Hikmah as a Method of Da‘wah : Historical Contribution of Women Preachers in the Prophetic Era

PurposeThis paper aims to consider whether ethical persuasion can be part of public relations practice.Design/methodology/approachThe paper contends that the critical issue for practitioners is not whether they engage in persuasion, but whether they do so ethically. Accordingly, a definition of ethical persuasion is derived by examining unethical propaganda. The paper then considers what standard might be used to assess the ethics of persuasion. The notion of “the public interest” – ubiquitously linked to ethical practice in public relations – is considered but found to be too elusive to guide the practice individual practitioners. Other more assessable standards are identified, as is a guiding approach to ethics. The approach to ethics adopted in this paper is rule utilitarianism. The methodology of this paper is deductive and derivative analysis, argument and synthesis, drawn from a broad body of literature.FindingsPersuasion can be ethical, and a definition of ethical persuasion is proffered. The public interest is not a standard that individual practitioners can determine, decide, know, or apply to assess the ethics of their practice. Ethical persuasion can, however, be assessed using other standards, discussed in the paper. Consequently, a set of criteria and standards to practicing ethical persuasion is developed.Research limitations/implicationsThe paper does not extend into a discussion of practical persuasive techniques. Therefore, an extension of this examination could consider a thorough assessment of the ethics of practical persuasive communication techniques.Practical implicationsDirectly relevant to the daily work of public relations practitioners, communicators, adertisers and marketers, who are interested in acting ethically. The paper provide a basis for a guide to assessing the ethics of persuasive practice.Originality/valueThis paper confronts both the question of whether practitioners can use the notion of the public interest to assess the ethics of practice, and also what constitutes ethical (and unethical) persuasion, and considers how persuation can be used ethically.

Legal Status and Social Impacts of Propagating Fake News: An Appraisal of Qur’anic Teachings and Prophetic Traditions

This study explores the semantic meaning of the primary Arabic literature, the Qur'an, on moderation, with particular attention to the prohibitions on Israf (luxury) and Tabdhir (waste). It evaluates its relevance to addressing consumerism and waste management in the modern context. Drawing on Qur'anic verses, Prophetic traditions, and Islamic ethical principles such as Mizan (balance), Imarah (stewardship), and Amanah (trust), the research method employed is the study and semantic analysis of the Qur'anic text. The results demonstrate how Islamic teachings construct a holistic framework that integrates moral, spiritual, and ecological responsibilities. The analysis highlights key applications of these principles at the individual, community, and policy levels, including lifestyle moderation, mosque-led environmental initiatives, and the development of Fiqh al-Bī’ah (Islamic environmental jurisprudence) and ecological fatwas. The study examines issues such as food waste, plastic pollution, e-waste, and the fast-fashion culture and illustrates the contemporary relevance of Islamic ethics to global sustainability challenges. Ultimately, this study argues that the Qur'anic vision of moderation and balance provides not only spiritual guidance but also a practical and normative framework that makes a meaningful contribution to the global debate on sustainability, offering an integrated approach that unites ecological responsibility with moral accountability.

The Australian Muslim population, which represents 2.2% of the total population, is one of the most diverse communities in Australia in terms of ethnicity, country of origin and linguistic background. Because of Australia’s secular and liberal policies and practices, the current national and international debate on Muslim integration in Western societies, Islamic radicalisation and anti-Muslim political attitudes and rhetoric, Australian Muslims face prejudices, namely negative media portrayals of Muslims and Islam, and attacks against Muslim educational institutions (e.g., Islamic schools). Despite these prejudices, Australian Muslims show strong attachment to Islamic studies as a means to develop an Islamic worldview constructed on Qur’anic teachings and prophetic traditions.

