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The current global Muslim community is facing new challenges amidst the remnants of historical colonisation, sectarianism, and current geopolitical, economic and social realities. Despite these challenges, Muslim communities in general have been consistent in preserving the religious precepts derived from the primary sources of Al-Quran and Al-Sunnah, which form the foundation of the Islamic identity. Although widely underemphasised, futures thinking is deeply ingrained in the precepts of Islamic thought since the time of Prophet Muhammad (pbuh), which unbeknownst to many, has indubitably shaped the transformation not only in Muslim communities, but has also influenced global shifts in civilisation from multifarious aspects, for example, science and technology, arts, governance and social justice. This paper seeks to illustrate the significance of Islamic futures thinking as a foundation for progress in Muslim communities, by applying the qualitative methods of content analysis and engagements in focus group discussions. To this end, the study analyses data obtained from the exploration of Islamic texts, traditions and literatures on the Islamic perspectives of futures thinking. This paper advances the proposition that futures thinking has a profound basis in Islam due to the universal nature of the Islamic concepts of knowledge, the methods of addressing gradual and imminent change, its constant inspirations towards excellence and a justly balanced society, as well as Islamic ethics in foresight. Findings of this study highlight the importance of futures thinking as a capacity that must be developed in the Muslim world as part of the process towards long term social transformation. [ABSTRACT FROM AUTHOR]

Islamic legislation on wealth acquisition is an integral part of Islamic economic system. Crypto-currency is a new technological development in the global financial system. This development has become a contentious issue among Islamic economists, financial experts, jurists, scholars, and institutions. Many unsuspecting Muslims are also cynical about its appropriateness or otherwise in their economic and financial activities. This paper adopted a qualitative methodology, which relied on article journals, textbooks, internet sources, fatāwā (verdicts) of Islamic scholars and Islamic bodies. The paper also derived logical deduction and conclusion from the Qur’ān and Ahādith (sayings of Prophet Muhammad [PBUH]). The paper found that, generally, crypto-currencies are used to acquire wealth. It revealed that, some seemingly Sharī’ah compliant crypto-currencies are used to acquire wealth. Although, most crypto-currencies do not conform to the Islamic concept of wealth acquisition, the paper concluded that, Sharī’ah compliant crypto-currencies should and could be better developed to accommodate Muslims and Muslims investors, in their bid to acquire wealth. [ABSTRACT FROM AUTHOR]

Sharia economic law in Indonesia has been revitalised through legal unification and codification to improve national economic development. In this context, the Sharia economy has become a guideline in every transaction. Therefore, people must understand the Islamic economic concept to create maslahah (goodness) in every aspect of life. Sharia economic law is not a new system, as it has been implemented since the era of the Prophet. However, there is a need for adjustment in the implementation of the Sharia economic law from time to time to enable it responding the current development. This study employs qualitative inquiry, using library research to analyse Sharia economic law's history and legal development. Legal documents used include state laws and regulations, the regulations of the Bank of Indonesia, the fatwa of DSN-MUI, and others. This paper argues that the revitalisation of the Sharia economic law in Indonesia is in line with the efforts made by the predominantly Muslim population to conserve and develop the system. This includes non-legalised and legalised implementation of the Sharia economic system, such as Sharia banking. Furthermore, the system does not contradict the value of Pancasila and the 1945 Constitution’s pillars of the Unitary State of the Republic of Indonesia. Sharia economic law, prioritising moral and religious principles, has proven to create maslahah and become a solution to the economic crisis. This was shown by the survival of Sharia banks during the 1998 economic crisis, maintaining the Sharia-standardised contract to create justice in society. [ABSTRACT FROM AUTHOR]

