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Hilmi, Earnie Elmie, and Noorma Razali. "BIOGRAPHY ANALYSIS OF MUHAMMAD UTHMAN EL-MUHAMMADY FROM THE PERSPECTIVE OF BRONFENBRENNER'S ECOLOGICAL THEORY." International Journal of Education, Psychology and Counseling 6, no. 44 (2021): 167–75. http://dx.doi.org/10.35631/ijepc.644013.
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Muhammad Uthman el-Muhammady known as a thought figure in Malaysia. His life background is filled with a variety of life hues with an academic background. His thoughts highlighted the teachings of the Sunnah wal Jamaah. He also loudly opposed thoughts that were contrary to the beliefs of Ahli Sunnah wal Jamaah, so that he considered to be an extremist. His personality became a charm in the world of thought in Malaysia through his fluency in English and argument. This study is based on Ecological Theory. Biography of Muhammad Uthman el-Muhammady from the perspective of ecological theory pioneered by Urie Bronfenbrenner (1979, 1986) shows that the formation of personality and character of this leading figure began at the microsystem level. The results of the study show how the background of Muhammad Uthman el-Muhammady who was educated by his late father in prioritizing knowledge from an early age has shaped his personality, which made him a revered figure in public because of his knowledge. His life pattern should be emulated by all types of society in shaping and creating an extraordinary personality.
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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 (2018): 55–64. http://dx.doi.org/10.22452/jat.vol13no2.5.
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Hilmi, Earnie Elmie, Kamarudin Salleh, and Nur Farhana Ab Rahman. "Pluralisme Agama daripada Pemikiran Muhammad Uthman El-Muhammady." Sains Insani 10, no. 1 (2025): 132–40. https://doi.org/10.33102/sainsinsani.vol10no1.784.
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Abstrak: Pluralisme yang membawa maksud kepelbagaian agama diterima secara baik, namun apabila perkataan ini digabungkan dengan agama dan membawa maksud menyamaratakan semua agama atau membawa kepada kecenderungan untuk menyatukan kebenaran agama, perkara tersebut menjadi kontroversi. Terdapat dua masalah utama yang dilihat iaitu kekeliruan terhadap definisi pluralisme agama dan pelbagai pendekatan berbeza menghadapi pluralisme agama. Para sarjana berbeza pendapat mengenai konsep pluralisme agama dan pendekatannya termasuklah Muhammad Uthman El-Muhammady. Kajian ini mengkaji pemikiran Muhammad Uthman El-Muhammady tentang pluralisme agama. Kajian ini menggunakan pendekatan kualitatif dengan menganalisis sumber penulisan Muhammad Uthman El-Muhammady yang berkaitan dengan pluralisme agama, antaranya ialah risalah Pemikiran Mohammed Arkoun dalam konteks ahli sunnah wal jamaah: Satu pengamatan awal (2011), Falsafah agama John Hick: pengamatan dari perspektif ajaran ahli sunnah wal-Jamaah (2012) dan Al-Firqah al-Najiyah: Epistemologi aqidah golongan yang berjaya (2017). Hasil kajian menunjukkan Muhammad Uthman El-Muhammady mendefinisikan pluralisme dengan maksud ruang awam di mana para penganut agama bertemu dan berhubung serta mengadakan interaksi pelbagai untuk saling memahami antara satu sama lain, manakala pluralisme agama pula ialah fahaman yang menyatakan bahawa semua agama sama, sama-sama membawa kepada syurga. Kata kunci: Pluralisme agama; kepelbagaian agama; kebenaran semua agama sama benar Abstract: Pluralism in meaning of religious diversity well accepted, but it became controversial when this word combined with religion in meaning of generalizing all religions or leading to a tendency to unify the truth of religion. There are two main issues, confusion over the definition of religious pluralism and various approaches to religious pluralism. Scholars had different thought on the concept of religious pluralism and its approach, including Muhammad Uthman El-Muhammady. This study examines Muhammad Uthman El-Muhammady's thoughts on religious pluralism. This study used a qualitative approach by analyzing Muhammad Uthman el-Muhammady's writing sources related to religious pluralism such as Risalah Pemikiran Mohammed Arkoun dalam konteks ahli sunnah wal jamaah: Satu pengamatan awal (2011), Falsafah agama John Hick: pengamatan dari perspektif ajaran ahli sunnah wal-Jamaah (2012) and Al-Firqah al-Najiyah: Epistemologi aqidah golongan yang berjaya (2017). The results of the study show that Muhammad Uthman El-Muhammady defines pluralism as a public space where religious believers meet and connect and have various interactions to understand each other, while religious pluralism is the understanding that all religions are the same, all lead to heaven. Keywords: Religious pluralism; religious diversity; the truth of all religions are the same
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ERDOĞAN TAŞ, Mehtap. "AKKİRMÂNÎ MUHAMMED B. MUSTAFA’S PROSE HİLYE ON PROPHET MUHAMMAD." Selçuk Üniversitesi Türkiyat Araştırmaları Dergisi, no. 54 (June 13, 2022): 167–97. http://dx.doi.org/10.21563/sutad.1130078.
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Akkirmânî Muhammed b. Mustafa is one of the 18th century scholars who was very knowledgeable in fields such as hadith, fiqh, kalam, tenets, tafsir, philosophy, language and wrote works on a wide variety of subjects. One of his works is the prose hilye known as Hilye-i Şerîfe or Şemâ'il-i Şerîf in the sources. In this study, the prose hilye of Akkirmânî, one of the about twenty prosehilyeson which did not studied very much, was examined in terms of form and content, information about the copies of the work has been given and text with transcription has been added to the end of the study. It has been tried to reveal the features of Akkirmânî's prose hilye in the terms of this literary genreby comparingwith other published prose hilye. According to this, it has been concluded that contrary to what is stated, Akkirmânî does not have two different works in the related sources, such as şemailand prose hilye. It has come to the conclusion that this work differs from other prose hilyes in terms of the way it is arranged, the order of the content and information given in detail about some of the behaviors of the Prophet Muhammad. Additionally, it has been made inference that it is wrong to present the work as if it belonged to Şa‘bân Kâmî from Diyarbakır, Halîl b. Alî El-Kırımî.
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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 (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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Sairan, Mohd Ammyrul Ashraf, and Shukri Ahmad. "PERSPEKTIF PEMIKIRAN TOKOH ISLAM MUHAMMAD UTHMAN EL-MUHAMMADY TERHADAP TEORI SOSIAL, MASYARAKAT ASABIYYAH DAN KEBUDAYAAN." Jurnal Pembangunan Sosial 25 (November 30, 2022): 121–39. http://dx.doi.org/10.32890/jps2022.25.6.
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Artikel ini memberi fokus kepada pemikiran Islam Muhammad Uthman El-Muhammady, seorang tokoh Islam Nusantara. Beberapapandangan dan sumbangan tokoh ini dalam konteks sosial, masyarakat dan kebudayaan akan di analisis dalam artikel ini. Kajianini mengunakan metode kajian kualitatif dan menganalisis kandungan karya-karya beliau secara diskriptif. Dapatan kajian mendapati bahawa El-Muhammady adalah seorang pejuang Ahli Sunnah Wal-Jamaah dalam kalangan para ilmuan Nusantara. Dalam teori sosial beliau tegas menolak ideologi sosial daripada Barat yang jelas bertentangan dengan al-Quran dan Sunah. Berhubungan dengan istilah Asabiyyah, beliau mempertahankan konsep ini demi kepentingan dan perjuangan Islam seiring dengan ideologi Ibn Khaldun dan juga Ahli Sunnah Wal-Jamaah. Aspek kebudayaan pula, El-Muhammady menjelaskan kebudayaan terbaik adalah kebudayaan Islam tradisional yang menjadi rujukan ketika era pemerintahan Nabi Muhammad SAW. Hasil kajian mendapati bahawa pemikiran Islam El-Muhammady dari perspektif teori sosial, masyarakat Asabiyyah dan kebudayaan sentiasa dalam konteks world view Islam Ahli Sunnah Wal-Jamaah. Segala bentuk world view Barat adalah sesuatu yang bertentangan dengan ajaran Islam. ABSTRACTThis article will be discussing on perspective of Muhammad Uthman El-Muhammady in Islamic thought. Part of the ideas will be elaborate in this article. This research will focus on qualitative and descriptively approach to method for analyses the content of his work. In the finding on this research, we will see that El-Muhammady was a fighter of Ahl Sunnah Wal-Jemaah among the Islamic scholars. In the social theory, he firmly rejected social ideologies from the Western perspective that are clearly different from al-Qur’an and Sunnah. In the term of Asabiyyah, he defended this concept for the sake of the interests and struggle of Islam base on ideology by Ibn Khaldun and Ahl Sunnah Wal-Jemaah. In the cultural aspect, El-Muhammady explained that the “golden age” cultural is the Islamic traditional culture base on Prophet Muhammad SAW era. From the analysis, the research found that El-Muhammady Islamic thought in social theory, asabiyyah and culture is consistently with regard to Islamic perspective of Ahl Sunnah Wal-Jemaah. Any philosophy from western perspective is in opposition to the education of Islam.