This article explores the foundations, development, and contemporary applications of environmental responsibility and ethics within the Abrahamic traditions Judaism, Christianity, and Islam. By examining scriptural sources, theological interpretations, and legal frameworks, the study demonstrates that each tradition situates ecological care not as a peripheral concern but as an integral dimension of religious life. In Judaism, concepts such as bal tashchit (prohibition of needless destruction) and tikkun olam (repairing the world) embed ecological obligations in halakhic law. Christianity, while historically emphasizing dominion, has increasingly turned toward stewardship, with modern voices such as Laudato Si’ reframing environmental protection as a moral imperative. Islam, through Qur’anic teachings on ayat (signs of God in nature), the principle of khilāfah (stewardship), and prophetic traditions, establishes a comprehensive ecological ethic rooted in balance (mīzān) and trust (amānah).The article further examines comparative ethical frameworks, highlighting both shared principles and divergences in practical theology and law. It also investigates interfaith initiatives, policy influence, and future prospects for cooperation in addressing global challenges such as climate change. Ultimately, the study argues that the Abrahamic faiths, despite doctrinal differences, provide complementary moral resources that can inspire collaborative responses to the environmental crisis.

Religious freedom is considered a fundamental human right and the cornerstone of human dignity. Islam, being a universal religion, protects the rights of every individual, and thus, preserves and upholds the dignity of human persons irrespective of their religious convictions. This study aims to understand Islamic perception of religious freedom from a historical point of view. It is based on textual analysis and historical interpretation of the Qur’an and Sunnah. It also supports its case by analysing some Muslim ruler’s treatment of other religions. The study shows that Islam provides complete freedom to every individual so long as it does not violate or interfere the right of others, and explicitly prohibits all kinds of intervention in matters of religious beliefs and practices. Though the Prophetic tradition “whoever changes his religion, kill him” seems contradictory to freedom of religion, this has been contextualised in particular situation by contemporary Islamic scholars. The study concludes that the Qur’anic teachings, the Prophetic practices and Muslim rulers’ treatment of other religions affirm that Islam provides equal opportunities to all regardless of their attachments to any religion or ideology, and Muslims can neither force any body to accept Islam nor impose anything against his/her will. Philosophy and Progress, Vol#71-72; No#1-2; Jan-Dec 2022 P 1-27

The crisis of values within the family has become one of the primary challenges in fulfilling children's educational rights, particularly in shaping the character of early childhood in the midst of modernization, globalization, and technological advancement. This article aims to analyze the impact of the family values crisis on children's right to education and to examine the solutions offered by Islamic legal principles in addressing this phenomenon. This study employs a library research method, drawing on various sources such as books and relevant journal articles. The findings reveal that the family values crisis significantly affects the fulfillment of children's educational rights, especially in terms of moral and spiritual development. Islamic legal principles (fiqh al-munakahat) provide comprehensive guidance for building a strong family structure through the concepts of parental responsibility, moral education, and value-based upbringing grounded in Qur’anic teachings. This article recommends strengthening the role of the family as the primary center of education, underpinned by robust Islamic legal principles, as a solution to the challenges posed by the modern era.

Emotional intelligence (EQ) has emerged as a critical dimension of human functioning, often exerting a more substantial influence on personal and professional success than intellectual intelligence (IQ), as emphasized in the work of Daniel Goleman. EQ encompasses the ability to identify, regulate, and express one’s own emotions, as well as to perceive and respond appropriately to the emotions of others. This study explores the concept of emotional intelligence through the lens of Goleman's theoretical framework and investigates its correspondence with ethical and spiritual values found in the Qur’an. Employing a qualitative-descriptive approach, the research focuses on three core components of EQ as outlined by Goleman, self-motivation, empathy, and social skills, and analyzes these constructs in relation to Qur’anic teachings. The findings reveal that the Qur’an embodies principles of emotional intelligence through narratives and moral exhortations, such as persistence in adversity (istiqamah), compassion toward others, emotional restraint, and respectful interpersonal communication. Prophetic stories and ethical injunctions provide illustrative models of emotionally intelligent behavior aligned with spiritual development. This study demonstrates that integrating modern psychological theories with Qur’anic values offers a rich and culturally grounded framework for character education and personal growth. It also underscores the potential of Islamic teachings to contribute meaningfully to contemporary discourses on emotional intelligence and moral development.

