Pub Date : 2023-06-01DOI: 10.17576/islamiyyat-2023-4501-04
Muhammad Adib Samsudin
There are various views concerning the cryptocurrency issue. The majority of scholars and world Islamic bodies, such as Dar al-Iftā 'al-Miṣriyyah (Egypt), Dar al-Iftā' al-Falasteeniyya (Palestine) and the Turkish Directorate of Religious Affairs, do not permit cryptocurrency for various reasons, including the existence of uncertainty (gharar), risk (khatar) and the fact that it facilitates (wasilah) the crime of fraud and money laundering. However, some Islamic financial and religious scholars do permit it. One scholar who views cryptocurrency positively and believes that it should be permitted is Mohd Daud Bakar, who is the Chairperson of the Shariah Advisory Council of Securities Commission Malaysia (SC) and former Chairperson of the Shariah Advisory Council for Bank Negara Malaysia (BNM). He is also former President of the International Islamic University (IIUM) and the chairperson or international Shariah advisor at various financial institutions around the world, including the S&P Islamic Index and Dow Jones Islamic Market Index (New York). His extensive experience of more than 25 years in this dynamic field has made him a leading and important reference expert. In 2015, in a report released by the Global Islamic Finance Report (GIFR), he ranked sixth among the world’s 10 Islamic finance experts. This success has made him an expert, not only in the field of Usul al-Fiqh which is the core knowledge base of Islam, but also beyond the field of Islamic finance and law. This paper analyses the validity of Mohd Daud Bakar’s views on cryptocurrencies within the scope of Usul al-Fiqh according to the ‘illah, ‘urf, sad zarai’ and fatḥ zarāi’ methods. This qualitative study had obtained data from Facebook Live video recordings, reports and articles, which were then analysed using the descriptive content analysis method. It can be concluded from an ‘illah (legal operative cause) aspect that there is no acceptable ‘illah for banning this currency. From the point of view of al-’urf, cryptocurrencies are acceptable and do not contradict the principles of Shariah. Whereas from the point of view of sad zarāi’, this study found no solid evidence that it could lead to deleterious circumstances other than mere conjecture and assumption, hence, the introduction of cryptocurrencies should be permitted or made accessible. He also suggested the use of the fath zarāi’ method, which is better suited for creating opportunities for innovation and creativity of financial products based on financial technology (fintech). Finally, he mentioned about the permissibility of cryptocurrency as a medium of exchange even if it does not become the legal currency of a country.
{"title":"Cryptocurrency According to The Principles of Usul Al-Fiqh: A Critical Analysis by Mohd Daud Bakar","authors":"Muhammad Adib Samsudin","doi":"10.17576/islamiyyat-2023-4501-04","DOIUrl":"https://doi.org/10.17576/islamiyyat-2023-4501-04","url":null,"abstract":"There are various views concerning the cryptocurrency issue. The majority of scholars and world Islamic bodies, such as Dar al-Iftā 'al-Miṣriyyah (Egypt), Dar al-Iftā' al-Falasteeniyya (Palestine) and the Turkish Directorate of Religious Affairs, do not permit cryptocurrency for various reasons, including the existence of uncertainty (gharar), risk (khatar) and the fact that it facilitates (wasilah) the crime of fraud and money laundering. However, some Islamic financial and religious scholars do permit it. One scholar who views cryptocurrency positively and believes that it should be permitted is Mohd Daud Bakar, who is the Chairperson of the Shariah Advisory Council of Securities Commission Malaysia (SC) and former Chairperson of the Shariah Advisory Council for Bank Negara Malaysia (BNM). He is also former President of the International Islamic University (IIUM) and the chairperson or international Shariah advisor at various financial institutions around the world, including the S&P Islamic Index and Dow Jones Islamic Market Index (New York). His extensive experience of more than 25 years in this dynamic field has made him a leading and important reference expert. In 2015, in a report released by the Global Islamic Finance Report (GIFR), he ranked sixth among the world’s 10 Islamic finance experts. This success has made him an expert, not only in the field of Usul al-Fiqh which is the core knowledge base of Islam, but also beyond the field of Islamic finance and law. This paper analyses the validity