Path Of Truth Research Articles

Learning to see the world in which we live

AbstractThis article pays heed to Klaus Held’s work by focusing on his last book Die Geburt der Philosophie bei den Griechen. The article shows that the book brings together two central themes that occupied Held throughout. First, how the birth of philosophy coincides with the birth of the polis (the political world) and second, how the pre-Socratics gave philosophical credence to the world in which we live, a world which Husserl later calls the “life world.” Through a novel and unorthodox reading of Parmenides, Held shows that the option is not between two paths: the path of truth and the path of doxa. Instead Parmenides shows that there is only one path: The path of truth is the path of doxa. It is this insight that allows Held to argue that philosophy needs to pay heed to the world in which we live. This is the world as it appears and matters to us. Held thus believes that we learn from the pre-Socratics that the ecological crisis we face today of philosophical significance.

Influence of Different Texts and Religions on M.K. Gandhi’s Philosophy of Peace

Peace refers to both internal peace as well as external peace. M.K. Gandhi believed that the path of truth is the path of peace and he added a new facet of non-violence to the world of philosophy to find the path of truth. He wanted to build a world of peace based on non-violence where there would be no war, no revolution and no bloodshed. He said that peace would not come until the great powers boldly take decision to disarm them. So there needs to be a limit on the production of swords in the world just like the production of opium because swords are probably the cause of more human misery than opium. Violence can never be beneficial to mankind. So violence has to be completely given up in the world affairs and it is possible when love and non-violence are the rules of human existence. In fact he believed that peace can be established through non-violence. It has to be said that in adopting the principle of non-violence and truth. Gandhi was influenced by various religions such as Vaishnavism, Jainism, Buddhism, Christianity and Islam apart from texts.

The Impact of Faith on Social Life

In Islam, faith is the yardstick and foundation for everything. All of a person's actions, beliefs, interpersonal and social interactions, conduct, and ethics depend on their faith. If a person's faith is righteous, their actions are righteous and comply with the laws of religion. Conversely, if someone's faith is flawed, their actions yield no favorable results and do not lead to their salvation.
 On this fundamental principle, faith is intertwined with human existence and determines their fate. Happiness and adversity in a person's life are pursued based on it. When the innate call and profound intuition within a person comprehend the essence of faith and its spiritual significance, they connect with it.
 Through faith and submission to the Almighty, a person gains abundant benefits. By discovering their purpose of creation and following the guidance and perseverance on the path of truth, they surpass their desires and inclinations. By transcending their ego and selfish desires, they attain mental tranquility and the serenity of life.
 Faith places all of an individual's social interactions under its control and significantly influences the process of shaping the social norms of society. Faith awakens an individual's conscience, making them responsible. It makes them compassionate, kind, and self-sacrificing towards their fellow beings. It instills inner strength and empowerment in people. A believer becomes an active participant in the cycle of production, contributing positively to society.
 Moreover, faith shapes a society where its members collaborate, uphold one another, and strive together towards the peak of virtues, dignity, and pride, echoing the slogan: "Hold fast, all together, to the rope of Allah and do not separate." They endeavor towards their own well-being and righteousness, rescuing their society from injustice, tyranny, and unknown rights.

BAYĀN AL-QUR’ĀN ‘AN HIDĀYAH AL-QUR’ĀN MIN KHILĀL TAFSĪR AL-ẒILĀL

This study aims to collect, present, and analyze the Qur’ān’s talk about the guidance of Qur’ān, in Sayyid Quṭb’s al-Ẓilāl. To accomplish them, the researcher employed the inductive approach by collecting Qur’ānic verses that talk about the guidances of Qur’ān, and then locating the commentaries of the author of al-Ẓilāl on those verses. It was followed by the analytical approach by analyzing those collected verses, and finally the deductive approach by concluding issues that emerge from those examined verses relating to the Qur’ān’s talk about the guidance of Qur’ān. The researcher gathered several findings, among them: 1) The term of “al-Huda” in the Holy Qur’an has two meanings. The first, “Al-Hudā” in the sense of guidance, clarification, showing the path of truth, and clarifying the argument, and the second: “Al-Hudā” is the grace of God with success and infallibility for the servant. 2) Sayyid Qutb believes that the general or innate guidance is the greatest trust that God Almighty bestowed on all people, and that the Qur’anic guidance is the core of the miracle of the Qur’an. 3) The condition for attaining the guidance of the Qur’an is that a person has a sincere intention and corrects his aspiration when dealing with it. The second is looking and contemplating its noble verses, universal and legal. 4) The way of the Holy Qur’an in proving guidance is through exhortation and remembrance, which came in a variety of ways. 5) The goal of guidance in the views of the Qur’an is social change, and that is in two stages. The first stage is family readiness, and the second stage is social solidarity.

