Journal articles on the topic 'Blessing and cursing in the Hadith'
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Daniel Handino and Gizaw Bekele. "The Role of Blessing and Cursing in Traditional Conflict Resolution Mechanism among the Hadiya People, Southern Ethiopia." PanAfrican Journal of Governance and Development (PJGD) 1, no. 2 (August 30, 2020): 82–99. http://dx.doi.org/10.46404/panjogov.v1i2.2334.
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Hadiya people have maintained their indigenous mechanisms of governance system known as “Seera”. This article addresses the role of blessing and cursing in conflict resolution among the Hadiya people. To achieve this objective, a qualitative method with an exploratory study design was employed. A total of 25, purposively selected, key informants have taken part as a primary source for this study. Besides, secondary sources have been used to substantiate data obtained from the primary sources. The major findings were that Hadiya traditional institutions have been playing a significant role to solve different local conflicts where the practices of blessing and cursing are very important enforcing tools that elders use to easily approach the individuals or groups in conflict, to investigate crimes which are committed in the absence of eye witness. Speaking truth is an essential principle that is expected from the disputants and the elders who manage the resolution process to save oneself from the curse. Men and women have a significant role and mostly every meeting begins and ends with blessing and cursing. Cursing is implicit in every day but it takes place on the last day if the suspect does not reveal the truth about the case. Concerning the link, the FDRE constitution recognized the preservation of cultures and practices of each society within its indigenous institutions. The similarity between the formal and informal is also found as in both institutions the witness begins by swearing an oath which is a part of the cursing on oneself if he or she lies or tries to falsify the truth related to the case. Lastly, the practices of blessing and cursing have been affected by different factors like individual differences over the decisions of elders or negative attitudes towards the value of the practice; sometimes the corrupt behavior of some elders. Awareness creations for youth concerning elders’ honor and value, and their roles in conflict resolution and for elders, on the other, about the importance of their work and the disadvantages of malpractices are part of the recommendation.
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Goh, Joseph N. "God>Cursing>Shaming>Blessing>Pride." TSQ: Transgender Studies Quarterly 6, no. 3 (August 1, 2019): 435–41. http://dx.doi.org/10.1215/23289252-7549582.
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Abstract This response to Joy Ladin's work attempts to articulate how a reconceptualization of God in terms of a “cursing” and “shaming” God might be theologically helpful. Rather than understanding God as cursing transgender people who ought to be ashamed of themselves, this response investigates what it is that God might curse, shame, bless, and bring to pride in relation to transgender people.
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Buday, Kornélia. "Womanhood: Blessing or Cursing? - Blessed or Cursed?" Acta Ethnographica Hungarica 51, no. 1-2 (March 2006): 3–30. http://dx.doi.org/10.1556/aethn.51.2006.1-2.1.
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ALLISON. "Blessing God and Cursing People: James 3:9-10." Journal of Biblical Literature 130, no. 2 (2011): 397. http://dx.doi.org/10.2307/41304208.
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Nasrulloh, M. Alaika. "Barokah Sebagai Karakteristik Perekonomian Islam." Jurnal Istiqro 5, no. 1 (January 30, 2019): 1. http://dx.doi.org/10.30739/istiqro.v5i1.337.
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So many aspects of life are explained by al-hadith, including the aspects of Islamic economics. among them are about baraka or blessing of property, which are the characteristics of the Islamic economy. This type of research is a research library research, with primary data sources are hadiths that are in the al-Bukhari saheeh book and supported by secondary data sources that come from books or literature relevant to the study theme. Data collection techniques using documentation, while the analytical method using descriptive analysis of takhrij hadith which originates from the analysis of the quality of matan and the traditions of the hadith. By searching for the keyword lafadz يبارك (yubarak - blessed), the hadith found related to economic barriers are: Hadith al-Bukhari index number 5960, 2910, 1338, 1379, 2545. After analyzing the sanad and matan, it is known that the Hadith with the theme of wealth blessing with index 5960 in the book of Saheeh al-Bukhari is the quality of saheeh, maqbul and ma'mul bih; The blessing of property should be a top priority in the economic behavior of Muslims, this is a characteristic of the Islamic economy that cannot be ignored; Some ways to get blessings in property are with a strong belief that only Allah can provide sufficiency (not much wealth), obtain property with good business, lawful and not from begging.
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Abdullah, Diaa. "Hadith Etiquette in the Holy Quran." Islamic Sciences Journal 12, no. 6 (March 17, 2023): 207–32. http://dx.doi.org/10.25130/jis.21.12.6.10.
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Allah, Glory be to Him, has created man and bestowed upon him many great blessings and good and beautiful attributes. Among these great blessings that Allah bestowed on man is the blessing of eloquence and the ability to communicate and speak, as through it man is able to express his feelings and feelings with others. He becames able to understand and deal with other people with ease, and without the blessing of the ability to speak, man would be unable to communicate with the rest people. To thank Allah, a man should utilize his ability to clarify things and to communicate in terms of. Sharia commands concerning using good and approval speachs and stays a way from any speech that may be a cause of conflict or incitement to strife among people.
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Brumwell, Anselm. "Review of Book: The Semantics of Blessing and Cursing in Ancient Hebrew." Downside Review 129, no. 454 (January 2011): 72–74. http://dx.doi.org/10.1177/001258061112945410.
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Swartz, Michael. "The Aesthetics of Blessing and Cursing: Literary and Iconographic Dimensions of Hebrew and Aramaic Blessing and Curse Texts." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 187–211. http://dx.doi.org/10.1163/156921205776137891.
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Glaser, Brian Brodhead. "Blessing and cursing: Politics and self-object needs in the poetry of Adrienne Rich." Journal of Poetry Therapy 24, no. 4 (December 2011): 223–37. http://dx.doi.org/10.1080/08893675.2011.625202.
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Hanson, David C. ""Out of the Same Mouth Proceedeth Blessing and Cursing": Ruskin as the "Strange Disciple"." Modern Philology 90, no. 3 (February 1993): 360–80. http://dx.doi.org/10.1086/392084.
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Sanger, Andrew. "Gaga and naming as eco-somatic practices of enchantment." Journal of Dance & Somatic Practices 14, no. 2 (December 1, 2022): 263–75. http://dx.doi.org/10.1386/jdsp_00086_1.
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This article will trace theories of enchantment and disenchantment in the social sciences to craft a theoretical framework of enchantment as a form of ecological relationality. The framework will be supported by examples drawn from fieldwork completed between 2017 and 2021 in the United Kingdom and Israel of the contemporary somatic practice Gaga, a workshop on blessing and cursing facilitated by Claire MacDonald, and a week-long workshop with Sandra Reeve. These examples, expanded by sections of ethnographic reflection denoted in italics, demonstrate how a contemporary theory of enchantment, through somatic inquiry, may re-instil agency in the cold, mechanized world of modernity and open up channels of possibility to reimagine kinship.
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Sutarip, Sobari. "MEMAHAMI HADITS TENTANG LA’NAT MALAIKAT TERHADAP ISTRI YANG MENOLAK AJAKAN SUAMI." JURNAL INDO-ISLAMIKA 8, no. 1 (September 29, 2020): 1–11. http://dx.doi.org/10.15408/idi.v8i1.17533.
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The discussion about married life is an interesting discussion and becomes the focus of public attention. Islam commands to live in pairs and build a household. Islam pays serious attention to married life. Because human nature requires love and affection. Allah is in the form of male and female to live in pairs so that peace, love and compassion can be created. It is the duty of every saumi and wife to get along with their partner ma'ruf (well). However, A and building a household ark does not always run smoothly without the gravel and obstacles. This paper will discuss the life of a couple who experience disharmony in the household. Or specifically, this paper will examine the hadith about the cursing of angels against a wife who refuses her husband's invitation to have sex. In this hadith about la'nat, the steps taken by the researcher are as follows: First, compiling the hadiths that discuss related themes, especially from the poles. Second, mentakhrij and criticize the related hadiths. Third, the impression of the hadith syarh (muhaddithin) to understand the contents of the hadith. Fourth, the views of contemporary fuqoha 'and scholars on related themes. While the approach used is the fiqh approach as well as the social psychology approach and the medical approach
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Shamaeva, Anastasiia Egorovna. ""Benevolence has oil on the tip, cursing has blood"." Litera, no. 12 (December 2022): 75–82. http://dx.doi.org/10.25136/2409-8698.2022.12.39401.