of Mohd Daud Bakar’s views on cryptocurrencies within the scope of Usul al-Fiqh according to the ‘illah, ‘urf, sad zarai’ and fatḥ zarāi’ methods. This qualitative study had obtained data from Facebook Live video recordings, reports and articles, which were then analysed using the descriptive content analysis method. It can be concluded from an ‘illah (legal operative cause) aspect that there is no acceptable ‘illah for banning this currency. From the point of view of al-’urf, cryptocurrencies are acceptable and do not contradict the principles of Shariah. Whereas from the point of view of sad zarāi’, this study found no solid evidence that it could lead to deleterious circumstances other than mere conjecture and assumption, hence, the introduction of cryptocurrencies should be permitted or made accessible. He also suggested the use of the fath zarāi’ method, which is better suited for creating opportunities for innovation and creativity of financial products based on financial technology (fintech). Finally, he mentioned about the permissibility of cryptocurrency as a medium of exchange even if it does not become the legal currency of a country.","PeriodicalId":41576,"journal":{"name":"Islamiyyat-The International Journal of Islamic Studies","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135195320","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 : 2023-06-01DOI: 10.17576/islamiyyat-2023-4501-15
Nazri Muslim
The Medina Charter is the world’s first written constitution enacted by the Prophet Muhammad PBUH to manage the cross-cultural society in Yathrib (after the migration, Yathrib changed its name to Medina al-Munawwarah). The Yathrib community comprises of various ethnicities, languages, religions, and tribes. Before the arrival of Islam, Yathrib had no organised political system and people lived in factions and sects. Its people were constantly in conflict due to high levels of ethnocentrism, fight instigations and quarrels of merely small matters. Thus, the Prophet PBUH drafted the Medina Charter to build cooperative relations within the cross-cultural society. This article aims to identify the principles of responsibility in the Constitution of Medina and analyse the principles of responsibility in building cooperative relationships of cross-cultural communities in Medina. Qualitative methods i.e., in-depth interviews and (systematic) literature review or library research were used for this study. In analysing the data, content analysis method was employed. The results found that this Charter has laid down the principle of responsibility to be followed by every individual for the common good and has succeeded in uniting and fostering cooperative relations within the cross-cultural community of Medina.
{"title":"Principle of Responsibility in the Medina Charter to Build Cooperative Relations of the Cross-Cultural Community","authors":"Nazri Muslim","doi":"10.17576/islamiyyat-2023-4501-15","DOIUrl":"https://doi.org/10.17576/islamiyyat-2023-4501-15","url":null,"abstract":"The Medina Charter is the world’s first written constitution enacted by the Prophet Muhammad PBUH to manage the cross-cultural society in Yathrib (after the migration, Yathrib changed its name to Medina al-Munawwarah). The Yathrib community comprises of various ethnicities, languages, religions, and tribes. Before the arrival of Islam, Yathrib had no organised political system and people lived in factions and sects. Its people were constantly in conflict due to high levels of ethnocentrism, fight instigations and quarrels of merely small matters. Thus, the Prophet PBUH drafted the Medina Charter to build cooperative relations within the cross-cultural society. This article aims to identify the principles of responsibility in the Constitution of Medina and analyse the principles of responsibility in building cooperative relationships of cross-cultural communities in Medina. Qualitative methods i.e., in-depth interviews and (systematic) literature review or library research were used for this study. In analysing the data, content analysis method was employed. The results found that this Charter has laid down the principle of responsibility to be followed by every individual for the common good and has succeeded in uniting and fostering cooperative relations within the cross-cultural community of Medina.","PeriodicalId":41576,"journal":{"name":"Islamiyyat-The International Journal of Islamic Studies","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135195792","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 : 2023-06-01DOI: 10.17576/islamiyyat-2023-4501-18
