The Holy Qurʾān : text, translation and commentary

The message of the Qurʾān

The Growth of Islam among the Yoruba, 1841–1908

Faith and freedom: Women's human rights in the muslim world

Today, it is not surprising to say that there is a swiftly rising use of internet in education. Internet with the enormous features has provided up prospects for rich and ground-breaking approaches to deal with educational issues and present solutions to the escalating needs for learning resources. Despite this fact, it is still found few studies and practices of utilizing the internet as the media in the field of teaching Arabic as foreign language. This paper specifically focuses on elaborating the use of YouTube in Arabic language classroom. It is attempting to give the answer for some following questions: why using YouTube as Arabic language learning media? How to search for learning resources on YouTube? What Arabic skills and competencies can be trained? How to effectively integrate these resources in the Arabic language classroom? How to do the internet source evaluation? How to find out which the students prefer? What are the strengths and weaknesses of YouTube as learning media? This paper ends its conclusion by recommending the Arabic language teachers to use sources available on YouTube but they must selectively give to the students.

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Musyahadat Al Fidyu: Youtube-Based Teaching and Learning of Arabic as Foreign Language (AFL)

In the West, many regard the “hijab” (veil) as a sign of oppression, with women forced to wear the garments by men. To throw light on this important issue, the current study focuses on the importance of wearing “hijab” by Muslim women according to “Al-Qur’an” (holy book of Islam) and “Al-Sunna” (Prophet Muhammad Tradition). It will also looks at the concept, the place, and the reasons why Allah SWT (Subhanahu Wa-Ta’ala or God Almighty) ordered Muslim women to wear “hijab”. The study is theoretical in nature and qualitative approach, the existing available literatures, and research work related to the topic of “hijab” will be reviewed. The study reveals that, in the seventh century, Arabia was existed as a patriarchy that objectified women and deemed them to be worthy of some respect based on their lineage and fortune. Only upper-class women wore “hijab” then. The “hijab”, therefore, worn by them at that point was one step further taken by Islam to erase the social hierarchy implemented on women. It also revealed that there are many importance of “hijab”, such as: to obey God and to be known as respectable women. It also “hijab” frees women from being thought of as sexual objects of desire, or from being valued for their looks, or body shape rather than their minds and intellect. The paper also notes that in many dry and hot countries, like in the Middle East for example, “hijab” helps women keep their hair cleaner for a longer time by protecting it from wind and dirt. It also protects the hair, as well as the face, from the burning rays of the sun. KEY WORD: Importance of Hijab; Muslim Women; Al-Qur’an and Al-Sunna; Islamic Veil. ABSTRAKSI : “Investigasi Pentingnya Mengenakan Jilbab oleh Wanita Muslim”. Di negara-negara Barat, banyak yang menganggap jilbab sebagai tanda penindasan, dengan wanita dipaksa untuk mengenakan pakaian tertutup oleh pria. Untuk menyoroti masalah penting tersebut, penelitian ini berfokus pada pentingnya mengenakan jilbab oleh wanita Muslim menurut Al-Qur'an dan Al-Sunnah. Ini juga akan melihat konsep, tempat, dan alasan mengapa Allah SWT (Subhanahu Wa-Ta'ala) memerintahkan wanita Muslim untuk mengenakan jilbab. Studi ini bersifat teoritis dan pendekatan kualitatif, literatur yang tersedia, dan tindakan penelitian terkait dengan topik jilbab akan ditinjau. Studi ini mengungkapkan bahwa, pada abad ketujuh, negeri Arab adalah sebagai patriarki yang mengobjektifkan perempuan dan menganggap mereka layak dihargai berdasarkan garis keturunan dan kekayaan mereka. Hanya wanita kelas atas yang memakai jilbab saat itu. Jilbab, oleh karenanya, dikenakan oleh mereka pada saat itu adalah satu langkah lebih lanjut yang diambil oleh Islam untuk menghapus hierarki sosial yang diterapkan pada perempuan. Ini juga mengungkapkan bahwa ada banyak pentingnya jilbab, seperti: untuk taat kepada Tuhan dan dikenal sebagai wanita terhormat. Juga, jilbab membebaskan wanita dari anggapan sebagai objek hasrat seksual, atau dihargai karena penampilan mereka, atau bentuk tubuh daripada pikiran dan kecerdasan mereka. Makalah ini juga mencatat bahwa di banyak negara yang beriklim kering dan panas, seperti di negara-negara Timur Tengah contohnya, jilbab membantu wanita menjaga rambut mereka lebih tahan lama dengan melindunginya dari angin dan kotoran. Ini juga melindungi rambut, serta wajah, dari sinar matahari yang membakar. KATA KUNCI : Pentingnya Jilbab; Wanita Muslim; Al-Qur’an dan Al-Sunnah; Jilbab Islami. About the Authors: Kamal-deen Olawale Sulaiman, Ph.D. is an Associate Professor at the Department of Religious Studies, Ekiti-State University, PMB 5363, Ado-Ekiti, Nigeria. Fatai Gbenga Raifu is an Assistant Lecturer at the Department of Religious Studies, Ekiti State University, PMB 5363, Ado-Ekiti, Nigeria. For academic interests, the Authors are able to be contacted via their e-mails address at: kamaldeen.sulaiman@eksu.edu.ng and meetfattyonnet@yahoo.com Suggested Citation: Sulaiman, Kamal-deen Olawale & Fatai Gbenga Raifu. (2020). “Investigating the Importance of Wearing Hijab by Muslim Women” in INSANCITA: Journal of Islamic Studies in Indonesia and Southeast Asia , Volume 5(1), February, pp.1-18. Bandung, West Java, Indonesia: Minda Masagi Press owned by ASPENSI, with ISSN 2443-1776 (print) and ISSN 2657-0491 (online). Article Timeline: Accepted (December 27, 2019); Revised (January 15, 2020); and Published (February 28, 2020).