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SAIRAN, MOHD AMMYRUL ASHRAF, and SHUKRI AHMAD. "ISLAMIC THOUGHTS OF MUHAMMAD UTHMAN EL-MUHAMMADY IN SOCIAL, CIVIL SOCIETY AND CULTURAL PERSPECTIVES." Quantum Journal of Social Sciences and Humanities 2, no. 4 (2021): 41–52. http://dx.doi.org/10.55197/qjssh.v2i4.86.
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This article will be focuses on social, civil society and cultural base on perspective of Muhammad Uthman El-Muhammady in Islamic thought. Some of his view and contribution will be analysed in this article. This research uses qualitative and descriptively method for analyses the content of his work. The finding of this research found that El-Muhammady was a fighter of Ahl Sunnah Wal-Jemaah among the Islamic scholars. In the social theory, he firmly rejected social ideologies from the West perspective that are clearly contradict to al-Qur’an and sunnah. In the term of asabiyyah, he defended this concept for the sake of the interests and struggle of Islam base on ideology by Ibn Khaldun and Ahl Sunnah Wal-Jemaah. In the cultural aspect, El-Muhammady explained that the “golden age” cultural is the Islamic traditional culture base on Prophet Muhammad era. From the analysis, the research found that El-Muhammady Islamic thought in social, civil society and culture is always in the context of Islamic world view of Ahl Sunnah Wal-Jemaah. Any ideology from western world view is contrary to the teaching of Islam.
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Kurşun, İlahe Memmedova. "Abdulahad Dâvûd. Tevrat ve İncil’e Göre Hz. Muhammed (Muhammad in the Bible)." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 3, no. 2 (2024): 149–53. https://doi.org/10.32739/ustad.2024.6.73.
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Müslüman olmadan önceki adı Peder David Benjamin Keldânî olan Abdulahad Dâvud, Uniate Keldânî mezhebinin Roma Katolik Kilisesine bağlı bir rahip idi. İran’ın Urmiye şehrinde 1867 yılında dünyaya gelen Dâvud, ilk tahsilini burada aldıktan sonra Canterbury Başpsikoposu Misyon Teşkilatında öğretim üyesi olarak çalışmış, daha sonra ise Propaganda Fide College’de dînî ve felsefî çalışmalar yapmak üzere Roma’ya gönderilmiştir. Üç yıl sonra rahiplik rütbesine yükselen Dâvud’un İbrânîce, Süryânîce, Arâmîce, Yunanca, Arapça gibi dillere hâkim olması, eski dinleri aslî kaynaklarından öğrenmesine ve incelemesine sebep olmuştur.
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Umarova, Sohiba Zakirovna. "Diwanism in the Literary Environment of Khiva in the XIX - Early XX Centuries." International Journal of Social Science Research and Review 5, no. 8 (2022): 196–200. http://dx.doi.org/10.47814/ijssrr.v5i8.548.
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This article discusses the literary environment that emerged in the XIX - XX centuries in Khiva during the reign of Muhammad Rahimkhan II Feruz and the poets who created it, the development of the tradition of devonism, the creation of muhammas.
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Sahabudin, H. "NUR MUHAMMAD DALAM TRADISI SUFISME." ALQALAM 19, no. 92 (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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Soebarna, Ahmad Baihaqi. "Etika Bekerja dalam Islam: Analisis Hadith-Hadith Relasi Etika Buruh Majikan." Himmah: Jurnal Kajian Islam Kontemporer 7, no. 1 (2023): 640–49. http://dx.doi.org/10.47313/jkik.v7i1.2548.
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Bekerja merupakan ibadah dan karenanya seseorang diangkat derajatnya oleh Allah SWT. Di samping guna menerima hasil demi memenuhi kebutuhan hidupnya. Salah satu kualifikasi pekerjaan dibutuhkan di samping tenaga, yakni dapat dipercaya. Kepercayaan merupakan bagian dari etika (akhlak) yang merupakan bagian dari source of values ajaran Islam, sebagaimana didakwahkan Muhammad SAW. Perbuatan Nabi Muhamamd SAW dalam konteks etika bekerja semata-mata demi mewujudkan kesetaraan derajat antar-umat manusia. Juga upaya menjaga keseimbangan antara hak dan kewajiban antar unsur pekerjaan, yakni buruh dan majikan. Berangkat dari keadilan dan kepatutan, Nabi Muhammad SAW berupaya mencapai keseimbangan dalam konteks bekerja.
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Güler, Zekeriya. "Selefî Hareketin Tarihî Kökenleri ve Yöntem Problemi." Marife 9, no. 3 (2009): 47–74. https://doi.org/10.5281/zenodo.3344094.
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Selefî Hareketin Tarihî Kökenleri Ve Yöntem Problemi başlıklı bu makalede, özellikle Arap dünyası eksenli günümüz selefî akımların tarihsel kökenleri ve bağlantıları, başlıca bilgi kaynakları ve referans noktaları, faydalandıkları âlimler; Ahmed b. Hanbel, İbn Hazm, İbn Teymiyye, İbn Kayyim el-Cevziyye, İbn Kesîr, Emîr İsmâîl es-San'ânî, Muhammed b. Abdilvehhâb, Muhammed eş-Şevkânî, Şeyh Abdülazîz b. Bâz, Muhammed Nâsıruddîn el-Elbânî ve onların problemlere ışık tutan bazı görüşleri üzerinde durulmuştur. Aslında bir zihniyet, yaklaşım tarzı ve yöntem olarak selefîlik, tarihî kökenleri itibariyle erken dönemlere kadar uzanabilmektedir. Makalede, Selefî Hareketin Yöntem Problemi alt başlığı altında, selefî muhitlerin karşılaştıkları yöntem problemleri ve çözüm yolları, maddeler halinde metodik-akademik genel ilkeler hüviyetinde ele alınmıştır.<b>Historical Origions of the Salafi Movement and Problem of Methodology</b>In this article titled, Historical Origins of the Salafi Movement and Problem of Methodology, it has been examined the historical origins of the Salafi movement which are especially based on the Arabic world, historical relations of the contemporary salafi movements, their primary information sources and reference points, referred scholars such as Ahmad b. Hanbal, Ibn Hazm, Ibn Taymiyya, Ibn Qayyim al-Cavziyya, Ibn Kathir, Amir Ismail al-San'ani, Muhammad b. Abd al-Vahhab, Muhammad al-Shawkani, Shaykh Abd al-Aziz b. Baz, Muhammad Nasir al-Din al-Albani and some of their opinions concerning the problems. In fact, the Salafiyya as a mentality, manner of approach and method it may go the early periods from the perspective of historical origins. In this article, it has been also studied the methodological problems faced by the Salafi circles and the ways of solution in item by item under the subtitle of The Methodological Problem of Salafi Movement as methodological-academicals general principles.https://www.marife.org/marife/article/view/500
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Ghufron, Imam Fayyadil, and Baitiyah Baitiyah. "Hakikat Belajar dalam Perspektif Anwar Muhammad al-Syarqawi." Jurnal Dimensi Pendidikan dan Pembelajaran 11, no. 1 (2023): 127–31. http://dx.doi.org/10.24269/dpp.v11i1.8208.