Rubayah Yakob
Takaful wakaf merupakan salah satu kaedah kutipan yang boleh membantu meningkatkan jumlah wakaf tunai di Malaysia. Manakala, pelan takaful pula merupakan mekanisme ekonomi yang telah terbukti mampu meminimumkan risiko kewangan peserta takaful. Namun begitu, kemampuan pelan takaful dalam meningkatkan jumlah kutipan wakaf melalui manfaat wakaf yang diwujudkan dalam takaful wakaf masih menjadi persoalan. Oleh sebab itu, kajian tindakan ini bertujuan untuk meramal potensi takaful wakaf secara objektif dan mengira kebarangkalian kebolehcapaian potensi pelan takaful wakaf dalam meningkatkan kutipan dana wakaf tunai. Kajian ini menggunakan data sekunder yang diperoleh daripada Jabatan Perangkaan Malaysia, Syarikat Takaful Ikhlas, Persatuan Takaful Malaysia dan Bank Negara Malaysia. Potensi takaful wakaf dikira berdasarkan beberapa model dengan andaian tertentu menggunakan nilai stokastik melalui Kaedah Simulasi Monte Carlo. Kajian ini membuktikan bahawa terdapat dua model yang boleh digunakan oleh pengendali takaful dalam meningkatkan kutipan wakaf tunai melalui pelan takaful wakaf. Model pertama mengandaikan bahawa kutipan wakaf tertakluk kepada kematian peserta takaful motor. Sekiranya, kesemua pengendali takaful motor menyertai pelan ini, potensi kutipan boleh mencapai sehingga RM1 juta. Pada kebolehcapaian 90%, model ini meramalkan kutipan wakaf tunai sebanyak RM907,000. Manakala, model kedua yang mengandaikan manfaat wakaf diperoleh daripada potongan 1-3% daripada sumbangan takaful setiap peserta dan penyertaan daripada semua pengendali takaful motor memberikan potensi yang jauh lebih baik. Model ini menganggarkan kutipan wakaf tunai sehingga RM83 juta dan pada kebolehcapaian 90% model ini meramalkan kutipan wakaf tunai sebanyak RM41 juta. Hasil kajian ini mampu membantu pihak berauthoriti wakaf dan takaful dalam membentuk pelan strategik yang lebih objektif untuk memastikan kemampanan dan kelangsungan pelan takaful wakaf.
{"title":"Ramalan Berstokastik terhadap Potensi Takaful Wakaf dalam Meningkatkan Dana Wakaf Tunai","authors":"Rubayah Yakob","doi":"10.17576/islamiyyat-2023-4501-18","DOIUrl":"https://doi.org/10.17576/islamiyyat-2023-4501-18","url":null,"abstract":"Takaful wakaf merupakan salah satu kaedah kutipan yang boleh membantu meningkatkan jumlah wakaf tunai di Malaysia. Manakala, pelan takaful pula merupakan mekanisme ekonomi yang telah terbukti mampu meminimumkan risiko kewangan peserta takaful. Namun begitu, kemampuan pelan takaful dalam meningkatkan jumlah kutipan wakaf melalui manfaat wakaf yang diwujudkan dalam takaful wakaf masih menjadi persoalan. Oleh sebab itu, kajian tindakan ini bertujuan untuk meramal potensi takaful wakaf secara objektif dan mengira kebarangkalian kebolehcapaian potensi pelan takaful wakaf dalam meningkatkan kutipan dana wakaf tunai. Kajian ini menggunakan data sekunder yang diperoleh daripada Jabatan Perangkaan Malaysia, Syarikat Takaful Ikhlas, Persatuan Takaful Malaysia dan Bank Negara Malaysia. Potensi takaful wakaf dikira berdasarkan beberapa model dengan andaian tertentu menggunakan nilai stokastik melalui Kaedah Simulasi Monte Carlo. Kajian ini membuktikan bahawa terdapat dua model yang boleh digunakan oleh pengendali takaful dalam meningkatkan kutipan wakaf tunai melalui pelan takaful wakaf. Model pertama mengandaikan bahawa kutipan wakaf tertakluk kepada kematian peserta takaful motor. Sekiranya, kesemua pengendali takaful motor menyertai pelan ini, potensi kutipan boleh mencapai sehingga RM1 juta. Pada kebolehcapaian 90%, model ini meramalkan kutipan wakaf tunai sebanyak RM907,000. Manakala, model kedua yang mengandaikan manfaat wakaf diperoleh daripada potongan 1-3% daripada sumbangan takaful setiap peserta dan penyertaan daripada semua pengendali takaful motor memberikan potensi yang jauh lebih baik. Model ini menganggarkan kutipan wakaf tunai sehingga RM83 juta dan pada kebolehcapaian 90% model ini meramalkan kutipan wakaf tunai sebanyak RM41 juta. Hasil kajian ini mampu membantu pihak berauthoriti wakaf dan takaful dalam membentuk pelan strategik yang lebih objektif untuk memastikan kemampanan dan kelangsungan pelan takaful wakaf.","PeriodicalId":41576,"journal":{"name":"Islamiyyat-The International Journal of Islamic Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135195108","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 : 2023-06-01DOI: 10.17576/islamiyyat-2023-4501-02
Raouane Azziz
