Era Of Prophet Research Articles

Rights of Non-Muslim and Sanctity of Human Life: In the Light of the Era of Prophet (S.A.W) and the Righteous Caliphate Periods

غیر مسلموں کے حقوق اور انسانی جان کی حرمت : عہدِنبویﷺو خلفائےراشدین کی روشنی میں
 Islam guarantees the protection of life, property, honour, and dignity of all the members of society, regardless of their religion, colour, race or ethnicity. Sanctity of human life is the fundamental issue and Islam emphasized on it the most. Holy Quran declared the murder of a single person as the killing of all humanity. Islam always secured the rights of non-Muslims. Protecting the lives, dignity and property of non-Muslim living in an Islamic state is a duty of a Muslims in general and the Islamic State in particular. The manner in which the rights of non-Muslims were protected in the era of the Prophet (S.A.W) and the era of the Rightly Guided Caliphs is unprecedented. The Prophet (S.A.W) gave this protection constitutional and legal status through his teachings and practice. Our Holy Prophet Muhammad (S.A.W) declared that “The one who killed any Dhmmī would not get the fragrance of Paradise though its fragrance can be sensed at a distance of forty years journey”. In the era of the righteous caliphs, the rights of non-Muslims were also safeguarded. This article is a description of the rights of non-Muslims with reference to the sanctity of human life in Islam. It also throws light on the unique teachings of Islam regarding the fundamental rights of minorities in the period of the Prophet and the Rightly Guided Caliphs. A descriptive and analytical research methodology will be used in this research to obtain results and recommendations. The expected results and recommendations of the study will guide the Muslims and non-Muslims to harmonize the social set up around the globe.

Administration and Consultation of the Prophetic Era: A Study in the Context of Modern Times

The role of consultation in the success of the organization of a state. It is a source of the beauty of a democratic state. Consultation has an important place in every stable state. Allah Almighty has commanded his last Holy Prophet ﷺ for consultation in the Holy Quran, with his companions like other Prophets. The Holy Prophet ﷺ always ran his important affairs of state after laking opinions with his companions. He cleared the importance by his sayings and act. All modern democratic States should gain practical guidance from the Prophet Seerah. Giving importance to the opinion of the people’s representatives and making decisions in the light of their opinions reduces the gap between the government and the people and this is vital for an organized state.

The Economic Life for the al-motemon in Makkah and Madinah during the Prophetic era and al-Rashidi

The Economic Life for the al-motemon in Makkah and Madinah during the Prophetic era and al-Rashidi

Knowledge and Attitudes of Students of Faculty of Medicine, YARSI University Towards Hepatitis B Vaccine from the Medical Perspective and Islamic Point of View

Background: Hepatitis B is a major cause of morbidity and death, and is still a health problem for many people in the world. Indonesia is one of the countries that has a medium hepatitis B surface antigen (HBsAg) prevalence, which is between 3.0% -18.5%. The main content of a vaccine is a virus or bacteria. In addition to active ingredients, there are adjuvants in the vaccine ingredients. The combination of the main active ingredients (antigens) and adjuvants is more effective than using an antigen vaccine only. In Islam, the vaccination includes preventive treatment measures (wiqayah), therefore the vaccines are subject to legal treatment, with various opinions from halal (permissible) to forbidden. This study aimed to find out the knowledge and attitudes of students of faculty of medicine, YARSI University towards Hepatitis B vaccines viewed from the medical and Islamic perspective. Method: The study used cross sectional research design. The participants of this study were active students of Faculty of Medicine, YARSI University year 2015 by using questionnaire. The total number of students of class 2015 was 250 people. The number of students who met the inclusion criteria was 224 students. Error margin was 5% with a minimum sample estimate of 144 people. Result: As many as 24% of the students was aware that hepatitis B vaccine contains aluminum, formaldehyde. Meanwhile, 72% of the knew that aluminum side effects causes CNS damage. The percentage of students who knew that rejecting the vaccination can be penalized was 27%. While 69% of the students knew that the provision of vaccine does not require informed consent. About 79% of the students understood that technique treatment from prophet era as an alternative to increase immunity in children. Regarding the attitudes towards vaccine programs promoted by the government, 31.2% of the students disagreed. While 33.1% of the students agreed with the provision of vaccines. The majority of the students (70.8%) agreed with obtaining informed consent before the vaccination. Moreover, 58% of the students Were doubtful about education before giving the vaccine. While 58% of the students disagreed that the technique method can be an alternative to substitute vaccines. Conclusion: Although there was a lack of students’ knowldge about aluminum content, Thimerosal and formaldehyde in vaccines, the students know that long term use of Hepatitis B Vaccine which contain Aluminum, Thimerosal and Formaldehyde can cause damage to the central nervous system. Regarding the students’ attitude towards Hepatitis B immunization, the students agree with the immunization program promoted by the government but they agree that informed consent should be taken and do not know about the sanction if they block or reject the immunization program by the government.

