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1
Hanafi, Yusuf. "TUG OF WAR BETWEEN SUNNAH TASYRÎ’IYYAH AND GHAYR TASYRÎ’IYYAH: A CASE STUDY OF A HADÎTH REGARDING USE OF CAMEL URINE AS MEDICATION." Jurnal Ushuluddin 27, no. 1 (July 30, 2019): 74. http://dx.doi.org/10.24014/jush.v27i1.5742.
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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
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Kamali, Mohammad Hashim. "Stoning As Punishment of Zina: Is It Valid?" ICR Journal 9, no. 3 (July 15, 2018): 304–21. http://dx.doi.org/10.52282/icr.v9i3.102.
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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.
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Fattouh, Dr Kamal. "Al-sunnah al-nabawia and the modern strategies of education." ĪQĀN 2, no. 04 (June 30, 2020): 1–20. http://dx.doi.org/10.36755/iqan.v2i04.148.
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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.
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Ab Rahman, Suhaimi. "Guarantees in Early Islamic Financial System." Arab Law Quarterly 29, no. 3 (August 10, 2015): 274–84. http://dx.doi.org/10.1163/15730255-12341304.
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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).
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Syamsuddin, Sukring. "A Legal Debate on Polygamy: Classical and Contemporary Perspectives." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 19, no. 2 (October 23, 2018): 147. http://dx.doi.org/10.14421/esensia.v19i2.1735.
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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.]
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(Khalid Bin Abdullah), خالد بن عبدالله العيد. "الوسطية معالمها في العقيدة والعبادة من خلال السنة النبوية: نماذج تطبيقية Landmarks of Moderation in Islamic Creed and Rituals in the Prophetic Sunnah: A Study of Applied Models." Journal of Islam in Asia (E-ISSN: 2289-8077) 11, no. 1 (June 1, 2014): 104. http://dx.doi.org/10.31436/jia.v11i1.423.
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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.
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Samdani, Jafar. "Doctrine of Necessity (In Islamic Jurisprudence)." Volume-1: Issue-9 (November, 2019) 1, no. 9 (December 7, 2019): 48–55. http://dx.doi.org/10.36099/ajahss.1.9.5.
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Islamic Jurisprudence provides the mechanism to understand the Islamic Law and the Islamic law is basically and principally pillared/sourced on Qur’an, the divine revelation (the words of the Almighty ALLAH) and the Sunnah (Prophetic Traditions), the words and the practice of the Prophet (Peace Be Upon Him) and those two are considered the basic sources of law in Islamic Law. Furtherance to the said sources seconding to the basic pillars is as Ijma (Consensus) and Qiyas (application of rule by analogy). After that the Ijtihad (Juristic consensus of opinion of the imam’s mujtahid,) Istihsan (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.
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Fauziyah, Nur Laily. "Pola Pembelajaran Sunnah Nabi di TK Islam dan SD Islam Terpadu." Almarhalah | Jurnal Pendidikan Islam 1, no. 1 (May 7, 2017): 29–48. http://dx.doi.org/10.38153/alm.v1i1.3.
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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.
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Dutton, Yasin. "ʿAmal V. ḥadīth in Islamic Law: The Case of Sadl Al-Yadayn (Holding One's Hands by One's Sides) when Doing the Prayer." Islamic Law and Society 3, no. 1 (1996): 13–40. http://dx.doi.org/10.1163/1568519962599159.
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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.
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Hayat, Dr Munazzah. "انسانی معاشرہ کے باہمی تعلقات پر مبنی مذہبی ہم آہنگی کے نبوی اصول." rahatulquloob 3, no. 2(2) (December 10, 2019): 136–50. http://dx.doi.org/10.51411/rahat.3.2(2).2019.210.
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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.
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Shahjahan, Riyad. "The Muslim Mind on Trial." American Journal of Islam and Society 21, no. 2 (April 1, 2004): 121–23. http://dx.doi.org/10.35632/ajis.v21i2.1802.
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Abdessalam Yassine, a Moroccan Qur’anic scholar, passionately arguesthat Muslims need to return to the Qur’anic revelation and the propheticmethod of Prophet Muhammad (pbuh) in order to resurrect the Muslimmind and worldview, which are currently subjugated to secular westernthought. According to Yassine, the book’s purpose “is the establishmentand reminding of the Prophetic Method” (p. 25). This argument is madein the format of an introduction and 37 subject variants (ranging in lengthfrom a few paragraphs to seven pages).Yassine juxtaposes the Muslim mind with that of the secular materialisticwestern mind, where the latter is shown to be deficient while theformer, based on and nourished by revelation and the Sunnah, is consideredto be truly emancipatory. He states: “When discussing the choicebetween two minds and two mentalities we have only two options: Eitherthe sovereignty of the Revelation, pure and simple … Or the sovereignty of the arena, which occupied the other mind with its materialism, racialismand vagueness of its goals” (p. 9).Throughout the book, Yassine provides some insights into Islamicspiritual practice and critiques mainstream western thought. Interestingly,his essay “Ritual Purity” eloquently points out the importance of situatingthe body in Islamic spirituality and how its purification is interconnectedwith inner spiritual growth. In addition, he does not romanticizethe current Muslim ummah and shift all blame to the West; rather, he critiquesthe ummah for being coopted by western materialism.However, I had numerous problems with this book, beginning with itspremise. In an age of pluralistic societies, it is very hard to digest a discussionwhere one does not acknowledge that a pure “western mind” or a“Muslim mind” does not exist, because this assumption fails to acknowledgethe difference and diversity among interpretations of text and ideas.Yassine employs the dominant discourses in both western and Islamicthought in order to forward his argument, which, in turn, leads to essentialism.Knowledge production is dynamic, and constructing such a binaryframework perpetuates the idea that knowledge is static and fixed to a certaincontext, which only bolsters stereotypes ...
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Marinsah, Syamsul Azizul, Mohd Anuar Ramli, and Khairul Azhar Meerangani. "[Manhaj Wasaatiyah Application on Syncretism Phenomenon in The Custom of Bajau Community in Semporna Sabah District] Aplikasi Manhaj Wasatiyyah Terhadap Fenomena Sinkretisme dalam Adat Masyarakat Bajau di Daerah Semporna Sabah." Jurnal Islam dan Masyarakat Kontemporari 16, no. 1 (January 31, 2018): 33–46. http://dx.doi.org/10.37231/jimk.2018.16.1.243.
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The State of Sabah is consist of multiethnic society in which each of the ethnics has cultural uniqueness that differs from one another. The acceptance of Islam caused an assimilation between the Bajaus traditions and Islamic teaching which then led to syncretism. Consequently, some of the practices are regarded as a part of Islamic teachings even though, these practices are actually inherited from their ancestors unrelated to Islamic rules provided in the al-Qur’an and prophetic traditions. The purpose of this study is to discuss the phenomenon of syncretism in their life cycle. Yet, the objective of this study is attempts to analyze the application of the wasatiyyah methodology in dealing with the phenomenon of syncretism. Accordingly, this is a qualitative study which adopts interviews and data analyze. The findings of the study shows that syncretism occured among the Bajau community. Moreover, in dealing of syncretism between tradition and the teachings of Islam, emerged two groups took a different approach to this issue. The first group are those who seek to practice Islam careful and condemn the heretical doctrine (bidaah) of the Bajau community practices that are not aligned with al-Quran and al-Sunnah. The second group are those who can accept the syncretism as a whole. Therefore, the methodology of wasatiyyah should be applied in dealing with the phenomenon to ensure a balance between idealism embodied in Islamic law with the reality of its implementation in the Bajau community.
