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Falah, Saiful. "ESENSI GURU DALAM VISI-MISI PENDIDIKAN MELALUI OPTIMALISASI MANAJEMEN PENDIDIKAN KARAKTER PADA PESERTA DIDIK." Islamic Management: Jurnal Manajemen Pendidikan Islam 4, no. 01 (January 28, 2021): 1. http://dx.doi.org/10.30868/im.v4i01.1175.
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Pendidikan di Indonesia melalui kurikulum 2013 memiliki core value karakter. Semua jenjang pendidikan dalam perencanaan dan prosesnya harus berorientasi pada mencetak manusia Indonesia yang berkarakter. Peran guru sebagai agen utama pendidikan sangat penting. Pendidikan karakter harus dimulai dari guru yang berkarakter. Makalah ini membahas profil guru yang mampu mengoptimalkan manajemen pendidikan karakter pada peserta didik. Secara khusus model utama guru berkarakter adalah Nabi Muhamamd S.A.W. Pendekatan yang digunakan pada penelitian ini adalah kualitatif dengan metode library research. Data dianalisa dari bahan kepustakaan. Penelitian ini menemukan bahwa empat karakter utama Nabi Muhammad S.A.W. menjadi syarat mutlak yang harus dipenuhi seorang guru. Keberhasilan Nabi Muhammad menjalankan pendidikan karakter karena beliau menjadi contoh. Untuk mengoptimalkan manajemen pendidikan karakter pada peserta didik seorang guru harus cerdas/fathonah, jujur/shidiq, tanggungjawab/amanah dan komunikatif/tabligh.
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Yahya, Ahmad, Roem Rowi, and Abd Kholid. "EPISTEMOLOGICAL STUDIES OF TAFSEER WITHOUT DOTS DÛRR AL-ASRᾹR BY MAHMUD IBN MUHAMMAD AL-HAMZAWI." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 5, no. 2 (December 11, 2020): 307–24. http://dx.doi.org/10.32505/at-tibyan.v5i2.1790.
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The study of Dûrr al Asrār's interpretation epistemology by Mahmud Ibn Muhammad al Hamzawi is important because it has a special method that is rarely used by the majority, namely interpreting the Quran by using letters without dots. The use of this kind of interpretation seems to limit the interpreter in using the source of it and raises the hypothesis that this is a pure interpretation of bi al-ma 'qul. The focus of this study is to examine the sources, methods, and validity of interpretation. By descriptive analysis, this study concludes that the epistemological basis of Dûrr al Asrār by Mahmud Ibn Muhammad al Hamzawi is a combination of bi al-ma'tsur and bi al ma'qul, both of which dominate the language source, so this is called tafsir bi al-ma ' qul or bi al-ra'y. This method is globally and in lughawi and fiqhi styles. While the validity of Mahmud Ibn Muhamamd al-Hamzawi's interpretation after being tested with the theory of al-Asil wa al-Dakhil Abdul Wahab fayed, this is included in the authentic interpretation, both in the source of the interpretation and the object of al-Dakhil which is not in it.
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Lagut_nirwan, LAGUT. "“ Sumbangan Pemikiran Muhammad Yamin Dalam Sejarah Indonesia “." AL MA'ARIEF : Jurnal Pendidikan Sosial dan Budaya 2, no. 1 (June 21, 2020): 178–82. http://dx.doi.org/10.35905/almaarief.v2i1.1360.
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"Abstract"
The purpose of writing this article is to examine and discuss the contribution of the ideas of national figure Muhammad Yamin in Indonesian history in the early days of Indonesian independence. We know that Muhammad Yamin had a lot of influence on Indonesia's history in the early days of independence. In the early days of the formation of the Indonesian state, Indonesia's history was still dominated by the Nederlandsentris or European centrists. So here comes an idea from national figures to re-correct the writing of Indonesian History into the Indosiocentric history stream. Muahammad Yamin is one of the figures. Muhammad Yamin with his conception of Romantic History that reveals the past. Besides that, through the poems of Muhammad Yamin's struggle to dismiss Indonesian National History as a form of nationalism.
Keywords: Muhamad Yamin, Indonesian History
“ Abstrak “
Tujuaan dari penulisan artikel ini adalah untuk menelaah dan dan membahas sumbangan pemikiran tokoh nasional Muhammad Yamin dalam Sejarah Indonesia pada masa awal kemerdekaan Indonesia. Kita ketahui bahwa Muhammad Yamin banyak meanaruh perhatianya dalam bidang sejarah Indonesia pada masa awal kemerdekaan. Pada masa awal pembentukan negara Indonesia, sejarah Indonesia masih didominasi oleh aliran Nederland sentris atau Eropa sentris. Maka disini munculah sebuah ide dari tokoh-tokoh bangsa untuk mengoreksi ulang penulisan Sejarah Indonesia ke aliran sejarah Indonesia sentris. Muahammad Yamin salah satu tokohnya. Muhamad yamin dengan karyanya konsepsi Sejarah romantik yang mengungkapkan masa lalu. Disamping itu melalui syair-syair perjuangan Muhammad Yamin mengungkapkan Sejarah Nasional Indonesia sebagai bentuk nasionalisme.
Kata Kunci: Muhamad Yamin, Sejarah Indonesia
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Mat Zin, Aizan Ali, and Siti Hajar Aziz. "Muhammad Uthman El-Muhammady: Analisis Sumbangannya dalam Penulisan." Journal of Al-Tamaddun 13, no. 2 (December 24, 2018): 55–64. http://dx.doi.org/10.22452/jat.vol13no2.5.
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Amir, Latifah, and Ivan Fauzani Raharja. "Tindakan Pemerintah Daerah Dalam Pengelolaan Hutan Kota Muhamad Sabki untuk Meningkatkan Sumber Pendapatan Daerah di Kota Jambi." Jurnal Sains Sosio Humaniora 2, no. 1 (July 15, 2018): 43–50. http://dx.doi.org/10.22437/jssh.v2i1.5280.
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Dengan disyahkannya UU No 23 Tahun 2014 tentang Pemerintah Daerah sebagai pengganti UU No 32 Tahun 2004 tentang Pemerintah Daerah semua ketentuan yang berlaku dalam UU No 32 Tahun 2004 tidak berlaku lagi dengan berlakunya UU No 23 Tahun 2014. Dalam Pasal 285 ayat (1) huruf a. Menyatakan bahwa salah satu sumber pendapatan daerah adaalah pendapatan daerah yang syah. Konsekwensi dalam pelaksanaan otonomi daerah bahwa setiap dari diberi kewenangan untuk mencari dan menggali potensi daerah yang bisa menjadi sumber pendapatan daerah baik Provinsi maupun Kota / Kabupaten. Di Kota Jambi salah satu aset daerah yang bisa mendukung sumber pendapatan daerah adalah Hutan Kota Muhamad Sabki tetapi anehnya kawasan hutan ini tidak dikelolala dan di tata dengan baik atau secara optimal oleh pemerintah Daerah Kota Jambi.Hasil dari penelitian dalam pengelolaan hutan Kota Muhammad Sabki yang pada saat ini sudah berubah status menjadi Taman Hutan Kota Muhammmad Sabki belum bisa dilakukan pengelolaaan secara optimal terkait dengan penggunaaan anggaran. Hasil yang dicapai dari retribusi Taman Hutan Kota Muhammad Sabki belum bisa untuk memenuhi kebutuhan dalam pengelolaannya.. Tipe penelitian ini adalah empiris dan bersifat deskripsi. Dari hasil penelitian ini bisa menjadi dasar bagi sipeneliti untuk penelitian selanjutnya. Dan dari hasil penelitian dapat memberikan masukan kepada pemerintah daerah penyebab tidak di kelololanya hutan kota secara optimal.
