Journal articles on the topic 'Islamic scholars'
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Jannah, Hasanatul. "PONDOK PESANTREN SEBAGAI PUSAT OTORITAS ULAMA MADURA." Jurnal Al-Hikmah 17, no. 1 (October 31, 2019): 91–108. http://dx.doi.org/10.35719/alhikmah.v17i1.9.
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This study examines and recognizes that Madurese ulama (Islamic Scholars) ate represented as charismatic characters placed in a strategic social layer who are influential to their society. Therefore, they have high authority in religious, social and cultural aspects. The manifestation of their scholarly traist are usually displayed in signs of their devotion in practicing religion, consistency in practicing their knowledge, being a role model and having the ability to transform knowledge th the midst of their society. The figure of a scholar in Madura is inseparable from his ownership of Islamic boarding schools (Pesantren) where they become the main center of the scholars' work on social and religious authority. This study discovered that Madurese scholars established and developed their authority th Islamic boarding schools; making it hard for the world of Islamic boarding schools to be separated from the lives of Madurese scholars. Therefore, the Islamic boarding school became the main authority center. The Islamic Boarding Schools' path is psychologically related to being more attached and they tend to generate significant mass. The emotional attachment between the santri (students of Islam) and their ulama (Islamic Scholars) will strengthen the authority of the scholars in all of the people's aspects of life.
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Al Banna Choiruzzad, Shofwan, and Bhakti Eko Nugroho. "Indonesia's Islamic Economy Project and the Islamic Scholars." Procedia Environmental Sciences 17 (2013): 957–66. http://dx.doi.org/10.1016/j.proenv.2013.02.114.
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Demir, Abdullah, and Mohammed Hilal Adamu. "Mujtahid Scholars in Islamic Law." Journal of Criminology Sociology and Law 2, no. 3 (June 20, 2021): 1–12. http://dx.doi.org/10.52096/jcsl.2.3.1.
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The mujtahid scholars period is about two centuries from the early days of the Abbasids until the time of the Karahanlılar. One of the features of this period is the codification of Islamic law and the establishment of sects. Major jurists who perform the codification activity are: Sufyan b. Uyeyne (Mecca), Malik b. Enes (Medina), Hasan Basri (Basra), Abu Hanifa, Sufyan-iSevri (Kufe), Evzai (Sham), Shafii, Leys b. Sa’d (Egypt), Isaac b. Rahuveyh (Nisabur), Ahmed b. Hanbal, Davud-u Zahiri and Ibn Cerir (Baghdad). Some of these sects still exist today. Since some of them are not members of the group, theoretically their views are found in the books. Keywords: mujtahid scholars, Islamic law, Sufyan b. Uyeyne, Malik b. Enes, Hasan Basri, Abu Hanifa, Sufyan-iSevri, Evzai, Shafii, Leys b. Sa’d, Isaac b. Rahuveyh, Ahmed b. Hanbal, Davud-u Zahiri and Ibn Cerir
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Ahmed, Khawlah. "Arab Islamic Scholars: Contributions Lost." Journal of Arts and Social Sciences [JASS] 2, no. 1 (January 1, 2011): 31. http://dx.doi.org/10.24200/jass.vol2iss1pp31-45.
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Arab Islamic scholars have played a major role in the development of science and knowledge and have produced work that has been regarded by many as the catalyst for the enlightenment of the world. They have set foundations and were responsible for many scientific breakthroughs. Yet contemporary history books and academic curriculums neglected these contributions and the role they played. This paper presents research evidence that documents some of these contributions and initiates the argument that there is a need to present such work, connect the past to the present by presenting what seems to have been lost along the way.
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Kana'an, R. "Review: Discovering Islamic Art: Scholars, Collectors and Collections: Discovering Islamic Art: Scholars, Collectors and Collections." Journal of Islamic Studies 13, no. 2 (May 1, 2002): 196–99. http://dx.doi.org/10.1093/jis/13.2.196.
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Stefanidis, Emmanuelle. "Islamic Cultures, Islamic Contexts." American Journal of Islam and Society 33, no. 3 (July 1, 2016): 110–15. http://dx.doi.org/10.35632/ajis.v33i3.923.
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This book is an important addition to the by-now rich collection of edited volumesand monographs published by Brill under the heading “Islamic Historyand Civilization: Studies and Texts.” It contains twenty-two essays written byleading scholars, historians, and philologists in honor of their late colleague and teacher Patricia Crone (professor of Islamic history, Institute for AdvancedStudy), who passed away a few months after the publication of the volume.For students of Islam, Crone needs no introduction. Her scholarship hasmarked the field through its erudition as well as its distinctive boldness andcontroversial nature that, at times, drew virulent criticism. Perceived by someas arrogant and hasty, by others as incisive and daring, she was not one tomince words. This volume, starting with an intimate “memoir” by Judith Herrinand concluding with an appreciative scholarly review by Chase Robinson,tends to overlook Crone’s divisive personality and does much to present heras an ideal academic and mentor. She was, as the editors lyrically phrase it, a“seeker and lover of truth.” ...
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NASUTION, KHOIRUDDIN. "MASYARAKAT BILATERAL ISLAM." ALQALAM 27, no. 2 (August 31, 2010): 186. http://dx.doi.org/10.32678/alqalam.v27i2.595.
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Hazairin can be classified as a phenomenal Islamic scholar, together with a number of other Islamic scholars, such as Fazlur Rahman from Pakistan, Syahrur from Syria, Fatimah Mernissi from Morocco, Leila Ahmed from Egypt, and several other Islamic scholars. They are called phenomenal Islamic scholars for their formal education are non-Islamic studies, but have contributions and extraordinary and amazing discoveries in the field of Islamic studies. Fazlur Rahman from Pakistan who has the educational background of medical (medicine), Syahrur from Syria who has the formal educational background in civil engineering, Fatimah Mernissi who has the educational background of Sociology, and Leila Ahmed who has the formal education in History at the Universiry of Cambridge, and several other Islamic scholars. The formal educational background of Hazairin is on law, especially Customary Law and Social -Anthropology (Ethnology). However, his studies on the field of Islamic law are very admirable. What has been found by Hazairin can be classified as an invention, not just a development or an improvement. One of Hazairin's remarkable findings is that Islam emerges to build a community based on the bilateral family. His conclusion is contrary to the formulation and conclusion of other scholars and the most mulim in general that Islam emerges to build the community based on patrilineal family. This article is a description of Hazairin's brilliant theory.
Keywords: bilateral Islamic society, hazairin, customary law
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Chotimah, Chusnul, and Arifah Millati Agustina. "THE ISLAMIC FEMINISM: A Methodological Reconstruction of Contemporary Islamic Era." Al-Tahrir: Jurnal Pemikiran Islam 19, no. 2 (November 14, 2019): 261–78. http://dx.doi.org/10.21154/altahrir.v19i2.1742.