Rationalism in Islam and its Role in the Development of Science in Muslim Civilization

Today, within the framework of the Islamic religion, one can often find statements that the problem of faith and reason is opposed, and priority in their interplay is given only to faith. This conclusion is supported by the phenomena of conservatism and bare populism, which are widespread in the vast majority of Muslim countries today, calling for a return to the values and traditions of medieval society. In the history of Science and philosophy, medieval Islamic philosophy and science have a particularly great place in the spiritual search of mankind on the path of truth and, due to their depth and consistency, have also had a great influence on subsequent philosophical (European) searches. However, the dominance of a europocentric approach in the history of philosophy and science reduced this issue, considering medieval Muslim thinkers only as commentators of ancient Greek philosophy and science. The article discusses the relationship between reason and faith in medieval Muslim civilization, the role of rationalism in the development of religious and scientific knowledge. In addition, the historical, social and political factors that contributed to the formation and development of scientific traditions in Islam are analyzed, and the contribution and place of Muslim scientists in the development of universal science is evaluated.

Filsafat Nir-Kekerasan Dalam Perspektif Mohandas Karamchand Gandhi Dan Relevansinya Dalam Pencegahan Gerakan Radikalisme Di Indonesia

Radicalism from a religious point of view refers to an extreme understanding and refers to fundamental religious fundamentalism with very high religious fanaticism. This understanding will be very easy to trigger acts of violence, conflict, and division because they see differences as a threat to the religious existence of these radicalism groups, and differences are also considered enemies that must be destroyed. With this, efforts are needed to minimize radicalism movements. This study focuses on the thoughts and teachings of Mahātma Gandhi regarding the most monumental ahimsa of his movement in India. By using the philosophical hermeneutic method, the result of this research is that the radicalism movement emerged as a result of the humanity and fading attitude of tolerance and religious fanaticism that was too high. Gandhi viewed that every religion essentially teaches love and non-violence. Humans can find love by practicing satyagraha which is always on the path of truth. By emphasizing the ahimsa aspect, humans will be able to find the truth. On the basis of this truth, the light of love will be revealed, and see that all human beings originate from the same source. On the basis of this love, humans are intertwined in one family and brotherhood.

Rus Edebiyatında Bir Türk Kültürü Klasiği: Aflatuni’nin Kilden Harfler, Yüzen Elmalar Eserinde “Dervişlik”

Dervishes were important figures who embraced asceticism, modesty, poverty, and patience as a way of living and played a key role in spreading Islam among the Turks. Culturally influential dervishes have been a common topic of research in many disciplines. In Sufi literature, dervishes are portrayed as nomads who advise people to be honest, have good morals, devote their lives on the path of truth, and are committed only to God. After the birth of orientalism in the West, which mainly focuses on the ever-fascinating East, dervishes appeared in different cultures and literature. For instance, in Russian culture and literature, dervishes are defined similarly but portrayed differently, depending on periods, conditions, and literary movements. However, the most potent example of a dervish notion, characterized by wisdom and mysticism, is Suhbat Aflatuni's “Clay Letters, Floating Apples." The author emphasizes the mystery of the East and the importance of being a perfect human being and conveys a profound life philosophy in his works. In this long story, the mystical dervish of the East reveals himself as a teacher. The dervish teacher comes to a village cursed by drought, poverty, and ignorance due to a cruel murder of a dervish a long time ago. He almost suffers the fate of the previous dervish, but divine powers help him complete his mission, and then he disappears. Aflatuni reflects all the aspects of the dervish image in his work and provides a unique example of intercultural interactions. This paper discusses the traces and intercultural similarities of mystical dervish images in Russian literature.