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kajian ini bertujuan untuk membahas hakikat belajar dalam perspektif Anwar Muhammad al-Syarqawi. Belajar suatu proses perubahan semi-permanen dalam prilaku individu yang tidak bisa diamati secara langsung, tetapi dapat disimpulkan dari prilaku individu yang tampak setelah belajar itu sendiri. Ada beberapa persamaan dan perbedaan terkait hakikat belajar yang ditawarkan oleh Anwar Muhamma d al-Syarqawi dengan tokoh-tokoh yang lain. Persamaannya yaitu; (a) Belajar yaitu suatu proses yang mengakibatkan perubahan yang terjadi terhadap perilaku individu, (b) Belajar itu merupakan proses penyaluran ilmu terhadap individu yang dilakukan dalam keadaan sadar. Adapun perbedaannya yaitu; (a) Menurut Anwar Muhammad al-Syarqawi belajar itu merupakan proses perubahan yang terjadi terhadap individu yang tidak bisa diamati secara langsung, Sedangkan tokoh-tokoh yang lain mendefinisikan sebaliknya bahwasanya belajar sendiri yaitu suatu proses perubahan yang terjadi terhadap individu yang bisa diamati secara langsung oleh orang lain.
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Bajrektarevic, Anis H. "Lucrative Busines sof Othering." ICR Journal 7, no. 2 (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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Almutawallid, Almutawallid, Barsihannor Barsihannor, and Indo Santalia. "Teologi Liberal Muhammad Syahrur: Dekonstruksi-Rekonstruksi Pemikiran Klasik, Rukun Islam, dan Rukun Iman." Jurnal Filsafat Indonesia 7, no. 2 (2024): 369–77. http://dx.doi.org/10.23887/jfi.v7i2.65231.
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Artikel ini bertujuan untuk menganalisis gagasan-gagasan utama Muhammad Syahrur secara objektif. Artikel ini menggunakan pendekatan hermeneutika dan teologi Islam, metode yang digunakan dalam artikel ini adalah deskriptif analisis. Metode deskriptif analisis digunakan untuk memaparkan bagaimana pemikiran teologi Muhammad Syahrur dan konsep dekonstruksi dan rekonstruksi rukun Iman dan Islam. Jenis penelitian ini adalah library research. Hasil artikel ini mengungkap titik fokus kritikan Muhammad Syahrur adalah kitab-kitab tafsir klasik da kaidah-kaidahnya yang sudah dianggap mapan dan bersifat final, sikap kemapanan ulama klasik membuat agama Islam tertinggal jauh dalam bidang ilmu pengetahuan yang mengabaikan kebutuhan zaman dan perkembangannya, problem yang mendasar adalah tidak adanya metode yang ilmiah dam empirik membuatnya kadaluarsa dalam konteks saat ini dengan menghadirkan ilmu-ilmu ilmiah dan hermeneutik dalam kaidah tafsir menurutnya jauh lebih relevan dan masuk akal melihat teknologi dan ilmu pengetahuan terus semakin maju. Karenanya, perlu ada dekonstruksi-rekonstruksi kitab-kitab dan kaidah-kaidah tafsir termaksud rukun Islam dan Iman. Muhamma Syahrur merumuskan sendiri rukun Iman dan Islam yang baru, dianggap bisa lebih relevan dengan kebutuhan zaman dan lebih manusiawi, menurutnya rukun Islam dan Iman yang dipertahankan sejak dulu hingga sekarang itu tidak sesuai dengan naluri kemanusiaan dan bertentangan dengan perkembangan zaman.
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Lapin, N. S. "SULTAN URAZ-MUKHAMMED AND KAZAKH-RUSSIAN AMBASSADOR RELATIONS AT THE END OF THE XVI CENTURY (ACCORDING TO RGADA MATERIALS)." History of the Homeland 96, no. 4 (2021): 65–75. http://dx.doi.org/10.51943/1814-6961_2021_4_65.
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The purpose of the article is to study the place and role of the future Kasimov Khan Uraz-Muhammad during the Kazakh-Russian negotiations in 1595. The source base for the article was materials identified by the author in the Russian State Archive of Ancient Acts (Moscow, Russia). These materials verified with copies available in the Central State Archive of the Republic of Kazakhstan (Almaty) and the Scientific Archive of the Republic State Enterprise “Gylym Ordasy” (Almaty). In addition, all documents published on the problem systematized and studied.An analysis of the sources clearly shows that the Kazakh sultan and the future Khan Kasimov, Uraz-Muhammed, played a significant role and directly related to the establishment of embassy contacts of the Kazakh Khanate and the Russian state. Uraz-Muhammad, as shown by archival documents, held not one meeting as previously thought, but not less than three meetings with the Kazakh ambassador Kul-Muhammed. It was during these meetings that the positions of the Kazakh side were voiced, those goals that prompted Khan Tavakkul to send his embassy to Moscow. In addition, Uraz-Mohammed directly facilitated Kazakh-Iranian embassy relations.
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Khan, Muhammad Luqman, Dr Muhammad IkramUllah та Dr Muhammad Kamran. "ڈاکٹر ٹسڈل کی تالیف (مآخذ القرآن) میں قرآنی مباحث کا تحقیقی مطالعہ". Al-Duhaa 3, № 01 (2022): 445–65. http://dx.doi.org/10.51665/al-duhaa.003.01.0181.
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This article comprises on research study of Dr. Tisdull opinion about Quran and Islam which is mentioned in his books named “The Original Source of the Quran”. In this book he declared that the Holy Quran stolen from previous Books and invention of the Muhammad (ﷺ) and he discussed about the sources of the Quran which is non-inspired and islam is influenced by ancient Arabic custom. In this article few objections mentioned of Dr. Tisdull regarding Quran while we presented the satisfactory answer of Tisdull suspicious in the light of authentic Islamic Sources. Especially compilation of the Quran, Quran is the compilation of the Muhammad, Quran is the derived from Bible, Muhammd did not acquaint the people of Arab with the teaching of Touheed۔ and we discussed a critical review of the story of Gharaniq. Suspicious expressed by Tisdull about the history of Maryam، We addressed this topic with the comparison study of Bible and some Christian scholar’s words Quoting.
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Zeyveli, Hikmet. "Muhammed Esed'e İki Haksızlık Örneği Esed'in Kur'ân Mesajı ile İlgili 'İntihal' ve 'Çarpıtma' İddialarının Tutarsızlığı." Marife 12, no. 1 (2012): 25–46. https://doi.org/10.5281/zenodo.3344334.
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Prof. Dr. Mustafa Öztürk "Marife" dergisinde yayınlanan bir makalesinde, Muhammed Esed'in Kur'ân Mesajı adlı eserinin Mevlâna Muhammed Ali'nin The Holy Kur'an adlı eserinden intihal edildiğini iddia etmiştir. "İslâmiyât" dergisinde yayınlanan diğer bir makalesinde ise Esed'in, anılan eserinin dipnotlarında, Taberî (ö. 310/923), Beğavî (ö. 516/1122), Zemahşerî (ö. 538/1143), Râzî (ö. 606/1209), Beydâvî (ö. 685/1286) gibi klasik müfessirlerden yapmış olduğu bazı nakillerde, bu müfessirlere ait birçok ibare ve ifadeyi kimi zaman yanlış naklettiğini, kimi zaman da tahrif ettiğini iddia etmiştir. Bu çalışma; Öztürk'ün Esed aleyhinde her iki makalesinde ileri sürdüğü itham ve iddiaların, peşin kanaatler ve yetersiz incelemeler sonucunda varılan haksız yargılar olduğunun tespiti ve bu konuda serdedilen argümanların tek tek çürütülmesini konu edinmektedir.<b>Two Wrongs Against Muhammed Asad</b>In one of his articles which has been published in "Marife" journal, Prof. Dr. Mustafa Öztürk asserts that Muhammad Asad's The Message of Qur'an was plagiarized from The Holy Kur'an, written by Maulana Muhammad Ali. In Öztürk's another article, which has been published in "Islamiyat" journal, he claims that in the annotations of the aforementioned work, Esed intentionally altered or falsified numerous phrases and passages belonging to traditional commentators such as At-Tabari (d. 310/923), Al-Baghawi (d. 516/1122), Az Zamakhshari (d. 538/1143), Ar-Razi (d. 606/1209), Al-Baydawi (d. 685/1286). In this article, Öztürk's claims against Esed are criticised one by one. It is also demon-strated that all these accusations arose from Öztürk's unjustified prejudice and his inadequate research.https://www.marife.org/marife/article/view/614
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Kaplan, İbrahim. "Mevlânâ'nın Muhammed İkbal'in Fikriyatı Üzerindeki Etkisi." Marife 7, no. 3 (2007): 163–74. https://doi.org/10.5281/zenodo.3343905.