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Abstract: Feminism always be a favorable discussion among academics. It is supported by the increasing blending of non-dichotomous intellectual and study area, between the pure-Islamic studies and anti-Islamic studies. The studies were started to be integral since the 19th century marked by the emergence of the various Islamic studies. Muslim scholars have conducted research on women from various perspectives, family-law, and humiliation in the society. The study of women has attracted attention of international Muslim scholar that respond to the methodological reconstruction. It occurred due to the concern of women existence especially for women who require a distinct protection. This paper employed a historical-methodological approach which analysed the views of two Muslim scholars which are well-known with western education and concern about women’s issues, namely Khaled Abou el Fadl who reviewed the notes on the fatwa of the middle eastern scholars at the CRLO institutions (council for scientific research and legal opinion) and Ziba Mir Hosseini who studies about the sacredness and profanity of Islamic law, especially the position of women in family law.الملخص: إن الحديث عن المساواة بين الجنسين حديث جذّاب عند الأكاديميين. هذا الواقع مؤيّد بارتقاء الثقافة الأكاديمية وعدم التفريق بين الدراسات الإسلامية المحضة وما في خارجها. بدأ أن اتّحدت العلوم في القرن التاسع عشر بظهور أنواع العلوم الإسلامية. ثمة من العلماء المسلمين قاموا بالدراسات عن النساء من وجهات نظر متعددة بداية من مكانتها في فقه الأحوال الشخصية، ووصمة عار المجتمع، بل وإن الدراسات عن النساء تثير اهتمام الخبراء المسلمين في المستوى العالمي وتدفعهم إلى إعادة البناء المنهجي. هذه الحالة نوع من اهتمام الخبراء المسلمين تجاه النساء لكونهن في حاجة إلى الرعاية الخاصة ولكثرة الحديث عن وجودهن. استخدم هذا المقال المدخل التاريخي المنهجي ويناقش رأي العالمين المسلمين المعاصرين الكائنين في لب التربية الغربية ومهتمين تجاه قضايا النساء ( خالد أبو فضل وزبا مر حسين) . انتقد خالد الفتاوى التى أصدرها علماء الشرق الأوسط في مؤسسة CRLO (council for scientific research and legal opinion) ، وزيبا قامت بدراسة قدسية الأحكام الإسلامية، خاصة مكانة المرأة في فقه الأحوال الشخصية.Abstrak: Feminisme merupakan kajian kontemporer yang selalu hangat dibicarakan di tengah-tengah insan akademik. Hal ini didukung oleh semakin meningkatnya budaya intelektual dan wilayah kajian yang non dikotomis, antara kajian Islam murni dengan pengetahuan di luarnya. Keilmuan mulai bersifat integral sejak abad ke-19 yang ditandai dengan munculnya berbagai keilmuan Islam. Banyak intelektual Islam yang melakukan penelitian tentang perempuan dari berbagai sudut pandangnya, mulai kedudukannya dalam hukum keluarga, stigma masyarakat, bahkan kajian mengenai perempuan menyita perhatian Muslim scholar Internasional yang menciptakan respon Muslim scholar kontemporer untuk melakukan rekonstruksi metodologis. Tindakan ini adalah bentuk kepedulian Muslim scholar terhadap perempuan yang keberadaannya banyak diperbincangkan dan memerlukan perlindungan khusus. Artikel ini dengan menggunakan pendekatan historis-metodologis mengulas pandangan dua intelektual Islam kontemporer yang berjibaku dengan pendidikan Barat, dan konsen terhadap isu-isu perempuan, yaitu Khaled Abou el Fadl yang memberikan catatan terhadap fatwa Muslim scholar Timur Tengah dalam lembaga CRLO (council for scientific research and legal opinion) dan Ziba Mir Hosseini yang melakukan kajian sakralitas dan profanitas hukum Islam, terutama kedudukan perempuan dalam hukum keluarga.
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Nasution, Liantha Adam. "Analysis The Use Of Qawaid Fiqhiyyah In The Decree Of The Fatwa Of Aceh Islamic Scholar Consultative Assembly (MPU)." Journal of Transcendental Law 3, no. 2 (July 31, 2022): 112–40. http://dx.doi.org/10.23917/jtl.v3i2.18203.
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Aceh is a province that has privileges compared to other regions in Indonesia, the privilege of Aceh is to be able to carry out the aspirations and dreams of the Acehnese people so that they carry out Islamic Sharia properly and are protected by state laws that will create a civil society based on the Kaffah Islamic Sharia. In compiling the Rules and Implementation based on Islamic Shari'ah, the Acehnese government established an institution that houses Aceh's Islmic scholars and has the authority to provide Islamic legal considerations in drafting Qanun and legal rules in Aceh, the institution is Aceh Islamic Scholar Consultative Assembly (MPU). The study uses a normative approach that focuses on the study of laws/regulations issued by Aceh Islamic Scholar Consultative Assembly by looking directly at the rules and classifying Fatwa, Ijma’a, Qiyas, and Aceh Islamic scholar’s views which will be deductively concluded. Based on the analysis of the legal products issued by Aceh Islamic Scholar Consultative Assembly, it is clear that the application of Qawaid Fiqh is considered and becomes a source of rules in decisions relating to Contemporary but the use of Qawaid Fqih in several Fatwas and Decrees is not clearly stated in the Qawaid Fiqh used.Keywords: Qawaid Fiqih, Fatwa, Islamic Scholar Consultative Assembly
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Spoerl, Joseph S. "Islam and War: Tradition versus Modernity." Comparative Islamic Studies 4, no. 1-2 (June 9, 2010): 181–212. http://dx.doi.org/10.1558/cis.v4i4.1-4.2.181.
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Islamic thinking on war divides roughly into two main schools, classical and modern. The classical (or medieval) view commands offensive war to spread Islamic rule ultimately across the entire world. The modernist view, predominant since the nineteenth century, limits war to defensive aims only. This paper compares the views of two important Muslim scholars, the classical scholar Ibn Ishaq (d. 767) and the modernist scholar Mahmud Shaltut (d. 1963). This comparison reveals that the modernist project of rethinking the Islamic law of war is a promising though as-yet-unfinished project that can benefit from the insights of Western scholars applying the historical-critical method to the study of early Islamic sources.
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Rahman, Dr Saeed Ur, and Salman Hanif. "Dr. Siraj-ul-Islam Hanief and his Quranic Contributions (1981-2019): An Analytical Study." Fahm-i-Islam 2, no. 2 (December 30, 2019): 1–23. http://dx.doi.org/10.37605/fahm-i-islam.2.2.2.
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The Noble Quran is the central Islamic divine text and a complete code of life. For better understanding of the Quran, Mufassireen and other Muslim Scholars have been engaged in writing Tafasir & books on its explanation and interpretations. Dr Siraj-ul-Islam Hanief is an Islamic Scholar, hailing from a remote but historical area named Hussai located near Shabaz Ghari in Mardan district of KP. In Islamic Studies, his speciality (interest) is in Tafsir and Hadith, specifically Fan "Asma-Al-Rijal" and "Jarh-Wa-Tadeel". He has authored about 60 books in Arabic, Urdu & Pashto languages on Tafsir, Hadith, Aqidaha, Fiqh and various other toipcs. Out of which 40 books have been published uptill now. Besides this he has supervised many research scholars who worked on Tafsir projects. He has also been delivering annual Dwra-e-Tafsir at Masjid Taqwa, Hussai. Dr Siraj has been serving as Theology & Arabic Teacher, Lecturer and Assistant Professor of Islamic Studies in the education department, colleges & universities of the Khyber Pakhtunkhwa from time to time. Though, Dr Siraj-ul-Islam’s Islamic scholarship and authorship and contribution in the field of Quran and its sciences, are of paramount importance but unfortunately very little number of people from academia know about it. This paper presents a scholarly and analytical study of his contributions (Books, Articles, Duroos, Research Supervisions and Projects) in Quranic Studies (1974-2019) for the information, easy access and facilitation of research scholars in Islamic Studies.
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Hasanudin, Hasanudin. "Kontroversi Hukum Asuransi: Studi tentang Argumentasi Muṣṭafā Aḥmad Al-Zarqā’ dalam Pembolehan Asuransi." Al-Manahij: Jurnal Kajian Hukum Islam 12, no. 1 (June 22, 2018): 87–104. http://dx.doi.org/10.24090/mnh.v12i1.1322.
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Insurance came to the Islamic world around the 19th century AD. As long as the insurance law in Islam is concerned, the contemporary Islamic scholars are divided into three groups. First, scholars who allow it absolutely; secondly, the ulama who forbid it absolutely; and thirdly, scholars who legalize social insurance and forbid commercial insurance. One of the contemporary scholars who justifies insurance is Muṣṭafā Aḥmad al-Zarqā', a prominent Islamic scholar of Ḥanafi from Syria. The findings of this study are that in the perspective of Islamic legal theory the arguments of al-Zarqāʼ can be justified. The theory of Islamic law used by al-Zarqā' in examining insurance is the theory of ijtihad bi ar-ra'y by istiṣḥābī and ta'līl methods. Al-Zarqa' views that insurance is a new contract that does not exist in Islamic jurisprudence. Every Muslim is allowed to create new contracts that have not existed before as long as there is no prohibition against them. Al-Zarqāʼ analogize the insurance with the existing contracts in Islamic jurisprudence, among which is the contract of muwālāh from Hanafite school of law, ḍamān khaṭr al-ṭarīq from Hanafites, al-iltizām wa al-wa’d al-mulzim in Malikites, and al-‘āqilah in Syafi’ites.