Analysis Of Bilal's Characteristics In Bilal's Film: A New Breed Of Hero By Ayman Jamal: Don't Have To Be Noble To Give Meaning

Bilal: A New Breed of Hero is the first feature-length animated film from the United Arab Emirates and a Barajoun Entertainment film to win the award for Best Inspiring Movie in the Animation category. Bilal bin Rabbah himself was one of the companions of the Prophet Muhammad. Even so, this film was made by not highlighting Islamic studies in depth so that it can be accepted by various groups, not only Muslims. This film tells the story of Bilal's struggle from childhood to old age to be able to free himself and other people from Umayyah slavery. Bilal struggles for freedom, truth and justice which is impossible for him because he has been a slave all his life without being able to put up a fight. This study aims to determine the characteristics of the main character in the film Bilal: A New Breed Of Hero, namely Bilal bin Rabbah who fights for human independence from other human possessions in the path of truth, namely the teachings of Islam, and fights for the rights that should be owned by every human being. man. By using descriptive qualitative research methods, the existing data were collected by watching and recording the main points of the film Bilal: A New Breed of Hero. The results of this study indicate that the characteristics possessed by Bilal Bin Rabbah are: (1)Courageous (2)Never give up (3)Have a high fighting spirit (4)Firm stance (5)Patience (6)Forgiving (7)Ready to face risk (8)Loves to Help (9)Hard Worker (10)Cares for the Surroundings.

الخطاب الإسلامي المتجدد ومساهمته في ترسيخ الثوابت الدينية من المنظور القرآني

تهدف هذه الدراسة إلى ترسيخ المفهوم الحقيقي للوسطية والاعتدال، لأن الرسالة السماوية جاءت واضحة المعالم، ألا وهو قول الله تعالى: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلَى عَقِبَيْهِ وَإِنْ كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ ﴾[البقرة: 143]، حيث جاءت هذه الدراسة لتبيّن معنى الوسطية التي أمرنا الله سبحانه وتعالى بها، لأن العالم الإسلامي اليوم أبتعد كل البعد عن طريق الصواب في الخطاب الإسلامي الحقيقي الذي حدده القرآن الكريم في التعامل بين الناس، وبسبب هذا الابتعاد فقد ظهرت ظاهرة الخطاب العنصري المتشنج الذي يحمل أبعاداً طائفية، لذلك برزت الخلافات بين الأفراد والجماعات، وإنّ هذه الدراسة ركزت ومن خلال القرآن الكريم على معالجة هذا النوع من الخطاب المتشدد، ودعوة الناس للرجوع إلى أصل الخطاب القرآني الإسلامي المعتدل، سواء كان بين المسلمين أو مع غيرهم . إن الوسطية تُحتِم علينا أن نكون أُمةً وسطى في كل تفاصيل حياتنا، سواء في السلم أو الحرب، مع الصديق أو مع العدو، فدعوة القرآن للوسطية أمر عام لم يقيده رب العزة بشيء معين، بل أكدت عليه الشريعة الإسلامية، ومن أوجَبِ ما يَجِبُ الاعتدال فيه مخاطبة الآخرين وإنصافهم وعدم تجريحهم في الكلام، فالخطاب الإسلامي اليوم كما يشهده العالم الإسلامي وغيره خطاب انعكس عن جادة الصواب، فأصبحنا نسمع دعوات التفرقة والطائفية والعنصرية من كل مكان وبحجة الحفاظ على ثوابت الدين الإسلامي، متناسين دعوة القرآن الكريم للوسطية والاعتدال. إن دعوة القرآن الكريم للخطاب الإسلامي الجديد ما هي إلا دعوة للمحبة والتراحم وتقبل الآخر كما أكدت عليه القيم والمبادئ الشرعية، إن الإنسانية اليوم بحاجةٍ إلى خطابٍ يجمع ولا يفرق، يقرب ولا يباعد، يبشر ولا ينفر، يدعوا الجميع إلى كلمة سواء، ولا بأس أن يكون هناك اختلاف في وجهات النظر والتوجهات على أن لا ينعكس هذا الاختلاف على المودة والمحبة، فكما قيل (الاختلاف في الرأي لا يفسد في الود قضية)، وهذه الدراسة ستبيّن كيف كان القرآن الكريم داعياً ومؤيداً لتجديد الخطاب الإسلامي.