This Paper focuses on the defense and fighting back of the Holy Quran and the Authentic Sunnah of the Prophet against the haters who challenge Islamic law sources (the Holy Quran and Authentic Hadith), The study aims for analyzing the rationalists claim of challenging the hadiths of the Sahihs (Imam al Bukhary and Imam Muslim hadiths), arbitrating their minds aiming at questioning prophet Mohammed (peace and blessings be upon him) hadith. This research is based on the historical and analytical descriptive approaches. In result. The review and argument show their lack of spirit and shortage in understanding the issues of Sharia, mental responds were offered for them that show the greatness, due to power, and primacy of Sharia. Modern science also has also proven the truthfulness of the Prophet (peace and blessing be upon him) and prophets. True Seekers should control their mind, not controlled by myths and past and recent experiences. [ABSTRACT FROM AUTHOR]

The purpose of the formulation of Islamic law is to maintain five main things, namely: religion, soul, mind, honor, lineage and property. Blasphemy of religion is a criminal act that threatens religious tolerance in society. Ibn al-Mundzir said that the majority of scholars agreed that the punishment for insulting the Prophet was death. Imam Malik bin Anas and the scholars of Medina are of the opinion that when the insulter is onedzimmah member, also sentenced to death, this is also in line with the opinion of Imam Ahmad bin Hambal. Insulting religion in Islamic law is called the termsabb al-diin. Blasphemy against the religion of Islam is denouncing or insulting the Koran and hadith, leaving or ignoring what is contained in both, and turning away from the laws contained in the Koran and hadith. So anyone who insults religion, such as teaching heretical sects or claiming to have received revelations or claiming to be a prophet, is of course very much against the true teachings of Islam. From the description of this paper, it can be concluded that Islamic law has not regulated in detail how the categories of religious blasphemy, as well as the sanctions, are. But it can be understood that, according to some scholars, those who fall into the category of religious blasphemy which are sentenced to death are insulting the Koran, hadith and claiming to be a Prophet. As for blasphemy in another category, maybe it can be included in that categoryjarimah ta'zir, so that judges are given the opportunity and freedom to decide cases with ijtihad based on various considerations, also taking into account the situation and conditions that are developing today. [ABSTRACT FROM AUTHOR]

Crime Prevention comprises strategies and measures that seek to reduce the risk of crimes occurring, and their potentially harmful effects on individuals and society, including fear of crime, by intervening to influence their multiple causes. Well-planned crime prevention strategies not only prevent crime and victimization but also contribute to sustainable development. Muhammad (PBUH) as a Prophet of Allah and Statesman, established the first Islamic State in Madinah. Madinah was a dynamic and working society that evolved Shariah rule that ensure peace and prosperity with a special focus on strategies of crime prevention. This paper essentially provides an in-depth understanding of these strategies and their relevance to Muslim societies of the post-modern era. [ABSTRACT FROM AUTHOR]

