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Abraheem Alshaykh Ali, Mohammed Ramadan, e Hakiki Rikza Irnaini Al Badri. "DAMPAK PENDIDIKAN DAKWAH DAN LANDASANNYA DALAM MASYARAKAT ISLAM". An-natiq Jurnal Kajian Islam Interdisipliner 2, n.º 2 (21 de julho de 2022): 166. http://dx.doi.org/10.33474/an-natiq.v2i2.16496.
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The Book of Allah is the source of legislation and the source of Islamic islamic islamic provisions, and the Qur'an has approached several methods and means to correct behavior and guide man to the right path, with the statement of halal and haram, and the Qur'an has taken the style of stories to show what is meant and guide people to the right, and scholars of interpretation and jurists in this area in particular, because it is the basis of the evaluation of the nation and the establishment of an Islamic generation on the approach of the Book and the Prophet's Sunnah. The objectives of this research mean (1) to know the formation of the features of education and advocacy identified by the scholars of interpretation, (2) to know the formation of the methods of education and advocacy derived from the books of interpretation, (3) to find out the impact of advocacy education and its foundations in the Islamic society. The researcher used the type of descriptive office search. The way data is collected in this research is documentation. The data used in this research are preliminary data that prophetic and secondary data after obtaining the data. The researcher analyzed the data using miles and Huberman model analysis techniques. The results of this research mean (1) that the parameters of education and educators must follow the example of prophets and apostles, (2) the methods of education and advocacy derived from the Holy Quran and the Prophet's Sunnah, (3) that advocacy education has great benefits, benefits the individual and society, and raises generations a valid education on the platform of prophecy.
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Monaziroh, Anika, e Siti Uswatun Hasanah. "Moral Reconstruction through Routine Activities at the Roudlatul Qur'an Islamic Boarding School, Metro Lampung". TARBAWI : Jurnal Pendidikan Agama Islam 6, n.º 02 (15 de novembro de 2021): 148–57. http://dx.doi.org/10.26618/jtw.v6i02.5119.
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The existence and image of Islamic boarding schools are familiar to Muslim communities in Indonesia. Islamic boarding schools are considered capable of forming personalities who have good morals and produce cadres of ulama or da'i. The let's stay on islamic boarding school movement is a pesantren response in the face of modernity, where in this modern era Muslim parents tend to choose Islamic boarding schools as a reference for formal and informal educational institutions, because they expect their children to have the attitudes that have been taught by the Prophet, and the prophets and their friends. This paper describes the cultivation of moral values through routine activities at the Roudlatul Qur'an Islamic boarding school in Metro Lampung. To get the desired results, this research uses qualitative research with a descriptive approach. The results of this study reveal that the pesantren is a gathering place for students to get religious knowledge from a kyai. The process of building morals is obtained from a series of activities ranging from qiyamul lail, congregational prayer, al-quran, diniyyah al-quran and evening study together, as well as manaqib which is held every month on the third week.
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Nur Hidayatul Hasanah, Siti, e Mohammad Riza Zainuddin. "MANAJEMEN PESERTA DIDIK DALAM PERSPEKTIF AL-QURAN DAN HADITS". AL-MUADDIB: Jurnal Kajian Ilmu Kependidikan 5, n.º 2 (15 de maio de 2024): 365–79. http://dx.doi.org/10.46773/muaddib.v5i2.923.
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This article aims to discuss Student Management according to the Al-Quran an Hadith. The method used is a literature review, namely a general study of Student Management from various sources and references. The Quran is a guide to human life that regulates life from various aspects ranging from social, economic, worship, education and so on. There are many stories in the Quran about the learning process of provious prophets such as the of story of Propet Musa meeting Prophet Khaidir, the story of Prophet Isa, the story of Prophet Yahya, the story of Propeth Ibrahim and Luqmanul Hakim which are immortalized in the Quran about educate their children to always remember Allah and always remind them not to associate partners with Allah and instruct their children to always do good, uphold the truth and be good students with good morals. Students are an important component in an Islamic education process.
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Asmaran As, Asmaran As. "GENEALOGI ALIRAN SYI�AH". Jurnal Ilmiah Ilmu Ushuluddin 13, n.º 2 (6 de abril de 2016): 155. http://dx.doi.org/10.18592/jiu.v13i2.729.
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This paper intends to address the emerging of Shiite genealogy in the history of Islamic thought. There are somequestion that needs to be asked: What is the Shiite? Furthermore, what is the background of the rise of the Shiite?As for the writer, Shiite is a group of Muslims who believe that the successor (khalifa) on leadership (Imamate) bothin the field of religion and politics after the Prophets death was Ali bin Abi Talib, cousin of Prophet Muhammadand his descendants were called Ahli bayt. There are several theories about the background of Shiite. Some said it iscaused by the privilege of Ali in comparating with the other prophets companion. Some said it is caused by theinfluence of non islamic cultural and religious teachings such as Persian and Jews. Some said it is caused by thepolitical conflicts in the Islamic community after the death of the Prophet. For the Shiites themselves believe that thequestion of replacement of the Prophet, that Ali bin Abi Talib, has got the legitimacy of both the Quran andHadith.
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Taklimudin, Taklimudin, e Febri Saputra. "Metode Keteladanan Pendidikan Islam dalam Persfektif Quran". BELAJEA: Jurnal Pendidikan Islam 3, n.º 1 (11 de julho de 2018): 1. http://dx.doi.org/10.29240/bjpi.v3i1.383.
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This study aims to understand is how exemplary method Islamic education in the perspective of the Quran, how the exemplary method of Qurani and its implementation in education. This research uses the Research Method Library (library research) with approach method Mudhu'iy. That is, by way of collecting all or part of the verses from several letters that relate to the problem of exemplary (Uswah hasanah). So in the end taken a thorough conclusion about the matter according to the view of the Quran. The results of this study indicate that there are several verses of the Quran that are used as the normative basis used as exemplary methods in Islamic education. The normative description explicitly illustrates the exemplary exemplified by the Prophets and the Messenger of Allah. as well as the companions used as a foothold and backrest by practitioners.
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Duranović, Elvir. "ISLAM AND PRE-ISLAMIC TRADITION OF ARABS – A QUR'ANIC-SUNNA ANALYSIS". Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), n.º 7 (15 de dezembro de 2009): 327–44. http://dx.doi.org/10.51728/issn.2637-1480.2009.327.
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Although idolatry religion of pre-Islamic Arabs was directly opposite to absolute God's oneness, Islamic religion did not categorically deny pre-Islamic tradition. Depending on certain cusoms character, Islam accepted some of them, some were reformed and some were rejected or replaced. In this paper, by the method textual analysis of the Qur'an and Sunna, we analyze different examples of accepted, reformed and rejected practice of pre-Islamic Arabs. There are some examples of unacceptable rituals like worshiping idols, fortune-telling, belief in celestial bodies, killing female children and other idolatry customs, rituals and unjust social relations. Some reformed customs and rituals from the prevuois prophets have been analysed such as rituals related to Hajj and the prophets Ibrahim, a.s., and Ismail, a.s. There are also some examples of marital, hereditary and testamentary law. In the end, we analyze morally and socially useful practice of pre-Islamic Arabs accepted in Islam. Islam applied this pattern in dealing with different people and their traditions that became a part of Islamic tradition. Key words: Islam, pre-Islamic tradition, relation between Islam and pre-Islamic Arabs' tradition
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Hasan, Abla. "THE QURANIC STORY OF MARY: DOES RETHINKING THE TEXT SUPPORT WOMEN PROPHETHOOD?" Ar-Raniry, International Journal of Islamic Studies 3, n.º 1 (30 de junho de 2016): 189. http://dx.doi.org/10.20859/jar.v3i1.81.
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<p>Women prophethood has always been an alien concept to Islamic theology. According to modern as well as mediaeval mainstream Islamic schools of exegeses, jurisprudence and even according to everyday schools of fatwa: women are either too inferior, too week, or even not pure enough to meet the requirements or handle the challenges associated with prophethood. However, rethinking the Quranic text, in isolation from mediaeval gender biased narrow preferences, proves this view to be wrong. In this paper I provide a unique linguistic analysis of the Quranic story of Maryam, the mother of Jesus and the only woman mentioned by name in Quran. Maryam as I argue, is acknowledged in Quran as a female prophet: chosen equally to all chosen men, i.e., male prophets and above all women. In addition, a logical analysis in favor of Maryam’s prophethood will be provided. The juxtaposition of both evidence supports women prophethood. </p>
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Suliman, Haliz, e Khatab Ahmed. "The beginning of prophethood and the stages of Islamic call during the Meccan period in (Kitab Al-Umm) by Al-Shafi'i". Humanities Journal of University of Zakho 12, n.º 2 (23 de junho de 2024): 387–97. http://dx.doi.org/10.26436/hjuoz.2024.12.2.1327.
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The history of the prophet's life (peace be upon him) begins with the revelation. Furthermore, historians give importance to the pre-Islamic period, meaning the conditions of people before the Islamic religion. Additionally, Muhammad's choice (peace be upon him) for prophecy. This invitation is divided into two phases in Mecca: the secret invitation phase lasted for three years in the first year of the prophecy, 610 AD. And the stage of declaration of the invitation is also divided into two stages: the stage of the prophet's invitation (peace be upon him) to his close relatives, and the stage of invitation to people in general and the people of Mecca in particular. This stage ended with the migration of Muslims to Medina in the thirteenth year of the prophecy. Imam Al-Shafi'i, may God have mercy on him, in his book Al-Umm, which is the primary focus of this research, conveys to us all this information in the various parts of his book, utilizing verses of the noble Quran and the Hadiths of the Prophet as evidence for his opinions on every topic he posed.