The study of Qur’anic exegesis in the Indonesian context plays a significant role in understanding interpretations that are responsive to social realities. One of the prominent works in Indonesian Qur’anic scholarship is Tafsir An-Nur by Hasbi Ash-Shiddieqy, which reflects a modern approach to Qur’anic interpretation. This research aims to examine the characteristics, methods, and interpretative approaches employed in Tafsir An-Nur, as well as its contribution to the development of Nusantara tafsir. This study employs a library research method with a qualitative-descriptive approach. Data were collected through documentation of Tafsir An-Nur as the primary source and relevant supporting literature, and analyzed using content analysis techniques. The findings indicate that Tafsir An-Nur applies a systematic and accessible interpretative method, emphasizing rational and contextual understanding. The work seeks to connect Qur’anic teachings with the social conditions of Indonesian society, making the interpretation practical and comprehensible. This study concludes that Tafsir An-Nur significantly contributes to the development of modern Indonesian Qur’anic exegesis that is moderate, rational, and socially relevant.

The growing trend of social media influencers (SMI) inspires their followers in almost every aspect of life. The new da’wah strategies through digital platforms proved massive dissemination of religious teachings to the ummah population compared to the conventional method of da’wah. The emergence of religious social media influencers in social media such as Facebook, Instagram, Tik Tok undeniably attracted huge followers’ social engagement that resulted in a behavioral change leading to a positive outcome, particularly in religiosity and spirituality, subjective well-being, and self-regulation toward the Islamic lifestyle. The aim of this study is to examine the effectiveness of religious social media influencers’ credibility on followers’ religiosity and spirituality in Malaysia. The researcher constructed new conceptual da’wah strategies based on the Elaboration Likelihood Model (ELM) and Source Credibility Theory (SCT) for the effectiveness of persuasive religious content of the preachers. This study uses qualitative research methods through library research and intensive literature. Results showed that the credibility of the source (Social Media Influencer) affected the acceptance and reliability of the followers to practice Islamic Lifestyle that strengthen followers’ level of religiosity and spirituality towards Islam.

This study investigates the integration of social and spiritual values in Qur'anic Tafsir, analyzing both classical and contemporary interpretations. Through a qualitative approach utilizing hermeneutical and thematic content analysis, the research examines how key mufassirun, such as al-Tabari, Ibn Kathir, al-Qurtubi, Quraish Shihab, Sayyid Qutb, and Maududi, interpret Qur'anic teachings on justice, poverty, and human relations. The findings reveal that social values such as justice and charity are deeply intertwined with spiritual principles, with both classical and modern Tafsir emphasizing the necessity of integrating personal piety with social responsibility. Contemporary scholars have further developed these concepts to address modern challenges like economic inequality and human rights, demonstrating the enduring relevance of Qur'anic guidance for today’s societal issues. This research contributes to the broader discourse on Islamic ethics and the role of religion in social reform, highlighting the balance between spiritual growth and the pursuit of social justice.

Muslims in Indonesia and all over the world have the guidance regarding moral, which is clearly mentioned in the Quran and Sunnah (the prophet tradition). They have the written value, which is directly or indirectly used as a guidance. Nevertheless, the reality shows that those great values are not always done and realized in the real life of society. Religious and cultural teaching is only as a cognitive consumption (as knowledge), no realization, so that affective and psychomotor aspects are ignored.Behaviour of society which is far from the believed values will deviate from religious teaching. The paper discusses the problems of why Muslims deviate from their religious teaching, and of what factors which affect the deviation.The deviation done by Muslims are as follows; they do not understand their religious teaching, do not pray, do not fast in Ramadhan month, do not pay zakat, do not wear Islamic cloth. The factors affecting deviation of religious teaching are personality factor (laziness, no interest, no action), economy factor (poverty, work hard, money oriented), academic (knowledge) factor (no study, no understanding), and environmental factor (relation to family, neighbour, friends, and society).

The book Maʿārif by Bahāʾ al-Walad, as a prominent mystical work, possesses distinctive structural and content-related features that set it apart from other similar texts due to its specific literary genre. This work, employing the language and rhetorical style of religious preachers, expounds upon intellectual, theological, and mystical doctrines, and in doing so, maintains a profound connection with Qur'anic teachings and the Islamic law of Muhammad. In the critical discourse analysis of this work using Norman Fairclough’s approach—at the three levels of analysis (description, interpretation, and explanation)—various layers of language and power in the text can be examined. The main objective of this research is to conduct a critical discourse analysis of Maʿārif by Bahāʾ al-Walad through the lens of Norman Fairclough's framework. The research method employed in this study is descriptive–analytical. The results of the analysis indicated that the critical discourse analysis of Maʿārif using Fairclough's model demonstrates that this mystical text not only conveys religious and mystical teachings but also interacts with the sociocultural and ideological contexts of its time. Bahāʾ al-Walad, by employing a distinctive language and a discourse rooted in spiritual and divine authority, forges a deep connection between mysticism and Islamic law. At the descriptive level, the use of religious and mystical vocabulary and terminology, emphasis on the definitiveness of verb forms, and the influence of Ashʿarite theology in his expression are evident. At the interpretive level, the relationship between the text and the historical-cultural context of the period is analyzed, reflecting the intellectual and social perspectives of the era. Finally, at the explanatory level, Bahāʾ al-Walad’s discourse is introduced as a social practice shaped by spiritual and ideological power, emphasizing individual spirituality and the Islamic identity of the community.

