Zeitschriftenartikel zum Thema „Prophets (Islam)“
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Ullah, Aman, und Bakht Shed. „The Scientific Analysis and Study of Methods of the Prophetic Preaching in Context of the Holy Quran“. Fahm-i-Islam 3, Nr. 1 (30.06.2019): 87–102. http://dx.doi.org/10.37605/fahm-i-islam.3.1.6.
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The main feature and distinction of Prophet Muhammad SAWS, Prophethood is his preaching the humanity and invitation towards the religion of Islam. Allah sent him as the last of his prophets. His preaching of the religion is an eternal argument which shows that the message of the Prophet is the last, his prophecy is the last and that the religion Islam is the eternal rule for mankind. The principles and methods of preaching adopted by the Holy Prophet SAWS are studied here in this research “The Scientific Analysis and Research of Prophetic preaching methods in context of the Holy Quran”. The research shows that these principles and methods of preaching are the eternal source of guidance for all of the human beings. These are the methods by which we can preach and spread the religion, Islam throughout the world.
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Pamungkas, Oktri, Shifa Diarsi und Muhammad Supandi. „Model Kepemimpinan Profetik KH. Ahmad Dahlan dalam Pendidikan Islam“. MASALIQ 1, Nr. 3 (15.11.2021): 87–103. http://dx.doi.org/10.58578/masaliq.v1i3.50.
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Ahmad Dahlan is one of the figures who brought changes in Islamic education to a better direction. Of course, this success cannot be separated from his leadership model which makes the Prophet Muhammad his role model in becoming a leader. He internalizes prophetic leadership in his thoughts and actions. Prophetic leadership is a leadership paradigm that refers to the concept of leadership of the prophets. This study uses a literature review method to discuss the idea of prophetic leadership in terms of humanization, liberation, and transcendence of the KH figure. Ahmad Dahlan in Islamic Education.
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Kaur, Paramjit. „An Essay on Islam and Human Rights: With Special Reference to Qur’anic Perspective“. International Journal of Advanced Research in Peace, Harmony and Education 06, Nr. 01 (06.08.2021): 1–4. http://dx.doi.org/10.24321/2455.9326.202101.
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Islam is a universal and inspired religion. Islam is the second most widely practiced religion in the world after Christianity. It is a religion based on the ideology of the Qur’an. It is completely dedicated to the oneness and supremacy of Allah. From the earliest times man has been in search of truth. Muslims are one of those who have accepted the messages of the spiritual prophets in an effort to reach reality. Islam is also called the primary religion. It is a prophetic and Semitic religion. Its arrival is believed to have started with the arrival of Hazrat Adam (PBUH) and Eve. After this many prophets came and the last prophet was Hazrat Muhammad . This study seeks to consider the context of human rights in the light of the Qur’an.In this research article an attempt has been made to study the existence of human and human rights in Islam. Various aspects of human rights have been studied, including the Qur’anic qutoes and the special references to various scholars. The rights under the independent Charter for the basic rights of citizens under the Islamic State have been briefly studied, so that Islamic human rights can be analyzed.
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Kaur, Paramjit. „An Essay on Islam and Human Rights: With Special Reference to Qur’anic Perspective“. International Journal of Advanced Research in Peace, Harmony and Education 06, Nr. 01 (06.08.2021): 1–4. http://dx.doi.org/10.24321/2455.9326.202101.
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Islam is a universal and inspired religion. Islam is the second most widely practiced religion in the world after Christianity. It is a religion based on the ideology of the Qur’an. It is completely dedicated to the oneness and supremacy of Allah. From the earliest times man has been in search of truth. Muslims are one of those who have accepted the messages of the spiritual prophets in an effort to reach reality. Islam is also called the primary religion. It is a prophetic and Semitic religion. Its arrival is believed to have started with the arrival of Hazrat Adam (PBUH) and Eve. After this many prophets came and the last prophet was Hazrat Muhammad . This study seeks to consider the context of human rights in the light of the Qur’an.In this research article an attempt has been made to study the existence of human and human rights in Islam. Various aspects of human rights have been studied, including the Qur’anic qutoes and the special references to various scholars. The rights under the independent Charter for the basic rights of citizens under the Islamic State have been briefly studied, so that Islamic human rights can be analyzed.
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Waraich, Rashid Muhmood, und Shams UR Rahman Shams. „U-11 Unique dimensions of Islam (In the light of the views of New Muslims)“. Al-Aijaz Research Journal of Islamic Studies & Humanities 4, Nr. 1 (30.06.2020): 148–64. http://dx.doi.org/10.53575/u11.v4.01.148-164.
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Islam is the Din of all humanity. Its teachings are the torch path for every human being. Although previous prophets were sent for a limited period and for a specific tribe, nation and region but Muhammad ﷺ was sent a prophet for the whole humanity. After completion of Muhammad` prophecy, Muslims are responsible for propagation of Islam. Unfortunately, Muslims are unable to fulfill their responsibilities but Islam has qualities in its system of Monotheism, belief, social life and human rights. The spread of Islam is a miracle in the world especially in the America and the Europe. The beliefs of Islam do not contradict in any aspect than other religions (Christians, Judaism and Hinduism). The teachings of Islam are also compatible with the innovation of science and modern world .Although science is exploring new discoveries now a days yet Islam has guided about it fourteen hundred years ago.
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Moiseeva, Anna V. „Lists of Prophets in Persian Poetry: Application, Classification, and Context“. Vestnik of Saint Petersburg University. Asian and African Studies 15, Nr. 4 (2023): 714–30. http://dx.doi.org/10.21638/spbu13.2023.407.
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Traditionally, medieval Persian poems have an introduction that praises God and the Prophet. Often the praise is expressed by comparing Muhammad with his predecessors. Usually the conclusion (often implicit) of such a comparison is that Muhammad has surpassed all the other prophets in everything and, unlike them, has no imperfection. It is not uncommon for the description of the mir‘āj to be used as the basis for such a listing. This tradition goes back to a hadith describing Muhammad’s ascension to the divine throne, where he was greeted in turn by all his predecessors. The use of the lists of prophets is closely connected with the theme of the affirmation of monotheism — tawhīd. The literary canon prescribes mentioning this theme in introductions of various kinds, be it the first chapter of a poem, the first ghazal in a divan, or the beginning of a separate qasida. The enumeration of the names of the prophets and the elements of the stories related to them (the miracles they performed, the trials they faced, or the sins they committed) demonstrate the omnipotence of God and the immutability of His will, and point to the path that the believer must take to be united with the Absolute. An analogue and prototype of this technique of Persian poetry are the so-called rows of prophets found in the Qur’an. The function of such rows is to demonstrate the prophetic succession from the first man, Adam, to the “Seal of Prophecy”, Muhammad, by presenting the legendary history of humanity before the advent of Islam.
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Hafiz, Abdul, Leli Romdaniah, Rasya Ahmad Nizar und Syifa Mauliza. „Konsep Kenabian dan Ajaran Moral dalam Agama-Agama“. Rayah Al-Islam 8, Nr. 1 (28.02.2024): 66–79. http://dx.doi.org/10.37274/rais.v8i1.912.