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Bdoor, Hanan Ali Hussein, e Raedah Khaled Hamad Nuseirat. "Principles of Emotional Stability among Muslim Youth and its Educational Applications in the Personality of Prophet Joseph (Yusuf), Peace be Upon Him". International Journal of Religion 5, n.º 7 (25 de abril de 2024): 15–29. http://dx.doi.org/10.61707/fcycr448.
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Objectives: The aim of this study is to formulate the Islamic principles of emotional stability among Muslim youth, considering them the most important groups in society. This is particularly important due to the contemporary challenges faced by youth today, which intensify their tension and emotions. It was necessary to infer the Islamic principles of emotional stability that teach youth to control their emotions and confront their problems in a balanced manner. Additionally, the aim is to acknowledge the indicators of emotional stability in the Holy Quran and the Sunnah of the Prophet, peace be upon him. Methodology: The study employs a descriptive-analytical approach, involving the examination of Quranic verses and Prophetic sayings containing specific emotions. Subsequently, Islamic principles of emotional stability are formulated, followed by their pedagogical application to the character of Yusuf, peace be upon him. Results: The study concluded that emotional stability is a contemporary necessity for Muslim youth. It demonstrates that emotions have both positive and negative effects on human behavior. Additionally, there are Islamic principles for emotional stability, and it is considered that the prophets are perfect role models in this regard. This helps youth achieve numerous benefits in their daily lives. Summary: There are various types of emotions, and clear indications of emotional stability are mentioned in the Holy Quran and the Sunnah, from which Islamic principles of emotional stability can be inferred. The character of Yusuf, peace be upon him, serves as a pedagogical application for emotional stability in some aspects. Most likely, the results have a positive reflection of emotional stability in the lives of the youth. Recommendations: This study recommends training youth in emotional stability strategies through training courses, workshops, and inclusion of educational curricula addressing content of emotional stability. Furthermore, it suggests guiding graduate students to conduct research on youth emotions and treatment methods.
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أمين, الدكتور محمد. "The Story-Telling Style of the Quran and Preaching of Islam-A Critical Study". Fahm-i-Islam 1, n.º 1 (30 de junho de 2018): 96–111. http://dx.doi.org/10.37605/fahm-i-islam.1.1.7.
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Story Telling has been one of the most effective methods not in teaching only, but rather it is also the best instrument for preaching and indoctrination. Preaching Islam or "Da'awah wa Al-Irshad" is a great religious obligation as it is evident from its teachings. This object in view, Quran has very vehemently emphasized on this compulsory component of Islam as to awake the Muslims to strictly abide by the Islamic teachings and persuade the non-Muslims to embrace Islam as being the best religion. Keeping in view its importance, the Holy Quran has narrated several stories of different Prophets (AS) and other nations to make people learn from the same and improve their methods of "preaching". By reading these stories the Last Prophet (SAWS) and his companions were encouraged not to be dis-appointed from the denial of the infidels/"Mushriks" of Makkah.In this article, benefiting from the verses of the Holy Quran wherein the sacrifices and extraordinary efforts of the great preceding apostles (SA) are discussed, a detailed critical review has been presented.
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bin Ali Al-Jabri, Suleiman bin Muhdhi. "Suspicions of Orientalism about the Holy Quran". Yemen University Journal 8, n.º 8 (11 de fevereiro de 2023): 1–20. http://dx.doi.org/10.57117/j.v8i8.82022.
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Praise be to God alone, and prayers and peace be upon the one after whom there is no prophet, and after. This is a summary of the topic: (suspicions of Orientalism about the Holy Qur'an), where the research consists of an introduction, a preface, four chapters, a conclusion, and then a list of sources and references. As for the introduction: it was titled: Some Orientalists' suspicions about the Holy Qur'an and their tireless efforts to deny the Qur'an and the Islamic religion and cast doubt on the revelation of the Qur'an from God to His Messenger Muhammad, may God's prayers and peace be upon him. In the introduction, I explained the importance of the topic and the reasons for choosing it, and the most important previous studies and the sources and references that I benefited from in this research. I touched on Orientalism and the most important suspicions of the Orientalists, which will be answered in this research, and are represented in the following points: The Qur'an was taken from Judaism, Christianity and Zoroastrianism. The acts of worship that are mentioned in the Qur'an are imitations from the pre-Islamic period and from the Hanafis before the mission. The Quran is dictated by the imagination of Muhammad, may God bless him and grant him peace, as a result of epileptic seizures or deep imagination. The customs that Muhammad, may God bless him and grant him peace, brought are in keeping with the rituals of the Magi and the Persians. This research contains four chapters: Chapter One: In it, I dealt with the response to suspicions about the sources about the Holy Qur'an: I talked about and mentioned their claims and suspicions, studied and discussed what they mentioned, then clarified and responded to them from three aspects: First: the response from the Holy Quran.. Second: The response from the Sunnah. Third: Responding to them through the Orientalists themselves. In the second chapter: I dealt with suspicions about the text of the Holy Qur'an and its compilation, and explained the agreement of the Companions on the necessity of unifying the Qur'an with the agreement of the Companions, may God be pleased with them. It is also divided into three aspects: First: the response from the Holy Quran. Second: The response from the Sunnah. Third: Responding to them through the Orientalists themselves. The third chapter deals with suspicions about the meanings of the Holy Quran: First: the response from the Holy Quran. Second: The response from the Sunnah of the Prophet. Third: Responding to them through the Orientalists themselves. Chapter Four: Conclusion and results. After completing the study, I came out with the following results: The results of the study showed that the orientalists differed in their studies of the Qur'an. Some of them were those whose studies and criticisms were with intent, bad intentions, and fanaticism towards their religion, and for the purpose of questioning the Holy Qur'an. Others made mistakes as a result of lack of understanding of the Arabic language and mistranslation of the meanings of the Holy Qur'an through the literal translation of the words and verses of the Qur'an, which led to the wrong interpretation of the meanings of the Holy Qur'an and misunderstanding of the Qur'anic verses. There are also orientalists who tried to understand the Islamic religion and praised the Holy Quran and responded to other orientalists. Western universities were interested in studying the Holy Qur'an and the Islamic religion and establishing special departments for Islamic studies in their universities.
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Layla Mohamed Alaqel, Layla Mohamed Alaqel. "Raising children in the Holy Quran: تربية الأولاد في القرآن الكريم". Journal of Islamic Sciences 4, n.º 3 (30 de junho de 2021): 17–1. http://dx.doi.org/10.26389/ajsrp.l171220.
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The aim of the research is to explain the method of the Qur'an in raising children, by addressing the texts referring to the verses of raising children in the Holy Quran, citing some hadiths and the positions of prophets and righteous people in raising their children and the ideological, moral and emotional aspects and the rights of children over their parents in education. This research has followed the descriptive approach, and the results of the research were: God sent the prophets to guide people, and among the ways of guiding good education of children, if the Muslim child grew up healthy and correct, it was called to the goodness of the Muslim community as a word, and Islam has taken more care of the education of children than before of nations, and for the sake of raising children goodly, Islam has guaranteed children many Islamic rights, which exceed what the children's rights organizations have adopted together, and I have recommended the importance of instilling faith in the generation. Young, as well as the interest in the educators themselves, as a large number of them do not know the Islamic curriculum in raising children, and also the work of weekly seminars extending a period of time especially for mothers, to introduce them to the importance of education and its correct methods.
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Hidayat, Ade, e Akhsan Sukroni. "The Value Inheritance of Family System in Islamic Tradition: Birr-ul-Walidayn". Ulum Islamiyyah 22 (29 de dezembro de 2017): 21–28. http://dx.doi.org/10.33102/uij.vol22no0.5.
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Birr-ul-walidayn (filial piety) has a great importance in Islamic parenting besides educating and nurturing children. The emphasizing of its significance is laid on God’s order of its obligation that always associated with the obligation of Tawhid (monotheistic as a primary beliefs in Islam). Islamic teaching has arranged an integrated rule then create Islamic tradition where consist birr-ul-walidayn inside by exampling of some the best and historical parents noted by Quran included some prophets that contained some values of harmonious relationship between parent and children, quality education and guidance for children and also filial piety. On the contrary, flaws or unfinished task of family and parents on the process will make some hindrances or problems in the family and also in the society in many aspect. In short, the role of family has a great deal in value inheritance as religion claimed in rules and prophetic true stories.
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Mohd Zabidi, Ahmad Zahiruddin, e Wan Nasyrudin Wan Abdullah. "Kajian Tentang Kewujudan Isrā’īliyyāt di Alam Melayu Sebelum Kemunculan Tafsir al-Quran/ Study on Isrā’īliyyāt in the Malay World Before the Emergence of Quranic Exegesis". UMRAN - International Journal of Islamic and Civilizational Studies 11, n.º 2 (30 de junho de 2024): 59–73. http://dx.doi.org/10.11113/umran2024.11n2.720.
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The narrations of Isrā’īliyyāt are narrations that come from sources based on the pre-Islamic samawi religions, especially Jews and Christians which were later exaggerated by their priests. Usually, the history of Isrā’īliyyāt is in the form of stories such as stories from the supernatural, the stories of previous prophets and messengers, the stories of previous peoples and the stories of the end times. Islam teaches that, only Allah ﷻ is all-knowing of all the unseen, while the prophets and messengers were told by Allah ﷻ a small part of it. The scholars divide the narration of Isrā’īliyyāt into three divisions according to Shariah: 1. Maqbūl (accepted), 2. Mardūd (rejected), and 3. Maskut ʿanhu (silenced). This paper takes the form of a qualitative study with a descriptive design. Based on the three referenced studies, it can be formulated that the influence of Isrā’īliyyāt in traditional Malay hikayat already existed prior to the emergence of Malay-language tafsir works.