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Nawi, Zaharudin, and Zunaidah Mohd Marzuki. "Mufti Muḥammad Taqī ‘Usmānī and his scholarly contribution to the Qur’anic studies." al-Irsyad: Journal of Islamic and Contemporary Issues 2, no. 1 (June 20, 2017): 94–109. http://dx.doi.org/10.53840/alirsyad.v2i1.29.
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Mufti Taqī ‘Usmānī of Pakistan is one of the most prominent contemporary Muslim scholars from Deobandi and Waliyullah’s School of Thought. He is not only a leading living scholar of Islamic Jurisprudence and Islamic finance, but also a scholar and an intellectual of the Quran, the Hadith, Islamic law, and comparative religion. He has always been placed among the top fifty in “The 500 Most Influential Muslims” in the world from 2009 until 2016. His works on the sciences of the Quran and the interpretation of the Holy Quran show his scholarship in this field. The writing of “Ulūm Al-Qur’ān” (An Approach to the Quranic Sciences in Urdu), “The Meanings of the Noble Qur’ān” (English translation of the Quran) and “Āsān Tarjamah Qur’ān” (The simple translation of the Quran with notes in Urdu) are his major works in the field of Quran. His supervision of translating the “Ma‘ārif al-Qur’ān” of his father, Maulānā Mufti Shāfi‘, from Urdu to English is considered as his magnificent endeavor and contribution to this field. This paper aims to discover the biography of Mufti Taqī ‘Usmānī and his scholarly contribution towards the interpretation of the Holy Quran in the above-mentioned works. The paper uses a descriptive-analytical approach to discuss his biography and his contributions. The analysis shows that Mufti Taqī ‘Usmānī is a continuity of Waliyullah’s tradition and Deobandi scholars’ in contributing Quranic teaching to ordinary people as well as scholars through his writings and his other scholarly works.
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Marasabessy, Ruslan Husein. "TA'ZIR DALAM LEMBAGA KEUANGAN ISLAM." Jurnal Asy-Syukriyyah 21, no. 02 (October 16, 2020): 208–17. http://dx.doi.org/10.36769/asy.v21i02.109.
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Fines and sanctions are known in Jurisprudence (Islamic criminal law) and not in the scope of civil law. Because these ta'zir sanctions are ijtihadi. this is different from sanctions that are tauqifi,where the provisions are contained in the quran and hadith, then it takes an effort initiative (ijtihad) to determine it. Ta'zir in Islamic criminal law is applied physically , then sanctions appear in the form of fines.The scholar of Moslem differed on their views on whether this ta'zir maliyyah (fines) could be applied in the context of financial institutions. Some Moslem Scholars who allow fines material ta'zir (al gharamah al uqubah al maliyyah) is Imam Abu Yusuf (the Schollars of Hanafiyyah) . otherwise,some scholars banned this sanction, the reason is that Islam forbidden to take the rights of other parties unfairly. Indonesian national sharia council (DSN MUI), issuing a decision of this matter on Fatwa DSN MUI no 17 2009,about the possibility of fines in Islamic financial institutions, with the foundation of the proposition that is used as a reference. to provide guidance to the public about the existence of fines or ta'zir in Islamic financial institutions. public misunderstanding of this matter is directly related to the reputation and perception of Islamic financial institutions.
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Cobb, Paul. "Scholars and Society at Early Islamic Ayla." Journal of the Economic and Social History of the Orient 38, no. 4 (1995): 417–28. http://dx.doi.org/10.1163/1568520952600317.
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AbstractWhile historical and archaeological sources confirm that the early Islamic city of Ayla (modern al-ʿAqaba, Jordan) was a flourishing port in the ʿAbbāsid period and afterward, our knowledge of the city's population is limited. However, by examining medieval Arabic biographical works, this study reveals a significant scholarly community from the city, dominated by a small number of large families. Most notably, many members of this community were descendants of clients (mawālī) of the Umayyad family, with ties to neighboring regions of the Near East, especially Egypt and the Hijāz.
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Harun, Daud Rasyid. "‘Ināyat al-Muḥaddithīn al-Indūnīsiyyīn bi al-Arba’īniyyāt; Dirāsah ‘an Kitāb al-Fādānī fī al-Arba’īn." JOURNAL OF QUR'AN AND HADITH STUDIES 9, no. 2 (December 30, 2020): 103–27. http://dx.doi.org/10.15408/quhas.v9i2.18324.
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This article discusses one of the works of hadīth scholar, which is known as “Arba`īn”. The writers of Arba`īn collect forty hadīths from different topics and then combined them into one book. Some of them innovated in combining the hadīth. This type of work is known as “Arba`ūn Buldāniyah”. The first scholar to do this is al-Ḥāfiẓ Abū Ṭāhir as-Silafi, then followed by his student, Ibnu `Asākir. Shaikh Yāsīn, a Hadīth scholar from Indonesia who lived in Mecca since he was child. Shaikh Yāsīn had a good reputation in Isnād (chain of hadīths) by maintaining the continuous line of transmission from his teacher, the teachers of his teacher, and to the author of the book studied, as was done by previous scholars. He contributed to the writing of An Arba`īn book which contained forty hadīth from forty scholars (teachers) from forty cities in the Islamic world. This paper discusses the writing method of the book and compares it with works such as from other authors. The methodology used is a qualitative method by analyzing the works of Islamic scholars. The findings in this paper are that Islamic scholars. are comparable to Middle Eastern scholar in producing even specific Hadith scientific works.
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Muslim, Buhori, T. Wildan, Syarifuddin M. Saman, Nurchalis Sufyan, and Sitti Mawar. "The Arabic Language Contribution to The Istinbāṭ in Islamic Law of Acehnese Scholars." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 6, no. 1 (June 27, 2022): 224. http://dx.doi.org/10.22373/sjhk.v6i1.11732.
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This article discusses the contribution of the Arabic language to the istinbāṭ in Islamic law of Acehnese scholars. The purpose of this journal is to identify the contribution of the Arabic language to the practice of Islamic law. This research is qualitative research using the descriptive analysis method by describing and identifying the influence and contribution of the Arabic language on Islamic legal istinbāṭ among Acehnese scholars. The results of the findings of this study indicate that the primary sources for performing Islamic legal istinbāṭ are the Qur’an, hadīṡ, ijmā‘, and qiyās, all of which are written in the Arabic language. Importantly, the Arabic language greatly contributes to legal istinbāṭ among Acehnese scholars, the more a cleric understands the Arabic language, the easier it is to practice law, and it is important for scholars to master the Arabic language and its literature, such as balaghah, ma‘āni, badi‘, bayān, majāz, nahwu, and sharf because to understand the Arabic language is the inseparable and correlated understanding between sciences which is an integral unit, so that if a scholar performs Islamic law istinbāṭ but does not understand the Arabic language sciences, the legal fatwa he issued will be doubted.
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Mohd Safian, Yasmin Hanani. "Shariah Scholars and Fatwa Making Process in Islamic Finance." Journal of Fatwa Management and Research 10, no. 1 (July 11, 2018): 120–35. http://dx.doi.org/10.33102/jfatwa.vol10no1.33.
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Islamic finance industry faces unprecedented new issues that need immediate attention by Shariah scholars. The issues require the Shariah scholars to exercise their own ijtihad whether it is a collective or an independent ijtihad especially in the innovations of Islamic finance. One of the main challenges in issuing a fatwa in the Islamic finance is the scholars have to innovate Shariah compliant products that are workable and meet the modern market needs. To address this issue, it requires the scholars to have mastery skills in both the turath (classical knowledge) and contemporary knowledge in Islamic finance. The study will evaluate the efforts of the scholars in the fatwa making process and examine the challenges faced over time.