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In this article, the Yakut and Mongolian proverbs (yak. algys baһa syalaah, kyrys baһa haannaah (lit. the benevolence has fat (oil) at the tip, the curse has blood), and mong. erөөliin үzүүrt tos, kharaalyn үzүүrt tsus (letters. benevolence has oil on the tip, curses have blood)) with a common semantics, “a blessing responds with kindness, a curse with blood" are presented as structural and semantic analogues. The subject of the study is word-by-word translation, which allows you to reveal a whole system of interactions and norms of behavior, reflecting the unique worldview positions of speakers of the studied languages. Each component of the proverbs is considered from the point of view of linguistic affiliation. Comparative material from other Turkic and Mongolian languages is given. The words are considered in the context of ethnographic data. The scientific novelty of this work consists in the fact that for the first time the lexical compositions of the Yakut and Mongolian proverbs-parallels are considered in it. It is established that the proverbs in question are complete parallels. All the components of the lexeme of the Yakut proverb algys baһa syalaah, kyrys baһa haannaah (lit. the benevolence has oil on the tip, the curse has blood) are etmologized on the material of the Turkic languages, and the Mongolian proverbs erөөliyn үzүrt tos, kharaalyn үzүүrt tsus (lit. the result of benevolence is oil, the result of a curse is blood) go back to Mongolian roots. At the same time, each word reveals to a certain extent the general specific features of the culture of these peoples. Such proverbs-parallels could arise only in conditions of prolonged contact between the ancestors of the Yakuts and Mongols.
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WONDIMU, Tagel. "ETHIOPIA: TOMO – INDIGENOUS CONFLICT RESOLUTION MECHANISM OF THE BENC COMMUNITY." Conflict Studies Quarterly 36 (July 5, 2021): 83–94. http://dx.doi.org/10.24193/csq.36.6.
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Tomo indigenous conflict resolution approach is practiced by the Benč ethnic group and their neighboring communities within the southwestern fringe of Ethiopia. As an indigenous apparatus, the Tomo approach exhibits spirituality through blessing and cursing which are directed against the accused based on complying or contravening the very indigenous dispute management rules and regulations. The objective of this study was exploring the custom through which the studied community deals with conflict by using the indigenous Tomo approach. In pursuit of this objective, the researcher utilized a qualitative approach, particularly phenomenology. In terms of data collection tools, the researcher used key-informant interview with selected Benč ritual leaders, non-participant observation on Tomo adjudication sessions and critical document analysis. Built up on such data sources, the findings of the study discovered five inferences. First, regardless of the fact that Tomo is an indigenous approach owed by Benč communities, none of the Benč neighboring communities make use ofit. Secondly, the majority of cases seen by Tomo institution are issues that deify credible eyewitness and are cumbersome for verification and/or falsification within the mainstream court system. Thirdly, unlike the habitual Tomo practice within the Benč community, contemporary Tomo exhibits two conflicting formality and informality characteristics. Due to its semi-formal nature, contemporary Tomo ritual leaders notify charges against the presumed wrongdoer by sending an invitation letter for the accused to attend the charges against him/her, comparable with formal courts. Contrary to this formality, contemporary Tomo is also characterized by informality due to the fact that verdicts given against the perpetrator are passed through ritual cursing just like the habitual Tomo. Furthermore, identical with the habitual Tomo practice, cursing within contemporary Tomo goes the presumed wrongdoer including his/her family up to some future generations along with those who feast and bury the presumed wrongdoer. Overall, contemporary Tomo has terrifying delinquency deterring outcome along with the accustomed indigenous conflict resolution mechanism features. Keywords: conflict, conflict resolution, indigenous conflict resolution, Tomo.
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Márkus, Gilbert. "Dewars and relics in Scotland: some clarifications and questions." Innes Review 60, no. 2 (November 2009): 95–144. http://dx.doi.org/10.3366/e0020157x09000493.
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The deòradh in medieval Scotland has nothing to do with the crown official called the toschederach, nor does the word ever refer to a relic. The deòradh is a hereditary relic-keeper. The scattered surviving records include charters and annals, but also – when read with this in mind – the literature of saints' cults. These show that the relic, and therefore sometimes (but not always) a deòradh, could be involved in representations of ecclesiastical authority, for cursing and blessing, for raising tribute, enforcing laws and inaugurating kings, for bringing battle victory or preventing battle altogether, for the swearing of oaths, for the protection of private property, for healing the sick and for the protection of the dead and dying. The record also reveals something of the economic position of the deòradh and his land-holding, and how this position began to change in the sixteenth century.
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Valjevac, Mensur, and Mina Valjevac. "ODABRANOST I VRIJEDNOST EHLI-BEJTA." Zbornik radova 14, no. 14 (December 15, 2016): 115–44. http://dx.doi.org/10.51728/issn.1840-4448.2016.14.115.
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According to the Qur’an and Hadith the Prophet of Allah, Muhammad, peace be upon him, is the most exceptional slave and Prophet of Allah, and his family presents the most exceptional family. Its value is being indicated directly and indirectly by the Qur’an verses as well as by the hadith of the Prophet of Allah, may Allah send blessings and peace upon him. The imperative of seeking the blessing for the Prophet of Allah, peace be upon him, implies also seeking the blessing for his family. The value of the Ahlul Bayt is also seen in the fact that the Prophet, peace be upon him, gave some hints that in the Last Era (Akhir Zaman), a man from his Ahlul Bayt, will be properly guided and given (mehdijj) to the Earth and all its inhabitants to reestablish the disturbed balance and harmony on it, which after being filled with injustice will be filled with justice. Some descendents of the Prophet, peace be upon him, his Ahlul Bayt, are not worthy of their origin. The moral believers who avoid sins and are afraid of Allah are members of his, peace be upon him, blessed family. The love for the Prophet’s, peace be upon him, family is a duty but it might have its opposite due to its disregard, and also its extreme due to the exaggeration.
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Taher, Hanaa. "The Famous Hadith of Umm Ma`bad (May Allah be Pleased with her) “Analytical Study”." Islamic Sciences Journal 12, no. 8 (March 17, 2023): 112–32. http://dx.doi.org/10.25130/jis.21.12.8.6.
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The hadith of Umm Maabad (may Allah be pleased with her) is well-known in the books of the Biography of the Prophet. She described the Holy Prophet, when He passed by her to ask for some water and milk, such a unique description that many human beings cannot express. She described what she had felt and how she had noticed the perfection of His beauty, His appearance and the joy of His visage .
The blessing, grace, goodness, and benevolence came to Umm Maabad and her husband when the Prophet (peace be upon Him) came to them, after they were in distress, and famine nearly dying. In this story, there are many miracles, the most prominent of which is the milking of a completely exhausted and skinny sheep, and turning milk from it, which made Abu Maabad when seeing this miracle, declaring his conversion to Islam, and followed the Prophet to Madina El Monawara with his wife Umm Maabad (may Allah be pleased with them).
Umm Maabad(may Allah be pleased with her) had lived after the death of the Prophet of Allah - to the succession of Othman bin Affan (may Allah be pleased with him), and the companions appreciated her and knew her merits, may Allah Almighty be pleased with the companions of the Prophet of Allah.
In my research, followed the analytical method of this famous Hadith. I have studied this Hadith in an analytical study by documenting the Hadith, explaining the unfamiliars, verifying the narrators of the Hadith, explaining the opinions of the Validating scholars, and then explaining the Hadith. May Allah grant success.
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Suyuti, Machmud. "Validity Of Hadith Ru‘yah ‘Al-Ṣādiqah: Implementation of Hadith Exegesis in the Encounter of Sufi Order Guides with Prophet Muhammad SAW through Dreams." Jurnal Kajian Manajemen Dakwah 5, no. 2 (January 5, 2024): 110–31. http://dx.doi.org/10.35905/jkmd.v5i2.6547.
