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This paper seeks to examine some of the perceptions and attitudes developed by Muslims in relation to the social conflict of Maluku. This paper argues that there were no single views among Muslims with regard to the conflict. Some Muslim hard-liners in general have demonstrated hostile perceptions and confrontational attitudes toward their perceived enemy. They constructed the conflict as a “religious war,” and demanded that the Indonesian Council of Religious Scholars (MUI) issue a fatwa that would allow Muslims outside Maluku to fight against the enemy in Maluku. The Muslim moderates, on the other hand, tended to avoid religious vocabularies, while attempting to work out peaceful solutions. The semi-official MUI, Nahdlatul Ulama, and Muhammadiyyah perceived the conflict as not religiously driven; they viewed the conflict in a more sophisticated way. They saw no need to wage a religious war and no need to issue a fatwa for a national jihad.

Pengarusutamaan gender (PUG) saat ini menjadi wacana paling aktual dibicarakan. Dalam banyak kontestasi perkara bias gender tak pernah kering dari pembahasan. Penetrasi wacana ini telah masuk wilayah pendidikan. Gender ditawarkan menjadi bagian penting dari kurikulum pendidikan, sebagai bagian pembentukan karakter. Kemudian muncul wacana pendidikan gender, yaitu sebuah proses internalisasi konsep kesetaraan gender melalui jalur pendidikan formal. Secara khusus makalah ini akan membahas tiga hal penting terkait persoalan pengarusutamaan gender; pertama ihwal pendidikan gender, kedua, masalah perkara gender dalam karya sastra, dan ketiga adalah pendidikan gender berbasis karya sastra.

Islam is a Religion in line with nature. It introduced its own economic system that up to the man’s needs and requirements. It contradicts the communism and capitalism and claims that Islamic economic structure guarantees the welfare of humanity. In this setup, the buyers and sellers are free to make their deals and every person has the equal opportunities to be a wealthy and prosperous trader. Muslims had implemented this system in their golden era and showed the benefits of this setup to world The basic question has been raised either state has authority to interfere the economic deals, why state is interested to involve or what would be the limits of their involvement. In this paper Descriptive Method and Comparative Study are used to study the concept of interference of state in economic matters. This research paper is an effort to understand the Islamic point of view that to what extent the Islamic State can interfere in economic policies, according to the Islamic injunction. In this article, it has been elaborated that the State has the legal and ethical right to intervene the economic matters when hoarding usury and gambling is rampant.

This paper purports to analyze the religion-friendly postmodernism proposed by Merold Westphal. It begins by reviewing the current positions on the question of the relationship between post-modernism and religion and attempts to locate Westphal’s position in the intellectual map. It is submitted that there exists a spectrum of positions on the said question that stretches from anti-religious post-modernisms to religious rejections of post-modernism. Having briefly discussed important reasons for choosing Westphal for discussion, the paper proceeds to analyze his understanding of the nature of post-modernism, and his project of the ‘religious appropriation of post-modernism.’ It discusses in detail the question whether, being inimical to all ‘meta’ narrative and being anti-metaphysical, post-modernism is incompatible with religious beliefs, and whether the post-modern hermeneutic theory leaves any room for deriving objective meaning from religious texts. Westphal’s appropriation project is then discussed at length in its two hermeneutical prongs of ‘fininitude’ and ‘suspicion’ derived by him respectively from the beliefs of human ‘createdness’ and ‘fallenness.’ In conclusion it is shown how Westphal’s work attempts to represent a middle position between the two extremes discussed in the beginning of the paper.

Ibn e Ḥazm was a notable and leading scholar of al-Ẓāhirīyyah. He extended enormous research work in the multiple Islamic sciences such as principles of jurisprudence (‘Uṣūl), fiqh, and comparative study of religions & Islamic philosophy. He presents novel idea regarding juristic effort or Islamic legal reasoning (Ijtihād). Ibn e Ḥazm negates the very concept of analogical reasoning (Qiyās) and calls for mandatory adoption of ijtihad on everyone. Moreover, he mandates few necessary requirements for an Islamic jurist (mujtahid). Further elaborating his notion on this point, he presents different rankings of a mujtahid regarding their right and wrong inferences while performing juristic work. This paper presents such ideas especially discourses of principles of Ijtihād by Imām Ibn e Ḥazm.

Pakistan is such a unique Islamic state which has great significance in regard of the application of Islamic Ideology and observance of human rights. The Muslims are in majority in this state of extraordinary political and geo-starategic importance whereas the Christians, the Hindus, the Sikh, the Buddhist, the Bahais and the Parsees are some of the remarkable religious minorities living here. These religious minorities are a symbol of the socio-religious diversity of Pakistan. In this prospect, the protection of the rights of the religious minorities is extremely necessary. The worship places of these minorities exist almost all over Pakistan. It is a matter of great satisfaction that Islam lays great emphasis on the sanctity of these worship places. Moreover, the Muslims have been taking extraordinary steps to protect these places. They have always been encouraging to build and promote such places. Even after having such a glorious background, the entire world generally and Pakistan especially is facing the gigantic dangers of socio-religious prejudices and intolerance. In this scenario, the worship places of the religious minorities are facing serious threats like terror attacks and disgrace. It is necessary to have an impartial analysis of the Islamic teachings, the attitude of the Muslim rulers and the contemporary challenges regarded to the security and development of these places. A comprehensive understanding and a lasting solution of these challenges should be sorted for a peaceful co-existence in Pakistan. This research article has been presented to comprehend different aspects of the protection of the worship places of the religious minorities of Pakistan.

Three types of academic sources are crucial for understanding the Hindu tradition in our times: a) scriptures and the classical texts that are available mostly in Sanskrit b) works in the English language produced by orientalists, religious studies scholars, and some modern Hindu religious leaders themselves, and c) writings of colonial/post-colonial Hindu and Muslim scholars on Hinduism in Hindi/Urdu language that is understood by a vast majority of the population in South Asia. Many Hindu authors used to write on their religion in Urdu using the Perso-Arabic script in colonial India. Similarly, some Muslim authors also produced scholarly works on Hinduism in Urdu, which could open up better Hindu-Muslim understanding. However, Urdu ceased to be the medium of such writings when religion and language surfaced as two vital factors in national identity constructions in the changing sociopolitical milieu, a process through which the Urdu language became associated with Muslim culture and religion. As a result, the number of Urdu works on Hinduism decreased sharply after British India's partition along religious lines. Nevertheless, this body of Urdu literature is an essential part of the history of modern Hinduism. Keeping this in view, we have produced a comprehensive thematic bibliography of Urdu works on Hinduism, including books, dissertations, and journal articles, which would help preserve the history of the indigenous study of Hinduism in modern times.

