Academic literature on the topic 'Sunnah (Prophetic practice)'

Qur’anic texts and Prophetic sunnah are essentially zamâniy and makâniy in nature. According to historical records, Muhammad Shallallâhu ‘alaihi wa sallam was playing numerous roles. Therefore, every Moslem really needs to associate sunnah with the status of the Prophet at the time a sunnah was delivered when attempting to understand and practice it. This study aims to discuss the instruction by the Prophet Muhammad, peace and blessings of Allah be upon him, for a group of companions to drink camel urine when they complained of sickness from the perspectives of sunnah tasrî’iyyah and sunnah ghayr tasyrî’iyyah. This study is a literature study using content analysis techniques. The results identified that the hadîth above is categorized as sunnah ghayr tasyrî’iyyah. The advice of the Prophet in the hadîth above to drink camel urine as a medicine must be understood in the emergency context with no medicine other than camel urine available. This is the opinion of the majority of Moslem scholars that taking medication with something that is najis is not permissible, except in a compelling emergency. Under a normal condition and in the presence of halal medicines, taking medication with something that is najis – like camel urine – is harâm

Three issues are explored in this article with regard to death by stoning as a punishment for adultery. First is its total absence in the Quran; the Quran makes no reference to stoning, providing a punishment of one hundred lashes of the whip for all adulterers, without any further qualification. Stoning as a punishment originates in the Sunnah of the Prophet, who applied it in the case of married adulterers, thus seemingly reserving the Quranic punishment for the unmarried adulterer. This perspective has dominated legal practice ever since. The second issue arising is as to how the conflicting rulings in the Quran and Sunnah relate to one another. Is it a case of specification (takhsis) or of abrogation (naskh)? If the latter, is it in order for the Sunnah to abrogate the Quran? The third issue is over the chronological sequence of the two rulings. If it is accepted that the Quranic ruling was revealed in Madinah after the few cases in which the Prophet applied stoning, then the Quran would have effectively overruled/abrogated the Prophetic practice. It is also said that the Prophet applied stoning by reference to the Torah, which was then set aside by the Quran. A minority opinion has also held that the Prophet applied stoning by way of tazir. A number of prominent twentieth-century shariah scholars have advised against the enforcement of stoning altogether.

Education is the basic key to know about universe and for praciting in our lives. Islam and every other religion amphasizes on seeking the knowledge for our lives, livilihoods, to improve concepts and believes as well as practice on our religions. There are many modern techniques in the education systems around the world under bloom texanomy and also sub techniques like cooperative learning, problem based learning, thinking based learning, competency based learning etc. Even though the diversity of teaching strategies or modern teaching methods, the prophetic narations contained many of these strategies and methods of education. Holy prophet (pbuh) has guided in many of ḥadīths to diversify educational methods as required by the situation, despite of the description of these methods of education as modern strategies, it is mainly derived from the Sunnah either through the command of the prophet (pbuh) or practical application in the education of his companians. In this regard, by adopting narrative and analytical methodologies, author has identified the foundation of modern techniques and satratigies to educatate ourselves. In this paper, Atuhor finds put many examples of these strategies and shows their pracital forms applied by holy Prophet to educate his companions.

Guarantees are considered to be the most common form of credit security used for lending transactions in modern banking. In Islam, guarantees are not peculiar since this practice has been known since the time of Prophet Muḥammad (saw). However, to date, no literature has discussed this concept or its historical development in detail. This article is an attempt to fill this gap through a discussion on this issue with special reference to the practice of the Prophet, his Companions and Followers. Reference has also been made to the Holy Qur’ān and prophetic Sunnah, as well as to books on tafsīr (exegesis), classical manuals, journal articles and legal historical bibliographies. This article concludes that financial guarantees were recognized as important in the development of the nation and that they were based upon good ethical values as well as the principle of taʿāwun (cooperation).

