ملخص يعد أبو رجاء العطاردي أحد التابعين الذين رووا القراءة عن ابن عباس رضي الله عنهما، وقد روى كثيرًا من القراءات القرآنية، التي تنسب إليه في مصادر التفسير واللغة العربية وغيرهما، وقد تنوعت القراءات المروية عن أبي رجاء رحمه الله تعالى، فمنها ما هو من قبيل المتواتر الذي روي في روايات القراء العشرة، ومنها ما لم يرو ويتواتر في روايات القراء العشرة، فالذي روي من قراءات أبي رجاء العطاردي عند القراء العشرة فلا إشكال فيه فهو صحيح متواتر، وأما ما لم يرو ولم يتواتر عن القراء العشر فهو المحتاج إلى البيان والتخريج، ولذلك جاء هذا البحث ليحقق مرويات أبي رجاء العطاردي في تفسير الثعلبي، مع التعريف به والتعريف بالقراءات المتواترة الصحيحة وما شذ عنها، ومنهج العلماء في التعامل مع مثل هذه الروايات، لا سيما وأن رواياته للقراءات مبثوثة في كتب التفسير واللغة العربية والقراءات، وممن أكثر نسبة القراءات إليه المفسر أحمد بن محمد بن إبراهيم الثعلبي رحمه الله في تفسيره الكشف والبيان عن تفسير القرآن. الكلمات المفتاحية: القراءات ; المروية ; أبو رجاء; العطاردي ; تفسير الثعلبي ABSTRACT Abu Raja’ al-Ataridi is considered one of the Tabi’in who narrated readings from Ibn Abbas, may Allah be pleased with them. He narrated numerous Quranic readings attributed to him in sources of Tafsir, Arabic language, and other disciplines. The readings attributed to Abu Raja encompassed those recognised as Mutawatir (mass-transmitted), as conveyed by the ten readers, and those outside this classification. According to the ten readers, the readings narrated by Abu Raja’ al-Ataridi are undisputed as they are authentic and Mutawatir. On the other hand, those not narrated or mass-transmitted by the ten readers require clarification and validation. Therefore, this study seeks to examine the narrations of Abu Raja’ al-Ataridi found in Al-Tha’labi’s Tafsir, provide background information about him, and differentiate between the reliable Mutawatir readings and those considered irregular, as well as explain how scholars have approached these narrations. This is especially important since his narrations are stated in books of Tafsir, Arabiclanguage, and Quranic readings. Among the scholars who frequently attributed readings to him are the commentator Ahmad bin Muhammad bin Ibrahim al-Tha’labi, may Allah have mercy on him, in his Tafsir “Al-Kashf wal Bayan an Tafsir al-Qur’an.” Keywords: Quranic Readings; Narrated; Abu Raja’; Al-Ataridi; Al-Tha’labi’s Tafsir

Ontology adaptation has garnered considerable interest in various fields, including Islamic studies. Information system developers have made several attempts to apply ontology to Islamic knowledge, particularly to two sacred sources in Islam, the Qur’an and the hadith. Despite the extensive body of research, a lack of bibliometric studies remains, which hinders the establishment of a foundation for future research on the application of ontology in hadith studies. This bibliometric analysis study is conducted to assist academics who are new to ontology in utilizing hadith data-related studies by identifying key journals and authors for a comprehensive analysis of this area of research. For this purpose, this study used the Scopus and Web of Science (WoS) databases to quantitatively identify ontology-related studies that use hadith data, employing several units of analysis, including the distribution of publications by year and country, citation counts, and the functionality of hadith and ontology. The finding shows that there is a growing interest in exploring the potential of ontologies in this field. It also highlights the concentration of research efforts in Southeast Asia and the Middle East, as well as the importance of international collaborations in this field of study. It implies the potential for further development of this topic in the future.