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This article examines the significance of the Qur'an and Hadith as fundamental sources of Islamic teachings, focusing specifically on the concept of ru‘yah ‘al-ṣādiqah (true dream) within the context of Sufi orders. The Hadith, serving as an explanation of the Qur'an, plays a critical role in comprehensively understanding Islamic teachings. This research particularly highlights the importance of syarḥ al-ḥadiṡ bi al-ḥadiṡ, the practice of interpreting one Hadith with another, to understand the concept of ru‘yah ‘al-ṣādiqah. In the realm of Sufi orders, ru‘yah ‘al-ṣādiqah is interpreted as a meeting with Prophet Muhammad SAW in a dream, a prerequisite for a mursyid (spiritual guide) to authorize the practice of Sufi order rituals to their disciples. The continuity of sanad (the teaching chain) from a mursyid to the Prophet is considered evidence of authenticity and blessing. The Forum Bahsul Masail Multaqa Sufi Ṭariqiyah al-Alami al-Rābi’ affirmed that meeting the Prophet through dreams or in a conscious state is a requirement for a Sufi order mursyid. The experience of waliyullah dreaming of meeting Prophet Muhammad SAW is acknowledged as a truth and a requisite for a Sufi order mursyid. This emphasizes the presence of ittiṣāl al-sanad (connectivity of the teaching chain) within the Sufi order domain. This study hypothesizes that accurate understanding of the Hadith ru‘yah ‘al-ṣādiqah and the encounters of the Prophet with mursyid through dreams are key in validating the practices and teachings within Sufi orders.
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Amin, Muhammad. "Hadis Tentang Dilaknat Perempuan Yang Menolak Panggilan Suaminya." FITRAH:Jurnal Kajian Ilmu-ilmu Keislaman 5, no. 1 (January 27, 2020): 115–36. http://dx.doi.org/10.24952/fitrah.v5i1.1810.
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Hadith about the cursing of the woman who refused the call of her husband, seen from her sanad was considered valid by Imam Bukhari and Muslim, and Imam Tirmizi judged it by hasan sahih gharib. The meaning of the husband taking his wife to bed (firasy) is a figurative meaning. The real meaning is to invite to do jima. The meaning of the wife rejecting the husband's invitation is not fulfilled by the invitation of the husband to do jima 'without any age syar'i, such as fasting fardu and ihram. The intention of the husband is angry with his wife for not carrying out his obligations and giving him the rights of her husband One of the rights of the husband is in the wife's body that is channeling lust and having fun, If the rights of this husband are not fulfilled by the wife, then it brings God's anger, unless He bestows His forgiveness.
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Effendi, Lalu Muchsin. "Pertautan Epistemologi Filsafat dan Tasawuf: Telaah Sistem Pemikiran Abdul Halim Mahmud." Ulumuna 17, no. 1 (November 8, 2017): 153–90. http://dx.doi.org/10.20414/ujis.v17i1.176.
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Islamic Epistemology has long been a centre of Islamic Scholars’ debate. It is apparent in the discourse disputes among mutakallimūn, philosophers, and sufis as well as traditionalists versus modernists. This research hence tries to reveal Abdul Halim Mahmud’s thought which analyzes Tasawuf epistemological system. Preceded by comparative studies, this research focuses on identifying the essence of Tasawuf based on Abdul Halim Mahmud’s analysis. Findings of the research include Qur’an and Hadith become sources of Islamic teachings on Tasawuf epistemological system. Also, God blessing through the process of mushāhadah dan mukāshafah is able to solve metaphysical problems and hence becomes a source of intuitive based knowledge.
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Purba, Sudiarjo. "Literasi Digital: Sebuah Upaya Pelaku Pendidikan Agama Kristen dalam Membangun Integritas Remaja Gereja." Jurnal Shanan 6, no. 2 (October 31, 2022): 183–200. http://dx.doi.org/10.33541/shanan.v6i2.4086.
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Remaja Kristen di daerah Sungai Bahar Provinsi Jambi adalah pengguna aktif smartphone tetapi belum mendapat bimbingan yang memadai dalam penggunaannya. Hal itu ditandai dengan penggunaan smarphone tidak pada waktu dan tempatnya. Penelitian ini bertujuan untuk memberikan kontribusi edukatif bagi remaja gereja dalam bidang literasi digital dimana mereka punya pengetahuan dan rambu-rambu dalam ekspresi diri terkait digital sehingga semua aktivitas digital mereka dilakukan dengan menjaga integritas mereka sebagai remaja gereja. Berusaha membentuk digital culture yang mendorong kemampuan memanfaatkan era digital menjadi sumber bagi peningkatan pengetahuan sebagai remaja gereja. Metode yang digunakan dalam penelitian ini ialah pendekatan penelitian kualitatif dengan kisah naratif (narrative story) sebagai metode penelitian. Sebuah penelitian dengan peneliti sebagai orang yang mengisahkan dan menuliskan apa telah dilakukan melalui kegiatan Literasi digital terhadap remaja Kristen di Sungai Bahar dalam bentuk Seminar Sehari dan Kebaktian Kebangunan Rohani. Artikel disajikan dengan mempertentangkan hal positif dengan hal negatif yang melekat dengan kehidupan remaja Kristen di era digital dengan pembahasan dibatasi hanya dengan empat hal saja yaitu: 1) menghasilkan atau kehilangan (producing or losting), 2) menghina atau peduli (cyber bullying or cyber caring), 3) memamerkan dengan sombong atau menunjukkan kerendahan hati (flexing or humbling), 4) mengutuk atau memberkati (cursing or blessing).
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Al-Haarithi, Muslih. "The Authentication and Study of the Narration of Abū Bakr Al-Ṣiddīq in Giving Child Custody to the Grandmother after the Mother’s Marriage." Islamic Sciences Journal 13, no. 1 (March 17, 2023): 1–33. http://dx.doi.org/10.25130/jis.22.13.1.2.1.
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The research deals with the authentication and study of the narration of the two ministers of the Messenger of Allaah –peace and blessing be upon him-, Abū Bakr Al-Ṣiddīq and ‘Umar bin Al-Khattāb –may Allah be pleased with both of them- on who has the right to have the child’s custody, this happened when ‘Umar bin Khattāb divorced his wife Umm ‘Aasim Al-Ansāriyyah, and he attempted to take his child away from her. Abu Bakr then ruled that the right of the child custody belongs to the mother. The research resolves the ways of narration of the hadith from the hadith perspective, and from the analytical perspective, it analyzed the opinions of the four conventional schools of jurisprudence on the issue of child custody. The research findings concluded that the narration could be strengthened with is total ways of narration, hence, becoming “Hassan li ghayrihi” (good due to others), also the hadith has been accepted by the jurists in general. It relies on the extant of application according to them, and that the mother is the most rightful to have child custody so far she has not remarried or left the place where the guardians of the child live, until the child (he/she) is grown up and capable of choosing for him/herself.
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Ākhund, Muḥammad ʿAli, Mojtaba Shahy, Sāmīyeh Shahbāzī, and Seyyd Ahmad Mousawi. "Root-Finding , Analysis and Criticism of the Insults and Affronts of Ahl al -Bayt’s Opponents." Kufa Journal of Arts 1, no. 47 (April 27, 2021): 609–30. http://dx.doi.org/10.36317/kaj/2021/v1.i47.245.
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Among the Shiite hadith sources, there is a saying that the Ahl al-Bayt of the Prophet (PBUH) were ordered to insult their opponents. This concept is found in the phrase: “We, the community of Banu Hashim, command our elders and our children to insult them and disavow them.” Kashi mentioned this saying for the first time in the fourth century AH in his book Al-Rijali, and until the twelfth century, no trace of this phrase could be found in novel books, until the twelfth century by news scholars in the books of the worlds of science, Bihar al-Anwar and Riyadh al-Anwar. Revealing it again from Rijal al-Kashi, with a slight difference. The hadith is turbulent, and this phrase is the saying of Sayed Al-Hamiri from the Kaisani sect and not from the infallible Imam. In addition, in the series of narrations, there are people like Nasr bin Sabbah, Ishaq bin Muhammad Basri, and Muhammad bin Jumhur Ammi among the ghulat. Since there is in the thinking of the Kisanis and extremists the phenomenon of cursing the opponents of the Ahl al-Bayt (), it is possible to judge the weakness and weakness in the phrase “We, the clans of Banu Hashim, order our elders and our children to insult them and disavow them.” In addition, the content of the phrase contradicts the verses of the Qur'an and the accounts of the infallible.