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Kenabian merupakan konsep sentral dalam banyak agama-agama yang tersebar di seluruh dunia. Konsep ini merujuk pada wahyu ilahi yang diterima oleh individu tertentu, yang disebut sebagai nabi atau rasul, untuk menyampaikan pesan-pesan Tuhan kepada umat manusia. Artikel ini mengeksplorasi peran kenabian dalam beberapa agama utama, seperti Islam, Kristen, Yahudi, Hindu, dan Buddha. Dalam Islam, kenabian diwakili oleh serangkaian nabi, dengan Nabi Muhammad SAW dianggap sebagai nabi terakhir. Mereka dianggap sebagai utusan Tuhan yang membawa petunjuk hidup, hukum moral, dan ajaran-ajaran untuk mencapai kehidupan yang benar di dunia dan akhirat. Sementara itu, dalam Kekristenan, kenabian terfokus pada Yesus Kristus sebagai Anak Allah dan penyelamat umat manusia. Alkitab Kristen, yang mencakup Perjanjian Lama dan Baru, memuat banyak catatan kenabian yang memberikan panduan spiritual. Dalam tradisi Yahudi, kenabian terkait dengan nabi-nabi seperti Musa dan Elia, yang membawa Taurat dan tulisan-tulisan nabi lainnya. Hindu memiliki konsep Avatara, di mana Dewa turun ke dunia sebagai inkarnasi untuk melindungi dharma. Dalam Buddhisme, Siddhartha Gautama, yang kemudian dikenal sebagai Buddha, dianggap sebagai "yang tercerahkan" dan membimbing orang untuk mencapai pembebasan dari siklus kelahiran dan kematian. Meskipun terdapat perbedaan-perbedaan signifikan dalam pemahaman kenabian di antara agama-agama tersebut, konsep ini secara umum mencerminkan upaya Tuhan untuk berkomunikasi dengan umat manusia melalui utusan-utusan-Nya. Kenabian tidak hanya menjadi dasar ajaran moral dan spiritual, tetapi juga menginspirasi umat manusia untuk mencapai tujuan kehidupan yang bermakna dan mendalam. Artikel ini merinci peran dan signifikansi kenabian dalam kerangka kepercayaan beragam, memberikan pemahaman yang lebih baik tentang bagaimana agama-agama memandang hubungan antara manusia dan yang Maha Kuasa.
Prophethood is a central concept in many religions spread throughout the world. This concept refers to divine revelations received by certain individuals, referred to as prophets or apostles, to convey God's messages to humanity. This article explores the role of prophecy in several major religions, such as Islam, Christianity, Judaism, Hinduism, and Buddhism. In Islam, prophethood is represented by a series of prophets, with the Prophet Muhammad SAW considered the last prophet. They are considered as messengers of God who bring life guidance, moral laws, and teachings to achieve a right life in this world and the afterlife. Meanwhile, in Christianity, prophecy focuses on Jesus Christ as the Son of God and savior of mankind. The Christian Bible, which includes the Old and New Testaments, contains many prophetic accounts that provide spiritual guidance. In Jewish tradition, prophethood is associated with prophets such as Moses and Elijah, who brought the Torah and the writings of other prophets. Hinduism has the concept of Avatara, where Gods descend to the world as incarnations to protect dharma. In Buddhism, Siddhartha Gautama, later known as the Buddha, was considered "the enlightened one" and guided people to achieve liberation from the cycle of birth and death. Although there are significant differences in the understanding of prophecy between these religions, this concept generally reflects God's efforts to communicate with humanity through His messengers. Prophethood is not only the basis of moral and spiritual teachings, but also inspires humanity to achieve meaningful and deep life goals. This article details the role and significance of prophecy within diverse belief frameworks, providing a better understanding of how religions view the relationship between humans and the Almighty.
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Abraheem Alshaykh Ali, Mohammed Ramadan, und Hakiki Rikza Irnaini Al Badri. „DAMPAK PENDIDIKAN DAKWAH DAN LANDASANNYA DALAM MASYARAKAT ISLAM“. An-natiq Jurnal Kajian Islam Interdisipliner 2, Nr. 2 (21.07.2022): 166. http://dx.doi.org/10.33474/an-natiq.v2i2.16496.
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The Book of Allah is the source of legislation and the source of Islamic islamic islamic provisions, and the Qur'an has approached several methods and means to correct behavior and guide man to the right path, with the statement of halal and haram, and the Qur'an has taken the style of stories to show what is meant and guide people to the right, and scholars of interpretation and jurists in this area in particular, because it is the basis of the evaluation of the nation and the establishment of an Islamic generation on the approach of the Book and the Prophet's Sunnah. The objectives of this research mean (1) to know the formation of the features of education and advocacy identified by the scholars of interpretation, (2) to know the formation of the methods of education and advocacy derived from the books of interpretation, (3) to find out the impact of advocacy education and its foundations in the Islamic society. The researcher used the type of descriptive office search. The way data is collected in this research is documentation. The data used in this research are preliminary data that prophetic and secondary data after obtaining the data. The researcher analyzed the data using miles and Huberman model analysis techniques. The results of this research mean (1) that the parameters of education and educators must follow the example of prophets and apostles, (2) the methods of education and advocacy derived from the Holy Quran and the Prophet's Sunnah, (3) that advocacy education has great benefits, benefits the individual and society, and raises generations a valid education on the platform of prophecy.
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Rambe, Mahlaini, Elly Warnisyah Harahap und Hotmatua Paralihan. „Metamorfosis Kurban dalam Agama Islam dan Yahudi“. ANWARUL 3, Nr. 3 (01.06.2023): 539–53. http://dx.doi.org/10.58578/anwarul.v3i3.1178.
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The Metamorphosis of Sacrifice in Islam and Judaism. This change will be seen from the point of view of the implementation of the sacrifice from the time of the Prophet Adam, the prophet Abraham to the time of the prophet Muhammad as the bearer of the last treatise. This study of the metamorphosis of sacrifice is the background of this research problem. The author will look at related issues, namely: how is the metamorphosis of sacrificial worship in Islam and Judaism. This discussion also examines the similarities and differences in sacrifice in Islam and Judaism. In this way, it will be known how sacrifices are made in Islam and Judaism so that there will be differences between the two. This type of research approach used by the author is Library Research. The data analysis uses the comparative (comparative) method of Islam and Judaism, with a theological approach. The result of this research is that the sacrifice is prescribed, it is introduced to humans in the form of offerings to God according to what they have. In the period between Prophet Adam and Prophet Abraham, the sacrificial service was changed to a ritual offering of offerings to idols, which were worshiped by the prophets of Noah, the prophets of Hud and the people of the prophet Salih. At the time of the prophet Abraham, the transformation of the sacrifice was changed to an offering by slaughtering a good lamb. The transformation of sacrificial worship after the time of the prophet Abraham was by leading the fire as a sign of acceptance of the sacrifice. Furthermore, during the time of the Prophet Muhammad, the sacrificial service was carried out by slaughtering sacrificial animals in the form of Bahimah Al An'am (livestock), which was carried out after carrying out the Eid al-Adha prayer. Whereas in Judaism, the first Sacrifice order was carried out by Abraham to Isaac's son but was replaced with a lamb. The command to sacrifice changed from human to animal.
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Stewart, Devin. „Historical Dictionary of Prophets in Islam and Judaism“. American Journal of Islam and Society 21, Nr. 1 (01.01.2004): 124–27. http://dx.doi.org/10.35632/ajis.v21i1.1823.