Principles of Quranic exegesis are illustration of Qur’an, gradually by Qur’an, Hadith, sayings of companions of holy prophet (SAW), Arabic literature, as well as rational reasoning. Study of Quranic commentaries reveals that, although, there is a consensus on these principles being used for Quranic exegeses but there are variations in understanding and application of these. In this context, the commentaries also differ from one scholar to other. One of these scholars is Ghulam Ahmad Pervaiz, author of Urdu exegesis of Qur’an, whose understanding and application of these principles completely differ from mainstream scholars. Pervaiz used the Arabic language and dictionary meanings as a basic source of Quranic exegeses, while other use it as secondary source. Similarly, Pervaiz rejected the principle of Quranic exegesis ‘illustration by Hadith’. This article discussed the validity and authenticity of Arabic language as a source of Quranic exegesis and Pervaiz’s application of it by disagreeing with mainstream scholars. Analysis made based on basic exegesis principles and historical traditional literature.

This study intended to highlight the precious art of calligraphy in modern era. Calligraphy is the art of beautiful handwriting. According to Islam calligraphy is the writings of Holy Quran in different letters and styles. It is an ancient and artistic practice in cultural heritage. This study reviewed the writings of different calligraphers of Punjab province (Pakistan). Among the large number of calligraphers only 18 renowned calligraphers were selected to this study. All of the selected calligraphers are well recognized due to their art and work. These manuscripts are kept and visually displayed not only in different museums of Pakistan but across the world also. This study highlighted their masterpieces according to the letters and styles of writings. This study also provided the information about the start of calligraphy and its evolutionary stages.

Nineteenth century in the western theological literary circles, has been proved to be the age of shifting over the academic paradigms from theological debates to introducing Muslim studies particularly. In this perspective, one of the prolific and legendary orientalists Duncan Black MacDonald (d.1943 A.D.) played a pivotal role in transmitting and establishing chairs for Arabic and Islamic learnings at Hartford Seminary. He himself portrayed the image of Islam through his writings and lectures. He authored several books on different matters belonging from the Western thought, ideology, culture and perspective to the Muslim rituals and creeds. His major writings regarding Islam and its fundamental belief focusing Muslim cultural, social, religious and historical foundations got widespread recognition in the western academia. While delivering his famous series of lectures “Development of Muslim Theology, Jurisprudence and Constitutional Theory”; “Religious Attitude and Life in Islam” and “Aspects of Islam” have a remarkable impression of presenting the image of Islam in an absurd way. In particular, he proclaimed Prophet of Islam as a pathological case. In the first phase of the article, D.B. MacDonald’s life sketch has been penned down, while in the second part of the article, his portrayal of Prophet of Islam (PBUH) as a sick person has been described while in the last part of the article, this assertion has been critically reviewed.

Renowned Egyptian Philosopher Hassan Hanafi (b.1935) spent his entire life reinterpreting the Islamic Texts to bring them at par with the demands of the contemporary era. He is one of the great upholders of Phenomenological tradition in the Muslim World. He is of the view that the Phenomenological interpretation may convert the Islamic disciplines into” rigorous Sciences” with strong and vigorous methods and terminologies of their own. Hanafi identifies four such rational disciplines for the application of his Phenomenological method, that is,a-Philosophy (Ḥikmat ),b- ‘Ilm Uṣūl al-fiqh (Foundations of the Religion),c- ‘Ilm Uṣūl al-fiqh ( Foundations of the Jurisprudence) and d-Mysticism (taṣawwuf). He, however, chose the third and fourth in the above mentioned to apply his method. This paper intends to study in-depth the application of the Phenomenological Method in the understanding and interpretation of Mysticism by Hanafi. His case study for the same is al-Ḥikma al-muta‘āliya fī al-asfār al-‘aqlīya al-arba‘a by the legendary Muslim scholar Ṣadr Ad-dīn Ash-shīrāzī, better known as Mullā Ṣadrā[i] . The paper will discuss, Hanafi's method, its scope, application, legitimacy, and subsequent results. Phenomenology and its method will be explained during the course of the discussion in the most comprehensible and simple way for the convenience of the readers. Hanafi has concluded that the theoretical and practical dimensions of the Self are communicative, interchangeable, and transferable from a person to another and a generation to another to bridge the solitude and generation gap for the sake of mutual and inter-generational response and responsibility. The paper would show either the claims of Hanafi are justified or not. [i] Al-Ḥikma al-Muta‘āliya fī al-asfār al-‘aqlīya al-arba‘a, which means Transcendental Wisdom of the Four Journeys of the Reason/Intellect. This work is popularly known as Asfār al-Arba‘a (Four Journeys).

This article is based on the research-oriented critical study of tafsīr Rōh ul M‘ānī in communicating the narrations regarding Arab culture at the time of announcement of Prophethood. The paper deals with the exquisite description of the Arab culture and civilization in detailed account. Along with the merits and demerits of Arabs, the researcher also elaborates the vices made by the pagans and different practices of some tribes i.e. buried alive daughters. The research work is based upon the qualitative approach consisting of a review of relevant literature. This discussion is not only a refresher for the faith that revives the love and reverence of the Holy Prophet (peace be upon him) but also reaffirms the narrations of revealed books particularly in the revival of behavior of arabs as well as entire world to the students of Ḥadīth and Sīrah. Moreover, this research significantly stands very advantageous in Islamic literature because it revisits the glorious efforts of our beloved Holy Prophet (peace be upon him) and opens up an exposure for Islamic researchers to study tafāsīr of the Holy Qurān with this aspect as well. The Qur’ān gradually revealed instructions as per their psychological conditions which caused a revival unprecedented in the history of mankind. This article details the conditions, habits and difficulties found in pre-Arabs in their lifestyle and how the Qur’ān and sīrah exercised ‘Shaping’ to reform their habits and qualities.

