A Qur'anic Miracle in 3 Letters
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
I HEDONISM in the QUR'a>N
HEDONISM IN THE QUR’A>N ( STUDY OF THEMATIC INTERPRETATION ) THESIS Submitted to Ushuluddin and Humaniora Faculty in Partial Fulfillment of the Requirements For the Degree Strata-1 (S.1) of Islamic Theology on Tafsir Hadith Departement Written By: HILYATUZ ZULFA NIM: 114211022 USHULUDDIN AND HUMANIORA FACULTY STATE OF ISLAMIC UNIVERSITY WALISONGO SEMARANG 2015 i DECLARATION I certify that this thesis is definitely my own work. I am completely responsible for content of this thesis. Other writer’s opinions or findings included in the thesis are quoted or cited in accordance with ethical standards. Semarang, July 13, 2015 The Writer, Hilyatuz Zulfa NIM. 114211022 ii iii iv MOTTO QS. Al-Furqan: 67 . And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate (Q.S 25: 67) QS. Al-Isra’ : 29 . And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent. v DEDICATION This thesis is dedicated to: My beloved parents : H. Asfaroni Asror, M.Ag and Hj.Zumronah, AH, S.Pd.I, love and respect are always for you. My Sister Zahrotul Mufidah, S.Hum. M.Pd, and Zatin Nada, AH. My brother M.Faiz Ali Musyafa’ and M. Hamidum Majid. My husband, M. Shobahus sadad, S.Th.I (endut, iyeng, ecek ) Thank you for the valuable efforts and contributions in making my education success. My classmates, FUPK 2011, “PK tuju makin maju, PK sab’ah makin berkah, PK pitu unyu-unyu.” We have made a history guys. -
Islamic Values and Principles in the Organization: a Review of Literature
Asian Social Science; Vol. 10, No. 9; 2014 ISSN 1911-2017 E-ISSN 1911-2025 Published by Canadian Center of Science and Education Islamic Values and Principles in the Organization: A Review of Literature Ahmad Rafiki1 & Kalsom Abdul Wahab1 1 Faculty of Economics and Muamalat, Islamic Science University of Malaysia, Bandar Baru Nilai, Negeri Sembilan, Malaysia. Correspondence: Ahmad Rafiki, Faculty of Economics and Muamalat, Islamic Science University of Malaysia, Bandar Baru Nilai, Negeri Sembilan, Malaysia. Tel: 62-821-6588-8166. E-mail: [email protected] Received: February 25, 2014 Accepted: March 27, 2014 Online Published: April 7, 2014 doi:10.5539/ass.v10n9p1 URL: http://dx.doi.org/10.5539/ass.v10n9p1 Abstract This paper attempts to review the literature on the Islamic values and principles in an organization, then presents the importance of its delineated dimensions. Two main theories of Islamic work ethics and practices are discussed comprehensively based on the Qur’anic verses as the ultimate source in Islamic thinking. The review includes the comparison between certain components’ implementations and the views of other religions in several countries. This reveals that each of dimensions are clearly functional in organizations. It suggests that Islamic emphasizes on commercial activities which denied the authors’ opinions on its’ teaching for not governing the materials aspect or success in business performance. The Islamic religion seeks to deliver the goodness to all mankind according to its rules and principles. The integrated system of the Islamic worldview encompasses all aspects of both worldly and hereafter- including the aspect of business. Keywords: Islamic values, Islamic principles, Islamic work ethics, Islamic practices 1. -
The Analysis of a Translation of Musyakalah Verses in the Holy Quran Published by the Indonesian Department of Religious Affairs
