu, Buddhist and animistic elements. This chapter cites numerous sites that offer fluid spaces for the expression of different identities, the practice of distinct rituals, and cohabitation of different religious communities through the idea of “shared pilgrimage”. The fifth and final chapter shows how technologies and economies inflect pilgrimage. Arjana discusses the commodification of “religious personalities, traditions and places” and the mass production of transnational pilgrimage souvenirs, in order to focus on the changing nature of Islamic pilgrimage in the modern world through “capitalism, mobility and tech nology”. The massive changes wrought by technological developments are evident even from the profusion of representations of Hajj, as through pilgrims’ photos, blogs, and other efforts at self documentation. The symbolic representation of the dead through souvenirs makes the theme of pilgrimage more complex. Interestingly, she then notes how “virtual pilgrimage” or “cyber-pilgrimage” forms a part of Islamic pilgrimage in our times, amplifying how pilgrimage itself is a wide range of “active, ongoing, dynamic rituals, traditions and performances that involve material religions and imaginative formations and spaces.” Analyzing religious texts alone will not yield an adequate picture of pilgrimage in Islam, Arjana concludes. Rather one must consider texts alongside beliefs, rituals, bodies, objects, relationships, maps, personalities, and emotions. The book takes no normative position on whether the ziyāratvisitation is in fact a bid‘ah (heretical innovation), as certain Muslim orthodoxies have argued. The author invokes Shahab Ahmad’s account of how aspects of Muslim culture and history are seen as lying outside Islam, even though “not everything Muslims do is Islam, but every Muslim expression of meaning must be constituting in Islam in some way”. The book is a solid contribution to the field of pilgrimage and Islamic studies, and the author’s own travels and visits to the pilgrimage sites make it a practicalcontribution to religious studies.
Nazar Ul Islam Wani, PhDAssistant Professor, Department of Higher EducationJammu and Kashmir, India
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Wani, Nazar Ul Islam. "Pilgrimage in Islam: Traditional and Modern Practices." American Journal of Islamic Social Sciences 35, no. 4 (October 29, 2018): 62–64. http://dx.doi.org/10.35632/ajiss.v35i4.474.
Full textAbstract:
Pilgrimage in Islam is a religious act wherein Muslims leave their homes and spaces and travel to another place, the nature, geography, and dispositions of which they are unfamiliar. They carry their luggage and belongings and leave their own spaces to receive the blessings of the dead, commemorate past events and places, and venerate the elect. In Pilgrimage in Islam, Sophia Rose Arjana writes that “intimacy with Allah is achievable in certain spaces, which is an important story of Islamic pilgrimage”. The devotional life unfolds in a spatial idiom. The introductory part of the book reflects on how pilgrimage in Islam is far more complex than the annual pilgrimage (ḥajj), which is one of the basic rites and obligations of Islam beside the formal profession of faith (kalima); prayers (ṣalāt); fasting (ṣawm); and almsgiving (zakāt). More pilgrims throng to Karbala, Iraq, on the Arbaeen pilgrimage than to Mecca on the Hajj, for example, but the former has received far less academic attention. The author expands her analytic scope to consider sites like Konya, Samarkand, Fez, and Bosnia, where Muslims travel to visit countless holy sites (mazarāt), graves, tombs, complexes, mosques, shrines, mountaintops, springs, and gardens to receive the blessings (baraka) of saints buried there. She reflects on broader methodological and theoretical questions—how do we define religion?—through the diversity of Islamic traditions about pilgrimage. Arjana writes that in pilgrimage—something which creates spaces and dispositions—Muslim journeys cross sectarian boundaries, incorporate non-Muslim rituals, and involve numerous communities, languages, and traditions (the merging of Shia, Sunni, and Sufi categories) even to “engende[r] a syncretic tradition”. This approach stands against the simplistic scholarship on “pilgrimage in Islam”, which recourses back to the story of the Hajj. Instead, Arjana borrows a notion of ‘replacement hajjs’ from the German orientalist Annemarie Schimmel, to argue that ziyārat is neither a sectarian practice nor antithetical to Hajj. In the first chapter, Arjana presents “pilgrimage in Islam” as an open, demonstrative and communicative category. The extensive nature of the ‘pilgrimage’ genre is presented