Impact of Qur’ān upon Aesthetics and its Evolution: A Religio-Cultural Discourse

This paper intends to know how Qur’ānic Scripture influenced prevailing values of art and aesthetics with an exclusive Islamic worldview and contribution. It is an important aspect of Islamic civilization which may be studied from the very beginning of Islamic history along with later developments examining critically various characteristics of Islamic aesthetics. Employing analytical method, we came to know Qur’ānic Scripture as a precursor of Islamic aesthetics and raison d'être for Islamic culture and civilization. It functions as super hand in the Islamic cultural ingredient changing ideas and thought totally or partially ameliorating prevailing social standards. This discourse makes it clear that the Islamic foundation of aesthetics is one of the contemporary matter of the Prophetic era. By dint of this study, one may become familiar with the concept that how art and aesthetics were welcomed, customized, innovated and transferred after their infiltration as per Islamic norms inculcating values. Islamic civilization warmly welcomed to any alien sorts of aesthetic reflection trimming its irrelevancy off in the light of Tawḥīd showing harmony exercising within its own domain, identity and unique weltanschauung. Hence, Qur’ānic Scripture vis-à-vis Islamic aesthetics has self-explanatory evidences of its origin, distinctive historical promotion and its identity in different cultural diversity.

Pluralisme Agama Bukan Nihilisme: Respon Untuk Kaum Fundamentalis

This article will see the problem of pluralism through multi- dimensional approach. The plural society is not only the characteristic of modern industrial society, but also the characteristic of Islamic society, since the Prophet (PBUH) era. Normatively, al-Quran clearly rejects the exclusif way of life. In todays life, admitting diversity but having no will to create harmony will cause an unendless problem. Pluralism is the divine design which must be applied in manner and action. This must not stop in the discourse, but more practical. Human being is not merely a homo pluralist, who appreciate the diversity, but homo multiculturalist, who believe that in a plural relation there must be build real actions based on equality and justice.

HISTORICAL DEVELOPMENT OF TAX DURING THE EARLY ISLAMIC PERIOD: JIZYAH AND KHARAJ

Tax has been existed since the early era of Islam; in Medina, the Prophet Muhammad had implemented the taxation system called Jizyah. Kharaj (as a part of Ghanimah) was introduced during the era of caliph Umar bin al-Khattab. This article discussed the taxation system in the early period of Islam. Historical approach was applied in combination of normative Islam in explaining the issue. The result indicated that Jizyah and Kharaj were included to tax in the early era of Islam. Jizyah referred to tax which must be paid by Ahli Dhimmah (non-believers who are citizen of Islamic state), which had been applied based of al-Quran and Sunnah since the era of Prophet’s governance in Medina. Jizyah was also applied by the caliphs after the era of Prophet Muhammad. However, some orientalists considered it as a disgrace for non-believers. On the other hand, Kharaj referred to land tax as a part of Ghanimah. Kharaj was originated of Umar bin al-Khattab’s idea and in the beginning, several people disagreed that it became a source of Baitul Mal. Both of Jizyah and Kharaj were the largest sources of income for Muslim in the early period of Islam. Umar bin al-Khattab who applied Kharaj had meritorious role toward the development of Baitul Mal. Then, his governance became reference upon the implementation of Jizyah and Kharaj as Islamic taxation method.