Purpose: This paper aims to compare and contrast the concept of conventional futures contract from the Islamic law of contract perspectives. The underlying theory and practice of Islamic finance is based on the principles of Islamic law of contract. Although the necessity of derivative instruments such as the case with futures contract is essential for developments in Islamic finance, the permissibility of using these instruments still remains a debatable issue. Design/methodology/approach: The paper discusses arguments for and against using derivative instruments as in futures, for example, in light with the Qur'an and Sunnah (the Prophet's traditions), as well as the views of classical scholars, jurists and contemporary researchers. Arguments for and against are analysed systematically to derive a logical conclusion. Findings: The study finds that majority scholars consider futures contracts as non-compliant with the Islamic law due to the fact that selling something that does not exist, deferment in the both counter values, gharar or ambiguity and excessive risk taking, pure speculation and sale of one debt for another. Research limitations/implications: The study focuses narrowly on conventional futures contract. Analysing other financial derivative contracts could be a future research endeavour. Practical implications: The study has so far found the verdict of impermissibility of conventional futures contract in its current form as has been argued by majority scholars in the premise that they do not comply with the Islamic law. Policymakers and industry practitioners need to take this opinion of majority scholars while developing new Islamic financial derivatives. Originality/value: To the best of the author's knowledge, the present research is the first attempt so far that explained the validity of conventional futures by analysing arguments of classical and contemporary jurists, scholars and researchers. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Al-Anbar University for Islamic Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Repeated calls for a reform of the bankruptcy laws in Malaysia resulted in the renaming of the Bankruptcy Act 1967 (BA 1967) to the Insolvency Act 1967 (IA 1967), which came into force on 6th October 2017. Among the changes made by the IA 1967 are provisions relating to an automatic discharge of bankruptcy and a pre-rehabilitation scheme. Islam prohibits the cancellation of debt since it denies the rightful party from making a claim – however, it does encourage a creditor to be lenient to a debtor. In considering the changes made to the bankruptcy law, this paper examines the provisions on bankruptcy discharge and pre-rehabilitation including the new provisions of automatic discharge and voluntary arrangement (VA). Data for this study comprises primary and secondary data from statutes, case reports, textbooks, and articles from both law and non-legal journals. This paper also analyses the Islamic law's view of debt, discharge of debt and the concept of pre-rehabilitation. The data for the Islamic component consists of verses from the Holy Quran, Islamic traditions and teachings of Prophet Muhammad PBUH as well as articles from Islamic journals. The paper concludes by showing that VA is the only form of bankruptcy pre-rehabilitation, statutorily granted and available for debtors in Malaysia to avoid bankruptcy, and the introduction of automatic discharge facilitates a quick way out of debt for a bankrupt and enables him to start afresh. The findings also show that the principle of discharge under Islamic bankruptcy law is applicable to debtors who genuinely face hardship to pay their debts. Islam encourages creditors and debtors to enter into negotiation for the settlement of debt instead of the debtors being declared bankrupt due to the inability to pay their debts. [ABSTRACT FROM AUTHOR]

Imam Muhammad and Abu Yusuf did a great job in enabling us to reach the sources of the Hanafi madhab, or sect. The works of Imam Muhammad and subsequent scholars were long and detailed. Therefore, new texts and fatwa books were written to abbreviate these works. In texts and fatwa books, symbols were used to abbreviate the names of jurists or works. There are also abbreviations and naht (a word derivation technique in Arabic from initial letters of words in a sentence or from different letters of several words) words associated with symbols. It is possible to see symbols in classical works. Abbreviations, on the other hand, are common even nowadays. The tradition of symbols was continued not only in Hanafis but also in the literatures of other madhabs or sects. We limited this research only to the books of fiqh, or Islamic Law, in the Hanafi order. According to our findings, the first alfaqui or jurist, to use symbols in the Hanafi sect, or madhab, was Burhânüddîn Ali b. Abi Bakr b. Abdilcelîl al-Fergani al-Mergînânî. The last Hanafi jurist using symbols, on the other hand, was Muhammed Emin b. Umar b. Abdilaziz al-Hüseynî ed-Dımashkî. The jurists who used symbols explained their reasons for using symbols and the sense in which they used them at the beginning of their works. There are various reasons for using symbols in these works. Some of them wrote their works by using as symbols the names of sect imams, some of them the names of books and still others the names of faqihs, or alfaquis or jurists. Mergînânî used the names of fatwa books in his book Kitabu't-Tecnîs ve'l-mezîd, the names of imams in his work Ibnu's-Sââtî, Mecmau'l-bahreyn and ulteka'n-neyyireyn, and the names of books in Ibn Âbidîn's Reddu'l-muhtâr ale'd-Durri'l-muhtâr. The most important reason for using symbols is to transfer the information about the work and the author to the readers of the work in question by means of abbreviation and copying. This process facilitated them in copying and saving on paper used. As far as we could determine, some jurists who used symbols went to extremes in the number of symbols they used, whereas some others used too few symbols to exceed ten. This was used as a kind of in-text citation. Today, abbreviations are still used in academic circles. [ABSTRACT FROM AUTHOR]

