Five Pillars of Islam in Relation to Physical Health, Spiritual Health and Nursing Implications

This study aimed to examine five pillars of Islam and their relationship with physical and spiritual health. The five pillars of Islam are the foundation of Muslim life, considered mandatory by believers, and Muslims are required to observe them with utmost dedication. They are summarized as Shahadah, Salah, Zakat Saum, and Hajj.  he first pillar of Islam, declaration of faith (Shahadah) includes the most important concept, which is the complete submission to the will of Allah (SWT) by obeying and believing in Him. Spirituality in general is defined as “religious belief or the spiritual quality of something”, “a search for the sacred”, “personal growth, or an encounter with one's own inner dimension”. The World Health Organization (WHO) mentions spiritual health as one of four dimensions to well-being; physical, mental, social, and spiritual”. Moreover, holistic nursing practice includes treating people as a whole and attending to a client’s physiological, psychological, and spiritual needs. Thus, this study intends to further explore the unitary aspect of Islam that infuse each of the pillars, and their effects on physical, spiritual well-being and nursing implications associated with it. Five pillars of Islam are discussed from the Quran, Alhadith, and Sunnah (the sayings and traditions of the Prophet) as baselines, and further additions from the knowledge of the Islamic scholars. And it is noted that our practices based on the five pillars of Islam have not only positive effects on physical but also spiritual health. This paper pointed out that while performing obligatory duties as stipulated by Islam, one could achieve spiritual enhancement as well as physical strength and well being

Five pillars of Islam in relation to physical health, spiritual health and nursing implications

This study aimed to examine five pillars of Islam and their relationship with physical and spiritual health. The five pillars of Islam are the foundation of Muslim life, considered mandatory by believers, and Muslims are required to observe them with utmost dedication. They are summarized as Shahadah, Salah, Zakat Saum, and Hajj. he first pillar of Islam, declaration of faith (Shahadah) includes the most important concept, which is the complete submission to the will of Allah (SWT) by obeying and believing in Him. Spirituality in general is defined as “religious belief or the spiritual quality of something”, “a search for the sacred”, “personal growth, or an encounter with one's own inner dimension”. The World Health Organization (WHO) mentions spiritual health as one of four dimensions to well-being; physical, mental, social, and spiritual”. Moreover, holistic nursing practice includes treating people as a whole and attending to a client’s physiological, psychological, and spiritual needs. Thus, this study intends to further explore the unitary aspect of Islam that infuse each of the pillars, and their effects on physical, spiritual well-being and nursing implications associated with it. Five pillars of Islam are discussed from the Quran, Alhadith, and Sunnah (the sayings and traditions of the Prophet) as baselines, and further additions from the knowledge of the Islamic scholars. And it is noted that our practices based on the five pillars of Islam have not only positive effects on physical but also spiritual health. This paper pointed out that while performing obligatory duties as stipulated by Islam, one could achieve spiritual enhancement as well as physical strength and well being

مبدأ المساواة في الإسلام دراسة تحليلية في مفاهيم التًميز والتًمييز: THE PRINCIPLE OF EQUALITY IN ISLAM IS AN ANALYTICAL STUDY OF THE CONCEPTS OF DIFFERENTIATION AND RACISM