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Warits, Moh Shalahuddin A., Sangidu Sangidu e Muh Arif Rokhman. "THE PROPHET AND POETRY: Theoretical Problems of Islamic Prophetic Texts". Religió Jurnal Studi Agama-agama 13, n.º 1 (1 de março de 2023): 70–91. http://dx.doi.org/10.15642/religi.v13i1.2285.
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In a semiotic framework, hadith literature can be read as a prophetic text. With this perspective, hadith literature is no longer functional solely in the structure of Islamic legal sources, but more broadly as a language and discourse for the prophetic teachings of the Prophet Muhammad, which in its nature is intended “for all creatures” (li-l-‘ālamīn). This research then tries to reveal how Islamic prophetic language unit is formed in a whole prophetic text discourse. To take Halliday’s approach, a language unit can create its own language environment. Thus, hadith literature, as a medium for the functioning of a particular language unit, can create its own language environment, which is the prophetic language environment. A prophetic language, of course, will only be meaningful in its own ecosocial environment and can also become what is called “antilanguage” for different contexts. Yet, in fact, some hadith literatures show the presence of poetic texts in them. These poetic texts take the form of classical Arabic poetry from the pre-Islamic tradition which, if we refer to Quran 36:69, would be considered incompatible with prophethood. By unraveling the intertwining of these texts, this study seeks to show how the situation of intertextuality can pave the way for a new reading of Islamic prophetic texts. Poetic texts, in this case, may constitute a functional element that makes an important contribution in establishing Islamic prophetic discourse.
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Warits, Moh Shalahuddin A., Sangidu Sangidu e Muh Arif Rokhman. "THE PROPHET AND POETRY: Theoretical Problems of Islamic Prophetic Texts". Religió Jurnal Studi Agama-agama 13, n.º 1 (1 de março de 2023): 70–91. http://dx.doi.org/10.15642/religio.v13i1.2285.
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In a semiotic framework, hadith literature can be read as a prophetic text. With this perspective, hadith literature is no longer functional solely in the structure of Islamic legal sources, but more broadly as a language and discourse for the prophetic teachings of the Prophet Muhammad, which in its nature is intended “for all creatures” (li-l-‘ālamīn). This research then tries to reveal how Islamic prophetic language unit is formed in a whole prophetic text discourse. To take Halliday’s approach, a language unit can create its own language environment. Thus, hadith literature, as a medium for the functioning of a particular language unit, can create its own language environment, which is the prophetic language environment. A prophetic language, of course, will only be meaningful in its own ecosocial environment and can also become what is called “antilanguage” for different contexts. Yet, in fact, some hadith literatures show the presence of poetic texts in them. These poetic texts take the form of classical Arabic poetry from the pre-Islamic tradition which, if we refer to Quran 36:69, would be considered incompatible with prophethood. By unraveling the intertwining of these texts, this study seeks to show how the situation of intertextuality can pave the way for a new reading of Islamic prophetic texts. Poetic texts, in this case, may constitute a functional element that makes an important contribution in establishing Islamic prophetic discourse.
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Abd Rahman, Siti Syuhada, Zizah Che Senik, Wan Zulkifli Wan Hassan, Salmy Edawati Yaacob e Zamzuri Zakaria. "A Thematic Review on Prophetic Leadership in Organisations: Analysis of Patterns and Impacts". Jurnal Intelek 17, n.º 2 (1 de agosto de 2022): 12–23. http://dx.doi.org/10.24191/ji.v17i2.17952.
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Prophetic leadership is a model of leadership which is primarily based on the Holy Quran and the exemplary of the Prophets’ characteristics. This leadership concept is highly recommended to be practised by Muslim managers in order to achieve blessing from Allah SWT as well as worldly gain. Nevertheless, there has been a relatively small amount of research discussing the patterns in prophetic leadership publications and the positive impacts that it offers. Therefore, the aim of this thematic review paper was twofold, that was to explore the pattern of the publications that discussed prophetic leadership in organisations, and to examine the impact that may be derived from practising prophetic leadership. Three databases including Dimensions, Microsoft Academics, and Google Scholar were searched under the keywords prophetic leadership and Islam. Selected articles were reviewed and analysed using Atlas.ti8 software. The findings from the code-to-document analysis found six research themes on the patterns of publications and derived twelve sub-themes on the impacts of practising prophetic leadership. This study provided an avenue for Muslim managers to improve their leadership style from the Islamic perspective, and also benefits future researchers who would focus on Islamic management and leadership.
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Jalil, Abdul. "Sejarah Pembelajaran Al-Qur’an Di Masa Nabi Muhammad Saw". INSANIA : Jurnal Pemikiran Alternatif Kependidikan 18, n.º 1 (12 de maio de 2018): 1–17. http://dx.doi.org/10.24090/insania.v18i1.1438.
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Abstract: This paper discusses the history of learning of the Koran before there is a mushhaf that is during the time of Prophet Muhammad, the pre-Islamic Arab society until the time of Prophet Muhammad was chosen by Allah to be Prophet dominated by oral culture. Therefore, the Prophet taught and transmitted the Qur'an by reading it directly to the companions (musyafahah), so even friends with the same method of teaching the Koran among others. At that time, the written Qur'an had no significant role in the process of learning the Koran. Dar al-Arqam and the house of the Prophet became a place of study of the Koran in the period of Mecca, while in the Medina period there were al-kuttab, shuffah, dar al-qurra 'and the mosque as the center or place of studying the Koran. Some Companions participated and assisted the Prophet in the task of teaching the Koran
Keywords: Al-Quran, Learning, Prophet, Companions.
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Demirci, Mehmet, Garip Aydın, Mehmet Sami Yıldız e Mehmet Cabir. "The Concept of Space in the Holy Quran". Scientific Journal of Faculty of Theology, n.º 34 (29 de junho de 2023): 15–60. http://dx.doi.org/10.52754/16947673_2023_34_2.
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The concept of space is one of the concepts frequently mentioned in the Holy Quran. The concept in question has a quality that points to both physical and metaphysical dimensions. Since the life of the hereafter is a continuation of this world in Islamic thought, space has also been used frequently in the Quran in the context of the life of the hereafter. The descriptions of heaven and hell have always been described in the Quran by associating them with the concept of space. The concept of space has a use in the Quran that has abstract meanings as well as its concrete meaning. It is seen that it is used in this context when describing the life of the prophets. In this article, it has been examined in which contexts the concept of space is used in the Quran, and the differences between these uses have been revealed. During the examination of the subject, many tafsir sources, especially the Holy Quran, were reviewed. In addition, contemporary sources on the subject were used.
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SARHAN, ABBAS. "The concept of lying in the Holy Quran - An Explanatory Study". Journal Ishraqat Tanmawya 27 (junho de 2021): 395–416. http://dx.doi.org/10.51424/ishq.27.15.
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Through my study of the concept of lying, the research reached the most important results: 1- Lying sows the seed of distrust of society, lying is the key to sins, and that a liar is excluded from the mercy of God because God Almighty forbade it with evidence that the Islamic religion came to support the Islamic narratives that came from the tongues of the prophets and messengers. 2-The Qur’an, which is from a knowledgeable expert about it, is one of the verses that call for the truth of speech and the prohibition of lying, and not to distort speech, because that is considered the greatest of sins. 3-The difference in the wording of lying formulas What is the evidence that the Qur’an is a miraculous speech that dazzles with its eloquence the masters of minds and gives aesthetics to attract the attention of the minds of listeners and readers. Slander, rebuttal, ingratitude, lies, defamation. Key words: lying resources, the Holy Quran, study
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Ahmed, Imtiaz, Syed Muhammad Shahid Tirmazi e Bilal Hussain. "INFERTILITY AND USE OF MODERN REPRODUCTIVE TECHNOLOGIES: ISLAMIC PERSPECTIVE". Pakistan Journal of Social Research 04, n.º 02 (30 de junho de 2022): 733–43. http://dx.doi.org/10.52567/pjsr.v4i2.526.
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The Islamic concept of birth and death is very clear and make the foundation of Islamic society along with the Quran also provides concept about infertility. It is permitted to seek medication for infertility. Islamic law permits the use of all assisted reproductive technologies (ARTs) as long as the sperm, egg, and uterus are derived from a legally married couple during their marriage. The current study aims at reviewing the concept of infertility and Modern Reproductive Technologies as a treatment in Muslim society. The concept of children bearing a trial for believers is further expanded with the concept of infertility in Quran. Infertility is regarded as a test for believers. We have examples of Prophets such as Ibrahim and Zachariya (A.S) who bore children in old age. We also have examples of many companions of Prophet Muhammad (PBUH) and even among Ummahat-ul-Momineen who faced fertility issues. 20th century was the century of great scientific advancements. Now it is possible to treat infertility in many ways. Assisted reproductive technology is a group of infertility treatments. All modern reproductive technologies are acceptable in Islamic law, as long as the sperm, ovum, and uterus come from a legally and currently married couple. Surrogacy in any form is forbidden. Donation of sperm, ovum and uterus from a third party is not allowed. Islamic law makers have provided ways for the cure of infertility keeping in lawful bounds of Islamic jurisprudence. Many Muslim countries including Pakistan lack the advanced IVF technologies. Where available these facilities are very expensive. Moreover, there is a great misconception about the legality and religious stance on various ART techniques. For this purpose, religious beliefs, knowledge and attitudes of Pakistani population regarding Modern Reproductive Technologies and infertility should be assessed. Islamic religious scholars need to play their part in this regard through their expertise, assessment of religious beliefs, knowledge and attitude would be a first step towards process of law making or ruling out fatwa regarding Modern Reproductive Technologies. Keywords: Islamic Law, infertility, Modern Reproductive Technologies, Pakistan, Scientific advancements.
