Pub Date : 2018-10-29DOI: 10.1163/22321969-12340060
Bin Faisal
This paper seeks to analyze the hadith texts which have been misinterpreted by various extremist groups to justify their terrorist acts. There were several narrations in the hadith that mention extremist acts in the past, such as the beheading of Abu Jahal by Ibn Mas'ud, the burning of enemies alive by Caliph Ali, and the presentation of the beheaded head of al-Aswad al-'Ansi to the Prophet PBUH. Unfortunately, these narrations were manipulated by extremist groups as their arguments to justify their extremist acts, without examining in depth the reasons why they occurred. This article aims to investigate the legitimacy of the stories, and find justification for the actions if they actually occurred. This paper uses qualitative research methodology by discussing hadith scholars' views and their interpretations of the jihad texts. The findings of the study show the extremist groups' dependency on the literal meaning of the hadith texts, and ignoring the context of the hadith. They also depend on weak hadiths that have been rejected by hadith scholars. Finally, this study outlines various ideas and suggestions to overcome confusion due to the misinterpretation of hadith texts by extremist groups.
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Pub Date : 2018-10-29DOI: 10.1163/22321969-12340063
M. Balwi, Ahmad Sufian Che Abdullah, Asmuliadi Lubis
Simons’1 “levers of control” is a strategy-based framework that takes into consideration the belief systems of and the functions and interactions within an organization. The purpose of this article is to discuss Simons’ levers of control from an Islamic viewpoint, based on the teachings of the Quran and Sunna. It demonstrates that the concept of “levers of control”, as posited by Simons, does not contradict the basic tenets of Islam. In fact, all the main components of the levers of control – belief system, boundary system, diagnostic control system, and interactive system – were actually emphasized and vigorously implemented by Prophet Muhammad SAW. However, these practices have never before been organized into well-arranged and systematic categories that can be used as guidelines by Islamic organizations. Such organizations should aspire to implement comprehensively the practices of Prophet Muhammad SAW in all aspects of organizational management functions, including those related to control. However, in the absence of clear and comprehensive guidelines, any implementation may not be appropriate or in accordance with the practices of Prophet Muhammad SAW. More importantly, incorrect implementation as a result of limited understanding or misunderstanding of the Prophet’s SAW practices can affect the overall perception of Islam. By properly utilizing the levers of control, organizations that strive to emulate the practices of Prophet Muhammad SAW in their operations can be successful.
{"title":"The Application of Simons’ “Levers of Control” in the Quran and Sunna","authors":"M. Balwi, Ahmad Sufian Che Abdullah, Asmuliadi Lubis","doi":"10.1163/22321969-12340063","DOIUrl":"https://doi.org/10.1163/22321969-12340063","url":null,"abstract":"\u0000Simons’1 “levers of control” is a strategy-based framework that takes into consideration the belief systems of and the functions and interactions within an organization. The purpose of this article is to discuss Simons’ levers of control from an Islamic viewpoint, based on the teachings of the Quran and Sunna. It demonstrates that the concept of “levers of control”, as posited by Simons, does not contradict the basic tenets of Islam. In fact, all the main components of the levers of control – belief system, boundary system, diagnostic control system, and interactive system – were actually emphasized and vigorously implemented by Prophet Muhammad SAW. However, these practices have never before been organized into well-arranged and systematic categories that can be used as guidelines by Islamic organizations. Such organizations should aspire to implement comprehensively the practices of Prophet Muhammad SAW in all aspects of organizational management functions, including those related to control. However, in the absence of clear and comprehensive guidelines, any implementation may not be appropriate or in accordance with the practices of Prophet Muhammad SAW. More importantly, incorrect implementation as a result of limited understanding or misunderstanding of the Prophet’s SAW practices can affect the overall perception of Islam. By properly utilizing the levers of control, organizations that strive to emulate the practices of Prophet Muhammad SAW in their operations can be successful.","PeriodicalId":166367,"journal":{"name":"Al-Bayān – Journal of Qurʾān and Ḥadīth Studies","volume":"69 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-10-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129600842","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-06-18DOI: 10.1163/22321969-12340056
Mohammed Rosidin
This paper analyzes Abuddin Nata’s book of tafsīr tarbawī (Qurʾānic educational interpretation) entitled Tafsīr Ayat-Ayat Pendidikan (“Interpretation of Educational Verses”) on the basis of Paul Ricoeur’s ideas of hermeneutics. It does so through its main postulation of distanciation and appropriation through the dialectics of understanding or comprehension (verstehen) and explanation (erklären), using two primary stages: from naïve understanding to explanation through guessing; and from explanation to comprehension (deep understanding) through contextualization. This paper claims that the still contested methodology of tafsīr tarbawī is reflected in the dominance of the author’s subjectivity vis-à-vis the objectivity of the text. Such a claim is based on its minimal distanciation using the original verbal meanings of the Qurʾān, while the appropriation is dominated by the author’s own horizon. The implication is that Tafsīr Ayat-Ayat Pendidikan does not reflect the correct degree of fusion between the text-horizon and the author’s horizon as Paul Ricoeur suggested should be the case.