This paper attempts interrogating Arabic language as a language, the importance and relevance to the study of Shari'ah generally. It demonstrates that Arabic, is a medium of communication, not a sacred language as some believe. Prophet Muhammad received his message from God in Arabic and with the rise of Islam, Arabic shifted from a little-known tribal language to the lingua franca for the Muslim world and plays great role in international affairs today. The study found that the Eleventh century marked a period of stagnation for Arabic language but its status as the language of Islam was never threatened. Shari'ah's language remains Arabic in which it was revealed and which the language of the prophet Muhammad is. Thus, the understanding of the rules of law from the Qur'an and the Sunnah can only be derived if stylistic peculiarities of Arabic language, its lexical meanings and structure are understood. All sources of Shari'ah and contributions of jurists to it have been preserved in Arabic. Prayers and pilgrimage were to be observed with Arabic. The paper discovers that, Classical Arabic has a vocabulary in which the meaning of each root-word is so comprehensive that it is difficult to interpret it in a modern analytical language word for word, or by the use of the same word in all places where the original word occurs in the text. Thus, study of Shari'ah without the least knowledge of Arabic may be as futile as dealing with English law without the knowledge of English language. [ABSTRACT FROM AUTHOR]

The field of anthropology has introduced the term polytheism which refers to belief and worship of more than one god or deity. Man from the beginning of his existence has interacted with nature, admiring some beings they considered special and possessing extraordinary powers. This situation encourages some people to believe in polytheism, which is to worship various gods or deities in addition to Allah SWT. Historical records show that polytheism existed long before the time of Prophet Muhammad (pbuh). The question is, how does the Quran describe polytheism? Therefore, this paper aims to discuss the description of polytheism in the Quran, especially about the history, form, factors and types of polytheism. This is a qualitative research applying the method of content analysis to the text of Quranic verses. The results of the study show that the Quran contains socio-historical data on polytheism of past generations, in addition to criticism and prohibition of any form of worshipping gods and deities other than Allah SWT. In conclusion, the Quran discusses not only Shariah, but also covers the field of anthropology and socio-cultural universals. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Sciences (22259732) is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Islamic study of law is based on the four sources of law. The Quran is the primary source of Islamic law. The Sunnah or the life of ProphetMuhammad (Peace be upon Hım) is the secondary source of Islamic law. The Quranic states, Indeed in the Messenger of Allah (Muhammad PBUH) you have a good example to follow (Quran Al Ahzab33:21). The Ijtihad (reasoning) and Ijma (consensus of the juristic opinions) are the tertiary sources of Islamic Law. The Mujtahid (Islamic jurist) distills the legal principles thatgovern Islamic law to form their reasoning and reach a consensus for legal matters athand. The Islamic Jurists study the Quran to draw their frame of reference for the fundamental precepts of social, ethical and moral principles. This is called the Tafsir or the exegesis of the Quran. The Prophet's (PBUH)Sunnah is studied under the principles of Ilm Ul Hadith or the Science of Hadith. Ilum Ul Hadith follows the authenticity principle or Nas. The Islamic jurists study the chain of references of any hadith to establish its Nas for the purposes of any legal texts. The Islamic law thathas emerged through the doctrine of Ijtihad is heavily influenced by of the scholarly efforts and the credibility of the Mujtahids. Mujtahids are followed for their Islamic legal judgments through the principles of Taqleed (following). Ijmah is the settled case-law of Islamic Jurisprudence. Ijmah exists as the extension of the Timeless Law of the Creator due to its timedistance interpretations relevantto the legal problem of contemporary times. Itis settled Case Law in Islamic Jurisprudence thatthe doctrines of Islamic Law remain constantwhile the science of interpretation is according to the relevance of the time. The reason is the time-distance from the initial revelations of the Quran which offers Universally applicable principles of law thatare relevantthrough all times. This paper attempts to study the underlying principles of the exegesis of the Quran to under the body of law which emerged from the exegesis based on its nature of Universal applicability. The basis for our study is the seminal works of al-Sadr, Falsafatuna and Iqtisaduna. Al-Sadr's Falsafatuna has deep influences from Ibn Khaldun's social dimensions of Qurans exegesis and the Universal nature of the Islamic Law based on its primary source of Quran. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Tikrit University for Humanities is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper deals with companions - comrades and contemporaries of Allah's Prophet, s.a.w.s. The aim of the paper is to draw attention to the importance of knowing companions, both in relation to hadith terminology, and to entire Islamic thought. They were the ones who first believed and carried the burden of Islamic mission in its most difficult time. Those were the men who were educated by the Book and by practical leadership of the chosen Allah's creature, Muhammad, s.a.w.s. All that distinguishes them among all other people that were to come after them. Knowing companions is an important segment of studying hadith and hadith studies. [ABSTRACT FROM AUTHOR]

