Period Of Ignorance Research Articles

Analisis Redaksi Kinayah dalam Al-Qur’an Surah Thaha Ayat 110

Kinayah is a pronunciation of something, while what is meant is not what is said, even if that meaning is used linguistically. Example: tall stature (because the person is tall), what is meant is not just the linguistic meaning, but more than that, such as high dignity. The Qur'an was revealed in very clear Arabic and literature with very beautiful wording and was easily understood by all audiences, in fact it could beat the language of the poets of that century. Al-Qur'an al-Karim is the greatest Islamic miracle in the following centuries. The language style of the Qur'an is full of essence (original meaning), majaz (non-original meaning), isti'arah (borrowing one word for another word) and kinayah (specific allusion). During the period of ignorance, the Arabs already had a very high style of literary language because they were always trained in arguing, praising and flattering and demeaning someone using language as a medium. This can be seen from the many al-mu'allaqat hanging from the Kaaba as a tribute to poets who were instrumental in producing beautiful literary works in their poetry. On the other hand, Arabic literature at its peak had no value when compared with the Koran, so that the literary language that was famous at that time, such as mua'laqatt, felt bland when compared with the language of the Koran. He can even beat the literary language of his time until now. This is because the advantage of the language of the Koran is that it has a very selective language style in choosing appropriate, beautiful, easy and harmonious vocabulary, so that it can touch the mind and heart so that many people are interested in learning and understanding it. On the other hand, the Koran is a guide to human life because it provides clear instructions for carrying out every daily activity. The Koran includes all the rules that humans need to interact with each other, as well as the rules with the natural environment and especially the rules with the Creator. In a not too long period of time, the beauty of the language of the Koran spread throughout social life. This was acknowledged by famous Arab poets at that time, as explained in the history of Ibn Abbas, that Walid bin Mughirah came to the Prophet and the Prophet read the Koran to him. So Walid's heart softened because of it.

History Of The Development Of Islamic Dakwah In Spreading Islamic Teachings

Islamic Da'wah is an Islamic communication activity, Da'wah is a communication tool in disseminating Islamic teachings. Allah SWT has prepared devices that make it possible to communicate. The de vice is the tongue and all its supports such as hearing, sight and heart. The development of Islamic Da'wah cannot be separated from the role of the Prophet Muhammad SAW in spreading Islamic teachings during difficult times, such as when the Prophet Muhammad was just spreading Islamic teachings in secret because at that time humans were in the period of ignorance and it was still difficult to believe in new teachings. brought by the Prophet. However, when there were already many followers, the Prophet Muhammad spread the teachings of Islam openly. So this is an important event in communication in Islam.

The Relevance of Gender Mainstreaming in Indonesia to Women's Rights in Islamic Law

Gender mainstreaming is a government effort in upholding women's rights, because women's rights are an inseparable part of human rights. Protection of human rights is a state guarantee which is given to its citizens as a manifestation of the objectives of the Pancasila legal state as stated in the Preamble to the 1945 Constitution of the Republic of Indonesia. In Indonesia, gender mainstreaming has been established through Presidential Instruction Number 9 of 2000 concerning the Implementation of Gender Mainstreaming (PUG) under construction. This study will focus on gender mainstreaming on the development in Indonesia and the development of justice and gender equality in Islamic studies. Protection of human rights is the main goal in the application of Islamic law, including the protection of women's rights that has always been a major topic in Islamic studies and gender. By using qualitative descriptive method, it will be easy to find Islamic ideas, social activities at the time of the Prophet about women's rights. If examined comprehensively, in pre-Islamic history, namely the period of ignorance, it was a period that greatly demeaned women. At that time, if a baby girl was born, she would be buried alive right away, or if she was allowed to live, she would suffer humiliation. The purpose of this study is to find a conclusion that emphasizes women's rights which have been neglected so far, even though the use of religious arguments often prevents women from obtaining their rights. So with this affirmation, it is hoped that it will be able to control violence against women which has often occurred. Through gender mainstreaming, development is to achieve gender equality and justice (KKG) through integrating the experiences, needs, aspirations of women and men into various policies and programs starting from the planning, budgeting, implementation, and monitoring stages.