Eksistensi Tuhan Saat Wabah Covid 19 Melanda

The essay presents a philosophical discussion on the question of God’s existence during the time of covid-19. Methodologically it is a qualitative study. The author develops his argument by studying some relevant literature on the topics. The literature study focuses on some concepts of western and easter philosophy regarding the root of human suffering. The result shows that the fact of suffering does not derive from God, but from the free will of human beings. In Buddhism suffering is thought of as dukkha that exists from the very beginning of human life. To be free from this dukkha, man must live the so-called liberating paths of truth. In the western concept, suffering has nothing to do with God, because God himself did not create or will the suffering. God only wants to be consistent with His creation, namely to give full freedom to the creatures.

Challenges of Online Teaching-Learning Process

The Global Pandemic caused due to the covid-19 virus has shifted the whole education system to the online platform. Classes which previously were conducted mostly in physical infrastructures are now being conducted in online platforms such as zoom and google meet; Study materials are being circulated in softcopies and even examinations are taken by the students online. This sudden drastic shift in one way has been advantageous as students no longer need to spend time in travelling, students can repeat recorded lectures for their better understandings and has given both the students and teachers the opportunity to teach and learn at the comfort of home but at the same time it has numerous challenges this paper talks about the challenges faced in the online mode of Teaching-Learning Process, and also discusses various methods of how to overcome these. Education or knowledge is the light which enlightens one's soul and helps one always to walk on the path of truth and justice. Education is also one of the most basic and fundamental right to which each and every human being should have access to. Education is the foundation for any human and is the most powerful weapon to stand against any injustice. Lack in proper education is not only harmful but can also be disastrous. For a developing country like India where most of the people belong to middle class family education and enlightenment is a necessity for people to grow and for the country to grow. Lack of proper education stands up like an obstruction to any kind of advancement and without advancement a nation tends to get back gear in all fields of development. The online platform to carry out educational process is comparatively a new concept among all and being enforced to work on this since the pandemic hit has somewhere made it a compulsion where both students and teachers miss the previous physical environment as they were used to it for a very long time and also are not very sound to use this brand-new platform to continue the same. Also, the conduction of classes completely depends on the internet services and as we all are well aware of that this facility is still not enjoyed at most parts of our country, this causes a huge chaos and damages the discipline of the education system. As every other thing online Teaching-Learning process also has its own advantages and disadvantages. But the way technology is developing and human beings are evolving it is very evident that if used properly then this online platform will be very useful for both students and teachers in the coming future and would set new horizons to the field of education.

The phenomenological transformation of Abay’s poetry

The article analyzes the phenomenological character of Abay’s poems, cognitive and aesthetic representation of being (activity). The fact that the manifestation of human characteristics in the social environment is studied within the framework of an existential dichotomy (E. Fromm) is a characteristic feature of most of Abay’s philosophical poems. We see that the division of existential dichotomy summarizes the classification of the concepts «myself» and «other» in Abay’s poems. The separation of the poet from his «I» is associated with his psychological state, incompatible with the social system.The reasons for the contradiction between the individual and society are, at first, a phenomenon that takes place in consciousness. Abay’s identification with the social environment was ambiguous. The psychological and phenomenological features of the discrepancy are clearly visible in Abay’s poetry. The main motive of Abay’s poems is the search for answers to the reasons for these contradictions.At the same time, reflections on the meaning of life in terms of the dichotomy of life and death are accompanied by a search for the path of truth.At the same time, sending thoughts to the essence of existence from the point of view of the dichotomy of life and death is combined with the search for the path of truth. The formation of a transcendental phenomenological consciousness in Abay’s poem «Time is like whisps of fog on the hills” is found in many of the poet’s poems.

