Advent Of Islam Research Articles

Tradisi Etnis Tionghoa dalam Bingkai Ukhuwah Islamiyah (Studi Sosiologis terhadap Tradisi Muslim Tionghoa Probolinggo)

Islam is present in life, not only meeting with a vacuum but also its presence meeting and dealing with several traditions which are the result of human dialogue with their environment, both individually and in groups in a sociological, anthropological collectively and their trust and beliefs. The first traditions encountered by Islam were the Jahiliyah belief traditions and the traditions of the biblical experts and even the magi and Greek traditions which had been firmly rooted in life for hundreds or even thousands of years before the advent of Islam. These traditions, with sociological and anthropological integrity, become a unifying rope among the communities of human life, which are further clarified in the framework of Ukhuwah Islamiyah offered by Islam. Islam which carries the mission of a middle way, balanced, and upright, as part of the high tradition of Islam, be a blessing to the whole universe, makes what is good from these traditions continue to be perpetuated as part of the Islamic tradition. from Islamic law and what is bad is categorized as a tradition of shirk and immorality that must be avoided.

The Issue of Compatibility Between Philosophy and Religion from Ibn-Rusheds Perspective

It is true that, from the beginning, philosophy and religion were two separate areas and subjects; each of which interacted with contemporary problems and issues in its own way and worldview. If they were not compatible then, they did not oppose each other. In other words, the connection between religion and philosophy did not become a problem from the beginning. This was because each of them independently worked on their own issues and problems by themselves. However, with the advent of Islam and its opening up to the outside world, it came into conflict with the thinking and philosophy of other nations in the region, especially with Greek thought and philosophy; this also became an important issue and a clear problem for Islamic scholars and philosophers and divided them into two separate factions. One of them was completely hostile to philosophy and rejected any compromise and interaction between Islam and Greek philosophy, considering only religion as the main source of science and knowledge, and outside of religion, they did not accept anything. However, the other faction, most of whom were Islamic philosophers, advocated a compromise between religion and philosophy, seeking to create a kind of compromise and coexistence between them, and to show the fact that there is no incompatibility or opposition between the two. Within this context Ibn Rushd had a clear and important role in this regard. He made great efforts to make everyone aware of the fact that philosophy and religion do not have any incompatibility and conflict between them, and they are able to exist or occur together. To this end, he resorted to a set of important rules such as rational and narrative arguments in order to be able to tell all opponents that they have made a mistake in rejecting and opposing philosophy. He also showed everyone through these rules that philosophy and religion are friends and compatible with each other, that is, philosophy and religion are complementary to each other and they are inherently friends and internally have the same soul.

ANALYSIS OF THE INFLUENCE OF LEVEL OF KNOWLEDGE AND ATTITUDE AMONG MUSLIM TEACHERS IN SUNGAI BULOH ON USURY-BASED LOANS

Economic transactions based on usury are one of the activities that have been carried out before the advent of Islam and it is still practiced today. From the perspective of celestial religion, economic activities based on usury have adverse implications and injustice especially to the borrowers. Civil servants are a group that earns a steady income even though the country is facing an uncertain economic environment. In Malaysia, teachers are the largest group of civil servants, comprising one-third of the total. The objective of this study was to look at the knowledge among Muslim teachers about the basics of the concept of riba. Furthermore, look at the influence of knowledge in determining their attitude to make a loan or transaction of a product offered by the bank. This study was conducted through research sampling technique with questionnaire method used as research method. Thus, a total of 255 Muslim teachers in the Sungai Buloh district were selected as study participants. The findings show that the majority of Muslim teachers in the Sungai Buloh district have a high level of knowledge about the basics of usury, but in more specific matters it is found that their level of knowledge is moderate. Taking into account the knowledge of teachers on the religious prohibition of engaging in any form of activity that contains elements of usury, it was found that their attitude is quite cautious in choosing transactions in the bank.