Keywords: Manhaj Wasatiyyah, Syncretism, Urf, Bajau, Semporna
Negeri Sabah mempunyai sebuah masyarakat majmuk yang dilatari dengan keunikan dan perbezaan budaya yang tersendiri dengan masyarakat lain. Pertembungan budaya dan kepercayaan agama telah melahirkan satu entiti hybrid yang menarik dan dikenali dalam khazanah disiplin ilmu fiqh budaya atau ilmu antropologi sebagai sinkretisme. Objektif kajian ini cuba membincangkan fenomena sinkretisme yang berlaku dalam amalan masyarakat Bajau di Semporna Sabah merangkumi aspek kepercayaan tradisi hingga adat kematian. Selain itu, objektif kajian ini cuba mengkaji dan menganalisis aplikasi manhaj wasatiyyah dalam menangani fenomena sinkretisme tersebut. Sehubungan itu, kajian ini merupakan kajian kualitatif yang menggunakan metode pengumpulan data melalui temu bual dan analisis dokumen. Hasil dapatan kajian mendapati, terdapat banyak gejala sinkretisme yang berlaku dalam adat resam masyarakat Bajau yang sukar diketahui sama ada adat resam tersebut merupakan ajaran Islam yang tulen atau peninggalan tradisi silam pra-Islam. Selain itu, dalam menghadapi sinkretisme antara adat tradisi dengan ajaran Islam, muncul dua kelompok yang mengambil pendekatan berbeza dalam isu ini. Kelompok pertama adalah golongan yang berusaha untuk mengamalkan ajaran Islam sepenuhnya dan menghukumkan bidaah segala amalan masyarakat Bajau yang tidak sejajar dengan al- Qur’an dan al-Sunnah. Kelompok kedua pula adalah golongan yang dapat menerima sinkretisme secara keseluruhan. Oleh itu, manhaj wasatiyyah perlu diaplikasikan dalam menangani fenomena tersebut bagi memastikan keseimbangan di antara idealisme yang terkandung dalam hukum Islam dengan realiti perlaksanaannya dalam masyarakat Bajau.
Kata kunci: Manhaj Wasatiyyah, Sinkretisme, Adat, Bajau, Semporna.
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Hafidi, Hakima, and Fauzi Mauhub. "Prevention Practices and Legal Rules for Handling Pandemics in The Prophetic Sirah." Jurnal Online Studi Al-Qur an 17, no. 02 (July 30, 2021): 147–77. http://dx.doi.org/10.21009/jsq.017.2.01.
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This study focuses on highlighting the devotional and social preventive applications related to the epidemics, by shedding the lights on some stations from the biography and the sunnah of the Prophet peace be upon him, this will contribute to the prevention of epidemics, especially Coronavirus, by following the teaching of Sharia and the approach of the Prophet, peace be upon him, in dealing with such types of epidemics that appeared in his era. To achieve the goal of this study, we followed two approaches: inductive and analytical. We start by presenting the Hadiths that dealt with the topic of prevention in the Sunnah and biography, then we analyze the most prominent methods and applications followed by the Prophet in the prevention of epidemics. The research reached the following results, most of them, the precedence of Sunnah through what was illustrated in the Prophet’s biography in demonstrating the means of devotional and medical prevention against epidemics and their effectiveness in people’s lives. Finally, worshipping by obeying orders and avoiding prohibitions is a reason to prevent the epidemic.
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Anwar, Latifah. "Hadis Dan Sunnah Nabi Dalam Perspektif Joseph Schacht." Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist 3, no. 2 (July 26, 2020): 174–94. http://dx.doi.org/10.35132/albayan.v4i2.91.
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Research about Hadith authenticity becomes Orientalist’s preferred study. Joseph Schacht, one of orientalist researcher had researched and criticized Hadith authenticity. Schacht assumed that Sunnah was not formerly from Prophet Muhammad, but it was the continuity of Arabian traditions which were revised and done continuously by Moslem and hold up to Prophet Muhammad. Schacht assumed that Prophet’s sunnah had not been established surely to Hadith. Schacht’s research was started by studying Islam law establishment process. Then, he concluded that Islam law had not been existed until Al-Sya’bi era (110H). At Tabi’in era, there was Hadith which was not available at the previous one. Hadith in Tabi’in’s era was considered complete than companions’ version. Hadith at the next version was spread out by falsification. Schacht mentioned that Isnad was part of arbitrariness in Prophet Muhammad Hadith since it was developed by different groups who expected to relate it to the previous one. Sanad reconstruction formation based on Schacht’s opinion, namely by doing backward design, known as Projecting Back theory. Sanad Hadith common indicators showed that the longer period of people far from Prophet Muhammad era, the more people narrated Hadith. Schacht mentioned that the practice of sanad Hadith was started from the simple way, then it was developed and formed the perfect sanad at the second period of third century of Hijriyah.
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Fatoni bin Mohd Balwi, Mohd Abd Wahab, Ahmad Sufian bin Che Abdullah, and Asmuliadi Lubis. "The Application of Simons’ “Levers of Control” in the Quran and Sunna." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 16, no. 2 (October 29, 2018): 139–62. http://dx.doi.org/10.1163/22321969-12340063.
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Abstract Simons’1 “levers of control” is a strategy-based framework that takes into consideration the belief systems of and the functions and interactions within an organization. The purpose of this article is to discuss Simons’ levers of control from an Islamic viewpoint, based on the teachings of the Quran and Sunna. It demonstrates that the concept of “levers of control”, as posited by Simons, does not contradict the basic tenets of Islam. In fact, all the main components of the levers of control – belief system, boundary system, diagnostic control system, and interactive system – were actually emphasized and vigorously implemented by Prophet Muhammad SAW. However, these practices have never before been organized into well-arranged and systematic categories that can be used as guidelines by Islamic organizations. Such organizations should aspire to implement comprehensively the practices of Prophet Muhammad SAW in all aspects of organizational management functions, including those related to control. However, in the absence of clear and comprehensive guidelines, any implementation may not be appropriate or in accordance with the practices of Prophet Muhammad SAW. More importantly, incorrect implementation as a result of limited understanding or misunderstanding of the Prophet’s SAW practices can affect the overall perception of Islam. By properly utilizing the levers of control, organizations that strive to emulate the practices of Prophet Muhammad SAW in their operations can be successful.
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El Fadl, Khaled Abou. "YASIN DUTTON, The Origins of Islamic Law: The Qur⊃an, the Muwatta⊃and Madinian⊂Amal (London: Curzon Press, 1999). $80.00 cloth." International Journal of Middle East Studies 32, no. 4 (November 2000): 531–32. http://dx.doi.org/10.1017/s0020743800002683.
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Yasin Dutton makes a significant contribution to our understanding of the juristic activity in early Islam. His book produces a systematic and thorough study of the methodologies and legal techniques of Malik's Muwatta⊃, and in so doing, it sheds important light on the origins of Islamic law. Dutton carefully documents Malik's reliance on the Qur⊃an and the ⊂amal (practice) of the people of Medina in formulating early Islamic legal doctrines. In this context, Dutton challenges much of Western scholarship, which tended to minimize the role of the Qur⊃an and the Prophetic sunna in the development of early Islamic jurisprudence. The Qur⊃an, sunna, and ⊂amal, Dutton argues, formed integral components of early Medinian juristic discourses. Importantly, Dutton calls for a more sophisticated understanding of the concept of ⊂amal. He distinguishes between sunna and ⊂amal and between sunna and hadith. Sunna, Dutton contends, consists of the collective inherited precedent of the Prophet. In many ways, it is the Qur⊃anic precedent as well as the interpretations and ijtih―ad of the Prophet as remembered, in a general sense, by the early Muslim community. ⊂Amal, on the other hand, is the Qur⊃an and sunna in action as well as the interpretations and ijtih―ad of the companions, successors, and successors of the successors. Therefore, in a sense, Dutton argues that all ⊂amal includes the sunna, but not all sunna includes ⊂amal.
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Faisal, Ahmad, Ramli Abdul Wahid, and Sulidar Sulidar. "Study of Hadith Living in All Islamic Boarding Schools in Medan, Indonesia." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 2 (May 13, 2019): 195–208. http://dx.doi.org/10.33258/birci.v2i2.252.
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Hadith for Muslims is an important thing because in it revealed various traditions that developed during the time of the Prophet. Traditions that lived during the prophetic period refer to the person of the Prophet. as a messenger of Allah SWT. In it the conditions for various Islamic teachings, therefore, sustainability continues to run and develop until now along with human needs. The continuation of the tradition is so that humanity today can understand, record and implement guidance on Islamic teachings that are in accordance with what the Prophet Muhammad exemplified. Practices of worship carried out are sources of arguments. Therefore, Friday azan twice is a sunnah (habit) which was revived during the leadership of Caliph Usman bin Affan. Because at the time of the Prophet Muhammad. the usual Friday call to prayer is only one time. The reason why Usman did this was because of the progress of the Islamic region and the increasingly busy activities of Muslims. So to perform Friday prayers is not enough to call only once.