Smart contracts are computer codes that represent contract terms and are designed to run on a blockchain platform, automatically enforced upon receiving predetermined inputs. This technological innovation, a key component of the Fourth Industrial Revolution, provides an advanced and innovative approach to executing contract terms. Incorporating this technology into Shariah-compliant contracts within Islamic Banks (IBs) holds the potential to reduce Shariah non-compliance risk (SNC) and enhance operational transparency, ensuring compatibility with contemporary technological applications. In particular, blockchain-based smart contracts have the potential to be integrated into the operations of IBs’ products that are based on tawarruq contracts. This study aims to investigate the potential application of blockchain-based smart contract technology in tawarruq contract operations within IBs and to suggest directions for future research. This study adopted a qualitative approach, drawing on relevant literature. The findings indicated that blockchain-based smart contracts can address Shariah Non-Compliance (SNC) issues in IB’s tawarruq operations while enhancing transaction transparency. This paper discussed the Shariah and operational challenges associated with blockchain technology and posits that blockchain-based smart contracts can improve the practices of tawarruq contracts within Islamic Banks. This paper offers insights for IB entities and regulatory authorities to evaluate the potential and impact of blockchain-based smart contracts within their operations and the broader financial system.

Ucapan seperti “perkara ini tidak logik!”, “mustahil-lah” dan seumpamanya sering kali didengari di dalam masyarakat masa kini. Namun, tanpa disedari, penggunaan ucapan-ucapan sebegini menggambarkan bahawa masyarakat sering keliru antara mustahil akal dan mustahil adat. Justeru, penulisan ini dilakukan untuk mengangkat kembali kefahaman yang jelas mengenai hukum akal dan hukum adat, dan kepentingannya dalam memurnikan pemikiran terutamanya apabila berhadapan dengan perkara-perkara akidah dan juga dalam iktikad harian seperti perkara-perkara yang mencarik adat, pengisbatan perkara-perkara ghaib dan sebagainya. Penulisan ini menggunakan metodologi kajian secara kualitatif melalui kaedah analisis kandungan turath Islami dan data kepustakaan. Implikasi artikel ini menampakkan perbezaan yang jelas antara hukum akal dan hukum adat yang sepatutnya diterapkan dalam kefahaman sebenar masyarakat Muslim.

The unfair social structure that exists in society contributes to negative impacts on women who have been diagnosed with HIV. This qualitative study aims to explore the obstacles faced by Muslim women living with HIV (WLWHIV) in Malaysia. Additionally, this study investigated the perceived social support for those living with HIV in order to improve their overall quality of life. Purposive and snowball sampling techniques were utilised, and semi-structured, audio-taped online interviews were conducted. Eight participants from five different states in Malaysia were involved in the study. The data were analysed using thematic analysis. The survey findings underscored the considerable challenges encountered by Muslim women living with HIV, such as the intricate responsibility of raising children, confronting family stigma, and managing insufficient professional support. It highlights the significance of actively seeking social support, participating in religious and self-care practices, and engaging with supportive peers as crucial elements in enhancing the overall well-being of individuals affected by HIV. Gaining a better understanding of perceived challenges and social support among Muslim WLWHIV in Malaysia will lay the groundwork for crafting effective psychosocial interventions and social policies for this marginalised group. This study can inspire mental health professionals, including social workers, counsellors, and psychologists, to identify the positive qualities of Muslim WLWHIV that can help them advocate for their clients.