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Alkadri, Alkadri. "PROPAGANDA POLITIK DALAM ISI KANDUNGAN HADIS-HADIS PALSU." Borneo : Journal of Islamic Studies 2, no. 1 (December 6, 2021): 68–85. http://dx.doi.org/10.37567/borneo.v2i1.768.
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The status of false hadith in the science of hadith cannot be used as an hujjah. But, its content can reflect the socio-political dynamics of his time. Especially related to leadership, group interests and theology. For that, it is necessary to study in detail the theme of political propaganda in the content of false hadiths. The focus of the study: (1) how the content of the hadith, (2) what is the motive behind its spread, (3) what is the wisdom. Methods of discussion, literature study through a hermeneutic approach. Data analysis using content analysis. Sources of data on the books of al-Maudhu’at and al-fawa`id. Findings of the discussion: (1) the content of the hadith in the form of black propaganda in the form of false news, hatred, worship, testimony, leading to certain opinions in the name of the prophet and god , (2) the motive for creating an individual cult on the figure of the khalifah and group fanatics, (3) the wisdom of today is that black propaganda labeled islam can tarnish the teachings of islam itself as a blessing for all the worlds. This condition can be associated with the ebb and flow of the relationship between shiite imams and islamic radical-arabism in the form of claims of truth, entering heaven for those who agree. On the other hand, misguided claims, go to hell for those who do not agree in matters of worship or theology so as to give rise to group fanatics. The novelty of the discussion in the form of offering the concept of understanding false hadiths through a hermeneutic approach.
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Rahwan, Rahwan. "MONEY POLITIC DALAM PERSPEKTIF SADDU AL-ZARIAH." Journal Publicuho 3, no. 4 (November 24, 2020): 413. http://dx.doi.org/10.35817/jpu.v3i4.14761.
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Money politics is a political disease that is increasingly prevalent today. Money politics is a part of the bribery offense. In general, the criminal act of bribery is considered a violation in the world of politics, thus requiring money politics to also be considered a violation. In absolute terms, state laws and regulations explicitly prohibit this action, but this practice is rampant nonetheless. In Sharia law there is often discussion about risywah which is in the form of the millennial period which is reflected in the money political mechanism. However, Jurisprudence scholars in general still disagree over the law of certainty risywah. The editor of the Prophet's Hadith said that Rasulullah Saw. cursing the perpetrator and the recipient of the bribe. However, various interpretations of the scholars have resulted in an imbalance between positive legal regulations and Islamic law. By combining two legal decisions through the study of Ushūl Fikih with Saddu ad-Dzāriah's approach. This study will discuss legal decisions regarding risywah from a different perspective and prove that there is no imbalance between the two.
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Syarip, Robi, and Fatma Hetami. "Hope and Fear in Stephen King's "The Mist"." Rainbow: Journal of Literature, Linguistics and Cultural Studies 8, no. 2 (November 29, 2019): 1–14. http://dx.doi.org/10.15294/rainbow.v8i2.33949.
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Hope and Fear are something that lies in the deep of the human mind that affect how people act. This research is conducted to reveal fear and hope in society as part of human psyche that build its very foundation. The topic of this research is hope and fear in Stephen King’s The Mist. The research instrument uses observation sheets, while the data collection is based on the library research. This is a descriptive qualitative research that used structuralism theory by Levi-Strauss. By using the structuralism theory, the analysis of the study was conducted through binary opposition found in the novel. This research results in several findings as follows: 1) People lose themselves as human when fear constantly breaks them, while hope is the one that can keep them as human even in the hard times. 2) In religion aspect, fear has changed the way people think about God. The disaster, the death, and the monster are said to be God’s will. It shows that the fundamental of belief is changed from blessing life to cursing life. Furthermore, society’s moral has degenerated that they justify the wrong thing as right, and otherwise because they only think about their safety.
Keywords: Binary Opposition, Fear, Hope, Society, Structuralism
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Shittu, S. A., and I. A. S. Adebolu. "Semantic Connotation of Hadith and the Emergence of Arabic Schools of Grammar." European Scientific Journal, ESJ 12, no. 20 (July 30, 2016): 186. http://dx.doi.org/10.19044/esj.2016.v12n20p186.
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Scholars focused the contributions of the Qur’ān to the evolution of Arabic Grammar, but few of them focused on the effect of prophetic tradition on the area. This paper, therefore, focuses on semantic connotation of prophetic traditions: “Guide your brother, he has gone astray” and “Divergent opinion of my followers is a blessing” These sayings of the prophet led to the evolution of Arabic grammatical studies and the establishment of its schools that enriched Arabic grammar. It opens with the grammarians’ contribution to the development of Arabic grammar such as Abul-Aswad Addu’alī (d.69 A.H), Seyyid ‘Ali b. Abī Talib, al-Khalīl ibn Ahmad al-Farāhidī and so on. Although, There were five major schools of Arabic grammar namely: al-Madhhab al-Basra, al-Madhhab al- Kūfa, alMadhhab al-Bagdād, al-Madhhab al- Andalusī and al-Madhhab al- Misrī but this paper, mainly focuses on the two prominent schools - Basran and Kūfan. It analyses the conflict of theory in Arabic grammar on some topics and other terms, grammatical debates between notable scholars of the two schools with their divergent opinions. The discussion ends with the justification of analogical deduction employed by the two schools in their analysis as a commendable exercise.
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Songgirin, Amin. "The Wife’s Act of Refusing to Have an Intimate Husband (Equity, Sociological and Health Study)." AL QUDS : Jurnal Studi Alquran dan Hadis 5, no. 2 (November 2, 2021): 671. http://dx.doi.org/10.29240/alquds.v5i2.2603.
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This paper discusses the hadith cursing angels against wives who do not want to be invited to bed. In discussing it, the author uses an equality approach, a sociological and health perspective. The problem of the bed is an important problem in the household because such rituals are a form of obedience and fulfillment of the rights of both parties as well as a form of worship. Angels act against a wife who refuses the husband's invitation to bed, even when she is menstruating. On the other hand, the husband also sins if his wife asks to make out, but the husband refuses, even though the reason is busy doing worship. So on the matter of the bed, there must be equality between husband and wife, because in addition to the purpose of physic (zahir) goodness, it is far from that to build inner (bathin) pleasure, namely sakinah, mawaddah wa rahmah. In essence, marriage is worship, so it must be interpreted as jima' as a form of worship, not as coercion or oppression. "Hunna libāsun lakum, wa antum libāsun lahun" "You are clothes for them, so they are clothes for you".
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Katzin, David. "The Use of Scripture in 4Q175." Dead Sea Discoveries 20, no. 2 (2013): 200–236. http://dx.doi.org/10.1163/15685179-12341261.
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Abstract It has been previously suggested that 4Q175 21–30 utilizes rare words and phrases obtained through its use of a lexicon derived from the Hebrew scriptures. It has not been noticed, however, that this entire section is made up of a string of rare or otherwise conspicuous words and phrases that function as allusions to “biblical” verses. As a result of identifying the context and primary meaning of these allusions, it will be shown that 4Q175 as a whole can be understood as being a stylized blessing-cursing text as is seen elsewhere in the Qumran Library (QL). Further, the synonymous root words for arising, ק-ו-ם and ע-מ-ד serve as unifiers of the four sections of 4Q175. Most importantly, it will be shown through this exercise that the ultimate unifying aspect of 4Q175 is that it serves as a contemporizing exegesis on Deut 11:26–13. It will also become clear that Josh 6, which is the basis for 4Q175 21–30, is itself an intra-biblical midrash on Deuteronomy 13. This suggests that Jericho is being used as a cipher for the wayward city which is being discussed in 4Q175 21–30. All of this points to 4Q175 21–30 being an intrinsic part of 4Q175 rather than having been borrowed from 4Q379.