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Sahabudin, H. "NUR MUHAMMAD DALAM TRADISI SUFISME." ALQALAM 19, no. 92 (March 29, 2002): 58. http://dx.doi.org/10.32678/alqalam.v19i92.1017.
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Nur Muhammad merupakan salah satu ajaran dalam tradisi sufisme yang dikembangkan pada mulanya oleh al-Hallaj; Ibn Arabi, al Jilli, al-Burhanpuri dan akhirnya al-Nabhani. Menurut Hallaj Nur Muhammad memiliki dua hakikat: 'qadimah' sebagai 'nur al-azali' yang menjadi sumber ilmu dan irfan serta sebagai titik tolak munculnya para nabi dan aulia Allah dan 'haditsah' merupakan eksistensi sebagai ibn Abdullah yang menjadi Nabi dan Rasul. Selanjutnya alNabhani juga berpendapat senada. Baginya Nur Muhamad bersumber dari Allah dan oleh karenanyaa ia bersifat 'qadim' sedangkan Nur Muhammad adalah sumber segala makhluk dan oleh karenanya bersifat 'huduts'. Melalui huduts inilah Nur Muhammad bisa bersentuhan langsung dengan makhluk. la juga menjadi penghubung antara Allah dengan hamba-Nya. Selanjutnya, hamba bisa berdialog langsung dengan TuhanNya melalui shalat. Shalat adalah identik dengan bacaan dan dialog antara hamba denganTuhanNya melalui rukun kauli, fi'li dan qalbi. Untuk bisa mengungkap esensi bacaan dan dialog tersebut hanya mungkin bisa diperoleh melalui Nur. Nur tersebut berasal dari Nur Muhammad. Dengan demikian ada persamaan antara Nur Muhammad dengan fungsi shalat, yakni penghubung hamba dengan Allah SWT.Kata Kunci: Syekh Yusuf al-Nabhani, Nur Muhammad, Tasawuf, Wasithah.
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Mustaqim, Rizki. "Af’al Rasul dan Implikasinya Terhadap Hukum Fikih." Tadabbur: Jurnal Peradaban Islam 1, no. 2 (October 1, 2019): 278–99. http://dx.doi.org/10.22373/tadabbur.v1i2.13.
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Majority of muslims believed that all the speech and deeds of prophet Muhammad (Peace be upon him) is a revelation. Because Muhammad occupies the position as an apostle who serves as a transmitter of Islamic teaching. Then indirectly, none of the words or deeds are done without the identity of revelation and supervision of Allah. However, it doesn’t mean that Muhammad is separated from Humanity side as human being. Muhammad remained as an ordinary human who also possessed life and spiritual needs as human being. But there are some muslims who have not fully understood about the action of Muhammad, not a few who still assume that any actions done by Muhammad contain legal consequences that binded or otherwise. From that perspective there needs to be an deeper review of the activities of Muhammad deeds. Such in reviews have been conducted by Ushuliyyun, ultimately found among some of Muhammads action born of his spontaneity, initiative or humanitarian attitude and as well as acts that are peculiar to him alone. In the end, it will have implications on different contens and levels of laws. From what indicates to the compulsory law, sunnah, or just to show permissibility only.
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Syahrefi, Namira Fauzia, and Abdul Muta’ali. "AN ANALYSIS OF TERM SARIYYAH IN THE TRANSLATION OF THE BOOK TITLED NURUL YAQIN FI SIRAH SAYYIDIL MURSALIN (2010) BY SHEIKH MUHAMMAD AL-KHUDHARIY." Arabi : Journal of Arabic Studies 6, no. 1 (June 30, 2021): 1. http://dx.doi.org/10.24865/ajas.v6i1.313.
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This paper presents the analysis of the translation of the term sariyyah in the book “Nurul Yaqin Fi Sirah Sayyidil Mursalin” by Sheikh Muhammad Al-Khudhari. The translator of this book does not translate the term sariyyah. This translating process is called foreignization, the opposite of localization. The data was taken from the book “Nurul Yaqin Fi Sirah Sayyidil Mursalin” by Sheikh Muhammad Al-Khudhari which was published by Dar El Hadits, Cairo in 2010, with a total of 270 pages and its Indonesian translation book entitled “Nurul Yaqin Sirah Nabi Muhamad Pemimpin Para Rasul” (Nurul Yaqin The Biography of Muhammad PBUH, Leader of the Apostles). The word sariyyah is repeated 45 times in the Arabic book and 46 times in the Indonesian translated book. The researcher used the descriptive analysis method with the Peter New Mark translation procedure approach using the V diagram translation theory. The analysis results prove that the word sariyyah is not translated because the translator is doubtful about the appropriate sariyyah word matching in Indonesian.
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Bajrektarevic, Anis H. "Lucrative Busines sof Othering." ICR Journal 7, no. 2 (April 15, 2016): 276–80. http://dx.doi.org/10.52282/icr.v7i2.270.
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One of the leading figures of Renaissance Europe, Dante, put the Prophet Muhammad in the eighth circle of Hell. The only individuals below Muhammad were Judas, Brutus, and Satan. As Rana Kabbani noted in her luminary piece, Imperial Fictions, “Islam was seen as the negation of Christianity, as anti-Europe…and Muhammed as an Antichrist in alliance with the Devil.” Nevertheless, both religions trace their origin back to Abraham. They also both lived in harmony (or at least cohabitated) within the Middle East (notably in Lebanon, Syria and Iraq). Why, then, was there no wider harmonious relationship between Christian Europe and the Middle East?
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Ridwan, Muhammad, and Nurhasanah Bakhtiar. "Nilai -Nilai Pendidikan dan Dakwah Muhammad al-Fatih Sebagai Penakluk Konstantinopel." Wardah 21, no. 1 (May 22, 2020): 50–65. http://dx.doi.org/10.19109/wardah.v21i1.5824.
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Abstract: Abstract: Paper entitled ‘Educational Values and Da'wah of Muhammmad Al-Fatih as Conqueror of Constantinople’, this aims to analyze various histories about the role of Muhammad Al-Fatih in the conquest of Constantinople. By using a library research approach (library research) sourced both from books, journals and the internet, the method used in this research is a historical analysis method that can be interpreted as a research method and writing history with systematic methods, procedures or techniques in accordance with the principles the principles and rules of history. The historical method is divided into four groups of activities, namely heuristics, namely the activity of collecting historical sources, criticism (verification), namely examining the sources that are true, both form and content, interpretation, which is to establish the meaning and interrelation of verified facts. , and then is historiography, namely the presentation of the results of the synthesis obtained in the form of a historical story. The findings of this article in the form of educational values and preaching from the character of Muhammad Al-Fatih are important for us examples of which are very love for Islamic law, the practice of the Qur'an and sunnah, the spirit of jihad is strong, mentally strong, not discouraged, sincere, always praying, close to Allah SWT.
