Anwār Al-Tanzīl Wa Asrār Al-Ta’wīl Karya Al-Baiḍāwī merupakan salah satu kitab tafsir yang cukup fenomenal di eranya. Kitab tafsir ini menarik untuk dibahas karena sarat dengan aliran keagamaan yang dianut sang mufassir. Salah satu penyebab saratnya aliran keagamaan dalam tafsir ini, ditengarai karena Al-Baiḍāwī hidup dalam kondisi dimana ketegangan antar kelompak dalam masing-masing disiplin ilmu pengetahuan Islam. Dalam penelitian ini, penulis menggunakan motode content analysis untuk menginterpretrasikan dan mengidentifikasi kitab tafsir tersebut di atas. Selain itu metode explanatory dipilih untuk menemukan pesan sang mufassir agar bisa dipahami dan diambil kesimpulan. Ditemukan bahwa pertama: tafsir Anwār Al-Tanzīl Wa Asrār Al-Ta’wīl merupakan hasil mukhtaṣar dari kitab tafsir al-Kasysyāf karya al-Zamakhsyari yang bergenre mu’tazilah, dan tafsir Mafātiḥ al-Ghaib karya Fakhruddin al-Rāzī yang bergenre ahlussunnah wal jama’ah, Namun ia menghindari pandangan Zamakhsyari yang mengandung unsur paham Mu’tazilah. Kedua: Ketika menafsirkan ayat-ayat tajsim, Al-Baiḍāwī menyajikannya secara ringkas dan memperlihatkan kecenderungannya terhadap Mazhab Syafi’i yang dianutnya. Ketiga: Al-Baiḍāwī dalam karyanya, tidak hanya melakukan penafsiran, tetapi juga memberikan takwil terhadap ayat-ayat al-Qur'an dengan menggunakan pendekatan berdasarkan kaidah-kaidah bahasa Arab.
This study aims to analyze the application of linguistic structuralism principles in Abdullah Saeed’s interpretive methodology as elaborated in his seminal work Interpreting the Qur’an: Towards a Contemporary Approach. The research explores how modern linguistic theory, particularly that of Ferdinand de Saussure, influences the formulation of Saeed’s contextual interpretation of the Qur’an. Employing a qualitative descriptive approach and library research design, the data were analyzed using the Miles and Huberman model, which includes data collection, reduction, display, and conclusion drawing. The findings reveal that linguistic structuralism plays a significant role in shaping Abdullah Saeed’s interpretive framework, especially in viewing the Qur’an as a system of signs whose meaning emerges from the relational interaction between linguistic elements and their socio-historical contexts. Through four systematic interpretive stages—linguistic analysis, historical contextualization, contemporary meaning construction, and practical application of Qur’anic values—Saeed proposes an integrative model that bridges structural linguistics and Qur’anic hermeneutics. The study implies that linguistic structuralism strengthens the scientific and contextual basis of contemporary Qur’anic interpretation. However, the study remains limited to a conceptual analysis of Saeed’s single work. Future research is recommended to conduct comparative studies involving other contemporary exegetes to further test the consistency and applicability of linguistic approaches within Qur’anic exegesis
Shabana Kaleem , Junaid Akbar, Muhammad Hayat Khan
Javed Ahmed Ghamidi, a prominent Muslim scholar, has garnered a significant following among Muslims globally, primarily due to his unique interpretations of Islam. His perspectives have sparked debate within the Islamic community, with some regarding him as a moderate muslim Scholar while others contend that his views diverge from orthodox beliefs, particularly concerning Hadith. This study critically examines Ghamidi's methodological approach to interpreting the "Signs of the Doomsday," a fundamental aspect of Islamic eschatology that pertains to the unseen and is inherently resistant to rational proof. By analyzing Ghamidi’s published works and video lectures, this research analyzes his eschatological views against those of Ahlu Sunnah scholars. Ghamidi classifies the Signs of the Doomsday into two categories, asserting that the emergence of Yājūj and Mājūj (Gog and Magog) is a definitive sign already in progress. He discusses other signs, such as the splitting of the moon, the Dābbah al-Arḍ (the Beast of the Earth), and the sun rising from the west, referencing both Qur'anic texts and Hadith. Notably, however, Ghamidi challenges the widely accepted belief in the descent of Jesus (‘Īsa), a conviction held by the majority of Sunni scholars based on consensus (Ijmā’) and the continuous transmission of Hadith (Tawātur Lafẓī). This paper illuminates the methodological distinctions between Ghamidi’s approach and traditional Sunni scholars. It emphasizes that while Ghamidi endorses sure eschatological signs lacking Qur'anic or Mutawātir Ḥadīth validation, his rejection of Jesus' descent significantly diverges from Ahlu Sunnah thought. Through this comparative analysis, the research contributes to the broader discourse on Ghamidi’s interpretative methodology and its implications for contemporary Islamic scholarship.