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Mevlânâ'nın etkisi, bugün de hem Doğuda hem de Batıda, düşünce, sanat ve edebiyat gibi çeşitli alanlarda daha sık hissedilmektedir. İkbal'in eserlerinde de Mevlânâ'nın etkisi açık bir şekilde görülmektedir. Yaşadıkları şartların ve beslendik-leri kaynakların benzerliği iki düşünürün fikri yakınlıklarının en önemli sebebidir. Hem Mevlânâ hem de İkbal, Müslümanların, İslam'ın hayat felsefesini kavramaktan aciz oldukları, kadercilik ile uyuşturuldukları, mücadele gücünü kaybettikleri ortam-larda yaşamışlar, buhrandan kurtuluşun yolunun tekrar Kur'an'a dönmek olduğunu söylemişlerdir. Yine her iki düşünür de topluma dinamizm kazandırma gibi önemli bir görev icra etmişlerdir. Mevlânâ'nın İkbal üzerindeki etkisi özellikle şu iki konuda oldukça belirgindir: Kaynağı Kur'an olan dinamik bir hayat felsefesi ve akıl gönül birlikteliği. Mevlânâ, Kur'an'ın bize dinamik ve gerçekçi bir dünya görüşü verdiğini savunurken, İkbal de aynı paralelde faaliyetçi bir dünya görüşünü benimser ve pa-sifliği reddeder. Diyebiliriz ki; Mevlânâ'nın, yaşamı sürekli bir eylemlilik olarak gören felsefesini ciddi şekilde benimseyen ilk düşünür, belki de İkbal idi.<b>Mawlana's Influence on Muhammad Iqbal's Thinking Line</b>Today, Mevlânâ's influence is more felt both in the East and the West in various fields such as art and literature. For example, On Iqbal's philosophy Mevlânâ's influence can clearly be seen. Resemblance of the conditions in which they lived and were mentally nourished is the most important intellectual closeness of these philosophers. Having lived in an environment in which Muslims were una-ble to understand Islam's philosophy of life and were deeply engaged in the issue of fatalism, and therefore lost the power of struggling, both philosophers conclud-ed that the salvation was dependent on returning to Koran. Both thinkers seem to have performed an important duty such as making people acquire dynamism. Mevlânâ's influence on Iqbal is evident on two subjects: a dynamic philosophy of life, the source of which is Koran; and a union of the intellect and the heart. While Mevlânâ maintains that Koran gives us a dynamic and factual world view Iqbal re-fuses passivity in a similar activist way of thinking. Most probably Iqbal was the first thinker who adopted Mevlânâ's view of life as a continuous actuality.https://www.marife.org/marife/article/view/400
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Fisabilillah, Ridho, and Abbyzar Aggasi. "POLA KOMUNIKASI KEPEMIMPINAN SULTAN MUHAMMAD KAHARUDDIN III (1931-1958)." KAGANGA KOMUNIKA: Journal of Communication Science 1, no. 1 (2019): 40–53. http://dx.doi.org/10.36761/kagangakomunika.v1i1.410.
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Penelitian ini bertujuan untuk mengetahui pola komunikasi yang diterapkan oleh Sultan Muhammad Kaharuddin III pada ranah kepemiminan di masa non-kontemporer. Pemilihan Sultan Muhamamd Kaharuddin III adalah bukan lain karena beliau dianggap mampu menjaga kedaulatan Sumbawa yang pada zaman kekuasaannya menghadapi tiga zaman sekaligus, yakni kolonialisme Belanda, kependudukan Jepang, dan transisi bergabungnya dengan Republik Indonesia. Substansi penelitian yang dikaji adalah bagaimana pola komunikasi yang diterapkan dan komunikasi politik leadership, kemudian dari variabel tersebut peneliti mencoba untuk membedah lebih dalam faktor-faktor penyebab terjadinya komunikasi tersebut dilakukan oleh Sultan Muhammad Kaharuddin III sehinngga menjadi sebuah pola. Supaya bisa menyentuh substansi penelitian tersebut peneliti menggunakan beberapa teori, diantaranya adalah teori pola komunikasi yang dikemukakan oleh Onong Uchdjana Effendi. Hasil penelitian ini menunjukkan bahwa pola komunikasi kepemimpinan Sultan Muhammad Kaharuddin III pada periode 1931-1958 memiliki sifat demokratis. Meskipun sebenarrnya Sultan sebagai Raja memiliki otoritas yang tinggi, namun Sultan tetap melakukan musyawarah untuk menentukan sebuah tindakan dan kebijakan terhadap kesultanan Sumbawa
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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 (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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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 (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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Fatyucha, Dedek Suci, and Muhamad Ali Mustofa Kamal. "ANALISIS TRANSFORMASI ISI PENAFSIRAN MUHAMMAD ABDUH DALAM TAFSIR AL-MANAR PRA DAN PASCA GENERASI MUFASSIR." Qaf: Jurnal Ilmu Al-Qur'an dan Tafsir 6, no. 02 (2025): 68–83. https://doi.org/10.59579/qaf.v6i02.8901.
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This writing was motivated by the emergence of the book Tafsir Al-Manar in the 20th century, which was a very popular book at that time both in terms of the popularity of the author's character and in terms of the quality of the content of the interpretation. Tafsir Al-Manar is basically the work of three Islamic figures, namely Sayyid Jamaluddin Afghani, then Sheikh Muhammad Abduh and Sayyid Muhamamd Rasyid Ridha. Before the author focuses on the formulation of the problem considering that there are irregularities regarding the author/originator of this book, whether it is purely the work of Muhammad Abduh or Muhammad Rasyid Ridha. The author will briefly touch on several issues related to the interpretation of these two figures. The focus of this writing is stated in the problem formulation: 1) How was the transformation of the content of interpretation carried out by Muhammad Abduh before the mufassir generation? 2) What was the transformation of the content of interpretation carried out by Muhammad Rasyid Ridha after Muhammad Abduh's interpretation? These two problems will be focused on according to their respective principles. This type of research is qualitative in nature, for the time being it is the object of study so that this article can be formed using literature study and then analysis is carried out. This research focuses on literature data sources in the form of documents or written sources. Meanwhile, the aim of this research is to look at the changes in interpretation made by the two figures in accordance with the role of both reason and social conditions used by Muhammad Abduh.
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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 (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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Retnowati, May Shinta, M. Dimyati Huda, and Zayyad Abd.Rahman. "Reintrepetation of Muhammad Syahrur's Limitation Theory on the Development of Islamic Economics." Qawãnïn Journal of Economic Syaria Law 9, no. 1 (2025): 60–75. https://doi.org/10.30762/qaw.v9i1.688.