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Agustin, Hamdi. "Teori Bank Syariah." JPS (Jurnal Perbankan Syariah) 2, no. 1 (April 9, 2021): 67–83. http://dx.doi.org/10.46367/jps.v2i1.279.
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The purpose of this research is to re-conceptualize the theory of Islamic banking according to the Al-Quran and Hadith. This research needs to be carried out considering that the operational activities of Islamic banks, especially in Indonesia, have been heavily criticized by academic researchers because there have been several deviations from Islamic banking activities that are not in accordance with the provisions of Islamic law. The method used in this research is the method of documentation and reviewing secondary data in the form of theories regarding Islamic banking. The analysis technique used is descriptive. Where the development of Islamic banking literature will be explained in a complete and structured manner so that it will produce an in-depth explanation. The results showed that the theory of Islamic banking is shaped like a building where the foundation of Islamic banking is faith-based on the Al-Quran and Hadith and carries out the characteristics of the Prophet Sallallaahu ‘Alaihi Wasallam. After the foundation is in place, it can run the rules of Islamic banking based on sharia which consists of prohibition of all usury practices, prohibition of financing maysir and gharar businesses, financing of real assets, sharing of profits and risk of loss. If sharia has been implemented in sharia banking, a pure sharia bank will be realized so that it will get the blessing of Allah Ta'ala.
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Asmayepi, Asmayepi. "Metode Drill untuk Meningkatkan Prestasi Belajar Siswa Kelas XI pada Pembelajaran Al-Qur’an Hadist Materi Hidup Berkah dengan Menghormati dan Mematuhi Orang tua dan Guru." Jurnal Al-Kifayah: Ilmu Tarbiyah dan Keguruan 1, no. 1 (June 30, 2022): 148–57. http://dx.doi.org/10.53398/ja.v1i1.250.
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Al-Quran Hadith lessons are lessons that are very influential on everyday life. This research uses a qualitative method with a descriptive statistical approach. This research was conducted at MAN 1 Dumai City which is located on Jl. Raya Bukit Datuk Dumai in the even semester of the 2019/2020 academic year. This type of classroom action research Kurt Lewin model consists of planning, action, observation, and reflection stages which aim to improve or overcome student difficulties in learning activities, research actions are divided into two cycles (3 X 45 minutes 4 meetings). The purpose of the study was to determine whether the drill method can improve student learning achievement in Al-Quran Hadith subjects. Data collection techniques were carried out through participatory observation and classroom activities, as well as learning outcomes test instruments. To check the validity of the data, researchers used triangulation techniques, namely checking the validity of data that utilizes something else outside the data for the purpose of checking or comparing the data. The benchmark for the success of the action is seen from the percentage level of student learning completeness (KKM 85) which reaches at least 85% of the total students. The results of the study concluded that there was an increase in student learning achievement in the subject of Al-Quran Hadith material on living a blessing by respecting and obeying parents and teachers in Class XI IIS 2 at MAN 1 Kota Dumai after using the drill method has reached the minimum completeness criteria with very good results. At the end of cycle I, the value of student learning outcomes completed amounted to 25 people (81%) then increased at the end of cycle II with the number of complete students reaching 31 people (100%). The average class score of cycle I was 84.03 and cycle II was 89.19.
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Nirwana, Dzikri. "TRADISI RIHLAH ‘ILMIYYAH DI KALANGAN ULAMA HADIS." Jurnal Studia Insania 3, no. 2 (October 31, 2015): 111. http://dx.doi.org/10.18592/jsi.v3i2.1119.
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The tradition of hijrah seek knowledge often referred to as the ‘ilmiyyah rihlah travel or study that has been inherited by those earlier (the salaf al-shâlih) to the current generation. This paper specifically highlights the rihlah ‘ilmiyyah tradition among the scholars of Hadith in historical perspective. The presence technological advances and information now that it’s been more advanced, as well as easily accessible online anytime and any where, does not mean rihlah ‘ ilmiyyah by the time this becomes less relevant again. However, because a meeting directly with the teachers remain necessary in order to keep the scientific ethics and objectivity of scholarship which in turn will generate sustainable goodness value, or in the language of religion is referred to as the ‘blessing ‘ of science. This was the movitasi scholars of classical tradition to keep doing this to perlawatan seeking other areas, despite having to go through the difficulties and obstacles.
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Nurnaesih, Nurnaesih, Wahyu Hidayat, and Wasehudin Wasehudin. "Batasan Antara Moderasi dan Toleransi Dalam Pendidikan Islam:." Mimbar Kampus: Jurnal Pendidikan dan Agama Islam 22, no. 1 (April 8, 2023): 333–52. http://dx.doi.org/10.47467/mk.v22i1.3593.
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This research is based on concerns about the phenomena that occur today, becoming an event that strikes our minds. Several incidents cause us to think back and relate these events to the educational process so far.This research will examine moderation and tolerance in Islamic education. So that we can know the limitations that have been stated in the Al-Quran and Al-Hadith. Because Islam has been born with hospitality, Islam is spread in a peaceful way and there is no element of coercion. This research is a literature study that aims to examine moderation and tolerance in the letter Al-Kafirun. Tolerance has existed since the time of the prophet and what is happening now is that violence or radicalism does not come from Islam, but from human understanding in dealing with differences. We live in a country that is large and rich in tribes, religions, customs and languages, so there will be a potential for differences, how can we make those differences a blessing in accordance with the hadith of the prophet, that ikhtilafuummatirahmatun, it is necessary to have values moderation and religious tolerance in carrying out the teachings of the Islamic religion and must be implemented through the world of education. In the context of the ministry of religion, this is related to the implementation of Islamic educational institutions in Indonesia. At various levels, both formal and informal
Keywords: Moderation,Tolerance, The Letter Al-Kafirun, Islamic Education
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Riadi, Ach. "Tradition of Rokat Pandhabâ Pangantanan." Journal of Islamic History 1, no. 2 (December 10, 2021): 200–220. http://dx.doi.org/10.53088/jih.v1i2.146.
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Islam is a blessing for the universe. Islam is a present and accepted in a long process. Assimilation, acculturation, and conferences with similar social dimensions occur in the archipelago. Like Islam, it entered Madura through the sea around Parindu Beach, south coast of Sumenep Madura. Penetration Pasifique, the Islamic way of engaging in cultural battles with residents in Sumenep, Madura. Therefore, in its development, Islam has succeeded in basing the teachings of the Qur’an and Hadith through cross-cultural found in local traditions in Bringin village, Sumenep District, Madura Regency. This research is a historical study of the development of Islam in Sumenep, Madura through the local tradition of Rokat Panḍhâbâ Pangantanan in Bringin Village, Dasuk District, Sumenep, Madura. The theory of Milanowski’s functionalism is used to find meanings and uses in two cross-cultural relationships of Islam and Hinduism that are believed by the practitioners of the local tradition of Rokat Panḍhâbâ Pangantanan. Qualitative research methods and historical approaches are applied using comparative study techniques including sociology, anthropology-culture, philology, and multidimensionality.
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Yuni, Fitri Wah, and Suci Midsyahri Azizah. "BUDAYA ORGANISASI DALAM PRESPEKTIF AL-QUR’AN DAN AL-HADIST." AL-MIKRAJ : Jurnal Studi Islam dan Humaniora (E-ISSN: 2745-4584) 2, no. 2 (March 9, 2022): 38–51. http://dx.doi.org/10.37680/almikraj.v2i2.1347.