Keywords: Shariah scholars, ijtihad, Islamic finance innovations
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SHAHBAZ MANJ, DR MUHAMMAD, DR HAFIZ MUHAMMAD ABRAR AWAN, and DR SAMI ULLAH. "8. Impact of Islamic Civilization and Culture on Humanity." Al-Aijaz Research Journal of Islamic Studies & Humanities 6, no. 2 (June 27, 2022): 75–89. http://dx.doi.org/10.53575/u8.v6.02(22).75-89.
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In the sphere of culture and civilization, adoption, acceptance, gaining and impact are undeniable facts. This paper studies the impacts of Islamic civilization on the other civilizations. It finds that Islamic civilization had been a profound impact on the other civilization intellectually, socially and scholarly. This is not only a claim of Muslim scholars but a fact confessed by prominent western scholars and historian of science and knowledge.
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Ahmad Lone, Fayaz, and Siraj Ahmad. "Islamic finance: more expectations and less disappointment." Investment Management and Financial Innovations 14, no. 1 (March 31, 2017): 134–41. http://dx.doi.org/10.21511/imfi.14(1).2017.14.
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Islamic finance has faced a two-fold criticism from scholars; viz. constructive criticism and destructive criticism. Majority of the scholars criticize it with the intention to improve its overall development, but some scholars are more negative in their criticism. This paper proposes that Islamic banks (a component of Islamic finance) are not charitable institutions, but are the intermediary institutions that take care of investors’ expectations to keep the time value and return to their investments intact with the market fluctuations. The purpose of this paper is to provide better insight about Islamic finance so as to further improve this industry to achieve its long term goals and serve the society better. The paper also attempts to answer some of the common allegations imposed by scholars towards Islamic finance.
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Al Qurtuby, Sumanto. "Saudi Arabia and Indonesian Networks: On Islamic and Muslim Scholars." ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture 2, no. 2 (July 27, 2021): 17–44. http://dx.doi.org/10.47776/islamnusantara.v3i1.118.
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This article studies Saudi Arabia–trained Indonesian Islamic scholars, both past and present. It also discusses Saudi Arabia’s non-Islamic studies Indonesian Muslim scholars. Since past centuries, Muslims on the Malay–Indonesian archipelago has journeyed to the Arabian Peninsula, especially Hijaz, either for pilgrimage or learning. This legacy continues nowadays. While many alumni of Saudi Arabia’s Islamic educational institutions–formal and informal–have contributed significantly to the development of Islamic and Muslim cultures and education in Indonesia, some chose to stay, teach, and pass away in Makkah. The study shows that, unlike popular beliefs and opinions, Saudi Arabia-trained Indonesian Islamic scholars vary in terms of religious orientations, political affiliations, social networks, and academic backgrounds. For example, some scholars tend to be ultraconservative and militant, while others are inclined to be progressive and moderate. While the presence of Indonesian Islamic scholars has declined significantly in Saudi Arabia since the last four decades, new tiny Indonesian Muslim scholars specializing in non-Islamic studies began to emerge and teach in some universities in the Kingdom. This article, among others, aims at examining the plurality, complexity, and shifting dynamics of Saudi Arabia’s Indonesian Islamic and Muslim scholars as well as their major roles and contributions in the spread and development of Indonesia’s Islam and society.
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Anwar, Muhammad. "Islamic Banking." American Journal of Islam and Society 20, no. 3-4 (October 1, 2003): 220–23. http://dx.doi.org/10.35632/ajis.v20i3-4.1849.
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Islamic Banking is an outstanding example of collaboration among Muslim and non-Muslim scholars interested in integrating "Western-based literature with that developed in the Islamic tradition." Stating that Islamic banking, although widespread, remains "poorly understood" in the Muslim world and an "enigma" in the West, the authors seek to clarify many matters. The book's main themes are Christian and Islamic positions on usurylriba' (chapter 8); the foundations (chapters 2 and 3), theories (chapter 5), application (chapters 5, 6, 7, and 9), and progress (chapters I and 9) of Islamic banking; and an analysis of Islamic banking in light of current theories of financial intermediation (chapter 4) and corporate governance (chapter 7). The book highlights Islamic and Christian commonalities on issues pertinent to banking and finance. While stating that Christianity, Hinduism, Judaism, and Islam prohibit usury, "Islam is the only major religion which maintains a prohibition on usury" due to its prominence in the Qur'an. The issue of riba' is perplexing, for despite warnings of severe consequences to those who engage in it, the Qur'an is silent on its exact nature. Unfortunately, successive generations of scholars have so confused matters that no one can say exactly what riba' is. For example, a majority of scholars regarded bank interest as riba' and, therefore, made the need for an interest-free Islamic banking system inevitable, whereas 21 jurists at Egypt's al-Azhar recently proclaimed a ruling that legitimizes interest ...
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Shikhaliev, Shamil. "Сведения о Шихаб ад-Дине ал-Марджани в дагестанских рукописях в контексте дискуссий об иджтихаде в первой трети ХХ в." Islamology 9, no. 1-2 (November 29, 2019): 95. http://dx.doi.org/10.24848/islmlg.09.1.07.
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The article is devoted to the references to the Tatar scholar Shihabaddin Mardjani in the Dagestani Arabic-script manuscripts written in the first third of the 20th century. Daghestani scholars noted the important role of Mardjani and his works in the intellectual history of Islam. For this reason, they travelled to Kazan to get an acquaintance with him and copied his works. Dagestani scholars wrote reviews on his works as well as dedicated poems to Mardjani himself. Later, the name Mardjani entered the Dagestani legal tradition in the framework of debates on taqlid and ijtihad. Along with classical Arab scholars, the name of Mardjani has been often referred in Daghestani manuscripts on the theory of Muslim Law. Althoug Dagestani Muslim jurists held different views on issues of taqlid and ijtihad, each of them interpreted the ideas of Mardjani on Islamic legal issues in his own way. Regardless of their preferences in the matters of theory of Islamic law, Dagestani scholars highly valued the authority of Mardjani as a one of the major scholars in the Islamic World.
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Willoughby, Jay. "Islamic Law and Ethics." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 149–54. http://dx.doi.org/10.35632/ajis.v31i4.1083.
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The Summer Institute for Scholars 2014, held at the IIIT headquarters in Herndon,VA, from June 16-21, 2014, brought together a group of scholars to address“Islamic Law and Ethics.” In order to present as many of their ideas aspossible, the wide-ranging and thought-provoking comments of the chairs andthe discussants are not recounted here.
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Mirza, Muhammad Osama Nasim. "Employer-Employee Relationships in Islam: A Normative View from the Perspective of Orthodox Islamic Scholars." International Journal of Business and Management 11, no. 4 (March 15, 2016): 59. http://dx.doi.org/10.5539/ijbm.v11n4p59.
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Management researchers have recently started investigating normative teachings of different religions regarding workplace related issues in order to understand the influence of religious beliefs on lives of people. In line with these studies, some researchers have presented normative understanding of Islamic teachings about employment relations in the light of their reading of the <em>Qur’an</em>, sayings of Prophet Muhammad (PBUH) and writings of earlier Muslim scholars. These scholars have completely ignored the views of orthodox Islamic scholars in the process of understanding the teachings of Islam. This is quite worrisome as orthodox Islamic scholars are considered by majority of Muslims as the authoritative spokesperson of Islam (Zaman, 2002). Furthermore, the neglect of orthodox Islamic scholars strengthen the view put forward by Ul-Haq and Westwood (2012) that Islamic management and organization knowledge is mis-represented and/or under-represented in Western academic discourse. In line with the recommendations given by Ul-Haq and Westwood (2012), this work is an attempt to understand Islamic teachings from Islamic epistemological grounds by giving voice to orthodox Islamic scholars. The findings of the study show that, not only there are some differences in the understanding of orthodox Islamic scholars and Western academic scholars, orthodox Islamic perspective on employer-employee relationships offers a more detailed analysis in terms of explaining conditions associated with permissibility of workplace related issues.