هدفت الدراسة إلى بيان مبدأ المساواة في الإسلام من خلال عدة أطر مهمة، والتي تمثل المفاهيم المعرفية والعملية لمبدأ المساوة بين البشر، ومن خلال تلك المفاهيم، نستطيع أن نتوصل إلى حقائق مهمة تتبين أن المساواة الإنسانية ليست بالضرورة أن تعني أن يتساوى الناس في كل أمورهم الحياتية الاجتماعية والسياسية والاقتصادية وما شابه ذلك، -وهو ما تعنيه الدراسة بإمكانية التمايز في هذه الجوانب- وإنما يقصد بمبدأ المساواة في الإسلام أن الناس سواسية في الحقوق والواجبات، وهو ما يمكن أن نسميه وجوب المساواة وامتناع التّمييز العنصري خاصة في هذا الجانب المحوري "الحقوق والواجبات". وهذا هو المنظور الإسلامي لمبدأ المساواة في هذا الجانب الحيوي. كما أن الإسلام أتاح وحث على التنافس والتفاضل بين الناس في شتى المجالات الحياتية العلمية والعملية، ولذلك فالناس متفاضلون في المنازل حسب الجهود التي يبذلونها في تطوير ذواتهم، وتقديم المنافع لمجتمعاتهم، وهذا التفاضل لا يمس عنصر المساواة في الحقوق والواجبات في المنظور الإسلامي، ولا يؤدي إلى التّمييز العنصري. الجدير ذكره في هذا الصدد أن هناك إشكالية في ازدواج المعايير المعاصرة لفهم حقيقة وفلسفة المساواة الإنسانية، ولذلك فإن مبدأ المساواة يطرح ضمن معايير بعضها غير قابل للتطبيق، وقد تٌسبب تلك المعايير انفصامًا في المجتمعات، ومن ضمن تلك المعايير الغير واعية بمبدأ المساواة، المساواة بين البشر بشكل مطلق دون النظر إلى عوامل التمايز والتفاضل بينهم، وهناك من يخلط بين عامل التمايز والتفاضل وعامل التّمييز العنصري، وهذه إشكاليات استدعت دراسة هذا الموضوع بشكل يمكن من خلاله إظهار مبدأ المساواة في الشريعة الإسلامية ضمن معاييره المنضبطة. وسوف تتبع الدراسة المنهج الوصفي التحليلي للتتبع النصوص التشريعية ذات العلاقة، وتحليلها بما يتلاءم مع موضوع الدراسة للوصول إلى النتائج المطلوبة.Abstract in Arabic هدفت الدراسة إلى بيان مبدأ المساواة في الإسلام من خلال عدة أطر مهمة، والتي تمثل المفاهيم المعرفية والعملية لمبدأ المساوة بين البشر، ومن خلال تلك المفاهيم، نستطيع أن نتوصل إلى حقائق مهمة تتبين أن المساواة الإنسانية ليست بالضرورة أن تعني أن يتساوى الناس في كل أمورهم الحياتية الاجتماعية والسياسية والاقتصادية - وهو ما تعنيه الدراسة بإمكانية التمايز في هذه الجوانب- وإنما يقصد بمبدأ المساواة في الإسلام أن الناس سواسية في الحقوق والواجبات، وهو ما يمكن أن نسميه وجوب المساواة وامتناع التّمييز العنصري خاصة في هذا الجانب المحوري "الحقوق والواجبات". وهناك إشكالية في ازدواج المعايير المعاصرة لفهم حقيقة وفلسفة المساواة الإنسانية، ولذلك فإن مبدأ المساواة يطرح ضمن معايير بعضها غير قابل للتطبيق، وقد تٌسبب تلك المعايير انفصامًا في المجتمعات، ومن ضمن تلك المعايير الغير واعية بمبدأ المساواة، المساواة بين البشر بشكل مطلق دون النظر إلى عوامل التمايز والتفاضل بينهم، وهناك من يخلط بين عامل التمايز والتفاضل وعامل التّمييز العنصري، وهذه إشكاليات استدعت دراسة هذا الموضوع بشكل يمكن من خلاله إظهار مبدأ المساواة في الشريعة الإسلامية ضمن معاييره المنضبطة. وسوف تتبع الدراسة المنهج الوصفي التحليلي للتتبع النصوص التشريعية ذات العلاقة، وتحليلها بما يتلاءم مع موضوع الدراسة. وقد توصلت الدراسة إلى نتائج من أهمها: أن المساواة لا تتعارض مع التميّز، وأن التميّز لا يعني التمييز، وأن الإسلام بمبادئه وقيمه الحضارية يؤسس للمساواة بين الناس على أساس الوحدة الإنسانية، وأن الوحدة القيمية والحضارية هي قيم للتمييز وليست للتمييز.   Abstract in English The study aimed to clarify the principle of equality in Islam through several important frameworks, which represent the cognitive and practical concepts of the principle of equality between human beings, and through these concepts, we can reach important facts that show that human equality does not necessarily mean that people are equal in all their life matters. Social, political, economic, and the like -which is what the study means about the possibility of differentiation in these aspects- but by the principle of equality in Islam he means that people are equal in rights and duties, which we can call the obligation of equality and the abstention of racial discrimination, especially in this pivotal aspect, "rights and duties". This is the Islamic perspective on the principle of equality in this vital aspect. Likewise, Islam has allowed and encouraged competition and differentiation among people in various fields of scientific and practical life. Therefore, people are different at home according to the efforts they exert in developing themselves and providing benefits to their societies. This differentiation does not affect the element of equality in rights and duties in the Islamic perspective, and it does not lead to racism. It should be noted that there is a problem with double standards in the contemporary understanding of the truth and philosophy of equality among human beings. Therefore the principle of equality is presented within the criteria, some of which are not applicable. These standards may cause division in societies, for example, there are those who call for equality between human beings Absolutely without looking at the differential factors between them. There are those who confuse differential with racism. The study will follow the descriptive and analytical method for reading the relevant legislative texts and analysing them in proportion to the subject of the study. The study found results which: that equality does not contradict with excellence, and that differentiation does not mean racism, and that Islam, with its principles and cultural values, establishes equality among people based on human unity, and that the value and cultural unity are values of differentiation and not racism

JAMINAN KAFALAH HUTANG BAGI ORANG MENINGGAL TANPA HARTA; Studi Komparatif Pandangan Antara Mazhab Syafi’Iyah dan Mazhab Hanafiyah