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Organizational culture is a set of philosophies, ideologies, norms that are owned by an organization which at the same time distinguishes it from other organizations. Faced with challenges that show that the organization has so far only been managed with mathematical approaches that are full of competitive nuances. In the midst of the problems faced, namely about what noble values (core values) should not be conveyed in the practice of forming organizational culture so far. This article intends to know the concept of organizational culture in general, as well as to know the signs of the Qur'an and Hadith. The method used in writing this article is a descriptive qualitative method of library research type. The results of the study indicate that Islamically organizational culture is a gathering place for people who have ideas and thoughts that are in line, take the concepts and habits that have been embedded in the Islamic order as the basis for moving and effort in an effort to achieve organizational goals for the benefit and welfare of the organization. blessing of Allah SWT. The Islamic order that is taken as the organizational culture includes the concepts, models and values contained in the organization
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Abdullah, Abdullah. "The Crime of Blasphemy in Indonesia: A Comparative Study." SASI 29, no. 2 (April 19, 2023): 354. http://dx.doi.org/10.47268/sasi.v29i2.1374.
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Introduction: Religion Blasphemy has occasionally been committed in numerous media. Blasphemy instances that started out in print media have since proliferated in the virtual world thanks to numerous features and platforms. Because freedom of religion is guaranteed and protected by the Indonesian Constitution, anyone who blasphemes against a particular faith may face severe legal consequences.Purposes of the Research: This study aims at analyzing the offense of blasphemy against religion in the perspective of Islamic law and Indonesian law.Methods of the Research: This type of research is legalistic, doctrinal or normative. The approach used in normative or legalistic research include a concept approach, a statute approach, historical approach, case approach, and comparative approach. However, this study only uses comparative approach since it analyzes of regarding blasphemous crimes in perspective Indonesian and Islamic criminal laws.Results of the Research: The government enacted various laws and rules to maintain religious harmony. However, in terms of law enforcement, are the provisions most frequently used to charge those who commit religious blasphemy. Whereas from the standpoint of Islamic law, blasphemy can take the form of defiling (tadnis), insulting (istihza), ridiculing (syatama), insulting (saba), cursing (taq), and challenging Islamic principles as well as engaging in actions that diverge from Islamic teachings (bid'ah). The Qur'an and the Hadith contain prohibitions against blasphemous acts, but the means of punishment are found in the nomenclature of Ijtihad of the Ulama, which was later incorporated into the laws of many Islamic nations. As a result, the formulation of punishments for blasphemers varies greatly.
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Budaya, Adang, and Syamsuddin Ali Nasution. "PENGEMBANGAN MANDATORI ZAKAT DALAM SISTEM ZAKAT DI INDONESIA." JURNAL ILMIAH LIVING LAW 13, no. 1 (April 23, 2021): 1. http://dx.doi.org/10.30997/jill.v13i1.3036.
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Indonesia is a country with the most Muslim population in the world. According to Global religius future, at the beginning of 2020, 87% of its citizens were Muslims or around 209.12 million people. This is very potential for the development of zakat in Indonesia. Because basically, muzakki will still be there every year or month so that economic sustainability will be maintained and sustainable. Zakat has three fundamental functions, namely to purify the soul, blessing fortune and as an expression of social care for others. Zakat is a mandatory command of God to Muslims stated in the Qur'an and the Hadith of the Prophet Muhammad. The pillars of Islam as the five foundations of Islamic identity, are the driving force in increasing piety. Coupled with the six pillars of faith as a basic manifestation of our faith in Allah Subhanahu Wa Ta'aalaa. However, what remains a problem is that Indonesia, with the status of the largest Muslim country in the world, has not been able to break the zakat into a source of state income as well as taxes. Zakat is still voluntary. While the 2011 Zakat Law No. 23 concerning the Management of Zakat only requires amil and its management procedures, which must follow the guidelines of Islamic law.Keywords : Zakat; Sharia; Islamic Law.
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Abu Bakar, Ahmad Izzuddin. "Strategi Rasulullah SAW dalam Mengukuhkan Kestabilan Negara." Maʿālim al-Qurʾān wa al-Sunnah 14, no. 2 (December 1, 2018): 101–14. http://dx.doi.org/10.33102/jmqs.v14i2.131.
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Rasulullah SAW is a muʿallim which means an educator in all situation. He is not just a messenger but also a governor and political leader. Primary sources of sīrah such as al-Sīrah al-Nabawiyyah written by ʿAbd Malik b. Hishām recorded two phases of preaching which are marhalah Madaniyyah and marhalah Makkiyah. The second phase includes the approaches to his governance and administration. This aligns with the city of Madinah that fulfills the general requirement of a country which is the citizen, districts, government, and sovereignty. As a leader of a country, Rasulullah SAW develops strategies to stabilize the newly built country. A stable and harmony country is one of the biggest blessing given by Allah SWT to His believers as stated in many ṣaḥīḥ hadith. Strategy established by Rasulullah SAW can be categorized as an internal and external strategy. The internal strategy can be seen when Rasulullah SAW accomplish a treaty with the non-muslim citizen of Madinah, ensure the supply of food is always available and administer strong economy sector to generate wealth. Whereas, the external strategy is by showed by the resilient of its army in order to alarm the enemy and established a peace treaty with neighboring tribes all around Madinah.
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Mehrpisheh, Shahrokh, Azadeh Memarian, Maryam Ameri, and Mohsen Saberi Isfeedvajani. "The Importance of Breastfeeding Based on Islamic Rules and Qur’an." Hospital Practices and Research 5, no. 2 (June 6, 2020): 37–41. http://dx.doi.org/10.34172/hpr.2020.08.
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The Qur’an, the word of God, is the best book that has been revealed to guide human beings contains a complete plan of human life. However, in addition to educational, ethical, and religious issues, it also contains valuable scientific information. Several verses in the Holy Qur’an discuss the importance of breast milk and its proper planning. Qur’an also orders up parents, especially mothers, for getting this goddamn blessing to their children. Qur’an verses as well as Islamic hadiths emphasize that breast milk is an unparalleled and comprehensive food that plays a valuable and unique role in the improvement of mental health, physical development, and desirable development of children. Based on Islamic sources, such as the Holy Qur’an and the traditions of the Prophet (PBUH) and Islamic hadith, there are some interesting and important points about breastfeeding, its benefits and its provisions. The Qur’an verses and Islamic hadiths emphasize the importance of breastfeeding and the importance of continuing it until 24 months. The description of these hadiths and verses is presented in the text. Considering the religious and Qur’an educations regarding the importance of breastfeeding infants, it can be concluded that breastfeeding contains the most complete immune and growth factors in the infant. In addition to physical needs, breastfeeding provides emotional and mental development and also gives countless benefits to the mother.
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Rehman Hanif, Matti-Ur-Rehman Bin Abdul, and Attaullah. "Istidrākāt (Rectifications) of Ibn Ḥajar in Fatḥ al-Bārī on Shamsud-Din al-Kermani in Kawakib al-Darārī Regarding judgment of Texts." Journal of Islamic and Religious Studies 1, no. 2 (July 1, 2016): 27–46. http://dx.doi.org/10.36476/jirs.1:2.12.2016.09.
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a collection of Aḥādīth of Prophet Muḥammad (May peace and blessing be upon him) compiled by Imām Bukhārī. The Muslim scholars of past and present time gave great importance to this book by making their efforts to extract the treasures hidden in this book and to present the different approaches and benefits of this book. “Al Kawākib al-Durārī” by Imām Al kirmānī is an old explanation of Ṣaḥīḥ Bukhārī. He was among those scholars who were expert in many fields at a time like knowledge about ╓adīth, its narrators, Commentary, Qirā’t, Qur‘ānic Sciences, Islamic Jurisprudence, Arabic language, Faith, Medicine, History, Geography, Astronomy etc. ╓afiz Ibn ╓ajar who also had the specialization in science of hadith and knowledge about biographies of narrators. During studying “Fatḥ al Bārī” I found that ╓afiz Ibn ╓ajar criticized on the commentary of Al kirmānī at many times in relating different sayings and signals. In this article I studied these comments of ╓afiz Ibn ╓ajar on Imam Alkirmani a critical comparison. After research I have found that ╓afiz Ibn ╓ajar has consulted “Al Kawākib al- Durārī” and quoted Imām Al kirmānī’s commentary and added it.This article approves that judgments of ╓afiz Ibn ╓ajar on conversion and transformation of text and on distorted, additional and incomplete words in the text are more authentic than Imām Al kirmānī.