Kritik Sastra Arab Pada Masa Jahilyah

This study discusses the phenomenon of Arabic literary criticism that occurred during the period of ignorance. By knowing the critical phenomena that existed during the jahiliyyah period, it will be known how the character of Arabic literary criticism at that time was. Literary criticism during the jahiliyyah period was still very simple, namely by determining good and bad or comparing works with one another based on their natural literary taste. The result can be seen in the phenomenon of Muallaqa>t in which some of the best poems from various tribes are placed. The forms of literary criticism during the jahiliyyah period were generally in four forms, namely linguistic criticism, meaning criticism, musical criticism, and poet strata criticism. Linguistic criticism is criticism of the misuse of language. Meaning criticism is a criticism that judges the merits of a poem in terms of meaning. There are three basics in the critique of its meaning, namely its relevance to the life of the Arab community, the compatibility between the word and the meaning that shows it, and the aesthetic value or beauty of the meaning contained in the poem. Musical criticism is literary criticism seen from the good or bad standards of arud that exist in poetry. Criticism of the poet's strata is criticism based on the level of the poet during the jahiliyyah period.

GENERAL CHARACTERISTICS OF THE SYRIAN ARABIC DIAL AND EXAMPLES OF COMMON USAGE IN DAILY LIFE

Along with the breadth of the geography where it is spoken, Arabic has the feature of being a language belonging to different civilizations and cultures. The wide geographical distribution of Arabic has paved the way for the emergence of many different dialects. With the birth of Islam, changes occurred in the structure of Arabic, and thus new concepts were formed in the language. Some words used in the period of ignorance left their place for new words. Arabic, which was unique to the Arabian Peninsula before Islam, was transferred to distant lands and countries where different languages are spoken. As a result of this, depending on the sciences and arts that emerged within the Islamic civilization, Arabic has continued its development in the process that continues until today. As a result of the wide interaction of the Arab society with the spread of Islam, ancient Arabic dialects and accents came to light. Among the difficulties encountered in modern Arabic teaching today, the differences in the use of dialect come to the fore. It is known that many words and expressions used in fluent Arabic, especially in the teaching process of Arabic speaking skills, differ in the use of the dialect known as “Ammice”. At the beginning of these dialects is the Syrian Arabic dialect. It is important to learn the dialect that is widely used in the region in order to meet the various communication needs of the Syrian people, especially the social interaction with the Syrian refugees living in our country. In this study, the general characteristics of the Syrian Arabic dialect and its common usage examples in daily life will be given.<p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0928/a.php" alt="Hit counter" /></p>

Intersectionality and Transnationalism in Lailā Al-Johanī’s Jāhiliyya (Age of Ignorance)

Abstract Lailā Al-Johanī’s 2007 novel, Jāhiliyya (Days of Ignorance), is an innovative fictional work that employs the concept of “Jāhiliyya,” a period of ignorance that is thought to have characterized pre-Islamic Arabia. Jāhiliyya expresses Al-Johanī’s critique of the prevailing social and religious practices adapted by some tribal members of her society. These practices, including racial discrimination, negative stereotyping, and marginalization of women, as depicted in Al-Johanī’s text, are detrimental in their effect on the cultural fabric of society. This study uses intersectionality as an analytical framework through which to examine Al-Johanī’s Jāhiliyya. The essay demonstrates the novel’s integration of aspects of gender, race, and religion as interlocking systems of oppression and sites of transgression in the characters’ lives as they attempt to comprehend their subjectivity, while articulating and negotiating their society’s essentialist and reductionist discourse.

Right to Financial Empowerment of Women: An Analysis of Sharia

The position of women in the pre-Islamic era in the period of ignorance, called Jaliyah before the dawn of Islam, was very miserable. Women were just treated as inferior beings under customary tribal laws existing in Arabia. The inheritance was mostly passed by the male heirs, and the women had no property rights. In this article, a descriptive evaluation has been done regarding the distinctive Privileges given to women in Islam: Maintenance for women as a wife and daughter. The nation of maintenance in Islamic Law/Sharia was to provide support to the one not having the capability to maintain oneself; maintenance involves the fulfilment of basic requirements of a person for sustenance, e.g. niceties of life. In the circumstances where a woman gets half of the man’s legacy, the lady’s new income is safe by the Sharia and is hers to allocate with as she desires.