The arrival of Islam ensured balance in all its legislation. The property owner has the right of implementing the will and protecting the rights of the heirs, whereby a balance is achieved between the owner and those entitled to the property inheritance. Islam allows the property owner the right to dispose of a third of his ownership by will for whomever he wished during his life and the remaining property belongs to the heirs is not valid to be dispose of. This right is God’s commandment that enjoined the inheritance to those who deserve it according to the shares determined by the Sharia. Herein lies the research problem; the Shariah did not give freedom to the property owner to do as he wish to. Rather, Islam specified the recommended amount which he should not exceed. The aim of this study is to discuss and analyze the case of will writing in Amanah Raya Berhad (ARB), and the conditions for its implementation. This study relied on inductive approach, by following the opinions of the jurists and their evidence regarding the conditions of entitlement to the will and the validity of its contract for the benefactor. An analytical method is used in discussing and analyzing the opinions and evidence of the jurists to the provisions with what is done in the Amanah Raya Berhad (ARB). This study reached important results: Amanah Raya Berhad (ARB) did not acknowledge the obligatory bequest (wasiat wajibah) if the owner of the property did not make a will. This contrasts with the Fatwa Department in Malaysia. Amanah Raya Berhad (ARB) prohibits the will of the heir and suspended its implementation on the consent of the heirs. It permitted a non-Muslim to make a will and freedom to carry out his will.
伊斯兰教的到来确保了所有立法的平衡。财产所有人有履行遗嘱和保护继承人权利的权利，实现了财产所有人和财产受继承者之间的平衡。伊斯兰教允许财产所有人有权通过遗嘱将其财产的三分之一转让给他生前希望转让给的任何人，其余属于继承人的财产不得转让。这种权利是上帝的命令，要求那些根据伊斯兰教法确定的份额配得继承权的人继承。这就是研究的问题所在;伊斯兰教法并没有给予财产所有人做他想做的事的自由。相反，伊斯兰指定了他不应超过的推荐量。本研究的目的是讨论和分析遗嘱写作在阿曼纳拉亚Berhad (ARB)的情况，并为其实施的条件。本研究采用归纳法，遵循法学家的意见及其关于遗嘱权利条件和受益人合同有效性的证据。在讨论和分析法学家对Amanah Raya Berhad (ARB)中所做的规定的意见和证据时，采用了分析方法。这项研究得出了重要的结论:如果财产所有者没有立遗嘱，Amanah Raya Berhad (ARB)就不承认强制性遗赠(wasiat wajibah)。这与马来西亚的法特瓦部形成鲜明对比。Amanah Raya Berhad (ARB)禁止继承人的遗嘱，并在继承人同意后暂停执行遗嘱。它允许非穆斯林立下遗嘱并自由地执行他的遗嘱。
{"title":"Achieving A Balance in the Execution of the Will Between the Testator, the Beneficiary, And the Heir: A Case Study of Amanah Raya Berhad (ARB)","authors":"Raouane Azziz","doi":"10.17576/islamiyyat-2023-4501-02","DOIUrl":"https://doi.org/10.17576/islamiyyat-2023-4501-02","url":null,"abstract":"The arrival of Islam ensured balance in all its legislation. The property owner has the right of implementing the will and protecting the rights of the heirs, whereby a balance is achieved between the owner and those entitled to the property inheritance. Islam allows the property owner the right to dispose of a third of his ownership by will for whomever he wished during his life and the remaining property belongs to the heirs is not valid to be dispose of. This right is God’s commandment that enjoined the inheritance to those who deserve it according to the shares determined by the Sharia. Herein lies the research problem; the Shariah did not give freedom to the property owner to do as he wish to. Rather, Islam specified the recommended amount which he should not exceed. The aim of this study is to discuss and analyze the case of will writing in Amanah Raya Berhad (ARB), and the conditions for its implementation. This study relied on inductive approach, by following the opinions of the jurists and their evidence regarding the conditions of entitlement to the will and the validity of its contract for the benefactor. An analytical method is used in discussing and analyzing the opinions and evidence of the jurists to the provisions with what is done in the Amanah Raya Berhad (ARB). This study reached important results: Amanah Raya Berhad (ARB) did not acknowledge the obligatory bequest (wasiat wajibah) if the owner of the property did not make a will. This contrasts with the Fatwa Department in Malaysia. Amanah Raya Berhad (ARB) prohibits the will of the heir and suspended its implementation on the consent of the heirs. It permitted a non-Muslim to make a will and freedom to carry out his will.","PeriodicalId":41576,"journal":{"name":"Islamiyyat-The International Journal of Islamic Studies","volume":"243 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135194749","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 : 2023-06-01DOI: 10.17576/islamiyyat-2023-4501-03
Muhammad Remy Othman