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Investigating the Importance of Wearing Hijab by Muslim Women

Islam, the youngest of the three Semitic religions in the world today, is the fastest growing religion on earth. As a result, it faces a lot of criticism and blackmail directed at its adherents as well as renowned Muslims. The Islamic view on “shariah” (divine law), “hijab” (headscarf), polygamy, and, above all, “jihad”, are erroneously and mischievously translated by some non-Muslims historians. “Jihad” to them is nothing but war, terrorism, assassination, and using the sword’s edge to convert non-Muslims to Islam. This paper intends to analyze the historical perspectives of “jihad”, the concept, justifications, and the methods of recruitment of soldiers in “jihad”. It also analyses the Islamic instructions for Muslims in war front and the treatment of Islamic prisoners of war. The method of approach is purely from written sources, which comprise of documents, monographs, manuscripts, books, journals as well as magazines. The study reveals that those wars fought by the Muslims were for their own protection and that of the faith. Likewise, the issue of forceful conversion to Islam, either by the edge of the sword or barrel of a gun, as often ranted by some non-Muslim historians, holds no ground in Islam. The paper, therefore, recommended that one should look into the early history of Islam and see that it was the Muslims that were cheated, humiliated, banished, and their properties were confiscated. The paper concluded that the assertion of some non-Muslims that Islam spread through violence, and people were forced to either accept Islam or die by sword is not only untrue but also baseless. KEY WORDS: Islam, concept of “jihad”, faith, Islamic instruction, non-Muslims historian, fundamentalists, conversion, terrorism, and misperceptions on Islam. About the Author: Kamaldeen Olawale Sulaiman, Ph.D. is a Lecturer at the Department of Religious Studies ESU (Ekiti State University) in Ado-Ekiti, Nigeria. For academic interests, the author is able to be contacted via phone at: +2348068298472 or via e-mail at: drsulaimanko@yahoo.com How to cite this article? Sulaiman, Kamaldeen Olawale. (2015). “The Concept of Jihad in Islam: An Historical Perspective” in TAWARIKH: International Journal for Historical Studies , Vol.7(1) October, pp.111-120. Bandung, Indonesia: Minda Masagi Press, ISSN 2085-0980. Chronicle of the article: Accepted (February 23, 2015); Revised (June 1, 2015); and Published (October 28, 2015).

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The Concept of Jihad in Islam: An Historical Perspective

Arabic and Islamic Studies are very wide to be covered extensively within the confines of classroom lessons. These confines can be broadening to cover all areas of the subjects using modern information and communication technologies to meet and stimulate the interest, appreciation and curiosities of students. This paper, therefore, intends to investigate the overall effects of ICT in the teaching/learning of Arabic and Islamic Studies for the 21st century in Nigeria. It, also, investigates the role of ICT in the teaching/learning of the two subjects and the challenges facing the teachers of the subjects. The ICT resources for teaching/learning of the subjects would also be examined. The methodology employed in this study was derived from books, journals, archives, newspapers, reports, internet and the Holy Qurâ€™an. The paper emphasizes the importance of making schools conducive for learning and one major factor that contributes to learning process is the use of ICT. It, also, revealed that, ICT is used as a teaching aid possibly in the demonstration and discussion processes. The paper recommended that it is significantly important for the Arabic and Islamic studies teachers to understand the skills and knowledge required in the ICT era. Also, priorities for future development and acquiring of ICT knowledge is essential to Arabic and Islamic Studies teachers so as to be able to apply ICT knowledge where appropriate in their professional lives as educators, education analysts and school managers. While it concluded that the ICT has a lot of roles in the teaching/learning of Arabic and Islamic studies.