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Amnan, Dzulkifli Hadi Imawan. "Shaykh Nuruddin ar-Raniry's Contribution in his As-Shirath al-Mustaqim to Popularizing Islamic Law in the Nusantara." Journal of Islamic Thought and Civilization 12, no. 1 (June 15, 2022): 270–83. http://dx.doi.org/10.32350/jitc.121.16.
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The paper aimed to discuss the contribution of Shaykh Nuruddin ar-Raniry in popularizing Islamic Law through his work al-Shirath al-Mustaqim in the Nusantara. Shaykh Nuruddin ar-Raniry was a prominent scholar among the Nusantara Scholars who had a major influence on the intellectual and spiritual development of the Kingdom of Aceh Darussalam in the 17th century AD. He is a scholar who is known as an expert in fiqh (Islamic Law) and served as a judge (Qadli Malikul Adil) just during the reign of Sultan Iskandar Tsani. Therefore, this study aims to examine Shaykh Nuruddin Ar-Raniry's contribution to Islamic law through his book entitled as-Shirath al-Mustaqim. The research method in this study is a library study by analyzing the books of Shaykh Nuruddin ar-Raniry and other books related to this study. This study explains that Shaykh Nuruddin ar-Raniry contributed to grounding the Islamic jurisprudence of the Syafii Madhhab in Nusantara in the 17th century AD through his work as-Shirath al-Mustaqim and encouraged the later Nusantara scholars in advancing Islamic legal literacy in Nusantara.
Keywords: Shaykh Nuruddin ar-Raniry, As-Shirath al-Mustaqim, Islamic Jurisprudence
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Sajjad, Ali, Lutfullah Saqib, and Muhammad Zia-ul-Haq. "Compliance of Islamic Financial Institutions in Pakistan with the Principles of Islamic Commercial Law: An Illusion or Reality (Views of Islamic Law Scholars)." Journal of Islamic Business and Management (JIBM) 10, no. 01 (June 30, 2020): 43–63. http://dx.doi.org/10.26501/jibm/2020.1001-004.
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Rizvi, Muneeza. "Muslim Scholars, Islamic Studies, and the Gendered Academy." American Journal of Islam and Society 35, no. 1 (January 1, 2018): 131–34. http://dx.doi.org/10.35632/ajis.v35i1.824.
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The International Institute of Islamic Thought (IIIT) hosted its fourth annualIsmail Al Faruqi Memorial Lecture at the 2017 annual meeting of the American Academy of Religion (AAR). The presentation took place at theHynes Convention Center in Boston on Sunday, November 19, 2017. Dr.Kecia Ali (Boston University, Department of Religion) delivered the keynotelecture, titled “Muslim Scholars, Islamic Studies, and the GenderedAcademy.” In her speech, Dr. Ali situated ongoing and gendered contestationsin Islamic Studies within a number of broader contexts: the historyof the AAR (currently the largest American organization dedicated to thestudy of religion), contemporary crises in higher education, and our shiftingnational climate ...
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KAREEM, Muritala Kewuyemi. "ISLAMIC BANKING AND SHARI AH SCHOLARS IN NIGERIA." Turkish Journal of Islamic Economics 4, no. 1 (February 14, 2017): 85–112. http://dx.doi.org/10.15238/tujise.2017.4.1.85-112.
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Azmi, Anna, Normawati Non, and Norazlin Ab Aziz. "Challenges to Shariah equity screening, from Shariah scholars’ perspective." International Journal of Islamic and Middle Eastern Finance and Management 10, no. 2 (June 19, 2017): 229–42. http://dx.doi.org/10.1108/imefm-11-2016-0165.
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Purpose This paper aims to examine the challenges of applying Shariah law in the equity market by engaging in narratives with Shariah screeners and advisors on how they conduct their screening responsibilities despite the low levels of Islamic-related disclosure made by companies in their annual reports. The Shariah screening processes in three countries with different Islamic equity markets – Malaysia, Saudi Arabia and the United Kingdom – are examined. Design/methodology/approach The authors interview 19 Shariah screeners and advisors in three different Islamic equity markets – Malaysia, Saudi Arabia and the United Kingdom. Findings Overall, the findings in this study show that despite the differences in the regulatory environment, companies still make Islamic-related disclosures on a voluntary basis. However, the lack of Islamic-related disclosures presents various challenges for Shariah screeners, particularly when identifying the operations that constitute the main activity of the company in screening for prohibited activities. Research limitations/implications Shariah screeners can play an important role in increasing the level of understanding and perhaps increasing Islamic-related disclosures in annual reports by establishing a set of effective guidelines or practices for Shariah screeners to use when screening companies for their Shariah-compliant status. Originality/value The paper identifies a gap in the Shariah screening literature and voluntary Islamic disclosures literature. By identifying this gap, the paper highlights the challenges Shariah screeners and advisors face because of the low level of Islamic-related disclosures.
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Sule, Muhammad Maga. "Muslim scholars and the world of social media: opportunities and challenges." Islamic Communication Journal 5, no. 2 (December 28, 2020): 223. http://dx.doi.org/10.21580/icj.2020.5.2.6556.
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<p>The paper has examines what is considered dual contributions of the internet based medium of communication in Da’wah. These platforms for social interaction and communication have become medium of spreading Islamic messages by Islamic scholars. The objective of the paper is to analyze how internet related mane of communications and interaction have aided Da’wah. The researchers adopted an explanatory type of research whose aim is to explain a phenomenon of choice. The researchers sourced data from the secondary sources and analyzed them. It is on the basis of such that, the findings of this research have portrayed that social media as medium of social interaction have been adopted as tools for Da’wah which learned Islamic scholars are using to propagate Islam and its teachings. However, the outcomes confirmed that social media have provided a fruitful ground for the germination of cyber space Islamic scholars, people who are not learned but share texts, video and audio containing distorted and misleading information. This has challenged the age long Islamic practice in Islam where any issues regarding Islamic Da’wah and Fatwa are exclusively for the learned Islamic Scholars. The study in addition reveal that what is obtainable on the social media now is, cyber scholars and quick to post or comment on issues that are exclusive the purview of Islamic scholars.</p>
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Ali, Muhammad Mumtaz. "The Second International Conference on Contemporary Scholarship on Islam." American Journal of Islam and Society 31, no. 3 (July 1, 2014): 157–60. http://dx.doi.org/10.35632/ajis.v31i3.1068.
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The International Islamic University, Malaysia’s (IIUM) Department of Usulal-Din and Comparative Religion, along with the Kulliyyah of Islamic RevealedKnowledge and Human Science (IRKHS), organized an internationalconference to analyze the work of Ismail Raji al-Faruqi, a leading twentiethcenturythinker who had had a significant impact on Islamic thought and comparativereligion. Held at IIUM’s Senate Hall on October 22-23, 2013, incollaboration with Kolej Universiti Islam Sultan Azlan Shah (KUISAS), participantsdiscussed the legacy of this influential scholar, who is best known forhis pioneering work in the Islamization of Knowledge movement. One of hisbooks, Al Tawhid: Its Implications for Thought and Life (Herndon, VA: IIIT,1992) has attracted the attention of scholars and been introduced into variousuniversity courses worldwide as an important resource book.The main theme was “Infusing the Creativity and Excellence of al-Faruqi’sScholarship into Contemporary Islamic Thought.” The seventy-five acceptedpapers were divided into five sub-themes: tawḥīd, the Islamization of Knowledge,Islamic civilization, Islamic thought, and comparative religion. The organizersinvited scholars to (1) study and examine the relevance of al-Faruqi’sthought, (2) examine his vision and mission in various areas of Islamic thought,(3) regenerate the tradition of Islamic scholarship in academic disciplines, (4)enhance the intellectual understanding of Islam’s tawhidic worldview, and (5)develop a comparative approach to the study of Islamic thought in relation tomodernity. This unique event enabled scholars, intellectuals, and academiciansto meet and deliberate on al-Faruqi’s intellectual and scholarly output.This event began with three inaugural speeches. Zambry Bin Abdul Kadir(chief minister, State of Perak) pointed out that only intellectual and moral developmentcan cause human civilization to reach its zenith. In the case of Islamiccivilization, this development was achieved by grounding the civilizationon the core values of research, criticism, and creativity. He stated that al-Faruqidedicated his life to calling upon Muslims to revive that sprit. Ibrahim M. Zein(dean, IRKHS) highlighted the conference’s importance and expressed his hopethat it would be a resounding success. Mohamed Ridza Wahiddin (deputy rector,Research and Innovation, IIUM) called for excellence and innovation incontemporary Muslim scholarship and emphasized that tawḥīd and thetawhidicworldview must be the base of Islamic discourse. He further remarked ...
