Browsing by Author "Ananda, Fadhli"

This study aims to elucidate the features of social education in the light of the Qur’ān and the Prophetic Sunnah through the methodology of the Messengers of Ulū al-ʿAzm ʿalayhim al-salām, and to identify its foundations, means, and methods in building the Muslim society. The study stems from an academic problem represented in the absence of clear Qur’ānic and Prophetic grounding of the features of social education, and the lack of systematic highlighting of these features within the methodology of the Messengers of Ulū al-ʿAzmʿalayhim al-salām, despite their central role in shaping the Muslim individual and society. The study adopts an inductive method by tracing and collecting Qur’ānic verses and Prophetic hadiths related to social education and its features, followed by consulting classical works of tafsīr and hadith commentaries to derive their educational implications. It also employs an analytical method to analyse these texts in order to identify the features of social education within the methodology of the Messengers of Ulū al-ʿAzmʿalayhim al-salām. The study concludes that social education in Islam possesses well-defined features deeply rooted in the objectives of divine revelation, based on establishing tawḥīd, building righteous individuals, and reinforcing the values of unity, justice, and solidarity, thereby ensuring social cohesion and integrity. It further demonstrates that the Messengers of Ulū al-ʿAzm ʿalayhim al-salām represent exemplary practical models of these features through conveying the divine message, teaching the Book (Kitāb) and wisdom (Ḥikmah), purification (tazkiyah), bearing the responsibility of vicegerency (istikhlāf), and striving to establish justice and cultivate the earth. The study highlights the principal means of social education in their methodology, including the education of ʿaqīdah, the education of sharīʿah, the education of social relations, and the education of the environment, and identifies the key educational methods they employed, most notably exemplary role-modelling, gradualism in teaching, discipline, and daʿwah, personal spiritual striving (mujāhadah), and the principle of dissociation from negative influences contrary to the divine methodology. The study affirms that social education is a shared responsibility between individuals and society, and that genuine reform—after divine guidance—begins with inner reform and human development; without this foundation, educational efforts, regardless of the diversity of their means and methods, remain limited and ineffective.

This study aims to show the concept of waswas according to Sheikh Nawawi al-Jawi who wrote Marah Labid Fi Khasf Ma’na Ma’na Qur’an Majid and how he understood the meaning of waswas in the light of the Qur’an. The focus of the current study is on the Quranic verses related to waswâs. The induction method was adopted for data collection and the verses of the Qur’ân related to waswâs were used to anaylse the contents found. As the subject revolves around Sheikh Nawawi al-Jawi and his concept of waswas written in his book, the study reviewed a brief background of his life and the scientific implications that he left behind. As the result, the study found that Sheikh Nawawi al-Jawi’s interpretation was based on the combination of two approaches, namely interpretation based on ma’thur and interpretation based on ra’yi. Sheikh Nawawi al-Jawi viewed the the meaning of waswas is something the devil whispers into the heart of mankind. He revealed Quranic models of the those who fell in waswas and those who overcome it. Sheikh Nawawi al-Jawi explained how waswâs could be overcome by following several strategies or approaches, ranging from worshipping Allah Almighty sincerely, the remembrance of Allah all the time, and seek for Allah’s protection from the accursed satan, seeking forgiveness and repentance from Allah. Further studies are need on sheikh Nawawi al-Jawi’s analysis on waswas and many other spritiual ailments that affect believer’s faith or tawhid.