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As the compilers of this dictionary point out, Qur’anic and Islamic viewsof prophecy have been studied largely in isolation, despite the obvious connectionsbetween Islam and the Biblical tradition. Comparative studieshave focused on what Islam has taken, or borrowed, from Biblical sources,often implying that this material has been manipulated for tendentiousmotives.The present dictionary works toward a less polemical comparativestudy of prophecy, investigating the complex relationships between Islamic, Biblical, and other Near Eastern views. The dictionary has beendesigned to examine shared traditions, promote interdisciplinary dialogue,and include a wide range of material not only from the Qur’an andthe Bible, but also from extra-Biblical and extra-Qur’anic texts, withoutclaiming to be comprehensive. Such texts include Rabbinic literature ofmany types; Christian pseudepigrapha, apocrypha, and commentaries;Qur’anic commentary (tafsir), histories, geographies, biographical dictionaries,stories of the prophets (qisas al-anbiya’), and theological discussionsof prophetology (dala’il al-nubuwah).It also includes several extremely useful additions: a general introduction(pp. xxiii-xxxvii), a chronology (pp. xix-xxii), a brief history ofprophecy in the Near East (pp. xxiii-xxxvii), a list of entries (Appendix I:pp. 357-64), a list of prophets (Appendix II: pp. 364-68), a bibliography,and an index. The bibliography, arranged by topic, is extensive andextremely useful for those interested in exploring the topic further (pp.368-480) ...
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Nasri, Nasri. „Sains Sebagai Perluasan dari Islam“. ISLAMIKA 1, Nr. 2 (31.07.2019): 102–15. http://dx.doi.org/10.36088/islamika.v1i2.210.
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Islam is a religion based on submission (Taslim) towards the will of God Almighty, Allah SWT. And based on the knowledge of His oneness. Islam is the last religion. The prophet of Islam is Khatam Al-Anbiya (Closing of the Prophets) and fourteen centuries of human history have recognized the validity of Islam as the last religion. The relationship between the Qur'an and science is a priori surprising, especially if it becomes a harmony and not a contradiction. The confrontation between religious books and scullary ideas proclaimed by science, perhaps in the eyes of people is now a paradox.
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Ghafur, Waryono Abdul, Zaenuddin Hudi Prasojo und Mohammed Sahrin Bin Haji Masri. „THE QUR’ANIC JESUS“. Epistemé: Jurnal Pengembangan Ilmu Keislaman 14, Nr. 2 (31.12.2019): 269–88. http://dx.doi.org/10.21274/epis.2019.14.2.269-288.
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This article examines the theological polemics between Islam and Christianity focusing on the prophetic attribution of Isa al-Masih in Islamic tradition. It takes a close look at the Qur’anic construction upon the Prophet Isa al-Masih as a human being who served as a messenger of God, while briefly comparing the Islamic construction to the Christian tradition projecting Isa-al-Masih as the son of God. Rather than emphasising differences between the two traditions, this article, through the Quranic concept kalimatun sawa’ (the shared principle or meeting point), sheds a new light on a shared belief between Islam and Christian traditions. Both Islam and Christianity believe that Isa al-Masih is the saviour for humanity, the liberator for the weak and the oppressed. The Qur’an maintains Isa al-Masih as one of the ulul azmi meaning that the prophets who successfully liberated his people.
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Santos, Adelcio Machado dos. „ISLAM - THE RELEVANCE OF THE PROPHETS“. Scientific Journal of Applied Social and Clinical Science 2, Nr. 23 (08.11.2022): 2–10. http://dx.doi.org/10.22533/at.ed.2162232207118.
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Schumm, Walter R. „A Statistical Comparison of the Apparent Importance of Various Prophets within Early Islamic and Christian Historical Documents“. Psychological Reports 93, Nr. 2 (Oktober 2003): 472–74. http://dx.doi.org/10.2466/pr0.2003.93.2.472.
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Counts were made for the number of times prophets were mentioned in both the Qur'an and in the New Testament. Within the New Testament, the name Jesus (Isa) is cited far more than any other notable figure. Within the Qur'an, Moses is cited most often, followed by Abraham and Noah. Statistical analysis indicates that Jesus is cited between 4th and 11th most often among the prophets of Islam, which seemed surprising to the author, given that Jesus is considered to be the ultimate prophet by many Muslims.
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Siregar, Nasrun Salim. „ULUL AZMI DALAM PEMAHAMAN ISLAM PADA NASKAH SERAT KADIS“. Studia Sosia Religia 5, Nr. 1 (12.05.2022): 17. http://dx.doi.org/10.51900/ssr.v5i1.12025.
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<em>The culture of a nation is priceless with its many relics,and among these legacies are manuscripts.Fiber kadis (PB. F. 6. I43) is one of the manuscripts in the collection of the Sonobudoyo MuseumYogyakartawhich is evidence of the history of the work of previous scholars, Arabic manuscript that discusses the five main teachings of Islam, namely creed, Shari'a, philosophy of the creed, the pillars of Faith and Islam and the nature of Allah and His messengers. This research is a philological study that uses ancient Arabic manuscripts as the object of study using the basic method. Philological studies are included in the category of library research. This philological study is refined with several text discussions that according to researchers need to be considered and analyzed, as in the text that Prophet Adam includes Ulul Azmi and Ulul Azmi consists of six prophets. Meanwhile, based on content analysis, Ulul Azmi only consists of five prophets.</em>
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Kasiono, Kasiono, Muhammad Amri und Indo Santalia. „ISLAM DITINJAU DARI BERBAGAI ASPEKNYA“. MUSHAF JOURNAL: Jurnal Ilmu Al Quran dan Hadis 2, Nr. 3 (12.11.2022): 324–40. http://dx.doi.org/10.54443/mushaf.v2i3.78.
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Islam is the Religion of Allah revealed to the Apostles as guidance and mercy of Allah for mankind at all times, which ensures the welfare of material and spiritual life, worldly and hereafter. Islam, namely the religion of Islam brought by the Prophet Muhammad as the prophet of the end of time, is a teaching revealed by Allah which is contained in the Qur'an and the authentic Sunnah of the Prophet (maqbul) in the form of commands, prohibitions, and instructions for goodness. Human life in this world and the hereafter. Islamic teachings are comprehensive which cannot be separated from one another covering the fields of aqidah, morality, worship, and mu'amalah mu'amalah. Islam is a religion for surrender solely to Allah, the religion of all the prophets, a religion that is in accordance with human nature, a religion that is a guide for humans, a religion that regulates human relations with God and human relations with others, a religion that is a blessing for humans. Universe Islam is the only religion that is acceptable to Allah and the perfect religion.
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Kasiono, Muhammad Amri und Indo Santalia. „Islam Ditinjau dari Berbagai Aspeknya“. Jurnal Ilmu Pendidikan dan Sosial 1, Nr. 4 (06.01.2023): 533–48. http://dx.doi.org/10.58540/jipsi.v1i4.134.
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Islam is the Religion of Allah revealed to the Apostles as guidance and mercy of Allah for mankind at all times, which ensures the welfare of material and spiritual life, worldly and hereafter. Islam, namely the religion of Islam brought by the Prophet Muhammad as the prophet of the end of time, is a teaching revealed by Allah which is contained in the Qur'an and the authentic Sunnah of the Prophet (maqbul) in the form of commands, prohibitions, and instructions for goodness. human life in this world and the hereafter. Islamic teachings are comprehensive which cannot be separated from one another covering the fields of aqidah, morality, worship, and mu'amalah mu'amalah. Islam is a religion for surrender solely to Allah, the religion of all the prophets, a religion that is in accordance with human nature, a religion that is a guide for humans, a religion that regulates human relations with God and human relations with others, a religion that is a blessing for humans. universe. Islam is the only religion that is acceptable to Allah and the perfect religion.
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Ilyas, Atik Fikri, und Dini Indah Wulandari. „VISUALISASI NABI SAW DALAM FILM PERPEKTIF HUKUM ISLAM“. YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam 8, Nr. 1 (08.04.2018): 92. http://dx.doi.org/10.21043/yudisia.v8i1.3233.