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Hosen, Nadirsyah. "Challenging Traditional Islamic Authority: The Impact of Social Media in Indonesia." Proceedings of International Conference on Da'wa and Communication 1, no. 1 (November 5, 2019): 84–100. http://dx.doi.org/10.15642/icondac.v1i1.280.
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Islamic teaching is, in fact, the product of a very slow and gradual process of interpretation of the Qur’an and the collection, verification and interpretation of the Hadith during the first three centuries of Islam (the seventh to the ninth centuries AD). This process took place amongst scholars and jurist who developed their own methodology for classification of sources, derivation of specific rules from general principles, and so forth. The traditionalist approach of learning Arabic, for instance, take years to complete and memorising the Arabic grammar takes a long time. Traditionalist Islamic institutions such as pesantren and madrasah produce Kiai, or Muslim clergy and scholars that inevitably create an elite group of scholars. They become the authority who determine the correct interpretation of the Holy books. However, in the era of the social media, such traditional authority has been challenged. Anyone could become a scholar of Islam and to criticise the Kiai harshly. My presentation will critically evaluate this new situation faced by the Indonesian Muslim scholars and to discuss the roots of the problems.
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Ridwan, Ridwan, and Abdul Wahab Rosyidi. "Tipologi Pemikiran Cendikiawan Muslim." ULUL ALBAB Jurnal Studi Islam 5, no. 2 (December 26, 2018): 95–109. http://dx.doi.org/10.18860/ua.v5i2.6161.
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In the process of the development of intellectualsm, the role of Moslem scholars who were successful to make a dynamic atmosphere in Islamic thoughts to point out. They’re popular and well-socialized thoughts develop and bring posit if on the knowledge and the perception of religion in the society. The development of the scholar's Islamic thought has different characteristic and pattern which is interesting to analyze. The purpose of analysis is to enlarge our knowledge on the Islamic thought, especially those which were written in daily newspaper" Jawa Pos" during the Romadhon 1425 H. To sum up, an essay which were written by same Moslem scholars has different characteristic: first, the understandings about " Fasting" are varied. The scholar's have different perception on it. Second the different point of view creates a different way of thingking. Those are: Formalistic, Transformatic, Realistic, and Idealistic which all lead to the socio- cultural change.
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Azhar, Sabiha, Tasmia Kaukab, and Siddiqua Tahira. "The Impact of Quranic reading on Islamic Laws." AL-HIDAYAH 4, no. 1 (June 30, 2022): 29–42. http://dx.doi.org/10.52700/alhidayah.v4i1.37.
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It is obvious that the Qur'anic verses affect jurisprudence. There are ten different recognized school of Qira’at.According to hadith, the Quran was revealed in seven Ahruf.The Quran which is currently available is written and recited according to the harf of Quraish. According to scholar, there are two methods of Qira’at Mutawaatir and Shaadhah.The method which were supported by a large number of reliable narrators were called Mutawaatir and the method in which the number of narrators were few were known as Shaadhdh. The Qur'an is regarded as the first source in jurisprudence .One of the reason for the disagreement among scholars is because of different types of Qira’at.This article will reviewed (examine) how many types of recitation are there? What is the impact of different Qira’at on Islamic Laws? What are the scholars’ views about different Qira’at?
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Rahmanto, Mukhlis. "ROWING IN THE FLOW OF KHALAF; INDONESIAN SALAFISM RESPONSE TOWARDS CONTEMPORARY ISLAMIC ECONOMICS." Humanities & Social Sciences Reviews 7, no. 4 (October 6, 2019): 968–72. http://dx.doi.org/10.18510/hssr.2019.74132.
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Purpose: This article is the beginning research of Salafism Islamic economics thought to start from their responses to the entity of Sharia banking as a practical and institutional part of Islamic economics in the Indonesian contemporary Islam context.
Methodology: A qualitative approach had used to sculpt and construct Salafism responses from the various documents published by Salafi preachers and scholars and then validated with their doctrinal scholar named Ibn Taimiyya who known as prolific scholar including Islamic economics thought.
Result: The results of the research are: first, strengthening thesis as before that Salafism especially da’wa faction was Scriptura list and textualist movement generally. Even though the problems were response both are the economy and business –in Islamic term as a part of mu’amalat dunyawiyah- that there is a slogan accepted by almost scholars of Islamic law as the door of ijtihad was opened largely; second, the spectrum of Salafism Islamic economics thought still circulated in the area of fiqh (law) of economy while their doctrinal scholar Ibn Taimiyya did not only in the area of fiqh economy but also in analyzing the micro and macro-economic variables (Ali, K. (2015)).
Applications: This research can be used for universities, teachers, and students.
Novelty/Originality: In this research, the model of rowing in the flow of Khalaf; Indonesian Salafism response towards contemporary Islamic economics is presented in a comprehensive and complete manner.
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Willoughby, Jay. "Islamic Thought and Secular Modernity." American Journal of Islam and Society 33, no. 4 (October 1, 2016): 154–59. http://dx.doi.org/10.35632/ajis.v33i4.948.
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The Summer Institute for Scholars 2016, held at the IIIT headquarters in Herndon,VA, from August 8-13, 2016, brought together a group of scholars to address“Islamic Thought and Secular Modernity.” In order to present as manyof their ideas as possible, the wide-ranging and thought-provoking commentsof the chairs and the discussants are not recounted here.
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Shinkafi, Akilu Aliyu, and Nor Aini Ali. "Contemporary Islamic economic studies on Maqasid Shari’ah: a systematic literature review." Humanomics 33, no. 3 (August 14, 2017): 315–34. http://dx.doi.org/10.1108/h-03-2017-0041.
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Purpose The purpose of this paper is to come-up with a systematic exertion on Maqasid Shari’ah in Islamic economics, banking and finance, with a clear focus on forming an appropriate and novel framework that identifies the effort of contemporary scholars and detects the existing gap that might possibly champion new research commitments. Design/methodology/approach A systematic approach to literature review was steered through the means propagated by the Centre for Reviews and Disseminations (DSR), but modified to the precise requirements of this review. Google Scholar was searched throughout the passage. The search criteria are confined to English documents that are within the period of 2006-2016. Articles that did not score or did not convince that the subject of Maqasid Shari’ah has been applied in Islamic economy, Islamic banking, Islamic finance, Islamic financing products and economic development are excluded. Appropriate search keys are used to gather better results. Findings The findings inform that contemporary scholars show a robust commitment to the themes of the result during the stated period. The outcome reveals that contemporary scholars designate more interest and attention on Islamic banking and expose their potential specialty in the expanse than other themes. The study further highlighted the gap of some significant areas that are either outside the coverage of the reviewed documents or require more attention from contemporary scholars, for instance, wealth formation and management, wealth consumption, socioeconomic security, risk management, corporate governance, management policy, human resource development, prohibition of Riba, profit and loss sharing (PLS), etc. Research limitations/implications The paper is limited to contemporary aspects of Islamic economics, banking, finance and economic development that have a link with the subject of Maqasid Shari’ah. Practical implications A review of these scholarly reported documents has the potential to draw attention toward filling the existing gap that will likely result in salvation of current issues on the subject of Maqasid Shari’ah that has a direct association with Islamic economy, banking and finance. Originality/value The paper is original in its nature considering the fact that it is assumed as the maiden attempt of its kind in the field. It is a treasure to all those who may cherish and find it relevant in their progressive and rounded convention or application on the matter.