Henna is a type of plant that is normally used in our society as an accessory to paint their nails, hair and for men, beards. However, it is usually an accessory designed for women. Even so, there are some people in the society who use henna as a treatment for postpartum internal wounds. Through inductive and deductive analysis, the objective of this article is to analyse, from the fiqh al-hadith perspective, on the usage of henna that is explained in the hadiths in order to get a comprehensive explanation of the use of henna that was recommended by the Prophet PBUH so that the discussion can be related with the reality of the proper use of henna in society. The results of the study found that, from the fiqh al-hadith perspective, the discussion on the use of henna is [1] Henna as a hair dye to darken grey hair; [2] Henna also acts as an accessory designed for women whether it is for their nails or hair; [3] The law prohibits the use of the colour of henna for men as accessories that resemble women (tasyabbuh); [4] Henna as wound treatments; and [5] Henna for leg pain treatments. Hence, the outcome of this discussion can be developed into a scientific study to prove precisely the use of henna to benefit the society as a whole.
{"title":"Analysis of The Significance Treatment of Henna in The Formulation Based on Fiqh Al-Hadith","authors":"Muhammad Remy Othman","doi":"10.17576/islamiyyat-2023-4501-03","DOIUrl":"https://doi.org/10.17576/islamiyyat-2023-4501-03","url":null,"abstract":"Henna is a type of plant that is normally used in our society as an accessory to paint their nails, hair and for men, beards. However, it is usually an accessory designed for women. Even so, there are some people in the society who use henna as a treatment for postpartum internal wounds. Through inductive and deductive analysis, the objective of this article is to analyse, from the fiqh al-hadith perspective, on the usage of henna that is explained in the hadiths in order to get a comprehensive explanation of the use of henna that was recommended by the Prophet PBUH so that the discussion can be related with the reality of the proper use of henna in society. The results of the study found that, from the fiqh al-hadith perspective, the discussion on the use of henna is [1] Henna as a hair dye to darken grey hair; [2] Henna also acts as an accessory designed for women whether it is for their nails or hair; [3] The law prohibits the use of the colour of henna for men as accessories that resemble women (tasyabbuh); [4] Henna as wound treatments; and [5] Henna for leg pain treatments. Hence, the outcome of this discussion can be developed into a scientific study to prove precisely the use of henna to benefit the society as a whole.","PeriodicalId":41576,"journal":{"name":"Islamiyyat-The International Journal of Islamic Studies","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135194950","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 : 2023-06-01DOI: 10.17576/islamiyyat-2023-4501-08
Dalila Daud
Istibdal is a method for waqf properties development intended to solve underdevelopment problems of these properties. This paper intends to present an analysis of the relevant jurisprudence and how istibdal can be implemented specifically in waqf properties scenarios. This study used primary data sources through interviews to elicit information that shaped the implementation practice conducted. A literature review was also done to aid researchers to obtain secondary data on the waqf properties issues. Several law cases were reviewed to highlight important implementation issues addressed using istibdal method. This study shows how istibdal method is an innovation that offers a dynamic and comprehensive mechanism which facilitates the development of waqf properties in Malaysia and tailored with SDG11. It also shows how istibdal method can facilitates the development of waqf properties in Malaysia while achieving SDG goals. In line with the views of the majority sect in istibdal concept, it is a medium to sustain the waqf properties and lives. It turns out that Islamic Law has provided alternatives to address the problem of waqf property which is not liable to be converted to another property with a high prospect for development and public interests. However, it is done with integrity and to prevent conflicts and violations of waqf land. Thus, a law replaces the main principles of property law of conservation and sustainability of the assets. With the implementation of istibdal, these lands and other waqf properties have been successfully utilized, benefiting society.