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The development of the Sharia economy and the financial system has increased, the amount of increase in the conventional economic sector is still the prima donna of the community, this is evidenced by the level of Sharia economic development which is still growing at 10% in the quarter of 2024. This is a big challenge for the existence of the Sharia Economy, because the community still views that the Sharia economic system is not flexible with what is needed by the community. In this study, the potential of Sharia economics is initiated that can be applied in accordance with the development of the times and anywhere according to the concept of Muhammad Syahrur's thought. The results of Muhamad Syahrur's thinking show that the limitation theory is able to offer an innovative and flexible approach regardless of Islamic principles and wise ethics to be an aspect of prudence so as not to sacrifice ethical and moral goals in muamalah activities. This study reveals Muhammad Syahru's thinking pattern literally from the limitations or hudud that is applied in the study of the field of Sharia economics. The results of Muhamad Syahrur's thinking show that the limitation theory is able to offer an innovative and flexible approach regardless of Islamic principles and wise ethics to be an aspect of prudence so as not to sacrifice ethical and moral goals in muamalah activities
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Tursunov, Rustam M. "THE MISCELLANEOUS SATIRE OF THE MASHRAB." International Journal of Advance Scientific Research 05, no. 12 (2024): 36–41. https://doi.org/10.37547/ijasr-04-12-06.
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This article examines some works by Mashrab, the son of one of the great representatives of Uzbek classical literature, the mystic and thinker poet Boborakhim Mulla Vali (Valibobo), partly influenced by Mawlana Lutfi, Alisher Navoi, and mainly by the famous Azerbaijani poet Muhammad Fuzuli. In particular, Mashrab's ghazals and tahmis written following Lutfi's ghazal "I love you...", Navoi's ghazals with the parallels "Kelmadi", "Koshki" and Fuzuli's ghazals "Meni jondan osandirdi..." and "Olandan sor", as well as his muhamma with the parallels "Ayrilmisham". This ghazal, in the tahmis, is a comparative analysis of Mashrab's competition with Fuzuli in terms of art, and the success of the worthy continuation of the mystical ideas in the ghazal.
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Hakyemez, Cemil. "On İkinci İmam'ın Gaybeti Fikrinin Ortaya Çıkışı." Marife 8, no. 3 (2008): 9–25. https://doi.org/10.5281/zenodo.3343992.
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"On ikinci İmam'ın Gaybeti Fikrinin Ortaya Çıkışı" isimli makalemiz, üç kı-sımdan oluşmaktadır. Birinci bölümde gaybetin Müslümanlar arasındaki ilk tezahür-leri ve ilk gaybet iddiaları ele alınmıştır. Muhammed b. el-Hanefiyye'nin gaybeti id-diaları ile başlanılan birinci kısım, Yahya b. Ömer'in gaybetinin halk tabanında çok yaygın olarak dillendirildiği dönemle sona erdirilmiştir. Şîa'da gaybet düşüncesiyle ilgili en önemli gelişme, Onbirinci İmam Hasan el-Askerî'nin ölümüyle birlikte ya-şanmıştır. Bu konuyu ele aldığımız ikinci kısımda, ilk olarak Hasan el-Askerî öncesi siyasi durum özetlenmiş ve sonra da onun vefatının ardından Şîa içerisinde ortaya çıkan bölünmelere değinilmiştir. Daha sonra Hasan el-Askerî'nin Muhammed adında bir oğlunun varlığıyla ilgili tartışmalara geçilmiştir. Son bölümde ise, On ikinci İmam Muhammed Mehdî'nin gaybeti ve gaybet fikrinin İmâmiyye Şîasıyla birlikte bir inanç esası haline gelişi ele alınmıştır.<b>"The Occurrence of Twelfth Imam's Occultation (Ghayba) Idea"</b>The article is consist of three parts. In the first part, the first occultation allegations among muslims were put on the agenda and its appearings were taken up. First part which is begun with Muhammad b. Al-Hanafiyya's occultation's allocations was ended with the period in which Yahya b. Umar's occultation thought is alleged pervasively. In the Shia the most important development con-cerned with occultation thought was experienced with the death of eleventh imam Hasan al-Askari. In the second part in which we dealt with this issue, firstly political situation before Hasan al-Askari was outlined and then was touched to the seperations which appeared after his death among Shi'ites. The third part is allocated to the Muhammad Mahdi's occultation and this issue was come in occultation idea's transformation to a complete faith together with Imamite Shi'ites.https://www.marife.org/marife/article/view/450
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Azam, Azam. "Pandangan J.H.A. Juynbol Tentang Hadis Larangan Niyaha Muslim Tradition in Chronology Provenance and Authorship of Early Hadis." MISYKAT Jurnal Ilmu-ilmu Al-Quran Hadist Syari ah dan Tarbiyah 7, no. 1 (2022): 113. http://dx.doi.org/10.33511/misykat.v7n1.113-120.
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Artikel ini mendiskripsikan tentang kajian hadis tradisional perspektif Juynbol dan mengunakan teori pendekatan sejarah sosial dan sejarah ilmu sebagai pisau analisis perkembangan dan munculnya hadis laranagan niyaha. Perkembangan hadis dan kodifikasi hadis adalah menjadi bukti otentik dalam peradaban Islam. Pada kesempatannya hadis adalah sebagai salah satu hujjah untuk menguatkan suatu hukum yang disandarkan pada Nabi Muahmmad. Maka Juynbol sangat menarik untuk lebih mengenal hadis-hadis Nabi Muhammad. Karena itu Juynbol meneleti dari sekian banyak hadis-hadis Nabi Muhammd dan perkembangannya. Sehingga berkesimpulan, hadis adalah hasil produk ulama-ulama pada abad kedua dan tidak bersumber dari Nabi Muhammad karena hadis pada masa itu hanya digunakan untuk menguatkan dan kepentingan para madzhab fiqh dan teologis. Salah sutunya Juynbol tidak percaya dengan adanya hadis niyaha (lamenting) larangan meratapi kematian (probhition), karena menurutnya, niyaha itu sudah ada sejak masa jahiliyah, kemudian Islam itu datang melarang niyaha. Disamping dalam Al-Qur’an tidak ada keterkaitan laranagan niyaha dan yang semakna dengan niyaha seperi ranna, daraba khaddahu dan begitu seterusnya tidak ada hubungannya dengan masalah kematian, pada kesempatan yang lain hadis larangan niyaha dari sisi isnad adalah cacat di Ibn Sa’ad dan tidak bisa dilacak secara ilmiah.
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Fatkhurakman, Fuad, and Syufaat Syufaat. "Alternatif Penyelesaian Sengketa (APS) (Perspektif Hukum Positif dan Hukum Islam)." JURNAL HUKUM EKONOMI SYARIAH 6, no. 2 (2023): 129. https://doi.org/10.30595/jhes.v0i0.17058.
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Penelitian ini bertujuan mengetahui landasan Alternatif Penyelesaian Sengketa (APS) yang meliputi mediasi, negosiasi, konsiliasi, dan arbitrase dalam hukum Islam yang dipetik dari Al-Qur’an dan Al-Hadits. Inti permasalahan yang ingin diungkap dalam penelitian ini adalah menemukan model-model penyelesaian sengketa pada zaman Rasulullah SAW. Adapun metode penelitian yang digunakan dalam penelitian ini adalah model penelitian studi kepustakaan dengan mengandalkan buku, artikel, jurnal, dan turots sebagai sumber data penelitian. Hasil dari penelitian ini menemukan bahwa pada masa Rasululloh SAW telah dijumpai praktek mendamaikan sengketa melalui Alternatif Penyelesaian Sengketa (APS). Hal ini di buktikan dengan, pertama, ditemukannya dalil negosiasi, mediasi, konsiliasi dan arbitrase dari Al-Qur’an dan Hadits, kedua, nabi Muhammad SAW melakukan negosiasi dengan Suhail Bin ‘Amr sebagai negosiator kaum musyrik dalam wujud perjanjian hudaibiyah, ketiga nabi Muhammad SAW menjadi mediator dalam mendamaikan dua orang dari kalangan ansor yang berselisih dalam hak kebendaan, keempat ditemukan bahwa nabi Muhamad SAW membenarkan arbitrase yang dilakukan oleh Abu Syuraikh dan Sa’ad Bin Muadz.