through documenting spaces and sites, geographies, and imaginations, and is visualized through architectural designs and structures related to ziyārat, like those named qubba, mazār (shrine), qabr (tomb), darih (cenotaph), mashhad (site of martyrdom), and maqām (place of a holy person). In the second chapter, the author continues the theme of visiting sacred pilgrimage sites like “nascent Jerusalem”, Mecca, and Medina. Jerusalem offers dozens of cases of the ‘veneration of the dead’ (historically and archaeologically) which, according to Arjana, characterizes much of Islamic pilgrimage. The third chapter explains rituals, beliefs, and miracles associated with the venerated bodies of the dead, including Karbala (commemorating the death of Hussein in 680 CE), ‘Alawi pilgrimage, and pilgrimage to Hadrat Khidr, which blur sectarian lines of affiliation. Such Islamic pilgrimage is marked by inclusiveness and cohabitation. The fourth chapter engages dreams, miracles, magical occurrences, folk stories, and experiences of clairvoyance (firāsat) and the blessings attached to a particular saint or walī (“friend of God”). This makes the theme of pilgrimage “fluid, dynamic and multi-dimensional,” as shown in Javanese (Indonesian) pilgrimage where tradition is associated with Islam but involves Hindu, Buddhist and animistic elements. This chapter cites numerous sites that offer fluid spaces for the expression of different identities, the practice of distinct rituals, and cohabitation of different religious communities through the idea of “shared pilgrimage”. The fifth and final chapter shows how technologies and economies inflect pilgrimage. Arjana discusses the commodification of “religious personalities, traditions and places” and the mass production of transnational pilgrimage souvenirs, in order to focus on the changing nature of Islamic pilgrimage in the modern world through “capitalism, mobility and tech nology”. The massive changes wrought by technological developments are evident even from the profusion of representations of Hajj, as through pilgrims’ photos, blogs, and other efforts at self documentation. The symbolic representation of the dead through souvenirs makes the theme of pilgrimage more complex. Interestingly, she then notes how “virtual pilgrimage” or “cyber-pilgrimage” forms a part of Islamic pilgrimage in our times, amplifying how pilgrimage itself is a wide range of “active, ongoing, dynamic rituals, traditions and performances that involve material religions and imaginative formations and spaces.” Analyzing religious texts alone will not yield an adequate picture of pilgrimage in Islam, Arjana concludes. Rather one must consider texts alongside beliefs, rituals, bodies, objects, relationships, maps, personalities, and emotions. The book takes no normative position on whether the ziyāratvisitation is in fact a bid‘ah (heretical innovation), as certain Muslim orthodoxies have argued. The author invokes Shahab Ahmad’s account of how aspects of Muslim culture and history are seen as lying outside Islam, even though “not everything Muslims do is Islam, but every Muslim expression of meaning must be constituting in Islam in some way”. The book is a solid contribution to the field of pilgrimage and Islamic studies, and the author’s own travels and visits to the pilgrimage sites make it a practicalcontribution to religious studies.
Nazar Ul Islam Wani, PhDAssistant Professor, Department of Higher EducationJammu and Kashmir, India
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Tareen, SherAli. "Historicizing the Miraculous: Muslim Traditionalism and Colonial Modernity." Journal of Urdu Studies 3, no. 1-2 (June 21, 2023): 154–67. http://dx.doi.org/10.1163/26659050-12340043.
Full textAbstract:
Abstract The text introduced and translated below represents a fragment from the narration and proceedings of an interreligious polemical festival known as “The Festival of Deciding (or Recognizing) the (True) God” (Melah-e Ḳhudā-shināsī) that was held for two consecutive years in 1875 and 1876 in the village of Chandāpūr in the Shāhjahānpūr district of the United Provinces (UP). More specifically, the translation below presents the discourses of the leading Muslim scholar who participated at this event also featuring major Hindu scholars and Christian missionaries, Muḥammad Qāsim Nānautvī (d. 1877), one of the founders of the prestigious Islamic seminary the Deoband Madrasa, on the questions of prophetic miracles and the normative status of Hindu avatars in Islam. Nānautvī’s discourse on these issues showcases an excellent example of the confluence of Muslim traditionalism and resoundingly modern logics of religion and history.