DIALOG ISLAM-BUDAYA

This study aims to examine the interaction of Islam and Arab culture; in this case, the response of the Prophet saw with the culture of the Arab community. As uswah hasanah for his ummah, the variety of responses of Rasulullah saw contained in the hadith and historical records will be identified and then lessons will be taken from it. The background of this paper stems from the anthropological fact that society, including the Arab society before the advent of Islam, is not a society empty of culture or sterile from the influence of religion, customs, morals, and rules of life that have existed among them. As soon as Islam came with all the norms that were in it, then Islam interacted with it and became a filter for the culture, customs, and beliefs that already existed among the pre -Islamic Arab society. The question is how did Muhammad saw respond to that tradition? This study is based on a study of historical literature that contains the Prophet's response to the traditions of the Arab community. There are four important findings that can be noted regarding the Prophet's response to the jāhiliyyah tradition. First, the tradition is fully accommodated (total accommodation). Second, traditions that are totally rejected or totally corrected (total refuse or total correction). Third, traditions that are partly adopted but partly rejected (particular accommodation). Fourth, the tradition is in principle preserved with a little modification here and there (synchronization and modification).

Status of Women in Pre-Islamic Civilizations: Analytical Study of the Dark Ages -From the Ancient Greek to the Jahiliyah

Woman had no status and no rights in Pre-Islamic civilizations and religions. Before the advent of Islam, the women were no better than animals or chattels.They had no rights of earning livelihood, no rights of inheritance, and no rights of owning of property, no rights in marriage, dower or divorce, and even not tospeak of any politicalrights. They were treated like commercial goods, destined to be purchased and sold in open markets. In many regions of the world, theywere generally regarded as slaves or at the best as domestic servants whose chief duty was to serve the men and please them by satisfying their sexual appetite. The research paper in hand presents a brief study on the plight of woman in various leading civilizations and communities of the world, especially the Greek, the Roman, the Judaism, the Christianity, and the Jahiliyah.

The law of Zakat in Islamic law and other divine religions: A comparative Study

Islam wants to fulfill basic economic needs of everyone in the society as the absence of basic needs lead to different type of crimes. The Zakat is considered by Muslims to be an act of piety through which one expresses concern of the well-being of fellow Muslims, as well as preserving social harmony between the wealthy & poor. The concept of zakat was even present before the advent of Islam in the revealed religions, but its principles and methods were different. In this article, comparison of Zakat in Islamic system is being made with other religions to show similarities and differences among them.

HISTORY AND BACKGROUND OF MADRASSAH EDUCATION IN PAKISTAN

Pakistan has been traditional and modern education systems since its inception. The traditional education system or traditional Islamic schools which are called Madaris (Madrassahs) have been growing rapidly since 1980s during the Soviet intervention into Afghanistan and Imam Khumeni Revolution in Iran. The madaris have been influenced by the wave of Islamic fundamentalism from Iran and Afghanistan. After the Taliban Government in Afghanistan in late 1990s, the Deoband Madaris in Pakistan came gradually under the sway of the anti-West Taliban Movement. In 2000, there are more than 50,000 Madrassahs in Pakistan but only 4,350 were registered. The history of Madrassahs education in Pakistan has been originated by the advent of Islam and Arabic culture to India with conquering of Sindh by Muhammad bin Qasim in 712 A.D. After the formation of Muslim rule at Delhi in 1208 A.D., a quarter of Indian-subcontinent population had converted to Islam over the next five centuries and Madrassahs were established in India. Those madaris had been providing education among Muslims of India from 1208 A. D. to 1757 A. D. till the British power in India. The Madrassahs in Pakistan are alleged to be nurseries to produce religious extremists. The purpose of this paper is to highlight the history and the changing pattern of Madrassahs Education in Pakistan. The paper is also examining the socio-political framework of Pakistan under which the Madrassahs are working.

Wasiat Presfektif Al-Qur’an dan Hadits

With the advent of Islam, it did not erase and cansel wills that were generally accepted by the community at that time, Islam coul accept the long running ill by providing corrections and improvements so that the will remains something that is needed by paying attention to the family relatives left behind. A Testament is a tasarruf (release) of inheritance which is carried out after someone dies. According to the standard of origin, a Testament is an act carried out ill a will of heart under any circumstances. Therefore, they is nothing in islamic law a will that must be camed out by way of a judge’s decision.