Hafazan merupakan satu cara untuk menjaga kesucian dan ketulenan ayat suci al-Quran. Ia juga merupakan amalan spirituality yang memperkasakan aspek mental, jiwa dan intelektual. Kajian ini bertujuan untuk mengenalpasti faktor yang paling dominan mempengaruhi kecemerlangan hafazan al-Quran dalam kalangan pelajar peringkat remaja di institusi tahfiz Majlis Agama Islam dan Adat Istiadat Melayu Kelantan (MAIK). Kajian ini melibatkan seramai 50 orang pelajar dari tiga buah pusat tahfiz swasta di bawah pentadbiran MAIK yang berada di sekitar Kota Bharu iaitu Maahad Tahfiz Pubimas Al-Amin, Mahad Tahfiz Al-Quran ArRaudah dan Mahaad Tahfiz Darul Riyadh. Analisis statistik deskriptif menggunakan Statistical Package for Social Sciences (SPSS)version 22.0 digunakan untuk menjawab persoalan kajian iaitu untuk mengenalpasti faktor-faktor dominan kecemerlangan pelajar tahfiz di institusi pengajian tahfiz MAIK. Dapatan keseluruhan menunjukkan bahawa tahap min faktor kecemerlangan hafazan pelajar berada pada tahap yang sangat tinggi iaitu 4.10. Dapatan kajian menunjukkan bahawa faktor yang paling mempengaruhi kecemerlangan hafazan ialah minat yang tinggi terhadap hafazan al-Quran dan diikuti dengan dorongan dan sokongan ibu bapa. Sementara itu, bantuan guru-guru juga menyumbang kepada nilai min yang tinggi. Ini menunjukkan bahawa soalan dan respon yang diberikan pada pelajar bersesuaian dan memenuhi kriteria yang diperlukan.

Any society’s stability hinges upon its members’ collective adherence to moral principles and practices. Morality, universally relevant, acts as a unifying force that transcends religious, racial, and regional boundaries. This study examines the moral values of Muslim youth in Nigeria, highlighting the rising deviation from Islamic principles towards Western culture and immorality. Through a qualitative research strategy, data was collected by conducting interviews with selected youths across Nigeria and experts in Islamic moral teachings. Thematic analysis is applied to discern crucial patterns in the study. The study reveals that forsaking Islamic moral values and adopting Western culture results in moral decadence, which contributes to rising crime rates, including sexual assaults, substance abuse, highway robbery, educational setbacks, and mental health disorders. The root causes of the deterioration include the lack of individual morality, societal moral ethics, and ignorance of Islamic moral values. The study recommends integrating Islamic moral teachings from the Qur’an and Sunnah alongside encouraging positive cultural and moral behaviours to mitigate these challenges. Furthermore, the study emphasizes the importance of raising awareness among youth regarding the detrimental effects of Western and non-Islamic culture. Tackling the shortcomings in personal and societal morality, addressing moral ignorance, and engaging parents, schools, and the community are suggested as essential measures to mitigate the impact of moral decline.

Kebimbangan dengan percambahan restoran makanan luar negara di Malaysia telah memberi kesan kepada pemilihan makanan dalam kalangan pengguna Muslim khususnya golongan Milenial. Oleh itu, untuk menangani isu ini, pengukuhan aspek kefahaman halal, kefahaman tayyiban, elemen kesihatan diri, kualiti makanan dan tabiat pemakanan dipercayai merupakan langkah proaktif dalam mendidik masyarakat Muslim Milenial mengenai pemilihan makanan yang berlandaskan kepada syariat Islam. Justeru, kajian ini dilakukan untuk mengenal pasti dan menganalisis indikator pemilihan makanan halal dan tayyib yang terdiri daripada kefahaman halal, kefahaman tayyiban, kesihatan diri,kualiti makanan dan tabiat pemakanan yang boleh mempengaruhi pengguna Muslim Milenial pada masa kini. Kajian yang menggunakan pendekatan kuantitatif dan pengumpulan data melalui pengedaran borang soal selidik telah dilakukan kepada 415 pengguna Muslim Milenial di negeri Pulau Pinang. Data yang telah diperoleh telah dianalisis dengan menggunakan perisian SPSS versi 22 dan SMART-PLS versi 3.2.7. Secara keseluruhannya kajian ini menunjukkan faktor kefahaman tayyiban dan tabiat pemakanan berupaya mempengaruhi sikap pengguna Muslim Milenial terhadap keperluan makanan halalan tayyiban. Justeru sebagai pengguna Muslim adalah sangat berkepentingan untuk memastikan pemilihan makanan harian adalah berlandaskan kepada syariat Islam. Ini bertujuan untuk memastikan pengguna Muslim kini khususnya generasi Milenial menjalani kehidupan yang diberkati dan di redhai Allah SWT.

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.