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<p><em>This paper describes the law of visualization of the Prophet Muhammad in the film. Progress of the era demands the contextualization of Islamic teachings, including educational entertainment. Some parties the presence of films that take the theme of Islam becomes a necessity. Including the theme of the film about the history of the Prophets, up to the Prophet Muhammad SAW. Because it appears the pros and cons of visualization of the Prophet SAW in the film. This paper highlights the problematic. It is hoped that this paper will become a common thread for the visualization of the Prophet (s) in the film can be seen comprehensively from the view of Islamic law. For the next can be a consideration to take an attitude over the visualization of the Prophet in the film.<strong></strong></em></p>
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Maryono, Maryono. „Nilai Pendidikan Islam Kisah Nabi Ibrahim ‘alaihi al-salām Dalam al-Qur’an“. Jurnal Al-Fawa'id : Jurnal Agama dan Bahasa 9, Nr. 1 (30.03.2019): 111–36. http://dx.doi.org/10.54214/alfawaid.vol9.iss1.43.
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Al-Qur’an as a source of Islamic education, among its contents is about the stories of the Prophets in which implied the values of Islamic education which is very important and beneficial to the world of education. Among the stories of the prophets, is the story of the journey of the Prophet Ibraham ‘alaihis Salam, which is full of wisdom. His figure as a Prophet, the father of the prophets, the apostle Ulul Azmi, Khalilullah, is able to make him an example or figure of a good educator. The purpose of this research is to find out the values of Islamic education in the story of Prophet Ibrahim ‘alaihis Salam, especially in the story of the slaughtering order of his son, the prophet Ismail 'alaihis Salam. Which with these orders became the Shari'a of Sacrifice for the people of the Prophet Muhammad ṣallallāh ʿalaih wasallam. The research method used is qualitative non-interactive because the source of the data is in the form of documents, not direct data from people in their natural environment. The analysis of the data used is Content analysis, namely research that is in-depth discussion of the contents of a written information. Allah has explained the story of the slaughter of the son of the Prophet Ibrahim 'alaihis Salam, the prophet Ismail 'alaihis Salam in the Qur'an as-Shaffat verses 99-111. The values of Islamic education contained in this story are: Uluhiyah values which include aqidah values and worship values. The value of aqidah is reflected in the belief in Allah, namely the obedience of the Prophet Ibrahim and Ismail and in carrying out God's commands to slaughter his son Ismail. The value of worship is manifested in the implementation of qurban worship. The meaning implied in the implementation of Sacrifice worship is very much, including; (1) the realization of gratitude for the gift and favor of Allah, (2) Fostering a spirit of self-sacrifice, (3). Qurban teaches us to be generous, not greedy, greedy and greedy, (4) symbolically qurban educates us to kill animalistic qualities, (5) according to the meaning of harfiyah, qurban means close, meaning an effort to draw closer to God. The Insaniyah values are identified with the moral values of which are: honesty, tabligh, compassion, exemplary.
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Khadija Aziz und Sonea Ambreen. „Compatibility of Education and Training in the Light of The Seerah of the Holy Prophet“. Journal of Islamic and Religious Studies 1, Nr. 1 (30.06.2016): 19–31. http://dx.doi.org/10.36476/jirs.1:1.06.2016.14.
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Humankind has been granted a special status due to its being vicegerent of Allah on earth for he has been entrusted with the responsibility to keep order in the world according to the directives of its Creator. Humans are guided by Prophets in history. Some of these Prophets have got greater value, sphere and depth of influence on humanity due to different factors. Muhammad (Peace Be Upon Him) is the last Prophet of Allah, for the eternity and whole humanity. After him, Islam is completed for all times to come. Islam is a complete code of life; education and training constituting its crux. Prophet Muhammad (Peace Be Upon Him) was greatly concerned and cognizant of education and training of his followers which is evident from multifarious events of his life. Major emphasis was laid on training coupled with education and both are, thus, inevitably interlocked with each other. It is clear that education was considered an assimilation of knowledge and training was taken as its reflection in daily life. The verses of the Holy Quran and sayings of the Holy Prophet (Peace Be Upon Him) bear a perfect testimony to this aspect of foremost significance. The earlier people in the fold of Islam were much concerned about training and nurturing, hence they avoided mere memorization of facts. The present paper is an attempt to discover the compatibility between education and training in the light of the paradigm of secret of the Prophet (Peace Be Upon Him) of Islam.
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Mahfudh, Mahfudh. „Konstruksi Kepemimpinan Transformatif di Lembaga Pendidikan Islam“. Indonesian Journal of Humanities and Social Sciences 3, Nr. 2 (20.10.2022): 131–50. http://dx.doi.org/10.33367/ijhass.v3i2.3005.
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This article aims to describe the concept of transformative ideal leadership in Islamic education institutions. The approach used in this article is descriptive qualitative with the category of literature review, where this approach has the characteristics of collecting information and data using various types of available materials such as documents, books, magazines, and historical stories. This study found that the ideal of perspective leadership in Islam is that which has similarities with prophetic leadership. The ideal Transformational Leadership in Islamic educational institutions, must have 4 leadership traits in the Prophets and Apostles (prophetic). The four dimensions include Shiddiq (honest and true), Amanah (responsible, trustworthy), Tabligh (delivering messages, vision-mission), Fathanah (intelligent).
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Aliu, Akilu Muhammad, und Adibah Abdul Rahim. „The Misrepresented Claims Of David Samuel Margoliouth On Prophet Muhammad’s Miracles: A Critical Evaluation“. Ulum Islamiyyah 24 (02.08.2018): 1–10. http://dx.doi.org/10.33102/uij.vol24no0.57.
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This paper attempts to evaluate the misrepresented claims of the Western orientalist, David Samuel Margoliouth on the miracles of Prophet Muhammad (p.b.u.h). Like most Christian scholars, Margoliouth claimed that only Biblical prophets wrought a number of miracles to validate their truth, and Prophet Muhammad (p.b.u.h) possessed no miracle including the Qur’an. To justify his claim, Margoliouth asserted that even the Qur’an clearly points out that the Prophet (p.b.u.h) was never given any miracle, and hence, Muslims’ claims that he performed many physical miracles were just inaccurate and groundless. In attempt to evaluate the misrepresented claims of Margoliouth, this paper examines his main evidences and observations. At the same time, it deliberates a critical investigation of historical Islamic data about the miracles of Prophet Muhammad (p.b.u.h) in order to point out the validity of those miracles. Based on the historical facts, it can be justifiably claimed that Margoliouth’s rejection of Prophet’s miracles was part of his misrepresentation of Islam.
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Çakıroğlu, Selim. „Sufi Interpretation of The Some Verses About Prophet Muhammad“. Journal Of The Near East Unıversıty Islamıc Research Center 8, Nr. 1 (28.06.2022): 3–16. http://dx.doi.org/10.32955/neu.istem.2022.8.1.01.