Keywords: Character education; Muhammmad Al-Fatih.
Abstrak: Makalah dengan judul ‘Nilai–Nilai Pendidikan dan Dakwah Muhammmad Al-Fatih Sebagai Penakluk Konstantinopel’, ini bertujuan untuk menganalisis berbagai sejarah seputar peranan Muhammad Al-Fatih dalam penaklukan Konstantinopel. Dengan menggunakan pendekatan studi kepustakaan (library research) yang bersumber baik dari buku, jurnal maupun internet, metode yang digunakan pada penelitian ini adalah metode analisis sejarah yang dapat diartikan sebagai metode penelitian dan penulisan sejarah dengan cara, prosedur atau teknik yang sistematik sesuai dengan asas-asas dan aturan ilmu sejarah. Metode sejarah terbagi atas empat kelompok kegiatan yaitu heuristik yaitu kegiatan menghimpun sumber-sumber sejarah, kritik (verifikasi) yaitu meneliti sumber-sumber itu sejati, baik bentuk maupun isinya, interpretasi yaitu untuk menetapkan makna dan saling-hubungan dari fakta-fakta yang telah diverifikasi, dan kemudian adalah historiografi yaitu penyajian hasil sintesis yang diperoleh dalam bentuk suatu kisah sejarah Hasil temuan dari artikel ini berupa nilai pendidikan dan dakwah dari ketokohan Muhammad Al-Fatih yang penting kita contoh diantaranya sangat cinta kepada syariat Islam, amalan Al-qur’an dan sunnah, semangat jihad yang kuat, kuat mental, tidak putus asa, ikhlas, selalu berdo’a, dekat dengan Allah SWT.
Kata kunci: Pendidikan karakter; Muhammmad Al-Fatih.
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Khan, Muhammad Nisar, Adnan Ahmad, and Noor Jehan. "Pakistani Firms’ Efficiency: An Empirical Study of Pakistan Stock Exchange through Data Envelopment Analysis." Global Social Sciences Review III, no. III (September 30, 2018): 158–74. http://dx.doi.org/10.31703/gssr.2018(iii-iii).10.
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This paper investigates listed firm efficiency on Pakistan Stock Exchange by using Data Envelopment Analysis (DEA). The reason for application and calculation of the DEA score is to know how much the firms are efficient in utilizing their resources to be converted into output (sales/Net Income). An optimization technique (DEA) that helps calculate efficiencies of firm’s decision making Units (DMU’s) by taking different inputs and outputs variables. This paper uses DEA in measuring efficiency of 136 Pakistani firms listed on Pakistan Stock Exchange (PSX). Using secondary data set of 136 firms for the period 2008-2017, efficiency measurements are calculated by using financial ratios and financial indicators as input and output variables. Results show that some of the firms are efficient in utilizing their available resources in an efficient way to convert it into output, while some are inconsistent in efficiently utilizing their resources (inputs) to get the desired outputs.
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Ashraf, Muhammad Faheem, Tanveer Haider, Shams Munir, Muhammad Imran Khan, Uzma Zaheen, and Abdul Hannan. "Forensic Implications of Carpal Tunnel Syndrome in Relation to Neurological, Radiological and Orthopedic Assessments." Pakistan Journal of Medical and Health Sciences 15, no. 8 (August 26, 2021): 2169–71. http://dx.doi.org/10.53350/pjmhs211582169.
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Objective: To determine forensic implications of carpel tunnel syndrome in relation to neurological, radiological and orthopedic assessments. Study Design: Prospective Place and Duration of Study: Department of Forensic Medicine in collaboration with Radiology and Orthopaedic Departments, Govt. Khawaja Muhamamd Safdar Medical College Sialkot from 1st March 2020 to 28th February 2021. Methodology: One hundred and fifty patients of both genders were enrolled and age between 15-70 years. Details demographics age, sex and body mass index of all patients were recorded after taking written consent. Patients were divided into 2 groups. Group I had 75 patients with carpal tunnel syndrome and group II had 75 patients without carpal tunnel syndrome. Patients were undergone for ultrasonography and ultradiagnostic test used to diagnose the carpal tunnel syndrome. The carpal tunnel and proximal levels of the median nerve's CSA were measured, delta cross-sectional area (CSA) was determined for each wrist based on the differences between CSAc and CSAp. Sensitivity and specificity in wrists among both groups were identified. Results: There were 15 (20%) males and 60 (80%) females in group I with 90 wrists while in group II 17 (22.7%) males and 58 (77.3%) females in group II with 100 wrists. Mean age in group I was 49.68±9.66 years with mean BMI 26.47±9.54 kg/m2 and in group II mean age was 51.68±9.66 years with mean BMI 25.47±9.54 kg/m2. Mean CSAc in affected wrists group I was 17.11±6.44 greater than group II 08.17±6.58 mm2. Mean delta CSA in healthier wrists was lower 1.01±2.11 than group I 8.44±9.55 mm2. It was shown that the delta-CSA threshold of 2 mm2 had the maximum sensitivity (98.7%) and specificity (100%) in group I than control group. Conclusion: As compared to CSAc, the CSA is more accurate in diagnosing carpal tunnel syndrome. Keywords: Carpel tunnel syndrome (CTS), CSA, Wrists, Specificity, Sensitivity, Ultrasonography
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Faisal, Muhammad. "SUSUR GALUR TAREKAT NAQSABANDIYAH DI KEPULAUAN RIAU BERDASARKAN KITAB KAIFIYAH AL-DZIKIR ‘ALA THA-RĪQAH AN-NAQSABANDIYAH AL-MUJADDIDIYAH AL-AHMADIYAH." PERADA 3, no. 1 (July 8, 2020): 11–27. http://dx.doi.org/10.35961/perada.v3i1.65.
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Tulisan ini fokus membahas tentang penyebaran tarekat Naqsabandiyah yang berada di kerajaan Riau-Lingga berdasarkan kitab Kaifiyah al-Dzikir ‘ala Tharīqah an-Naqsabandiyah al-Mujaddidiyah al-Ahmadiyah (KZTN) karya Syekh Muhamad Shalih az-Zawawi. Dengan pendekatan sejarah sosial-intelektual, terungkap bahwa penyebaran tarekat Naqsabandiyah tidak lepas dari pengaruh hubungan Penyengat dan Haramain. Hubungan ini bermula dari perjalanan rihlah dan menunaikan ibadah haji yang dilakukan oleh Raja Ahmad dan Raja Ali Haji beserta rombongannya. Hubungan keilmuan yang kuat antara Haramaian dan nusantara, khususnya untuk Kepulauan Riau menguatkan dasar bagi pembangunan ajaran dan pemahaman keagamaan di Kepulauan Riau. Ciri paling penting dalam jaringan tersebut adalah hubungan keilmuan tersebut membentuk salāsilaḥ dan ijāzah yang berkesinambungan sebagai bukti berterusnya ajaran dan muktabarah. Selain memuat jalur sisilah, kitab KZTN termuat tata cara zikir yang berlaku pada tarekat Naqsabandiayah al-Ahmadiyah. Sedangkan sosok yang cukup berpengaruh dalam perkembangan selanjutnya ialah Yang Dipertuan Muda Raja Muhammad Yusuf al-Ahmadi, sebagai orang yang mendapatkan bai’ah dari Syekh Muhammad Shalih az-Zawawi sebagai khalifah tarekat untuk Riau-Lingga.