This research article examines the concept of the balance of power in the early Islamic state of Medina, focusing particularly on the Treaty of Hudaybiyyah as a landmark event in the Prophet Muhammad’s (peace be upon him) strategic and diplomatic approach. Contrary to the perception that the Treaty was a tactical retreat, this paper argues that it was a masterstroke of political wisdom, serving as a vital tool in recalibrating power dynamics between the Muslims and the Quraish of Makkah. Through the Treaty, the Prophet ﷺ effectively neutralized the immediate threat of war, gained moral high ground and created conditions for socio-political consolidation within the nascent Islamic state. The paper analyzes the Treaty through the lens of classical Islamic sources and contemporary theories of international relations, demonstrating how the Prophet’s acceptance of seemingly unequal terms eventually shifted the regional balance of power in favor of Medina. The research also explores how the clauses of the Treaty, such as the temporary ceasefire, the right of tribal alliances and the apparent diplomatic compromises, offered long-term strategic advantages. These included increased internal stability, expanded outreach for Islamic teachings and eventual dominance over the Quraish without direct confrontation. Moreover, the study highlights the ethical and psychological dimensions of the Prophet’s diplomacy which emphasized patience, long-term vision and moral superiority. Within two years of the Treaty, Islam had spread rapidly and Makkah was eventually conquered without resistance confirming the Treaty’s far-reaching impact. The article concludes by recommending that contemporary Muslim states revisit the Prophetic model of diplomacy and power management in addressing global political challenges. This critical analysis not only sheds light on the nuanced nature of early Islamic diplomacy but also contributes to the understanding of how non-military tools can be used effectively in achieving strategic geopolitical outcomes.
Islam, Philosophy of religion. Psychology of religion. Religion in relation to other subjects
يروم البحثُ بسطَ الكلام بإزاء إسهامات واحد من أبرز علماء اليمن إبَّان القرن التاسع الهجري، الذي لم يحظ بكثير من الاهتمام والاحتفاء من قِبَل الباحثين والدارسين. بل لقد أثير جدلٌ كثير بشأن انتمائه المذهبي الذي انتهى إليه مشوارُ حياته الفكرية والمذهبية. لقد كان ينتسب في بداية أمره إلى علماء الزيدية، ثم ترجح لدى عدد من الدارسين، بناء على ما سطره بنفسه في مؤلفاته الشهيرة، أنه انتصر للطريقة السنية من خلال الحض على لزوم أصول الإسلام الأولى (القرآن والسنة). الأمر يتعلق بعالم اليمن محمد بن إبراهيم بن علي المعروف بابن الوزير اليماني(775-840 هـ)، وهو صاحب التصانيف الفريدة نخص منها بالذكر: "العواصم والقواصم"، "إيثار الحق على الخلق"، "الروض الباسم في الذب عن سنة أبي القاسم"، ثم كتاب "ترجيح أساليب القرآن على أساليب اليونان". ولا نبالغ إذا قلنا إنه من أبرز العلماء الذين عُهد إليهم أمر التجديد والإصلاح الديني في الديار اليمنية إبان تلك الفترة، حيثُ جَهَرَ بَيْنَ ظهرانيْ قومه من الزيدية برفض التقليد والتعصب للمذاهب والفرق الكلامية، ودعا إلى الاعتصام بالقرآن والسنة. انحصر الغرض الرئيس من البحث في دراسة منهج الرجل في الاستدلال العقدي، وذلك على ضوء كتابه النفيس "ترجيح أساليب القرآن على أساليب اليونان"، الذي انتصر فيه للطريقة القرآنية في البرهان والاستدلال على العقائد كما سيأتي بيانه في متن البحث.
