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The emergence of contemporary Salafi school in the mainstream Muslims is intended to make the Ahl al-Salaf as the primary models of faith and to return the related problems of faith according to the path taken by the companions and tabi'in, which had been quoted only from the al-Quran and al-Sunnah. These stances left great influences on their method of interpretations upon the Quranic verses including the Ayat al-Sifat (verses on Divine Attributes) and condemning others out of the Ahl al-Sunnah wa al-Jama'ah. Therefore this research is intended to identify responses of Muslim figures and scholars against the Contemporary Salafi School's stances and their method of interpretations on Ayat al-Sifat. In addition, this research is also intended to explain the views of the majority of scholars on the conceptual and methods of interpretation of Ayat al-Sifat adopted by the Ahl al- Sunnah wa al-Jama'ah. The paper is produced with the synthesization of content analysis that focuses on published works by selected Contemporary Salafi school figures and other muslim scholars and also relevant contemporary researchers in relation to these issues of Ayat al-Sifat and its methods of interpretations. The results of this research found that most scholars do not accept the method of literal interpretations on Ayat al-Sifat proclaimed by Contemporary Salafi School due to the existence of two catogeries of the Quranic verses, which are known as Wadih Jalli and Khafi Mutashabih or Mutashabih al-Sifat. In certain cases, the method of 'ta'wil' is highly needed to clarify the meaning of Ayat al-Sifat so easily understood by human intellect and at the same time to purify Allah the almighty from signs of weaknesses and resemblance. The extreme acts from Contemporary Salafi School in defending their methods of interpretations make them an 'exclusive' school which separated themselves from other muslims, and limit the diversity of the methods of interpretations enabled by the majority of mufassirin. [ABSTRACT FROM AUTHOR]

Al-Quran is deemed to be the first text or charter which recognizes the existence of other religions in addition to asserting the truth of Islam and expose incoherent and the faults of otherwise. The facts set forth in the al-Quran, al-Kafirun 109: 1-6. Similarly, there are many verses in the Quran that deal with religions, whether samawi or wadha`i religions. In presenting religions, the Quran highlight various methods of criticism such [i] method of comparison such as comparing the truth and falsehood or comparing between monotheism and polytheism, [ii] presents the falsehood faith based on historical method, [iii] method of arguing by demanding supported evidence, creed or faith from its believer. The diversity critical method of al-Quran is a guide for scholars and Muslim intellectuals in dealing with propaganda of religions other than Islam through their works. The works Izhar al-Haq has written by Syeikh Rahmatullah al-Kairanawi (1818-1891) is subjected in this article. Discussion of this article focuses on al-Kairanawi's adaptation on the Quranic approach in criticizing the Bible; equation issues in Izhar al-Haq and the Quran; critical method by arguing and demanding textual evidences that are believed by the defendant. The methodology adopted in this study is content analysis and comparison between the approaches of the Izhar al-Haq and the Quran. Finally, the article concludes that al-Kairanawi approach in his Izhar al-Haq is accordance with the approach of the Quran in criticizing the Bible. [ABSTRACT FROM AUTHOR]

Until now, a comprehensif and practical guide on muamalat procedures in banking transaction is still limited. This article attempts to discuss the intrinsic construct of the bank choice determinants according to the ideal Muslim. A group of experts who are among the religious figures, practitioners, consultants and academicians were interviewed. Comments were recorded, collated and themes extracted using grounded theory. Four themes emerged, namely halal and haram deliberation, quality consumption, return of maslahah and capability-based consumption. [ABSTRACT FROM AUTHOR]

Imam al-Ash'ari was the founder and leading figure of the Asha'irah sect of the Ahl al-Sunnah wa al-Jama'ah. His approach is often used as a main reference by Muslims since the time of its appearance until now concerning questions of faith. Some other schools of thought try to claim that the holding of Imam al-Ash'ari doctrine coincides with their beliefs. Imam al-Ash'ari is said to go through three stages of thought before he returned to the Ahl al-Sunnah wa al-Jama'ah at the end of his life to follow Imam Ahmad bin Hanbal the leadership of Salaf. Therefore, anyone who does not abide by the final stand of Imam al-Ash'ari, they are not considered as Asha'irah followers for conflicting Imam al-Ash'ari and Salaf scholars as recognized the best of generations. To assure the issues, this article is put forward to reexamine of the truth of the allegations either Imam al-Ash'ari has gone through three stages of thought or otherwise. Through document analysis method based on the works of Imam al-Ash'ari and his followers, the study found that Imam al-Ash'ari only used two stages of thought; Mu'tazilah initially and Ahl al-Sunnah wa al-Jama'ah in the end. Imam al-Ash'ari also used the tafwid Salaf and Khalaf interpretation methods especially in interacting with mutashabihat texts throughout his stay with the Ahl al-Sunnah wa al-Jama'ah. The study also identified that the disagreements among Asha'irah when determining the thoughts of Imam al-Ash'ari is due to their uncertainty about the exact date of his works written. [ABSTRACT FROM AUTHOR]