{"title":"Istibdal Method for Sustainable Development: Analyses of Jurisprudence and Implementation on Waqf Properties","authors":"Dalila Daud","doi":"10.17576/islamiyyat-2023-4501-08","DOIUrl":"https://doi.org/10.17576/islamiyyat-2023-4501-08","url":null,"abstract":"Istibdal is a method for waqf properties development intended to solve underdevelopment problems of these properties. This paper intends to present an analysis of the relevant jurisprudence and how istibdal can be implemented specifically in waqf properties scenarios. This study used primary data sources through interviews to elicit information that shaped the implementation practice conducted. A literature review was also done to aid researchers to obtain secondary data on the waqf properties issues. Several law cases were reviewed to highlight important implementation issues addressed using istibdal method. This study shows how istibdal method is an innovation that offers a dynamic and comprehensive mechanism which facilitates the development of waqf properties in Malaysia and tailored with SDG11. It also shows how istibdal method can facilitates the development of waqf properties in Malaysia while achieving SDG goals. In line with the views of the majority sect in istibdal concept, it is a medium to sustain the waqf properties and lives. It turns out that Islamic Law has provided alternatives to address the problem of waqf property which is not liable to be converted to another property with a high prospect for development and public interests. However, it is done with integrity and to prevent conflicts and violations of waqf land. Thus, a law replaces the main principles of property law of conservation and sustainability of the assets. With the implementation of istibdal, these lands and other waqf properties have been successfully utilized, benefiting society.","PeriodicalId":41576,"journal":{"name":"Islamiyyat-The International Journal of Islamic Studies","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135195109","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 : 2023-06-01DOI: 10.17576/islamiyyat-2023-4501-19
Ahmad Munawar Ismail
Ekstremisme adalah isu yang berpanjangan. Ideologi ini apabila dikaitkan dengan agama, ia bukan sahaja berkisar tentang implikasi keganasan bahkan menjadi asas kepada pembentukan ajaran-ajaran sesat dan yang menyeleweng daripada aliran ahli Sunah Waljamaah. Untuk membanterasnya, pendekatan harus kolektif dan memerlukan kerjasama semua pihak. Konsep asas mengenainya harus benar, sahih dan meyakinkan. Ia mestilah datang daripada sumber dan struktur akademik yang lengkap, sistematik dan konsisten supaya kritikan dan refleksi terhadap ideologi ini dilihat tersusun, adil dan mudah difahami. Antara tokoh-tokoh besar Islam yang pernah menilai dan menulis secara sistematik tentang ideologi ini adalah Yusuf al-Qaradawi, seorang ulama Islam kelahiran Mesir yang menetap di Doha, Qatar. Beliau adalah salah seorang ulama Islam paling berpengaruh semasa hidupnya. Beliau juga dikenali sebagai seorang pemikir yang sederhana tetapi tegas. Pandangan-pandangan beliau tentang kesederhanaan telah banyak diulas, dipetik dan dicerakin oleh ulama Islam lainnya di seluruh dunia. Namun disebalik kederhanaan ini beliau juga dikenali sebagai seorang yang tegas dan memiliki pandangan yang keras dan konsisten terhadap ideologi ekstremisme dan ekstremisme agama. Justeru, makalah ini akan mengupas dan membahas