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Syukri, Ilham, Syahidin Syahidin, and Agusri Fauzan. "Karakteristik Siyasah dalam al-Quran dan Hadis." El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis 10, no. 1 (June 30, 2021): 52. http://dx.doi.org/10.29300/jpkth.v10i1.4309.
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Al-Quran is a book in which it discusses the problems of the world and the hereafter. And the hadith is the official explanation of the Koran. Understanding worldly concepts in al-Quran also requires a process of reasoning through the guidance of the Prophet's sunnah. One of the worldly problems mentioned in al-Quran is the political and ethical basics that must be adhered to in healthy politics in the style of al-Quran. Al-Quran is the principle of life, there is no single problem that exists in the world and even the hereafter unless it is regulated by the guidance and guidance of al-Quran and the valid sunnah, including in the world of politics, even the political character of al-Quran is not comparable. with it, everything is a benefit and blessing if it is used and understood by the right and proper individual. This research uses the thematic method (maudhu'i) about the siyasah verses. The results show that the political characteristics in al-Quran are 1. Bai'at, 2. Shura, 2. Responsibility, 3. Justice, 4. Silaturrahim. If these characters are applied, they will be safe in their career towards Allah SWT. On the contrary, if they do not disobey, they will be misled and get the wrath of the owner of the universe.
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Alexa Ayu Dewanda, Intan Nuraini Azzahra, Hanestesia Zahara, Wismanto Wismanto, and Resya Eka Putri. "Mengubah Pemahaman Konsep Istikharah Dari Bertanya Menuju Berserah Diri." Jurnal Kajian Penelitian Pendidikan dan Kebudayaan 2, no. 1 (January 21, 2024): 118–29. http://dx.doi.org/10.59031/jkppk.v2i1.333.
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This article is an interpretive study of the Istikharah prayer taught by the Prophet Muhammad SAW as mentioned in several hadith histories. Through the content analysis method, the author tries to examine the meaning of prayer using descriptive analysis methods. From this analysis, information was obtained that there must be a change in understanding of the concept of Istikharah which is often understood as a form of "asking" Allah what the best option is. The change in question – which does not evaluate current understanding – is to understand that Istikharah is the process of activating tawakal. It contains istikhār, istiqdār and istifdāl. Istikhār is a request to choose the best based on Allah's knowledge, starting from the awareness that He is All-Knowing while we do not know. Istiqdār is a request for the best destiny based on Allah's power, because He is Almighty while we are helpless. Istifdāl is a request for great grace. The next process is taukil al-amr (presentation of work) to Allah. If it is good, then it is delicious, easy to do and a blessing. If it's bad, turn away, look towards something better and be happy with His fate. This understanding will lead us to the conclusion that the best attitude of Istikharah is hūsn al-zānn (good prejudice) towards God and satisfaction with His destiny.
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Ritonga, A. Rahman. "MEMAKNAI TERMINOLOGI JIHAD DALAM AL-QUR`AN DAN HADIS." Islam Realitas: Journal of Islamic & Social Studies 2, no. 1 (June 20, 2016): 92. http://dx.doi.org/10.30983/islam_realitas.v2i1.105.
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<em>The term jihad in al-Qur`an is used for two things. The first term is the general definition which means shed the all abilities for struggle to uphold the truth and to fight against evil in order to obtain the God’s blessing. In this sense, jihad becomes an individual duty of every Muslim based on their capabilities, and the implementation of jihad is based on the Islamic law. The second term is the specific definition which means mobilize all capabilities against enemies of Islam. In this sense, jihad should be based on the decision of the leader and implemented in an organized manner, in order not to get out of prescribed ethics of jihad. Jihad carried out as the last alternative to defend community and religion, conducted in defensive rather than offensive. Jihad in the form of terrorism, suicide and the like are n admitted as prescribed jihad. The verses of the Qur’an and hadith talk a lot about the issue of jihad as evidence of the important role of jihad in establishing the truth on this earth. Jihad in the Qur'an and the hadith interpreted as an effort to establish the truth of God.</em>
Istilah jihad di al-Qur`an digunakan untuk dua hal. Istilah pertama adalah definisi umum yang berarti menumpahkan semua kemampuan untuk perjuangan menegakkan kebenaran dan melawan kejahatan untuk mendapatkan berkat Tuhan. Dalam hal ini, jihad menjadi kewajiban individu dari setiap Muslim sesuai dengan kemampuan mereka, dan pelaksanaan jihad adalah sesuai dengan hukum Islam. Istilah kedua adalah definisi khusus yang berarti untuk memobilisasi semua kemampuan melawan musuh-musuh Islam. Dalam hal ini, jihad harus didasarkan pada keputusan pemimpin dan dilaksanakan secara terorganisir, agar tidak keluar dari etika ditentukan dari jihad. Jihad dilakukan sebagai alternatif terakhir untuk membela masyarakat dan agama, yang dilakukan di defensif daripada ofensif. Jihad dalam bentuk terorisme, bunuh diri dan sejenisnya tidak diterima sebagai jihad yang ditentukan. Ayat al-Qur’an dan hadis Rasulullah banyak membicarakan persoalan jihad sebagai bukti pentingnya peran jihad dalam menegakkan kebenaran di bumi ini. Jihad dalam menurut al-Qur’an dan hadis dimaknai sebagai upaya maksimal untuk menegakkan kebenaran Allah.
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Saman, Hafiza Saman Sarwar, and Dr Abdul Rasheed Qadri. "شریعت اسلام کی رُو سے خواتین کے بالوں کی زیب و زینت :ایک تحقیقی جائزہ." Al-Duhaa 2, no. 02 (September 27, 2021): 47–66. http://dx.doi.org/10.51665/al-duhaa.002.02.0087.
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Allah is beautiful and He loves beauty. There is no doubt that in Islam, beauty is a very important characteristic but also a quality of the body and heart. In a world where the criteria of beauty seem to change from year to year according to trends and people nothing like a homecoming. This article identifies the concept of women’s hair beautification in the frame world of Islam. This research paper raises a very important question to ponder upon: What are the permissible ways of women’s beautification in Islam.? The article beautification of women and its concept in the main sources of Islam. Quran verses and Prophet's Saying Hadith/Sunnah (Blessing of Almighty Allah SHW) in addition to the opinions saying of Islamic scholars. Written as a narrative literature review. The paper aims to study design and spatial relationships in health and beauty treatment by blending modern settings within the Islamic perspective. A beauty salon or beauty parlor means a business dealing with cosmetic treatment for men and women, which is from the hair to toes. Other variations of this type of business are including hair salons and spas. A beauty salon has become an almost iconic image in Pakistan and other countries. A beauty salon and beauty products are also a center for community news and confessions. This article focuses on Islam and issues due to Beautification effects in our society, religious.
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Fitria, Tira Nur, Sumadi Sumadi, and Indra Lila Kusuma. "The Phenomenon of Seasonal Beggars in The Month of Ramadan: An Islamic Economic’s Perspective." Jurnal Ilmiah Ekonomi Islam 8, no. 1 (March 12, 2022): 882. http://dx.doi.org/10.29040/jiei.v8i1.2449.
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Ramadan is the holy month for Muslims. A month full of wisdom, blessings, and forgiveness. In this month of Ramadan, Allah promises multiple rewards. Therefore, Muslims are competing in pursuing goodness, blessings, and forgiveness. Giving alms in the month of Ramadan is noble worship and the right of everyone. However, someone's generosity is often abused by certain people. This culture can become a social disease in the month of Ramadan. But behind this blessing of Ramadan, certain parties take advantage of the momentum to reap the benefits. One of them is the number of monthly beggars in the month of Ramadan. Beggars are mushrooming in public places. Islam does not make begging by lying and cheating. The reason is not only because they violate sins, but also because these actions are considered to pollute good deeds and rob poor people who need help. It even damages the good image of the poor who do not want to beg and those who love virtue. Many propositions explain the haram of begging by deception and without an urgent need. The Prophet Muhammad SAW in his hadith advises us to try and earn a living in whatever form, as long as it is lawful and good, there is no syubhat, no prohibition, and not by begging. We are also singled out for ta'affuf (taking care of ourselves from begging. We must believe that only Allah hears our troubles. As for humans, they don't like hearing about other people's troubles. Islam encourages us to strive, based on the verses and hadiths of the Prophet.