Sigortacılık, genel anlamda kişilerin mal ve canlarının maruz kalma ihtimali olan risklerin gerçekleşmesi halinde ortaya çıkacak zararın tazmin edilmesini hedefleyen bir sistemdir. Geleneksel sigortacılık sistemi faiz ve garar gibi unsurlar barındırdığından İslam hukuku açısından birtakım tereddütlere yol açmaktadır. Bu nedenle İslami finans sisteminin de gelişmesiyle birlikte İslami bir sigorta modeli olan tekâfül sistemi gündeme gelmiştir. Katılım sigortacılığı (tekâfül), yardımlaşma usulüyle yapılan karşılıklı bir sigorta türüdür ve belirli rizikolara maruz şahısların bu rizikoların gerçekleşmesiyle ortaya çıkacak zararların telafisi üzerine anlaşmaları olarak tanımlanmaktadır (AAOIFI). Bu çalışma, Türkiye’de İslam hukuku alanında yapılan İslami sigortacılık, tekâfül ve/veya katılım sigortacılığıyla ilgili yapılan çalışmaları tespit etmeyi ve kısmen değerlendirmeyi amaçlamaktadır. Bu amaçla bugüne kadar konuyla ilgili literatürün tespiti ve tasnifi yapılarak özellikle İslam hukuku alanında yapılmış çalışmalar, değerlendirmeye tabi tutulmuştur. Ancak ihtiyaç duyulan yerlerde fıkıh ilminin kaynaklık ettiği İslam iktisadı ve finansı alanında yapılan bazı çalışmalar da bu anlamda incelenmiştir. Değerlendirmede kronoloji ve çalışmanın türü olmak üzere iki kıstas göz önünde bulundurulmuştur. Çalışmada sempozyum ve çalıştay gibi ilmi toplantıların yanı sıra kitap, tez, makale, tebliğ türü çalışmalar üzerinde durulmuş ve bugüne kadar çokça tekrar eden ve ihmal edilen hususların tespitine çalışılmıştır. Böylece bundan sonraki süreçte bu alanda yapılacak çalışmalara yön verecek bazı öneriler sunulması hedeflenmiştir. Çalışmada sayısal verilere ve diğer alanlarda yapılmış çalışmaların listesine yer verilmiştir. Bu yönüyle çalışma, bir bibliyografya denemesi niteliği taşıdığından önem arz etmektedir. Çünkü bugüne kadar katılım sigortacılığı literatürüne dair bir çalışma yapılmamıştır. Bu anlamda çalışma benzerlerine ilk adım olacak ve bundan sonra konuyla ilgili mevcut çalışmalara tek elden ulaşma imkânı sunacaktır.
Charity (ṣadaqa) is commonly given for religious reasons: Muslims donate voluntarily to earn Allah’s pleasure and receive His blessings. However, there have been changes in the way Muslims perceive charity and what significance it has in their life. Many studies have addressed this issue but failed to explore the connection between ṣadaqaand mental state. This paper was aimed to complement the existing studies by analyzing the process of the shifting interpretation of charity and its positive effects on the donors. This study used qualitative analysis of primary and secondary data. The data was processed through descriptive methods and content analysis. In particular, it focused on analyzing the religious background of the donors, including the biological processes underlying their tendency to give generously. The study concluded that the practice of giving ṣadaqa increases social, emotional, and spiritual wellbeing, depending on the level of spirituality of the donors and their intention.