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Popa, Catalin-Stefan. "An Old Theme in a New Frame: The Genealogy of Miracles in the Syriac Literature Encountering Early Islam." Journal of the Canadian Society for Syriac Studies 20, no. 1 (December 1, 2020): 58–70. http://dx.doi.org/10.31826/jcsss-2020-200105.
Full text
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Sartori, Paolo. "Of Saints, Shrines, and Tractors: Untangling the Meaning of Islam in Soviet Central Asia." Journal of Islamic Studies 30, no. 3 (February 1, 2019): 367–405. http://dx.doi.org/10.1093/jis/etz001.
Full textAbstract:
Abstract In this article I suggest that in the Soviet period Central Asians cultivated and conceptualized Islam as an episteme. They did this by reaching beyond alienating (and often ephemeral) categories offered to them by the state. I argue that the constitution of an Islamic culture was made possible, among other things, by Central Asians’ encounters with the past, most notably with what they perceived as an Islamic past. We observe the curious phenomenon of Central Asians’ continuous interaction with the Islamic historical sites that escaped the bulldozers of the Soviet campaigns of religious repression. For some, encounters with the past might be accidental. For many others, the exploration of the past represented a purposive, self-conscious, and reiterated emotional act. I show that Central Asians in the Soviet period—even if at school they were taught little about, and were usually offered a distorted vision of, the Islamic history of their region—were still able to access their past through the surviving architectural presence of Islam. Monumental sites, however, were not enough for Muslims to understand the past and use it to construct their own identity. Such artifacts acquired meaning through an interpretive framework provided by Sufi narratives about saints and their miracles. Therefore, shrines represented for Central Asia a collective memory space, i.e., a place in which the past was preserved for mobilization in the present through narrative.
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Ningrum, Dewi Aprilia. "Ahruf Sab’ah: Sejarah dan Eksistensinya." JOURNAL OF QUR'AN AND HADITH STUDIES 8, no. 1 (June 30, 2019): 74–89. http://dx.doi.org/10.15408/quhas.v8i1.13385.
Full textAbstract:
One of the miracles of the Quran is its relevance in every era and time, in the early days of Islam the Arabs had different languages and dialects, even though the message of the Quran can still be conveyed and understood by all Arabs, this is because the Qur'an was revealed with sab’ah ahruf, this paper will discuss the history of ahruf sab’ah and their current existence. Using the literature study this paper concludes that the Quran was revealed with seven harf which were all true and derived from Allah, and during the ‘uthmānī leadership all manuscripts were uniformed with one harf, namely the Manuscripts of uthmānī and all other Manuscripts were burned, then the science of qirā’ah developed which is a variant way to read the harf of the Quran, therefore the existence of ahruf sab’ah is no longer present, but the science of qirā’ah still exists today.
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Işık, Murat. "Kürt Edebiyatında Mevlit." Journal of Social Research and Behavioral Sciences 8, no. 16 (October 19, 2022): 756–67. http://dx.doi.org/10.52096/jsrbs.8.16.52.
Full textAbstract:
Mevlit is a term that comes to people who are born, place of birth, time of birth. In literature, Hz. It means the work that starts with the birthday of the Prophet, tells about his life, miracles, wars, morals, death and hilye. Hz. They were written down in order to be read in the festivals and ceremonies held due to the birth of the Prophet. In the Mevlits, in general, Hz. Common issues such as the Prophet's birthday (veladeti), his coming to prophecy (risaleti), his transfer to the sky (ascension) and his death (rihleti) are discussed. Mevlits are religious articles for the society and are generally written in a plain and simple style that everyone can understand. It is seen that the mawlid event occupies a special position among the Kurds. Various mawlids were written in many fields and in many periods of Kurdish literature. Keywords: Mawlid, Religion, Islam
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Herawati Daulae, Tatta. "Pembinaan Karakter Kajian Suroh Al-Furqon." Darul Ilmi: Jurnal Ilmu Kependidikan dan Keislaman 8, no. 01 (August 11, 2020): 1–16. http://dx.doi.org/10.24952/di.v8i01.2698.