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This paper focuses on discussing the distribution of the Naqsabandiyah order in the Riau-Lingga kingdom based on the book Kaifiyah al-Dzikir ‘ala Tharīqah an-Naqsabandiyah al-Mujaddidiyah al-Ahmadiyah (KZTN) by Syekh Muhamad Shalih az-Zawawi. With a socio-intellectual historical approach, it was revealed that the spread of the Naqsabandiyah Order could not be separated from the influence of Penyengat and Haramain relationship. This relationship stems from the journey of rihlah and performing the pilgrimage performed by Raja Ahmad and Raja Ali Haji and their entourage. The strong scientific relationship between Har Peace and the Archipelago, especially for the Riau Islands, strengthens the basis for the development of religious teachings and understanding in the Riau Islands. The most important feature in this network is that the scientific relationship forms a continuous salāsilaḥ and ijāzah as evidence of continuity of teachings and muktabarah. Apart from containing the side paths, the KZTN book contains the dhikr procedures that apply to the Naqsabandiyah al-Ahmadiyah order. Meanwhile, a figure who was quite influential in further developments was Yang Dipertuan Muda Raja Muhammad Yusuf al-Ahmadi, as a person who received bai'ah from Syekh Muhammad Shalih az-Zawawi as caliph of the tarekat for Riau-Lingga.
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Mammadova, Aytek. "KAZAN SCIENTIST MOHAMMED ABDUL KARIM AND TURKISH PHILOSOPHER HILMI ZIYA ULKEN." Al-Farabi 74, no. 2 (June 30, 2021): 157–72. http://dx.doi.org/10.48010/2021.2/1999-5911.13.
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The article examines the creativity and activities of the Kazan scientist Damulla Mohammed Abdulkarim Hazrat and his great-grandson Hilmi Ziya Ulken. Damulla Muhamamad Abdulkarim Hazrat was known in Kazan in the 19th century as a religious figure and cleric (mudarris). Here are the differences in views between Muhammad Abdulkarim and the famous contemporary Muslim theologian and orientalist Shigabutdin Mardjani in terms of their religious views. In the article, from the point of view of a systematic approach and a historical method, the reasons for the disagreements created under the influence of time and events were considered, in connection with which Sh. Marjani spoke from the position of a reformist scientist in relation to the ideas of the conservative scientist Muhammad Abdulkarim. The article notes that Kazan scientists had relations with the Ottoman state in the 19th century, and the resettlement of Muhammad Abdulkarim to Istanbul with his family took place in 1863. Here, after his move to Istanbul, the Ottoman state paid him and seven members of his family a salary, which was noted in the documents of those times. In this document, Muhammad Abdulkarim was presented as a scientist of scholars and a creator of good deeds. The article says that the granddaughter of Damulla Muhammad Abdulkarim Hazrat - Musfika khanum (1881-1978) was the mother of Hilmi Ziya Ulken. Hilmi Zia Ulken (1901-1974) made a great contribution to the development of science and philosophy in Turkey with his works. The study examines the rich creative heritage of Hilmi Zia Ulken, presents the researches of the scientist on the history of Eastern philosophy, in particular, religion. The article says that the thinker presented the Koran as a valuable source, which is both sacred and vital for the ideology of all Muslims, especially the Turkic peoples living in the countries of the Near and Middle East. Hilmi Zia Ulken regarded the emergence of human religions as a revolutionary event, showing that these religions teach humanity to spiritual uplift and improvement. The study says that religious and philosophical issues also play an important role in the work of Hilmi Ziya Ulken, who, like his great-grandfather, Kazan cleric Damulla Muhammad Abdulkarim Hazret, became famous for his works in various fields of science.
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Saydazimovich, Mamadaliyev Nusratullo. "Scientific Heritage Of Muhammad Tarablusi." American Journal of Social Science and Education Innovations 02, no. 10 (October 12, 2020): 19–24. http://dx.doi.org/10.37547/tajssei/volume02issue10-04.
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Portmess, Lisa. "Muhammad." Teaching Philosophy 8, no. 1 (1985): 90–92. http://dx.doi.org/10.5840/teachphil19858123.
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Ba-Yunus, Ilyas. "Muhammad." American Journal of Islam and Society 10, no. 3 (October 1, 1993): 411–14. http://dx.doi.org/10.35632/ajis.v10i3.2497.
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During the almost one thousand years of European obsession withIslam, only a few authors have tried to rise above their contemporaries bypresenting a more balanced view of this religious ideology. Armstrong'smain aim is to encourage "this more tolerant, compassionate, and courageoustradition" (p. 15). From the very beginning, it is apparent that thisbook is written with an unsurpassed empathy and that it contains a degreeof dismay and resentment that the truth about the Prophet and Islam hasbeen compromised and hidden by ethnocentric European writers inspiredeither by the Christian church and its missionaries or modem secularism.The main strength of the book lies in the fact that the author is nota run-of-the-mill orientalist With experience as a free-lance writer, commentator,and television documentary producer, Armstrong does not avoidthe themes so dear to European critics of the Prophet, but deals with themdirectly. For instance, rather than rationalizing the Prophet's polygamy, ...
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Mitiche, Ahmed Zakarya. "Muhammad." American Journal of Islam and Society 36, no. 2 (April 15, 2019): 92–95. http://dx.doi.org/10.35632/ajis.v36i2.587.
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Reference to violence and war often dominates contemporary discussions about the early Muslims. In Muhammad: Prophet of Peace Amid the Clash of Empires, Juan Cole balances the narrative by centering instead the role of peace and “peace thought”, notions which he argues more aptly characterize the early community. He situates this emergent movement within the geo-politics of the day. As the conflict between two major super-powers became perceived as approaching cataclysmic and apocalyptic proportions, the Prophet’s message juxtaposed the worldly violence of empire with the peace promised in the Quran. Within this vision lay a pursuit of temporal peace, represented by the Prophet’s own political career. Departing from those scholars who either reject the later Muslim historiographical traditionout of hand or adopt it wholesale, Cole insists on centering the Quran as a primary source, while applying a discerning eye towards the hadith and biographical sources that emerge in later centuries (228). Finally, by comparing the writings of the Prophet’s Christian-Byzantine contemporaries to the Quran, the author foreshadows the “violence thought” (i.e. rhetoric that justified or even encouraged aggressive warfare and conquest) that the institutionalization of power in the form of empire will soon demand of succeeding generations of Muslims.
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Puspitasari, Dini. "Comparative Analysis Of The Thoughts Of Fahim Khan And Muhammad Abdul Mannan About The Concept Of Islamic Consumption." Dinar : Jurnal Ekonomi dan Keuangan Islam 7, no. 2 (August 3, 2021): 63–80. http://dx.doi.org/10.21107/dinar.v7i2.9301.