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Muhammad (pbuh) is the last prophet sent by Allah to mankind. Qur'an is the last divine message sent through him. In some verses of the Qur'an, which contains many universal principles, the Prophet's struggle with polytheists and deniers is mentioned, as well as his distinguished position among the prophets. It is stated that it is "best example” (‘usva al-hasene) for believers, and some qualities related to him are also mentioned. For this reason, his personal characteristics are expressed in some verses. Allah addresses the Prophet in various verses of the Qur'an and draws attention to some of his qualities. In some verses, it is seen that certain features of him are emphasized. Muhammad, who is the last of the prophets (Hatam en-nebiyyin), is also the last of the prophets of ulu’l’azm (magic prophets). The names of “Muhammad” and “Ahmed” are clearly mentioned in the Qur'an. Allah has sent a prophet to every society since Adam. Hz. Muhammad is like a divine seal confirming all prophets. Therefore, there will be no messenger or prophet after him. The most important thing that distinguishes Muhammad from other prophets in terms of prophecy is that his prophethood is valid for all people who will come until the Day of Judgment. He is presented in the Qur'an as an exemplary and ideal person for all humanity. he is described as “usva al-hasene/the best example”. It is stated that he was a prophet of mercy to the worlds, and it is mentioned that he was very compassionate and merciful towards believers. It is noted that he is humble and soft-hearted in his attitudes towards his society. It is also reported that he experienced the event of Isra, which no human being, including the prophets, had ever experienced. It has been especially emphasized that Hz. Muhammad who called people to the Truth (Haqiqah) throughout his twenty-three-year prophethood, was never coercive, tyrannical and hard-hearted when conveying Islam. He always explained the truth to people in a gentle and advising style; He cleansed them of polytheism, unbelief and hypocrisy, and taught them the book, wisdom and what they did not know. In order to enter the world of meaning of the Qur'an, which is a miraculous word, Muslims have developed three methods of understanding in the historical process: tafsir, interpretation (ta’wil) and sign (isharah). Among these methods, while tafsir and ta'wil are based on the literal and literal aspects of the word, ishari tafsir makes use of both, but mostly concentrates on esoteric meanings. At the center of this method is the discovery of some tools of understanding such as discovery and inspiration by purifying one's self and purifying his heart. In this respect, this method of interpretation developed by the Sufis differs from tafsir and ta'wil. The verses describing Hz. Muhammad have been interpreted within the framework of the method of narration and insight in the literature of tafsir. The works that contain the interpretations of the Sufis about the texts have been examined under the title of ishari tafsir as a separate genre from tafsir and ta'wil due to the difference in their methodologies. Sufi commentators also commented on the relevant verses in accordance with their methodology. In this article, the interpretations of the verses about Muhammad in the ishari tafsir will be determined and evaluated. Since there is no study on the subject so far, the results of the research will make a serious contribution to the interpretations formed within the framework of the Qur'an.
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Mirzakhmedov, Khurshid A. „The Role Of Ethno-Confessional Leaders In The Political Life Of Society“. American Journal of Social Science and Education Innovations 03, Nr. 01 (31.01.2021): 364–73. http://dx.doi.org/10.37547/tajssei/volume03issue01-69.
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In the article, the authors are based on the verdict that the main and most important element of world religion is the phenomenon of the prophets. However, at the beginning of the New century as a world. Similarly, in regional terms, the media reports about false prophets and insults to religious prophets, including the great prophet Muhammad, which negatively affects the feelings of believers in the Muslim world. According to the authors of the article, this seriously depresses the international political situation, since the cult of the Holy prophets is recognized as the meaning-forming basis of the Muslim faith. The article proves that the goal of Islam in the formation and development of the socio-cultural life of Muslims is based on the strengthening of spiritual and cultural identity, based on the priority of recognizing the Majesty of the prophet Muhammad, that any skepticism or insults is a threat to the entire system of Islam's ideology. The authors note that the life of the great Muhammad is generally accepted as an example of the righteous organization of the personal and collective life of the Muslim community, which forms the highest qualities of spiritual and moral culture among believers.
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Uddin, Zia, und Muhammad Nauman. „The Miracles of Prophet Moses AS from the Perspective of Holy Quran and Torah: A Comparative Study“. Fahm-i-Islam 3, Nr. 1 (30.06.2020): 173–88. http://dx.doi.org/10.37605/fahm-i-islam.3.1.12.
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Allah SWT; the Omnipotent, Almighty and Creator of the Universe, has created Human beings and Jins for His worship. He bestowed His revelation to His Prophets to guide creatures how to worship Him. Miracles are revealed to support their mission, which were considered manifestations of the prophethood and to nullify the doubts being raised regarding their message. The Holy Quran has testified the revelation of Torah but also verifies that it has been abrogated and manipulated by Jews and their scholars called Rabbis. The present study will undertake that how the Holy Quran and Torah describe the Divine intervention in the form of miracles; bestowed upon His prophet Moses AS, for the purpose to let the antagonists and unbelievers know that these prophets and their mission is true. It is found that there were decisive differences to approach the essence of miracles, presented in both religions; Islam and Judaism, which resulted discrimination in faith. To undertake this study, the researcher has adopted the comparative methodology of text reading and analysis of both Holy Quran and Torah.
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Pambayun, Ellys Lestari. „TAFSIR AL-MUKTHASHARAH NAJAMUDDIN AL-THUFI PADA PENYELESAIAN HATESPEECH“. Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman 3, Nr. 1 (21.10.2019): 113–30. http://dx.doi.org/10.36671/mumtaz.v3i1.36.
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Hate speech or known as hatespeech has been known since the time of the Prophet Adam as and occurs in all the lives of all Prophets in the form of zur, slander, namimah, tajasus, ghibah, hasud, and so on. As a result of this form of negative communication the effects on the prophets and their people cannot be imagined. Hatespeech, which was launched by the infidels against Islam and Muslims or which led to the term 'Islamophobia', apparently also has existed since the time of the Prophet. In the early days of the preaching of the Prophet Muhammad, great hostility and attacks against Islam actually appeared in the midst of Arab society which incidentally was a compatriot of the Prophet himself namely in the Makkiyah period (610-622 AD) led by central figures of Quraish like Abu Jahal and Abu Lahab. This paper aims to analyze the case of hatespeech settlement using mau'dhui or thematic methods through the interpretation of Maslahah Najmuddin Al-Thufi as a product of the decline of Islam in particular, as well as Islamic law that demands reform efforts. The results of the study describe that the utterance of hatred in the ahkam at-Thuffi's interpretation method is considered to be devoid of problems, in contrast to mufasadat or harm. Because al-Thufi carries theories and concepts that are very fundamental in the dimension of human activity, in the context of this negative communication behavior namely the benefit of humans as the highest goal of Islamic shari'ah.
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Wagay, Aadil Hussain. „Interfaith Dialogue: A Qur’anic Cum Prophetic Perspective“. South Asian Research Journal of Humanities and Social Sciences 4, Nr. 6 (27.11.2022): 350–58. http://dx.doi.org/10.36346/sarjhss.2022.v04i06.003.
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Interfaith dialogue is a crucial technique for mitigating interreligious tensions that exist around the world. However, It is in the name of religion that we see many heinous crimes being perpetrated resulting in the deaths of many innocents despite the fact that every religion promotes universal love and compassion for other people .Today, Islam has been misunderstood due to the lacking of proper Islamic knowledge. So research is needed to mitigate ambiguity regarding Islam’s proper knowledge and Islamic perspective on interreligious dialogue. This article has been designed to go through the Qur’an and the Prophet’s ﷺ way of life in order to clarify how Islam views interfaith dialogue and also to warn of various hazards to be guarded against while in dialogue. The study demonstrates how Islam plays a unique role in encouraging interfaith dialogue by ensuring justice, equal rights, and religious freedom for all religions, cultures, and civilizations, as well as accepting all prior prophets as Prophets of Islam .The study concludes by emphasizing that Islam is a comprehensive faith that promotes peaceful interreligious coexistence. It can be used as a model for resolving interfaith conflicts and promoting interfaith harmony and peaceful coexistence in today's world of diverse faiths and traditions .This research adopted the qualitative method in the form of contextual analysis and the historical interpretation of the Qur’an and Sunnah.