Da'wah Through the Youtube Platform in the Digital Age

Da'wah is an activity that calls and invites people to the path of truth, the phenomenon of da'wah is currently developing so rapidly and dynamically with the presence of information technology and the internet, so that da'wah can be carried out in cyberspace. This study aims to describe how the phenomenon of da'wah occurs in cyberspace, especially on YouTube. It is important to do research to see how the influence of the experience of communication and information on the development of da'wah in cyberspace. Data collection techniques were carried out by reading and collecting related literature and theoretical references related to research problems from various sources such as journals, books, articles, and other data on the internet. The results show that da'wah through YouTube is an effective digital da'wah media because it can transform religious knowledge to the community, and it can collaborate with other media, and alternative media to disseminate audio content that both individuals and institutions can be accessed safely and comfortably.Keywords: Da'wah, Youtube, Communication and Information

A Critical Analysis of Imam Rabbani Ahmad Sirhindi’s Doctrines on Sufism

The purpose of this study is to present an analysis of the teachings and ideals of the life and thought of Imam Rabbani Ahmad Sirhindi’s followers inspires the Muslims of the present world to pursue the path of truth, welfare, and justice. We tried to collect data from secondary sources and found that various superstitions entered Sufism when many non-Islamic issues permeated Islam. Imam Rabbani has made tireless efforts in writings and discourses through Sufism to return Islam to its original purity. He was awarded the title of “Reformer of the second millennium” because he first introduced Islamic thought in the history of the Indian subcontinent. On the other hand, Imam Rabbani taught the Waḥdat al-Shuhūd doctrine by criticizing the Waḥdat al-Wujūd doctrine introduced by Ibn ‘Arabī. As he continued the pure tradition of religion by subverting the superstitions of sharia in Islam, he established “Mujaddidiya Tariqa” in the spiritual world and coordinated the sharia-tariqa in Sufism. However, the outcome of our research shows how Imam Rabbani builds equality of status, love, and fraternity and instructs people through Sufism to respect the religion, emotions, and practices of others.

التصوف بین الحقیقة والادعاء

التصوف بین الحقیقة والادعاء

Educating Muslim Malay Society In Confronting The Phenomenon Of Fabricated Hadith Propagation

The two major sources of the religion of Islam is the Quran and Hadith. Devoid of both, Muslims will certainly stray from the path of truth. Via the promptness of information technology nowadays, the two sources of commandment turn out to be easily referenced and studied. Nonetheless, it is worrying that with the distance of the present day to the time of the Messenger of Allah, the source of the law in particular al-Hadith entails to be verified before dissemination. Currently, many queries about the hadith arise, due to the existence of those who have taken the opportunity to boost their sales or introduce certain novel act of worships that are alleged to originate from the Messenger of Allah. However, when reexamined by the contemporary scholar of hadith, it is found that the hadiths were either false or extremely feeble. In reality, what is even more unsettling is the blunder originated from the religious preacher whom involved in the spreading of false hadiths in their lectures. So much so that the public is often muddled about the legitimacy of their religious practices. With that in mind, studies on the legality of legal sources such as hadiths need to be deliberated and researched. Hence, the study was conducted to recommend pertinent resolutions to ensure that Muslims; especially in the end times, to ensure their devotion are based on Quran and al-Hadith. The methodology of the study take on archival research by scrutinizing the renowned books of evidence and eminent contemporary writings in the field of study to ensure that this study is more reliable and capable to answer existing problems. In addition, this study also employed qualitative methods via interviews with prominent leaders in the field of study along with the observations of the researcher especially in the course of this study. Upon the completion of the research, there are several findings that indicate that the phenomenon ensued due to the failure of Muslims to preserve the authenticity of the hadith by inattentively allowing some practices to be performed without any reference to the established manuscript of hadiths, resulting in some practices being made based on false hadiths.

This work is licensed under a Creative Commons Performing Friday and Holiday Prayers in the Volga-Ural Region: a view of Abu-al-Nasr al-Qursawi (1776-1812)

The article presents analysis of Islamic legal opinion letter (fatwa) by the outstanding Tatar Muslim scholar Abu-al-Nasr ‘Abd-al-Nasir al-Qursawi (1776-1812) on the legitimacy of holding Friday and Holiday Muslim Prayers (in the Volga-Ural Region) outlined in his treatise “al-Irshad li-al-‘ibad” (“Setting people on the path of truth”). The legitimacy of holding Friday Muslim Ceremony was disputed by some of local religious leaders in connection with the absence in that area of two conditions established by the early Muslim jurists fuqaha’) of Hanafi legal school (traditional madhhab for the Tatars). In his treatise, Abu-al-Nasr al-Qursawi arguably proved the legitimacy and necessity of fulfilling this important devotional duty of Islam, which is important not only for cultic but also for social significance. This Tatar Muslim scholar could do it without going beyond the framework of Hanafi madhhab, thereby showing that this school is not limited to only one point of view and has broad law enforcement and methodological capabilities, that take into account regional and temporal characteristics.