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Manawi, Mohd, Che Zarrina, and Sharifah Basirah. "Psikologi Islam: Penciptaan Al-Nafs dan Kekekalannya Menurut Ibn Sina dan Al-Ghazali." Al-Basirah Journal 11, no. 1 (2021): 19–31. http://dx.doi.org/10.22452/basirah.vol11no1.2.
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Dalam disiplin Psikologi Islam, perbahasan berkenaan hakikat al-nafs atau jiwa merupakan salah satu tema utama khususnya dalam kalangan Psikologis Muslim terdahulu seperti Abu Yusuf Ya‘qub bin Ishaq al-Kindi, Abu Nasr Muhammad bin Muhamad al-Farabi, Abu ‘Ali bin Hussayn bin ‘Abd Allah Ibn Sina, Muhammad bin Muhammad al-Ghazali, Abu ‘Abd Allah Muhmmad bin ‘Umar al-Razi dan lain-lain. Penciptaan al-nafs dan kekekalannya adalah di antara perbincangan yang terdapat dalam tema ini. Perbincangan ini menjadi perdebatan dalam kalangan Psikologis Muslim di mana terdapat dalam kalangan mereka yang mengatakan bahawa ia bersifat qadimah dan juga sebaliknya iaitu bersifat hadithah atau baru. Begitu juga dengan perbincangan mengenai kekekalan al-nafs di mana terdapat sesetengah pandangan yang mengatakan al-nafs adalah khulud atau kekal dan sebaliknya ada juga yang berpendapat al-nafs akan binasa bersama kematian jasad. Justeru, artikel ini akan mengetengahkan persoalan tersebut menurut dua orang tokoh psikologis muslim iaitu Ibn Sina dan al-Ghazali dengan menggunakan metode kualitatif berdasarkan kaedah analisis kandungan terhadap karya-karya mereka bagi melihat kesinambungan pandangan mereka berkaitan isu tersebut. Dapatan mendapati bahawa secara umumnya Ibn Sina dan al-Ghazali berpandangan bahawa al-nafs adalah hadithah dan khulud, walaupun terdapat sedikit perbezaan idea di antara meraka dalam menghuraikan pandangan masing-masing.
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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 (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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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 (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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Indri Andriani and Faiz Albanna. "Analisis Kinerja Petugas Avsec Dalam Pemeriksaan Barang Penumpang Pada Mesin X-Ray Di Bandar Udara Udara Sultan Muhammad Salahuddin Bima." Jurnal Mahasiswa Kreatif 1, no. 5 (2023): 210–20. https://doi.org/10.59581/jmk-widyakarya.v1i5.1208.
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This research is based on the background of rule violations that often occur by officers during On The Job Training (OJT) at Sultan Muhamad Salahuddin Bima Airport, for example, such as not being on time and wearing incomplete uniforms. The purpose of this study was to determine the performance strategy of AVSEC officers in checking passenger goods on X-Ray machines and how AVSEC officers handle malfunctioning X-Ray machines. The method used is qualitative with a descriptive approach. The data collection techniques are observation, interviews, documentation and using SWOT analysis variable weighting. Respondents in this study were security officers in the X-Ray machine section of the Aviation Security unit at Sultan Muhammad Salahuddin Airport in Bima. The results of this study are: 1). The performance strategy of AVSEC officers in checking passenger goods on X-Ray machines at Sultan Muhammad Salahuddin Airport is in accordance with existing handling standards and can support the continuity of discipline of duties and responsibilities that are better. 2). The way AVSEC officers handle malfunctioning X-Ray machines at Sultan Muhammad Salahudin Airport in Bima is by checking goods manually using Walk Through Metal Detector (WTMD) and Hand Held Metal Detecor (HHMD) machines. The performance strategy of Aviation Security officers shows in quadrant one, namely aggressive growth (grow oriented strategy).
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ملكاوي, أسماء حسين. "عروض مختصرة". الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 16, № 61 (2010): 232–21. http://dx.doi.org/10.35632/citj.v16i61.2637.
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 دلائل نبوة محمد صلى الله عليه وسلم قبل بعثته (إرهاصات نبوية)، خالد عبد القادر، دمشق: المكتب الإسلامي للطباعة والنشر، 2010م، 280 صفحة.
 حقائق وشبهات حول السنة النبوية، محمد عمارة، القاهرة: دار السلام للطباعة والنشر والتوزيع والترجمة، ط1، 2010م، 208 صفحة.
 منهجية ابن خلدون في تدوين السيرة النبوية وتفسيرها، سالمة محمود محمد عبد القادر، بيروت: دار الكتب العلمية، 2010م، 256 صفحة.
 تطبيقات تربوية معاصرة في السنة النبوية، علي بن إبراهيم بن سعود عجين، عمان: مركز ديبونو للنشر والتوزيع، 2010م، 134 صفحة.
 شخصية رسول الله بين تصوير الوحي وتصوُّرات الدارسين، سعيد المغناوي، بيروت: دار ابن حزم، ط1، 2008م، جزأين، 1349 صفحة.
 منهج ابن حزم الظاهري في الاحتجاج بالسنة، إسماعيل رفعت فوزي، المنصورة: دار الوفاء، ط1، 2009م، مجلد، 778 صفحة.
 الاتجاهات المعاصرة في دراسة السنة النبوية في مصر وبلاد الشام، محمد عبد الرزاق أسود، دمشق: دار الكلم الطيب، 2008م، 688 صفحة.
 الخطاب النبوي لغير البالغين، سرور فرحان الشرمان، عمان: دار المأمون، 2009م، 171 صفحة.
 The Prophet's Ascension: Cross-Cultural Encounters with the Islamic Mi'raj Tales, Christiane J. Gruber (Editor), Frederick S. Colby (Editor), Indiana University Press (January 11, 2010), 440 pages.
 Muhammad: Man and Prophet, Adil Salahi, The Islamic Foundation; Revised edition (March 1, 2010), 854 pages.
 The Cambridge Companion to Muhammad (Cambridge Companions to Religion), Jonathan E. Brockopp, Cambridge University Press (April 19, 2010), 344 pages.
 Muhammad and the Believers: At the Origins of Islam, Fred M. Donner, Belknap Press of Harvard University Press (May 15, 2010), 304 pages.
 The Biography of Muhammed: Nature and Authenticity (Routledge Studies in Classical Islam), Gregor Schoeler, Routledge; 1 edition (July 1, 2010), 208 pages.
 The Mantle Odes: Arabic Praise Poems to the Prophet Muhammad, Suzanne Pinckney Stetkevych, Indiana University Press (July 11, 2010), 336 pages.
 The Leadership of Muhammad, John Adair, Kogan Page, Ltd, August 28, 2010, 144 pages.
 Untold: A History of the Wives of Prophet Muhammad, Tamam Kahn, Monkfish Book Publishing (September 1, 2010), 192 pages.
 Daily Wisdom: Sayings of the Prophet Muhammad, Abdur Raheem Kidwai, Kube Publishing Ltd (September 1, 2010), 400 pages.
 Jesus and Muhammad: Parallel Tracks, Parallel Lives, F. E. Peters, Oxford University Press, USA (October 14, 2010), 304 pages.
 The Book of Muhammad, Mehru Jaffer, Penguin Global (June 30, 2010), 156 pages.
 The Truth about Muhammad: Founder of the Worlds Most Intolerant Religion, Robert Spencer, Regnery Press (July 17, 2007), 224 pages.
 About Muhammad: The Other Western Perspective on the Prophet of Islam, Abdelwahab El-Effendi (Editor), Legacy Publishing (August 2010), 112 pages.
 
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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 (2014): 109. http://dx.doi.org/10.18505/cuifd.98096.
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Mitiche, Ahmed Zakarya. "Muhammad." American Journal of Islam and Society 36, no. 2 (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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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 (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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Darwich, Mahmoud. "Muhammad." Revue d'études palestiniennes N° 78, no. 1 (2001): 3–4. https://doi.org/10.3917/repa.078.0003.