Allāh has ordained man to be his viceroy on the earth and decorated the universe for him. He deployed plants and animals in the service of man. Human fulfills their needs from plants and animals and gets comfort and satisfaction from them as Allāh announces, “And for you is to stay awhile on the earth and getting advantage from it”. On another occasion Allāh says. “And he made animals of all sorts in which there is stuff for you to avoid cold and other advantages besides, And you eat from them”. But ‘Sharī’ah Muṭahharah’ has set certain principles, laws, and injunctions for obtaining advantages from the plants and animals scattered in the world. In those injunctions, certain exploitation of plants and animals is permissible while others are not. For example, it is permissible to eat the flesh of certain animals while forbidden to eat the flesh of some animals. Similarly, plants and Inanimate Objects which are harmful to health have been declared as ‘Ḥarām’. In the article at hand, the status, permissibility, and non-permissibility of plants animals and their components have discussed to see which components of plants and animals are ‘Ḥalāl’ and which are ‘Ḥarām’.

This article serves to introduce the life and work of a great scholar, Qazi Muhammad Bashir, who did work tirelessly throughout his life for promoting the concept of bringing teachings of Islam to the lives of people both at the individual level and at the level of enforcement by the government of the day. In order to put his work in a proper context, brief biographical information about him and his family is given at the start. Effort is made to point towards his education, exposure and above all towards the process through which he got professional excellence. Afterwards the entire effort for the establishment of Qazi courts in Azad Jammu and Kashmir is given in chronological order. Here one can find for himself/herself the details especially the question, How and why Qazi Bashir Ahmed was instrumental in bringing this concept to reality?, is answered at some length. Here we also tried to highlight various difficulties faced by him and his team and emphasis is being given to the fact that although the government of the day was in support of the entire scheme but this achievement was not possible without him showing character and competence. In the last section of this article a brief account of his professional brilliance is given with a cursory reference to a great philanthropic project and activities he undertook through his life. It is always impossible to cover each and every aspect of a legend’s life in one article but here we tried to incorporate all relevant facets of his life.

“Modern Sīrah writers have drawn maps to highlight geographical Sīrah of the Holy Prophet. The maps drawn for adults are loaded with names of almost all the important places, while the maps meant for the children merely display the two places of starting points and destinations, but they’re more colorful & accompany colored pictures, hand sketches, for instance, the maps of migration of the Muslims to Abyssinia and to Madīnah. The present article defines Geographical Sīrah written for children dilating on the salient features of the maps meant for the children, highlights its importance in modern times, and reviews a few books written on this topic in detail. While reviewing these books, the emphasis is laid on the use of geography (both anthropological geography and physical geography) employed in these corpora to establish their status in the Islamic literature generally, and in the literature on Sīrah for children especially.”

Islam believes in the essential unity of mankind, invites people of the Book on the platform of monotheism to strike an ethical world order that ensures justice, peace, progress, and prosperity for mankind. But when forces of history assumed an inimical attitude towards this end, keeping this invitation intact, Islam unilaterally took the plunge. Later Islam and the world of Christianity remained locked in the realm of political hegemony for centuries well until our times. The crusades and after Renaissance western aggressions against Muslim Asia and Africa and other historical biases rent asunder a wide artificial gulf between Islam and West. Recent tectonic shifts in the crisis-stricken world politics demand elimination of historical biases between Islam and the Judaic Christian West. This is exploratory research to find unalloyed truth from an ore of prejudiced history that leads to bridging the gulfs between Occidentalism and Orientalism.

As the interpretation of jurisprudence transformed over time, it became the religious duty of Muslim jurisprudents to conduct legal rulings for Muslim societies. In this regard, the paper mainly focuses on the compilation and evolution of the basic principles of interpretation of Islamic jurisprudence in J’farī school of thought. The research comprises of few very significant elements in regard to the interpretation of Islamic jurisprudence in J’farī school of thought i.e. the basic definitions of exercising a judgment, the inception, and evolution of the interpretation of Islamic jurisprudence in J’farī school of thought, etc. This research highlights various significant phases of the evolution of the basic principles of interpretation of Islamic jurisprudence in J’farī school of thought. The research brings to lights the prominent features of jurisprudence in J’farī school of thought. Moreover, this research paper provides an overview of the chronological periods of the interpretation of jurisprudence in Fiqh al J’farī from the time of Holy Prophet (PBUH) to the Twelfth Shi’ites Imam and then to the present day jurisprudents.

The research focused on the opinion of Muslim Jurists regarding the permissibility of Talfīq and proposed a balanced view thereof. In the context of Talfīq, there are two broad categories of Muslim Jurists – Proponents and Opponents. According to the advocates, Talfīq is permissible in the light of few conditions, including concoction of the same religion, alignment with consensus (Ijmāʿ), the obedience of court of law, absence of personal motives, quality of opinion, knowledge of both religions, and the existence of hardship. On the other hand, the opponents of Talfīq termed it as “illegal” on the basis of violation of consensus (Ijmāʿ), conversion of a Ḥarām into Ḥalāl, preference of personal motives, adoption of an inferior opinion and molding of religion according to one’s own wishes. An analysis of the views of both sides shows that although Talfīq is not allowed in absolute terms, however, it can be utilized in the light of few conditions. These conditions dictate that the Talfīq is allowed if it does not violate the principles of Islāmic Sharīʿah, Ḥalāl and Ḥarām, Farḍ and Wājibāt, and the rights of Allāh and His slaves. Moreover, the matters which are settled by the court of law also do not fall under the domain of Talfīq. Similarly, in order to justify the condition of consensus (Ijmāʿ), it is important that the Talfīq should only be carried out among those (two or three) opinions upon which the Muslim Jurists have agreed upon. However, in this context, it is not necessary to opt for a higher viewpoint, rather, one can also adopt an inferior notion.

Immense sadness is called depression which is a common and serious mood disorder affecting 121 million people worldwide. It affects thoughts, feelings, behaviors, physical health and social life of a person. Depressed person overwhelms with sadness, loses interest in life and feels difficulty in making decisions. Brain chemistry, genetics, social and environmental factors may cause depression. Antidepressants and talking therapies are major treatment of depression. Islam is a true religion on the earth, which covers all aspects of life, bridges gap between spirit and matter, balances between individualism and collectivism. Fundamentals of Islam help in prevention and treatment of depression. A true Muslim believes in oneness of Allah almighty, he believes that Allah almighty alone runs all affairs of universe, considers life as a place of trials and tribulations, remains patient in difficulties of life, his heart is peaceful with the remembrance of Allah, he puts trust in Allah almighty, whenever he commits sin repents, seeks forgiveness from Allah almighty for his sin.