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Hamdy, Mohammad Zainal, Miftahul Huda, Wiwik Prasetiyo Ningsih e Munirah Munirah. "Analisis Semantik Toshihiko Izutsu tentang Makna “Basyar” dalam al-Quran dan hubungannya dengan Pendidikan". Al-Wazan: Journal of Arabic Education 1, n.º 2 (20 de julho de 2023): 129–45. http://dx.doi.org/10.58223/al-wazan.v1i2.71.
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Semantic Studies or ilm dilalah is one of the studies in Arabic language that is used to understand the meaning or meaning of a word, it is also said ilm ma'na, Toshihiko Izutsu is an expert in semantic studies who has his own concept in studying a meaning, especially meaning in the Koran. This study aims to find the meaning or concept of basyar in the Koran using Toshihiko Izutsu's theory, then look for the relationship between this concept and Islamic Education. The research method used is literature review whose data comes from books or references. The results of this study indicate that basyar has 3 conceptual meanings namely Creation, Biology, and Prophethood. And Islamic Education plays a role in regulating and educating basyar from a biological aspect so that they are able to become knowledgeable, faithful and pious human beings like the prophets
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Berger, Pamela. "Jewish-Muslim Veneration at Pilgrimage Places in the Holy Land". Religion and the Arts 15, n.º 1-2 (2011): 1–60. http://dx.doi.org/10.1163/156852911x547466.
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AbstractFor millennia human communities have designated certain sites as sacred and nowhere more so than in the Holy Land. The Bible records that Canaanites worshipped in “high places,” and the prophets railed against the Israelites for continuing the practice. Jesus castigated the Pharisees for adorning the tombs of the prophets. When Jews were expelled from Jerusalem, those who remained on the land did not abandon their devotion to the holy sites. When the Muslims arrived they continued the practice of visiting the tombs of those figures mentioned in both the Bible and the Quran. Throughout the Middle Ages and into the modern period Muslims and Jews wrote about their visits to these jointly-venerated tombs. Jews made illustrated scrolls, wall hangings, and other works of art depicting these sites, representing the shrines with prominent Islamic crescents on top, an indication that Jewish viewers felt no discomfort at the use of this iconography. The Jewish valorization of the Islamic crescent atop shrines common to Jews and Muslims reflects a relationship very different from that existing between the two cultures today.
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Anggraeni, Dewi. "Agama Pra-Islam Perspektif Al-Qur'an". Jurnal Online Studi Al-Qur'an 12, n.º 1 (1 de janeiro de 2016): 49–76. http://dx.doi.org/10.21009/jsq.012.1.04.
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This paper discusses how the Qur'an speaks of pre-Islamic religions which originally came from a monotheistic religion whose brought by Abraham. Explicitly the Qur'an gives the message essentially the same message between the Qur'an and the earlier books. This message give a signals the continuity of God's message in which all the semitic religions revealed in the Qur'an lead to the prophet Abraham. So the semitic religions have the same mission to purify Tauhid as a peace religion based on submission to God. At once refine again the belief of those who believe in supernatural powers that are limited to the beliefs of myth. Finally the coming of the prophet Muhammad was to support, confirm, rectify, and perfecting the teachings of the former religion.
Keywords : Religions, Pre-Islamic, Monotheistic.
Abstrak
Tulisan ini membahas tentang bagaimana al Quran membicarakan agama-agama pra- Islam yang awalnya berasal dari satu agama monoteisme yang di bawa oleh Ibrahim. Secara eskplisit al-Qur’an memberikan pesan secara esensial adanya pesan yang sama antara al-Qur’an dengan kitab-kitab sebelumnya. Pesan ini memberikan isyarat adanya keseinambungan risalah Tuhan dimana semua agama semitik yang diungkap dalam al-Qur’an bermuara kepada nabi Ibrahim As. Sehingga agama-agama semitik memiliki misi yang sama untuk memurnikan Tauhid sebagai agama kedamaian yang berlandaskan kepasrahan kepada Tuhan. Sekaligus memurnikan kembali kepercayaan orang-orang yang meyakini kekuatan adikodrati yang hanya sebatas keyakinan dari mitos. Akhirnya kedatangan nabi Muhammad adalah untuk mendukung, mengukuhkan, meluruskan kembali, dan menyempurnakan ajaran-ajaran agama terdahulu.
Kata Kunci : Agama, Pra-Islam,Monoteisme
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Hamoda, Mahmoodalnor. "PEACE ADVOCACY AND THE BASIS OF BUILDING FOREIGN RELATIONS OF ISLAMIC STATES IN THE QURAN". ULUL ALBAB Jurnal Studi Islam 21, n.º 1 (29 de junho de 2020): 104. http://dx.doi.org/10.18860/ua.v21i1.8801.
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<p><em>This study addressed the knowledge of the peace advocacy and building foreign relations of Islamic states in the Holy Quran. Whoever reads the book of Allah almighty may find it full of the vocabulary of peace advocacy, and relations between nations and people. The study included examples mentioned in the Holy Quran showing the need for peace and the foundations of building relations between nations and people. It addressed the meanings of peace advocacy and its importance. It also showed that the peace advocacy and Islam call of prophets and messengers (peace be on them) and the way of the righteous and reformers. The origin in the relationship of Muslims to others is peace and the call to God, not war, and not fighting. Islam is a religion of mercy and happiness for humanity, and it is not spread by the sword, but by proof, argument, wisdom and good preaching. With this peace advocacy and peace that the Quran has guided us to, love and communication will replace hatred and result in intimacy between Muslim and non-Muslim communities. The results of the study showed that the importance of preachers need in this era and save life from evil and sedition. Thus, the society is safe from conflicts, peaceful and reformed.</em></p>
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Asep Awaludin, Rochmad. "مسؤولية الإنسان في بناء الحضارة المثلي في القرآن". ‘Abqari Journal 22, n.º 2 (7 de julho de 2020): 127–37. http://dx.doi.org/10.33102/abqari.vol22no2.326.
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أرسل الله سبحانه وتعالى رسولا إلى هذه الإنسانية الشقية ليزيل شقوتها ووضع عنها إصرها والأغلال التي في أعناقها وأنزل عليه كتابا، يهدي به الله من اتبع رضوانه سبل السلام وجعل منه معجزة باهرة شاهدة على صدق دعوته مؤيدة لحقية رسالته. فكان القرآن هداية الخلق وحجية الرسل. رسالة الدين الأساسية في هداية البشر تشمل على نشئ الإنسان الكامل وبناء الحضارة العالية. فلذا، كان الإسلام بقرآنه وسنة نبيه حريصا على نقل هؤلاء من همجية البداوة إلى نظام الحضارة والمدنية. والإنسان هو المؤهل المسؤول للقيام بالدور الحضاري المطلوب، معد نفسيا وأخلاقيا وفكريا وعلميا، وكما وردت الآيات القرآنية والأحاديث النبوية عن مسؤوليات الإنسان لبناء الحضارة. يهدف هذا البحث إلى كشف توجيه القرآن الإنسان إليه مع كونه خليفة في الأرض. فسيقوم هذا البحث على المنهج التحليلي وعلى الدراسة الموضوعية لكشف الآيات القرآنية عن مسؤولية الإنسان في بناء الحضارة. حصل الباحث على النتيجة العلمية وهي أن القرآن قد وضع البيان الشامل عن العناصر الكاملة في بناء الحضارة المثلى من طهارة النفس والأخلاق الكريمة والعقل السليم والعلم والعلم والمعرفة. يرجى من هذا البحث البسيط أن يستفيد المسلمون من تلك النتائج العالية.
Allah sent prophets and revealed the revelations to eliminate human burden. He will guide people with the Qur'an and the Qur'an is proof of the truth of the prophets. Among the main goals of Islamic teachings is civilization building. Al-Quran and al-hadeeth underlined this point toward humankind as the main actors of this alteration to bring them from the intellectual and moral stagnancy to the dinamization of thought and attitude in achieving the ultimate state of humanity. Both Quran and Hadeeth show mankind the main elements of this alteration; the Soul, character, the mind, and knowledge. This work aimed to elaborate those elements in accord to the main role of mankind as the Chalifa of this world. Applying analitical method in reading the text as well as using the thematic approach to discover the key points from both sources, this work shows that both Quran and hadeeth have clearly stated the exact formulas in building the superior civilization of mankind, namely; Soul purification, character nobility, sound mind and high intellectual capacity. This simple research is intended to benefit Muslims from those valuable values.
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Kamali, Mohamad Hashim. "Tas'ir (Price Control) in Islamic Law". American Journal of Islam and Society 11, n.º 1 (1 de abril de 1994): 25–37. http://dx.doi.org/10.35632/ajis.v11i1.2453.