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Ferhan, Deemas Tiandri, Tami Rusli, and Okta Ainita. "Pertimbangan Hakim Terhadap Permohonan Penetapan Kesalahan Dalam Penulisan Ijazah (Studi Putusan Nomor: 78/Pdt.P/2024/Pn Tjk)." Journal of Law, Education and Business 3, no. 1 (2025): 86–93. https://doi.org/10.57235/jleb.v3i1.5330.
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Nama adalah identitas unik yang membedakan seseorang dalam masyarakat. Penelitian ini membahas faktor penyebab kesalahan penulisan ijazah berdasarkan Putusan Nomor: 78/Pdt.P/2024/PN TJK dan dasar pertimbangan hakim dalam mengabulkan permohonan perubahan ijazah. Penelitian dilakukan menggunakan metode hukum sistematis dan berbasis fakta empiris. Hasil penelitian menunjukkan enam faktor utama kesalahan, meliputi kesalahan administratif, kelalaian pegawai Disdikbud, perbedaan format data pusat dan daerah, ketidaksesuaian persyaratan Kemendikbudristek, serta proses pengajuan ke pengadilan. Hakim mengabulkan permohonan perubahan nama Muhamad Haikal menjadi Muhammad Haikal berdasarkan Undang-Undang Administrasi Kependudukan setelah memastikan keaslian dokumen dan mendengar kesaksian relevan. Saran diberikan kepada Disdikbud untuk meningkatkan sosialisasi inovasi administrasi dan kepada majelis hakim untuk memeriksa dokumen secara menyeluruh guna memastikan akurasi perubahan data diri.
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Hamdan, Muhammad. "METODE STUDI FIKIH KONTEMPORER TELAAH PEMIKIRAN MUHAMMAD SYAHRUR." Jurnal Landraad 3, no. 1 (2024): 250–62. https://doi.org/10.59342/jl.v3i1.521.
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Contemporary jurisprudence explains that many cases, problems and legal processes must not be confronted with the text's arguments in an opposing way, and solutions must be sought in ijtihad. The purpose of this article is to see how Muhamamd Syahrur created a method for studying contemporary jurisprudence. The method in this article is library research, which carries out library analysis. The results of this research are that Muhammad Syahrur has 2 methods, namely the core of understanding Shahrur's thinking in the context of legal istibaht. First, linguistic and semantic analysis relating to the language and linguistics of the Al-Quran which basically means there is no synonymy, Intratextual/Rejection of atomization and Composition (an-Nazhm).
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Yahya, Ahmad, Roem Rowi та 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, № 2 (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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Kurtanović, Hamza. "Muhamed Efendi Zahirović and his Idžazetnama (Authorization)." Anali Gazi Husrev-Begove biblioteke 27, no. 41 (2021): 203–16. http://dx.doi.org/10.51719/25663267.2020.27.41.203.
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This paper sets forth a biography of Muhamed efendi Zahirović and it gives a review of his social activism as well as a translation of the idžazetnama (authorization) he got from Hafiz Sulayman efendi Fazlić. He was born on the 14th of December in 1886 in Modriča. He spent his entire working life as a high school religion teacher. This paper is primarily based on the idžazetnama manuscript which is kept in Gazi Husrev-beg’s Library in Sarajevo (R-10790). Setting the sanad (a list of authorities who have transmitted a report (ḥadīth) of a statement, action, or approbation of the messenger Muhammad, peace be upon him) as a guarantee of the authenticity and a critical review of every person who transmitted a ḥadīth has provided a foundation for the tradition of issuing idžazetnamas. This common practice of seeking and issuing an authorization to transmit a particular ḥadīth or work carried on in Bosnia and Herzegovina until the beginning of the 20th century. The contents of the idžazetnama portrays Muhamed efendi Zahirović as one of the more learned people in Bosnia and Hercegovina at the beginning of the 20th century.
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Dr Shohibuddin Bin Haji Laming. "Pemikiran Imām Al-Ghazālī Tentang Pendidikan Al-Qur’Ᾱn: Kajian Awal". IJUS | International Journal of Umranic Studies 3, № 1 (2022): 53–66. http://dx.doi.org/10.59202/ijus.v3i1.537.
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Pemikiran merupakan suatu yang badīhī (asas) atau kejelasan semata-mata, dan kerana kejelasannya maka tidak perlu dicari dalil dan pembuktianya. Pemikiran adalah modal dan alat yang penting di dalam kehidupan umat manusia, tetapi pemikiran haruslah ada yang menuntunnya agar sentiasa berada di jalan yang benar. Penuntun yang dimaksud adalah Al Qur'ān Al-Karīm, kerana merupakan wahyu daripada Allāh Subhānahū wata’ālā. Jadi, pemikiran adalah pemberian daripada Allāh Subhānahū wata’ālā untuk manusia sebagai alat untuk berfikir. Oleh kerana itu, pemikiran haruslah sentiasa sejalan dengan Al-Qur’ān Al-Karīm kerana tanpa petunjuk Al Qur'ān Al-Karīm, maka manusia akan sesat. Jadi, Islam adalah agama fikiran, dengan erti bahawa mengakui pemikiran sebagai asasnya dan sebagai alat untuk membela kebenaran. Imām Al-Ghazālī merupakan tokoh pendidikan Islam yang sudah tak diragukan lagi kemampuannya dalam bidang kependidikan Islam. Menurutnya, pendidikan merupakan proses memanusiakan manusia sampai akhir hayatnya menuju pendekatan diri kepada Allāh Subhānahū wata’ālā sehingga menjadi manusia sempurna. Tujuan pendidikan menurut Imām Al-Ghazālī adalah membentuk manusia ṣālih. Di dalam artikel ini, penulis mengetengahkan tokoh agung ini tentang Pemikiran Imām Al-Ghazālī tentang Pendidikan Islam. Tokoh agung yang dimaksud adalah Muhammad bin Muhammad bin Muhamad bin Ahmad Al-Ghazālī.
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Madirimova, Sohiba. "Life path and creative heritage of Sayyid Muhammad Khan son of Toramurad." Golden Scripts 2 (June 10, 2024): 42–59. http://dx.doi.org/10.52773/tsuull.gold.2024.2/zbcx6103.
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The article discusses the poet Turamurod Tura Sayyid Muhamma- dkhon and his lyrical heritage, who lived and created at the end of the 19th century and the beginning of the 20th century. Additionally, it provides in- formation on the life and creativity of the poets based on the works “Sha- jarayi Khorazmshohiy” by Muhammad Yusuf Bayoni, “Haft Shuaro,” and “Tazkirayi Shuaro” by Hasanmurod Laffasiy. The sources are comparati- vely analyzed, and conclusions are drawn in terms of textology and literary source studies. Murodii was a famous Uzbek poet, whose original name was Muro- dillo Yusupov. His work is preserved in the book “Haft shuaro” (Seven Po- ets). The Institute of Oriental Studies holds manuscripts and notes about Murodii, and his work has been referenced in various scholarly research conducted since 1960. Overall, his life and contributions have had a signifi- cant impact on Uzbek literature and culture, and his poems continue to be widely read and appreciated today.
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KİREMİTÇİ, Ferdi. "19. Yüzyıl Klasik Şairlerimizden Muhamme." Journal of Turkish Studies 8, Volume 8 Issue 4 (2013): 969–1032. http://dx.doi.org/10.7827/turkishstudies.4917.
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Syafri, Ulil Amri, Muhammad Frandani, Suryati Suryati, Wasto Wasto, and Abas Mansur Tamam. "Titik temu pemikiran pendidikan Ki Hajar Dewantara dengan pemikiran tokoh pendidikan Islam di Indonesia." Tawazun: Jurnal Pendidikan Islam 16, no. 1 (2023): 45–54. http://dx.doi.org/10.32832/tawazun.v16i1.12262.