A critical examination at the farewell address of Prophet Muhammad during his pilgrimage in the 7th century reveals that the pronouncements made therein pass messages on conducts that cuts across various sectors of human values and attitudinal characters. Though, the address was delivered hundreds of years before the United Nations Universal Declaration on Human Rights in 1948, it is, however, acknowledged as a significant and laudable human rights codes ever bequeathed to mankind, in of the fact that the majority of issues on human rights that are now universally celebrated and jealously guided, such as rights to life, property, dignity, freedom from discrimination, rights of the women, to mention but a few, were all taken from his address. Thus, the address deserves a special examination to appreciate the thought provoking rubric issues raised by the Prophet as they were found to inure to the advancement of human rights, especially, in the contemporary era. To this end, this paper examines the various human rights issues that were raised in the address with the aim to comparing it with the modern human rights declarations. The conclusion drawn from the study is that, without an in-depth understanding of the messages of this farewell address, a study of human rights in International law cannot be said to have been completed. Also, any modern study on the historical foundation and development of human rights declaration will be missing a significant landmark period without objective consideration and reference to this historic farewell address. [ABSTRACT FROM AUTHOR]

The paper presents the basic periods of the emergence and development of the Hadith science from the time of the Prophet to the end of its developing period. The paper points out and evaluates the period of the formation of the Hadith at the time of the Prophet s.a.v.s., the reasons of unsystematic noting of hadiths at the time of the Prophet s.a.v.s., the occurrence of first Hadith collections at the time of the Prophet s.a.v.s., the ashabs' concern for the preservation of the Hadith, writing down the Hadith and its codification, and the golden age of the Hadith. [ABSTRACT FROM AUTHOR]

Introduction: The phrase 'Prophetic food and medicine' reflects the words and actions of the Holy Prophet Muhammad (PBUH) with the bearing of disease, treatment of disease, and care of patients. Among plants mentioned in the Al-Quran, Al-Hadith and Islamic literature are dates, pomegranates, figs, olive and black cumin seeds. These plants are widely used for medicinal purposes, as functional foods and industrial products. However, there are limited studies found regarding their effect on human milk quality and quantity. Thus, this paper aims to describe the methodology to assess knowledge, attitude, and practice of prophetic foods consumption among lactating mothers in Kuantan, Pahang. Methodology: Pregnant Malay mothers aged 18 to 40 years old, at a gestational duration of = 32 weeks, are recruited. During the lactation period, their dietary intake (specifically the consumption of prophetic foods) are assessed using a quantitative method which is food frequency questionnaire. A subsample of these mothers is then interviewed using semi-structured interview method on the prophetic food consumption. Quantitative and qualitative data are analysed using SPSS and NVivo software, respectively. Result: Reports of positive effects of prophetic food consumption on lactation experience namely improving human milk production is anticipated from this study. In addition, it will provide a foundation for further exploration of the role of prophetic food consumption in the lactation process. Conclusion: This research is at the forefront to provide the data on potential practice and application of prophetic foods in positively influencing lactation experience and quality of human milk. [ABSTRACT FROM AUTHOR]