Praktik Manajemen Zakat Perspektif Hukum Islam; Analisis Komparatif Fikih Klasik dengan Fikih Kontemporer

Practise of zakah management has developed and changed according to the times. Among the examples of these changes are the type of zakah that aren’t found in Prophet era, dynamic grouping of mustahik which varies from one society to society, and also amil problem in need to new terms and requirement.This paper aims to explore zakah management practise and it development from classic fikih compared to contemporary fikih perspective.

Origin and Historical Evolution of Juristic Exegesis in Sub-Continent (Academic Analysis) ((نشأة التفسير الفقهي وتطوره في شبه القارة (دراسة تحليلية)

The knowledge of Tafsīr (exegesis, commentary, interpretation) is indeed the result of pondering over Qur’ānic verses by some great scholarly men often known as Mufassirīn (exegetes). The initial instances of Tafsīr can be traced back to the glorious era of Prophet (peace and mercy be upon him). Aḥkām ul Qur’ān or juristic exegesis (Tafsīr ul fiqhī) is one of the most important field of the research in Islamic Studies. Muslim jurists specially from sub-continent have produced a remarkable juristic exegesis in the field of Quranic Studies. This research covers briefly an overview of these works done by the Mufassirin of sub-continent in the field of Juristic exegesis.

Origin and Historical Evolution of Juristic Exegesis in the Sub-Continent: An Academic Review

The creation of Tafsir (exegesis, commentary, interpretation) is indeed the outcome of contemplation of the Qur’anic verses by great scholars often known as MufassirÊn (exegetes). The initial instances of Tafsir can be traced back to the glorious era of Prophet (peace and mercy be upon him) and consequenty Aḥkam ul Qur’an or juristic exegesis (Tafsir al fiqhi) is becoming one of the most important field of the research in Islamic Studies. Muslim jurists especially from the sub-continent have produced remarkable juristic exegesis in the field of Quranic Studies. The purpose of this research is to cover briefly the contributions of Mufassirin in the sub-continent in the field of Juristic implementation of the Holy Qur’an.

ARAH BARU KAJIAN TAFSIR

This paper will explore aspects of research methodology of exegesis written by Aksin Wijaya related to methods nuzuli ala Muhammad Izzat Darwazah. For that, the focus of this discussion is the methodology of his research in his own book of under title Sejarah Kenabian Dalam Perspektif Tafsir Nuzuli Muhammad Izzat Darwazah, finding out how people review mufassir. Specifically, the methodical determination of the previous his experienced has moved soon of orientation from the critical to the descriptive while facing of four books, namely: Tafsir al Hadith, 'Ashr al Nabiy wa Biatuhu Qabla al Bi'tsah, Sirah al Rasul; Suwar Muqtabasah min al Qur'an, and ad Dustur al Qur'an fi Su'uni al Hayat works of thinkers and historians. From his reading, he at least analyzes his views into two important parts, namely; 1) the interpretation method of nuzuli and the ideal concept it contains, 2) it then draws it into the realm of pre-Islamic, personal and family life of the prophet Muhammad, to the condition of the people of prophetic era through the perspective of nuzuli Izzat Darwazah exegesis. According to the reviewer, there are other research elements in writing the work of the exegesis, namely some models of research methods of interpretation at once, such as: comparative research, character research, and thematic-nuzuli research. Whereas although placed more as an overview of nuzuli interpretation, at least he invites readers, especially in Indonesia to re-read the tafsir nuzuli treasury and see which is as worthy to be developed in the turats of Islam Nusantara.