Walid Ibn Mughira in the Prophetic age of Mecca: Personality and Character (Analytical and Research Study)

Al-Walid Ibn Al-Mugirah (550-622 AD) was prominent figure of the tribe of Banu Makhzum. This well-known family was responsible for warfare matters before advent of Islam. Walid Ibn-Mughirah was very courageous, fearless and lionhearted chieften. He was very wise, rational, Sensible and enlightened man. He was to much affluent and abundant of wealth in Makkah Being a chief of the Quraish, he made sueh remarkable a judgements which are not forgettable till now a days. It is said that by the Arabs and the other historians, cutting hands of thieves, unyoking before starting circumambulating the kaba and spillaging of Baitullah was decided by Walid Ibn-Mugirah. Due to these qualities he was called “Flower and fair” of Quraish. At the advent of Islam, When the Holy Prophet Muhammad (ﷺ) started preaching that there is no God but Allah (سبحانہ و تعالیٰ) every other person turned against him. Walid Ibn-Mughirah not only refused to accept the teachings of divine faith but also tried his best to stop the preaching and religious activities of Prophet Muhammad (ﷺ). Every delegation which was sent from Quraish towards Hazrat Abu Talib, he was elected as head of each time he and his idolater companions stressed upon Hazrat Abu Talib to halting preaching of Islam. But theyfaild to get their favorable results. The Holy Prophet Muhammad (ﷺ) wanted with core of heart that Walid Ibn-Mughira might be eccepted Islam. For this Purpose, the Holy Prophet Muhammad (ﷺ) met him many time but due to his tribal prejudice and proudness of becoming greater on than the Holy Prophet Muhammad (ﷺ) he died on the deism of Islam and creed of his forfathers.

The role of Banu Makhzoom in the system of government of the Prophet (PBUH)(Research and analytical study)

According to the historian, Banu Makhzum was a major tribe of Quraysh. It clan was famous for due to its distinguished chief of Al-Mughira Ibn-Abd-Allah, Ibn-Umar. He was finest and prominentfiguar of Banu Makhzum in Mecca in the 6th century. It Tribeca was wealthy, affluence and powerful in Quraysh. They were considered to be as among the three most important and influential family in Mecca before the advent of Islam, the other two were Banu Hashim and Banu Umayya.When Prophet Muhammad (ﷺ) started Preaching of Islam, Banu Makhzum were the formost opponents of Islamic movement. Their Powrful chieftains Abu Jahl whose real name was Amr-Ibn-Hisham and Al Walid Ibn Al-Mughirah became very cruel, ruthless, savage, inhuman and brutal to eliminate and eradicate activities of Islam. There two prominent figures tried their best to halting religious activities and preaching oneness of Allah Almighty. Which was paid of by the Holy Prophet Muhammad (ﷺ) and beloved, pious, God-fearing and dedicated comparnions of Rasoolullah (ﷺ) but failed very badly. There well-Knoweeh powerful commanders of Banu Makhzum led meccan opposition and organized a boycott of Prophet Muhammad (ﷺ) clan, the Banu hashim. But it was the will of Allah Almighty, The Holy Prophet Muhammad (ﷺ) established the first formal Islamic institution of education in the house ofHazratArqam Bin Abi Al-Araram(رضی اللہ عنہ) who was a member of Makhzumian family. This remarkable and marveluous house was situated in the Cap of Mountain ‘Safa’ in Makkah. In this first Islamic university, the Holy Prophet Muhammad (ﷺ) prepared, intellectual, spiritual, religious, commanders, and leaders of Islam for the future.Therefore, we can say that Mercy of Allah Almighty. Therefore, we can say that Mercy of Allah Almighty many people of Banu Makhzum not only accepted teachings of Islam but also played a vital role in the priod of Prophethood. The Holy Prophet Muhammad (ﷺ) appointed some Makhzumian as his assistant, Commander, deliberations, Ambassadors, and the Scribers.