The Islamic texts concerning polygamy in the Qur’an, Hadith, and other sources are still in the state of mujmal which have no strict indication to the precise meaning and instruction. The argument can be debated in multi- interpretation frame. In practice, a lot of muslims tend to generalize the application of law of polygamy. It becomes an interesting issue for some Indonesian muslim due to its close relation to the tendency or desire of men to add his wife. Some of them even believe polygamy as one of the Prophetic way (sunnah). This view can historically be refuted, considering that the Prophet did polygamy after Khadījah, his first wife, died. Another fact is that all of the Prophet’s wives are widows whose husbands died in the battlefield, except ‘Aisyah. In addition, the marriage of the Prophet with these women is a part of the God’s special order. In this case, polygamy is an exclusivity for the Prophet and it cannot be viewed as the Prophetic wagons to be applied by his followers. Here there is a difference in the perspective of classical and contemporary Muslim scholars concerning the issue based on their different views on the word of God in QS. al-Nisa’ (4): 3. In principle, the Qur’an allows but does not advocate polygamy. It is in this perspective that some scholars are divided into those who absolutely allow, allow in emergency, those who have moderate understanding, and some who are strict to be conservative, based on their different analytical and methodological issues.[Nash tentang poligami di dalam al-Qur'an, as-Sunnah dan sumber-sumber lain, sifatnya masih umum (mujmal). Dalilnya bisa diperdebatkan dengan multi tafsir, sehingga dalam praktiknya orang menggunakan hukum poligami secara "pukul rata." Terdorong ingin memberikan pemahaman yang lebih rinci. Poligami menjadi perbincangan menarik sebagian masyarakat Indonesia, menarik karena poligami merupakan salah satu kecederungan atau keinginan laki-laki untuk menambah isterinya. Sebahagian pemahaman umat Islam berpendapat bahwa berpoligami merupakan sunnah Rasul. Poligami tidak bisa dikatakan sebagai sunnah Rasul. Sebab Nabi Muhammad saw berpoligami setelah Khadījah isteri Nabi meninggal dunia. itupun dari sekian isteri Nabi saw hanya ‘Aisyah yang masih perawan selebihnya adalah janda-janda yang di tinggal mati suaminya dalam peperangan, dan perkawinan Nabi saw dengan wanita-wanita tersebut atas perintah Allah swt, poligami merupakan kekhususan bagi Nabi saw, jadi tidak boleh berdalih sunnah Rasul. Disinilah kemudian terjadi perbedaan perspektif ulama klasik dan ulama kontemporer tentang poligami yang didasarkan pandangan mereka terhadap firman Allah swt dalam QS. An-Nisa/4; 3. Pada prinsipnya al-Qur’an membolehkan tapi tidak menganjurkan poligami. Dalam perspektif inilah ada yang membolehkan, ada yang membolehkan secara darurat, ada yang moderat, ada yang ketat (prasyarat), dan yang konservatif masing-masing didasarkan pada kajian analisis dan metodologi yang berbeda-beda.]

الملخّصتعدّ الوسطية صفة دينيّة للأمة الإسلاميّة بها تميّزت عن بقيّة الأمم. وينبعي على المسلمين مراعاة الوسطيّة في الاعتقاد والعبادات معًا كما أمر بها الله تعالى. وقد كان الرسول r حريصًا على أن تحقق الأمة الإسلاميّة وصف الوسطية في كل شؤونها لكي تتميّز عن اليهوديّة والنصرانيّة اللتان تناقضان منهج الوسطيّة في الحياة. وقد عُني هذا البحث ببيان معالم الوسطيّة المتعلقة بالعقيدة الإسلاميّة والعبادات كما وردت في نصوص السنة النبوية، وذلك من أجل تطوير نماذج تطبيقيّة للوسطيّة في مجال العقيد الإسلاميّة وعباداتها.الكلمات المفتاحيّة: الوسطية، العقيدة الإسلاميّة، العبادات الإسلاميّة، السنة النبوية، نماذج تطبيقية.******************************AbstractThe moderation is a religious characteristic of Muslim ummah which makes it distinct from other nations. Muslims are required to observe moderation in both belief and practice as ordained by Allah. The Prophet (s.a.w.) wished that Muslim ummah realize the quality of moderation in all its affairs so as to become distinct from Judaism and Christianity that opposed the moderate approach in life. This research is meant to explain the milestones of moderation as they are available in the texts of the Sunnah concerning Islamic creed and rituals, with a view to developing practical models in the areas of Islamic creed and rituals.Keywords: Moderation, Islamic Creed, Islamic Rituals, Prophetic Sunnah, Practical Models.