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The Effects Of Information And Communication Technologies (ICT) On The Teachings/ Learning Of Arabic And Islamic Studies

IntroductionThere is no disputing in the fact that the problem of religious violence casts a serious doubt to the stability order of the country. This is because without doubt, the country has recorded very bizarre experiences in the domain of religious violence (Ikenah-Metuh 1994:2; Ogege 2001: 23-26). Some of the prominent examples include those of the Kasuwan Magani in 1980, Zango Kataf and Gure-Kahugu in 1987, Kafanchan and Lere in 1987, Ilorin and Jerein 1989, Tafawa Balewa in 1991 as well as that of Zango Kataf in 1992 (Eniola 2010: 77-81; Teehan 2010: 145-147). The category of conflicts exists mostly in the Northern part of the country where the main protagonists are Hausa/Fulani Muslims and Christian ethnic minorities. The 'pagan question' it has been argued, seems to play a major role in creating a climate of suspicion and intolerance among the groups (Sulaiman, 2015: 111-120; Eniola 2010: 7781).For instance, the religious crises in Kafanchan in 1987 which started from the College of Education was precipitated on 6th March by what was considered as blasphemous remarks when a convert from Islam to Christianity was said to have misinterpreted the Holy Qur'an while preaching. This led to a fight between the Christians and the Muslims on the campus. Later it was spread to the Kafanchan town as well as other six towns in Kaduna State: Kastina, Funtua, Zaria, Kankia, Daura and Kaduna. In the process, hundreds of people were killed, many Churches and Mosques were set ablaze, and hotels were destroyed, altogether resulting in massive destruction of people and property (Obioha 1999: 45; Eniola 2010: 77-81). Also, the April 1991 violence in Tafawa Balewa was also precipitated by a quarrel in the market between a Christian butcher and some Hausa/Fulani people. In the ensuring impasse, many Muslims were killed. On carrying the corpse from Tafawa Balewa to Bauchi town a reprisal was launched on the Christians in the town. This led to the massacre of many Christian settlers in the town. The invitation of the army to restore order only worsened the situation as a result of series of massacres in which thousands of people were alleged to have been killed' (Alanamu 2005 : 165- 170; Armstrong 2014:10).Likewise, the genesis of the Zango-Kataf crisis of 1992 was in January 1992 when the Kataf controlled Local Government Council decreed that the market would be moved out of the Zango on February 6, 1992. This immediately led to the attack of the Zango community and killing of many of the Kataf people. This later assumed a religious dimension and spread to Kaduna and Zaria resulting into attack and counter attack. The resulting effect was series of massacre in which thousands of people were killed. What started as an inter-ethnic conflict soon widened into a national crisis with religious dimensions (Egwu 2001: 10-12; Ademola 2006: 33).Also, one very serious dimension of religious crisis was the upsurge of movement known as Yan tatsini popularly known as Maitatsine. This group was notorious for inflicting severe religious violence on the people in Northern part of the country. Between 1979 and 1983, two Maitatsine uprisings occurred. The classic case was the Kano uprising of 1980 which left between 4,000 - 6,000 people dead and property worth millions of naira destroyed. It was after the intervention of the army and the air force that the 11 days riots were finally quelled (Olupona 1992 :23-27; Rowley 2014: 361-402).Again, in year 2000, many killings were recorded from religious disturbances. From February 21 to 22, an estimated 3,000 people lost their lives in a clash between Muslims and Christians in Kaduna, the capital of Kaduna State. There was a reprisal attack in Aba, Abia State and about 450 persons were killed (Olukorede 2002: 8). The riot was initially sparked up by the introduction of Islamic criminal law in some northern states. Also, from May 22 and 23, Kaduna was again brought to its knee when Muslims and Christians clashed. …

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Religious Violence in Contemporary Nigeria: Implications and Options for Peace and Stability Order

In our contemporary world, a large number of women are involved in extra-marital sexual relations. In consideration of the fact that women play a key role in the development of the society, the paper sought to examine the causes and consequences of marital infidelity amongst women. It also looked at the ethical teachings of Islam in view of the misdemeanour . The paper used secondary data from monographs, manuscripts, books, journals, internet, magazines as well as the Glorious Qur’an and Hadith. The paper revealed that sexual deprivation, prior­ waywardness, the negative effects of globalization and the likes, are the key factors responsible for marital infidelity. Also, the negative consequences of marital infidelity by women identified by the paper include contact with venereal diseases, subjection to disgrace and neglect, and bad precedence to children. It was also evident that the ethical teachings of Islam teach that when women are sexually attended to and are given due financial care, it might redeem them from falling victims of illicit sexual desire. The paper recommends that prostitution should be abolished and those who engage in the ‘business’ should be encouraged to marry. And that Poverty Eradication Programmes should be redesigned to cater for the less privileged people in the society in order to bail them out from committing all kinds of social vices such as marital infidelity and theft.

Kamal-deen Olawale Sulaiman

Papers

Investigating the Importance of Wearing Hijab by Muslim Women

The Concept of Jihad in Islam: An Historical Perspective

The Effects Of Information And Communication Technologies (ICT) On The Teachings/ Learning Of Arabic And Islamic Studies

Religious Violence in Contemporary Nigeria: Implications and Options for Peace and Stability Order

The Effects of Marital Infidelity amongst Women in Contemporary World: A Critical Analysis from Islamic Ethics