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Syeed, Sayyid M. "EDITORIAL." American Journal of Islam and Society 10, no. 4 (January 1, 1993): v—vii. http://dx.doi.org/10.35632/ajis.v10i4.2469.
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With this fourth issue of 1993, we have completed ten years of publishingthe American Journal of Islamic Social Sciences (MISS). Westarted our journey in 1984 with two issues published during the yearunder the title of American Journal of Islamic Studies. The next year itwas transformed into the American Journal of Islamic Social Sciences(AJISS). The first decade has been quite a pioneering experience, and bynow we have been able to identify a growing pool of thinkers, writers,and social scientists who are participating in our endeavor to promote ascholarly forum on Islam.In this issue, Rosalind W. Gwynne's paper is part of a continuing discussionon sunnah. She demonstrates that, in Islamic texts, sunnah doesnot refer only to the Sunnah of the Prophet, of the local community, orof the Companions and the early community; it can refer to the "SunnatAll&" (the practice of God). She reviews the occurrence of the wordsunnah in the Qur'an and, by analyzing some tafair and early documents,shows that it also refers to the universal and unchanghg rules thatAllah has established and set into motion. She quotes Wensinck's Concordanceof Hadith, in which sunnah has been used in the context of"Sunnat Alliih alongside with "Sunnat a1 Nabi" and sunnah in othersenses. Social scientists must concentrate on the "Sunnat AllW in orderto understand the universal laws of Allah that govern social phenomena.Louay Safi provides a methodological approach that recognizes revelationas a primary source of knowledge and seeks to use both text andaction analysis techniques as necessary theory-building tools. He arguesthat scientific activity presupposes metaphysical knowledge and that, furthermore,it is even impossible without transcendental ptesuppositions. Healso contends that revelation's truth is rooted in empirical reality and thatthe quality of evidence supporting revealed truth is of no less caliber thanthat justifying empirical truth.Ebtihaj Al-A'ali presented her paper on "Assumptions Concerning theSocial Sciences: A Comparative Perspective" at a recent Toronto, Canada,confemce dealing with cross-cultural knowledge. She summarizes briefly ...
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Ozturk, Levent. "Prophetic Medicine (Al-Tibb Al-Nabawī): is Historicity or Fiction?" European Journal of Multidisciplinary Studies 1, no. 2 (April 30, 2016): 152. http://dx.doi.org/10.26417/ejms.v1i2.p152-156.
Full textAbstract:
At the present time, it is obvious that the attention to alternative, protective and complementary applications of medicine has increased and in this sense there is a special curiosity to the case, Prophetic Medicine “al-Tibb al-Nabawī”. The content of this literature known under the headline of Prophetic Medicine “al-Tibb al-Nabawī” that we come across from the 13th century, have not examined scientifically yet and it gains popularity as a reflection of love to Prophet Muhammad and Sunnah perception. Additionally, nowadays we increasingly witness to some treatment modalities and some herbal drugs associated to the Prophetic Medicine “al-Tibb al-Nabawī” and all these practices are given a different meaning (sacred). This situation did not only create information convergence which obstacle retaining historical facts in the correct way but also, more importantly gained a new dimension that threat human health through misinformation and false application. Multidimensional researches such as history of science, history of civilization researches, laboratory studies, and collaborative work and effort of committees that contains different approaches from different countries, are needed to evaluate the information that we come across under the name of Prophetic Medicine “al-Tibb al-Nabawī”. In this paper, we are going to try to argue what the concept of Prophetic Medicine “al-Tibb al-Nabawī” states, how the literature related to this area in the historical time streaming, and the content of it.
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Ahmad, Mujeeb. "Da‘wah Activities of the Pakistani Barelwis: Case of the Da‘wat-i-Islami." Journal of Islamic Thought and Civilization 10, no. 101 (June 2020): 87–106. http://dx.doi.org/10.32350/jitc.101.05.
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The purpose of this study is to highlight the da‘wah approaches and methodology of the Da‘wat-i-Islāmī (DI) and contribution along with a survey of the da‘wah activities of the Barelwis, based on primary sources. DI uses the Barelwi faith as its religious mark. Barelwis are representatives of the ‘popular’ and ‘Ṣūfī-oriented’ Islam. The driving force behind this facet of Islam is ‘to love Prophet Muḥammad (SAW) and follow his Sunnah’. This is the focal point of all da‘wah activities of the Barelwis. DI started its work in Karachi in 1981. It aims at promoting and deepening love for the Prophet Muḥammad (SAW). Its next aim is to establish a society similar to the early Muslim community of Madīnah through peaceful preaching. It expanded gradually all over Pakistan and then became so conspicuous, that nowadays it is functional in more than 180 countries and thus has turned into a global tablīghī movement. It has its own edifying literature. The most important of which is Faīḍān-i-Sunnat. In this work, the Sunnah of the Prophet regarding daily affairs of life has been narrated. For the religious training, inter alia, it also holds weekly meetings in different cities and towns of Pakistan and even in some European cities as well. The members of the DI have to show their commitment to the Islamic way of life as reflected in the Faīḍān-i-Sunnat. Besides religious sector, it is also working in social and educational fields. Although it is supported with reference to its aims to build character in its individual members, it nevertheless attracts diverse criticism about some of its practices.
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Febriyeni, Febriyeni. "Kritik Hadis Zikir Berjama'ah." ISLAM TRANSFORMATIF : Journal of Islamic Studies 2, no. 1 (December 10, 2018): 91. http://dx.doi.org/10.30983/it.v2i1.648.
Full textAbstract:
It is still a debate by Muslims community about the right practice of the dhikr, because the explanation
in the Qur’an of the issue of dhikr is very common. Meanwhile the hadith of the Prophet provides also
various information about this issue. The guidance of the hadith about the practice of dhikr relies on the
practice which is done by the Prophet, then emulated and imitated by his friends and became the
practice of sunna for Muslims until today. One of the issues sahabah is the implementation of zikr in
congregation (dhikr jama'i). Dhikr in congregation is gathering some people with one voice chanting
dhikr. There are pros and cons regarding this practice of Dhikr. There are groups who think that the
congregation of Dhikr is an act of heresy and in contrast, there is a presumption that the act is sunnah.
This paper will discuss the issue, seen from the perspective of Hadith. This research uses library research
method by reviewing the hadiths related to the congregation of Dhikr followed by the criticism of
Hadiths’ Sanad and Matan, and the understanding of those hadiths.
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Kabiru Goje. "إرشادات السنة النبوية للأسرة في مجال التربية الصحية." Maʿālim al-Qurʾān wa al-Sunnah 16, no. 2 (December 1, 2020): 122–40. http://dx.doi.org/10.33102/jmqs.v16i2.235.
Full textAbstract:
The Sunnah has considered family with upmost care and attention that is equal to none, because the family plays pivotal role on the basis and composition of environment and society, it produces the future leaders, policymakers, and it also determines civilization and serves the first basic building block in the progress of nations. Hence, this shows the educational responsibility of the family towards the children as one of the most important responsibilities taken cared by the Sunnah as it outlines clearly in an accessible way to facilitate the task of the parents in discharging their responsibilities. The Sunnah also made clear to them the religious lofty landmark that can aid spirituality upliftment and virtuous characters. The significance of this study is shown as an Islamic educational study which addresses the role Sunnah in family health education, being a beacon of guidance to every Muslim family, it is therefore known for this proper educational curriculum laid by Allah the Lord of Glory and as precisely practiced by the Prophet (PBUH). And this study aims to reveals the validity of Islamic education, which derives its objectives and principles from the Sunnah for every places and time, and it is an upbringing that recognizes and acknowledges the needs and requirement of childhood, and attests most important educational foundations in raising children and directing them towards the virtues of work and generous qualities in the field of health education. Moreover, this study also aims to clarify that, the Sunnah prophet (PBUH) has a role in building and nurturing health education, mental wellbeing, emotional and fitness. Therefore, the methodology of this study is an analytical deductive approach, by tracking the hadiths related to the subject of research, analysing them, and extracting from them. The researcher has reached important results, including: that sound educational curriculum for the family according to the Prophetic tradition is an integrated and balanced approach to humanity which includes all the spiritual, physical, psychological health, mental and social aspects of both lives- this world and the hereafter.