Islamic Jurisprudence provides the mechanism to understand the Islamic Law and the Islamic law is basically and principally pillared/sourced on Qur’an, the divine revelation (the words of the Almighty ALLAH) and the Sunnah (Prophetic Traditions), the words and the practice of the Prophet (Peace Be Upon Him) and those two are considered the basic sources of law in Islamic Law. Furtherance to the said sources seconding to the basic pillars is as Ijma (Consensus) and Qiyas (application of rule by analogy). After that the Ijtihad (Juristic consensus of opinion of the imam’s mujtahid,) Istihsan (juristic preference), Maslahah Mursalah (Public Interest), Urf (Custom), Istishab (presumption of existence or non-existence of facts Presumption of Continuity), Sadd al-Dhara’ (Blocking the Means). The paper is an effort to discuss these in order to present the pros and cons of the doctrine of necessity in Islamic jurisprudence.

Today we witness that students are still activated by their cognitive abilities, namely memorizing at a glance, classes are too dense with general material content, very poor motivation, equipped with religious knowledge but only limited to the delivery without practice or practice accompanied by deep appreciation. Outside the classroom, promiscuity is everywhere, games through gadgets are familiar to young children, as well as a lack of control and supervision and attention from parents, so that all of them make children behave badly, commit crime, spree and so on. The purpose of this study was to determine the learning patterns of the sunnah of the prophet at the level of kindergarten and elementary school education, and to know the sunnah-sunnah of the prophet taught in Islamic kindergarten and integrated Islamic elementary school. From the results of this research study, there are obtained good and effective learning patterns and some of the sunnah of the Prophet relating to good social ethics and can be applied by educators, especially both parents who want to crave their children to be proud or qurrota a'yun for all families, be a beloved people of the Prophet Muhammad. One of the characteristics of people who love the Prophet is fond of memorizing, spreading and practicing his sunnahs. With all that stock, he will get happiness in the world and the hereafter and get the Prophet's intercession to be able to get together in heaven.

AbstractMost Muslims today understand the term sunna to refer to the sunna, or normative practice, of the Prophet as contained in the standard collections of Prophetic ḥadīth. Because of the relatively late appearance of these collections, and the frequent anomalies between their contents and those of early fiqh sources, many Western scholars have concluded that the concept of the “sunna of the Prophet” is a secondary development that is not reflected in the earliest stages of Islamic law. The issue of Sadl Al-Yadayn, where a substantial body of Sunnī—and all non-Sunnī—opinion holds to a judgment based on ʿamal (“practice”) in overt rejection of numerous Prophetic ḥadīths, suggests that we have to reinstate the traditional picture of an early concept of the sunna of the Prophet, but as defined by ʿamal rather than ḥadīth.

All the teachings revealed in the preceding Holy books before Holy Prophet assumed prophethood were elaborated by the Prophet’s lifestyle. Prophet’s (SAW) Sunnah is a living interpretation for all the good deeds inscribed in the Holy books.Ethics is the core belief that was common among all the religions. Therefore, it is not surprising that all the prophets, including the first Prophet Hazrat Adam till the seal of prophets, Prophet Muhammad, preached truth ,justice, and equality.In the present day, arrogance, income inequality, social categorizations, violence and intolerance are the main reasons for the downfall of a society.Prophet Muhammad advised against haughtiness and arrogance from his time. He preached equality and also forbade arrogance while also stating that divisions among the humans should be minimizes in order to maintain peace. In the present day, religious violence and intolerance is the reason for corruption and dissension. During his lifetime when the Muslim community was formed, Prophet demonstrated that for a peaceful society, it was extremely essential to be receptive, tolerant and generous towards Non-Muslims while also giving the non-Muslims the freedom to practice their own religions freely.The following article analyses the basic factors that play an important role in the formation of a peaceful and harmonious society in the light of Seert un Nabi.