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The market (suq or Bazar)has a distinctive place in the history ofIslamic civilization. Makkah and MadInah were major trade centers at thetime of the advent of Islam, and the prophet was himself an active marketparticipant and reformer. There were famous markets-'Ukkaz, Majannah,and Dhu al Majaz- in pre-Islamic Arabia that commonly held fairsduring the pilgrimage season. This practice was conhued after the appearanceof Islam, for when the new Muslims felt that it might be sinfulfor them to trade in such places (al Zubayli 1984), the following versewas revealed: "There is no sin if you seek the bounty of your Lotd(during the pilgrimage)" (Qur'an 2:198).The main theme here is religious: allaying the fear of indulging insin. However, it is Significant that this potentially sinful activity was refe d to in such dignified term as "seeking the bounty of your Lotd."Elsewhere in the Qur'an, we find passages dealing withthe market's culturalElspects, such as the verse that asks whether it is proper for the Prophetto mingle with the common people in the market place. The answerreceived was that prophets, just like everybody else, ate free to interactand engage in commercial tnmsactions in the mark& "And they say:What sort of a messenger is this, who eats food and walk- through thestreets? Why has not an angel been sent down to him to be a Warner withhim?" (Qur'an 257) and "And the Messengers whom We sent before youwere all (men) who ate food and walked through the streets" (Quran25:20). The second citation refers to market activity in a mainly econofnicand historical context, one that highlights the market's role in providingfoodstuffs and the fact that all prophets mixed with their people on thebasis of equality. In other words, they were ordinary men whose spiritualvalue was not compromised by engaging in market activities.These verses characterize Islam’s worldview in gened and its viewof the market’s diverse nature in particular. Islam reaffirms its holistic approachto life and informs us that the market is an arena for the combinedinterplay of culture, religion, economics, and history. This was partly due,perhaps, to the Prophet’s own commercial experience and acumen, whichhe put to good use as his future wife’s (Khadijah) trusted agent and thatled eventually to the reform of Arabian commercial practices. These reformssought to purify the market of practices that differed from Islamicideals of fair play, honesty, and justice. In many ways, a market is likean open theater, for it displays the unfolding of a portion of a civilization’sbest achievements as well as its worst weaknesses and pitfalls.One frequent issue is the need to recognize the free market principle:the goveming of trade solely by the natural interplay of the economicforces of supply and demand. Only in such a market, it is argued, is oneurged to strive and compete with his/her peers in pursuit of betterproducts or services. No market can exist without a profit motive, and theright to make a profit must never be eliminated. Thus a market regulatormust be concerned with asceltaining that legitimate profit does not exceedthe limits of fair gain and that an individual’s greed and desire for profitare controlled. The intention is to ensure that skilled market operators donot take advantage of an unsuspecting customer’s ignorance and naivety.Broadly speaking, one may say that this was the main goal of thenew Islamic rules introduced into the Arabian market’s economic life. Nolaw dealing with the quantitative limits of profit was promulgated, forprofit is the result of supply and demand and so is not a concern of thelaw. The law’s role is limited to ensuring the market’s morality, as wellas the propriety and fairness of its participants and their activities (i.e.,prohibiting fraud and misrepresentation), and implementing precautionarymeasures to prevent or rectify unfair trading practices ...
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Mulya, Prana, Ibnu Nurjiin Brury At Thoriq e Murdianto. "Makna Sabar dalam Tafsir An-Nur". Al Furqan: Jurnal Ilmu Al Quran dan Tafsir 7, n.º 1 (19 de junho de 2024): 108–24. http://dx.doi.org/10.58518/alfurqon.v7i1.2543.
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Patience is the inner human attitude in retraining and desires of all needs. The strength of faith and aqidah under Islamic law can affect patients. The ability to be patient by controling lust will be glorified by Islam. An attitude of patience can makes humans refrain from degrading human dignity. Therefore, the concept of patience in the Al-Quran is human self contol based on Islamic aqidah in the guidance of the Al-Quran. In the Tafsir An-Nur written by Muhammad Hasbi, many verses explain patience, not just patience in obeying Allah and avoiding His prohibitions, but also patience in entering the field of da'wah and facing obstacles and thorns in taking this path. Patience is a very important thing when preaching, as the author was patient in preaching until he went to prison, so a preacher needs to understand the verses about patience and practice them in everyday life. The verses that the author chose and found in An-Nur's interpretation are patience regarding disasters, patience is the key to victory, patience is the nature of the prophets, and patience is the key to help. Related to patience in aspects of life that can be found are patience in obedience, patience in preaching, patience in avoiding immorality, and patience in accepting God's destiny. To seek understanding and practice interpretation of patience from Quran author choice this theme.
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Rozov, Vladimir A. "Use of the Lexeme Ṣalāt in the Quran: Rhetorical and Emotive Components in the Context of Religious Identity". Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, n.º 6 (2023): 150. http://dx.doi.org/10.31857/s086919080028694-0.
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Ritual prayer (ṣalāt) plays an important role in Islamic ritual practice, as well as in the construction of Islamic identity. The article discusses various narrative contexts in which the lexeme ṣalāt occurs in the Quranic text. Special attention is paid to the emotive and rhetorical component. The most typical contexts are: (1) the relation of this term to stories about the prophets of the past; (2) the obligatory of its performance for the ‘People of the Book’; (3) prayer as a basis for considering someone a believer; (4) condemnation of ostentatious prayer; (5) its apotropaic properties. Thus, ritual prayer is one of the most important criteria that distinguishes a believer from an unbeliever: the obligation to pray is assigned to every person who believes in God. At the same time, Jews and Christians are criticized for neglecting this duty. The Quranic fragments, calling for the prayer, contain formulas, regardless of whether they are put into the mouth of any of the prophets of the past or Muhammad himself. Prayer, despite being a difficult duty, is able to protect a believer from the intrigues of supernatural beings. Thus, ritual prayer, already in the earliest Muslim community, was an important tool for establishing religious identity and evidence of faith in God. The very concept of ritual prayer in the Quranic text, regardless of its chronology and the evolution of this lexeme as a religious term, is one of the most important criteria of faith, a distinctive sign of belonging to a community of believers.
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Maulana, Denih. "Pendidikan Agama Islam di Sekolah Muslim Swedia". ANWARUL 2, n.º 6 (21 de dezembro de 2022): 455–68. http://dx.doi.org/10.58578/anwarul.v2i6.706.
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In the literature on Islamic religious education (IRE), the process of teaching Islam to the younger generation is often referred to as "transmitting Islam". Obviously, there are certain "facts" that are often transmitted from one generation to another, such as the names of prophets, the five pillars of Islam and the words of the Quran. But what meaning and meaning people have and these concepts are not necessarily "transmitted". In this paper, I argue that using the concept of "transmit- ting" raises some problems, such as providing a static view of the Islamic educational process, thus ignoring the contextualization that is an important part of all teaching. Referring to Homi Bhabha, I instead suggest that the concept of translation is more accurate to what Islamic religious education teachers do, because translation includes the idea of interpretation and thus shows the power that teachers have when they make educational choices. The empirical material used comes from fr om fieldwork in Swedish Muslim schools.
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Sirojuddin, Sirojuddin. "KH. ABDULLAH SYFI'IE BIN SYFI'IE BIN SAIRAN'S COMMUNITY DEVELOPMENT EFFORTS THROUGH DA'WAH". Al-Risalah 14, n.º 2 (17 de outubro de 2023): 678–93. http://dx.doi.org/10.34005/alrisalah.v14i2.3149.
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In theory, Da'wah is the process of applying Islamic teachings to foster a positive society. From a scholarly perspective, Da'wah science can be categorized into two distinct parts: basic and applied Da'wah science. Basic Da'wah science delves into the theoretical and foundational aspects of Da'wah, while applied Da'wah science focuses on its practical implementation. In the context of applied Da'wah science, one effective approach to comprehending the practical aspects of Da'wah is to study the rules and methodologies of Da'wah found in the Quran and Hadith, particularly those employed by Prophets and Messengers. Additionally, these principles of Da'wah implementation can be gleaned from the teachings and practices of revered Islamic figures and scholars. Among the distinguished figures in the realm of Da'wah is K.H. Abdullah Syafi'ie bin Syafi'ie bin Sairan, a charismatic Betawi cleric known for his profound knowledge. This study revolves around three main focal points: Firstly, it explores the unique qualities and charisma that set KH Abdullah Syafi'ie bin Syafi'ie bin Sairan apart as an accomplished Da'i from the Betawi community. Secondly, it delves into the specific Da'wah approach employed by KH Abdullah Syafi'ie bin Syafi'ie bin Sairan, which left a lasting impact on the Islamic community in Betawi. Thirdly, it examines the practical manifestations of KH Abdullah Syafi'ie bin Syafi'ie bin Sairan's ideas in the development of the Betawi Islamic Community. The theoretical underpinning of this study rests on two key concepts: First, it draws inspiration from the community development model of the Prophet Muhammad's era, notably the Medina Charter, as an exemplar of community-building in an Islamic context. Second, it incorporates the contemporary perspective of community development as articulated by Brokensha and Hodge, who define it as a movement aimed at enhancing the overall quality of life for an entire community through active participation. This research adopts a qualitative approach, primarily employing qualitative descriptive research methods. Following the research planning phase, the author conducts fieldwork, which includes direct observations, informant interviews, and data collection pertaining to the subject of research. The findings of this study underscore that KH Abdullah Syafi'ie effectively propagated his ideas through various means, including oral communication, written materials, practical actions, political engagement, and the use of electronic media such as radio. These multifaceted approaches collectively contributed to a transformation in the societal fabric, aligning it more closely with the ideals espoused in the Quran and Hadith, as desired by Allah and the Prophet.
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Rahawarin, Yunus, Makhmud S. Yafei, Muhamad Parhan, Rini Rahman, Waway Qodratulloh S e Nanda Saputra. "Learning of Islamic Religious Education Through Al-Ishlah Wa At-Tagyir Method in Realizing Student's Goodness". International Journal of Religion 5, n.º 8 (21 de maio de 2024): 581–90. http://dx.doi.org/10.61707/bha76q74.
