Vol. 5 No. 2 (2020): al-Irsyad: Journal of Islamic and Contemporary Issues

The Editorial Board is pleased to announce the release of volume 5, issue 2 (December 2020) of al-Irsyad: Journal of Islamic and Contemporary Issues. This publication comprises a collection of fourteen scholarly articles that delve into many aspects of Islamic theology, civilisation, linguistics and translation, education and pedagogy, psychology and spirituality, Quranic studies, Islamic law and legal matters, as well as Islamic economics.

In his study, Muhammad Nasron Yaacob examines the approach of Ḥasan al-Bannā in the application of ithbāt or tafwīḍ methods to the characteristics of Allah in matters pertaining to khabariyyah. The present study utilised a qualitative research strategy to analyse the literary works of Ḥasan al-Bannā, focusing on his approach to faith as outlined in his writings. The individual’s three notable contributions encompass the al-‘Aqā’id pamphlet, written essays on beliefs in Al-Manār magazine, and the Allah fī al-‘Aqīdah al-Islāmiyyah booklet. The findings indicate that Ḥasan al-Bannā’s approach to employing the ithbāt technique in his written works of faith was characterised by modesty, as endorsed by the Salafiyyah movement, as opposed to the tafwīḍ method favoured by the Khalaf movement as representative of the Salaf generation’s approach.

In the Islamic civilisation study, Nasir et al. examine the themes and forms of reference writing established by publishers of journals in Islamic studies. The education sector in Malaysia is actively engaged in publishing high-quality scientific journals. As of 2020, the MyJurnal database lists approximately 500 journals published in Malaysia. Notably, there are 107 periodicals dedicated to the topic of Islamic studies. The study’s findings revealed five primary themes pertaining to the journals, specifically, the domain of Islamic studies as a whole, the domain of Sharia, the domain of Quran and hadith, the domain of religion and thought, and the domain of Islamic history. Furthermore, it is worth noting that most journals, precisely 94 out of the total, accounting for 87.85%, have employed the American Psychological Association (APA) reference style. Conversely, the remaining 13 journals, equivalent to 12.14%, have opted for The Chicago Manual of Style (CMOS) as their preferred referencing style. Hence, this disclosure has the potential to assist the authors in the preparation and composition of article manuscripts. The primary criterion for accepting an article to be published in a scientific journal is the careful selection of themes and strict adherence to the format specified by the publisher.

In their study, Shaharuddin et al. analyse the potential influence of spiritual factors on the entrepreneurial success of individuals who identify as Muslim. The Systematic Literature Review (SLR) methodology was employed in this article. The study resulted in the creation of five journal articles that examined the spiritual aspects that contributed significantly to the achievements of Muslim entrepreneurs. These articles focused on the religious practises and ideals that were implemented in the context of entrepreneurship. The present investigation revealed that individuals who believe in Allah and actively engage in religious practises experience a notable improvement in self-assurance and the development of robust characteristics, contributing to their success as entrepreneurs. The aforementioned elements of appreciation (Shukr), approval (riḍā), and reliance (tawakkul) are observed following the exertion of one’s utmost effort. 

In the framework of linguistics, Mohd Rifain and Pa engage in a discussion over the purpose of amr (command) concerning ḥalāl food in surah al-Baqarah. There are three distinct purposes of amr, namely wājib, ibāḥat, and al-qudrat. As seen, the usual usage of amr involves the repetition of ibāḥat five times, followed by wājib four times, and al-qudrat only once. In summary, it is evident that the verses on amr, within the framework of ḥalāl food, encompass both literal (ḥaqīqī) and metaphorical (majāzī) meanings in surah al-Baqarah.

Abdul Majid et al. examine the grammatical significance associated with the utilisation of Verbal Phrase Predicate (PFK) in the context of the kāna verb (KKK) within Arabic sentence structure (BA). Additionally, they comprehensively analyse the same grammatical meaning found in Malay sentence structure (BM). The present study incorporates a theoretical framework encompassing the grammatical meanings associated with using PFK for KKK inside the sentence structure of BA, as proposed by al-Sāmirrā’ī (2003). Additionally, the component analysis model developed by Nida (1975) is employed to investigate the semantic implications of KKK grammatical references. Simultaneously, the contrastive study examines the grammatical significance inherent in utilising KKK inside the BA sentence structure while also identifying the same grammatical significance within the BM sentence structure. The research revealed that the sentence structure of BA utilises the temporal aspect contained in the PFK for KKK to generate several grammatical meanings. The findings of this study further demonstrate that the suitable correspondence for the grammatical meaning within the BM sentence structure lies with the verb, encompassing aspect auxiliary verbs, variety auxiliary verbs, and adverbs.