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Syaifuddin, Syaifuddin, Yasir Nasution, and Tan Kamello. "The Necessity for Rahn Guarantee Registration Agency." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 3 (August 30, 2019): 508–15. http://dx.doi.org/10.33258/birci.v2i3.464.
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Rahn's introduction as a material guarantee law, the main arrangements contained in the Quran. By the Prophet gave an explanation of how the practice of rahn contained in the Quran. The practice of rahn by the ulema is not interpreted as a sunnah that is ta'abbudiy, but it classifies to the sunnah which is ta'aqquliy, therefore the practice of rahn can be done unlike the practices that existed during the Apostle. Thus, if the ulema interpret the order of levering marhūn does not have to be mastered physically, then there needs a legal instrument that guarantees the marhūn can be used as repayment of rāhin’s debt. For this reason, the instrument is marhūn, it is registered in the space provided. Thus, the rahn guarantee registration agency is needed.
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Pacaci, Mehmet. "THE ROLE OF SUBJECT (MUJTAHID) IN AL-SHAFI'I'S METHODOLOGY: HERMENEUTIC APPROACH." American Journal of Islam and Society 14, no. 3 (October 1, 1997): 1–15. http://dx.doi.org/10.35632/ajis.v14i3.2279.
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Ever since the Qur'an was revealed, Muslims have been making greatefforts to understand and live in accordance with it. Within a very shortperiod of time after the Prophet's death, schools of fish emerged in theHijaz, Iraq, and Syria. They defined the sources of the religion (al-din)and engaged in developing methods to better understand them. By theearly part of the second century, more systematic approaches appeared;the roots of the schools that emerged reached back to the Companions ofthe Prophet as well as to the Prophet himself.' Their approaches representedman's natural tendencies to understanding the din. Many schoolsappeared only to fade away and be replaced by ones more comprehensivein their approach. In the late second century, Imam al-Shafi'i (150-204 A.H.) put forward the first systematic methodology of fiqh. In hiswork, al-Risalah, Imam al-Shafi'i offered a methodoIogy for the verypurpose of understanding the din. Of course, the methodology took forgranted a certain definition of Islam. Even though his methodology drewfrom prior lines of thought, it is widely accepted that as an originalmethodology, the Imam's theory of fiqh drastically transformed the perceptionof Islam that had hitherto prevailed."In order to change the approach toward the din, he redefined conceptssuch as Sunnah and ijtihad. He identified ijtihad with qiyas; and whereasthe term Sunnah had been used for the practice of the Muslim community,the Imam restricted its application to the Sunnah of the Prophetand the companions. In his vocabulary the concept of hikmah took onconsiderable importance. Al-Shafi'i can almost be singled out by his definitionof the concept of hikmah from other Muslim scholars. In order toestablish and consolidate the authority of the Sunnah on the basis of theQur'an, he interpreted and defined this Qur'anic concept as being synonymouswith the Sunnah ...
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Mohd Fahmi Teng, Nur Islami, Nashrah Adilah Ismail, Nazrul Hadi Ismail, and Thuraya Ahmad. "Development and Validation of an Educational Booklet for Sunnah Practices in Improving Quality of Life." Environment-Behaviour Proceedings Journal 2, no. 5 (March 19, 2017): 151. http://dx.doi.org/10.21834/e-bpj.v2i5.692.
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Sunnah eating practices refers to the practices promoted by Prophet Muhammad (pbuh) that has healthy lifestyle elements. This paper describes the validation process of an educational booklet for sunnah eating practices to improve the Quality of Life among adults population. This study involves three steps; development of the booklet, validation of the booklet by 22 judges, and by 20 adults. The result of the Item-level Content Validity Index (I-CVI) for the booklet exceeds 0.80. Thus, the booklet was validated and should be used by healthcare professionals to assist on eating practices to improve the quality of life.Keywords: Sunnah; Eating practice; Physical activity; Educational booklet.ISSN: 2398-4287© 2017. The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.
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Chairunnisa, Madiha Dzakiyyah, Hilman Purnama, and Ila Juanda. "Poligami dalam Perspektif Tafsir Modern Al-Manar." Istinbath | Jurnal Penelitian Hukum Islam 15, no. 1 (February 27, 2019): 29. http://dx.doi.org/10.36667/istinbath.v15i1.273.
Full textAbstract:
Married is the sunnah of the prophet, although the law of marriage alone for Muslims is determined by its purpose, marriage can be obligatory, sunnah, mubah, even haram is basically adjusted by human intention to get married. The complexity of human life raises several problems in marriage. Among them is the debate about polygamy that has happened so far, which has seized the attention of Muslims, because polygamy is associated with Islamic culture even the sunnah of the prophet. Historically the practice of polygamy has existed since pre-Islamic times. Many figures gave views on polygamy from various aspects related to women.
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Zaprulkhan, Zaprulkhan. "Signifikansi Sunah dalam Perspektif Said Nursi Bagi Masyarakat Kontemporer." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 8, no. 1 (July 1, 2017): 178–200. http://dx.doi.org/10.32923/maw.v8i1.704.
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This article discusses Bediuzzaman Said Nursi’s ideas on significance of the Practices of the Prophet (Sunna) for modern people. In the present day, many modern people deal with some problems such as spiritual crisis (existential vacuum), moral degradation, and so on. On the other hand, according to Said Nursi, Practices of the Prophet are all highly beneficial remedies for sicknesses of the spirit, mind, and heart, and particularly for social sicknesses. Accordingly, Practices of the Prophet could give the best solution for modern people problems, both individual sicknesses and social sicknesses. Before proposing Said Nursi’s perspective about significance of sunna, the paper forwards epistemological questions: How are the meaning and function of sunna according to Said Nursi? How are the urgent problems of modern people? What is the significance of Practices of the Prophet for modern people in the view of Said Nursi? The answer of these questions will determine the significance of the Practices of the Prophet in our era and in the future.
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Aswad, Muhammad Abdurajak. "مجالات الوسطية ÙÙŠ السنة النبوية: نماذج تطبيقية." Jurnal Online Studi Al-Qur'an 15, no. 1 (January 23, 2019): 33–58. http://dx.doi.org/10.21009/jsq.015.1.02.
Full textAbstract:
من أبرز سمات دين الإسلام العظيم أنه يتص٠بالوسطية، وهي منهج رباني، ووØÙŠ من الله تعالى، والأمة الناجØØ© هي الأمة التي تتمسك بالوسطية، وقد أوصلت الوسطية الأمة الإسلامية بأن تتبوأ يوم القيامة؛ مقام الشهادة على الأمم السابقة بإبلاغ الرسل لها، وهي منسجمة مع Ùطرة الإنسان، وتشمل كل مناØÙŠ Øياته، ولهذا يركز هذا البØØ« على مجالات الوسطية ÙÙŠ السنة النبوية، والتي تمثلت ÙÙŠ الأمور العقدية، والأخلاقية، والعبادية، والدعوية، والصØية، والبيئية، والأسرية، والاجتماعية، والاقتصادية، والجنائية، والسياسية، والعسكرية، وتهد٠هذه الدراسة إلى Ùهم معنى الوسطية ÙÙŠ السنة النبوية، ومجالاتها، والتمييز بين التأويل الصØÙŠØ ÙˆØ§Ù„ØªØ£ÙˆÙŠÙ„ الباطل ÙÙŠ Ù…Ùهوم الوسطية، وتعتمد هذه الدراسة على المنهج الاستقرائي التØليلي، وتوصي بالممارسة العملية الواقعية لمنهج الوسطية ÙÙŠ الإسلام من قبل العلماء، وطلاب العلم، والدعاة، مما ÙŠØªÙŠØ Ù„Ù„Ù†Ø§Ø³ رؤية القدوة الصالØØ© التي هم ÙÙŠ أمس الØاجة إليها.