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Aadil Hussain Wagay. „Interfaith Dialogue: A Qur’anic Cum Prophetic Perspective“. Karachi Islamicus 2, Nr. 2 (30.12.2022): 14–27. http://dx.doi.org/10.58575/ki.v2i2.24.
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Interfaith dialogue is a crucial technique for mitigating interreligious tensions that exist around the world. However, It is in the name of religion that we see many heinous crimes being perpetrated resulting in the deaths of many innocents despite the fact that every religion promotes universal love and compassion for other people .Today, Islam has been misunderstood due to the lacking of proper Islamic knowledge. So research is needed to mitigate ambiguity regarding Islam’s proper knowledge and Islamic perspective on interreligious dialogue. This article has been designed to go through the Qur’an and the Prophet’s ﷺ way of life in order to clarify how Islam views interfaith dialogue and also to warn of various hazards to be guarded against while in dialogue. The study demonstrates how Islam plays a unique role in encouraging interfaith dialogue by ensuring justice, equal rights, and religious freedom for all religions, cultures, and civilizations, as well as accepting all prior prophets as Prophets of Islam .The study concludes by emphasizing that Islam is a comprehensive faith that promotes peaceful interreligious coexistence. It can be used as a model for resolving interfaith conflicts and promoting interfaith harmony and peaceful coexistence in today's world of diverse faiths and traditions .This research adopted the qualitative method in the form of contextual analysis and the historical interpretation of the Qur’an and Sunnah.
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Jatri, Intan Safira, Fransiska Evayanti Manik, Friska Surya Pratama, Hikmah Haula Syahidah, Nida Aulia Pangesti Limbangan und Rizki Amrillah. „Profesionalisme Dan Tanggung Jawab Seorang Ilmuwan Dalam Perspektif Islam“. Al-Mau'izhoh 5, Nr. 2 (30.12.2023): 486–96. http://dx.doi.org/10.31949/am.v5i2.7582.
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People with knowledge have the noblest position because knowledge experts are considered people who continue the struggle of the prophets. Therefore, they must convey and teach their knowledge to humans, to direct them to the path of Allah. Professionalism can be defined as a trait that is reflected in behavior, directed at the goal of carrying out a profession by producing the best quality in the work. A scientist is said to be professional if he can judge what is good and what is bad based on a solid foundation. A scientist has a responsibility to the knowledge he has, whether that knowledge can benefit society or will only cause harm. In this article, we discuss the professionalism and responsibilities of a scientist based on the characteristics of a prophet. This article uses a literature study research method by collecting various quotations from books and journals. The results of the research are the understanding of scientists from an Islamic perspective, the professionalism of a scientist, the prophetic nature that is the basis of a scientist's professionalism, and the responsibilities of a scientist based on religious and state perspectives.
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Ratnasari, Dwi. „SEJARAH NABI-NABI DALAM AL-QUR’AN“. KOMUNIKA: Jurnal Dakwah dan Komunikasi 5, Nr. 1 (18.11.2016): 93–106. http://dx.doi.org/10.24090/komunika.v5i1.773.
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In Islam, a prophet has very significant roles. Among them are as a messenger, an agent of change, and a guide to civilized society. The history of prophets in al-Qur'an is explained without any cerfain orders. They are described as revolutionary figures who guide the society from the dark age to the new thinking based on the ideology of tauhid.
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Ayaz, Dr Muhammad, und Dr Muhammad Izaz Ullah. „A Scholarly Study on the Departure of the Last Ten among the Sahaba (R.A)“. Journal of Religious Studies I, Nr. II (15.06.2018): 46–64. http://dx.doi.org/10.33195/uochjrs-v1i2702018.
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The term of Sahaba refers to the companions, disciples, scribes and family of the holy Prophet Muhammad (PBUH). The most widespread definition of a companion is someone who met Muhammad, believed in him,remained faithful and died as a Muslim. Sahaba struggled their best to spread Islam through out the world. They are not like ordinary people according to Islam, they are considered to be the most prominent and superior among all human beings after Prophets. Therefore Strong feeling of affection for them is the truthfulness towards the Prophet Muhammad (PBUH), and it is the symbol of faith. There are thousands of Sahaba who struggled their best to spread the true message of Islam, however hardly anyone knows about the last one? In this article we will discuss about the last ten Sahaba. Keywords: Umama, Anas bin Malik, Muhamm’ad, Sahaba
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Al Harthy, Noura Ahmed Hamed Al. „The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth Till the Rise of the Mission - I“. Mediterranean Journal of Social Sciences 9, Nr. 6 (01.11.2018): 75–85. http://dx.doi.org/10.2478/mjss-2018-0163.
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Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.
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Al Harthy, Noura Ahmed Hamed. „The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth till the Prophetic Immigration to Medina - II“. Mediterranean Journal of Social Sciences 9, Nr. 6 (01.11.2018): 87–99. http://dx.doi.org/10.2478/mjss-2018-0164.
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Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.
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Wanas, Dr Jalil Mohsen, und Zubaida Ghazi Turky. „Prophetic Treatments for the Phenomenon of Violence and Bullying Against Women and Children“. International Academic Journal of Humanities 11, Nr. 1 (25.01.2024): 01–13. http://dx.doi.org/10.9756/iajh/v11i1/iajh1101.
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Praise be to God, Lord of the Worlds, and may blessings and peace be upon the Seal of the Prophets and Messengers, our Prophet Muhammad, and upon all his family and companions. The issue of violence against women and children is one of the serious challenges facing modern societies. Violence directed at women and children constitutes a serious violation of human rights and negatively affects victims and societies in general. In this context, Islam takes a comprehensive approach in addressing this issue, where we can benefit from the Sunnah of the Prophet as a valuable source for understanding and addressing violence. This thesis aims to study violence against women and children and its various forms, and to focus on treatment and treatment in light of the Sunnah of the Prophet. The study will focus on understanding the causes of violence and the factors affecting it, as well as analyzing the Prophetic texts and Sunnah to extract the foundations and principles that can contribute to addressing violence.
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Nirwana, Dzikri. „Otoritas hadis sirah sebagai referensi yuridis-dogmatis dalam Islam“. IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan 15, Nr. 2 (22.01.2016): 219. http://dx.doi.org/10.18326/ijtihad.v15i2.219-235.
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Muslims researchers make separation between legal traditions (ah}a>dith al-ah}ka>m) documented in theliterature traditions; and historical traditions (ah}ad> ith al-sira) are summarized in the literature of classicalIslamic historiography. But it turns out in a number of Sirah literature, there are some traditions ofAhk} am found. In contras, in the h}adith literatures, there are also found historical tradition. From here,it can be stated that the tradition has three dimensions at once; historical dimension, categorized ashadith Sirah; juridical dimension, identified as hadith Ahk} am; and historical and juridical dimension aswell. For this latter form, the hadith can be flexible and conditional, in the sense that when it is containedin the literature historiography, categorized as h}adith Sirah, and vice versa, as contained in the Hadithliterature in the form of juridical -dogmatic,- it is categorized as a hadith al-Ah}ka>m. Therefore, thehadith sira patterned in two functions; justification prophetic treatise (dala’> il Nabawiyya); and juridical -dogmatic arguments (dala>’il diniyyah). These two functions are the implications of the concept ofimitation of the Prophet as an integral whole, because its realization as a model of humanity , philosophicallycould not limited by space and time. Life events and behaviors Nabawiyya being operatedfrom childhood until the prophetic, always maintained from disobedience (‘ismah) , in addition to alsoendowed a number of advantages , as a sign that he is a ‘candidate’ prophets and apostles (irha>s)
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Fazel, S., und Khazeh Fananapazir. „A Bahá’í Approach to the Claim of Finality in Islam“. Journal of Baha’i Studies 5, Nr. 3 (1993): 17–40. http://dx.doi.org/10.31581/jbs-5.3.2(1993).