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Imawan, Dzulkifli Hadi. "الشيخ محمد نووي البنتني الجاوي المكي وجهوده الدعوية في القرن التاسع عشر الميلادي." International Journal of Pegon : Islam Nusantara civilization 1, no. 01 (July 2, 2018): 139–54. http://dx.doi.org/10.51925/inc.v1i01.9.
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This paper is about to discuss a scholar of Nusantara in Haramain who has a major role in the development of da’wah and intellectuals in the Islamic world in the 19th century ADthe 19th-20th century AD was the golden age of the scholar of Nusantara in Haramain because of the quantity and quality of those who did not exist before or since. But the traces of their da’wah are not widely known by the present generation like Shaykh Muhammad Nawawi al-Bantani. Therefore, thisstudy will discuss the history of one of Nusantara scholar in Haramain, Shaykh Muhammad Nawawi al-Bantani by taking the focus of his study of dakwah and his intellectual contribution in the Islamic world.The study used is a study of literature on the biography of Haramain scholars, especially the literary sources that discussed Shaykh Nawawi al-Bantani. the results of this study suggest that Shaikh Muhammad Nawawi al-Bantani was a great Haramain scholar who came from the archipelago, and he was well known by the Haramain scholars of his time. he has spent his life to preach both verbally (ta’lim), writings (kitabah), and examples (qudwah) by clinging to al-sunnah waal-jamaah’s manhaj in aqidah, Shafi’s school in Sharia and Sunni tasawuf. From the influence of his da’wah, he has given birth to many great scholars and many helpful Islamic repertoire both materially and intellectually.
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Ibrahim, Ahmad Zharif, Nor Haliza Mat Baharin, Nurul Munirah Asa, and Haslinda Ramli. "The Influence of Hadiths and Islamic Scholars’ Opinions on Current Miswak Practice." Sains Insani 5, no. 1 (June 29, 2020): 101–7. http://dx.doi.org/10.33102/sainsinsani.vol5no1.137.
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Miswak has been used as a tooth cleaning tool for thousands of years throughout the world. Following the introduction of the toothbrush, the usage of miswak is reducing but still exist especially among Muslims. Muslims are still using it as it is part of sunnah and is highly recommended by the Prophet P.B.U.H. Although there are numerous hadiths on the importance of miswak use, there are limited authentic resources on the methods of its usage. The technique of using miswak nowadays might be different from the method recommended in those authentic resources. To investigate the practice of miswak among current users and the miswak practice according to hadiths and Islamic scholars. A cross-sectional descriptive study among miswak users in Sri Petaling, Selangor using purposive sampling. Questionnaires on various aspects of miswak practice as oral hygiene tools were distributed among consented participants. The results were analysed descriptively and compared with miswak practice mentioned in hadiths and scholar’s recommendation. There were 37 subjects participated in the study. Several routines and practices explained in hadiths and Islamic scholars’ recommendations were practised by the participants. The use of miswak prior to ablution and prayer was highly recommended by the Prophet P.B.U.H and was practised by all participants (100%). Half of the participants used miswak upon waking up from sleep (59%) and 76% of them clean their tongue with miswak. All participants use miswak that is not too dry or too wet as suggested by an Islamic scholar. Majority of them (83.8%) cut the miswak stick before they use it and 35% of them soaked the miswak stick before use. Most of the current miswak users are practising the miswak as oral hygiene tool following the guidelines mentioned in hadiths and recommendations by Islamic scholars although there are some parts of miswak practice mentioned in hadiths and scholars’ recommendations were found not to be practised by the subjects and vice versa.
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Setiyawan, Imas. "KONSEP MASLAHAH MENURUT IMAM MALIK DAN AL-TUFI (STUDI KOMPARATIF TENTANG MASLAHAH IMAM MALIK DAN NAJM AL-DIN AL-TUFI)." Jurnal Keislaman 1, no. 2 (October 27, 2021): 202–23. http://dx.doi.org/10.54298/jk.v1i2.3365.
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Among the sources of Islamic law which is still disputed by scholars’ argument is maslahah. Some scholars reject it, but most agree make maslahah as one of the sources of Islamic law in matters of ijtihad. Imam Malik considered as a pioneer scholar who makes maslahah as one source of law ijtihadnya. His view was followed by the scholars 'other, one of whom is Najm al-Din al-Tufi, a cleric' Hambali. However, the twoleaders of thought are not the same, even in certain cases the difference is very sharp, although in certain parts have in common. In the view of Malik, maslahah serve as asource of Islamic law in matters which are not discussed formally by nas and ijma ', butmust not conflict with the spirit of the passage as a whole. In contrast, al-Tufi maslahahgood use in the problem discussed by nat/ijma ', or not. As for the area applications maslahah, both agree that that maslahah only be used in matters mu'amalah.
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Fasa, Muhammad Iqbal, and Suharto Suharto. "Sharea Issues in the Application of Takaful: Review on Islamic Law Perspective." HUNAFA: Jurnal Studia Islamika 14, no. 2 (January 3, 2018): 347–76. http://dx.doi.org/10.24239/jsi.v14i2.478.347-376.
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Insurance is still debated between scholars when viewed in the light of Islamic law. Contemporary Muslim jurists are fully aware that the legal status of Insurance not been determined by Islamic law thinkers in advance (jurists). The application of Takāful today is the result of a struggle between the understanding of Islami law with the reality of what happened. Thus, the problem needs to be reviewed in the light of Islamic law in depth. This paper attempts to offer Shariah Issues in the Application of Takāful From Islamic Law Perspective, including The Concepts of Takāful (Sharia Insurance), Legal Basis of Takāful (Sharia Insurance), History of Takāful (Shariah Insurance) Development, Scholars' Views on Takāful (Sharia Insurance), The Principles of Takāful (Sharia Insurance), Establishment of Contract in Takāful (Sharia Insurance), and To Compare The Characteristics Between Takāful (Shariah Insurance) and Commercial Insurance.
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Saeed, Dr Riaz. "ISLAMIC PERCEPTION OF FREEDOM OF EXPRESSION (AN EXPLORATION OF ISLAMIC THOUGHT)." ĪQĀN 1, no. 02 (June 30, 2019): 35–58. http://dx.doi.org/10.36755/iqan.v1i02.48.
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Islam considers freedom of expression, speech and thought as an imperative human right and liberty. Primary Islamic sources, as the Holy Quran, Hadith and Seerah of the beloved Prophet Muhammad (SAW) and Islamic jurisprudence discuss its principles parameters and boundaries comprehensively. There are many verses of the Quran, ?h?d?th of the Prophet Muhammad (SAW) and many terms of Islamic Fiqh, which guide us to describe the freedom of expression, its meanings, significance, principles and limits. Islamic scholars of different fields define the freedom of expression in different ways. It’s also observed during exploration in Islamic and Western perspectives, there is no specific and agreed upon definition of freedom of expression. Some scholars try to define it according to their own interest and requirement, but they can’t make an agreement on its definition. So, there is found a variety of definitions of freedom of expression in academic discourse. Different Islamic scholars mention different definitions due to its being a modern term. In this study efforts are made to elaborate Islamic concept of freedom of expression, thought and speech in modern context. It’s concluded, the Islamic teachings give all kind of freedom and rights to human being but their limits and boundaries are different from Western thought.
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Abdeldayem, Marwan Mohamed, Saeed Hameed Al Dulaimi, and Fuaad Hameed Al Dulaimi. "A qualitative approach to evaluate the reconciliation of GOLDX and OneGram in Islamic Finance." Zbornik radova Ekonomskog fakulteta u Rijeci: časopis za ekonomsku teoriju i praksu/Proceedings of Rijeka Faculty of Economics: Journal of Economics and Business 39, no. 1 (June 30, 2021): 113–34. http://dx.doi.org/10.18045/zbefri.2021.1.113.