In the education and pedagogy field, the study conducted by Ismail et al. investigates the correlation between external variables, academic performance in assessment exams, and the gender of students in the context of Arabic writing proficiency in Malaysian Institutions of Higher Learning. A sample of 140 respondents was selected from four Malaysian Higher Learning Institutes (MHLI) for the study. The results indicated a lack of statistically significant correlation between external variables and proficiency in Arabic writing as measured by assessment examinations. Nevertheless, a statistically significant association was observed when considering the gender of the pupils. The reason for this discrepancy can be attributed to the correlation analysis conducted on the relationship between external factors and student achievement test scores (r = -0.062, n = 140, p = 0.463), as well as the correlation analysis conducted on the relationship between external factors and the gender of students (r = 0.181, n = 140, p = 0.032). This finding suggests that there was no significant association between external influences and the assessment exam in terms of their impact on Arabic writing skills. However, the study conducted by the researchers revealed that the Arabic writing skills of students in the MHLI programme can be considerably influenced by external circumstances, specifically in relation to gender.

The ISESCO Educational Centre, known as ISESCO Malaysia, partners with the Islamic Education Department of the Ministry of Education, Malaysia, to provide a range of yearly language initiatives to enhance proficiency in Arabic among secondary school students in Malaysia. The Arabic Short Film Competition is an annual language activity offered by ISESCO Malaysia. The movies presented exhibited a discernible presence of Arabic language usage problems, notably errors stemming from the language interference phenomenon. Many students frequently make the same mistakes, mistakenly supposing that these inaccuracies are characteristic of the Arabic language. Consequently, Hasan et al. conducted a study to investigate the occurrence of the language interference effect and its underlying factors among Arabic learners in secondary schools in Malaysia. The research revealed that linguistic errors exhibited by Arabic students in Malaysian secondary schools can be attributed to the language interference effect stemming from their mother tongue. This effect manifests through literal translation, adherence to cultural norms and rules, and a limited understanding of the linguistic and cultural conventions of the Arabic language. 

Fakhruddin and Awang conducted a study to examine the obstacles encountered by the offspring of converts in Malaysia regarding the enhancement of their religious education. The proliferation of Islamic da’wah in Malaysia has led to converting persons from diverse racial and religious backgrounds to the Islamic faith. The newly formed cohort, called converts or muallaf, requires support in pursuing Islamic education to facilitate their transformation into devout practitioners of the faith. The lack of comprehension, application, and contemplation of religious practises among these converts poses a noteworthy obstacle to the religious education of their offspring. The literature analysis reveals that the children of converts encounter several obstacles when acquiring Islamic education. These problems encompass religious factors stemming from parents who possess little knowledge of the fundamentals and are illiterate, as well as economic constraints and familial circumstances. This study proposes that the relevant organisations should prioritise Islamic education for the children of converts. This emphasis is intended to enhance their moral character and prevent potential negative influences from undermining their religious beliefs.

In the psychology and spirituality section, Wazir et al. examine the Islamic psychospiritual module developed by al-Ghazālī as a preventive measure against drug use and addiction among vulnerable populations. Al-Ghazālī emerged as a highly notable and influential figure in Islamic scholarship, having authored a substantial body of work that has since attained significant recognition and utility within Islamic studies. Risk group prevention entails implementing strategies to mitigate risk factors and enhancing the presence of protective factors within the targeted group. The study’s results suggest that the psychospiritual approaches within Islamic teachings, as explored by al-Ghazālī, encompass several protective characteristics such as religious conviction, resilience, self-worth, thankfulness, optimism, self-sufficiency, existential meaning, and compassion. Hence, the exploration of drug addiction from the perspective of the Islamic psychospiritual approach is a feasible alternative.

Wazir et al. also examine the components of ‘aqīdah understanding that can foster resilience among young individuals and contribute to the effectiveness of drug prevention efforts. The concept of ‘aqīdah serves as the fundamental basis for the religion of Muslims, establishing a crucial connection between them and Allah. Upon being sent as an apostle, the Messenger of Allah’s primary objective was to rectify the deviated beliefs prevalent among the Arab population. The practise of Islamic religious education in schools has existed for some time. However, there is a concern with the level of comprehension and awareness among young individuals about aqidah values. The aforementioned circumstances have resulted in a multitude of challenges and concerns within the community. When examining matters pertaining to the younger generation, drug addiction emerges as a significant concern frequently deliberated over. The increasing prevalence of new and repeated teenage drug addiction over time is a cause for concern, despite implementing different measures and strategies to address this problem. When considering the challenges related to drug issues, it is imperative to recognise the significance of comprehending parts of aqidah in fostering resilience among young individuals. The presence of robust resilience is seen as a protective element against the development of drug addiction. The results indicate that the components of ‘aqīdah comprehension, namely understanding, emotions, and behaviours, encompass various protective factors such as trust, hope, supervision, the notion of retribution, obedience, pleasure, gratitude, appreciation, love, perseverance, self-control, and resilience. These values play a significant role in enhancing individual resilience. Hence, it is imperative to incorporate aqidah knowledge into the drug prevention plan and allocate due attention from relevant stakeholders to enhance the efficacy of drug prevention endeavours inside the nation.