Honesty is a good attribute and a blessing of Almighty Allah. Almighty Allah gives this attribute to whomever He wills. Honesty and integrity are the best qualities. Islam is the religion of peace and security, so it wants a peaceful society. Islam dislikes dishonesty, betrayal, deception, corruption, lies, and deception. Islam has pointed out the right and wrong paths and now it is the responsibility of a person to choose one of these paths, whether he adopts the good path or the bad path. But it is a fact that the people of a society who become virtuous and honest, spend their lives with prosperity and peace in society. If we talk about contemporary society, it is a fact that we are going to downfall with time. Because we have ignored the teachings of Islam due to which we see everywhere in society unethical values, i.e., dishonesty, robbery, lies, betrayal, kidnapping, murder, violence, corruption, etc. The progress and prosperity of a society depend upon people’s honesty and integrity, when people will be honest then the environment of society will be peaceful. This research work aims to explain that honesty plays an important role in the establishment of a peaceful society.

This study contains on a legal maxim; crime neither can be proved nor be punished without verse or legal text (statute), as well as it is a comparative analysis in prospective of Islamic criminal law and Pakistani criminal law. In contemporary world it is a basic principle in the criminal justice system that a person can neither be convicted nor be punished without prescribed law. Islamic law has fixed some punishments strictly like ḥudūd, qiṣāṣ and dīyyāt. while some of the punishments like tazīrāt & siyāsah shar’iah come under the jurisdiction of state according to the circumstances, which can be fixed by practicing parliamentary ijtīhād by if and only if the experts islamic legal system. This study will deal with the literal meaning of the legal maxim, & will be explained with the references of Qur’an & Sunnah and its applications from Islamic law (al-fiqh al-islāmī). To make it more clear & evident this maxim will be compared with the constitution & penal code of Pakistan, focusing on the main differences between the concept of crime in both i.e. Islamic criminal law and the Pakistani law.

This study discusses the issue of the independent Sunnah in legislation from a specific aspect, which is the position of the muhdithin and the position of the modernists towards it. The first trend which includes the majority of hadith and Usul scholars who approves the authority of the independent Sunnah in legislation, and approves that the Prophet possesses the authority of clarification and legislation. The second trend which includes the majority of the Muslim modernist distinguishes between the description of prophethood and the Messangerhood. They confine revelation to the Messenger not to the prophet. They consider prophethood is only a field for the application of revelation. They claim that the independent Sunnah is part of those prophetic applications. This claim ends with stating its Historicism and denying its legislative status. The study discusses these opinions and it concludes that the opinion of Hadith scholars is based on strong evidences. The study clarifies the flaws of the modernist trend that deprives the Sunnah from one of its important legislative aspects without sufficient evidence.

This paper aims to analyze the issues of form and substance from the perspective of the Islamic law of contract, particularly in light of the alleged mimicking of conventional financial products and services by the Islamic financial industry. We attempt to analyze the approaches of jurists and fuqaha[i] from different schools of Islamic law in this regard, with emphasis to the issue of hiyal: one scholarly view considers the legal form to be more important than substance, while the majority considers both to be equally important, and rule that all hiyal are not prohibited – some are allowed with certain conditions. Shifting our focus to the Islamic banking practices of organized tawarruq, and asset-based and asset-light sukuk, we conclude that they are classic examples of fulfillment of form over substance, and do not reflect the true spirit of the Shari’ah according to the majority of scholars. Therefore, it is suggested that it is the collective responsibility of all the stakeholders in the Islamic finance industry to revise these contemporary practices from Islamic law perspective and ensure the Islamicity of the prevalent transactions through the achievement of the higher objectives of Shari’ah. [i] Plural of faqih, meaning jurists.

The Taffarud or singurality in ḥadīth sciences is one of the important and most critical type. Therefore, scholars of the ḥadīth paid it much attention and wrote number of books on the account of “al-Afrād and al-Gharīb aḥādīth”. Many scholars like Īmām al-Daraquṭnī, Īmām al-Bazzār, al-Īmām al-Ṭabrānī and other critics composed books on this subject. The discussion about the narrator’s uniqueness and singularity compared to other narrators from his sheikh who has many students, includes in the issue of reasoning, that a transmitter narrates a ḥadīth from that sheikh which his peers do not know about it. If a transmitter who is unique in its narration and also contains the critics of the scholars is called “Taffarud” which comes with different conditions in terms of acceptance and rejection. In that case, it is not acceptable to consider those terms as a totality and whoever takes it as such will be mistaken, as these rules must be understood in the light of the scholar’s understandings and their intention of usage. Otherwise we will eventually deviate from their methodology. This research is divided into an introduction, two articles, and a conclusion. As for the introduction, author defined the “taffarud” literally and lexically. In the first section, author explained the opinions of critics regarding; not to accept the uniqueness of the narrators narrating from a lot others. In the second section, author conducted an applied study on the transmitters who are not likely to be accepted in their narrations from the one who narrates a lot. As well as, author mentioned the conclusion and stidy results.

A scholarly review of dissentious tenets between jurisprudents and Sufis in the light of “Ruhol Maani”.Mahmood bin Abdullah Aloosi is a well-known scholar of the Islamic world. his nickname is Shehab u din. he wrote more than twenty-two books on different topics. one of his famous books is Ruhol maani in Tafseer. in Tafseer he described various issues of Islamic education, such as serf. nahv, balaghat etc. he also described the dissentious tenets between jurisprudents and Sufis. in this article we have mentioned some of such tenets. • Infoldment of distance: infoldment of distance means covering lengthy travel or voyage in short term. according to Sufis infolding of distance is approved for saints while jurisprudents refusing it • rational soul in beasts: Sufis are also confuted of rational souls in beasts while jurisprudents are not agreed with them in this tenet. • Appetites: according to Sufis the appetites is of three kinds: 1. benevolence, 2. irascibility, 3. inordinate appetites. while jurisprudents said that the appetites are one and the above three things are epithets of it. 4. Humility for prayers/salah: humility is necessary for the admissibility of salah near the Sufis. near jurisprudents, humility is not necessary for it.