Impurity in Terms of Human Ontology: al-Tawba 9/28

In this article, the literature set forth in the Muslim tradition of thought on the nature of social relations with polytheists is discussed in general terms. The literature in question has been formed based on the verse “…Do not allow polytheists to approach al-Masjid al-Ḥarām after this year” (Tawba 9/28). In this context, scholars discussed such issues as the nature of the polytheism, the content of the act of not approaching the borders of al-Masjid al-Ḥarām region, and especially whether the warning in the verse is limited to the worship of Hajj. It is seen that two views come to the fore in the literature presented within the framework of this verse. The first one expands the boundaries of the prohibition of not approaching, considering that the meaning of the term al-Masjid al-Ḥarām covers all mosques, while the other view is based, with an interest centered approach, on the claim that the area in question is limited to the Ka‘ba and its surroundings. In this context, it is argued that the polytheists cannot enter the area of Ḥarām at all, while the second view emphasizes that the polytheists cannot enter the area in order to perform pilgrimage and umrah in the way they did in the time of ignorance, but they can come for different purposes such as trade, travel etc. In the article, the subject is examined with reference to riwāyah, dirayāh, aḥkām, and Shiite tafsirs written until the seventh century of Hijra. In this context, the ahkâm tafsirs by Muqātil b. Sulaymān, Imām Shāfiʿī, al-Jaṣṣāṣ, Abū Bakr Ibn al-ʻArabī and al-Qurṭubī; the narration tafsirs by al-Ṭabarī, Ibn Abī Ḥātim, Abū Isḥāq al-Thaʻlabī and Ibn Kathīr; the dirayāh tafsirs by al-Māturīdī, al-Zamakhsharī, Fakhr al-Din al-Rāzī, al-Bayḍāwī and Abū al-Barakāt al-Nasafī, and the Shiite tafsirs by al-Qummī, al-Ayyāshī, Abū Ja‘far al-Tūsī and al-Ṭabarsī have been studied. The purpose of dealing with the subject based on the aforementioned tafsirs is to make a comparison by determining the legal provisions put forward depending on the understanding of the verse and their reasons. Indeed, it is seen that the views of the scholars described as Aṣḥāb al-Ḥadīth and Aṣḥāb al-Ra’y are determinant in understanding the 28th verse of the sūrat al-Tawba. The purpose of examining the Shiite tafsirs in the context of the subject is to determine whether the perspective regarding the handling of the 28th verse of the sūrat al-Tawba is close to that of Aṣḥāb al-Ḥadīth or Aṣḥāb al-Ra’y in the literature in question. In the tafsir works examined, it is stated that the first opinion belongs to Imām Mālik and Imām Shāfiʿī, while the second opinion is attributed to Abū Hanifa. While the view belonging to Imām Malik and Imām Shāfiʿī has been generally accepted, the second view adopted by Abū Ḥanīfa hand al-Māturīdī and accepted by Ḥanafī-Māturīdī scholars has been described as exceptional (shadhdh) in the historical process and not taken into consideration. In the article, the basic logic of these views, their emergence processes and the juridical provisions produced within this framework, specific to the riwāyah, dirayāh, aḥkām and Shiite tafsirs written until the seventh century of Hijra are attempted to be examined from an analytical perspective. As a result, it is seen in the article that Imām al-Mālik and Imām al-Shāfiʿī, the members of Aṣḥāb al-Ḥadīth, discuss the issue in a way that includes not only polytheists but also all non-Muslims, and put forward legal provisions on the nature of the social, economic and political relations to be established with these groups. With these provisions, the marginalization of non-Muslims, especially socio-culturally, in the Muslim intellectual tradition has been legitimized. This point of view not only prevents Muslims from contributing to the culture of living together, but also contradicts with the perspective of the Qurʾān, which is based on respect for human beings. In this context, Abū Ḥanīfah, one of the prominent representatives of Aṣḥāb al-Ray, restricts the prohibition order to the act of pilgrimage during the period of ignorance, allowing for serious differences in the point of view on the subject. This way of understanding of Abū Ḥanīfah does not allow for a negative practice regarding non-Muslims and has been developed by his follower al-Māturīdī and taken into a moral dimension.