الكلمات المÙتاØية: الوسطية، السنة، النبوية
Abstact
One of the most prominent features of the religion of Islam is characterized by “moderationâ€, which is a divine approach, inspired by the Almighty God. The moderation has brought the Muslim nation to assume, Day of Resurrection, the rank of witness over all previous nations that their messengers of God have communicated to them the message of Allah, a matter which is consistent with the nature of the human being. Since the moderation in Islam covers all aspects of the human life, so, this is why this research focuses on the areas of moderation in the Prophet Traditions “Sunnahâ€, which represented all matters concerning faith, morality, worship, Da’wah, health, environment, family, social, economics, criminal political and military aspects. Therefore, this study aims to understand the meaning of moderation in the prophet traditions (Sunnah) and its fields, as well as distinguishing correct and false interpretation of the concept of moderation. This study is based on the analytical inductive approach, and recommends for actual practice of the method of moderation in Islam by scholars, religion’s students and preachers, a matter which allows the people to see the good example which they desperately need.
Keywords: Moderation, Sunnah, Prophetic
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Anam, Wahidul. "Encounter between the Prophet’s Sunna and the Society Tradition: a Study of Living Sunna in Puncu Sub-District, Kediri District." ADDIN 14, no. 1 (October 21, 2020): 1. http://dx.doi.org/10.21043/addin.v14i1.7818.
Full textAbstract:
Sunna, the prophet Muhammad’s traditions and practices, always develop and come to the attention of the next generation of Muslims. Indonesian Muslims as followers of the largest Islamic religion in the world have a unique concept in terms of the struggle of tradition from the relics of local religions with the teachings of Islam. The dialectics proceed dynamically as developed by Walisanga (the nine revered saints of Islam in Indonesia), which was known later as the cultural and religious acculturation model. This paper will describe how the process of religious acculturation with local culture in Puncu Sub-District, Kediri can be implemented well, especially related to their practice in carrying out the traditions of the Prophet Muhammad in their various religious lives. Some fundamental questions to be answered are how the process and form of living Sunna as well as the factors that influence the acculturation process applied in these. For this reason, this type of research is interdisciplinary, by not only based on the science of hadith, but also using an anthropological approach and cultural acculturation theory. The results found include: (1) traditions practiced in Puncu such as rituals in the process of birth, marriage, and body management are forms of living Sunna that have become customs and become part of the acculturation of local religion and culture that is going well; (2) this can be realized with at least a number of factors, including: the role of religious scholars and religious leaders with moderate characters, government officials who care about diversity, the existence of religious institutions that contribute to the cultivation of acculturation so as to minimize conflicts between local religions and cultures, as well smooth the agenda of faith and community traditions simultaneously.
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Basir @ Ahmad, Aminudin Basir @. Ahmad Bin, and Akila Bin Mamat. "[The Concept of Practicing with Al-Quran and Al-Sunnah from Manhaj of Hadith Scholars]Konsep Berpegang Kepada Al-Quran dan Al-Sunnah Menurut Manhaj Ahli Hadis." Jurnal Islam dan Masyarakat Kontemporari 12 (January 1, 2016): 48–58. http://dx.doi.org/10.37231/jimk.2016.12.0.148.
Full textAbstract:
Al-Quran (The holy book of Islam) and al-Sunnah (precepts and practice of the Prophet Muhammad) are two primary sources of information for Muslims that explain Akidah and Syariah point of view. The problem occurred when Muslims acclaimed and believed that these two sources are the guidance for them but they are still arguing and in dispute about certain things that lead to different belief of Akidah and Syariah. The questions rose, what is the correct way of practicing with al-Quran and al-Sunnah? This article discusses the real concept of practicing with al-Quran and al-Sunnah from Manhaj (tools, platform) of hadith scholars, those who have the authority and ultimate understanding about the sources. The document analysis method is used to gain the detailed information. The result indicates that the scholars possess clear method to understand al-Quran and al-Sunnah. The research also discovered three (3) main principles in practicing with al-Quran and al-sunnah which are; Al-Quran and al-Sunnah that Jawami’ al-Kalim, permanent and perfect and the last one is that lead to knowledge and practice.
Keyword: Al-Quran, Al-Sunnah, Manhaj, Hadith Scholars
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Handika, Caca. "INKAR AL-SUNNAH DI INDONESIA (Studi Analisis Tentang Pemikiran Inkar al-Sunnah Ir. M. Ircham Sutarto)." Al-Din: Jurnal Dakwah dan Sosial Keagamaan 4, no. 1 (December 31, 2019): 35–46. http://dx.doi.org/10.35673/ajdsk.v5i2.584.
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AbstractThe history of the development of the hadith has recorded discussion of the inkar al-Sunnah.One of the causes of this movement is the occurrence of political differences among theMuslims which causes them to split into several groups or sects (firqah). The existence of thisarticle is to discuss inkar al-Sunnah in the contemporary period III in Southeast Asia, namelyIndonesia-Malaysia, but in this paper only discusses the inkar al-Sunnah in Indonesia andfocuses on Ircham Sutarto's thoughts about inkar al-Sunnah. Al-Qur'an and al-Sunnah aresources of Islamic teachings that must become guidelines for human life. But in practice thereare still people who deny al-Sunnah and only accept the Qur'an which is absolutely narratedmut mutually. This study aims to determine the character and teachings of inkar al-Sunnah inIndonesia, namely the thinking of Ircham Sutarto. This study uses a library studymethodology, which in conducting the research a researcher is confronted with variouswritten literatures which are the primary sources in this study and according to the object ofthe study. The core of this research reveals some teachings or understandings of one of theincarcerated figures of al-Sunnah in Indonesia, namely Ir. M. Ircham Sutarto, who totallyrejected al-Sunnah. One of the teachings of the inkar al-Sunnah Ircham Sutarto which iscontained in a dictate which he wrote himself by hand said that the hadith was limited to afairy tale or the story of the Prophet brought and told by people who lived 180 to 200 yearsafter the Prophet Muhammad died and the story was lets be a fake story (fictitious). In histeachings also said that before getting a revelation all humans have been lost and alsoincluded in the Prophet including Muhammad never lost, in accordance with the QS. AlBaqarah [2]: 198. According to him also that the Prophet had no right to rule over humans inreligious matters and carry it out, in accordance with the proposition of the QS. Al-Imranverse 228 translation of his version that is, "There is no (haq) authority for you in matters ofcommand at all."Keywords: Hadith, Indonesia, Inkar al-Sunnah, Ircham Sutarto
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Khair, Rizky Muktamirul, and Busyro Busyro. "Kedudukan Shalat Sunnah Qabliyyah Jumat Dalam Pemikiran Hukum Imâm Al-Nawawî." Al-Istinbath : Jurnal Hukum Islam 3, no. 2 (December 29, 2018): 107. http://dx.doi.org/10.29240/jhi.v3i2.412.
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The firm stipulation of sunnah qabliyah prayer is not found in the hadith of the Prophet, but among the scholars of the Shafi'yah, such practice is still carried out by likening it to other fardhu prayers. The practice has been studied extensively by Shafi'yah scholars, and one of them is Imâm al-Nawawî. The question asked in this discussion is the rationale of Imâm al-Nawawî in establishing the law of sunnah law for the prayer and when its execution time. According to Imâm al-Nawawî, the argumentis the generality of hadith announcement about sunnah rawatib prayer and the use of qiyas between Zuhr prayer and Jumat prayer. The general argument is more valid and strong compared with other postulates. As for the time of its implementation, sunnah qabliyyah prayerfor Jumat prayer may be done if there is the first azan when zawâl. Whereas if only one azan, may pray two rak'ah with the intention of sunnah qabliyyahbefore Jum’ah prayer together with tahiyyatul masjid prayer for the new arrival at khutbah. As for those who have sat before the khutbah, it is enough with sunnah muthlaq prayer.
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Rock-Singer, Aaron. "Practices of Piety: An Alternative Approach to the Study of Islamic Movements." Religions 11, no. 10 (October 12, 2020): 520. http://dx.doi.org/10.3390/rel11100520.
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This article challenges the dominant organization-centered focus of the study of Islamic movements, and argues for a turn towards social practice. To do so, it traces the rise and spread of Egypt’s leading Salafi movement, Ansar al-Sunna al-Muhammadiyya (e. 1926) and its role in popularizing a series of distinct practices between 1940 and 1990. Based on the full run of this movement’s magazine, al-Hadi al-Nabawi (the Prophetic Guide, 1936–66) and al-Tawhid (Monolatry, 1973–93), the article explores the conditions in which practices such as praying in shoes and bareheaded, gender segregation and the cultivation of a fist-length beard were both politically viable and strategically advantageous. In doing so, it not only casts light on the trajectory of this movement, but also shows how and why the articulation and performance of distinct social practices are central to how Islamic movements shape society.