Preprints (www.preprints.org) | NOT PEER-REVIEWED | Posted: 6 August 2016 doi:10.20944/preprints201608.0057.v1 Article The Analysis of a Translation of Musyakalah Verses in the Holy Quran Published by the Indonesian Department of Religious Affairs Yayan Nurbayan Department of Arabic Language, Faculty of Language and Linguistic, Universitas Pendidikan Indonesia, Jalan. Dr. Setiabudhi No.229, Bandung, Indonesia; [email protected] Abstract: Musyakalah is one of the Arabic linguistic styles included under the category of majaz. This style is commonly used in Al-Quran. The Indonesian translation of Al-Quran is a case where many of the figures of speech are translated literally, thereby causing serious semantic problems. Thus, the research problem of this is formulated with the following questions: 1) How many musyakalah ayahs are there in Al-Quran?; 2) How are the musyakalah ayahs translated, literally (harfiyya) or interpretatively (tafsiriyya)?; 3) How many ayahs are translated literally and how many are translated interpretatively?; and 4) Which translated musyakalah ayahs have the potential to raise semantic and theological problems? The corpus in this research consists of all musyakalah ayahs in Al-Quran and their translation to Indonesian published by the Department of Religious Affairs of Indonesia. The research adopted a descriptive-semantic method. The findings of this research are: 1) There are only eleven ayahs in Al-Quran using musyakalah style, namely: Alhasyr ayah 19, Ali Imran ayah 54, Annaml ayah 50, Alanfal ayah 30, Asysyura ayah 40, Albaqarah ayah 15, Almaidah 116, Aljatsiah ayah 34, Attaubah ayah 79, Annisa ayah 142, and Albaqarah 194; 2) The musyakalah ayahs translated literally are: Aljatsiah 34, Almaidah 116, Asysura 40, Annaml 50, and Alhasyr 19, whereas the musyakalah ayahs translated interpretatively are Albaqarah 194, Annisa 142, Attaubah 79, Albaqarah 15, Alanfal 30, and Ali Imran 54; 3) Of the eleven musyakalah ayahs, only Alhasyr ayah 19 that is translated correctly and does not have the potential of creating misinterpretation. -
The Meaning and Characteristics of Islam in the Qur'an
International Journal of Psychosocial Rehabilitation, Vol. 24, Issue . 01, 2020 ISSN: 1475 – 7192. The Meaning And Characteristics Of Islam In The Qur'an Baharuddin Husin1, Supriyatin, SY2, Zaimudin3, Imron Zabidi4 Abstract--- Islam contain the meaning of submissiveness and total surrender to Allah SWT and to all His rules that have been revealed to His chosen Prophet, Muhammad (PBUH). Islam is a religion of nature, because Islam is something that is inherent in human beings and has been brought from birth through the nature of Allah’s creation, means that humans from the beginning have a religious instinct of monotheism (tawheed). Islam in accordance with its characteristics, is like a perfect building with a strong foundation of faith and pillar joints in the form of worship to Allah SWT and beautified with noble morals. While the regulations in the Shari'ah function to strengthen the building. While true da'wah and jihad are the fences which guard against the damage done by the enemies of Islam. Islam pays attention to worldly and ukhrawi balance. Islam describes a wholeness and unity in all aspects. Paying attention to peace, optimism in achieving happiness in life, managing personal life, family, society, country and the world as a whole. Set all the creations of Allah SWT in this nature to return to His law. Islam is the eternal religion of Allah SWT that was revealed to the Prophet Muhammad (PBUH). All previous celestial teachings are the unity of the divine teaching in various forms which are constantly updated in accordance with the development of the times, the world, humans, and the demands of preaching at that time. -
The Attributes Quranic Gospel Department of Humanities, College
Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND December 2015 CULTURAL STUDIES ISSN 2356-5926 The Attributes Quranic Gospel Yaquob Abedi Department of Humanities, College of Theology, Branch, Quran and Hadith University, Qom, Iran Email: [email protected] Neda Askari Department of Humanities, College of Physical education, Branch Management, University, Arsanjan, Iran Abstract In connection with the words of the Gospel can be pointed out that the case is referred to the original Gospel, and the revelation that Jesus is revealed. And what has been called the Gospel in the time of revelation. Quran, using the singular form of the word gospel on the one Gospel revealed to Jesus (as) insist. As a result, the Bible current is full of contradictions and affairs contrary to the truth of monotheism and divine teachings, and other parts of the New Testament were written by different people is not the same as the original Gospel was revealed to Prophet Jesus (AS). So when the Qur'an speaks of the Gospel in the time of revelation, none of the books specifically Christians, neither the law nor suspicious, not going. Because this book has been called a certain name or attributed to specific individuals. Like John, Revelation of John, letters to the Romans, the Gospel of Matthew, the Gospel of Barnabas and the Epistle of Barnabas. It is natural that if someone wishes to point out one of these books has named a certain book. Keywords: Quranic Gospel. Christian Gospel. Features of the Bible, acknowledged the gospel. http://www.ijhcs.com/index.php/ijhcs/index Page 1888 Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND December 2015 CULTURAL STUDIES ISSN 2356-5926 Introduction Gospel in the Qur'an The word "Gospel" mentioned twelve times in six chapters of the Holy Quran.These verses are: verses3, 48, 65 of Surah Al-Imran, verses 46,47,66,68, and 110 of Surah Al-Maidah, verse 157 of Sura Araf verse 111 of Surah Tawba (The Repentance), verse 29 Surah Fathand verse 27 of Sura Hadid. -
20Th Jan 2019
Rejoice at the bounty of Allah – The Quran 20th January 2019 Introduction Allah commands us in the Quran to remember the favors of Allah. This favor includes the Quran, Faith, Knowledge, islam and attending the study circles. Hadith: Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, filling that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the and (mighty Allah Then said: ( ﻠﺻ ﻰ ﷲ ﻋ ﻠ ﯿ ﮫ ﺳو ﻠ ﻢ Prophet (the He heaven. to up rise and ascend angels] sublime be He) asks them - [though] He is most knowing about them: From where have you come? And they say: We have come from some servants of Yours on Earth: they were glorifying You (Subhana llah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al- Hamdu lillah), and asking [favours] of You. He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You. He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? They say: NO. -
Concept of Teaching and Education in Al-Qur'an
Educational Research International Vol. 5(1) February 2016 ____________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________ CONCEPT OF TEACHING AND EDUCATION IN AL-QUR’AN: STUDY ABOUT TARBIYAH AND TA’LIM TERMS Basri Lecturer of Islamic Studies, Faculty of Engineering, Malikussaleh University, Aceh Utara, Aceh, INDONESIA. [email protected] ABSTRACT Al-Qur‟an was kalamullah revealed to the prophet Muhammad SAW, then instructed to convey to his people and serve as guide or a way of life for those who like filial. Al- Quran is the greatest miracle of the prophet Muhammad SAW. In al-Quran are indeed a great many educational concepts, especially if we have to use the method of thematic. According to the author of this article, the concept of education by rote method is the best concept in education because the core concept used by the prophet Muhammad when he received the revelation of Allah through the Gabriel angle, and this concept is also used by the prophet Muhammad SAW to teach Al-Quran told his companions. Keywords: Education, teaching, Al-Qur‟an, tarbiyah, ta‟lim INTRODUCTION Qur'an is Allah‟s kalam revealed to the prophet Muhammad, who was then ordered to be delivered to his community and serve as a guide or a way of life for those who are obedient (Ash-Shiddieqy, 2009). Furthermore, the Qur'an is a miracle that is the greatest for our prophet Muhammad. What is a mu‟jizah? It is a thing or extraordinary events that ccur through the claimed prophet, as proof of his Prophet hood that is to challenge the doubters, to make or bring something similar, but they are not able to serve the challenge, or an event that came out of the habit, accompanied by elements of the challenge, and will not be matched (Anwar, 2008). -