This thesis is a translation of a chapter that examines the role of Muslim women in politics during the early Islamic period and their engagement with religious and political discourses. This subject raises a combination of provocative challenges for Islamic discourse as Muslim women have had a complex relationship with their religious tradition dating back to the very inception of Islam. Despite Qur’ānic injunctions and Prophetic affirmations of the egalitarian status of Muslim women, social inequality and injustice directed at women remains a persistent problem in Muslim society. In the translated text Abū Shaqqah goes about re-invoking the normative tradition in order to affirm the role of Muslim women in politics. Furthermore the translation is prefaced by a critical introduction outlining the contours of the 20th century landscape, which attempts to describe the struggle of Muslim women in Abū Shaqqah’s time.
Religious Studies and Arabic
M.A. (Arabic)

The boundaries of normative Islam are critically explored in this thesis, which presents a translation of the most important aspects of a modern study on bid‘ah (heretical innovation), by the late Egyptian Reformist Scholar, Shaykh Muhammad al-Ghazālī (1917 – 1996). The translator’s introduction contextualizes the life and work of the author and also briefly locates this particular study within the broader framework of classical and contemporary writings on the subject of bid‘ah. Only the book’s introduction, first three chapters (constituting the theoretical spine of the original work), and conclusion are translated. The first chapter is an introductory excursus into Islamic law, necessary to enable the reader to grasp the legal debate on bid‘ah. The second chapter casts a wider net, examining the influence of foreign elements upon Islamic thought, while the third chapter deals specifically with the topic of bid‘ah. The short conclusion reaffirms the importance of normative Islamic practice.
Religious Studies and Arabic
M.A. (Arabic)

In the Islamic sciences, the most authoritative sources for Muslim thought and practice are the text of the Qur'an, the normative model of the Prophet Muhammad, and interrelated frameworks of jurisprudence and ethics. These have been applied, studied, and adopted by Muslims since the earliest development of the religious sciences in Islam. Each of these types of sources highlights emotions as a means of access to an ethical ideal. In both the ritual and social-transactional “branches” of Islamic law, the sunnah is the most authoritative guide for normative conduct after the Qur'an. This is the model of the Prophet Muhammad, and it is a legal as well as a pious category. It is known through hadith reports, which relate the expressive behavior of the Prophet in the form of his sayings, actions, and tacit approval or disapproval. Islamic ethics provides emotional comportment with added normative characteristics. This article examines emotion in Islam, focusing on the cultivation and expression of sentiment, aesthetics, and affect and performance in global systems.

This chapter discusses hermeneutic theory and practice theory, situating them with respect to the work of Geertz and Asad. It then clarifies precisely how hermeneutic theory and practice theory can be brought together in the analysis of cultural, legal, and religious traditions, giving special attention to the Islamic tradition. One of the chapter’s central claims is that knowledge of Sharīʿa rules can be conceptualized as knowledge of a mind (i.e., God’s mind). Moreover, knowledge of a mind can be inferred from signs/effects of that mind. In the Islamic tradition, these signs/effects include: (1) the Qurʾan, (2) the reported actions of the Prophet Muḥammad (Sunna), (3) the reported actions of religious scholars from the past, and (4) the observed actions of present-day religious scholars.

Peacock’s chapter examines the circulation of Seventeenth-century Sufi scholars to the ‘contested peripheries’ of the Indian Ocean. He argues that notable Muslim Sufi shaykhs did not travel to maritime kingdoms such as Banten, Aceh, and the Maldives to learn from locals, but rather to propagate ‘shariʿa-minded piety’ focused on ‘commanding the right and forbidding the wrong’. Peacock describes how the ambitions of religious scholars like the Syrian Qādirī preacher Muḥammad Shams al-Dīn intersected with early modern state-building in the Indian Ocean world. This chapter chronicles how Shams al-Dīn not only gained great political influence in Aceh, but was even made the actual ruler of the Maldives after his followers overthrew the sultan there. Peacock concludes that the cosmopolitanism of Sufi itinerants relied less on the fusion of pre-Islamic and Islamic practices than on universalist agendas of social transformation founded upon prophetic Sunna and enacted through the mechanisms of political coercion.