THE CONCEPT OF KNOWLEDGE IN ISLAM AND ITS ROLE IN MUSLIM CIVILIZATION

The article examines the original meaning, the transformation of the concept of education in Islam and its role in the development of science and education in the Muslim civilization. Any concept or term undergoes semantic changes depending on ideological, cultural, social and other conditions in different historical periods. This applies both to the concept of education in Islam and its place in civilization. The concept of knowledge in the tribal Arab culture with limited literacy acquires a new meaning with the advent of Islam, makes a huge contribution to the theoretical definition of the systemic concept of religious and secular education and the development of scientific knowledge. Based on fundamental works on the history of education and science, the role of the concept of education in the development of the Islamic religion and Muslim civilization is evaluated. The main historical factors of accumulation, systematization and development of knowledge in the Muslim civilization are also analyzed. In particular, the ancient Greek, Indian and Persian cultures were included in the Muslim civilization, which contributed to its intellectual enrichment. The prerequisites for the increasing development of education and science in the era of the "golden age" in Islam are analyzed, the place of ancient Greek science in the Muslim civilization, which is the core of modern scientific knowledge, is assessed.

Discrimination of Marginalized Sections in Kashmir: A Never-Ending Legacy (1846 Onwards)

Society undergoes changes with passage of time due to internal and external factors. However, more radical nature of changes takes place due to external factors. Such changes prompt social reorganization. Kashmiri culture and society is no exception to this rule where penetration of different exogenous influence has led to the process of active assimilation, re-orientation and accommodation of over-all socio-cultural setup. In diverse societies inhabitants are differentiated on the basis of colour, caste, creed, etc. In the same way the inhabitants of the Kashmir valley are stratified and include many marginalized communities such as Watals, Dombs, Galwans, Dhobis, Hanjis, etc. These marginalized communities are assigned the lowest position in Kashmiri society only because of their profession and caste. Although the dominant religion of masses in Kashmir is Islam but actually it was only in sixteenth century that Islam replaced Hinduism in Kashmir. Islam preaches equality and universal brotherhood, and it negates distinction of its followers based on any ground. Thus with the advent of Islam in the valley it can be expected that the above mentioned distinctions would be diminished. But that is not the case. Even after adopting Islam the caste restrictions of Hinduism, which was prevalent before the inception of Islam, remained deeply rooted in the minds of Kashmiris. Those who were at the top of the hierarchy still corner all the privileges for them and the weaker sections are deprived and marginalized. This article attempts to highlight this discrimination, which is visible in Kashmir’s contemporary society as well.

5 - Sociopolitical Representations in African Cinema: Paulin S. Vieyra, Djibril Diop Mambéty, Eddie Ugbomah and Ola Balogun in the Footsteps of Ousmane Sembène


 
 
 This article discusses the innovative ways in which African filmmakers Ousmane Sembène, Paulin S. Vieyra, Djibril Diop Mambéty Eddie Ogbomah and Ola Balogun offer sociological insights into, and cultural representations of, African contemporary postcolonial societies. These filmmakers are able to highlight the breadth and depth of the undercurrents of hopes and impediments in Africa. Their themes include social justice, slavery, alienation, the advent of Islam and Christianity (upsetting the traditional beliefs and cosmogony in the process), military rule, tradition and modernity, Pan- Africanist ideals, the importation and imposition of the Western political system into Africa, and loaded concepts such as democracy, just to name a few. Ogbomah underscores the many travails that obtain in postcolonial Nigeria, the most salient being the ruthless corruption in the natural resources sector, primarily crude oil. These filmmakers try to offer a solid foundation on which modern Africa can, firstly, midwife the revival of a genuine indigenous model of economic development. Secondly, these filmmakers, each in his own peculiar style, provide artistic tools which can continue to support the development of a socially conscious and intellectually robust cinematic tradition in Africa.
 
 
 
 
 
 
 Samba Diop, Ph.D., Research Scholar, Department of Linguistics & Scandinavian Studies, University of Oslo, Norway. Email: sbkdiop@yahoo.co.uk
 
 

MAZĀYĀ BILĀD AL-YAMAN WA AL-YAMĀNIYYŪN FI AL-HADĪTH: AL-DIRĀSAT AL-TĀRIKHIYYAT AL-IJTIMĀ’IYYAT

This paper discusses the history of the country of Yemen which is located in the western Arabian Peninsula. The safe country has an unique history and is recognized as a country that has been colored by civilization and science in the past. In addition, Yemen has the privilege of having the editorial Nafs al-Rahman, defined as the soul of God mentioned in the history of al-Thabrani in his Musnad al-Syamiyyin’s book. The editor is Inni Ajidu Nafasa Rabbakum Min Qibali al-Yaman. In addition, there are several sources of verses of the Koran that allude to the state of Yemen which includes the stories of the Yemeni people who occupied the country of Yemen. This study reveals that the state of Yemen had many virtues since the time of the Prophets, before and after the advent of Islam. The country of Yemen is known as the nation of the Arabian Peninsula that is happy, beautiful, and full of fruits or vegetables, and much more. Therefore, this study specifically discusses the Yemeni state and its people from all aspects and their influence on Islam which will be presented in the study of socio-historical methods.