Pendidikan karakter sangat penting diberikan kepada peserta didik untuk mencapai visi pendidikan bangsa menjadikan generasi muda menjadi generasi emas harapan bangsa. Syekh Abdurrahman di dalam kitabnya telah menjelaskan prinsip dasar pendidikan karakter yaitu Pembinaan dilakukan secara bertahap, memperlakukan semua orang dengan cara yang sesuai dengan tipe dan karakternya masing-masng, mencari momen yang tepat untuk melakukan pembinaan, pembinaan sesuai fitrah, adanya pengarahan dan pemindahan, pemberian motivasi untuk meningkatkan pilihan, menyibukkan dan membiasakan diri dengan perkara positif, menyalakan motivasi dari dalam diri (internal). Sarana dan metode yang dilakukan dalam membentuk karakter mulia menurut Syekh Abdurrahman adalah: latihan diri atau praktik langsung, tinggal di
lingkungan yang baik, adanya orang yang bisa dijadikan panutan atau qudwah yang baik, adanya tekanan moral dari masyarakat muslim, perlunya pemimpin di negeri muslim ikut aktif dalam mengupayakan kesuksesan pendidikan karakter karena andil dan pegruh mereka sangat besar. Syekh juga menjelaskan karakter utama yang menjadi target pendidikan karakter yaitu: karakter menyukai kebenaran, penyayang, ambisi besar, suka bergaul dan bermasyarakat, berjiwa sosial, penyabar, dermawan, pemaaf dan berkemauan keras. Peneliti mendapati bahwa apa yang disampaikan oleh Syekh Abdurrahman itu sangat relevan untuk
dipraktikkan dan dijadikan salah satu rujukan materi pendidikan karakter atau akhlak yang dilaksanakan di sekolah atau lembaga pendidikan lannya.
This paper describes the Curriculum Management Approach in Creating a Superior School. A superior school is an educational institution that is able to bring each of its students to achieve measurable abilities and be able to demonstrate their accomplishments. To arrive at this stage, there are several components that must be implemented by each school including curriculum management. The curriculum occupies a very strategic position in a school. The curriculum is a guideline in the learning process. However, formulating a curriculum is not an easy job, the use of a curriculum that is not appropriate in a school or madrasah is also a reason why the failure of a school reaches a superior level. There are several approaches that can be implemented as an effort in creating superior schools, namely the subject of academic approach, humanistic approach, social approach, and competency approach.
Keywords: Superior schools, curriculum management, curriculum approach
Education (General), Islam. Bahai Faith. Theosophy, etc.
Zuliani Dalimunthe, Akhmad Syakhroza, Mustafa Edwin Nasution
et al.
Islamic financial institutions have relied for decades on margin-based contracts to
provide financing for the business sector, despite the basic idea that Islamic finance
is expected to provide an equity-based or a profit and loss sharing (PLS) contract.
This fact raises the need to encourage the use of a margin-based instrument with an
innovative scheme that allows for conversion of the contract into a PLS-based contract.
Moreover, we propose a convertible ijarah contract to fill this need. A convertible ijarah
contract is an ijarah (rent) contract that is convertible to a PLS contract according to
the Islamic financier’s decision. In this study, we simulate three scenarios of project
financing with (a) murabaha as a margin-based contract, (b) musharaka as a PLS
contract and (c) a convertible ijarah contract. The aim is to evaluate whether the
convertible ijarah contract will provide a higher return for the financier compared to the
other contracts. The main input of the simulation is nine sectors of Indonesian SMEs’
financial performance. We found that when the financial performance of Indonesian
SMEs was measured by short-term financial performance, the convertible ijarah
contract outperformed the murabaha contract for all sectors but did not outperform
the musharaka contract, except for low-margin sectors. However, when the financial
performance of Indonesians SMEs was measured by long-term economic performance,
we found that the convertible ijarah contract outperformed the murabaha contract and
musharaka contract for almost all sectors.