Quran and Islamic Awakening
Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND April 2016 CULTURAL STUDIES ISSN 2356-5926 Quran and Islamic Awakening Elham Memari Borazjani Master of Science Quran and Hadith, Payam Noor University of Fasa, Iran [email protected] Abstract In this research author tries to investigate and review related elements to Islamic awakening and its necessities according to Quran view besides investigation and reviewing Islamic awareness conception. Since Islamic awakening is qualitative expression and is not investigating in quantitative framework, the present research has qualitative approach by deep investigation and revising the similar studies with research title in order to investigate role of Quran in Islamic awakening. Results of qualitative investigation showed that eloquent verses of the Quran are related to Islamic awakening that 5 groups of 1- related verses were introduced including related verses to an invitation to contemplation, meditation, and contemplation; 2- The verses which indicate that oppression; 3- Quran verses related to jihad and Islamic Awakening strategies; 4- Quranic verses related to human responsibility; 5-verses related to the verses that man knows about the fate charge. Keywords: Islam, Merciful Quran, Islamic awakening, movement, Arabic spring. http://www.ijhcs.com/index.php/ijhcs/index Page 2332 Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND April 2016 CULTURAL STUDIES ISSN 2356-5926 Introduction Distinguish right and wrong, in the turbulent world of today it will be difficult and full of challenges. Stress and the combination of these two streams in such a way that many minds and thoughts thrown into confusion or at least doubt and hesitation plunges. The overall environment we live a variety of factors that leads us to neglect. -
Surah Al-Mumin
653 72. It will be said (to them), “Enter the gates of Hell to abide eternally therein, (to) abide eternally (of) Hell (the) gates “Enter Itwill be said, therein, and wretched is the abode of the arrogant.” And (will) be driven 72 (of) the arrogant.” (the) abode and wretched is 73. And those who feared their Lord will be driven to Paradise in groups when until (in) groups Paradise to their Lord, feared those who until, when they reach it, its gates will be opened and its keepers will say to them, “Peace be upon its keepers, to them and (will) say its gates and (will) be opened they reach it you, you have done well, so enter it to abide eternally therein.” 73 (to) abide eternally.” so enter it you have done well, upon you, “Peacebe 74. And they will say, “All praise be to Allah, Who has fulfilled for His promise has fulfilled for us Who (be) to Allah, “Allpraise And they will say, usHis promise and has made us inherit the earth, we may settle in Paradise wherever we wish. So wherever (in)Paradise [from] we may settle the earth, and has made us inherit excellent is the reward of the (righteous) workers.” And you will see 74 (of) the workers.” (is the) reward So excellent we wish. 75. And you will see the Angels surrounding the Throne, glorifying the (the) praise glorifying the Throne around [from] surrounding the Angels praise of their Lord. And it will be judged between them in truth, and it will be said, “All and itwill be said, in truth, between them And (will) be judged (of) their Lord. -
Part 3 Al-Baqara 253 to Al-Imran-92
Part 3: Al-Baqarah 2:253 to Al-Imran 3:92 Freedom of religion is a pivotal element of the Muslim faith. “Let there be no compulsion in religion: Truth stands out clear from falsehood: whoever rejects evil and believes in Allah has indeed taken hold of support most unfailing that never breaks. And Allah is all-hearing, all- knowing.” Quran (2:256) The foundation of a comprehensive and just economic system is established. Charity is mandated and usury (Riba) is abolished. “The parable of those who spend their possessions in the way of Allah is that of a grain: it grows seven ears, and each ear has hundred