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The history of Islamic education civilization in Indonesia began from the history of Islamic education in the world. The scholars are the great bridge for spreading knowledge, which is the essence of Islamic educational civilization. The acculturation of Islamic culture and civilization brought by Arab and Persian traders has shaped Indonesia into a religious nation with a strong cultural pattern. Hadaratussyaikh Kiai Haji Muhammad Hasyim Asy'ari (1871-1947), Shaykh Abdullah Ahmad (1878-1933), Muhammd Natsir (1908-1993), A. Hasan (1889-1959). And Ki Hajar Dewantara (1889-1959) is a line of figures who shaped and colored the civilization of Islamic education in Indonesia. Through these figures, we find Indonesian educational civilization, rich in religious and cultural meanings, united in a balanced concept. This research is qualitative research with a literature review. In order to obtain representative data in the discussion of this paper, the library research method is used by searching, collecting, reading, and analyzing books that are relevant to the research problem. The study results show a relation between the thoughts of Islamic education civilization figures and the Maestro of National education and culture. Such as; The aims of edsucation are human salvation and happiness, the urgency of religion in the educational process, education accepting change in response to globalization, and education is the responsibility of every human being.AbstrakSejarah peradaban pendidikan Islam di Indonesia berakar dari sejarah pendidikan Islam di dunia. Adalah para ulama jembatan besar bagi tersebarnya keilmuan yang merupakan inti sari peradaban pendidikan Islam. Akulturasi budaya dan peradaban Islam yang dibawa oleh pedagang Arab dan Persia membentuk Indonesia menjadi bangsa yang agamis dengan corak budaya yang kental. Hadratussyaikh Kiai Haji Muhammad Hasyim Asy'ari (1871 - 1947), Syaikh Abdullah Ahmad (1878-1933), Muhammd Natsir ( 1908-1993), A. Hassan ( 1889-1959). Dan Ki Hajar Dewantara (1889-1959) merupakan jajaran tokoh yang membentuk dan mewarnai peradaban pendidikan Islam di Indonesia. Lewat tokoh-tokoh tersebutlah kita mendapati peradaban pendidikan Indonesia yang begitu kaya akan makna religius dan budaya yang menyatu dalam balutan konsep yang seimbang. Penelitian ini bersifat kualitatif dengan menggunakan metode studi tokoh, yaitu suatu pengkajian sistematis terhadap pemikiran atau gagasan seorang pemikir muslim, baik sebagian maupun keseluruhannya. Hasil penelitian menunjukkan bahwa ada titik temu antara pemikiran tokoh peradaban pendidikan Islam dengan Maestro pendidikan dan kebudayaan Nasional, yaitu Pendidikan ditujukan ke arah keselamatan dan kebahagiaan manusia, urgensi agama dalam proses pendidikan, pendidikan menerima perubahan demi menjawab perubahan zaman, dan pendidikan adalah tanggung jawab setiap manusia.
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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 (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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Zulaiha, Eni, and B. Busro. "Tradisi Bahts Al-Masail Nahdhatul Ulama (NU): Pematangan Pemikiran Fikih Adil Gender Husein Muhammad." Musãwa Jurnal Studi Gender dan Islam 19, no. 2 (2021): 205–18. http://dx.doi.org/10.14421/musawa.2020.192-205-218.
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Artikel ini bertujuan mengungkapkan irisan penting tradisi Bahtstal-Masail NU dalam pemikiran fikih adil gender oleh Husein Muhammad. Paper ini menemukan 3 poin besar dalam (1) dinamika metodologi istinbath hukum dalam tradisi Bahtstal-Masail NU memiliki tantangan zaman modern; (2) Bahtstal-Masail NU dengan metode taqlidul manhaji dan Bahsul Masail Diniyyah mauduiyyah memiliki metode baru dalam langkah akademis; (3) pengaruh pemikiran Husein Muhamad berlatarbelakang dari pola asuh dalam keluarga Kyai NU, pendidikan pesantren, aktivitas Politik serta Masyarakat, pengalaman kajian- P3M, dan Bahts al-Masail dari sosok Abdurahman Wahid. Paper ini membuktikan tentang tradisi Bahts al-Masail NU menjadi bagian penting dalam pemikiran fikih adil gender Husein Muhammad terutama setelah Munas Lampung tahun 1992.[The article aims to reveal an essential part of the NU’s Bahtstal-Masail lesson in fiqh gender by Husein Muhammad. The paper finds three significant points in (1) the issue of the istinbath methodology in the bahstal-Masail process in NU tradition, in which has modern challenges; (2) the taqlidul manhaji method and Bahsul Masail Diniyyah mauduiyyah in NU Bahtstal-Masail have a new method in academic steps; (3) the thoughts Husein Muhamad’s idea takes from the background of parenting in the NU Kyai family, Islamic boarding school education, Political and Community activities, P3M-study experience, and Bahts al-Masail from the figure of Abdurahman Wahid. The paper proves that the NU Bahts al-Masail lesson tradition is an essential part of Husein Muhammad’s gender Issue for knowledge of fiqh for equal humanity. The idea was necessary when the meeting did in munas Lampung in 1992.]
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Fatkhurakman, Fuad, and Syufaat Syufaat. "PENYELESAIAN SENGKETA EKONOMI SYARIAH DALAM HUKUM ISLAM SERTA PANDANGAN HUKUM POSITIF PADA PELAKSANAANNYA." Journal of Indonesian Comparative of Syari'ah Law 6, no. 1 (2023): 107–28. http://dx.doi.org/10.21111/jicl.v6i1.9702.
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AbstratcThis study aims to determine the Alternative Dispute Resolution (APS) model which includes mediation, negotiation, conciliation, and arbitration in Positive Law and Islamic law which are taken from the Al-Qur'an and Al-Hadith. The essence of the problem to be uncovered in this study is to find Dispute Resolution models at the time of Rasulullah SAW and the mechanism according to Positive Law in resolving sharia economic disputes. The research method used in this study is a literature study research model by relying on books, articles, journals, and turots as sources of research data. The results of this study found that at the time of the Prophet Muhammad SAW had encountered the practice of resolving disputes through Alternative Dispute Resolution (APS). This is proven by, first, the finding of the arguments for negotiation, mediation, conciliation and arbitration from the Qur'an and Hadith, secondly, the prophet Muhammad SAW negotiated with Suhail Bin 'Amr as a negotiator for the polytheists in the form of a hudaibiyah agreement, the three prophets Muhammad SAW became a mediator in reconciling two people from the ansor circles who were in dispute over material rights, fourth it was found that the prophet Muhammad SAW justified the arbitration carried out by Abu Shuraykh and Sa'ad Bin Muadz.Keywords: Dispute Resolution, Sharia Economy, Positive Law, Islamic Law.AbstrakPenelitian ini bertujuan mengetahui model Alternatif Penyelesaian Sengketa (APS) yang meliputi mediasi, negosiasi, konsiliasi, dan arbitrase dalam Hukum Positif dan hukum Islam yang dipetik dari Al-Qur’an dan Al-Hadits. Inti permasalahan yang ingin diungkap dalam penelitian ini adalah menemukan model-model Penyelesaian Sengketa pada zaman Rasulullah SAW dan mekanismenya menurut pandangan Hukum Positif dalam menyelesaikan sengketa ekonomi syariah. Adapun metode penelitian yang digunakan dalam penelitian ini adalah model penelitian studi kepustakaan dengan mengandalkan buku, artikel, jurnal, dan turots sebagai sumber data penelitian. Hasil dari penelitian ini menemukan bahwa pada masa Rasululloh SAW telah dijumpai praktek pendamaian sengketa melalui Alternatif Penyelesaian Sengketa (APS). Hal ini di buktikan dengan, pertama, ditemukannya dalil negosiasi, mediasi, konsiliasi dan arbitrase dari Al-Qur’an dan Hadits, kedua, nabi Muhammad SAW melakukan negosiasi dengan Suhail Bin ‘Amr sebagai negosiator kaum musyrik dalam wujud perjanjian hudaibiyah, ketiga nabi Muhammad SAW menjadi mediator dalam mendamaikan dua orang dari kalangan ansor yang berselisih dalam hak kebendaan, keempat ditemukan bahwa nabi Muhamad SAW membenarkan arbitrase yang dilakukan oleh Abu Syuraikh dan Sa’ad Bin Muadz.Kata-kata kunci : Penyelesaian Sengketa, Ekonomi Syariah, Hukum Positif, Hukum Islam.