The Quran serves as the principal source of guidance for Muslims in their everyday existence. The text refers to a sacred scripture consistently studied, observed, and occasionally passed down through generations. Muslim individuals engage in the practise of reading the Quran under the tutelage of their instructors in order to acquire an authoritative method of recitation. The transmission of the Quran from one generation to another is widely recognised as occurring through recitation learning, known explicitly as talaqqī, which involves the instructor and student engaging in the practise of mushāfaḥah or reciting the text orally and directly. Regrettably, contemporary culture lacks a comprehensive understanding and awareness of the principle of al-Taḥammul wa al-Adā’ (reception and practising) in the context of Quranic recitation inheritance. Al-Taḥammul refers to the cognitive process of acquiring and assimilating knowledge, whereas al-Adā’ pertains to the practical application and implementation of acquired knowledge. In their study, Mohamad et al. examine the utilisation of al-Taḥammul wa al-Adā’ within the context of qurrā’ (individuals responsible for reciting the Quran) and underscore its significance. The study’s results indicate that the al-Taḥammul wa al-Adā’ application serves various crucial objectives, including establishing a connection between sanad, preventing tadlīs or deviations from sanad, and providing a means for recording and referencing reasons. The study’s findings have significant ramifications for informing the community about the understanding of al-Taḥammul wa al-Adā’ in the inheritance of Quran reciting.

Barati and Abbasi analyse the eighteenth chapter of the Holy Quran, known as al-Kahf (The Cave), employing psychoanalytic studies and Lacanian theories. Their objective is to examine the mystical encounter undergone by the Men of the Cave, focusing on their ultimate attainment of jouissance. Jacques Lacan’s seminal work in psychoanalysis encompasses the introduction of three distinct orders that serve as comprehensive frameworks for describing various psychoanalytic phenomena. The three orders under consideration are the imagined, the symbolic, and the real. The concept of the imaginary refers to the cognitive framework through which an individual perceives and appropriates many aspects of their surroundings as personal and subjective. In the context of the subject, no discernible differentiation exists between the other entities and the subject itself. Within the framework of the symbolic order, the subject becomes cognizant of a distinct disparity between themselves and the other individual. The individual thereafter experiences a sense of deficiency that the subject endeavours to address over the entirety of their lifespan. The genuine concept holds significant importance as it signifies the pivotal stage at which the subject detaches itself from the symbolic realm and endeavours to reestablish the unity it formerly possessed in the realm of the imagined. During this particular stage, the individual undergoes an experience commonly referred to as jouissance, which can be understood as the phenomenon of deriving pleasure from suffering. 

In Islamic law and legal scholarly work, Muhammad Serji et al. examine the concept of iḥyā’ al-mawāt and its significance within the framework of Malaysian land law. Iḥyā’ al-mawāt is a procedure within Islamic jurisprudence pertaining to acquiring specific land. Individuals engaged in the process of land clearance and subsequent cultivation have a legitimate entitlement to ownership. The practise of land ownership through iḥyā’ al-mawāt was observed in Tanah Melayu before British colonial rule. During the colonial period, the Torrens system was adopted as a land system. The Torrens system is a land administration system that emphasises the importance of registration for establishing legitimate land ownership, contrasting the principle of iḥyā’ al-mawāt. The application of this principle was facilitated by implementing the National Land Code. This study utilises the content analysis approach to examine the court case and statute, concluding that iḥyā’ al-mawāt is not acknowledged within the framework of Malaysian land law. Moreover, it violates section 425 of the National Land Code.

The management mechanism of productive waqf was defined by Patahuddin et al. through an analysis of jurisprudence, the Compilation of Islamic Law (KHI), and Law Number 4 of 2004 concerning waqf. Furthermore, this study aims to elucidate how welfare distribution (al-falāḥ) is allocated through several productive waqf initiatives. This study utilises primary and secondary data from the Indonesian National Charity Foundation (YAKIN) in the region of South Sulawesi. The findings of this study indicate that the management of productive waqf has been effectively implemented through a collaborative system between YAKIN and Nāẓir, who has extensive experience and expertise in developing various programme models. Productive waqf management can be categorised into two distinct types, notably waqf khairy within educational programmes and cash waqf in the context of rice management initiatives, business support, and capital investment. The cash waqf collection mechanism employs fundraising activities, including family members, colleagues, and social media networks. Examining legal precedents regarding productive waqf traverses the realms of sharī‘ah and the compilation of Islamic law. Nevertheless, the enactment of Law Number 4 of 2004 of waqf fails to meet the stipulated criteria for the financial waqf commitment. The present study further demonstrates that the categorisation of al-falāḥ in the context of productive waqf encompasses socio-religious dimensions, including providing funds for educational expenses, creating mosques, and promoting Islamic principles and beliefs.