Islam dan Masyarakat Ideal (Ummatan Wasathan) dalam Perspektif Para Mufassir dan Relevansinya dengan Kontak Keindonesiaan Masa Kini dan Depan

Islam as the source and path of truth that comes from Allah is a view of life which is not only intended for the welfare and happiness of Muslims, but is a blessing for all nature. Islam which is derived from divine truth, both contained in the verses of the Koran and the sunnah of the Prophet, is a guide for the way of all times. Likewise, Islam regulates the relationship between humans and others, with God and with their natural environment. The key to the personality of the Islamic community is akidah, syari'at and morals. If the creed provides the direction of the movement of society, while the syari'at provides limits on how and the method to take that direction properly, then morals will decorate the path of the goal so that it is beautiful and pleasant. The ideal society or in this study is referred to as the "Wasathan ummatan" is a social order that is needed by the era to give birth to a society with noble character in order to continue a civilized life. In the Indonesian context, ummatan wasathan should be born as a solution to various problems of the ummah which are now spreading and becoming epidemics in the survival of religion and state. Sayyid Qutb's Method of Interpretation and several other interpreters compared with his interpretation of Quraish Shihab becomes an analysis which then gives birth to the true meaning of how the ideal society should be in the perspective of the Koran to be applied in all the dynamics of Indonesian society today and beyond.

Вклад Тюркских Мыслителей В Мировое Наследие

В статье говорится о культурном возрождении тюрко-мусульманских народов после падения Халифата и образования независимых феодальных государств на исторической территории Азербайджана и Центральной Азии. Именно в этот период и в период монгольских нашествий появились такие выдающиеся ученые – мыслители как Ибн Сина, ал-Фараби, ал-Бируни, ал-Хорезми, Насираддин Туси и многие другие, научные открытия которых внесли огромный вклад в мировое наследие. Произведения Махмуда Кашкари и Юсуфа Баласагуни, а также эпосы «Манас» и «Книга Деде Коркуда» сыграли важную роль в изучении этнических корней, обычаев, быта, культуры и истории тюркских народов. Распространение Халифатом ислама среди тюркских народов еще больше обогатила их культуру приобщив к исламской культуре. Моральное состояние вставшего «на путь истины», оставило наглядный след в дастанах эпоса «Книга Деде Коркуда». В них хотя огузы называются мусульманами, тем не менее в их быту ведущее место занимает древнетюркское божество Тенгри. Таким образом цель в написании этой статьи заключается в том, что именно тюркские ученые открыли первый университет- медресе Низамиййе, Марагинскую обсерваторию, которая была первой академией на Востоке. Таблицы составленные в этой обсерватории были более точными, чем современные пятизначные геометрические таблицы.

Makna Shirat, Sabil Dan Thariq Dalam Tafsir Al-Misbah Serta Implementasinya Dalam Kehidupan

The problem raised in this paper is how the meaning of shirat, sabil and tariq in the Qur'an with a semantic approach and its implementation in life. Then how the meaning of the word in the interpretation of al-Misbah, how the linguistic features and what methods are used, it will be seen textually different from those contained in the interpretation of al-Misbah. The purpose of writing this thesis is to find out how the meaning of the three words above in the interpretation of al-Misbah with a semantic approach. This research is a type of library research or library, which is based on two sources, namely primary sources (the Holy Qur'an and the interpretation of al-Misbah) and secondary sources (supporting books related to the subject). Then after the data is collected, the data will then be grouped according to subtitles. The theoretical conclusion in this discussion shows that the word sabil refers more to the way of guidance or guidance which means one path of truth, while the sabil way of guidance which still provides the choice of truth or error is where the human ability to choose. As for the word Tariq, it means more broadly, can walk, position and others