pandangan, kritikan dan refleksi beliau terhadap ideologi ekstremisme dan ekstremisme agama. Tulisan ini adalah sebahagian daripada dapatan kajian mengenai Islam dan ekstremisme di Malaysia yang menggunakan pendekatan kualitatif dan kuantitatif sebagai metode pengumpulan data. Analisa kandungan yang sebahagian besarnya membabitkan bahan-bahan daripada tulisan beliau telah digunakan di samping temubual separa struktur yang digunakan untuk mendapatkan pandangan tokoh-tokoh agama, aktivis dan pihak berkuasa tempatan berkaitan hal ini. Analisa hasil kajian mendapati, Yusuf al-Qaradawi telah mengupas hal ini dalam banyak tulisan-tulisan beliau sama ada memberi refleksi secara khusus terhadap ideologi ini ataupun menyebut implikasi ideologi ini melalui tulisan-tulisan beliau dalam hal ehwal kehidupan secara umum. Pandangan-pandangan beliau juga menjadi teras pada kebanyakan tulisan tokoh-tokoh Islam lain apabila menulis dan bercakap mengenai ekstremisme dan ekstremisme agama.
极端主义是一个由来已久的问题。当这种意识形态与宗教联系在一起时，它不仅围绕着暴力的含义，甚至成为形成异端教义的基础，偏离了 Ahli Sunah Waljamaah 的流向。为了应对这种情况，必须采取集体的方法，需要各方的合作。有关它的基本概念必须正确、有效和令人信服。它必须来自完整、系统和连贯的资料来源和学术结构，以便对这一意识形态的批评和反思被视为有组织的、公正的和易于理解的。优素福-卡拉达维（Yusuf al-Qaradawi）是对这一意识形态进行过系统评估并撰写过相关文章的伟大伊斯兰学者之一，他出生于埃及，现居卡塔尔多哈。他是生前最有影响力的伊斯兰学者之一。他也被公认为是一位简单而坚定的思想家。他关于简约的观点受到世界各地其他伊斯兰学者的广泛评论、学习和效仿。但尽管如此，他也被公认为是一个坚定的人，对极端主义和宗教极端主义的意识形态有着强烈而一致的看法。本文将探讨和讨论他对极端主义和宗教极端主义意识形态的观点、批评和反思。本文是马来西亚伊斯兰教与极端主义研究的一部分，采用定性和定量方法作为数据收集方法。除了采用temubual separa结构来获取宗教人士、活动家和地方当局在这方面的观点外，还采用了内容分析法，主要从他的著作中阅读材料。对研究结果的分析发现，优素福-卡拉达维在他的许多著作中都讨论过这一问题，无论是对这一意识形态的具体反思，还是通过他的著作提到这一意识形态对一般生活的影响。他的观点也构成了其他伊斯兰人士在撰写和谈论极端主义和宗教极端主义时的大多数著作的核心内容。
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Pub Date : 2023-06-01DOI: 10.17576/islamiyyat-2023-4501-17
Ishak Suliaman
Statisitik pertambahan kes kesihatan mental saban tahun menunjukkan keperluan terhadap pemerkasaan usaha pencegahan sedia ada. Integrasi rawatan kerohanian dalam memelihara kesejahteraan mental telah diterima oleh Pertubuhan Kesihatan Sedunia (WHO). Justeru, psikoterapi Islam merupakan di antara kaedah rawatan yang boleh diaplikasikan terhadap klien atau pesakit melalui tindak balas jiwa, spiritual, mental, emosi dan perilaku dalam mencapai kesejahteraan hidup. Ia boleh dijelaskan sebagai satu intervensi psikologi yang bertujuan untuk merawat dan menyembuhkan kecelaruan emosi, spiritual, kognitif dan tingkah laku manusia berdasarkan acuan syarak. Psikoterapi Islam telah mendapat perhatian yang sewajarnya, namun ia masih baru dan kurang mendapat pendedahan penyelidikan yang lebih luas terutama dari sudut memperkaya elemen teoritikal dan kajian empirikal. Oleh yang demikian, kajian ini bertujuan untuk mengetengahkan psikoterapi Nabawi sebagai satu kaedah rawatan psikoterapi yang bersumberkan perubatan Nabi SAW (tib Nabawi). Metodologi kajian yang digunakan adalah melalui pendekatan kualitatif secara analisis dokumen menggunakan kajian perpustakaan untuk membina kerangka konsep psikoterapi Nabawi dan menjelaskan kedudukannya dalam psikoterapi Islam sebagai elemen rawatan kejiwaan dalam menangani isu kesihatan mental. Pemilihan dan pengumpulan hadith adalah melalui kajian tematik hadith (al-Hadith al-Mawḍu‘i) berasaskan tema kaedah-kaedah nubuwwah dalam mengawal rasa marah, tidak putus asa, syukur dan sabar. Dapatan kajian mendapati pendekatan psikoterapi Nabawi telah dibahaskan oleh ilmuwan Islam dalam konteks fiqh hadith merangkumi elemen pemantapan akidah, praktikaliti ibadah, penyempurnaan akhlak, pendidikan secara targhib tarhib, mengambil ibrah dari kisah umat terdahulu dan sebagainya. Sorotan kajian lepas juga menunjukkan penyelidikan empirikal yang dijalankan sebelum ini berjaya membuktikan potensi psikoterapi Nabawi sebagai rawatan komplimentari dalam menangani isu kesihatan mental.