Allāh the Almighty is the creator of the living and non-living creature. Creation is the Will of Allāh and not that of the creatures. The creation of twins is also the will of Allāh and not that of the parents from whom they are born. Twins are of two types; firstly, the ones who are born with a gap of six months; secondly the conjointly born twins who share the same body; either both are males, both females or one male and another female. Today science has progressed so much that surgery for separation of such joint twins is possible. Their separation is important because the injunctions of Sharī’ah are applicable to a single complete human. In the light of Sharī’ah, if their basic needs are the same then they will be considered one but if their needs are separate then Sharī’ah will give them separate rights and responsibilities. For instance, basic needs like eating, drinking, urination, sex, etc. what are the rights of such twins, the injunctions of Sharī’ah regarding their rights to inheritance, marriage, Surgery, etc. are elaborated in this article.

Amongst the scholarly discussions in the area of Arabic Syntax is the discussion of relations that connect The words with each other in a structure. The semantics Links by Conditional letters in the selected Quranic chapters as discussed by Al-Zamakhshari and Abu Hayyan and my research will deal with the semantics Links by Conditional letters a topic that has been attracting the attention of the grammarians and these are: link by )IN) link by the letter ( Iz ma) link by the letter ( Mahama) link by the letter ) ( Man) link by the letter ( Maa) link by the letter (Mata) Link by the letter )Ainama) link by ( Iza). However, I find the avenue open for further study and analysis of this phenomenon, There are grey areas that still need more research. I summarize them in the following points: The study of this phenomena, its link with the syntactic context, and importance. Understanding the semantic impact resulting from the conjunctions links in the Quranic exegesis of two scholars: al-Zamakhshari and Abu Hayanwith an indication of the similarities and differences in their interpretation of the relevant Quranic texts. This topic has great importance in understanding the existing relationships between various kinds of sentences and syntactic structures, not only in terms of pure grammatical discourses but also in terms of understanding the resulting semantic properties. Finally, the topic relates to the Science of Exegesis of the Quran, which is the best service Muslim wishes to do for the Holy Quran. This research aims at elaborating the structural patterns of the sentence, analyzing the conjunctions links in the Text of Quran along with throwing light on the semantic aspect. It aims to extrapolate the Link by Conditional letters links applied by Zamakhshari and Abu Hayyan while interpreting, adopting descriptive, analytical, and extrapolative methods. The researcher refers to primary and secondary sources pertinent to the subject matter which includes classical records and contemporary books.

Human being, when gets closer to annihilation, he becomes vulnerable as he progresses towards weakness and eventually he becomes mortal. It is the natural process of a human being that he becomes weak over time, but at the same time, where he is near death, then Allah makes him his beloved. He increases the importance of his weakness and develops sympathy for the elders in his immediate surroundings. If Allah has kept his command in a natural order, he has not left it on the requirements of this natural process, but has revealed the guidance of revelation for it, so that if human beings are to be lacking in these matters. If found, then the instructions of revelation should enlighten him on the completion of this process, and he will succeed in the test that is being run in the background of whole system. Thus, the Shari’ah has produced the precise incentive of each and every order in this order, even though there are those who institute the natural requirements. One of these countless issues is the rights of the elders & elderly. The following two main sources of Islamic Shariah are discussed with the Qur’an and Sunnah. The rules of the law are the same for all, but the Shari’ah separates elders from the end of life and gives special priority to them. This research explains their significant rights, describes their rights in the Qur’an.

There are many issues related to inheriting tense which have similarities in holy Quran and previous holy books, but as we all are familiar with the fact that previous holy books were sent by Allah Almighty to some specific region or nation so they did not have a detailed explanation regarding the issue related to inheritance. But the rules in those books were according to the conditions of the specific regions only. While the Holy Quran is for the whole of humanity and for every nation no matter from which region caste or creed they belong to so orders given in the holy Quran are well explained with complete moral and intellectual values one more thing we are familiar with is that previous holy book, with the passage of time many changes were made and those are not in their pure form, due to which orders related to laws of inheritance could not reach us according to the real soul, the rules of inheritance which were according to the soul of Islam were made preserved while rules other than Islamic values were accepted or rejected after the complete or partial change in then. On the title, I tried to show some emphasis I didn’t find any research, so I decided to choose this unique idea by searching out from the old testament and the holy Quran the laws of inheritance.

Managing tourism and its ancillary matters always remained a challenging issue, primarily, for less developed countries. Owing to this fact, tourism laws were developed. The case of Pakistan was not different where Pakistan Tourist Guide Act 1976 and Pakistan Tourist Guide Rules 1996, had developed for managing the affairs of tourism. The religion of Islam was not different in this regard, and, therefore, on several written and verbal attempts motivated the believers to perform travel in search of knowledge, wisdom, exposure and etc. Moreover, an effective legislation had been developed for the elaboration and safeguard of tourists’ rights and duties respectively. Such legal spectrum could be found in the Holy Qurān, hadīth and work of Fuqahā (classical Muslim jurists). The present work tried to investigate whether Pakistan Tourist Guide Act 1976 and Pakistan Tourist Guide Rules 1996 were in conformity with the basic principles, envisaged by Sharī’ah for tourism or not Findings showed that majority of such rules were not in line with the basic tourism laws in Islam. Additionally, it was also found that Islamic guidelines and legislation, about traveling and touring, were more comprehensive and versatile in nature comparatively Tourist Guide Rules, prevailing in Pakistan.

When the war of independence in 1857 against British imperialism had failed and when the Muslims were unstable both economically and educationally, the Britishers were very pleased. At that time, Allah Almighty sent down two schools of thought: one promoted modern education at Aligarh while the other reawakened the spirit of getting ancient learnings of Deoband. They also played a great role in the creation of Pakistan. These institutes produced many intellectuals and scholars who served in these institutes. One of them was Yusaf Banori who belonged to Khyber Pakhtunkhwa. He founded a religious institution in Karachi. Thus, the whole vicinity is famous after its name as Banori Town. Scholars of all schools of thought were greatly impressed by his personality. This is the reason that he was unanimously appointed as president of 'The Assembly to Protect the Finality of Prophethood” (Majilis-e-Khatam-e-Nabuwat). With his religious insight, he was successful to make the then Prime Minister Zulfiqar Ali Bhutto declare the Qadianis Non-Muslim in the General Assembly by running a nonviolent movement. Therefore, the Qadianis were declared as Non-Muslim minority in 1973 as a result of his movement on a national level. Besides, he had been an author of so many books. Many of those books were published by Jaamia Azuhar, Cairo Egypt. He died on the 17th of October, 1977 and buried in his Madrassa.