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Abdullah, Abdullah, Istika Ahdiyanti, and Dwi Iin Kahina. "Etika Komunikasi Islam Dalam Media Sosial." Al-Hikmah: Jurnal Dakwah dan Komunikasi 1, no. 2 (June 9, 2022): 1–15. http://dx.doi.org/10.47945/al-hikmah.v1i2.721.
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Current technological developments, especially informatics and communication have reached a golden point, one of which is social media. This is evidenced by human activities, which range from children, teenagers to the elderly who are completely dependent on social media and have become a necessity of their life. Social media has quite a lot of positive impacts on people's lives, but it can also have negative impacts if its users are too excessive. Therefore, the self-awareness of media users is very important to be improved and supported by ethics or Islamic teachings in social media. This is considering that what is media content will be able to influence self-image and affect the relationships that exist with other parties. Freedom of opinion, the freedom of sharing offered by social media should be addressed wisely by paying attention to Islamic ethics in social media. The purpose of writing this paper is to analyze how the ethics of social media in the Islamic view. The writing method uses literature review with reference to several sources, both primary and secondary sources originating from several books, the Koran, al-Hadith and journals. Based on the results of the paper analysis, it can be concluded that a Muslim in socializing using social media should always uphold ethics in socializing and respecting fellow creatures of Allah, because every deed done in this world will be accounted for in the hereafter. The benefits of social media are quite a lot to seek the blessing of Allah SWT, depending on its use, whether it is used for good or bad things.
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Husniyyah, 'Uyuunul. "Analisis Hukum Islam Terhadap Tradisi Penentuan Kecocokan Pasangan Menggunakan Weton Dalam Primbon Jawa." MAQASHID Jurnal Hukum Islam 3, no. 2 (November 23, 2020): 74–87. http://dx.doi.org/10.35897/maqashid.v3i2.425.
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Allah SWT. creates every creature with their respective partner with the aim to save offspring. Marriage plays a very important role in protecting future generations. Since the entry of Islam into the Javanese palace, Javanese wedding customs have been combined with the teachings of local beliefs, including animism and dynamism. This combination is used and passed on to future generations to this present time. Many Javanese customary traditions are still used before marriage, for example calculating the wedding day, which is usually carried out during the engagement. The second is calculating the match using weton of the bride and groom. It frequently happens that only because the weton calculations of the bride and groom do not match, they eventually do not get the blessing from both prospective parents. In this paper, the author focused on discussing the perspective of Islamic law on the tradition of determining the match of a partner using weton in Javanese primbon. This study used a qualitative method, by analyzing the concepts or data obtained by using the theories that had been collected. The theories were taken from books, theses, and journals. The results of this study showed that the tradition of determining the match of a partner using the calculation of weton is not allowed because it is against Islamic law. In this case, it is against QS An-Naml: 65, Hadith of Rosulullah SAW., narrated by Ahmad no. 9532, QS an-Nahl: 72, QS ash-Shura: 12, QS at-Taghabun: 11.
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Tahir, Andi. "AKULTURASI NILAI-NILAI PENDIDIKAN ISLAM DALAM ADAT PERKAWINAN BUGIS WAJO." JURNAL AL-QAYYIMAH 5, no. 2 (December 16, 2022): 163–77. http://dx.doi.org/10.30863/aqym.v5i2.2873.
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One of the interesting things to study is the acculturation of Islamic educational values in the Bugis Wajo marriage custom. culture and customs are ancestral heritage that must be preserved to this day even though times are modern but culture and customs should not be shifted because there are Islamic educational values in them. The research method used in this journal is qualitative research using a phenomenological approach, namely a phenomenological approach. a form of approach that seeks to reveal facts, symptoms and events objectively. All data obtained were analyzed descriptively with several approaches, namely historical, sociological, historical and cultural as well as education. The results of the study show that marriage customs are the result of all human thoughts that unite into people's behaviors which are usually inherited from generation to generation from ancestors. The Bugis community is a nervous society with customary principles and values and Islamic religious teachings that have Islamic educational values. A proposal is an initial process carried out by a man, and sends his family to the house of a woman who wants to propose to discuss the continuity of marriage. . Mappaccing is self-cleaning from everything, Allah SWT likes clean people as contained in the hadith which says that part of cleanliness is faith. Ijab Kabul is a sacred thing every time you get married and without a Kabul consent, marriage is not valid. Sungkeman is a child's honor to his parents and the bride and groom ask for the blessing of their parents so that their marriage lasts until their grandparents.
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Alinejad Omran, Ruhollah, and Mousa Abdollahi. "Theological principles of communicative (Takfiri) thought." E3S Web of Conferences 258 (2021): 05013. http://dx.doi.org/10.1051/e3sconf/202125805013.
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Looking at the calamities that have inflicted on the Islamic society by its atheistic currents, it is indispensable to confront and fight against it radically. Getting acquainted with the principles of the criticism of the aforementioned currents is of great importance. Among the contemporary seditions that have led to the separation of the Muslim ummah is the excommunication (Takfir) of Muslims by each other in which one religion is accused of blasphemy by another school and they have to hear the most severe and most vulgar words and ultimately due to an imaginary crime of blasphemy and shirk, they will be slaughtered by the claimant. However, the process of excommunication, as it should be, does not emphasize on the debate and assumes that the insistence on excommunication and sins of other religions is to revive the tradition and to destroy heresy (Bid’ah); therefore it is necessary for Islamic researchers who consider fairness in their scientific discussions to understand the basics of the excommunicative movement to defend the legitimacy of Islam and Shi'ism and also protect them from falling into the trap of fallacies. Accordingly, the present article seeks to clarify the principles of excommunicative thought criticism in terms of Quranic verses, Hadith, Sirah Mutawatir (successive conducts) and rational arguments. Determining the position of conflict on matters such as intercession and resort (Tawassul) to prophets and imams while addressing issues such as the attribution of shirk to Shia, non-adherence to the well-known sirah of Salaf of blessing and visiting the tombs, and the need to pay attention to good heresy (Bid’ah) in the form of a superior controversy are considered the principles of excommunicative (Takfiri) thought criticism.
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Rinda Rosmala. "FUNGSI UTILITAS BARANG HALAL." At Taajir : Jurnal Ekonomi, Bisnis dan Keuangan Syariah 1, no. 1 (August 1, 2019): 19–28. http://dx.doi.org/10.47902/attaajir.v1i1.24.
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Abstract
The goal of consumers is to find the highest satisfaction. Determination of goods or services for consumption is based on satisfaction criteria. The consumption limit is only budgetary capacity. As long as there is a budget to buy goods or services, then these items will be consumed. In other words, as long as the consumer has income, nothing can prevent him from consuming the desired item. This attitude will clearly deny consideration of the interests of others or consideration of other aspects such as halal. Such consumer behavior, of course, cannot be taken for granted in the Islamic economy. Islamic consumption is always guided by Islamic teachings. As we know that Islam is very concerned about the quality and sanctity of consumer goods manifested in the Koran and Al-Hadith. This is not only transcendental, but also mundane because Islam is very concerned about the sanctity and cleanliness of consumer goods, so this paradox encourages us to understand that satisfaction of a Muslim is very much determined by the level of halalness and the level of prohibition of consumer goods. Assumptions and axioms in Islam are the emphasis on halal, haram, and blessings of the goods to be consumed. So if an individual is faced with two choices A and B, then a Muslim will choose goods that have a higher level of halal and blessing, even though other items are physically preferred. Although the type of relationship that will be explored is substitute, Islam prohibits the substitution (substitution) of goods or transactions that are lawful with goods or illegitimate transactions.
Keyword: Utilitas Axioms In Islam, Halal, Haram, Blessings