This chapter focuses on two Muslim minorities, the Ahmadis and the Shi`a, and some of the contestations around their position in the state. How these communities have fared in Pakistan is part of the story here, with the Ahmadis being declared a non-Muslim minority in 1974 and significant Shi`i-Sunni sectarian violence in the country since the 1980s. The principal concern of the chapter is, however, to explore the anxieties that the existence and activities of these minority communities have generated among the `ulama and the Islamists. In case of the Ahmadis, the anxieties in question have had to do not merely with the peculiarities of Ahmadi beliefs about the Prophet Muhammad, but with Islamic modernism itself. The anxieties generated by the Shi`a have a different locus, and also go beyond Sunni discomfort with particular Shi`i beliefs and practices. Much more than the Ahmadis, the Shi`a have raised difficult questions about what, if any, kind of Islamic law can be given public force in Pakistan, laying bare in the process nagging uncertainties about whether Pakistan can ever fully claim to be an Islamic state.

Cooking my house specialty, New Mexican green chili, I heard the knock at the back door and dried my hands to open it for my expected guest. Shyly, the young man in the collar offered a bouquet of bright spring flowers and another gift, the golden- sunned paperback copy of A Sand County Almanac. “I thought you might like this—it’s a favorite of mine.” He had no idea how beloved this book was to me, or the author. In this small gesture, I felt like he was unintentionally offering me a concrete symbol of the growing bridge between the spiritual ethics of Aldo Leopold the naturalist and scientist, and his beloved wife, Estella, the devout Roman Catholic. Leopold had once noted that we would not ever come to integrating a land ethic into our American culture until churches and faith communities got involved. This obviously makes sense when you consider that only a small percentage of the nation, and indeed the world, possess a depth of scientific and/or ecological literacy. But in 2014, over 75% of Americans (and 84% worldwide in 2010) self-described themselves as having a religious affiliation. Another substantially growing group consider themselves spiritual, though not affiliated or have “fallen away” from their original religious practice. Scientific findings though rationally convincing often have less power to move people in their decision making, or perspectives, than faith. In the past, this has often led to land damage rather than health, but as shown by Pope Francis’s recent actions, this paradigm is shifting. Leopold was a student of the Bible, and he observed that the Mosaic Decalogue of the Ten Commandments dealt with humans’ relationships with each other in society. Leopold stated that the human ethical relationship to the land community was an evolving process, just as was human-to-human morality, mentioning the evolvement of human understanding that slavery is wrong. Leopold, in his “Land Ethic” essay, cited that leading thinkers in the Bible, the prophets (such as Ezekiel and Isaiah), urged deeper understandings.

Статья посвящена правовой характеристике фикха и ответственности в мусульманской системе права. Перечислены этапы возникновения и развития фикха. В статье выявляется трехуровневая система наказаний по мусульманскому праву, элементами которой являются такие виды наказаний как: «худуд», «кисас» и «тазир». В заключении работы формулируется вывод о том, что фикх представляет из себя совокупность теоретических знаний об исламской вере и ее практических положений правоприменения (Шариат) на основе норм главных источников мусульманской системы права - Священного Корана и Сунны Пророка Мухаммада (да благословит его Аллах и приветствует). The article is devoted to the legal characteristics of fiqh and responsibility in the Muslim legal system. The stages of the origin and development of fiqh are listed. The article reveals a three-level system of punishments under Muslim law, the elements of which are such types of punishments as: "Hudud", "qisas" and "tazir". In conclusion, the article concludes that fiqh is characterized as a set of theoretical knowledge about the Islamic faith and its practical provisions of law enforcement (Sharia) based on the norms of the main sources of the Muslim legal system - the Holy Qur'an and the Sunnah of the Prophet Muhammad (peace and blessings of Allaah be upon him).

Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).