Until some time ago, socialism was practiced as political and economic thought, philosophy, and system in the Soviet Union and many other countries. Apparently, few moderate classes of Muslims wanted to prove forcefully that Islam is closer to socialism. Rather, the term Islamic socialism was also created. In the present era, the United States wants to impose its political and economic thought, philosophy, and system all over the world under its leadership with the motto of democracy, which is based on materialism, capitalism, interest, and irreligion, while the real democracy is given by Islam which consists on ideal characteristics like social justice, councils, the obedience of the ruler, accountability and fair justice. In this article referring briefly to the concept of the Islamic state, its importance, its establishment, and several ways of Islamic government, limitations, and boundaries of governing and opposition parties have been presented, analyzed n the light of Holy Qur ān and Sunn āh , so that both parties are necessary, play the role for national integrity, preaching of Islam and welfare of the public in the light of Islamic teachings. The descriptive and deductive methods have been adopted in the consideration article. Basic reliance on the Qur'an and Sunnah besides other sources has been also utilized. Results and suggestions have been also compiled at the end of the article.

The comparative study of Qur’anic and Biblical narratives has been a popular practice in the last two decades. The story of Musa (Moses) as a more inspiring story has been extensively explored from a variety of perspectives. This article is a step forward in the direction of juxtaposing Qur’anic and Biblical versions of this story to find out the points on which textual affinities exist. For this purpose, the model of intertextual study promoted by Charles Bazerman has been followed. Intertextuality according to Bazerman is the explicit and implicit relations that a text or utterance has to prior, contemporary, and potential future texts. This approach has wide scope for being based on practical grounds. The significance of this study is evident from the fact that, it highlights necessary points on which the readers of Qur’anic and Biblical text or the followers of Judaism, Christianity, and Islam are in total agreement. The study has confirmed the applicability of intertextuality on the texts based on almost conflicting ideologies. It has opened new avenues for exploring common grounds in other stories contained in the Holy Qur’an and the Bible through applying the same technique.

Islam has blessed both men and women equally and the system gives them their just status and respect. Islam has freed women from the life of misery and mistreatment that they were living in the pre-Islamic era. It eliminates all those rituals of Jahiliyyah that were against the dignified status of women. A number of rights were given to them that was unheard of in the past generations and previous civilizations. Even some of the greatest civilizations such as the Greeks, the Egyptians, the Indians, The Chinese, The Persians, failed to give women the status and respect they deserved. They were not only mistreated but also sold like a commodity for the pleasure of men. They did not have any social, economic, and political rights. They were not allowed to trade. They were always considered subordinate or even slaves, of their fathers, husbands, brothers, and sons. They did not even have a right to object to their situation. When Islam came, it blessed women and took them out from the deep and dark pit that the society of that time had put them in. This paper presents an overview of how the rights of women are subjugated in various cultures in terms of the protection of their life, honor, development, financial status, and religious freedom. After setting this context, the paper presents the Islamic view for the protection of women's rights in these five realms of life.

Nu>r is one of the main vocabularies and the name of sura in the Qur'an. Nu>r, which is often interpreted as light, is one of the theme that interest many mufassirs, especially Sufi’s mufassir. One of them is Sahal bin ‘Abdullah al-Tustari. He lived at the beginning of the 3rd century H. His most famous book is Tafsir al-Qur’an al-‘Azim. This Tafsir book is one of the first Tafsir in the field of Sufi interpretation which until now, in the introductin of his book he said: "The meaning of Dzahir is a general meaning that has been read through his words. Whereas the inner meaning is the meaning of the understanding it contains, the specific meaning desired. " Interpreting the Koran with this model is not only enough to struggle with language, but there is an aspect of nur given by Allah in the heart of a person who is clean of soul and mind. Therefore, the theme of nur among Sufis has an important position for the enlightenment of the human soul in guiding and finding true happiness and truth. The purpose of this study is to try to explore and explain the interpretation of the verses about nur and its interpretation patterns in the book of Tafsir al-Qur’an al-‘Azim by Sahal bin ‘Abdullah al-Tustari. The method used in this research is descriptive-analytical with the term thematic, which is a method that collects all the relevant verses in the same theme and then analyzes them one by one. This research found. First, Sahal bin ‘Abdullah al-Tustari's interpretation of verses about nur is divided into two parts: first, the interpretation related to verses which directly contains al-nur's wording in it. Second, the interpretation of nur in verses that does not contain al-nur's wording. Which has implications for two kinds of interpretations, namely exoteric and esoteric. As for the result, there are eight meanings of nur explained by Sahal al-Tustari in his commentary and the theory of nur Muhammad is the most strikingly significant meaning in his esoteric interpretation. Second, regarding his interpretation pattern, Sahal al-Tustari does not use a regular pattern in explaining interpretation about nur. Al-Tustari only interprets verses which according to him need to be interpreted according to the indications which he found in those verses.

Many Indonesian people talk about the additional ṣ allu fi riḥâlikum in azan, thus questioning the hadith that is referred to. Afterwards, the Indonesian ‘Ulamâ’ Council (MUI) immediately states that ṣ allu fi riḥâlikum refers to al-Bukhâri: 632; 666 and Muslim: 699. Next, MUI appeal s to muezzins to read the additional in the hope that people will not attend mosques and avoid communal worship. Even so, public still d o not fully believe in MUI, and the ṣ allu fi riḥâlikum was not announced, hence the congregational prayers continued. With this background, this paper attempts to address this problem by using culture - shock, reception, sociology theories . T his research found that, ṣ allu fi riḥâlikum became a cultural shock and was perceived in Indonesia with three kinds of models: dominant, negotiated, and optional reading s . Ṣ allu fi riḥâlikum becomes an "objective meaning" and is used by Muslims when prayer itself is more important than congregational prayer in order to avoid demolition. Ṣ allu fi riḥâlikum is expressed in various forms . S ome read it while holding back sobs, others refuse. In the end ṣ allu fi riḥâlikum became cultural documentation for Muslims as a whole.