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Salih Sulthan proposes Al-Ishlah Wa Tagyir Method as a solution for learning Islamic Religious Education, which focuses on transformational change as studied in Surah Al-Kahf. The research methodology is qualitative, employing literature study as the approach. The study's findings indicate that the Al-Ishlah Wa Tagyir method, implemented in Islamic religious education, aims to optimize students' inherent potential through intellectual and spiritual processes grounded in Islamic teachings from the Al-Quran and As-Sunnah. The goal is to achieve happiness in this life and the afterlife. The method is an ongoing process of instilling religious values in education between educators and students, with morality as the ultimate objective. The main characteristics of the method include instilling Islamic values in the soul, taste, and thought, as well as promoting harmony and balance. These characteristics have become a way of life, with the goal of achieving human perfection, creating a complete human being with three dimensions, and realizing human functions as servants, caliphs of Allah, heirs of the prophets, and providing adequate provisions to perform these functions.
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S. ALODWAN, Shirin. "USING THE CHARACTERISTICS OF ISLAMIC CIVILIZATION IN TEACHING SKILLS". International Journal of Humanities and Educational Research 4, n.º 6 (1 de dezembro de 2022): 347–62. http://dx.doi.org/10.47832/2757-5403.17.24.
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Islam is a universal religion that encourages science and considers it obligatory for every Muslim, and has never been the cause of retardation. Any science is acceptable unless it is a flag that contradicts Islamic law and its rules. Islam honors scientists and makes them inheritors of the prophets and orders knowledge from birth to death. Civilization meaning: "living and staying in urban area and civilization of the city, which is unlike Badia, cities, villages and countryside, so named because the people attended the places and houses of homes that have a decision, remember civilization in the language it means what is the opposite of the Bedouin, means, the inhabitants of cities and villages. A manifestation of Islamic civilization: - Foundations of the system of governance in Islamic civilization, including the method of choosing the ruler and the way of governance "Koran and Sunnah, Shura and justice and guarantee freedom of the Muslim and other freedom of choice for his religion. - Islamic civilization and economic life: - Islam built an integrated economic system and organized the methods of collecting money and methods of spending as well. - Islamic civilization and its influence on education through the Quran and Sunnah encouragement to acquire science. - Islamic civilization and social impact on life: The signs of Islamic social life and organization from the first moment of the Prophet's founding in the establishment of the mosque and the organization of relations of immigrants and supporters and the conclusion of treaties with non-Muslims in society. - Science: There was a special interest in Islam with science and its types and details such as translation, medicine, mathematics, agriculture and chemistry. - Science and the Arts: It is clear that the great impact of Islamic art in all fields and during the successive Islamic eras and Islamic controversies that continue to the present time on all other civilizations and until now Western societies are affected by Islamic science and art. Key words: Islamic Civilization, Teaching Skills
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Salih, Jasim. "The Viewpoint of the Prophet – Peace be Upon him – from Poetry". Journal of University of Human Development 4, n.º 3 (19 de agosto de 2018): 36. http://dx.doi.org/10.21928/juhd.v4n3y2018.pp36-44.
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This research dealt with a two-fold topic related to literature and religion and tried to reveal a case that occupied the attention of the old and modern scholars. Some of them went to say that the Prophet - peace be upon him - fought poetry and poets, while some others went to say that the Prophet - peace be upon him - loved and encouraged poetry; He said: Arabs would not abandon poetry until the camel abandons nostalgia. It is well known that the position of the Prophet - peace be upon him - was consistent with the position of the Quran as far as poetry is concerned.Through research and scrutiny, the researcher found that the Holy Quran deemed the Prophet - peace be upon him – far above being a poet, but did not prevent poetry and did not stand against it in general. The poets whom the Quran and the Prophet - peace be upon him - fought are the poets of infidels who fought Islam and abused the honors and spread defects. Considering the Prophet – peace be upon him – far above saying poetry is a confirmation of the truth of the Message he came with; it is not derogation from poetry and poets. The Holy Quran has exempted the righteous believing poets from dispraise, and so did the Prophet - peace be upon him. Even the Prophet - peace be upon him – had nice remarks and wonderful comments about some of the poets' verses, although they were pre-Islamic poets, because they uttered wisdom, good advice and truth. Poetry is not self-denying, because it is a kind of speech, as good as good speech, and as ugly as ugly speech. Therefore, his position- peace be upon him- was not an absolute position, but was restricted by the necessities required by his mission, which speaks of truth, wisdom and faith, and calls for good and fighting falsehood.
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Hussain, Dr Shabeer, e Muhammad Nazeer. "The fall of Human societies: Causes and Solutions (In the Light of Quranic Teachings)". Fahm-i-Islam 1, n.º 2 (31 de dezembro de 2018): 69–84. http://dx.doi.org/10.37605/fahm-i-islam.1.2.5.
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The development and accomplishment of Islamic societies is a matter of great importance. The significance and the need of this issue is not only a natural desire but it is the requirement of human societies. To proceed on the way of accomplishment and progress is a natural desire that Allah Almighty has inserted into human beings. The individual perfection of character and person is guaranty of an exemplary developed society that is the ultimate wish of Islam. In this regard, Allah Almighty has described the causes of the destruction of the nations of earlier prophets. Such narrations are shown up to the coming nations so that they could avoid such negligence. Quran has described these events as lessons to achieve the perfection in personal as well as in collective, social life.Today the development of science and technology is considered the perfection and the height of the progress of mankind. But the concept of human progress and perfection is different in the light of holy Quran. Islam considers these developments the part of human necessities in their worldly lives not the ultimate achievement that is required for a society that possesses human characteristics. According to Quran the respect of human values is the dire need of a peaceful and privileged society.
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Ahmed, Ghufran, Zeeshan Ashraf Qureshi, Muneeba Javid Randhawa e Shagufta Bashir. "ISLAMISATION OF LAWS UNDER CHAPTER 3A OF THE CONSTITUTION OF PAKISTAN". Journal of Peace, Development & Communication V05, n.º 04 (31 de dezembro de 2021): 17–33. http://dx.doi.org/10.36968/jpdc-v05-i04-02.
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Article 203D of the Constitution of the Islamic Republic of Pakistan, 1973 uses three important phrases. These are "the Injunctions of Islam as laid down in the Holy Quran and the Sunnah of the Holy Prophet" (the last of the Prophets, ﷺ) "repugnant to the Injunctions of Islam" and "in conformity with the Injunctions of Islam." However, these phrases have not been defined in the Constitution. The Federal Shariat Court is established under Chapter 3A and this Court is vested with the exclusive jurisdiction to declare any law void if the same is repugnant to the Injunctions of Islam. This paper analyses the establishment of the FSC and a few judgments rendered by the FSC and its appellate forum under Chapter 3A to determine the scope of the above-mentioned phrases. It is to be found that if a law is not found repugnant to the injunctions of Islam, it remains a valid law though the same may not conform with the Islamic injunctions. For the conduct of this research, the library and internet sources will be used as a tool for data collection. The qualitative methodologies will be adopted for this analytical and descriptive study. Moreover, the data analysis for the secondary data will be carried out through a critical analysis of the Pakistani legal framework dealing with financial transactions Further, to give suggestions and recommendations for Pakistani institutions and legislature the process of Islamization of laws under Chapter 3A would be imperfect in so far it allows the continuity of laws not in conformity with the Islamic injunctions.
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Ahmad, Meraj. "LITERARY MIRACLE OF THE QURAN". Ar-Raniry, International Journal of Islamic Studies 3, n.º 1 (30 de junho de 2016): 205. http://dx.doi.org/10.20859/jar.v3i1.82.
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<div><p>The literary inimitability of the Holy Quran and its wisdom, it’s rhythmical and phonetically excellence, in its perfect meanings, in its unmatched literary styles and its perfect grammatical structure has been discussed thorough out the Islamic History. The most important point of Quran’s miracle which means the words and expressions applied in Quran are arranged in a very specific and precise way that any movement changes the meaning. The Quran’s challenges everyone mostly to make only one verse in terms of rhetoric and eloquence like Quran, So far no one has surmounted this challenge. The Quran is neither prose nor poem while majority of the words are either prose or poems. It is not poem on the ground that it doesn’t have the basic elements of rhyme. In addition to rhyme another element of poem is imagination which is not applied in Quran and the words in it are imagination free. The Quran indeed contains an ocean of information relating to a wide variety of subjects. They include: religious and moral guidance, lessons from the lives of the peoples of the past, the message of the Prophets and Messengers of Allah, the physical sciences and historical accounts of important events. But all of this is delivered with the most fantastic literary rhythm and excellence. The Quran achieved this unique literary form by fusing together metrical and non-metrical speech. This fusion of metrical and non-metrical composition is present throughout the whole of the Quran and cannot be found in any Arabic text, past or present. The aim of this paper is to study three basic aspects that have been propounded by scholars including literary, linguistic, and scientific miraculousness. The paper also highlights the literary miracles of the Holy Quran as well as rediscover it uniqueness in modern age. A full understanding of its merit as a literary masterpiece requires a fresh approach to the study of the scriptures that present the literary beauty of the Quran in the most precise and coherent fashion.</p></div>
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Subky, Badruddin H., Adian Husaini e Didin Hafidhuddin. "KONSEP ULAMA DAN PROSES PENDIDIKANNYA: Pendekatan Metode Tafsir Maudhu�i bi al-Dir�yah". Ta'dibuna: Jurnal Pendidikan Islam 4, n.º 1 (6 de setembro de 2015): 69. http://dx.doi.org/10.32832/tadibuna.v4i1.557.