Kehidupan Sosial Masyarakat Arab Masa Awal Kehadiran Pendidikan Islam

The social condition of the Arabs before Islam was known as the 'period of ignorance' or the age of ignorance, caused by social, political, morality and social relations in real conditions of error. To understand the jahiliyyah habits of the Arabs, the all-wise God sent an Apostle, Muhammad SAW. polite, humble, generous, brave, honest and trustworthy, they believe in "al-amiin". Arab education at the beginning of Islamic education was not well organized. However, education developed and they had at that time divided into three fields of knowledge. First, the knowledge of the nasab (history), history, and the influence of religion. Second, Ru'ya (dream) knowledge. Third, knowledge about reflection, the knowledge which according to Imam Gazali is a despicable science. While the science of poetry is the knowledge that is only controlled by people who are approved, and it is a sign of anxiety from the Arab community at that time.

Reclaiming the Mosque

The most famous Ḥadīth collection, Ṣaḥīḥ al-Bukhārī, records ‘Umar, theSecond Caliph, to have said, “We did not value women as anything duringthe ‘period of ignorance’ until Islam came and started mentioning them,because of which we took into consideration their rights upon us” (ḤadīthNo. 5505). This narration, along with a multitude of other Qur’anic injunctionsand Prophetic sayings, plus the practice of the Prophetic era, makes it clear that Islam elevates the status of women, encourages (indeed ensures)their participation in the society, and makes them the vibrant contributorsalongside men. But, ironically, in the subsequent periods of Muslim history,the jurisdiction of women in Muslim societies was reduced to the confinesof the household, depriving them of active social participation. While thereis no denying that some external political factors and cultural influences ledto this situation, the ‘religious’/ ‘Islamic’ overtone given to this non-Islamicdiscrimination against women is most unfortunate ...

ПОНЯТИЕ ‘РОДИНА’ В АРАБСКОМ УСТНОМ НАРОДНОМ И ПОЭТИЧЕСКОМ ТВОРЧЕСТВЕ

The article investigates the Patriotic theme and the concept of ‘homeland’ in oral and folk poetry of the Arabs from pre-Islamic period of Ignorance to our time. The concept of a ‘native home, native land’, a sense of patriotism is known to, moreover, inherent in all peoples. However, their perception, forms of expression, depth, and prevalence may vary from ethnic group to ethnic group, from nation to nation, from person to person. Even a historical epoch can influence these concepts. In Arabic, the concept of ‘homeland’ has several characteristics. It is a territorial, or spatial, sign associated with the designation of the place of birth or residence. Moreover, there are socially marked signs representing deep awareness of unity, tribal spirit, loyalty to family (tribe). They are closely connected with moral values inherent in Arab mentality not only in traditions and the historical past but also in modern real life. There is also an emotive metaphorical designation of the concept ‘homeland’. Finally, it is characterized by ideological and political ideas evoked by the formation of the Arab national idea, the struggle for independence and the construction of independent states. The author shows how this concept, being always important, has been changing throughout the history of the development of Arab society. For the ancient Arabs, the concept ‘home, native land’ meant more their own tribe, place of pastures. Being in the Western areas of the Arab Caliphate, people from the East yearned for the Euphrates valley and palm groves on its banks. Later on, the concept ‘homeland’ in the mentality of the majority of the Arab peoples was associated not only with the homeland, but mostly with bloody wars with foreigners for freedom and independence. In Arabic poetry and folklore, the inability to live freely and act in accordance with the traditions of their ancestors on their land is often perceived by contemporary members of the Arabic intelligentsia as a national humiliation and oppression, crying out for vengeance and liberation. On the other hand, homeland is also a matter of pride for glorious achievements of the past, for the heroes who died in the struggle for their ideals, for their beauty and uniqueness. Therefore, the idea of protection of the native land, readiness to sacrifice for the sake of life permeates Arabic poetry, both ancient and modern.