The term ḥ ud u d A ll â h is one of those written in al-Quran al - Karim used for clarifying the laws. However, some people do not quite comprehend this term that their understanding is only limited to the law related to criminal (penalty), meanwhile Quran does not limit the term only for penalty. Therefore, the author chose the title to explain the ḥ ud u d A ll â h term mentioned in Quran and its meanings in some parts using empirical and inductive methods in quoting opinions of mufassir both in the classic and contemporary generations. In this article, the author divides it into four discussions related to the theme in the verses. The crucial conclusion of this article is that the ḥ ud u d A ll â h term in Quran never refers to criminal law such as the penalty for adultery, liquor, and the like. On the other hand, the term is to explain the laws of family matters, ahwal shahsiyah e.g. divorce, ‘ idda h (waiting period), filing divorce from the wife side, inheritance distribution, and general meaning on Allah’s orders and prohibitions.

Scientific exegesis is one of the new trends in interpreting the Quran that will continue to be in demand. There are many discussions of science and Quran integration, and the rise of various works of scientific interpretation among scholars and scientists has become the real proof of it. However, some Muslim communities still doubt the validity of scientific interpretations. One of the reasons is because the source of the interpretation is relative and temporal. This evidence, of course, cannot be compared with the Quran, which is absolute. Therefore, a regulation is needed in the application of scientific interpretation. This study aims to examine and explore the methods and principles of the scientific interpretation of the Quran conducted by Zaghlûl Râghib al-Najjâr, in terms of their strengths, shortcomings, and relevance in the interpretation of the Quran. This research is considered qualitative research utilizing library research by analyzing some literatures such as books and journal articles. The results of this research show that the Zaghlûl as a Geologist, who is quite productive with the authority of science he has, does not only interpret Quran scientifically but also explains the procedure of interpretation through methods and principles of interpretation similar to scholars of tafsîr in general. In fact, he may be even be considered more specific and ideal compared to others because he not only complements but also enhances the guidelines and principles of the scientific exegesis that have been used before.

This article discusses the hadith transmitters involvement in Kufa politic dynamic in the early time of Islam Period , which was experiencing a long range of social turmoils. These turmoils occurred from 40 H/661 AD until the end of the Umayyad dynasty in 125 H/743 AD. This article adopts a historical approach to conceive of the dynamic of politics among the hadith transmitters. This research revealed that the hadith transmitters built the city of Kufa. The behavior related to discrimination toward the opponents and the disappointments on the Umayah Dynasty triggered many rebellions such as al-Ḥusayn ibn ‘Ali ibn Abi Ṭ âlib, Ibn al-Zubayr, Mukhtâr al- Th aqafi, al-tawwâbun, and Zayd ibn ‘Ali. These turmoils involved Sa ‘ d ibn Abi Waqqâṣ and al-Mughirah ibn Shu ‘ bah. We argue that the hadith transmitter influenced the hadiths they narrated. Based on the investigation of the two hadith contents that they narrated indicated that they took the side o f the Mu ‘ âwiyah Dynasty and ‘Ali’s followers as the opponents.

This research discusses the aesthetic reception of the Quran in Instagram including various forms, appearance factors and commodification. This research is included in the qualitative study using Ahmad Rafiq’s reception theory. Using descriptive-analytical method, the study found variations of the Quran’s aesthetic reception in Instagram which are in the form of verse continuation and the Quran recitation. The background factors of the Quran’s aesthetic reception in Instagram include normative factors the Quran’s verses showing kindness to those who teach and practice it; historical factor i.e. the past reality related to the Quran’s aesthetic reception done by the Arab community; and social factors showing high passion of self-expression in preaching. Instagram as a social media has modified the Quran’s aesthetic reception with several available facilities and featuresthat enables its users to express themselves concerning the identity of religious piety and economic commodities through several contents related to the Quran.

This article aims to examine a book of Nadirsyah Hosen, an Indonesian diaspora in Australia, entitled Tafsir Al-Qur'an di Medsos. Hosen’s interpretation of the Quran is interesting because it is directly related to the actual political context in Indonesia. This study uses a descriptive analysis approach, making the book Tafsir Al-Qur'an di Medsos as the primary source and a number of other books, journals and credible news portals as the secondary sources. By taking five examples of Hosen’s interpretation, namely religious freedom, non-Muslim leadership, the terminology of kâfir, the KPU (Komisi Pemilihan Umum) verse, and the caliphate issue, this study finds that Hosen’s interpretation is a form of resistance to the dynamics and phenomena of contemporary Muslim diversity, especially in the Indonesian context. He interpreted the Quran in respose to the politicization of the scripture through social media platforms, especially in relation to the political situation in Indonesia. He attempts to advocate the relience on credible literature when doing tafsîr and that theverses of the Quran must be understood in a proper context. For example, in addressing the labelling of kâfir and kâfir leadership issue, he suggests that one cannot use it as an excuse to not choosing leaders from non-Muslims because Allah does not forbid Muslims to do good to non-Muslims according to al-Mumtaḥanah [60]: 8. He also identifies inaccuracy of accociating al-Nisâ’ [4]: 108 with the KPU, because the occasion of the revelation of the verse indicates the Quranic defense of an innocent Jew who trapped in a conspiracy from a Muslim.

The development of Islam in the political arena in Indonesia is interesting to be analyzed comprehensively. The purpose of this paper is to analyze the existence of Islamic political parties after the 2019 simultaneous general elections. The main problem in political life in Indonesia is the decline of public trust in political parties. One of the main reasons is the corruption case that ensnared politicians. The presence of Islamic political parties is hopefully able to bring a change and alter the ugly stigma from the society towards the political parties. The method used in this paper is a qualitative method with a case study of PKS as a participant in the 2019 simultaneous general election, using an institutional assessment of the existence of political parties. The dynamics and existence of PKS before the 2019 general election were categorically high. It means that the PKS movement was active in society by offering strategic programs and policies for voters. PKS has a structured party system starting from the regeneration system to constituent treatment that can increase the number of voters in the 2019 elections. This research concludes that regeneration carried out through tarbiyah is able to instill party ideology in cadres, but fails to raise the party in a fast time. Based on the political dynamics of PKS during the Jokowi-JK administration period 2014-2019, identity politics was able to increase voter participation and increase PKS votes in the 2019 elections.

The inculcation of character values ​​and wisdom in early childhood is a very urgent matter because, it is our shared responsibility that in children's daily lives will be reflected in the attitudes and behavior of children and how to deal with personal problems. Education as a process of intelligence through learning so that teachers and parents must be responsible for making a person not only know the values ​​of goodness alone, but can make the children realize the values ​​of virtue in daily life for the realization of tough characters and noble personality. Learning moderate Islamic character values ​​can be carried out properly and maximally when all parties. Cooperating and doing the same through a policy or regulation of school leaders, as a policy maker and the interests of an educational institution based on values. Basically learning activities, in addition to making students master competencies (material) that are targeted, are also designed to make students know, realize or care, and can internalize values ​​and make them behave in their lives.