The concept of tawhid excludes man’s commitment to anyone other than Allah (SWT). Also a rejection of all sources of value other than will of Allah (SWT), all authority but His, and a refusal to accept any idea, command, or injunction from anyone, as man does from Allah (SWT), on the basis of its having not come from Him. Love or reverence, worship or submission, and a sense of obligation, all are directed towards Allah (SWT) alone and no one else deserves them in the ultimate, full sense of these attitudes. In the human context it means emancipation and restoration of man’s essential freedom from all human bondages before the commitment to Allah (SWT). Man is under no obligation to submit to any authority or commit to anyone’s will. He owes nothing to any being other than Allah (SWT). He has no superiors except Him. A lot has been written on the topic of tawhid by different scholars but a concise paper which would analyze different perspectives of different scholars on the issue of tawhid has been long awaited. To fill the gap this paper attempts to provide the reader with such information; highlightens the richness in thought and contents with respect to the concept of tawhid and the distinctive
views on the same by some prominent Muslim scholars both from the classical and
modern era.
Muhammad Ahkam Arifin, Suryani Jihad, Sri Mulyani
et al.
This study aimed to investigate the hypothesis that there appears a systematic order of the acquisition of past tenses. It is claimed that irregular past tense verbs are acquired earlier than regular past tense verbs. In comparison to the acquisition of irregular and regular past verbs, the acquisition of the past copula be forms `was` and `were` is believed to take place much earlier. To test this hypothesis, the data were collected from forty-six students who were asked to write an essay with a minimum of 250 words to get data of the use of past tenses. The findings reveal partial support for the hypothesis, suggesting that the universal order of morpheme acquisition may not be a stable phenomenon.
Islamic education is an effort to develop an Islamic view of life, to be manifested in life and life skills (manual and mental-social) in harmony with their interests, talents, abilities and areas of expertise. the development of STAIN towards UIN seeks to capture ibrah, values, attitudes and ways of thinking and behaving scholars (scientists) in the classical period mentioned above, because it is considered capable of facing increasing and complicated challenges, caused by the rapid progress of science and technology . As an implication, the Islamic education system built and developed through UIN is expected to produce a rational and professional cleric; broad-minded; virtuous noble character; his knowledge is not limited to "religious science" alone, but also includes "general science"; and able to stand alone (independent). Challenges to be anticipated by future UIN leaders, as well as the managers and developers of departments /courses in it, not to get caught up in the "ka 'adamihi" (presence as absence) in the midst of the struggles and competitions among the various the surrounding college.
Pendidikan Islam adalah suatu upaya pengembangan pandangan hidup yang Islami, untuk dimanifestasikan dalam sikap hidup dan keterampilan hidupnya (manual maupun mental-sosial) selaras dengan minat, bakat, kemampuan dan bidang keahliannya masing-masing. pengembangan STAIN menuju ke UIN berusaha menangkap ibrah, nilai-nilai, sikap dan cara berfikir dan berperilaku ulama (ilmuwan) pada periode klasik tersebut di atas, karena hal itu dianggap mampu menghadapi tantangan yang makin banyak dan ruwet, yang ditimbulkan oleh kemajuan iptek yang pesat. Sebagai implikasinya, sistem pendidikan Islam yang dibangun dan dikembangkan lewat UIN diharapkan mampu menghasilkan ulama yang bersikap rasional dan profesional; berpandangan luas; berbudi pekerti luhur; pengetahuannya tidak terbatas pada "ilmu keagamaan" saja, tetapi juga mencakup "ilmu pengetahuan umum"; serta mampu berdiri sendiri (mandiri). Tantangan yang perlu diantisipasi oleh para pirnpinan UIN masa depan, serta para pengelola dan pengembang jurusan/ program studi yang ada di dalamnya, untuk tidak terjebak pada "wujuduhu ka 'adamihi" (adanya bagaikan tidak adanya) di tengah-tengah pergumulan dan kompetisi antar berbagai perguruan tinggi yang ada di sekitarnya.