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Because it precludes the acceptance of Messengers of God after the Islamic dispensation, the concept of the finality of prophethood (khatm al-nubuwwa) is the major theological barrier between the Bahá’í Faith and Islam. This article surveys the philological, theological, and historical interpretations of the terms Prophet and Seal, and offers an approach based upon the Bahá’í writings to their meaning that reconciles the “Seal of the Prophets” doctrine with progressive revelation. In addition the related problem. of the finality of Islam is analyzed. The article argues the need for a multiplicity of interpretive methods in addressing problems of religious pluralism.
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Elgharbawy, Amal, und Nor Azrini Nadiha Azmi. „Food as medicine: How Eating Halal and Tayyib Contributes to a Balanced Lifestyle“. Halalsphere 2, Nr. 1 (30.01.2022): 86–97. http://dx.doi.org/10.31436/hs.v2i1.39.
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Food is not just to satisfy one’s desires, but it is a way of maintaining one’s health and constantly striving to worship Allah. While the concept of eating as medicine is not new, Islam had already given guidelines on eating food through the Qur’an and Sunnah from the Prophet and the companions. In Islam, the concept of eating is based on halal and toyyib, which describes eating permissible and wholesome food according to Islamic principles. However, Muslims nowadays ignore this concept, which is taking tolls on their daily lives, making them mentally and physically unhealthy. Islam emphasises food intake because of the significant impact it may have on physical and mental well-being and the soul of an individual. The types of diet in line with Islamic teaching are also described from the practice of the Prophets. The information is collected using Scopus and Google Scholar databases in addition to the primary two sources: the Qur’an and Sunnah. The reported evidence from Qur’an and Sunnah were from trusted sources, and references are provided. The contribution of this article is to set guidelines to achieve a balanced lifestyle by consuming halal and toyyib, deriving that from prophetic practices.
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Hairina, Yulia. „PROPHETIC PARENTING SEBAGAI MODEL PENGASUHAN DALAM PEMBENTUKAN KARAKTER (AKHLAK) ANAK“. Jurnal Studia Insania 4, Nr. 1 (30.04.2016): 79. http://dx.doi.org/10.18592/jsi.v4i1.1115.
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Children are an mandate from Allah to all parents. They must give them a good education in order to be good Muslims and they worship to Allah. Parents are the first teachers who have a responsibility in developing children’s psychology both of spiritual and physical needs. In this case, parents have main position in forming the children’s character. This era, there are children do many deviations more and more. It indicates that there is something lack in model of nurture by the parents. The model of nurture applied by parents to their children determines the children’s character. The model of nurture in characters building had taught by prophets. Allah had delegated all prophets to the world by giving a main mission that is the character building. Islam is present as a movement to complete the human’s character. Islam explains that a good education is the children’s right to their parents. The good education means here is an education based on the Quran and the purposes to build the Muslim personality, who totally allows to the God, by guidance had taught by Prophet Muhammad (pbuh). This writing is aimed at describing education method and concept in progressing character building for children, which had done Prophet Muhammad (pbuh) and it will be related to Psychology.
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Mussa, Mussa Ame. „Allah is the Only True God“. International Journal of Religion 5, Nr. 2 (14.02.2024): 131–44. http://dx.doi.org/10.61707/x6qpvj46.
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People in this world worship multiple gods, others worship only one God, and others worship no god Polytheism was practiced by ancient Egyptians, and ancient Mesopotamians, ancient Greeks and ancient Romans.(.Kimmerle Heinz,2006). Abrahamic religion replaced polytheism to monotheism belief, which only one deity is worshiped. This paper analyzes the concept of the existence of God, who is the true God, who is Allah. Allah is the true name of God of all Prophets, and Islam is the religion of all Prophets from Adam, Moses to Muhammad, all the Prophets were Muslims and Islam is the only true religion, and Allah is the only true God. ( Quran 3:19)
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Safri, Arif Nuh. „REINTERPRETASI MAKNA AL-ISLĀM DALAM AL-QUR’AN (Menuju Keagamaan yang Etis dan Dialogis)“. ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 17, Nr. 1 (01.04.2016): 29. http://dx.doi.org/10.14421/esensia.v17i1.1276.
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Re-interpretation of the term al-islām in al-Qur’an is still very relevant today. Especially if it is associated with increasing extreme religious movement, which emphasizes the angry face of Islam, rather than the” friendly Islam”. At the same time, radical ideology that carries the motto ‘back to the Qur’an and Sunnah,’ often emphasizes the claim of truth and takfīr. Therefore, the authors noticed that one of the ways to erode the radical ideology is the re-interpretation of the meaning of al-islām in al-Qur’an. Many view considers that the interpretation of the term al-Islam is final and raw. Especially if linked with the traditions of the Prophet narrated by ‘Umar bin Khattab. Often interpretations al-Islam has always been associated with all forms of formal worship, and only associated with the teachings brought by Prophet Muhammad. In fact, of the hundreds of verses that speak of al-islam and various derivatives, there is no verse that is associated with formal worship such as prayer, fasting, zakat and hajj. The verses of al-islam always talk about spiritual values, nature, and all of Islam’s various predecessor prophets before Prophet Muhammad. Through this article, the author tries to give a new interpretation on the term al-Islam to create a more inclusive religious, ethical, and dialogic.
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Mahmoud, Anmar, und Khamael Mutlaq. „The Concept of Anger Control in the Qur’anic Perspective: An Objective Study“. Islamic Sciences Journal 13, Nr. 4 (17.03.2023): 74–102. http://dx.doi.org/10.25130/jis.22.13.4.1.4.
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Suppressing anger is one of the morals of the prophets and messengers, peace and blessings be upon them, and the highest degree of self-restraint from recklessness and anger, and the most perfect types of forgiveness and quietness. The strength of faith, and this noble character personified our Messenger The Prophet, peace and blessings be upon him, and his family and peace, and the seal of the prophets. We have a good example in him, and the researcher has dealt with the issue of the concept of controlling anger in detail.
Since Islam is a religion of instinct, it knows from the nature of the human soul the hesitation between truth and falsehood, so there must be limits and controls in which the soul controls the individual’s entity in order to balance between them. And Islam has regarded this instinct that created people and did not abandon it, but rather refined it and made it equivalent to his law, proceeding according to his principles, so anger can turn into pardon, tolerance and patience.
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Matthews, Victor H., Scott B. Noegel und Brannon M. Wheeler. „Historical Dictionary of Prophets in Islam and Judaism“. Journal of the American Oriental Society 124, Nr. 1 (Januar 2004): 205. http://dx.doi.org/10.2307/4132203.
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Loebenstein, Judith. „MIRACLES IN SĪĪ THOUGHT A CASE-STUDY OF THE MIRACLES ATTRIBUTED TO IMĀM GAFAR AL-SĀDIQ“. Arabica 50, Nr. 2 (2003): 199–244. http://dx.doi.org/10.1163/157005803764778417.
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AbstractAccording to Imāmī doctrine, the ability to perform miracles (Mugizāt) is one of the characteristics of the Imām. This goes against the position of the Sunna, which claims that only prophets are able to perform miracles. The article discusses the various definitions of miracles in Islam and surveys the miracles attributed to Imām Gafar al-Sādiq (d. 148/765). This survey demonstrates the various capabilities attributed to the Im m and illuminates a number of patterns common to the traditions relating the Im m's miraculous deeds. The most noteworthy of these patterns is the association of a miracle performed by the Imāmī with a qurānic miracle, usually performed by a prophet. The aim of this pattern is to reinforce the Imāmī position regarding the equal status of an Imāmī and prophetic miracle.