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Increasing income at some point, the community has shifted its consumption pattern from food to non-food. This research is in response to the current phenomenon of society as well as problem solving and evaluation of the shift of public consumption patterns into modern consumption patterns due to increasing income. The focus of this paper is about the concept of Islamic consumption from the thinking of contemporary figures, namely Fahim Khan and Muhammad Abdul Mannan. The method used is descriptive qualitative with library research and a primary source used from the book Essays in Islamic Economics by Fahim Khan and Islamic Economics; Theory and Practice by Muhammmad Abdul Mannan. The results of this study show that the thoughts of Fahim Khan and Muhammad Abdul Mannan have similarities on indicators of Islamic consumption balance, the concept of Islamic needs and the concept of preference in Islamic consumption. And there are differences in surveillance in Islamic consumption, namely on the institutional framework.
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ملكاوي, أسماء حسين. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 16, no. 61 (July 1, 2010): 232–21. http://dx.doi.org/10.35632/citj.v16i61.2637.
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دلائل نبوة محمد صلى الله عليه وسلم قبل بعثته (إرهاصات نبوية)، خالد عبد القادر، دمشق: المكتب الإسلامي للطباعة والنشر، 2010م، 280 صفحة.
حقائق وشبهات حول السنة النبوية، محمد عمارة، القاهرة: دار السلام للطباعة والنشر والتوزيع والترجمة، ط1، 2010م، 208 صفحة.
منهجية ابن خلدون في تدوين السيرة النبوية وتفسيرها، سالمة محمود محمد عبد القادر، بيروت: دار الكتب العلمية، 2010م، 256 صفحة.
تطبيقات تربوية معاصرة في السنة النبوية، علي بن إبراهيم بن سعود عجين، عمان: مركز ديبونو للنشر والتوزيع، 2010م، 134 صفحة.
شخصية رسول الله بين تصوير الوحي وتصوُّرات الدارسين، سعيد المغناوي، بيروت: دار ابن حزم، ط1، 2008م، جزأين، 1349 صفحة.
منهج ابن حزم الظاهري في الاحتجاج بالسنة، إسماعيل رفعت فوزي، المنصورة: دار الوفاء، ط1، 2009م، مجلد، 778 صفحة.
الاتجاهات المعاصرة في دراسة السنة النبوية في مصر وبلاد الشام، محمد عبد الرزاق أسود، دمشق: دار الكلم الطيب، 2008م، 688 صفحة.
الخطاب النبوي لغير البالغين، سرور فرحان الشرمان، عمان: دار المأمون، 2009م، 171 صفحة.
The Prophet's Ascension: Cross-Cultural Encounters with the Islamic Mi'raj Tales, Christiane J. Gruber (Editor), Frederick S. Colby (Editor), Indiana University Press (January 11, 2010), 440 pages.
Muhammad: Man and Prophet, Adil Salahi, The Islamic Foundation; Revised edition (March 1, 2010), 854 pages.
The Cambridge Companion to Muhammad (Cambridge Companions to Religion), Jonathan E. Brockopp, Cambridge University Press (April 19, 2010), 344 pages.
Muhammad and the Believers: At the Origins of Islam, Fred M. Donner, Belknap Press of Harvard University Press (May 15, 2010), 304 pages.
The Biography of Muhammed: Nature and Authenticity (Routledge Studies in Classical Islam), Gregor Schoeler, Routledge; 1 edition (July 1, 2010), 208 pages.
The Mantle Odes: Arabic Praise Poems to the Prophet Muhammad, Suzanne Pinckney Stetkevych, Indiana University Press (July 11, 2010), 336 pages.
The Leadership of Muhammad, John Adair, Kogan Page, Ltd, August 28, 2010, 144 pages.
Untold: A History of the Wives of Prophet Muhammad, Tamam Kahn, Monkfish Book Publishing (September 1, 2010), 192 pages.
Daily Wisdom: Sayings of the Prophet Muhammad, Abdur Raheem Kidwai, Kube Publishing Ltd (September 1, 2010), 400 pages.
Jesus and Muhammad: Parallel Tracks, Parallel Lives, F. E. Peters, Oxford University Press, USA (October 14, 2010), 304 pages.
The Book of Muhammad, Mehru Jaffer, Penguin Global (June 30, 2010), 156 pages.
The Truth about Muhammad: Founder of the Worlds Most Intolerant Religion, Robert Spencer, Regnery Press (July 17, 2007), 224 pages.
About Muhammad: The Other Western Perspective on the Prophet of Islam, Abdelwahab El-Effendi (Editor), Legacy Publishing (August 2010), 112 pages.
للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF في اعلى يمين الصفحة.
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Dardiri, Ahmadi Fathurrohman. "Muhammad Mushtafa Al-Zuhaily's Moderate Fiqh." al-Mawarid Jurnal Syariah dan Hukum (JSYH) 1, no. 1 (February 2019): 99–116. http://dx.doi.org/10.20885/mawarid.vol1.iss1.art6.
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Muslihiddinovna, Muhitdinova Nazmiya. "Muhammad Goziy and His Leiterary Heritage." International Journal of Psychosocial Rehabilitation 24, no. 5 (May 25, 2020): 6713–21. http://dx.doi.org/10.37200/ijpr/v24i5/pr2020659.
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Sabet, Amr. "Prophet Muhammad." American Journal of Islam and Society 33, no. 1 (January 1, 2016): 141–44. http://dx.doi.org/10.35632/ajis.v33i1.894.
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For those seeking solace from the trepidations of this world, Prophet Muhammad:The Sultan of Hearts is a thoughtful work of reflection and comfort.This two-volume comprehensive narrative of enchanted times recollectingthe “Prophetic” summoning introduces the readers to Prophet Muhammad’ssīrah (biography) within a lucid and flowing stream of emotion. More thansimply an effort to record events, stating who said what and did what basedupon whose narration, as many of the traditional biographies tend to do, thiswork infuses events with meanings and feelings. As the authors indicate, thepurpose is not to speak about the Prophet, but to “let him be observed in hisown actions” (p. xvi), creating thereby an “awareness” of his life not as a solefigure, but “in connection with his companions” in order to “present a lifemodel that has been miraculously constructed” (p. xvi).This sīrah is not about reinterpreting events. In fact, a great deal of whatit says falls back on the earlier and primary biographies of such figures as IbnHisham, Ibn Sa‘d, Ibn Kathir, Ibn Abd al-Barr, and al-Tabari, as well as thenine Sunni canonical Hadith collections (p. xvii). Its claim to novelty is notdue to this “synthesis” alone, but more to its focus on the Prophet’s life in societyas a member of that society, rather than on the wars in which he engaged,as if those events were the most significant aspects of his mission (p. xiii).The authors’ intention, as they put it, is not simply to speak about the Prophetin their own descriptions, but rather to observe him in his own actions. Hismulti-dimensional personality is brought forth not only as a Prophet, but also ...
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Güldenpfennig, Sven. "Muhammad Ali." Indes 9, no. 1 (August 10, 2020): 146–61. http://dx.doi.org/10.13109/inde.2020.9.1.146.