Full textAbstract:
Al-Qur'an is the word of God in the form of miracles, passed down to the Prophet Muhammad, through the angel Gabriel who read it into worship. Al-Qur'an is the first source in the teachings of Islam and is the main guide for every Muslim. In the Qur'an Surah Al-Furqon verses 63-77 outlined some of the good qualities that are the basis for character development, namely; humble heart, not repay bad behavior with the same bad, do night prayers, feel afraid of the punishment of hellfire, keep away from redundant and miserly behavior, avoid all forms of polytheism, do not commit acts that can eliminate the lives of others, do not commit adultery, repent, always maintain faith and do good deeds, do not give false testimony, do not follow useless or useless work, listen and receive good advice, pay attention to family safety and happiness, and be patient.
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Riexinger, Martin. "„Der Islam begann als Fremder, und als Fremder wird er wiederkehren“: Muḥammad b. ʿAbd al-Wahhābs Prophetenbiographie Muḫtaṣar sīrat ar-rasūl als Programm und Propaganda." Die Welt des Islams 55, no. 1 (May 10, 2015): 1–61. http://dx.doi.org/10.1163/15700607-00551p01.
Full textAbstract:
Muḥammad b. ʿAbd al-Wahhāb embeds in his Mukhtaṣar sīrat al-rasūl the biography of Muḥammad in an overarching vision of history that begins with Adam and ends in the Mongol period. In this cyclical concept the promulgation of Islam is followed by a relapse into shirk due to misdirected piety. But whereas until the time of Muḥammad God himself reinstalled Islam with the help of prophets and miracles, the true Muslims are obliged to fight aberrations. The paradigmatic example for this is the defeat of the ridda, the event which is dealt with most extensively. The author makes clear what he considers as the two main aberrations of his time: sufi practices which he equates with pagan practices by the choice of suggestive vocabulary and the – as he sees it – excessive veneration of Muḥammad. Therefore Muḥammad b. ʿAbd al-Wahhāb plays down all aspects which could lead to an ascription of a different ontological status to him and following Ibn Taymiyya he even affirms the historicity of the story of the cranes, implying that ʿiṣma does not mean total infallibility. By stressing both the human character of Muḥammad and his military activities the author intends to demonstrate that all his actions which are not related to revelation, in particular the defeat of paganism, can and have to be repeated.
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Khaldi, Boutheina. "Modern Salafism in Bint al-Shāṭiʾ’s Journey to the Ḥijāz." Journal of Islamic Thought and Civilization 13, no. 2 (December 6, 2023): 1–15. http://dx.doi.org/10.32350/jitc.132.01.
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In 1972, the Egyptian literary scholar and Islamic thinker, ʿᾹʾisha ʿAbd al-Raḥmān (known by the epithet Bint al-Shāṭiʾ), published a highly informative account of her pilgrimage journeys, ʿUmra and Ḥajj, respectively, under the title, Arḍ al-muʿjizāt: riḥla fī jazīrat al- ʿArab (Land of Miracles: Journey in the Arabian Peninsula, 1951 and 1972). The article argues that Bint al-Shāṭiʾ’s pilgrimage account should be read in light of the political and economic changes that the Arab and Islamic world was undergoing at that time. Western Imperialism, and the 1948 Arab-Israeli war and its aftermath, gave more impetus to Islamic revivalism, and Bint al-Shāṭiʾ was one of its proponents. Her oeuvre on Islam and anti-Zionism attests to her revivalist project. As a Salafist thinker well versed in history, Bint al-Shāṭiʾ advocates a return to the original Islam. Only through that return to the Qur’ān and Sunna and strong devotion to the umma can Muslims regain their strength and defeat the State of Israel. Bint al-Shāṭiʾ uses the communal aspect of pilgrimage to readdress the concept of Jihᾱd that should not only be confined to Ḥajj and ʿUmra, but equally performed against social and political injustices, such as the marginalization of women and the Israeli aggression against Palestinians. The article thus contends that Bint al-Shāṭiʾ’s pilgrimage narrative is a key component of her commitment literature.
