This study investigates early and modern sources of Islamic law, looking for their viewpoints and attitudes towards treating disabilities. Two main methods of treating disabilities have been traced. The first method, termed in Islamic sources as physical medicine, is based on using medicines and drugs as known within the realms of the science of medicine. The second method, called spiritual medicine, makes use of specific religious deeds or formulae, including, for instance, texts from the Quran and words ascribed to the Prophet of Islam. This study presents a detailed overview of these two methods within Islamic law, the attitudes of Muslim jurists towards these two methods, and, finally, “treatments” developed within each method to prevent the occurrence of disability or to cure it.

Physical and Spiritual Treatment of Disability in Islam: Perspectives of Early and Modern Jurists

The word Islam as a verbal form is derived from the infinitive Arabic trilateral root of silm, salamet (peace and security). Therefore, if its nature has been peace and salvation, how can we interpret Jihad verses? The subject of this article focuses on this point. In this article, the writer discusses the subject and the impact of this apparent paradox on the direction of Islam according to Quranic verses. The interpretation of Jihad that the writer intends to explore best fits the religion which in its nature is peace and

Jihad in Islam

This thesis is about the concepts of Jihād, Sharī’ah and Sufism as they have been understood by Muslims in the course of history and by the Malay people in particular. The focus is on the works of the two great Muslim scholars in the Malay world in the 17-18th centuries, Sheikh Yusuf al Maqassary and Sheikh Dawud al-Fatani.
The background of the thesis is based on concern about the misunderstanding of the concepts of Jihād, Sharī’ah and Sufism by some Western scholars, some non-Muslims and even Muslims themselves. Since most of the existing studies of these three concept focus on the Middle East as the origin of Islam, this thesis instead will focus on the Malays-Indonesian Archipelago. Another reason is that many Muslim scholars in Indonesia turn to non-Indonesian Muslim scholars to guide their teaching and learning discourse. As a result of this, Most of the Malay-Indonesian Muslims scholars seem to ignore their genealogy in the past. The phenomenon also gives the impression that Muslim Malay scholars in the past have made no direct, indirect or important contributions to the present Islamic discourse. This thesis is an effort to show that Muslim scholars in the past have left an important legacy for their following generations. However, unfortunately, their heritage has not been properly studied. Little attention has been paid to original sources and to the social conditions of Islam in the Malay world. Therefore this study is very important for a better understanding on Islam in the Malay world with its internal dynamics and special characteristics. The foundation this thesis lays is the methodology being used to conduct this research. The methodology developed by Karl Mannheim, known as “Sociology of Knowledge.” has been chosen as the basic approach of the thesis because it has similarities with the study of critique of the Hadīth in the Islamic tradition. Like the study of the critique of the Hadīth which tries to take into account the origin of the content of Hadīth (Matn al- Hadīth) by observing its transmission and the transmitters (the way the Hadīth was narrated, transmitted: Riwāyah and Dirāyah al Hadīth), the transmitters (Rijālul Hadīth), the contents as well as the comparative study of the content of the Qur’anic messages (Muqāranah Bayn Matn al Hadīth wa al Qur’ān). The similarities between both approaches may be explained by the fact that Mannheim came from a Jewish family whose traditions about the understanding of the sacred texts are closed to Islamic traditions, Semitic traditions.
This thesis tries to dismantle the origins of the meaning of the text from its semantic features and special terminology, which in Islamic literature is known as lughatan (semantic meaning) wa istilāhiyyan (terminological meaning). After that, this thesis tries to observe the historical context based on the sacred text of the Qur’an and the historical context of the early period of the Prophet and Muslim society in understanding the concept.
This thesis shows that the dynamic of Islamic discourse of the Malay Muslim…

/pdf/jihad-in-two-faces-of-shari-ah-sufism-and-islamic-4u4szeokg7.pdf

Jihad in Two Faces of Shari’ah: Sufism and Islamic Jurisprudence (FIQH) and the Revival of Islamic Movements in the Malay World

entity such as faith, or other human attributes, such as pride. It is noticeable from the above extracts that the emergence of faith in the heart is mostly described using material processes related to senses of “combining” and “splitting”, and other relational processes which use the copula verb with the preposition. This implies that faith is considered an inherent quality of humans that is not “acquirable”. This idea can be inferred with reference to the fundamental Islamic belief that all people are born having an innate capacity to accept faith in God, and this idea is indicated by the Prophet’s assertion that ‘Everyone is born a Muslim’ (Miskat, 90, p.26).

A linguistic study of Islamic religious discourse : conceptual metaphors in the prophetic tradition

Islāmic banking is growing at double digit rate annually. Bangladesh is the third largest Islāmic country in the world in terms of Muslim population. The Islāmic finance industry is growing in Bangladesh as well as its challenges and critiques. It is interesting research question to explore the demand for Islāmic banking in the presence of a strong conventional banking culture in a developing country like Bangladesh. This study is primarily concerned with the theory of Islāmic banking and its practice in Bangladesh. It examines: (a) the Sharī‘ah principles for operation of Islāmic banking in Bangladesh, (b) the genesis of Islāmic banking in Bangladesh, (c) the factors which have led to the emergence of Islāmic banking as well as the growth, development and future of Islāmic banking in Bangladesh, and (d) the deposit and investment mechanisms of Islāmic and conventional banking in Bangladesh. The results show that both the bankers and bank customers have confusing notions about Islāmic banking practices, partly due to lack of proper knowledge about the fundamentals of Islāmic finance and also due to Islāmic banks’ over-reliance on short-term trade financing. The findings also indicate that although Islāmic banks in Bangladesh are competing successfully with their conventional counterparts in an environment where no independent guidelines or Act exist for them, the products and services they provide often seem to resemble with those provided by conventional banking. We suggest that regulatory authorities of Bangladesh should provide a well-defined and explicit legal and regulatory framework that, being consistent with Islāmic Sharī‘ah, should be realistic and flexible enough to meet internationally recognized prudential and supervisory requirements.

http://platform.almanhal.com/Files/?ID=T2-75773-MLA0029419.pdf

Muhammad Ibn Al-Tayyib Suyuti

Papers

Al-Itqan Fi Ulum Al-Qur An