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Abdel-Shehid, Gamal. "Muhammad Ali." Journal of Sport and Social Issues 26, no. 3 (August 2002): 317–25. http://dx.doi.org/10.1177/0193723502263007.
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Hofmann, Murad Wilfried. "Why Muhammad?" American Journal of Islam and Society 12, no. 4 (January 1, 1995): 534–38. http://dx.doi.org/10.35632/ajis.v12i4.2354.
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God‘s reasoning is unfathomable. Nevertheless, not only orientalistsbut Muslims are well-advised to ponder on occasion questions linked tothe Night of Destiny (laylut al qadr): Why, of all people, was Muhammad,a person who lived in Arabia, of all places, and in the seventh centuryC.E., chosen to deliver God‘s final message in Arabic, a heretoforeobscure language in the larger world of that time? In our quest foranswers to such questions, human reasoning may provide the followinganswers:1) Seventh-century Arabia could not be reached by the power projectionof the region’s two dominant hegemonical states. The Christian(east) Roman empire of Heraclius I and the Iranian empire of theSasanian Shah Chosraw II Parwez were completely absorbed in an ongoingstruggle that would ultimately turn out to be fatal for both of them.The dualist Persian religions of Mithraism and Manichaeism had beenconsolidated into the official state religion of Zoroastrianism. Bothempires would not have tolerated a new religion that, like Islam, couldhave shaken their very foundations. Only in the far distant and obscureland of Arabia could a new ideological state-community arise and consolidateitself before either of the two neighboring superpowers had achance to intervene.2) Arabia enjoyed a central geostrategic position with regard to theknown world at that time, being at a similar distance from Morocco andChina as well as England and Japan. Muslim expansion was greatlyfacilitated by the fact that in geographical terms, Islam was never marginal.3) At that point in time, the languages of commerce and intellectualdiscourse-Latin, Greek, Persian, and Hebrewhad become solinked and interwoven as media for the transportation and interpretationof previous divine relations that they were now unsuitable for the newIslamic message. In order to bring about a theological revolution, particularlyin the Christianized world, the Qur’anic message required avirginal language. We see how true this assessment is when we consulta translation of the Qur’an made by Christian orientalists. Wheneverthey encounter terms like al kulimut, al amr, or al ruh (al quddus) they ...
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Bennison, Amira K. "Following Muhammad." American Journal of Islam and Society 21, no. 3 (July 1, 2004): 154–56. http://dx.doi.org/10.35632/ajis.v21i3.1780.
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Following Muhammad is a scholarly, but not academic, book directed atthe general reading public. Written by a religious studies scholar with anevident sympathy for Islam, it seeks to address western prejudices about Islam by presenting a clear, concise, and accessible picture of the faith incontext. Although the author explores Islam’s historical evolution, his primaryfocus is to balance this with insights into how Muslims themselvesunderstand their religion in contemporary as well as historical times.Although primarily directed toward non-Muslims, whose essentialistmedia-driven assumptions about Islam are constantly lamented by Ernst,it is also of interest to the Muslim reading public as a refreshing departurefrom standard accounts of Muslims and Islam. Although not a textbook,it could be profitably used as a text for discussion in a variety ofcourses.Two key issues to which Ernst returns repeatedly are, first, the erroneouswestern tendency of assuming that fundamentalists are the “true”representatives of Islam, and, second, the importance of recognizing thepart colonialism has played in shaping contemporary developments in theMuslim world. By drawing comparisons with Christianity, Judaism, andother faiths, he highlights the unacceptability – and indeed absurdity – ofmany generic assumptions about Islam and Muslims. Instead, he stressesthe importance of non-Muslims recognizing the diversity of faith and practicein time and space that characterizes Islam, just as it does all other worldreligions.The book is divided into six chapters organized in a thematic ratherthan a chronological manner in order to reflect the author’s self-proclaimedemphasis on “rethinking” Islam today. Chapter 1 explores western perceptionsof, and prejudices toward, Islam in modern and medieval times andsuggests ways to avoid such prejudices in our own time. Chapter 2 looks atwhat is meant by the term religion and how evolving western definitions ofreligion have shaped western perceptions of other faiths, including Islam.This is counterbalanced by a survey of how Muslims have defined Islam byassessing its historical vocabulary and the vocabulary used by present-dayMuslims ...
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Clegg, J. "Muhammad Shafiq." BMJ 346, mar12 3 (March 12, 2013): f918. http://dx.doi.org/10.1136/bmj.f918.
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Anshori, Muhammad. "Sunnah dan Kedudukan Muhammad dalam Pandangan Muhammad Syaḥrūr." Jurnal Ilmiah Ilmu Ushuluddin 17, no. 2 (April 28, 2019): 99. http://dx.doi.org/10.18592/jiu.v17i2.2239.
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This article discusses on contextualist understanding about sunnah or hadith. One of the contemporary Muslim thinker who is studied by muslim scholars is Muḥammad Syaḥrūr. According to Syaḥrūr, the sunnah was the initial ijtihad of Muhammad to overcome the problems that existed at that time, so it must be dynamic. Among the interesting thoughts of Syaḥrūr is his division of the concept of Muhammad's obedience and position. There are two forms of obedience to Muhammad: obedience that is not directly related to Allah (al-thā'ah al-munfashilah) and directly related to Allah (al-thā'ah al-muttashilah). In examining the hadith of the Prophet, Syaḥrūr did not understand in a textuality, but he studied the position of Muhammad when the hadith was spoken. He divided the position of Muhammad into three poins; as human beings, the Prophet, and the Apostle. The Hadith or Sunna will be universally applicable when Muhammad is based as an Apostle. Syaḥrūr's understanding of a hadith is very humanity because he is not directed to sanad studies, but rather to matan hadith.
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Wathani, Syamsul. "TAFSIR REALITAS SOSIAL AL-QUR�AN: PENDEKATAN SOSIOLINGUISTIK DALAM MEMAHAMI BAHASA KINA>YAH AL-QUR�A>N." TAJDID: Jurnal Ilmu Ushuluddin 15, no. 1 (June 6, 2016): 87–104. http://dx.doi.org/10.30631/tjd.v15i1.33.
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Al-Qur'an diturunkan dalam lokal tertentu, Arab tempat dimana Nabi Muhamma hidup dan berinteraksi dengan umat-Nya. Al-Qur'an sebagai risalah diturunkan sebagai respon sosial atas apa yang Nabi Muhammad dihadapi. Artikel ini membahas tafsi dan realitas sosial al-Qur�an. Ada dua poin besar yang dibahas dalam artikel ini; (1) kinayah al-Qur�an sebagai metode untuk menyampaikan pesan wahyu, dan (2) analisis sosiolinguistik sebagai pendekatan untuk memahami bahasa kinayah. Dengan dua poin, artikel ini memberikan kontribusi berupa menawarkan tren baru dalam memahami ayat majaz menggunakan ilmu sosial. Diperlukan sinergitas/keseimbangan antara analisis teks dan analisis realitas sosial al-Qur�an guna memahami pesan yang termuat dalam al-Qur�an.