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<p><em>Abstract</em>� The existence of islamic scholar in this world has an important meaning, because they have the highest position beside Allah SWT. �If there is no scholar, then mens just like animals, but now days, the scholar faced by many pronlems and challenges. Now, Islamic scholar become more tittle, some of them died and some unactive. While Islamic boarding school and islamic university where the scholar produced still questioned. There for, this research has done by some source of problem. What is the criteria of islamic scholar in Qur�anic view ? How is the concept of islamic scholar education due to Qur�anic view? And how the application (ideal model) of scholar�s education on the perspective of Islamic education? This research using the qualitative method, by approaching of tafsir maudhu�i biddirayah. Which is the degree of ulama must be match with Al-Quran�s perspective. To sketch the concept of ulama education and its application, then this research was done at Badan Kerjasama Pondok Pesantren Indonesia (BKsPPI) as the conceptor of Ma�had �Aly (Islamic Boarding for University student). During this research, the writer found that in the terminologocal meaning, Ulama is slave of Allah SWT, the heir of the prophets, and has 11 criteria should be fulfilled by the ulama to be able the message of the prophet. The 11 criterias, are that the ulama should be afraid to Allah SWT and be a master in islamic sciences sourced from Al- Quran and Sunnah, also contemporer sciences sourced from natural sciences. With those 11 criterias and mastering the islamic sciences comprehensipand universally, hoped that Ulama be able to do their duty as a teacher, supervisor, develover, teaching the complete islamic knowledges to all people in the world. Ulama�s educations, from the observation of the concept of Ma�had Aly at BKsPPI, concluded that ideal of the Ulama�s education model is the system of Islamic boarding school, Ma�had Aly. Whereas, in BKsPPI, the application of Ma�had Aly is still in the concept area. �Ideal concept of Ulama�s education which is being offered should be passed three points. Input, education process, and output. The input must have the criteria such as intelegencies, motivation/struggle, patient, facilities, the expert teacher, and continually process. The process is by create good management, good facilities, and good teacher, fit curriculum, professional procedure and process, and comprehensive evalution in the education institution. The output are the ulama who has the 11 criteria. For the stakeholder, have to offer the education for Ulama. Government, should make the good policy for successing the Ulama education.</p><p>�</p><p class="keywords">Keywords: education concept, education objectives, Islamic education, character education, character, akhlaq, values, morality</p>
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NEGADI, Chiheb. "ARCHAEOLOGICAL DOCUMENTATION OF HISTORICAL EVENTS IN THE HOLY QURAN - STORIES OF THE PROPHETS AS A MODEL-". RIMAK International Journal of Humanities and Social Sciences 04, n.º 01 (1 de janeiro de 2022): 01–17. http://dx.doi.org/10.47832/2717-8293.15.1.
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The modern scientific revolution has imposed on the researcher to broaden his view by referring to more than one science in addressing his research issues, and in the light of the contemporary ideological debate that the unspoken and the accepted are recognized to without the slightest prestige, it is necessary to discuss what these debates erupt with objectivity and impartiality. The issue of the historical existence of the Qur’anic events, which was taken - according to Arab modernists - from the school of archaeological criticism of the Bible as an example, and since the prevailing belief among Muslims is the infallibility of the Holy Qur’an from distortion and falsification through recurrent and because it contained - equivalent to a third - on Historical events, including stories, and previous facts, it is not possible “beliefly” and “realistically” that the divine news contradict the achieved historical reality, and since the main purpose of the Holy Qur’an - including the verses of the stories - is guidance , the Qur’an has transmitted history To achieve this purpose without being a book of history that delves into the details and identifies the dates and respects the chronologies with precision and detail, it is not possible “methodologically” and “realistically” to require the archaeological evidence for each Qur’anic event, especially since the nature of the archaeological research itself He suffers from technical and epistemological gaps that make his discoveries and reading of him between the hypothesis of the results of the auxiliary sciences and the self-interpretation of the archaeologist, and the process of archaeological documentation of historical events in Holy Qur’an remains - if it is achieved - as a matter of concerted evidence - despite its suspicion - that raises the believer's faith - and faith in degrees. - It also obliges the non-believer in the Qur’an as a divine source to conform to the material evidence of the divine revelation or what is termed in Islamic thought with the « scientific miracles of the Holy Qur’an ».
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GhaneaBassiri, Kambiz. "Brannon M. Wheeler, Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis. Comparative Islamic Studies. London: Continuum, 2002. vii+391 pp. $105.00 (cloth); $49.95 (paper)." Journal of Religion 85, n.º 2 (abril de 2005): 350–51. http://dx.doi.org/10.1086/430565.
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Fitria, Devi Wulantika Nur, e Azni Fajrilia. "Development of an Enrichment Book on the Dynamics of Life in River Watersheds from an Islamic Prophetic Paradigm Perspective". Future Space: Studies in Geo-Education 1, n.º 2 (6 de abril de 2024): 176–95. http://dx.doi.org/10.69877/fssge.v1i2.18.
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The decline in watershed quality requires a handling role from the community. As part of society, students need to broaden their horizons, starting by studying watershed dynamics so they can carry out actual practice. Using the Islamic Prophetic Paradigm as a new perspective in learning can increase students' interest in general knowledge, religious fields, and practical examples of natural movements in everyday life. This research aims to develop an enriching book on the dynamics of river-watershed life from an Islamic prophetic paradigm perspective, intending to enhance students' learning and deepen their understanding of watershed dynamics by integrating scientific insights with Islamic teachings. The research and development of the ADDIE model uses questionnaire techniques in the form of pre-research questionnaires and validator questionnaires. The product's validity and feasibility level are tested using validity tests and field trials. The research data analysis technique uses descriptive qualitative analysis techniques and descriptive statistics. The research results show that the product follows learning outcomes, can increase students' interest in studying the Quran, and makes studying watershed dynamics easier. This research shows that product development is better than previous research and development. So, students can take advantage of this product.
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Ahmed, Ahmed Mohammed, e Omed Othman Ahmed. "Al-Barzanji and his Scientific Position". Journal of University of Raparin 8, n.º 4 (28 de dezembro de 2021): 28–47. http://dx.doi.org/10.26750/vol(8).no(4).paper3.
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Sheikh Muhammad, abdul rasul al barzinji was born in barzinji village, he started stadying under his father's sapervision, then left to sham and persia and finally settled in Maddinah and became the Mufti of that hole city, he thought for more than fifty years and he has more than ninety books in all the fiddes of science. This scolar was from shafi school and followed the Ash'ari belief. He was buried in Al bagi cemetery. Sheikh Muhammad Al_barzinji had many Islamic stat.. , who got certificate from his. One of the books of this scolar is this book under the little of [Qanah al_... Fi jahadt ahli sachand ]. The book is a response to the famous Indian scholar Amad sarhandi . The Indian scholar ask at Madiah's Mufti of that time who was sheikh Muhammad to answer Ahmad sarhand. Ahmad sarhand in his book demands prophecy and claim that he kabbah is greates the prophets. The Sheila of barzinji answed him with evidence from the Holy Quran and hadith, and with metal aud unwritten proofs sending bedc his answer to Indian to annomce the fatwa of Ahmad sarhand's infadilty. In this study the research aims at the reconsideciny reviving this book in the modern.
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SARI ÇETİN, Aysu. "İSLAM DÜNYASINDA KUDÜS VE SELAHADDİN EYYÜBİ". JOURNAL OF INSTITUTE OF ECONOMIC DEVELOPMENT AND SOCIAL RESEARCHES 7, n.º 26 (20 de fevereiro de 2021): 37–43. http://dx.doi.org/10.31623/iksad072604.
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The importance and value of Jerusalem, the holy city for Islam and Muslims, in the Middle East geography. Even though a lot of money has been paid for Jerusalem, which has a very important place for Christians, Jews and Muslims from the past to the present, it is seen that these religions still do not give up Jerusalem. The reason for this is the Temple of Solomon for Jews, Hz for Christians. Jerusalem is the place where Jesus is believed to be resurrected and Jerusalem is the city of the Prophets for Muslims, as well as being mentioned as a verse in the Quran and Masjid Accent is the first qibla. Hz. The giving of the keys of the city by trusting the justice of Umar and the conquest of Jerusalem by the Islamic armies and the siege of Jerusalem by the sultan of the east, Saladin, will be explained.
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Haq, Islamul. "JARIMAH TERHADAP KEHORMATAN SIMBOL SIMBOL NEGARA". DIKTUM: Jurnal Syariah dan Hukum 15, n.º 1 (12 de junho de 2017): 11–25. http://dx.doi.org/10.35905/diktum.v15i1.422.
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Abstract: This paper examines jarimah (criminal act) against the honor of the symbols of the State in terms of the perspectives of Indonesian criminal law and Islamic criminal law. By using decryption analysis methods derived from sources relating to positive-law (punitive law) and Islamic criminal law. From the analysis it can be concluded that in positive law the formulation of the use of State symbols and sanctions for violators has been set forth firmly in the law of the State of Indonesia and the Criminal Code while in Islamic Criminal Law, although the crime against the honor of the symbols of the state is not explicitly discussed, but there are verses of the Qur'an and hadith prophets which prohibit the criminal act of contempt in general. Islam also has universal values that teach about the honor of the nation and the love of the homeland. This is contrary to the criminal act of contempt against the symbols of the state.