本文以Paul Ricoeur的解释学思想为基础，分析了Abuddin Nata的《教育经文的解释》(tafs r Ayat-Ayat Pendidikan)。它通过理解或理解(verstehen)和解释(erklären)的辩证法的主要假设，即距离和挪用来实现这一点，并使用了两个主要阶段:从naïve理解到通过猜测解释;通过语境化从解释到理解(深刻理解)。本文认为，仍有争议的塔夫斯基·塔尔巴乌的方法论反映在作者主观性相对于-à-vis文本客观性的主导地位上。这样的主张是基于它使用古兰经ān的原始口头意义的最小距离，而占用是由作者自己的视界主导的。这意味着tafs - r Ayat-Ayat Pendidikan并没有像Paul Ricoeur建议的那样反映文本视界和作者视界之间的正确融合程度。
{"title":"Reading Tafsīr Tarbawī (Qurʾānic Educational Interpretation) of Abuddin Nata from the Perspective of Paul Ricoeur’s Hermeneutics","authors":"Mohammed Rosidin","doi":"10.1163/22321969-12340056","DOIUrl":"https://doi.org/10.1163/22321969-12340056","url":null,"abstract":"\u0000This paper analyzes Abuddin Nata’s book of tafsīr tarbawī (Qurʾānic educational interpretation) entitled Tafsīr Ayat-Ayat Pendidikan (“Interpretation of Educational Verses”) on the basis of Paul Ricoeur’s ideas of hermeneutics. It does so through its main postulation of distanciation and appropriation through the dialectics of understanding or comprehension (verstehen) and explanation (erklären), using two primary stages: from naïve understanding to explanation through guessing; and from explanation to comprehension (deep understanding) through contextualization. This paper claims that the still contested methodology of tafsīr tarbawī is reflected in the dominance of the author’s subjectivity vis-à-vis the objectivity of the text. Such a claim is based on its minimal distanciation using the original verbal meanings of the Qurʾān, while the appropriation is dominated by the author’s own horizon. The implication is that Tafsīr Ayat-Ayat Pendidikan does not reflect the correct degree of fusion between the text-horizon and the author’s horizon as Paul Ricoeur suggested should be the case.","PeriodicalId":166367,"journal":{"name":"Al-Bayān – Journal of Qurʾān and Ḥadīth Studies","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122312848","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-06-18DOI: 10.1163/22321969-12340059
M. Daud, M. Jamaluddin, Mohd Norhusairi Mat Hussin
Estate planning is a process in which estates are being distributed during one’s lifetime to meet a testator’ intention. In this context, innovation is vital in selecting and applying appropriate instruments which are in accordance with the Islamic principles. In Malaysia, various conflicts of distribution of estates or wealth occur among the beneficiaries and non-beneficiaries, mainly due to the sole reliance on faraid, delayed application of distribution of estates by the beneficiaries, bureaucratic challenges which lead to the lock down of Muslims’ estates and other related issues. The main objective of this article is to explore the concept of innovation in the planning of the distribution of estates according to the Quran and Sunnah. In achieving this objective, the content analysis methodology is applied by using primary and secondary data. The study has found that the innovation in estates planning needs to be applied regularly to resolve the problems and difficulties faced by Muslims in their estates distribution, due to the current limitations and restraints. The guidance of the innovation has been ordained in the Quran and Sunnah and they are to be explored by the Muslims themselves.