This study discusses how the perspective of Islamic law and cultural philosophy and Barodak Rapancar for the Samawa Studi community in Bale Brang Village, Sumbawa Regency. Barodak Rapancar is carried out when someone is going to have a wedding in Bale Brang Village, the couple is scrubbed using a potion commonly referred to by the community as odak, the odak is processed with a mixture of bark from various types of multipurpose trees. The people of Bale Brang believe that if this tradition is not carried out, the family of the bride and groom will experience a form of rabuyak disease. Rabuyak disease namely lumps on the head accompanied by itching, bleeding from the eyes when crying, trance, ribs appearing a few centimeters, and several other strange diseases caused by violating the life cycle ceremony.

Khairu Ummah appears in surah 3:110 associated to the society on which Prophet Muhammad lived. This term shows that there is a supreme concept of the highest level of civilization since the society of that period is considered as an excellent civilization. There are several requirements to fulfil in order to reach the status of khairu ummah, those are the promotion of virtue, prevention of vice, and Iman in Allah. However, those requirements are very general thus it is necessary to decipher specific aspect to reach one of them. In another surah, Al-Hujuraat (49), Allah detailly explains the major features of the Mu’minun (those who believe). Of the features is Tabayyun, appears in the sixth verse in the context of incoming information. Examining the semantic concept of Tabayyun is a step to reveal the specific aspect to gain the status of the ideal Ummah. This work is deciphering the concept of Tabayyun according to the Qur’an through two main approaches: Semantic analysis and Composition examination. These both methods are conducted by two distinguished contemporary scholars, Toshihiko Izutsu and Hamiduddin Al-Farahi, to find the philosophical meaning of a particular term from the Qur’an. Eventually, it is concluded that the Tabayyun definition is an important high-level social ethics that only true believer can perform it. The absence of Tabayyun leads not only to a wrong decision but to a major conflict in society even the disintegration of it.

In the discourse of Koran studies in the West, the term ummah is often associated with religious and political communities. In its aftermath, this association has implications for understanding the ummah's vocabulary texts in the Qur'an. Toshihiko Izutsu, an Islamic scholar from Japan, introduced a new method of interpreting the Qur'an, namely a linguistic approach based on semantic theory. Izutsu uses the term ummah in the Qur'an as an issue he examines with this approach. Interpretation of the term ummah with a semantic approach is considered capable of presenting a variety of insights which he calls the Qur'anic weltanschauung. This article describes the framework of the semantic approach applied by Izutsu. The use of synchronic and diachronic approaches, as implemented by Izutsu, should be considered by scholars of the Qur'an, especially in presenting various insights in terms that have social implications.

This study proposes an effective learning model to increase the quality of students’ empathy through simulation-based learning. The student’s noble behaviour as the objective religious subject in schools can be reached by fostering empathy. But, conservative teaching techniques such as lecturing, presentation and one-way communication are used by most teachers. In contrast, the simulation based-learning model for religious education could involve the affective domain which is appropriate to be used for behaviour change. Peace education in religious education subjects can be elaborated proportionally using simulation based-learning for developing the empathy of student as an important factor to have better peace education results. By using qualitative method, author conducted interview, observation and literature review for further analysis of this study. Research results confirmed that teacher who apply simulation based learning as a suitable method to enhance empathy for elevated tolerant behavior of students which is in line with peace education view. Keywords: Simulation-Based Learning, Empathy, Peace Education, Religious Education

Some novel writers in the wake of the September 11 events in the United States used a Micavillean approach to support their ideologies. Manipulation of intertextuality from Islamic resources is one strategy that is heavily employed in their publications for this purpose. In this paper, the researchers use Updike’s Terrorist, Miller’s Blindsided, and McBain’s Merely Hate to illustrate this kind of manipulation. They first cite an example, find the supposed Islamic reference material, then they discuss the issue showing how intertextuality is manipulated to misinform readership. The most employed strategies are mistranslated, partly quoted, and out of context Quranic verses; fake information; distorted ideas about women and the concept of jihad.

The phenomenon of the development of the veil in Indonesia, especially among higher education has become a concern lately. This is due to the view of the public about the relationship between the use of the veil with the influence of certain ideologies. This research aims to determine the reasons and motivations for the use of the veil among female students, perceptions received in the surrounding environment, and obstacles encountered. This research uses a phenomenological approach as part of qualitative research. Participants in this research were 12 female students from private universities in Yogyakarta. The method of in-depth interviews using interview guide instruments becomes a technique in collecting data. Data analysis using semantic reduction is done by identifying important statements from the results of the interview, determining the theme of the discussion, and describing the significance of the whole experience of veiled students. The results showed that there were five main themes in the use of the veil in higher education, namely the average age of female students who used veil, motivation and reasons for using a veil, perceptions from within themselves and their environment, constraints encountered, and consistency in wearing a veil. Some of the findings obtained are certainly new references that need to be further developed. Therefore, knowledge about Islamophobia especially the perception of the phenomenon of the veil is important for educational institutions in determining policy and for the community to be a reference in dealing with the phenomenon.

Recognition of the religious motives and orientations of acts of radicalism and terrorism is often preached by mass media. The religious motive in the context of Islamic radicalism is often referred to the term of jihad, it is the act of seeking Allah's blessings or Lillahi ta'ala. The motive or religious orientation in the view of Religious Psychology is called an intrinsic religious orientation, turning religion a goal of action because of religion itself. This is distinguished from the extrinsic religious orientation that makes religion as a tool for obtaining subjective goals. We aim to understand to what extent the consistency of recognition is viewed from the perspective of religious orientation theory. This is because there is often an inconsistency between claimed motives with attitude. To examine more deeply on this issue, we raised the case of the dynamics of the religious orientation of a former terrorist, Yusuf Adirama, who experienced the dynamics and religious orientation changes of a radical and terrorist into a moderate one. This research reveals that in the case of Yusuf Adirama, the meaning of jihad could change over time following his life experience. Jihad, originally interpreted as taking up arms against the enemies of God, has turned into opposing various acts of violence and helping the needy (Dhuafa) who need help, including those caused by terrorism, both for the perpetrator and victim.