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Pub Date : 2023-06-01DOI: 10.17576/islamiyyat-2023-4501-22
Reza Basirianjahromi
This study aimed to investigate the demand for information from Iranian users to the supply of scientific products to Iranian researchers in the field of the Quran during the years 2011-2020. The present study is a descriptive-analytical done by web research and scientometric methods using infodemiology indicators. The population included the keywords of Iranian users’ search in the field of the Qur’an - using Google Trends; and in the scientometrics section, the research conducted by Iranian researchers in the area of the Qur’an - indexed in Islamic world citation databases, web of science, and Scopus during the years 2011-2020. A correlation test was performed to investigate the alignment of users ‘information retrieval behavior and researchers’ scientific products using R software. The number of scientific products of researchers and the index of Iranian users’ search volume in the Google search engine has increased over ten years. The average growth of scientific productions of Iranian researchers in the Quranic studies was 411.40. Spearman correlation coefficient between users’ information-seeking behavior and scientific products of Iranian researchers in the field of Quran in the sections of Web search (P-value = 0.001), YouTube search (P-value = 0.0001) and the sum of parts of Google search engine (P-value = 0.0001) was obtained meaningfully. Many factors affect the increasing scientific production of Iranian researchers in the Quranic fields. Information demand or Internet information retrieval behavior of users in this subject can be one of the most critical factors.
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Pub Date : 2023-06-01DOI: 10.17576/islamiyyat-2023-4501-16
Ahmad Fakhrurrazi Mohammed Zabidi
Islamic entrepreneurs are important to inculcate the principles of Islamic spirituality into themselves as well as their business. The life of a Muslim entrepreneur actually requires halal income, blessed profits, security in livelihood, and contribution to the poor. This article focuses on the principles of Islamic spirituality that can be practiced by an entrepreneur to succeed in their business. This article aims to discuss the key requirements in Islamic spirituality and practice for an entrepreneur. It will also discuss the basic relationship of Islamic spirituality with the 3 branches of knowledge (Fiqh, Tawhid, Sufism) for an entrepreneur. This study is a qualitative study that uses content analysis and interview methods for the findings of the study. The results of the study found that the basic principles of spirituality have existed in an entrepreneur whether Tariqah or not, entrepreneurial spiritual practices such as charity, prayer, and remembrance can actually build self -confidence and form a noble character. In addition, it suggests the need for future studies to find the differences between failed and successful entrepreneurs.
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