Islam is second largest religion being practiced around the globe. It is fastest growing believe and rapidly expanding in the western world despite several misunderstanding including Islamic standpoint on organ transplantation and tissue grafting. The objective of this study is to determine the Islamic view point on organ transplantation and tissue grafting with special reference pertaining to human needs under the ambit of Shariah doctrine of necessity and world religions. Since, Islam and other world religions have given immense consideration to humans whether they are alive or dead, and the desecration of human body is considered a violation sufficed to a great sin. Injunctions of the holy Quran and Sunnah have evidently expressed sanctity to human life/body. Hence, taking one’s life without a legal rights or even inflicting any sort of harm, injury, and aggression against an individual is terming an unlawful act. Notably, some scholars contended that, classical jurists’ are silent on the issue of organ transplantation predominantly the transfer of organs from one species to another species. But, in reality, our argument is that, the organ re-plantation can be seen in the Prophetic era. However, as per their view, the reason is obvious, since the organ transplantation associated with the advancement of science. Accordingly, the recent progress in transplant sciences were not totally known to the classical jurists, although, issues pertaining to the sale of human organs have been discussed by them (jurists). Similarly, many other innovative matters can be seen in Prophetic traditions, and that is why, as per jurist’s assertion, it can practically be traced in the Prophetic era.Consequently, this study argues that, the permissibility of organ donation and transplantation somehow mentioned in the main sources of Islamic law and biomedical ethics. Therefore, the basis and rules of permissibility will be derived while discussing organ transplantation, particularly in homo, allotransplant and other inter-related issues under the rubric of necessity doctrine.
 Bangladesh Journal of Medical Science Vol.20(3) 2021 p.511-524

Tawhid, as a fundamental concept in Islam, serves as the primary foundation for all religious teachings, particularly in the aspects of worship and social life. Tawhid not only teaches the oneness of Allah SWT but also acts as the basis that guides the behavior of Muslims in all aspects of their lives. Given the importance of this concept, various mufassirs or Qur'anic scholars from different cultural and intellectual backgrounds have sought to interpret it according to the context of their times and societies. This study focuses on two prominent mufassirs from the Nusantara, Quraish Shihab and Buya Hamka, whose works, Tafsir Al-Misbah and Tafsir Al-Azhar, have become key references in Islamic studies in Indonesia. The aim of this research is to compare and analyze how these two mufassirs understand and interpret the concept of Tawhid in the Qur'an. The method used is library research with a comparative approach, allowing the identification of similarities and differences in the interpretation of Tawhid by the two mufassirs. Tafsir Al-Misbah by Quraish Shihab is known for its contextual and modern approach, often linking the interpretation of Qur'anic verses to contemporary social realities. Conversely, Tafsir Al-Azhar by Buya Hamka tends to use a more traditional approach, emphasizing the relevance of Qur'anic teachings in the daily lives of Muslims. The findings reveal that, despite differences in interpretative methods, both mufassirs share similar views on the essence of Tawhid. Quraish Shihab emphasizes the importance of contextual understanding tailored to the challenges of the times, while Buya Hamka focuses more on the spiritual and moral aspects of Tawhid. This difference lies in their methods, with Shihab inclined toward a more flexible hermeneutic approach, whereas Hamka is more literal and normative. Nonetheless, both agree that Tawhid should be reflected in all aspects of a Muslim's life and serve as the foundation for all moral actions and worship. This research provides important insights into the interpretation of Tawhid by Nusantara mufassirs and its relevance in the lives of Muslims in Indonesia today.