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The purpose of this study is two-folded. The first purpose is to examine the perception of Islamic finance experts and Shariah scholars on the Islamic cryptocurrency (i.e., GOLDX and OneGram). The question is whether it has a role in reconciling cryptocurrency in Islamic finance. The second is to introduce the new Islamic cryptocurrency to serve these rich Islamic populaces. The study used a qualitative research approach by conducting interviews to explore the Islamic scholars’ views on the framework of the new Islamic cryptocurrency. The scholars have been deemed to meet particular requirements of having comprehensive knowledge and have extensive experience in both the Islamic Shariah and cryptocurrency. Accordingly, the number of such scholars was limited, and eventually, with the access offered only to five scholars from different Islamic countries. We thoroughly analyzed the collected data from the interviews. The findings reveal that Islamic law is absent on the essential models for the conventional cryptocurrency utilization(such as bitcoin) as either a legitimate or illicit apparatus exchange device. Consequently, introducing new Islamic cryptocurrencies is to reconcile cryptocurrencies such as GOLDX and OneGram. They will play a vital role in attracting more than 1.5 billion Muslims around the globe to enter the world of cryptocurrency.
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Yahyaei, Davood, and Fakhteh Mahini. "A Comparative Study of the Islamic Scholars’ Titles During the First Centuries of the Islamic Era and those of the Islamic Scholars at the Today's Universities." Procedia - Social and Behavioral Sciences 47 (2012): 1403–7. http://dx.doi.org/10.1016/j.sbspro.2012.06.833.
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Armando, Silvia. "Ugo Monneret de Villard (1881–1954) and the Establishment of Islamic Art Studies in Italy." Muqarnas Online 30, no. 1 (January 29, 2014): 35–71. http://dx.doi.org/10.1163/22118993-0301p0004.
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Ugo Monneret de Villard was the main Italian scholar of Islamic art in the twentieth century. Where and why did this engineer from Milan start cultivating this interest? How did his work come to be appreciated at the highest academic levels? This article delineates Monneret’s long training through an examination of his readings and writings, travels, and exchanges with other scholars, all of which influenced his working methodology, leading him to archaeological missions in Africa and predisposing his discovery of Islamic art. A fundamental focus is given to the idea of studying Islamic art objects and monuments in Italy. Unpublished archival sources reveal that in the mid-1930s Monneret was the essential point of reference of a group of intellectuals, distant from the academic Scienza ufficiale, whose intention was to promote the study of Islamic art in Italy. These intellectuals had the double goal of instituting a chair of Islamic art and of preserving the Islamic artistic heritage of southern Italy. Newly discovered documents reveal the early civic engagement and nature of a project that manifested itself years later in Monneret’s catalogue “Opere di arte islamica in Italia,” unfortunately still unpublished. The missed opportunity of creating an academic post demonstrates the scant attention given to the discipline by Italian public institutions. On the other hand, Monneret’s original interest in the Cappella Palatina ceilings is seen to be part of his broader project. A fresh look at already known sources allows us to reconstruct the editorial phases of Monneret’s masterpiece and discloses the fundamental role played by American institutions and scholars. Monneret de Villard’s multifaceted scientific profile is the “lens” through which it is possible to examine the history of Islamic art studies in Italy in the first half of the twentieth century.
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Tabassum, Sadia. "Classical Works on Islamic Political Order." Journal of Islamic and Religious Studies 2, no. 2 (February 9, 2020): 13–31. http://dx.doi.org/10.36476/jirs.2:2.12.2017.16.
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As Muslim scholarship generally treated with the issues relating to rebellion in the manuals of creed, Western scholars and many modern Muslim scholars generally overlooked them. Moreover, when some of them focused on manuals of law-proper where the rules for regulating the conduct of hostilities during rebellion are elaborated, they pick and choose between the views of the jurists belonging to various schools presuming that jurists of various schools followed a common legal theory. The present paper after critically evaluating the methodology of these scholars concludes that every school of law represents a distinct and internally coherent legal theory and as scuh mixing the views of the various schools leads to analytical inconsistency. Hence, it suggests that scholars woking on the legality of rebellion from the perspective of Islamic law should focus on proper legal sources and should adopt a principle-based approach instead of mixing the views of the various schools which are founded on different, sometimes, conficting legal principles.
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Jaffar, Syammon, Adam Abdullah, and Ahamed Kameel Mydin Meera. "Fiat money: from the current Islamic finance scholars’ perspective." Humanomics 33, no. 3 (August 14, 2017): 274–99. http://dx.doi.org/10.1108/h-01-2017-0013.
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Purpose This paper aims to discuss the opinions of current Shariah scholars on the concept of debt money in the present-day fiat money system. Design/methodology/approach Research design of this paper is a quantitative investigation of Shariah experts by distributing a questionnaire to them. As majority of Shariah scholars are also Shariah advisory of the current banking system, it is important to find out their level of knowledge on the issue of debt money created by the commercial banking system through the fractional-reserve banking (FRB) system. Findings Based on this investigation, most Shariah scholars are unaware of and confused about the mechanics underpinning the creation of money, especially with respect to FRB as it is practiced by the conventional and Islamic banking systems. Originality/value Based on this research, it is recommended that these scholars should improve their understanding of the operation of the fiat money system and its consequences. It is recommended that, in future, Shariah scholars should think “outside of the box” by creating Islamic financial instruments that do not resemble those of the conventional system.
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Shihan, Mohammad, Abdulhamid Mohamed Ali Zaroum, and Muhammad Amanullah. "Universal Maqāṣid al-Sharīʿah and Their Modern Application: Towards Ensuring a Peaceful and Secured Environment." Al Hikmah International Journal of Islamic Studies and Human Sciences 4, no. 4 (December 31, 2021): 466–95. http://dx.doi.org/10.46722/hkmh.4.4.21d.
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The maqāṣid theory is a popular trend in Islamic legal theories. Contemporary scholars view it as a valid method of interpreting the revealed text and as a valuable instrument for solving contemporary issues because it helps reform Islamic thought and civilization. Indeed, the idea of maqāṣid al-Sharīʿah has been widely studied and expanded by modern scholars of Islamic legal theory. Chiefly, Ibn ͑Ashur and contemporary MaqÉsid scholars renewed the scholarly discourse and ensured its proliferation and wide acceptance in legal studies. It has emerged as a new science that connects with all other legal disciplines. Thus, scholars firmly assert that the maqāṣid al-Sharīʿah constitute the most important intellectual means and methodologies for Islamic reform today. Consequently, the researchers aim to examine the modern discourse of Maqāṣid al-Sharīʿah and the latest developments beyond the universal MaqÉÎid. Mainly, the researchers scrutinize the two objectives namely the preservation of the environment via the protection of life and wealth. Accordingly, this article follows the qualitative method of data collection and analysis. Among the findings of the research is that the latest developments of Maqāṣid al-Sharīʿah, open the door of ijtihād widely to create ample areas for jurists to regulate the affairs of the Muslim ummah. Further, the maqāṣid al-Sharīʿah do not reflect only the objectives of Islamic law; their role goes beyond and is used to formulate basic principles and values related to global peace and human welfare. Hence, they have greatly contributed to the revival of Islamic thought and have opened a wider space for the application of Islamic law pertaining to peaceful environment.
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Kashif, Ghayth Nur. "Second International Islamic Conference on Prevention of Drugs and Alcohol." American Journal of Islam and Society 6, no. 1 (September 1, 1989): 186–88. http://dx.doi.org/10.35632/ajis.v6i1.2709.
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More than four hundred scholars and guests from around the worldattended the "Second International Islamic Conference on Prevention of Drugsand Alcohol" held at the International Islamic University, Islamabad, PakistanShawwal 26-28 1409/June 1-3, 1989.The conference, sponsored by Rabita al-Alam al-Islami, Makkah alMukarramah(World Muslim League), and the IIU in Islamabad, re-affim1edthe commitment of the Muslim Ummah to elirnfoate the threat and menaceof drugs and alcohol in Islamic states and societies world-wide.Scholars attending the conference represented both the natural and socialsciences, and individual professions ranged from medical doctors and lawenforcement authorities to social engineers and Islamic authorities in Seerahand Shariah. More than 70 scholars presented papers on critical aspects ofthe problem. The conference agenda embraced six major concerns:l) The Nature and Extent of Drug Abuse.2) Biological Mechanism.3) Religious and Educational Outlook.4 ) Social Context of Drug Abuse ...