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., Lasmiyati. "KERATON KANOMAN DI CIREBON (Sejarah dan Perkembangannya)." Patanjala : Jurnal Penelitian Sejarah dan Budaya 5, no. 1 (March 1, 2013): 128. http://dx.doi.org/10.30959/patanjala.v5i1.184.
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AbstrakKeraton merupakan tempat kediaman raja, yang di dalamnya terdapat beberapa bangunan. Di dalam keraton, sultan melaksanakan tugasnya sebagai pemimpin segala kegiatan politik dan sosial budaya. Penelitian ini dilakukan untuk mengetahui bagaimana sejarah terbentuknya Keraton Kanoman di Cirebon dan bagaimana perkembangannya. Metode yang digunakan adalah metode sejarah yang meliputi heuristik, kritik, interpretasi, dan historiografi. Dari hasil penelitian yang dilakukan diperoleh informasi bahwa Keraton Kanoman didirikan tahun 1510 Saka atau 1588 M oleh Pangeran Muhamad Badrudin Kartawidjaja atau Sultan Anom. Mereka menempati bangunan Witana yaitu bangunan yang pertama kali ditempati oleh Pangeran Cakrabuana ketika berada di Tegal Alang-alang. Pangeran Cakrabuana bekerja sebagai penumbuk rebon. Alat yang digunakan adalah lumpang alu dan pencetak terasi. Kedua alat tersebut disimpan di sebuah cungkup. Keraton Kanoman seperti kota tradisional, yang di dalamnya terdapat alun-alun dengan waringin kurung di tengahnya, pasar, masjid agung dan bangunan lainnya. Keraton Kanoman bukan hanya digambarkan sebagai kota tradisional melainkan juga tempat penyelenggaraan upacara Maulid Nabi, yaitu sebuah upacara yang dilakukan untuk memperingati kelahiran Nabi Muhamad SAW.AbstractKeraton (palace), in which a king lives, comprises several buildings. The Sultan administers every political and cultural activities inside keraton. This research aims to study the history of the establishment of Keraton Kanoman and its development. The methods covered heuristic, critique, interpretation, and historiography. The informant said that the Keraton was established in 1510 Çaka or 1588 AD by Pangeran (Prince) Muhamad Badrudin Kartawidjaja or Sultan Anom. They occupied Witana building which was first occupied by Pangeran Cakrabuana when he was in Tegal Alang-alang. Like other traditional cities, Keraton Kanoman has a plaza inside with a banyan tree in themiddle, market, great mosque, and other buildings. The Keraton is not only a traditional city, but it functions as a place to carry out ceremony commemorating the birth of Prophet Muhammad.
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Akın, Murat. "Muhammed b. Abdülvehhâb’ın Tevhid Anlayışına Eleştirel Bir Yaklaşım / Critical Approach to Muhammad b. Abd Al-Wahhab's Understanding of Tawhid." Cumhuriyet Üniversitesi İlahiyat Fakültesi Dergisi 19, no. 1 (June 15, 2014): 109. http://dx.doi.org/10.18505/cuifd.98096.
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Susanty, Fitri. "KONSEP PENDIDIKAN ISLAM “HUMAN TOUCH” MENURUT MUHAMMAD MUHAMMAD BADRI." Raudhah Proud To Be Professionals : Jurnal Tarbiyah Islamiyah 5, no. 1 (June 30, 2020): 84–100. http://dx.doi.org/10.48094/raudhah.v5i1.67.
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Banyak sekali kita temukan buku-buku, berbagai artikel bahkan sampai pada seminar-seminar yang membicarakan tentang pendidikan anak terutama konsep pendidikan Islam, namun hal tersebut masih berupa tataran teoritis saja. Maka, seorang dosen dalam bidamg Psikologi dan parenting anak menuangkan suatu konsep pendidikan Islam yang disebut “Human Touch” dimana konsep ini dibuat berdasarkan pengalaman dirinya ataupun orang lain dalam membesarkan buah hati tercinta. Konsep ini juga pastinya merujuk kepada Al-Qur’an dan Hadits nabi yang menggambarkan bagaimana seharusnya kita sebagai pendidik dan orang tua bersikap. Untuk melahirkan generasi Islam yang sholeh dan mushlih dalam hal medidik mereka harus punya banyak bekal, pengalaman dan ilmu. Kata-kata yang membentuk frase “Human Touch” inilah yang memberikan gambaran pengalaman dalam membentuk generasi yang dibutuhkan oleh umat Islam. Selain mengajarkan seni dalam mendidik, konsep ini mengingatkan para orang tua tentang tujuan mendidik anak. Kemudian memaparkan sarana apa saja yang bisa digunakan untuk mencapai tujuan itu.
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Ali Musri Semjan Putra. "STUDI ULANG TERHADAP HADIS-HADIS KHATAMIN NUBUWAH." Al-Majaalis : Jurnal Dirasat Islamiyah 5, no. 2 (May 20, 2018): 87–119. http://dx.doi.org/10.37397/almajaalis.v5i2.90.
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Keyakinan tentang khatamin nubuwah adalah merupakan salah satu prinsip mutlak dalam keyainan aqidah Islam. Prinsip tersebut berdasarkan kepada Al Qurán dan Hadits serta Ijma’. Sebelum Nabi Muhammmad wafat beliau telah memperingatkan umatnya akan adanya para pendusta yang mengaku sebagai nabi. Apa yang sudah diperingatkan oleh Nabi Muhammad dimasa hidup beliau tersebut menjadi kenyataaan. Yaitu munculnya paham atau aliran yang meyakini adanya nabi atau rasul setelah kenabian Muhammad, akhirnya hal tersebut menjadi polemik dan memicu terjadinya perbedangan pandang dalam menyikapi paham dan aliran tersebut di tengah-tengah masyarakat. Kenyataan ini menarik untuk dikaji dan diteliti dari sisi kajian hadits-hadits yang berkenaan dengan khatamin nubuwah. Pengkajian terhadap hadits-hadits khatamin nubuwah memiliki dua sisi urgen dalam kajian Islam, sisi kajian hadits dan sisi kajian aqidah Islamiyah. Akan tetapi penelitian ini akan lebih focus tentang hadits-hadits yang berhungan dengan khatamin nubuwah yang terdapat dalam kitab-kitab hadits yang muktabar dengan pendekatan induksi menggunakan analisis kualitatif. Tujuan penelitian ini untuk mengatahui tentang kekuatan derajat hadits-hadits yang berkenaan dengan khatamin nubuwah dari sisi jumlah dan kekuatan jalur sanadnya. Kesimpulan dari penelitian ini adalah bahwa secara jumlah hadits khatamin nubuwah sampai tingkat mutawatir, ada sekitar delapan belas hadits yang bisa diterima sebagai hujjah dengan redaksi dan jalur sanad yang bervariasi.
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Ali, Muhammad. "Interviews: Muhammad Ali." Black Scholar 42, no. 2 (June 2012): 14–21. http://dx.doi.org/10.5816/blackscholar.42.2.0014.
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Robinson, Neal. "Book Reviews : Muhammad." Expository Times 109, no. 1 (October 1997): 30. http://dx.doi.org/10.1177/001452469710900126.