{"title":"Innovation in Muslim Estates Distribution Planning According to the Quran and Sunnah","authors":"M. Daud, M. Jamaluddin, Mohd Norhusairi Mat Hussin","doi":"10.1163/22321969-12340059","DOIUrl":"https://doi.org/10.1163/22321969-12340059","url":null,"abstract":"\u0000Estate planning is a process in which estates are being distributed during one’s lifetime to meet a testator’ intention. In this context, innovation is vital in selecting and applying appropriate instruments which are in accordance with the Islamic principles. In Malaysia, various conflicts of distribution of estates or wealth occur among the beneficiaries and non-beneficiaries, mainly due to the sole reliance on faraid, delayed application of distribution of estates by the beneficiaries, bureaucratic challenges which lead to the lock down of Muslims’ estates and other related issues. The main objective of this article is to explore the concept of innovation in the planning of the distribution of estates according to the Quran and Sunnah. In achieving this objective, the content analysis methodology is applied by using primary and secondary data. The study has found that the innovation in estates planning needs to be applied regularly to resolve the problems and difficulties faced by Muslims in their estates distribution, due to the current limitations and restraints. The guidance of the innovation has been ordained in the Quran and Sunnah and they are to be explored by the Muslims themselves.","PeriodicalId":166367,"journal":{"name":"Al-Bayān – Journal of Qurʾān and Ḥadīth Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130629671","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-06-18DOI: 10.1163/22321969-12340058
S. Jimoh
More than ten Romanization schemes have been developed for Qurʾānic letters over time, and any transliteration of the Qurʾān follows one of these schemes. Islamic writers also adopt one of them when transliterating parts of the Qurʾān. Efforts were made in the past to develop a uniform system, but these have proved unsuccessful. This study highlights the need to harmonize such schemes and reviews the present transliteration methods for various Qurʾānic letters. It employs a descriptive method and reviews related library sources. In so doing, it demonstrates that there are various problems associated with having different transliteration schemes for Qurʾānic letters, and hence there is a need for a uniform scheme. It also shows that the transliteration of certain Qurʾānic letters do not, arguably, following the rules of both ʿIlm al-tağwīd and Modern Arabic linguistics, and so also calls for a review of the transliteration of those Qurʾānic letters in light of ʿIlm al-tağwīd and Modern Arabic linguistics.
{"title":"The Romanization of Qurʾānic Letters: An Argument for a Review in Light of ʿIlm al-Tağwīd and Modern Arabic Linguistics","authors":"S. Jimoh","doi":"10.1163/22321969-12340058","DOIUrl":"https://doi.org/10.1163/22321969-12340058","url":null,"abstract":"\u0000More than ten Romanization schemes have been developed for Qurʾānic letters over time, and any transliteration of the Qurʾān follows one of these schemes. Islamic writers also adopt one of them when transliterating parts of the Qurʾān. Efforts were made in the past to develop a uniform system, but these have proved unsuccessful. This study highlights the need to harmonize such schemes and reviews the present transliteration methods for various Qurʾānic letters. It employs a descriptive method and reviews related library sources. In so doing, it demonstrates that there are various problems associated with having different transliteration schemes for Qurʾānic letters, and hence there is a need for a uniform scheme. It also shows that the transliteration of certain Qurʾānic letters do not, arguably, following the rules of both ʿIlm al-tağwīd and Modern Arabic linguistics, and so also calls for a review of the transliteration of those Qurʾānic letters in light of ʿIlm al-tağwīd and Modern Arabic linguistics.","PeriodicalId":166367,"journal":{"name":"Al-Bayān – Journal of Qurʾān and Ḥadīth Studies","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126721687","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-06-18DOI: 10.1163/22321969-12340057
G. Archer
This paper uses observations from studies of highly oral cultures to demonstrate the structural unity of Q 74, 30-31. That passage mysteriously says that over hell stands “nineteen”. This number is then followed by a strangely long aside that argues that this “nineteen” refers to angels and that “We have made their number only as a test for the disbelievers”. The reference to the nineteen has in the past been seen as unclear and the verse that follows as structurally bizarre in several ways, prompting many to argue that it is an interpolation. This article will use structural and oral rhetorical methods to suggest that this is not the case. Their content, style, and structure are all deliberate and are a response to various debates about numbers and numerology. More specifically, the passage is a correction of the Christological use of numbers by Near Eastern Christians in the Postclassical age. This article aims to show how the application of orality as a hermeneutical tool can resolve key questions regarding the coherence of the Qurʾānic text.
{"title":"The Postclassical Oral World and the Unity of Sūra 74","authors":"G. Archer","doi":"10.1163/22321969-12340057","DOIUrl":"https://doi.org/10.1163/22321969-12340057","url":null,"abstract":"This paper uses observations from studies of highly oral cultures to demonstrate the structural unity of Q 74, 30-31. That passage mysteriously says that over hell stands “nineteen”. This number is then followed by a strangely long aside that argues that this “nineteen” refers to angels and that “We have made their number only as a test for the disbelievers”. The reference to the nineteen has in the past been seen as unclear and the verse that follows as structurally bizarre in several ways, prompting many to argue that it is an interpolation. This article will use structural and oral rhetorical methods to suggest that this is not the case. Their content, style, and structure are all deliberate and are a response to various debates about numbers and numerology. More specifically, the passage is a correction of the Christological use of numbers by Near Eastern Christians in the Postclassical age. This article aims to show how the application of orality as a hermeneutical tool can resolve key questions regarding the coherence of the Qurʾānic text.","PeriodicalId":166367,"journal":{"name":"Al-Bayān – Journal of Qurʾān and Ḥadīth Studies","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125626559","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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