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UZUN, Adnan. "Divan Şiirinde Hz. Musa / The Prophet Moses In Divan Poetry." Journal of History Culture and Art Research 5, no. 1 (January 11, 2016): 64. http://dx.doi.org/10.7596/taksad.v5i1.454.
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<pre><strong>The Prophet Moses In Divan Poetry</strong></pre><p><strong>Abstract</strong></p><p>Divan poetry is a conglomerate formed under the influence of eastern societies' common culture and geographical advantages shared by various communities which is shaped by Islamic civilization and the sense of art. Prophet Moses is known by his place in Abrahamic religions. According to Islam, as a baby he was found in the Nile River, adopted by the Egyptian royal family, and grew up in the palace of the Pharaoh although in that time the Pharaoh ordered all newborn male Hebrew boys to be killed. Moses was forced to leave Egypt when he was young. Eventually, he became a prophet. He showed great patience against deeds of his folk. Divan poets mentioned Prophet Moses in their poetries with his standing against to Pharaoh, miracles like conversation with God in the Mount Sinai, Shacar al-Tur (the tree in the Mount Sinai), magic rod, and white hand. Prophet Moses became a source of inspiration for expression of sufi feelings and thoughts for Classic Turkish Literature poets. This article examines how Divan poetry depicts Prophet Moses and his miracles.</p><p align="center"><strong><br /></strong></p><p align="center"><strong>Divan Şiirinde Hz. Musa</strong></p><pre><strong>Öz</strong><strong></strong></pre><p>Divan Şiiri, İslam Medeniyetinin şekillendirdiği Müslüman Doğu toplumlarının ortak kültüründen ve çeşitli milletlerle paylaştığı coğrafyanın değerlerinden etkilenerek oluşan, devrin sanat anlayışıyla yoğrulmuş bir birikimdir. </p><p>Hz. Musa, Firavun tarafından yeni doğan bütün erkek çocukların öldürüldüğü bir dönemde dünyaya gelmesi, İsrail oğullarına zulmeden ve tanrılık iddiasında bulunan Firavun’un sarayında yetişmesi, gençliğinde yaşadığı olaylar nedeniyle Mısır’ı terketmek zorunda kalması, peygamber oluşu, mücadelesi ve halkına karşı gösterdiği sabır gibi özelliklerinin yanında başta Yahudilik olmak üzere bütün semavi dinlerde en önemli peygamberler arasında yer alması gibi nitelikleriyle İslam Dini ve diğer ilahi dinlerin inanç ve kültür değerlerinde önemli bir yer tutmaktadır. Divan şairleri Hz. Musa’yı, Firavun’a karşı duruşu, Tûr Dağı’nda Allah ile tekellümü, Şecer-i Tûr, mucizevi asası, yed-i beyza sahibi oluşu gibi yönleri ve göstermiş olduğu mucizeleriyle şiirlerine konu etmişlerdir.</p><p>Hz. Musa, Klasik Türk edebiyatı şairleri için tasavvufî duygu, düşünce ve heyecanların ifadesinde ilham kaynağı olmuştur. Bu makalede, Hz. Musa ve onun mucizeleri ile ilgili Divan şiirinde yer alan ifade ve anlatımlar incelenmiştir.</p><p align="center"><strong><br /></strong></p><p> </p>
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Sayska, Dwi Sukmanila, and Jani Arni. "EVIDENCES OF SCIENTIFIC MIRACLE OF AL-QUR’AN IN THE MODERN ERA." Jurnal Ushuluddin 24, no. 1 (June 2, 2016): 79. http://dx.doi.org/10.24014/jush.v24i1.1481.