PERKEMBANGAN ISLAM ARAB SAUDI

The kingdom of al-Sa'ūdiyah actually existed since 1446. However, as a strong dynasty and established the Saudi Arabia state is since the era of Abd. Aziz ibn Abd. Rahman al-Sa'ud (Ibn Saud) with the spirit of Wahhabism and British aid. Officially in 1932 the Kingdom of Saudi Arabia became an Islamic state with a monarchic system under King Ibn Saud. This paper will discuss the history of Islamic development in Saudi Arabia which is now as an Islamic State. Saudi Arabia is now dominated by the kingdom of al-Sa'ūdiyah which is influenced by Wahabiyah religious beliefs. From the beginning of the nineteenth century the Wahabiyah movement received support from Muhammad Ibn Sa'ud. They began expansion which culminated in the conquest of most of the Arabian peninsula and made social, religious and political set agendas in Saudi Arabia. Wahabiyah continues to expand and exist in Saudi Arabia, especially in the mid-19th to the 20th century, and its development pattern is based on top down. Thus, the development of Islam in Saudi Arabia can not be separated from Wahabiyah influence. In the midst of social change, Saudi authorities continue to maintain Wahabiyah as a royal religious ideology. In fact, Wahabiyah ulama also play a role in giving religious approval to the policies of the royal government. However, other factors that also make Islam flourish in Saudi Arabia are the historic impact as the main influence of Muslims since the Prophet era and Saudi Arabia's strategic position for various information reforms in the Islamic world as it controls Mecca and Medina as the sacred city (Haramain). On the other hand, the development of Islam in Saudi Arabia can also be seen in terms of Islamic politics played by the royal government and its foreign political economy which is deemed to be close to the Brtish, US or the West in the Middle East, preferably in the Israel and Palestinian conflict.

THE ANALYSIS OF INFAQ FUND ADMINISTRATION MASJID JOGOKARIYAN MANTRIJERON YOGYAKARTA IN ISLAMIC PERSPECTIVE

Masjid should be central of moslems actifities. But, fact in life a function of masjid just for pray or worship. One of masjid function that should not removed is masjid function as an infaq fund administator. A less managements and still manage by traditional way also a function of infaq fund does not running well, so is difficults to take control an infaq fund managements. In fact the fund from infaq, charity, and zakah are sourcess of islamic economy. Masjid Jogokariyan Jogjakarta is one of many masjid that generally have a function only as a worship place. This paper aimed to know a model of infaq managements in this masjid also how does a view of islamic law againts these managements in this masjid.This research is field research, data that required obtained from documentations and interview with responddents, Jogokariyan masjid council who directly related with an infaq fund managements. Data and informations that obtained from a field investigated with the analysis and testing back over all data or information that has been collected from the field.Results from this research is masjid fund come from anything about nafaqah like zakah, infaq, and charity. Fund managements like zakah come in masjid baitul maal, meanwhile voluntary nafaqah come in masjid fund. Next also a funtions of these two fund is differents by two, for obligatory nafaqah spent to eights class criteria that explaine in fiqih meanwhile voluntary nafaqah spent for all that society need and masjid dakwah. Also infaq fund managements in this masjid suitable so much with islamic laws that have done by our Prophet era that is a masjid as central of moslems economy.Key words: Infaq, Masjid, Managements

Perkembangan Islam Arab Saudi

The kingdom of al-Sa'ūdiyah actually existed since 1446. However, as a strong dynasty and established the Saudi Arabia state is since the era of Abd. Aziz ibn Abd. Rahman al-Sa'ud (Ibn Saud) with the spirit of Wahhabism and British aid. Officially in 1932 the Kingdom of Saudi Arabia became an Islamic state with a monarchic system under King Ibn Saud. This paper will discuss the history of Islamic development in Saudi Arabia which is now as an Islamic State. Saudi Arabia is now dominated by the kingdom of al-Sa'ūdiyah which is influenced by Wahabiyah religious beliefs. From the beginning of the nineteenth century the Wahabiyah movement received support from Muhammad Ibn Sa'ud. They began expansion which culminated in the conquest of most of the Arabian peninsula and made social, religious and political set agendas in Saudi Arabia. Wahabiyah continues to expand and exist in Saudi Arabia, especially in the mid-19th to the 20th century, and its development pattern is based on top down. Thus, the development of Islam in Saudi Arabia can not be separated from Wahabiyah influence. In the midst of social change, Saudi authorities continue to maintain Wahabiyah as a royal religious ideology. In fact, Wahabiyah ulama also play a role in giving religious approval to the policies of the royal government. However, other factors that also make Islam flourish in Saudi Arabia are the historic impact as the main influence of Muslims since the Prophet era and Saudi Arabia's strategic position for various information reforms in the Islamic world as it controls Mecca and Medina as the sacred city (Haramain). On the other hand, the development of Islam in Saudi Arabia can also be seen in terms of Islamic politics played by the royal government and its foreign political economy which is deemed to be close to the Brtish, US or the West in the Middle East, preferably in the Israel and Palestinian conflict