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Zaprulkhan, Zaprulkhan, and Ahmet Kayacik. "Significance of the Practices of the Prophet (Sunna) for Modern People: A Study of the Thought of Bediuzzaman Said Nursi." KALAM 12, no. 2 (January 1, 2019): 373–94. http://dx.doi.org/10.24042/klm.v12i2.2992.
Full textAbstract:
This article discusses Nursi’s ideas on significance of the Practices of the Prophet for modern people. In the present day, many modern people deal with some problems such as existential restlessness (existential vacuum), moral degradation, spiritual crisis and so on. On the other hand, according Said Nursi, Practices of the Prophet are all highly beneficial remedies for sicknesses of the spirit, mind, and heart, and particularly for social sicknesses. Accordingly, Practices of the Prophet could give the best solution for modern people problems, both individual sicknesses and social sicknesses. Before proposing Said Nursi’s perspective about significance of sunna, the paper forwards epistemological questions: How were the meaning and function of sunna according Said Nursi? How are the urgent problems of modern people? What is the significance of Practices of the Prophet for modern people in the view of Said Nursi? The answer of these questions will determine the significance of the Practices of the Prophet in our era and in the future. Accordingly, this paper would be a valuable work for islamic studies since it can make a significanct contribution to Practices of the Prophet as a solution for our problems in the present day and in the future.
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Ridwan, Wirdatuz Zahro’ Afifah. "Sakinah Family Concept Based on Jama’ah Tabligh Perspective (Jaulah) in Indonesia." JURISDICTIE 6, no. 2 (March 13, 2017): 145. http://dx.doi.org/10.18860/j.v6i2.4106.
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This research is field research, descriptive and uses qualitative approach. To get the data, researcher uses 3 data collection methods are observation, interview and documentation. The results of this research, it was found that sakinah family concept based on Jama’ah Tabligh is family that is led by husband who works in da’wah religion sincerely and all the members of family feel peace, always run the commands of Allah and the Sunnah of his Messenger as well as, practice obligatory and sunnah deeds then make Prophet family as minimal model. All member of family must support and remind each other, practice the religion perfectly and always get the blessing of God. they efforts in create sakinah family are by giving religious education for their children, reinforcing the faith, practicing deeds, implementing khuruj fi sabilillah program for husband and masturoh programs to wife regularly, always keeping the communication between husband and wife, discussing to solve the problem. In other hand, member of family should be able to keep other deeds like doing dzikr, recitating, reading important surah like surah Yasin in the morning and doing the duties and obligations as a husband-wife especially educate children and always Istiqomah in charities.<br />Penelitian ini merupakan penelitian lapangan, bersifat deskriptif dan menggunakan pendekatan kualitatif.Untuk memperoleh data peneliti menggunakan tiga metode pengumpulan data, yakni observasi, wawancara dan dokumentasi. Hasil dari penelitian ini, ditemukan bahwa makna keluarga sakinah menurut Jama’ah Tabligh adalah keluarga yang dipimpin oleh seorang suami yang bekerja dalam da’wah agama secara ikhlas dan seluruh anggota keluarga merasakan ketenangan, selalu menjalankan perintah Allah dan sunah Rasul-Nya serta mengamalkan amalan fardhu dan sunnah serta menjadikan keluarga Rasul sebagai suri tauladan dalam membentuk keluarga sakinah. Seluruh aggota keluarga harus saling mendukung juga dan saling mengingatkan satu sama lainnya, bisa mengamalkan agama secara sempurna serta selalu mendapat ridho dari Allah. Adapun upaya mereka dalam membentuk keluarga sakinah yaitu dengan memberikan pendidikan agama untuk anak-anaknya, mempertebal iman, mengamalkan amalan, melaksanakan program khuruj fi sabilillah untuk suami dan program masturoh untuk istri secara rutin, selalu menjaga komunikasi antara suami istri, musyawarah keluarga dalam menyeleseikan masalah. Selain itu. Anggota keluarga tersebut harus bisa menjaga amalan-amalan sunah lainnya seperti dzikir, tilawah, membaca surat penting, membaca surat yasin di pagi hari dan melaksanakan tugas dan kewajiban sebagai seorang suami istri terutama dalam mendidik anak serta selalu Istiqomah dalam beramal.
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Zaleski, John. "Sufi Asceticism and the Sunna of the Prophet in al-Junayd’s Adab al-Muftaqir ilā Allāh." Journal of Islamic Studies 32, no. 1 (December 20, 2020): 1–26. http://dx.doi.org/10.1093/jis/etaa051.
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Abstract One of the central claims of early Sufis was the harmony of the Sufi path with the sunna of the Prophet Muḥammad. It remains to be explored, however, how early Sufis related to the sunna as an authoritative model. Focusing on the writings of al-Junayd al-Baghdādī (d. 298/910–11), in particular the understudied Adab al-Muftaqir ilā Allāh, this article argues that al-Junayd sought to resolve a tension between anti-ascetic aspects of the sunna and the ascetic practices undertaken by Sufis. By attributing appeals to anti-ascetic ḥadīths to the influence of the lower-soul (nafs), al-Junayd made room for Sufis to undertake practices, including celibacy, that ran counter to the widely accepted sense of sayings of the Prophet. In so doing, he intervened in ongoing discussions concerning the value of asceticism and sexual abstinence. Al-Junayd’s writings reveal a nuanced approach to the sunna, whereby Sufis must identify those aspects of the sunna that would help rather than hinder their spiritual path. His writings thus take us beyond the (correct) affirmation that early Sufis upheld the law and sunna and allow us to see how Sufis wrestled with the example of the Prophet and the meaning of his life and words for their path to God.
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Zainal Abidin, Mohd Zahirwan Halim, Huzaimah Ismail, Abd Munir Mohd Noh, Muhammad Yusri Yusof@Salleh, Paiz Hassan, and Ahmad Bakhtiar Jelani. "Manifestasi Kaedah Halaqah Pada Zaman Rasulullah Saw:Aplikasi Dalam Sistem Pengajian Pondok Terpilih Di Negeri Kelantan (Manifestation of Halaqah Methods in Rasulullah SAW era : Applications in Selected Pondok System in Kelantan)." UMRAN - International Journal of Islamic and Civilizational Studies 7, no. 2 (June 28, 2020): 51–67. http://dx.doi.org/10.11113/umran2020.7n2.410.
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The halaqah method was practiced in Islamic education since the period of Prophet Muhammad PBUH in order for convey knowledge and education to the Muslims. Continuity in applying the halaqah method in Islamic education has been continued as a legacy in Islam to continue the culture of knowledge established by the Prophet Muhammad PBUH. The establishment of pondok institutions, especially in the state of Kelantan, has demonstrated the application of the halaqah method in the teaching and learning system. Hence, the objective of this study is to study the history of halaqah method in education practised by Rasulullah SAW and also the applications of halaqah method in selected pondok’s, Pondok Pasir Tumbuh, Kota Bharu and Pondok Lubuk Tapah, Pasir Mas, Kelantan. This study uses a qualitative method based entirely on document analysis, interviews and observations to compile the data needed. The results of the study show that the halaqah method is still being used in pondok’s institutions eventhough the current globalization have changed the education system including the Islamic education. The halaqah method is still releven for improved knowledge among the Muslim community especially in pondok’s institutions in Kelantan. For conclusion, the applications of the halaqah method is important in Islamic education especially in pondok’s institutions as a model for practicing the Prophet's PBUH sunnah.
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Nouri, Marwa Salem. "Educational Values Derived from the Provisions of the Sanctions in the Holy Quran and the Prophet's Sunnah." Psychology and Education Journal 58, no. 2 (February 1, 2021): 1234–40. http://dx.doi.org/10.17762/pae.v58i2.2266.