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Brey, Robin L. "Muhammad Aliʼs Message." Neurology Now 2, no. 2 (March 2006): 8. http://dx.doi.org/10.1097/01222928-200602020-00003.
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Tolan, John. "The Prophet Muhammad." Common Knowledge 24, no. 2 (April 1, 2018): 256–79. http://dx.doi.org/10.1215/0961754x-4362457.
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Andani, Khalil. "Metaphysics of Muhammad." Journal of Sufi Studies 8, no. 2 (October 22, 2020): 99–175. http://dx.doi.org/10.1163/22105956-12341317.
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Abstract This study analyzes the development of the theme of the “Light of Muḥammad” (al-nūr al-Muḥammadī) or the “Muḥammadan Reality” (al-ḥaqīqa al-Muḥammadiyya) among several Shiʿi and Sufi thinkers through the seventh/thirteenth century. These thinkers include Imam Jaʿfar al-Ṣādiq (d. 148/765), Sahl al-Tustarī (d. 283/896), the Ikhwān al-Ṣafāʾ (early to mid 4th/10th century), the Ismaili dāʿīs Abū Yaʿqūb al-Sijistānī (d. after 361/971) and Ḥamīd al-Dīn al-Kirmānī (d. after 411/1020), Abū Ḥāmid al-Ghazālī (d. 505/1111) and ʿAyn al-Quḍāt (d. 526/1131), Ibn al-ʿArabī (d. 638/1240), ʿAbd al-Karīm al-Shahrastānī (d. 548/1153), and Naṣīr al-Dīn al-Ṭūsī (d. 672/1274). I argue that the “Light of Muḥammad” as a theological and metaphysical idea evolved historically through three distinct but cumulative phases of conceptualization: mytho-cosmological narrative, Neoplatonization, and ontological theophanization. Through these developments, the theological status of the Light of Muḥammad underwent a gradual but decisive shift from being reckoned as the first spiritual creation of God in the early period to being revered as the ontological self-manifestation of God in later periods.
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Fareed, Arifa. "PRAYERS OF MUHAMMAD." Journal of Social Sciences and Humanities 57, no. 1 (June 30, 2018): 165–68. http://dx.doi.org/10.46568/jssh.v57i1.126.
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Roberts, Randy. "Muhammad Ali Center." Journal of American History 96, no. 1 (June 1, 2009): 173. http://dx.doi.org/10.2307/27694741.
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Hussain, Adeel. "Muhammad Iqbal’s constitutionalism." Indian Law Review 2, no. 2 (May 4, 2018): 135–58. http://dx.doi.org/10.1080/24730580.2018.1544023.
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Cobb, Kelton. "The Muhammad Cartoons." Conversations in Religion and Theology 4, no. 1 (May 2006): 1–8. http://dx.doi.org/10.1111/j.1479-2214.2006.00076.x.
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Ali, Muhammad. "Interviews: Muhammad Ali." Black Scholar 42, no. 2 (June 2012): 14–21. http://dx.doi.org/10.1080/00064246.2012.11413593.
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Parrinder, Geoffrey. "Book Reviews : Muhammad." Expository Times 96, no. 3 (September 1985): 90. http://dx.doi.org/10.1177/001452468509600317.
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Darrah Thomas, T. "Muhammad salim Banna." Journal of Electron Spectroscopy and Related Phenomena 51 (January 1990): XIX. http://dx.doi.org/10.1016/0368-2048(90)80137-y.
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Rahman, A. Faizur. "Jesus and Muhammad." Ecumenical Review 72, no. 5 (December 2020): 759–76. http://dx.doi.org/10.1111/erev.12573.
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Rahman, Abd. "HERMENEUTIKA MUHAMMAD TALBI." Jurnal al Irfani: Ilmu Al Qur'an dan Tafsir 1, no. 02 (January 14, 2021): 59–72. http://dx.doi.org/10.51700/irfani.v1i02.116.
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Talbi, salah satu intelektual muslim yang memiliki perhatian khusus terhadap persoalan-persoalan modern dan antar agama, menawarkan metode baru dalam penafsiran al-Qur’an. Adalah Qiraat al-Tarikhiyyah (pembacaan sejarah), sebuah teori yang dibangun dari sebuah statemen bahwa seorang sejarawan muslim ketika berhadapan dengan teks keagamaan, selamanya akan berpijak pada Qiraat Unasiyah (pembacaan humanistik). Prinsip utama yang dibangun dalam metode ini adalah prinsip Maqashid (Muqarabah Maqashidiyah). Artikel ini akan mengeksplor lebih jauh tentang bagaimana cara kerja dari Qiraat Tarikhiyyah dalam upaya memahami dan menafsirkan al-Qur’an. Dengan menggunakan pendekatan historis dan perspektif humanistik, metode yang ditawarkan Talbi ini akan diuji relevansinya dalam konteks penafsiran ayat-ayat tentang pemimpin non muslim, terutama dalam konteks Indonesia.
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Gültekin, Aladdin. "“Muhammed b. Gazi’nin, Ravzatu’l-Ukul adlı Eseri Üzerine Bir İnceleme / A Review on Ravzat al-Uqul by Muhammad b. Ghazi." Journal of History Culture and Art Research 7, no. 5 (December 31, 2018): 831. http://dx.doi.org/10.7596/taksad.v7i5.1920.
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<p><strong>Abstract</strong></p><p>Poetry and story have long been an important and effective methods to express the feelings and thoughts in terms of language and literature. Muhammed b. Gazi el-Malatyavi applied this method in his book called Ravzat al-Uqul, which contains ninety-six stories in Arabic and Persian. In every story, the number of couplets and parables differs. Not limited to a certain period, the couplets are belong to poets in every periods of Arabic and Persian literature. The poems which are given as examples are chosen according to the main theme, to the extent that they can be used as a title of the story. They include advice to have a positive impact on the characters. Also they does not contain any complicated word and phrase.</p><p><strong>Öz</strong></p><p>Dil ve edebiyat açısından şiir ve hikayeler, öteden beri insanların maksadını anlatmak istedikleri önemli ve etkili bir yöntem olmuştur. Muhammed b. Ġāzî el-Malatyavî de bu yöntemi <em>Ravżatu’l-ʿuḳūl</em> adlı eserinde uygulamıştır. Arapça ve Farsça çok sayıda şiir ve meselin bulunduğu bu eserde doksan altı hikâye yer almaktadır. Her hikâyede beyit ve mesel sayısı aynı olmayıp değişim göstermektedir. Beyitler Arap ve Fars edebiyat tarihinin bütün dönemlerine ait şairlere ait olup, belli bir dönemle sınırlandırma olmamıştır. Örnek verilen şiirler, hikâyenin başlığı olabilecek derecede ana temaya uygun seçilmiş, kişilerin karakterlerini olumlu yönde etkileyecek kadar tecrübe ve öğüt içermektedir. Ayrıca anlaşılması zor kelime ve terkip içermemektedir.</p>
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Bang, Anne. "Remembrance of Muhammad Idris Muhammad Saleh (Maalim Idris), 1934–2012." Islamic Africa 3, no. 2 (October 29, 2012): 169–72. http://dx.doi.org/10.5192/215409930302169.
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