The Importance of Planning in Islam and precedents in the Prophetic Era

planning deals with certain basic aspects, what to do, how to do, what would the source of doing under whose guidance it should be done etc. The Arabic word for planning is ‘Takhteet’. which according to Islam is one of the most significant factor for the success of a man in life. When a man does a proper planning before performing an action, he usually gets positive results. These results include time saving, convenience, well-crafted strategy and achievement of objectives.In this article the importance of planning in Islam has been discussed by focusing on Examples of planing in the era of Holy Prophet (PBUH). Keywords: Takhteet, Planning, Islam, Hijra, Habsha, Jihad

سیرتِ طیبہ کی روشنی میں کتب سماویہ کےمطالعہ کا حکم

In this article the directives of religious literature in other religions books other than Qur’an has been discussed in the light of ‘sirat e Tayyiba’ of the Holy Prophet (SAW)’.The article examines the ruling about the study of Bible (revealed books). The Comparative Study of Religion is an important subject in Islamic Studies, this requires intense study of Bible. The question rises that the Christians and Jews converted to Islam in the era of Prophet (PBUH), whether they were prohibited from reading their Holy Books or they were allowed to do so? Moreover, Muslim in that ear did they used to read the revealed books or not? While examining the Sirat Literature both arguments can be developed and the views of Islamic scholars were divided in this regard. This study also reveals that whether Christians and Jews converted to Islam during the life of the Holy prophet Muhammad (SAW) were allowed to read their previous books or not. It also answers the question that whether Muslims in that era were allowed or prohibited to read religious books other than Qur’an. After reading the ‘Sirat literature’ Muslim Ulema are seemed divided on this issue. However; this study concludes that reading of revealed books like Bible for Muslims is permissible but under certain terms and conditions which are discussed in detail in the study.

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 ...

IBNU ḤAZM AL-ANDALUSĪ DAN KHILĀFAH

As a form of freedom of speech and establishing an organization, the discourse about the caliphate has lately resurfaced. As a concept, the caliphate began to appear after the prophetic era. This concept evolved somewhat in line with the dynamics of power and thought in Islamic world. This paper seeks to explore the ideas and dialectic courses of Ibn Hazm with the dynamics of the Islamic caliphate in Andalusia. He recorded historical facts, formulated theoretical outlines and plunge directly into the process of maintaining the caliph. Historical data of Caliphate transition either through “al-Khilafah” or succession and “al-Wilayah” or appointment, according to Ibn Hazm, must be based on the guiding principle of leadership (al-Imamate) in Islam. Ibn Hazm’s idea turned out to collide with the process of power transition, away from the ideal formulas he has composed. The reality of Ibn Hazm is the the tension between al-syari’ah and al-siyāsah.

NILAI, PERAN, SERTA FUNGSI SHALAT DAN MASJID DALAM MENYIKAPI PROBLEMATIKA MASYARAKAT MODERN

Religion doesn’t only teach vertical worship, but also teaches horizontal worship. The point is that religion leads people, as social beings, to live kindly with others. Shalat in Islam contains two aspects above. Prayers (shalat) are preferred for doing congregrated. The aims are to gether people in one place, so they able to socialize with others. In addition, masjid can also be used as a socialization place, not only as a worship place. Even less in modern era, where there is a distance between individuals and their society. To treat the disease of modern society, the author sees that masjid can be used as a medium to unite the individualist modern society. In this case, the autor makes Masjid Nabawi as a model role. By observing the values of congregational prayer, roles and functions of Masjid Nabawi in Prophet era, the author offers that masjid can be used as a place for society to socialize.

REINTERPRETASI SUNNAH (Studi Pemikiran Muhammad Syahrur terhadap Sunnah)

Discussion on Sunnah were never ended, like an never drying sea. It has been discussed since the Prophet era up to date, both by moslem scholars as well non-moslem (outsiders). One of the evidences is the emergence of Muslim scholars with their comprehensive and enlightening works such as Muhammad Shahrur. One controversial contemporary Muslim scholars, Shahrur encourage muslims in sueding and opposing concept against sunnah which has been agreed by the majority of ‘Ulama. In order to unfold his arguable idea, this article will discuss Shahrur’s thought on sunnah using descriptive-analytic method.