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The problem of research: The problem of research lies in answering the following question: What are the educational values derived from the penal provisions in the Holy Quran and the Prophet's Sunnah?The importance of research: The importance of study ing is shown by the following:To show the extent to which Islam is concerned with the provisions of the sanctions.Disclosure of jurisprudential rulings and educational values relating to the provisions of punishment, for their practice in public and private life, such as: (such as adultery, ejaculation, drinking, theft and apostasy), as well as retribution, such as murder, manslaughter and semi-intentional homicide.The current study gives a new addition to the Iraqi Library in the field of education philosophy.The objective of the research: The current research aims to reveal the educational values derived from the provisions of the sanctions in the Holy Quran and the Prophet's Sunnah.
Search limits: Current search is determined by the following:
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Nouri, Marwa Salem. "Educational Connotations Derived from the Rulings of the Disputes and the Judiciary in the Holy Quran and the Prophet's Sunnah." Psychology and Education Journal 58, no. 2 (February 1, 2021): 1255–60. http://dx.doi.org/10.17762/pae.v58i2.2269.
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Research Extract
The problem of research: The problem of research lies in answering the following question: What are the educational connotations derived from the rulings of the litigants and the judiciary in the Holy Quran and the Prophet's Sunnah?
The importance of research: The importance of study ing is shown by the following:
To reveal the extent to which Islam is concerned with the provisions of the disputes for the spread of peace, justice and equality at the individual and societal levels.
Disclosure of jurisprudence and its educational implications relating to the provisions of the disputes for their practice in the public and private life of the individual.
The study gives a new addition to the Iraqi Library in the field of education philosophy.
The objective of the research: The current research aims to reveal the educational connotations derived from the provisions of the disputes and the judiciary in the Holy Quran and the Prophet's Sunnah.
Search limits:
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Suparmin, Sudirman. "Ekonomi Keuangan Islam Dalam Konsep Al-Mashlahah Al-Mursalah." TAZKIR: Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman 6, no. 1 (June 30, 2020): 55–68. http://dx.doi.org/10.24952/tazkir.v6i1.2670.
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Economic activity has existed since the time of the Prophet Muhammad. The basic foundation has actually been made with his own practice as a trader in his youth, besides al-Quran and al-Al-Sunnah also mention the limits of economic activity. In line with the increasingly widespread development of Muslims, various economic model activities have also emerged, so that sometimes it is not uncommon to find activities that develop in society that were never carried out during the time of the Prophet Muhammad and in the text we also do not find in the Al-qur’an or al-Sunnah. But on the basis of human needs, these activities are justified on the basis of the method of al-Mashlahaht. This is because the law of Allah SWT always depends on the increase of His Supremacy. Basic economic methods al-ibahah (allowed) to do so long as there is no argument that prohibits it. What the companions of the Prophet (PBUH) did like Abu Bakr, Umar ibn Khattab was not uncommon based on al-Mashlahah.
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Nouri, Marwa Salem. "Educational Contents Derived from Family Transaction Provisions in the Qur'an and the Prophet's Sunnah." Psychology and Education Journal 58, no. 2 (February 1, 2021): 1249–54. http://dx.doi.org/10.17762/pae.v58i2.2268.
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Search problem: The problem of searching is to answer the following question:
(What are the educational implications derived from the provisions of family transactions in the Qur'an and the Prophet's Sunnah?)
The importance of search: The importance of search is shown by what comes:
Statement of jurisprudential provisions and their educational implications related to family transactionprovisions, such as: (marriage, divorce, inheritance... For her practice in her public andprivate life.
The study gives a new scientific addition to the Iraqi library in the field of education philosophy.
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Fauzi, Ahmad. "Kontekstualisasi Makna Hadis Siwak Melalui Pendekatan Hermeneutika Fazlur Rahman." Journal of Hadith Studies 1, no. 2 (October 25, 2018): 70–83. http://dx.doi.org/10.32506/johs.v2i2.363.
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This paper examines the Siwak Hadith. As is known there are many traditions that explain the virtues of siwak. Siwak is a thing that is very favored by the prophet Muhammad. At that time siwak became the main tool for oral cleansers. And the tools used are roots or branches of arak plants. Classical scholars have the same understanding of the tools for whistle, that is as practiced at the time of the Prophet Muhammad saw. Over time, oral cleaning devices were found and produced in various forms. Even siwak wood can be extracted and become a base for toothpaste. Related to this, the question that can be asked is can the siwak wood be replaced with other tools that have the same function as the purpose of the siwak service. Whether using these tools is considered to have carried out the Prophet's Sunnah. This study tries to contextualize the understanding of the Siwak Hadith according to the current situation. The approach used is Fazlur Rahman's hermeneutic approach. Through situational interpretation and using historical analysis it is hoped that the principles of religious teachings that Salih li Kulli Zaman wa Makan (relevant at all times and places) can be realized. Through this study, the authors conclude that modern oral cleaning tools such as toothpaste, sprey mouthwash and the like can replace siwak and have the same laws in religion.
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Rafi, Muhammad. "Living Hadis : Studi atas Tradisi Sedekah Nasi Bungkus Hari Jumat oleh Komunitas Sijum Amuntai." Jurnal Living Hadis 4, no. 1 (September 2, 2019): 133. http://dx.doi.org/10.14421/livinghadis.2019.1647.
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Poverty is one of the most complex and very significant social problems in influencing social-community settings. Islam through the Qur'an and Sunnah has provided a solution to overcome this poverty problem with the concept of alms. Alms itself is not limited to only assets or material, but can also be done through physical effort, one of which is good deeds to others. There are many verses of the Qur'an and matan hadith that invite Muslims to give alms, either openly or secretly. Then, the text is understood and actualized by Muslims with various kinds of understanding and forms of implementation. This is what later referred to as the hadith living. Living hadith is a sunnah of the Prophet which is freely interpreted by ulama, rulers, judges and Muslims according to the situation, place and conditions they face, or also referred to as "living sunnah". There are three models of hadith living namely writing traditions, oral traditions and traditions of practice. This paper takes the focus of the living of oral hadith that comes along with the practices carried out by Muslims. In this study we will discuss the living of hadith which refers to the tradition of religious practice, more precisely about the understanding of the Sijum community regarding almsgiving and how it is implemented in the tradition of alms rice on Friday for the Sijum Amuntai community. This research is descriptive, qualitative, inductive which means that a study is conducted to get a general description or description of the hadith living. The approach used in this study is a phenomenological approach with functional theory.
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Fauzan, Agusri. "Pengujian Hadits Ahad Dengan Al-qur’an (Studi Komparatif Syafi’iyyah dan Hanafiyah)." Manhaj: Jurnal Penelitian dan Pengabdian Masyarakat 4, no. 1 (September 27, 2019): 20. http://dx.doi.org/10.29300/mjppm.v4i1.2372.
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One of the efforts of the scholars in sterilizing the hadith from counterfeiting is to criticize the hadith. Because by criticizing a hadith it will be known whether the hadith is authentic, da'eef, or maudhu '. Criticism of the hadith itself is divided into two, namely criticism of matan and sanad. Historically, criticism of Matan was born earlier than criticism of Sanad. Matan criticism was already in the time of the Prophet Muhammad, while sanad criticism only emerged after the slander among Muslims, namely the division between them following the killing of Usman bin Affan in 35 AH To determine whether or not a hadith was accepted, the hadith scholars have establish the rules of the righteousness. Where all of that has been poured out in detail in the discussions of science must al-hadith. But lately, the jurists who have an interest in using hadith as a source of law, do not stop at the testing set by muhadditsin. They added some more testing criteria so that the hadith was truly believed to be something that was sourced from the Prophet and could be used as proof and practiced. Among these tests is confirming the Prophet's hadith with the Qur'an, sunnah masyhûrah and ‘general al-balwa. In this paper the author will try to explore briefly related to this issue which includes: How are the views of scholars (muhaddits and fuqaha ') regarding the confirmation of the hadith with the above three things, the arguments used by scholars related to their opinions, and their practical examples in in confirming the hadith.
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Maharani, Dewi, and Taufiq Hidayat. "Bank dan Lembaga Keuangan Syariah Dalam Perspektif Al-Qur’an." MALIA: Journal of Islamic Banking and Finance 4, no. 1 (March 11, 2020): 50. http://dx.doi.org/10.21043/malia.v4i1.8448.