<p><strong>:</strong> Mohammed Arkoun berupaya memahami al-Qur’an dengan metode yang tidak lazim digunakan mufasir klasik. Bahkan metode yang dipakai justru yang selama ini lekat dengan tradisi keilmuan barat, yaitu metode historis-antropologis, linguistik-semiotika, dan teologis-religius. Gagasannya yang liberal ini mendapat kritikan berbagai pihak, baik kalangan ulama muslim klasik maupun dari para orientalis. Meskipun pemikiran Arkoun mendapat banyak kritikan, beliau dianggap berhasil menarik minat kebanyakan kalangan orientalis untuk mengkaji al-Qur'an, dan berhasil mengetengahkan sudut pandang Islam yang dapat diterima dalam lingkungan ilmiah Barat.</p>
"The main Focus of Islam is to promote a healthy social setup. It
is evident that a healthy society is a structure and framework of
individuals' peaceful interactions. If the individuals are of good
character with sound personalities, the society becomes a symbol
of happiness and tranquility. It is clear that individuals face
different situations in daily life and the way these matters are
dealt with, depict the emotional aspect of their personality.
Islam neither promotes ascetism nor it advocates to become
materialistic, rather it strengthens a harmony between the
spiritual and material needs. The balanced emotional
expressions not only furnish a positive personality but also lead
the individual to real success and salvation in this life and in the
life hereafter. This article is an effort to identify the dimensions
of different emotions, so that the negative emotional trends at
individual or social level should not disturb the balance of the
community life. (Note: Main components of the development of
the personality are reffered as cognitive, behavioral, and
Emotional. The first two components have been discussed in Issue
No.19th / 2008, whereas the Emotional components are being
discussed in this Article.) "
The International Symposium on Bediuzzaman Said Nursi, held in Istanbulfrom 3-5 October 2010 under the auspices of Istanbul Ilim ve Kültür Vakfi(www.sempozyum2010.com and www.barlaplatformu.com), coincided withthe fiftieth anniversary of this great Muslim social reformer’s death. Itstheme, “Knowledge, Faith, Morality, and the Future of Humanity,” attractedacademics, scholars, and writers from around the world who sought toexplore and examine The Risale-i Nur’s contributions to human peace, prosperity,and happiness. The 106 peer-reviewed papers presented were dividedinto three separate volumes according to language: Turkish (13 papers),Arabic (50 papers), and English (43 papers and the keynote address).
Following the fall of Bukhara at the hands of the Mongols, Sayyid Ajall, Umar Shamsiddin, a descendant of Imam Zaynilabidin, migrated to China achieving great social positions and rendering invaluable service to the Chinese people. From the historians' point of view, the most important factors for the spread of Islam in the Chinese province of Hunan had been the eminent characters of Sayyid Ajall and his son. This article deals with the different aspects of Sayyid Ajall's social life and his services to the Chinese people in four parts: A. Sayyid Ajall's social and managerial positions B. Sayyid Ajall's services to the Chinese people, especially to the people in Hunan C. Factors for the spread of Islam in China and Sayyid Ajall's role D. Reasons for Sayyid Ajall's progress and success.
Este artículo ofrece la transcripción, la traducción y el estudio de dos nuevas inscripciones funerarias inéditas, halladas en Arjona (provincia de Jaén) y que están fechadas en los años 352/963 y 364/975 respectivamente. La técnica epigráfica de estas lápidas es la habitual en las inscripciones de procedencia rural.
In the wake of 9/11, the Islamic concept of jihad has been described as both “holy war” and “terrorism.” In this paper, I unpack this twofold conflation within the context of a broader discussion of the problem of some Muslims’ interpretive extremism and the West’s long-standing and willful politics of misrecognition of Islam.2 This politics confuses Islam with Muslims; disregards the role of political, economic, cultural, and historical factors in shaping Muslims’ attitudes, actions, and readings of Islam; and denies western complicity in creating conducive conditions for extremism. In critiquing both Muslims and non-Muslims, the idea is to alert them to what may equally be at stake for them in the egalitarian readings of Islam.