A CRITICAL DISCOURSE OF THE IMPACT OF THE TRANS-SAHARAN TRADE AND THE 19TH-CENTURY JIHAD ON THE HISTORY OF AKWANGA DIVISION, NIGERIA

The spread of Islam from East and North Africa across the Sahara Desert to Nigeria is ascribed to certain socio-economic and political factors. The development of Islam in the geopolitical zone of central Nigeria faced notable challenges due to the heterogeneity of the ethnic and cultural identity of its local population, the inability of the Muslim Arab merchants to establish trade relations with the area, and the politicization of jihad which was met with fierce resistance. This made it impossible to effectively propagate the Islamic teachings among the local population in central Nigeria. This study will explore the history and culture of the Akwanga Division before the advent of Islam and identify the challenges faced by the movement. Emphasis will be laid on the role of the trans-Saharan trade, the jihad of Usman Dan Fodio, and their impact on the socio-economic life of the area. Also examined will be the factors responsible for delaying the spread of Islam in central Nigeria. The aims and objectives of this research work will be achieved by using secondary data such as published articles in reputable academic journals, edited works, internet sources, and books.

English-2 The Socio-Political & Economic Contribution of Sufis in Society; A Case of District Muzaffargarh

Abstract
 The primary aim of this paper is to explore how Sufis played their positive role and worked to uplift the society through their teachings. This article primarily deals with the socio-economic contribution of Sufis in the society of District Muzaffargarh. The Sufis played an important role in the social construction of the new society as representatives of the Islam. Many well-known Sufis arrived in this region and had done splendid job in the preaching of Islam but also worked for the welfare of the society through their socio-economic support to the people. After the advent of Islam and they proved the torch bearer of Islam during the period of darkness. They worked for the prosperity of the society and abolished all kind of differences among the mankind. Humanism was basic task of their preaching and they created cultural and mutual cooperation and understanding among the people. People became best companion of each other without any discrimination. Muzaffargarh District was an important and well-populated district between the two rivers and the land was fertile. People accepted the message of peace and humanity and Islam spread rapidly. The credit of this dispensation goes to the noble Sufis. This research paper highlights the socio-economic services of Sufis in Muzaffargarh.

Urdu-25 A Principles of Amendment of the Society in the Teaching / Light of the addresses of Hazrat Abu Bakar Siddique (R.A)

Important Principles in the Light of the Sermons of Hazrat Abu Bakr Siddiq in Reforming Society. The art of Addressing is very important in Islam, Arabic is considered to be the best language in the world in terms of its comprehensiveness and beauty of expression and the Arabs also claim superiority over other nations in this regard, their claim was in the past and Even today. Especially before His resurrection, Arabic poetry was considered the best source of Arabic language and literature. This language was found in the form of poems and speeches. In Arabs, poetry and rhetoric were considered the most important source of ideas. Through speech, the chiefship and determination of one's own tribe was expressed. In conversation, speech was used to make others agree. Speech was considered as the first condition for ruling. People of every tribe used to acquire this art to train their children in it. After the advent of Islam, significant virtues were born in this art. When Islam came, the people of that time were proud of their language, rhetoric and eloquence. They were so proud of their rhetoric and eloquence that they used to call the whole world “Ajami” except themselves. He صلی اللہ علیہ وسلم Who was the preacher of of Revolution, perfectly Role model in the field of Addressing by the essence of rhetoric. “And my brother Haron's language is more fluent than mine. Send him as a helper to me to confirm me because I am afraid they will deny me” Hazrat Abu Bakr Siddiq (may Allah be pleased with him) was Siddiq of the Islamic Ummah, Rasoolullah's Companion and Khatib pf Yom-e-Saqifa and the first caliph and the milestone in hstory of Islamic oratory. Which not only saved the Islamic Ummah from disintegration and disintegration but also paved the way for the eradication of apostates, deniers of Zakat, false claimants of Prophethood and then opened the door to the conquests of Islam by which the Muslims By defeating the two greatest forces by that time in a single century.t, Islam bestowed Respect and strength, the effects of which have not been erased from the hearts of the world till date. Among the Rightly Guided Caliphs, the selected sermons of the first Caliph Hazrat Abu Bakr Siddiq (RA) have been recorded, and social principles have been written from them. Work patientlyThe following sermon was delivered by Hazrat Abu Bakr (RA) on the occasion of the death of the Holy Prophet (PBUH). This sermon of his is very important in its nature. His understanding and the delicacy of the occasion as He handled it. It was his worth only. Hazrat Ayesha (may Allah be pleased with her) narrated that Hazrat Abu Bakr (may Allah be pleased with him) came to Madinah from his house (after the death of the Holy Prophet), then he went to the Prophet's Masjid and then came to my room in silence. He opened the body of the Prophet (peace and blessings of Allaah be upon him), bowed down and kissed him and wept