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<p>The Qur'an is the main source of Islamic teachings and is a reference for Muslims in understanding the Shari'a. In the Al-Qur'an there is no text that mentions the word bank, but in practice banking has been done since the time of the Prophet Muhammad. The Qur'an and Sunnah only provide basic principles and philosophies, and emphasize prohibitions that must be avoided. Thus, all that has to be done is to identify the things that are prohibited by Islam.</p>
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Anwar, Latifah. "HERMENEUTIKA HADIS MUHAMMAD SYAHRUR." TAJDID: Jurnal Ilmu Ushuluddin 20, no. 1 (July 6, 2021): 116–43. http://dx.doi.org/10.30631/tjd.v20i1.141.
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Muhammad Syahrur’s point of view about hadith and sunnah was very different from hadith preacher expert. Syahrur declared that hadith was Prophet Muhammad’s life as a prophet (messenger) and hadith was the result of his interaction with the certain events in the different situation when he was alive. Muhammad Syahrur positioned hadith and sunnah as the result of history product which happened in Prophet Muhammad’s life and did not accommodate law legitimation. Further, he mentioned some rejected hadith practices, although it was identified as hadith shahih, or written in Shahihain. In understanding hadith, Syahrur equalized hermeneutics to ta’wil. He also referred to linguistic method proposed by Abu ‘Ali al-Farisi, which was presented by Ibn Jinni and Abd al-Qahir al-Jurjani, then inserted linguistic hermeneutics elements. Linguistic hermeneutics is the affirmation that every human language does not have synonym element. Then, every word might be disappeared throughout the history development, until create new utterance with the new meaning.
Pandangan Muhammad Syahrur tentang hadis dan sunnah sangat berbeda dengan ulama hadis. Syahrur menyatakan bahwa hadis adalah kehidupan Nabi Muhammad Saw. sebagai seorang nabi (pembawa berita) dan hadis merupakan hasil interaksi beliau dengan kejadian-kejadian tertentu dalam situasi tertentu pula ketika beliau masih hidup. Muhammad Syahrur memosisikan hadis atau sunnah sebagai hasil dari produk sejarah yang terjadi dalam kehidupan Nabi Saw. dan tidak memuat legitimasi hukum. Bahkan ia memaparkan beberapa bentuk hadis yang ditolak meskipun hadis tersebut dikenal sahih, atau tertera di dalam kitab Shahihain. Dalam memahami hadis, Syahrur menyamakan hermeneutik dengan ta’wil dan ta’wil adalah hermeneutik. Ia juga berpegang kepada metode lingusitik Abu ‘Ali al-Farisi, yang direpresentasikan oleh Ibn Jinni dan ‘Abd al-Qahir al-Jurjani kemudian menambahnya dengan unsur-unsur hermeneutika lingustik. Hermeneutika linguistik adalah penegasan bahwa setiap bahasa manusia tidak memiliki unsur sinonimitas. Kemudian, setiap kata bisa saja lenyap sesuai dengan perkembangan sejarah, hingga mendatangkan ungkapan baru yang bermakna baru.
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Munawir, Munawir. "Aswaja NU Center dan Perannya sebagai Benteng Aqidah." SHAHIH : Journal of Islamicate Multidisciplinary 1, no. 1 (June 28, 2016): 61. http://dx.doi.org/10.22515/shahih.v1i1.59.
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AbstractOne of the phenomena experienced recently by the Islamic community is the incomprehension in the aqidah and other conviction problems, and the community incomprehension on the Islamic methods and practices. This phenomenon draws the researchers attention to conduct study on the role of ASWAJA NU CENTER Banyuwangi in fortifying Aqidah Ahlus Sunnah Wal Jamaah. The result showed that ASWAJA NU CENTER could give the best service to the Muslim society in facilitating the comprehension of truthful aqidah correspond to the lesson of the Prophet SAW which is called Ahlus Sunnah Wal Jamaah by giving motivation in constructing a more qualified and noble education, giving speeches in mushollas and mosques, and conducting trainings on Aswaja.Keywords: Aswaja NU Center, Aqidah, Ahlus Sunnah Wal JamaahAbstrakSalah satu fenomena yang dialami umat Islam sekarang ini adalah ketidakpahaman dalam masalah aqidah dan masalah-masalah keyakinan lainnya, serta ketidakpahaman umat akan metodologi dan pengamalan Islam. Sehingga peneliti tertarik untuk melakukan penelitian tentang Peran ASWAJA NU CENTER Banyuwangi dalam Membentengi Aqidah Ahlus Sunnah Wal Jamaah. Hasil penelitian adalah ASWAJA NU CENTER mampu memberikan pelayanan yang terbaik kepada masyarakat muslim dalam membantu tentang pemahaman aqidah yang benar sesuai ajaran Rasulullah SAW yang disebut Ahlus Sunnah Wal Jamaah dengan cara memberikan motivasi dalam membangun pendidikan yang lebih berkualitas dan berakhlaq, memberikan ceramah di mushola dan masjid, mengadakan pelatihan tentang AswajaKata Kunci: Aswaja, NU Center, Aqidah,
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Juhri, Muhammad Alan. "APLIKATISI MODERASI DALAM INTERAKSI MUSLIM DAN NON-MUSLIM PERSPEKTIF TAFSIR NABAWI." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 2 (May 5, 2020): 145–63. http://dx.doi.org/10.15408/ushuluna.v1i2.15295.
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The phenomenon of hostility, blaming each other, and justifying their own groups is alarming and threatens existing social integration. Religion actually condemns the attitude of vigilante, believing groups and their religion is right, and other religions are false religions. Islam itself has rules in the Qur'an and Sunnah. The Prophet Muhammad always campaigned for rahmatal lil alamin Islam, where the sentence has the function of Islam as a religion of protection, peace, prosperity, and without discrimination. This has been practiced by the Prophet according to Surah al-Mumtahanah verses 8-9, Allah did not forbid the Prophet to do good and do justice to non-Muslims who did not hostile him. Furthermore, using descriptive-analytical methods, in this paper the author analyzes the traditions of the Prophet that explain the verses of the Qur’an regarding Muslim and non-Muslim relations, so that later it can become one of the efforts in realizing tolerance between people religious.
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Mohd Nor, Mohd Roslan, Issa Khan, and Mohammad Elius. "Analysing the conceptual framework of religious freedom and interreligious relationship in Islam." Indonesian Journal of Islam and Muslim Societies 8, no. 2 (December 2, 2018): 309. http://dx.doi.org/10.18326/ijims.v8i2.309-334.
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This study evaluates the concept of religious freedom and interreligious relationships in Islam. The research engages in textual analysis and historical interpretation of the Qur’an and Sunnah (the Prophetic tradition) regarding the freedom of religious beliefs and practices as well as Muslim relationships with people of other religions. The study shows that Islam plays a unique role in providing every individual with the complete freedom to possess and practiceany religion, culture or ideology. It also shows that as a universal religion,Islam advocates a harmonious relationship among the people of differentreligions, cultures and civilisations for the peaceful coexistence and harmoniousdevelopment of all human beings. The study concludes that Islam as a completeway of life preserves the beliefs and practices of every individual and maintainsa peaceful relationship between the followers of one religion and another. Itconstitutes a viable model for resolving religious hatred and promoting peaceand justice among people of diverse ethnic, religious and cultural backgrounds.
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Bisri, Abdul Mukti. "Konsep Ta’aqquli Dan Ta’abbudi Dalam Tafsir." AKADEMIKA 8, no. 2 (December 31, 2014): 231–40. http://dx.doi.org/10.30736/akademika.v8i2.88.
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Although the percentage of problems of so-called ta'aqquliyah in the Qur'an is much larger than the ta'abbudiyah verses, in practice most companions of Prophet Muhammad (PBUH) did not use the reason. Ta'abbudi is a form of obedience to God in terms of the legal provisions stipulated in the Qur'an and Sunnah that could not be thought logically and accepts what it is without human interpretation. While ta'aqquli is the provisions of the texts of the Qur'an or the Sunnah that they could be interpreted by reason. Ta'abbudi is absolute, static and its existence is not based on the mere outward benefit, while ta'aqquli is relative, not static, and its existence is based on the benefit for humans (rational). However, on each ta'aqquli there must be certainly embodied the values of worship. Instead, on each taábbudi there must be benefit for humans. The two concepts have significant contribution in the development of Islamic law.