Abstrak: Tulisan ini mengkaji mengenai jarimah (tindak pidana) terhadap kehormatan simbol-simbol Negara ditinjau dari persfektif hukum pidana Indonesia dan hukum pidana Islam. Dengan menggunakan metode analisis dekstriftif yang berasal dari sumber-sumber yang berhubungan dengan positive-law (hukum positif) dan hukum pidana Islam. Dari hasil analisis dapat disimpulkan bahwa dalam hukum positif rumusan penggunaan simbol-simbol Negara beserta sanksi bagi pelanggar telah diatur secara tegas di dalam undang undang Negara Indonesia dan KUHP sedangkan dalam Hukum Pidana Islam, meski tindak pidana terhadap kehormatan simbol-simbol negara tidak dibahas secara ekplisit, akan tetapi terdapat ayat-ayat al-Quran dan hadist nabi yang melarang tindak pidana penghinaan secara umum. Islam juga mempunyai nilai-nilai universal yang mengajarkan tentang kehormatan bangsa dan rasa cinta tanah air. Hal tersebut bertentangan dengan tindak pidana penghinaan terhadap simbol-simbol negara.
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Begum, Dr Uzma, Prof Dr Mutloob Ahmad e Muhammad Qasim. "نصاب تعلیم کے اہداف و مقاصد اسلامی تناظر میں: ایک تحقیقی مطالعہ". Al-Duhaa 3, n.º 01 (1 de junho de 2022): 397–408. http://dx.doi.org/10.51665/al-duhaa.003.01.0177.
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Islam is a complete code of life and practical religion which is totally different from other religions of the world. Islam wants a dynamic, good character and educated person in the social life. Education is one of the basic factors which differentiates the human being from other creatures and create a sense for social issues. So to seek education is necessary for mankind, thus for Islam made mandatory for every men and women Muslims to get education. Education is directed for specific purposes, objectives and aims. The objectives of Islamic education for individual and society are helping to promote the social life, which are according to the Quran o Sunnah teachings. The basic aim of Islamic education is to enable a Muslim to Belief in the existence and unicity of God (Allah), existence of Angels, the books of which God is the author, existence of Prophets Muhammad and the Day of Judgment Day. Objectives and Aims are necessary for Islamic education system to know the behavioral outcome of the Muslim learners. For the purpose of teaching Islamic education in the formal system of education, the teacher has to formulate beforehand the aims and objectives of Islamic education at different level of schooling. It is for the need of the modern age to be instilled with pure Islamic values and beliefs from the beginning in a critical, comprehensive and creative manner by using newly revised integrated and dynamic approach to education. The objectives and aims of Islamic education have envisioned to produce the new Muslim generation, which is capable of fulfilling its role as khalifatullah.
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Putra, D. I. Ansusa. "QURAN-BIBLE VALIDATION IN CONTEMPORARY INDONESIA: SOCIAL MEDIA, RELIGIOUS CONVERSION, AND THEOLOGICAL DEBATE". Khazanah: Jurnal Studi Islam dan Humaniora 20, n.º 1 (29 de julho de 2022): 111. http://dx.doi.org/10.18592/khazanah.v20i1.5541.
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Religious theological views alter continuously with the context and dynamics of social change. The emergence of digital media and the flow of information has caused a change in the theological views on religious truths and their validation ways. Therefore, this research aimed to explore the theological views and practices of converts in Indonesia who are committed to disseminating validated the Qur'an-Bible relationship in social media as a consequence of their Islamic beliefs. The influence of context and social dynamics on religious theological views was explored by obtaining data through media observations and in-depth interviews with three popular converts on social media, namely Ahmad Kainama, drg. Carissa Grani, and Teressia Pardede. Subsequently, this research concluded that converts to religious theology in Indonesia focus on three basic views, 1) Converts considered Islam as a universal religion and the faith of all prophets and apostles, as Jesus, Moses, and all the bearers of religion in the world are Muslims, 2) Convert judges a historical distortion about Islam and Christianity, 3) Convert claims there is a misinterpretation in understanding Islam and Christianity. This also provided an overview of the impacts that arise due to theological validation in social-religious life by Indonesian converts on social media. This information is expected to contribute to future research as a theoretical-empirical-phenomenological basis about converts and their theological views on social media for the development of relevant investigations.
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Hardiono, Hardiono. "SUMBER ETIKA DALAM ISLAM". JURNAL AL-AQIDAH 12, n.º 2 (31 de dezembro de 2020): 26–36. http://dx.doi.org/10.15548/ja.v12i2.2270.
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In this paper, we will discuss the ethical problems generated by Islam as was directly exemplified by the pioneer, enlightener and role model of all followers, namely the Prophet Muhammad SAW. The source of ethics in Islam (Islamic ethics) is the al-Qur'an and the Sunnah, both of which are always a measure of the merits of the actions committed by the Muslims. These two sources are a guide for human life to achieve happiness in this world and in the hereafter. The Prophet's behavior is the most factual interpretation of the Koran. In fact, in many narrations it is emphasized that the Prophet did not act / behave but because of the guidance of revelation, and the Prophet's morals were al-Qur'an. That is why in Islamic scholarship, including Islamic ethics, it does not give up its premises from the Qur'an and the Sunnah of the Prophet SAW. In Islam, the Quran and Sunnah will teach adherents from all sides, be it social, religious, cultural and so on. So in this paper we will discuss the sources of ethics in Islam (Islamic Ethics). The method of this research is library research (library research), namely research that uses literature in the form of books, notes and reports on the results of previous research which will later become an analysis tool regarding ethics in Islam. The conclusion of this paper is that the source of ethics in Islam is al-Quran and as-Assunah, which will be the life guide for Muslims and non-Muslims to achieve true happiness, which the Prophet had exemplified directly from the above source.
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Vishanoff, David R. "Why Do the Nations Rage? Boundaries of Canon and Community in a Muslim’s Rewriting of Psalm 2". Comparative Islamic Studies 6, n.º 1-2 (29 de dezembro de 2011): 151–79. http://dx.doi.org/10.1558/cis.v6i1-2.151.
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Numerous Arabic manuscripts of the “Psalms of David” contain not the Biblical Psalms but Muslim compositions in the form of exhortations addressed by God to David. One rewritten version of Psalm 2 manipulates the form and content of the Biblical Psalms so as to highlight a conflict between the Christian and Muslim communities, and the incompatibility of their scriptural canons. Yet it also embraces the imagined idea of the Psalms of David, and incorporates elements of the Quran, ?ad?th, Islamic sermons, and Tales of the Prophets so as to highlight a division that cuts through both the Muslim and Christian communities, separating worldly believers from those who, like the shared figure of David, repent and pursue a life of otherworldly piety. This illustrates how sacred texts can serve as symbols of religious communities, especially in situations of conflict, and how apparently interreligious arguments can turn out to be intrareligious disputes. It shows how the content, form, and imagined identity of someone else’s sacred text can be used to manipulate the boundaries of textual canons and religious communities, and it demonstrates the need for both interreligious and intrareligious frames of reference in the comparative enterprise.
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Namek, Abbas. "“I fear what I fear” Mentioned in the Hadiths and Written in the Form of " I Do " in Musnad Ahmed bin Hanbal: An Analytical Hadith Study". Islamic Sciences Journal 14, n.º 4 (31 de janeiro de 2024): 63–81. http://dx.doi.org/10.25130/jis.23.14.4.2.4.
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ABSTRACT
The Sunnah of the Prophet is a significant source of Islamic legislation and aids in the interpretation of the Quran. It provides a comprehensive understanding of the meanings within our constitution. The Prophet's companions and subsequent scholars, including jurists, dedicated significant effort to interpreting and explaining the meanings of the Qur'an. This demonstrates their commitment to clarifying the honor and understanding of its verses. Imam Ahmed, a prominent scholar of the predecessors, prioritized the hadith of the Prophet. The research plan comprises an introduction, two sections, and a conclusion.
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Maryono, Maryono. "Nilai Pendidikan Islam Kisah Nabi Ibrahim ‘alaihi al-salām Dalam al-Qur’an". Jurnal Al-Fawa'id : Jurnal Agama dan Bahasa 9, n.º 1 (30 de março de 2019): 111–36. http://dx.doi.org/10.54214/alfawaid.vol9.iss1.43.
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Al-Qur’an as a source of Islamic education, among its contents is about the stories of the Prophets in which implied the values of Islamic education which is very important and beneficial to the world of education. Among the stories of the prophets, is the story of the journey of the Prophet Ibraham ‘alaihis Salam, which is full of wisdom. His figure as a Prophet, the father of the prophets, the apostle Ulul Azmi, Khalilullah, is able to make him an example or figure of a good educator. The purpose of this research is to find out the values of Islamic education in the story of Prophet Ibrahim ‘alaihis Salam, especially in the story of the slaughtering order of his son, the prophet Ismail 'alaihis Salam. Which with these orders became the Shari'a of Sacrifice for the people of the Prophet Muhammad ṣallallāh ʿalaih wasallam. The research method used is qualitative non-interactive because the source of the data is in the form of documents, not direct data from people in their natural environment. The analysis of the data used is Content analysis, namely research that is in-depth discussion of the contents of a written information. Allah has explained the story of the slaughter of the son of the Prophet Ibrahim 'alaihis Salam, the prophet Ismail 'alaihis Salam in the Qur'an as-Shaffat verses 99-111. The values of Islamic education contained in this story are: Uluhiyah values which include aqidah values and worship values. The value of aqidah is reflected in the belief in Allah, namely the obedience of the Prophet Ibrahim and Ismail and in carrying out God's commands to slaughter his son Ismail. The value of worship is manifested in the implementation of qurban worship. The meaning implied in the implementation of Sacrifice worship is very much, including; (1) the realization of gratitude for the gift and favor of Allah, (2) Fostering a spirit of self-sacrifice, (3). Qurban teaches us to be generous, not greedy, greedy and greedy, (4) symbolically qurban educates us to kill animalistic qualities, (5) according to the meaning of harfiyah, qurban means close, meaning an effort to draw closer to God. The Insaniyah values are identified with the moral values of which are: honesty, tabligh, compassion, exemplary.