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Khan, Issa, Mohammad Elius, Mohd Roslan Mohd Nor, Mohd Yakub zulkifli Bin Mohd yusoff, Kamaruzaman Noordin und Fadillah Mansor. „A Critical Appraisal of Interreligious Dialogue in Islam“. SAGE Open 10, Nr. 4 (Oktober 2020): 215824402097056. http://dx.doi.org/10.1177/2158244020970560.
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This study evaluates the concept of interreligious dialogue and its relation to Islam. It engages in textual analysis and the historical interpretation of the Qur’an and Sunnah. The analysis includes the treatment of early Muslim rulers, especially the second caliph of Islam “Umar,” for the followers of other religions in an attempt to understand the nature of interreligious dialogue in Islam. The research shows how Islam plays a unique role in promoting interreligious dialogue by providing justice, equal rights, and the freedom of religious beliefs and practices of any religion, culture, and civilization as well as accepting all previous prophets as the Prophets of Islam. The study concludes with the strongest emphasis that Islam is a comprehensive religion that advocates harmonious interreligious relationships. It can be taken as a model for mitigating interreligious conflicts and for promoting interreligious harmony and peaceful co-existence in this world of diverse faiths and traditions.
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Azam, Hafiz Umer Farooq, und Dr Noor Hayat Khan. „رسول اللہ ﷺ کی تعلیمی پالیسی“. rahatulquloob 3, Nr. 2(2) (10.12.2019): 252–69. http://dx.doi.org/10.51411/rahat.3.2(2).2019.218.
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None of the world’s faiths have been invigorated to gain acquaintance as much as Islam has given. The subsequent article describes the Prophets PBUH educational strategy. The Prophet PBUH counseled to gain knowledge for small children, elders, women’s, and especially those who were sufferers of physical negligence. Enrolled those approaches for education that conventional people can easily access and arranged free acquisition of education. The prophet created interest for gaining beneficial knowledge by adopting different techniques to make education thought provoking. Prophet also did not discount the extra-curricular accomplishments such as horse riding, swimming, and archery.in such way Prophet PBUH reached the height of elegance, knowledge and under-standing in whole Arab in short period.
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Ahmad, Dr Mahmood, und Dr Muhammad Mansha Tayyab. „The Role of Authentic Believes in Promotion of Tolerance and Prevention from Terrorism.“ ĪQĀN 1, Nr. 01 (31.12.2018): 61–80. http://dx.doi.org/10.36755/iqan.v1i01.31.
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Peace is the key source of all virtues. Unfortunately, since long all the world especially Muslim ummah is facing extremism and terrorism. It is very tragic are mostly those who are having the labels of Islam. One of the many reasons for this is the weakness of beliefs. Today many people have misconceptions about basic beliefs of Islam. Such people are responsible for destroying the peace of society. The best and easy solution to avoid all these riots and setting up peace is to focus on improving their beliefs. Without this the desire to establish peace is nothing more than a dream. In spite of the intention of eliminating the riots with the latest cameras, sensors, radar and all the richest resources available in the world's developed countries. There is not a single woman who travels far away from the remote and is not afraid of anyone except Allah. But the Islam, fourteen centuries ago, showed that a woman travelled alone from ?ir? to Makkah and would not have been afraid of anyone except Allah. It was possible only when the prophet (pbuh) spent his life preaching in Makkah about the purification of beliefs. In history, it is always a tradition that whenever corruption is increased on earth, Allah altered this corruption by the prophets and all the prophets started their mission with correction of beliefs.
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Jamal, Mussart, und Nighat Rukhsana. „The Methodology of the Prophet In Calling To Allah“. JOURNAL OF SOCIAL SCIENCE RESEARCH 5, Nr. 3 (08.11.2014): 828–43. http://dx.doi.org/10.24297/jssr.v5i3.3405.
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The Prophets call to Islam which started from his immediate family and relatives and then extended onto and went beyond the whole of Arabian Peninsula continued throughout his life with enormous achievement. The methods he implemented in his invitation to Islam were consistent, reasonable, systematic, and realistic and they yielded success. Following this path, the Prophet established around him a group of believers and then created the community who would spread his call onto other lands. He sent letters of invitation to the heads of neighboring states as the Messenger of Allah, and thus he began to spread his call at a universal level, which accelerated in an unprecedented fashion over the following centuries.
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Al-Azhari, Salauddin Sani, und Toba Sani. „ختم نبوت کے تقاضے قرآن و سنت کی روشنی میں Requirements of the Finality of Prophethood in the light of the Quran and the Sunnah“. Al-Wifaq 5, Nr. 1 (30.06.2022): 144–58. http://dx.doi.org/10.55603/alwifaq.v5i1.u9.
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The belief in the Finality of Prophethood is the belief on which the foundation of Islam stands, even a slight crack in this faith is enough to destroy Islam. The Prophet (PBUH) is a universal Prophet and He came with the universal book and law. We have described four reasons for the End of Prophethood in this article. Although the Finality of Prophethood is proved by 110 Quranic verses, some of its examples are presented in the article. And it has also been proved through Ahadees-e-Mutawatira. According to the famous saying, one lac and twenty-four thousand Prophets and messengers were sent to guide the people in the world. A question arises here that no prophet came after The Last Prophet Muhammad ( S.A.W.W ) the Messenger of Allah, so how can the Ummah be guided now? We have answered this question in the article that prophethood has ended but its influence continues even today in the form of the caliphate, true dream, and Mujaddid scholars (Ulama). We have also described the types of deniers of the end of prophethood in the article and made it clear that no type of denial is acceptable. A great war was fought in the history of Islam against the claimant of the end of Prophethood, Musailma Qazab, 28000 Muslims were martyred. Islam always teaches moderation, therefore Islam has always taken the path of dialogue so that the claimants of prophethood can take the right path. Prophet (peace be upon him) is the last and universal prophet. After them, anyone who claims prophethood and his followers are all disbelievers, but not every follower is liable to death.
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Meri, J. „Review: Historical Dictionary of Prophets in Islam and Judaism“. Journal of Semitic Studies 50, Nr. 1 (01.03.2005): 238–40. http://dx.doi.org/10.1093/jss/fgi030.
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Zainudin, Muhammad Zamir Syahmi, und Thameem Ushama. „The Concept of Papal Infallibility in Christianity and ‘Iṣmah (Sinlessness) in Islam: A Comparative Study“. Journal of Islam in Asia (E-ISSN 2289-8077) 19, Nr. 2 (17.12.2022): 263–94. http://dx.doi.org/10.31436/jia.v19i2.1110.
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The issue of papal primacy remains debated among Christian churches. The definition of papal infallibility made in the First Vatican Council through Pastor Aeternus has been an obstacle to the unification of churches. The doctrine of ‘iṣmah of prophets has been crucial concerning the concept of prophethood. Both papal infallibility and ‘iṣmah of prophets denote that Pope and prophets were being preserved from sins and errors. This study, therefore, examines concepts of papal infallibility and ‘iṣmah of prophets in understanding, theory and practice. Similarities and differences in these concepts are examined based on how the adherents of religions perceive them. Debates from selected denominations and theological schools in both religions: Catholicism, Protestantism and Eastern Orthodox for Christianity and Shiites, Mu’tazilites and Ash’arites for Islam are focused. Since the study is theoretical, it relies on materials from classical to contemporary sources. Although both concepts seem similar, the findings convey that many differences are found, with few similarities between the two concepts.