Sacrifice, Transcendence and ‘Making Sacred’

Despisers of religion throughout the centuries have poured scorn upon the idea of sacrifice, which they have targeted as an index of the irrational and wicked in religious practice. Lucretius saw the sacrifice of Iphigenia as an instance of the evils perpetrated by religion. But even religious reformers like Xenophanes or Empedocles rail against ‘bloody sacrifice’. What kind of God can demand sacrifice? Yet the language of sacrifice persists in a secular world. Nor does its secularised form seem much more appealing. One need only think of the appalling and grotesque cult of sacrifice in numerous totalitarian regimes of the twentieth century. The perversion of the Jihad in radical Islam in contemporary Europe would provide another sombre instance. Throughout Europe in the last few years we have seen the revival of a classical Enlightenment atheism, a movement that, far removed from Nietzsche's pathos for the Death of God, pursues a vigorous and relentless policy of Écrasez l'infâme! Indeed, contemporary polemicists like Dawkins and Hitchens wish to emphasise precisely this dimension of Christianity: not just false but nasty! The modern cultured despisers of religion are the self confessed descendants of Hume and Voltaire. Religion is the product of the period of ignorance in the superstitious and terrified fearful infancy of humanity, and is the crude attempt to face the natural human longing for knowledge, consolation and emotional support. How can one strive to defend the concept of sacrifice against such cultured despisers? I think we need to start by reflecting upon why the slaughter of an animal, say, makes holy – sacra facere? The root meaning of ‘sacrifice’ has a basis in ritual practice, as its Latin etymology suggests. Though in common parlance it communicates a giving up or rejection, the word as we are going to understand it signifies thesubstitution, or more perhapssublimation, of an item or interest for a higher value or principle. St Augustine speaks of the outward symbol of the true sacrifice of spiritual offering that God requires in the altar of the heart – a sacrifice of humility and praise. The metaphor works because his audience was familiar with the literal sense of the term.

ISLAMIZATION OF KNOWLEDGE

IntroductionFrom the outset, it is pertinent to attempt a definition of"Islamization" and "lslarnization of knowledge." lslamization is thetransformation of a worldview from one that is "crooked" or jahil(ignorant) co one that is Islamic. This tran formation has manifesteditself time and again through a succession of prophets and messengersof God and culminated in the Prophet Muhammad. When the Arabianpeninsula was gripped in the darkness of the jahiliyya-the period ofignorance, lawles ness, brutality,and fear-Islam came as a light. Itbegan with the first revelation of the Qur'an to the Prophet Muhanunadin Mak.kah in the year 610 A.D., commanding him to "Read in the nameof Your Lord." Knowledge, therefore, is the first and most significantaspect of Islam as AJlah, by His revelation of the Holy Qur'an, hassought to guide mankind to the right path. The significance ofknowledge is that it is only when people know and can distinguishbetween right and wrong that they can establish a justly balanced societyand be the representatives of their Lord, Allah, on earth-which ismankind's mission ...

Some biochemical and pharmacological properties of anti-inflammatory drugs.

Research devoted to anti-inflammatory drugs appears to have acquired a new status recently. It is now at last a fit subject for scientific meetings and discussions, even reviews! This field of drug reserach is still comparatively in the dark ages despite its distinguished antecedents in some of the most outstanding chemical research ever conducted, making hydrocortisone and its analogues widely available [296], or its own long history going back for example to the introduction of salicin for the treatment of acute rheumatism by Maclagan in England during the years 1874 to 1876—followed almost immediately by the introduction of salicylic acid for this purpose by Stricker and Riess in Germany in 1876 [48]. Ninety years after Maclagan’s important contribution (which is a very long period of ignorance in this age of scientific enlightenment), although we are familiar with a considerable range of other and more potent anti-inflammatory and antirheumatic drugs, we still do not yet know with any certainty why salicylates, or indeed any of these present day drugs, should manifest the effects they do. Even more lacking is a clear rationale for the design of the superior anti-inflammatory or antirheumatic drugs of the future.