The Prophetic Traditions constitute very authoritative, normative source of Islam, second only to the Qur'ān. Therefore, it is significant to explore the treasures of Ḥadīth in order to explain Islamic view of the Injll, the book entrusted to prophet 'Īsā (...), and its relation to the canonical gospels of the Christians. For this purpose, the article begins with a discussion about Waraqah b. Nawfal's manuscript of the Injll, referred to in one of the most authentic collections of aḥādīth (i.e., Bukhārī's collection). It then develops to survey the ahddith, which describe when and how the Injll was sent down, in order to highlight the nature of its revelation. The paper, afterwards, turns to the question of the corruption of the previous scriptures especially the Injll as addressed in the Prophetic Traditions. Finally, it discusses how the Prophetic narrations view the prophecies about the advent of Prophet Muhammad as foretold in the previous scriptures especially the Injll. The article ends with a critical appraisal and concludes that the Prophetic Traditions' concept of the Injil is largely an extension ot that of the Qur'ān. They also provide specific insights into how the corruption crept into the Christian scriptures and whether the alteration was of both the text and meaning or of the meaning alone. [ABSTRACT FROM AUTHOR]

Qira’ats are not just strict, patterned forms of reading and writing of the Qur'anic text. On the contrary, qira’ats play an important role in studying the semantics of the Qur'an, its words and expressions. At the level of Islamic law, tafsir and qira’ats have played a decisive role in theoretical concretization of Shariah norms contained in the text of the Qur'an, as well as in the establishment of methodological and legal principles by which their derivation was conducted. The commentators of the Qur'an have been responsible towards qira’ats, in ways that that they examined their authenticity and the mode of transmission very carefully, because not all qira’ats are transferred via mutawātir transmission. Consequently, not all of them can be an expression of the Qur'an by which worship can be performed or an expression that can be uttered in a prayer. Islamic scholars do not have the same opinion on the use of Shazz inauthentic qira’ats in proving shari'a legal regulations. Most commentators of the Qur'an allow the use of Sazz qira’at provided that: a) they have a degree of shuhr - popularity, reputation, b) they are not in conflict with qiyas-analogy of authentic qira’at variants c) they do not oppose the authentic traditions of the Prophet of Allah Muhammad, saws. This paper aims to present Shazz - inauthentic qira’ats and their impact on the derivation of Shariah law regulations. [ABSTRACT FROM AUTHOR]

Praise be to Allah, Lord of the worlds, best blessing and perfect greeting to Prophet Muhammad, peace be upon him, his family and his companions altogether. As accomplishing the talent of passing verdicts in Islamic law (Ijtihad) is unattainable to any one, since it requires extraction and free time, Shari'a, out of its easiness, has commanded each adult according to his abilities. Thus, it obliges both the layman and the Jurist (Mujtahid) to know the general principles and the necessary basics of the religion, whereas it distinguishes Al Mujtahid with the duty of giving verdicts in the rules of practical issues that have been established via obligatory rules (less than Mutawattir) . Hence, is it permissible for ordinary people to emitate the jurists concerning the branches of the Jurisprudence? Furthermore, the Mujtahid, himself, might not be able to give Ijtihad and perhaps, for some reason, fails to achieve that; therefore, is it acceptable for him to imitate other jurists too? Moreover, what is the effect of these two cases in prayer's conditions like facing Al Kiblah and when it is time to prayer? These are what the paper in hand will answer. [ABSTRACT FROM AUTHOR]

Pacta sunt servanda - agreements must be obeyed - is a peremptory principle of modern international law of treaty. What are the origin and nature of this doctrine? Some say, its Latin wording indicates that it is of Roman origin. And this doctrine is a must for the social good; without it the society will be a chaos. But how does Islam perceive the notion? This paper finds that this doctrine came into being with the very beginning of the creation of human souls by Allaah Whom they accepted as their Sole Lord and made a commitment to follow His commands. And it is a principal tenet for Muslims to adhere to because it is an inseparable part of their faith (Iman), a command from their Lord and a practice (Sunnah) of their Prophet Muhammad (peace be upon him). It is, therefore, obligatory not merely because it is good for the society, but is also rooted in the teachings of Islamic doctrine and a Muslim's accountability in the life hereafter. [ABSTRACT FROM AUTHOR]