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One of the miracles of al-Qur’an is i’jaz ilmi, it’s meant the information of al-Qur’an about science which is then able revealed and proven in accordance with the development of science. I’jaz ilmi does not present itself, but should be explored and researched, so that the evidence of i’jaz ilmi can be more and more and grow over time. Scientists gave the parable is like a spring that never runs dry. Every time always comes new discoveries and scientific provisions which already hinted at al-Qur’an for 14 centuries ago as evidence of i’jaz. I’jaz ilmi later became a effective propaganda media, especially among scientists. Many cases found confession of scientists when they were able to prove the truth of which is informed by al-Qur’an. In addition, evidence of ilmi i’jaz is able to ward off external oblique view of Islam that al-Qur’an is man work, because when they know that what is described by al- Qur’an has been proved by modern scientific discoveries, and eventually they acknowledges that al-Qur’an is really the word of God
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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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Taher, Hanaa. "The Famous Hadith of Umm Ma`bad (May Allah be Pleased with her) “Analytical Study”." Islamic Sciences Journal 12, no. 8 (March 17, 2023): 112–32. http://dx.doi.org/10.25130/jis.21.12.8.6.
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ABSTRACT
The hadith of Umm Maabad (may Allah be pleased with her) is well-known in the books of the Biography of the Prophet. She described the Holy Prophet, when He passed by her to ask for some water and milk, such a unique description that many human beings cannot express. She described what she had felt and how she had noticed the perfection of His beauty, His appearance and the joy of His visage .
The blessing, grace, goodness, and benevolence came to Umm Maabad and her husband when the Prophet (peace be upon Him) came to them, after they were in distress, and famine nearly dying. In this story, there are many miracles, the most prominent of which is the milking of a completely exhausted and skinny sheep, and turning milk from it, which made Abu Maabad when seeing this miracle, declaring his conversion to Islam, and followed the Prophet to Madina El Monawara with his wife Umm Maabad (may Allah be pleased with them).
Umm Maabad(may Allah be pleased with her) had lived after the death of the Prophet of Allah - to the succession of Othman bin Affan (may Allah be pleased with him), and the companions appreciated her and knew her merits, may Allah Almighty be pleased with the companions of the Prophet of Allah.
In my research, followed the analytical method of this famous Hadith. I have studied this Hadith in an analytical study by documenting the Hadith, explaining the unfamiliars, verifying the narrators of the Hadith, explaining the opinions of the Validating scholars, and then explaining the Hadith. May Allah grant success.
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Suwardi, S., and Muhammad Syaifullah. "BERBAGAI PENDEKATAN HERMENEUTIKA DALAM STUDI ISLAM: SEBUAH STUDI LITERATUR [VARIOUS APPROACHES TO HERMENEUTICS IN ISLAMIC STUDIES: A STUDY OF LITERATURE]." Acta Islamica Counsenesia: Counselling Research and Applications 2, no. 1 (June 30, 2022): 51–60. http://dx.doi.org/10.59027/aiccra.v2i1.224.
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Along with the development of the times and science, there is also a method of interpretation derived from philosophy, namely hermeneutics. Hermeneutics as a new method in the interpretation of the Qur'an is expected to be able to reveal things that cannot be known through the old method of interpretation. This study aims to examine the various hermeneutical approaches in Islamic studies. The method used in this research is literature study. The results of this study conclude that hermeneutics can be interpreted as an interpretation method that pays attention to the context of words (from a text) and the cultural context of their thoughts. Hermeneutics is divided into three varieties, namely the theory of hermeneutics which focuses its discussion on methodology, philosophy of hermeneutics whose focus is on tracing the ontological status of efforts to understand (understanding), and critical hermeneutics which emphasizes its language concerning efforts to uncover the causes of distortions in understanding. The hermeneutic method is considered to have a characteristic, namely the development of the contextualization value of a text to be studied. Hermeneutics in Islamic studies through the interpretation of the Qur’an finds a match between the verses of the Qur’an and science, which also shows the miracles of the Qur’an and its glory.
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Joubin, Rebecca. "ISLAM AND ARABS THROUGH THE EYES OF THE ENCYCLOPÉDIE: THE “OTHER” AS A CASE OF FRENCH CULTURAL SELF-CRITICISM." International Journal of Middle East Studies 32, no. 2 (May 2000): 197–217. http://dx.doi.org/10.1017/s0020743800021085.