Arabic-11 Methodology of Abu Zaid AL-Qarashi in “Jamharahti Ashaar il Arab”

Jamharahtu Ashaar il Arab of Abu Zaid Al-Qarashi is considered one of the best compilations which give us complete knowledge about the Arabs’ life at the time of ignorance and during the era of advent of Islam. It is very well known that poetry was just like register of Arabs. Through that register, each and every type of information can be taken. We should be thankful to Abu Zaid Al-Qarashi who introduced us to the Arabs via compilation of his masterpiece Jamharahtu Ashaar il Arab and we have become familiar with the poetry of the time of ignorance and time of advent of Islam. The present article will be consisted on abstract, importance of language of poetry, stages and topics of the poetry at the time of ignorance, introduction of the writer, importance of the book, methodology of the book and bibliography

Thematic Study of Siraiki Naat

With the advent of Islam, Naat recitation was started. Siraiki Naat recitation also has a thousand years of history. Love to rasool (PBUH), event miraj, Sarapa nigari, the birth of Prophet (PBUH), miracles, morality, Mercy for the whole universe, and Ghazwat is prominent in major naat subjects, The siraiki poet begins his poetry with the divine and naat-e-Rasool (PBUH) and in his own style and his own words, He seeks to describe the Holly prophet (PBUH) and considers it an essential part of his faith. The majority of Siraiki poetry consists of the praise of the Holy Prophet and this series will continue till the Day of Judgment. The thematic study of siraiki naat is presented in the research paper under discussion.

THE IMPACT OF ISLAM ON SOCIOPOLITICAL AND SPIRITUAL LIFE IN CENTRAL ASIA

In this article, the facts about Central Asia being one of the civilizations with independent discourse are enlightened. During centuries-long growth, it points out this civilization’s progress of inherently unique laws and domains, despite anthropological, social, political, linguistic, religious, and other changes. Furthermore, in Uzbekistan’s central parts, in Bukhara and Samarkand, cultural values were the foundation of Islamic civilization. Next, this work provides notes about the rich religious and educational experiences that were harmonized with those values being formulated by hundreds of generations. Moreover, it illustrates the stages showing how the connection between regional Islamic sciences and the national culture was solidified after the advent of Islam’s spread in Central Asia from the 7th century. The article provides information from available primary and secondary sources to support the points. Additionally, this paper provides data about the mutual effect and the learning stages of Central Asia and Islamic culture and some aspects of the time when central Asia’s regional form was developed and stabilized. After the determination of madhabs in Islamic history (the end of the 8th, the start of the 9th century), Hanafi madhab became dominant as the number one power in the spiritual life of Central Asia. That’s why the paper illustrates that part also as it had direct active participation and primary ideology throughout the processes. The reader finds out that Hanafi madhab had a vital role in understanding Islam’s history in Central Asia, the importance of its regional culture, and the harmonizing features of national values. The paper discusses that in Hanafi madhab’s regional success, the Bukhara and Samarkand played a dynamic role as a historical and cultural center. Moreover, the contribution of various scientists of Mavarannahr in the development of Islamic Sciences was priceless.