grains. Allah gives manifold increase to whomever He wills: And Allah all-embracing, all- knowing. Those who spend their possessions in the cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury,- their reward is with their Lord: on them shall be no fear, nor shall they grieve. Kind words and the covering of others faults are better than charity followed by injury. Allah is free of all wants and He is Most-Forbearing.” Quran (2:261-263) “Those who gorge themselves on usury behave but as he might behave whom Satan has confounded with his touch; for they say, "Buying and selling is but a kind of usury". But, God has made buying and selling lawful and usury unlawful. Hence, whoever becomes aware of his Sustainer's admonition, and thereupon desists [from usury], may keep his past gains, and it will be for God to judge him; but as for those who return to it -they are destined for the fire, therein to abide!” Quran (2:275) The last two verses in Surah Al-Baqarah reflect a universal declaration of faith and sincere supplications to Allah. -
DHUL HIJJAH Duas :Says ﷺ Prophet “There Are No Days on Which Righteous Deeds Are More Beloved to Allah Than These Ten Days.” Bukhari S‘ ﷺ the PROPHET DHIKR
DHUL HIJJAH Duas :says ﷺ Prophet “There are no days on which righteous deeds are more beloved to Allah than these ten days.” Bukhari S‘ ﷺ THE PROPHET DHIKR ُ ْ َ َن ا ِ َواْ َ ْ ُ ِ ِ َوَ ِإَ َ ِإ ا ُ َوا ُ أَ َ ُْ َوَ َ ْ َل َوَ ُ ةَ ِإ ِ Glory be to Allah, Praise be to Allah, There is no God but Allah, Allah is Great, There is no Support and No Power except in Allah. MOST RECITED BY ﷺPROPHET َر َ َءاِ َ ِ ٱَْ َ َ َ ً َو ِ ٱْ َ ِ َ ِة َ َ َ ً َو ِ َ َ َ َاب ٱ ِر Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Hell Fire! FOR MERCY IN ALL MATTERS ا ُ َر ْ ََ َ أَ ْر ُ ََ َ ِْ ِ ِإَ َ ِْ ¥َ َْ َ َ ْ ٍ¤ َوأَ ْ¢ ِ ْ¡ ِ َْ ِ ُ ُ َ ِإَ َ ِإَ أَْ َ O Allah, it is Your mercy that I hope for, so do not leave me in charge of my affairs even for a blink of an eye, and rectify for me all of my affairs. None has the right to be worshiped except You. DUA ON THE DAY OF ARAFAH َ ِإَ َ ِإ ُا ، َو ْ َ ُه َ َ ِ¨ َ§ َ ُ ، َ ُ اْ ُْ ُ َوَ ُ اْ َ ْ ُ ، ُو¯ َ َ®َ ُ ¬ َ ْ» ٍء َ ِ ٌ§ There is nothing that deserves to be worshiped in truth except Allah, He is Alone and has no partner, to Him belongs the dominion and to Him belongs all praise, and He is All-Powerful over all things. -
An Islamic Perspective on Human Development Contents 1
An Islamic perspective On human development Contents 1. Introduction 1 Introduction–3 2 Fundamental principles–4 This paper relies on the primary sources of knowledge Development science is a relatively new area of 2.1 The dignity of humankind–4 in Islam, the Qur’an and Sunnah (practice and sayings knowledge in the Muslim World and is not directly 2.2 Islamic holistic worldview (tawhid)–4 of prophet Muhammad: PBUH),* to identify the key referred to in the Qur’an or Sunnah. We gain an under- 2.3 Justice–5 principles and core values that underpin Islamic views standing of it through human interpretation which is 2.4 Freedom–6 on development, poverty reduction, human rights and subject to variation, through reference to the knowledge 2.5 Human rights–6 advocacy. It will attempt to define these concepts from of religious and jurisprudential ethics as well as several 2.6 Equality–7 an Islamic point of view and present an outline of some other areas of knowledge. This paper is based on desk 2.7 Social solidarity–8 of the tools and approaches that are provided by Islam research and consultations with Islamic scholars as well 2.8 Sustainability–10 to address them. as Islamic Relief’s internal and external stakeholders. We are exploring an approach, rooted in and validated 3 Islamic Relief’s core values–11 The central argument in the paper is that development by Islamic teachings, which is most suited to provide is primarily about safeguarding and enhancing the guidance to the policy and practice of a contemporary 4 Human development–12 dignity of human beings.