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The 18th-century European Enlightenment championed rational philosophy and scientific methodology, rather than any form of traditional theology, as the way to understand the objective truth.1 In their quest for the fundamental truth, France's philosophes, the rational and anticlerical intellectuals of the Age of Reason, were forced to brave official censorship, persecution, and imprisonment as they disentangled themselves from their Christian heritage. Thus, the French Enlightenment was informed by a dualistic view of history—an ongoing contest between reason and faith. Although faith had gained ascendancy with Christianity's triumph over classical antiquity in the late 3rd and 4th centuries, according to the philosophes, many of whom served as key contributors to the Encyclopédie, religion and science had once again joined battle in the 18th century, this time with science and reason poised to overcome religious irrationality.2 In this context, the renowned philosophe Voltaire, in his highly controversial Dictionnaire Philosophique (1764), attacks Christian dogma, refutes the tenet of Christ's divine nature, and rejects the possibility of miracles as running contrary to all scientific evidence.3 Similarly, in Système de la Nature (1770), another philosophe, d'Holbach, deplores man's pursuit of the chimeras of religious revelation and refusal to engage in rational methods of inquiry.4 The arguments of Voltaire and d'Holbach are just two examples of the French Enlightenment tenet that knowledge can be based only on science and reason.
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Nur, Faisal Muhammad. "Karamah dan Rabitah Mursyid dalam Perspektif Tarekat Naqsyandiyah." Jurnal Pemikiran Islam 2, no. 1 (December 5, 2021): 135. http://dx.doi.org/10.22373/jpi.v2i1.11379.
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Karamah for the murshid of the tarekat serves to glorify the lovers of Allah, and to support them in preaching according to the guidance of Islamic Shari'a, because the karamah comes from the miracles of the Prophet Muhammad. The purpose of this study is to find out the forms of karamah of the murshid of the tarekat and their practice in the naqsyabandiyah tarekat. As a qualitative research, researchers collect data through literature review to find the data needed for research purposes. The results of the study show that with the appearance of karamah in murshid, it becomes a glory because of their faith and sincerity in implementing Islamic Shari'a perfectly. The practice of rabitah murshid in the Naqshbandiyah congregation is under the guidance of Islamic Shari'a and is not classified as shirk, because of the beliefs of the followers of the Naqshbandiyah congregation do not have any authority in carrying out all their activities but are based on the provisions of Allah SWT. Those provisions are what they call karamah, and karamah is based on the will of Allah.AbstrakKaramah bagi para mursyid tarekat berfungsi untuk memualiakan para kekasih Allah Swt, serta untuk mendukung mereka dalam berdakwah sesuai dengan tuntunan Syariat Islam, sebab karamah itu bersumber dari mu’jizat Nabi Muhammad Saw. Tujuan penelitian ini ingin mengetahui bentuk-bentuk karamah para mursyid tarekat dan pengamalan mereka dalam tarekat naqsyabandiyah. Sebagai penelitian kualitatif, peneliti mengumpulkan data melalui penelusuran kepustakaan guna menemukan data-data yang dibutuhkan untuk keperluan penelitian. Adapun hasil penelitian yang didapatkan bahwa dengan munculnya karamah pada diri para mursyid menjadi kemuliaan dikarenakan keimanan serta keihklasan mereka dalam menjalankan Syariát Islam secara sempurna. Pengamalan rabitah mursyid dalam tarekat naqsyabandiyah sesuai dengan tuntunan syariát Islam dan tidak tergolong dalam perbuatan syirik, sebab keyakinan para penganut tarekat naqsyabandiyah tidak memiliki otoritas apapun dalam melakukan segala aktifitas mereka melainkan berdasarkan pada ketentuan Allah Swt. Ketentuan itu yang mereka namakan dengan karamah, dan karamah itu terjadi berdasarkan kehendak Allah Swt.
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HABIBI, BURHAN YUSUF. "Musykilāt Ta’līm al-Lugah al-‘Arabiyyah li Gard Khaṣ Fahm Alqurān." ALSINATUNA 4, no. 1 (December 21, 2018): 81. http://dx.doi.org/10.28918/alsinatuna.v4i1.1593.