AbstrakPokok permasalahan dalam penelitian ini ada dua yaitu: yang pertama, Proses  Pembayaran Hutang Bagi Orang yang Meninggal dan Tidak Memiliki Harta, dan yang kedua, Pandangan Mazhab Syafi’yah dan Mazhab Hanafiyah Mengenai Pembayaran Hutang Atas Orang yang Meninggal dengan tidak Meninggalkan Harta. Tujuan dari penelitian ini yaitu yang pertama Untuk Mengetahui Proses Pembayaran Hutang Bagi orang Meninggal dan Tidak Meninggalkan Harta, dan yang kedua yaitu Untuk Mengetahui Pandangan Mazhab Syafi’iyah dan Mazhab Hanafiyah Mengenai Pembayaran Hutang Atas Orang yang Meninggal dengan Tidak Meninggalkan Harta. metode pendekatan normatif dan dalam penelitian ini menggunakan Metode penelitian Kualitatif selanjutnya metode pengumpulan data yang penulis gunakan yaitu library research atau Penulusuran Pustaka. Setelah melakukan penelitian, hasil yang diperoleh dari penelitian bahwa jangan sekali-kali meremehkan hutang karena apabila seseorang telah meninggal yang sebenarnya urusan dunianya itu sudah terputus tetapi orang tersebut masih memiliki hutang yang belum ditunaikan maka jiwanya akan terkatung-katung sampai ada orang yang bersedia untuk menunaikan untuknya. Dan terjadi perbedaan pendapat antara mazhab Syafi’iya dan mazhab Hanafiyah mengenai orang yang sudah mati dan tidak meninggalkan warisan atau harta. Menurut Mahab Syafi’I diperbolehkanya menanggung hutang orang meninggal tanpa harta sedangkan mazhab Hanafi tidak membolehkan hal tersebut. Adapun implikasi dari penelitian ini adalah agar kiranya dapat memberikan pemahaman pada masyarakat tentang tentang bahayannya berhutang, dan peneliti berharap dapat bermanfaat bagi orang yang membacannya.Kata kunci: Jaminan; Kafalah; Hutang; Harta. AbstrakThe main problems in this study are twofold: the first, the Debt Payment Process for People Who Died and Has No Assets, and the second, the Syafi'yah School of Views and the Hanafiyah School of Debt Payment for People Who Died Leaving the Property. The purpose of this study is the first to find out the process of payment of debts for people who died and did not leave property, and the second is to find out the views of the Shafi'ite School and the Hanafiyah School of Paying Debt for people who died without leaving a treasure.In preparing this thesis the writer uses the normative approach method and in this study uses a qualitative research method then the method of data collection that I use is library research or library research. After conducting research, the results obtained from the study are that you should never underestimate debt because if someone has died that his real world affairs have been interrupted but that person still has debt that has not been fulfilled then his soul will be in limbo until someone is willing to fulfill it for her. And there is a difference of opinion between the Shafi'iya school and the Hanafiyah school of people who have died and have not left an inheritance or property. According to Mahab Syafi'I it is permissible to bear the debts of the dead without property while the Hanafi school of thought does not allow it. The implications of this research are so that it can provide an understanding of the public about the dangers of debt, and researchers hope to be useful for people who read it.Keywords: Collateral; Kafalah; Debt, Asset

Islamic perspectives on the legality of marital rape in the framework of maqasid al-shariah

The term “marital rape” is commonly used by politicians, human rights activists, and feminists to refer to a husband who forces sexual intercourse upon his wife without her consent. Since some NGOs have reported to the United Nations about the elimination of discrimination against women in Malaysia, they suggested to the government that marital rape must be considered as an offence in its penal code. Thus, this issue has become quite controversial amongst Muslims in Malaysia given that it is widely believed in Islamic law that rape cannot occur inside the institution of marriage. This paper, therefore, aims to clarify the concept of marital rape in Islam focusing primarily on the husband’s and wife’s rights to sexual intercourse within the framework of the maqāṣid al-sharī’ah. The information in this article has been obtained through secondary references, traditional literature on Islamic jurisprudence, exegesis of the Qur’an and hadith, as well as library research in order to attain its objectives. Based on the research findings, this study elucidates the spouses’ sexual rights from an Islamic perspective in accordance with the framework of the maqāṣid al-sharī’ah

Tinjauan semiotika atas pemahaman hadith dalam kitab Fath Albari karya Ibn Hajar Al‘Asqalani

This article aims to analyze semiotically on the Muslim scholars' understanding of the hadith in Fath Albari, written by Ibn Hajar Al‘asqalani. Focus of the study refers to three things; understanding models, examining semiotically (significance and communication) on understanding models, and contribution of semiotics in the hadith understanding discourse. By making two hadiths as its analysis objects; first, the hadith about believers who eat with one intestine and infidels with seven intestines; second, the hadith regarding the deeds most loved by Allah SWT. The results of the study show that the understanding model of hadith in Fath Albari is divided into textual (symbolic and non-symbolic) and contextual (symbolic and non-symbolic) models of understanding. This model, semiotically (significance and communication) has given a new nuance in the study of hadith understanding. The understanding model of the first hadith, in semiotic significance, indicates the existence of an understanding model with a signifier of denotation and connotation levels. In semiotic communication, the understanding model of the second hadith is seen more systematic because it elaborates reasoning continuously, and shows the important contribution of semiotics in the hadith understanding discourse, like eliminating truth claims and being media of developing textual and contextual understanding