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This study aims to discuss the learning Qur’anic language and its problems at SMP Islam Al-Azhar 14 Semarang. This study uses a qualitative approach of field case study. In collecting the data, this study uses interview, observation, and document analysis methods. Research instruments are researchers and interview’s guidelines, observation and document analysis. In analyzing the data, this study uses Miles-Huberman interactive analysis consisting of data reduction, data presentation, and conclusion. The results of the study indicate that the goals of Arabic learning are the students can read Al Quran correctly, and also know the meaning and grammar contained there. Learning material consists of grammar, vocabulary, reading, and writing based on Al Quran’s text. Method that used was translation grammatical method without the use of Arabic language on learning process. As for the evaluation, it uses both objective test and subjective test for cognitive skill and observation for affective skill. Learning Arabic with the specific aim of understanding the Qur'an is inseparable from various problems, including the complicated Arabic language of the Qur’an because of the miracles inside, the difference betweenstudents’ competencesin reading as well as writing the Qur'an and their Arabic background, and lack of various methods enabling the students get bored because the teacher is able to use the memorizing method only.
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Turdiev, Jakhongir. "The Comparison of the Paris and Istanbul Manuscripts of Mirajname." International Journal of Multicultural and Multireligious Understanding 8, no. 7 (July 8, 2021): 23. http://dx.doi.org/10.18415/ijmmu.v8i7.2876.
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Muhammad (peace and blessings of Allah be upon him) was sent on a journey from al-Haram mosque in Mecca to al-Aqsa mosque in Jerusalem, this night journey is called al-Israh. During this journey, the Messenger (peace and blessings of Allah be upon him) ascended to heaven. The Ascension of the Prophet (p.b.u.h) is called Miraj. The night of the Ascension or al-Isra wal Miraj is a great honor bestowed by the Almighty upon the Prophet Muhammad (p.b.u.h) alone, during Miraj, the Prophet (p.b.u.h) witnessed miracles beyond the comprehension of men, and was shown rewards corresponding to the deeds of men... Prophet Muhammad saw the Inhabited House or the heavenly Al-Ka'ba, as well as Paradise, Hell and Arsh and many more. Miraj is one of the most famous events in the history of Islam and one of the most important themes in classical Oriental literature. The works devoted to this event are called Mirajnamae. The Mirajnames generally refer to the same theme, but differ from each other in detail and wording. This article is dedicated to the comparison of the Paris and Istanbul manuscripts of the Turkic Mirajnamae. The article analyzes the differences in the Uyghur and Arabic manuscripts from a textual point of view.
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Mir, Dr Mir Yousaf, Dr Muhammd Javed Khan, and Dr Syeda Amina Bahar. "ریاض ندیم نیازی کی حمدیہ اور نعتیہ شاعری میں احادیث ِ مبارکہ کے اشارے: ایک مطالعہ." Al-Duhaa 2, no. 02 (December 16, 2021): 213–22. http://dx.doi.org/10.51665/al-duhaa.002.02.0115.
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The current research paper sheds the light on the very significant topic. The researcher has diligently studied the relevant material from various sources.Riaz Nadeem Niazi’s praise and Naat from the teachings with the spirit of truth, warmth of faith and a deep awareness of the purpose that gives perfection to his art of praise and Naat. And what a beautiful artistic use of the history of Islam. In his praise and Naat, along with the state of heart, language and speech, word-for-word sitting and dismissal, extensive study and modern consciousness are seen. Most of the subjects of Hamdia and Naat poetry are derived from Quranic verses which they have compiled and Naatiya poems with utmost austerity, sincerity and devotion. .He has described the Sira-e-Taiba, teachings, miracles, habits and qualities of the Divine Love and Servant of the Universe in a very clear manner in the light of the (احادیث مبارکہ) in his hymns and sermons; the (احادیثِ مبارکہ) are found with all their specialty, goodness and love with full intellectual and technical skill. In each of their collections, there is a system of (احادیثِ مبارکہ). And we have tried our best to make the Naats effective.