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Sunna, the prophet Muhammad's traditions and practices, always develop and come to the attention of the next generation of Muslims. Indonesian Muslims as followers of the largest Islamic religion in the world have a unique concept in terms of the struggle of tradition from the relics of local religions with the teachings of Islam. The dialectics proceed dynamically as developed by Walisanga (the nine revered saints of Islam in Indonesia), which was known later as the cultural and religious acculturation model. This paper will describe how the process of religious acculturation with local culture in Puncu Sub-District, Kediri can be implemented well, especially related to their practice in carrying out the traditions of the Prophet Muhammad in their various religious lives. Some fundamental questions to be answered are how the process and form of living Sunna as well as the factors that influence the acculturation process applied in these. For this reason, this type of research is interdisciplinary, by not only based on the science of hadith, but also using an anthropological approach and cultural acculturation theory. The results found include: (1) traditions practiced in Puncu such as rituals in the process of birth, marriage, and body management are forms of living Sunna that have become customs and become part of the acculturation of local religion and culture that is going well; (2) this can be realized with at least a number of factors, including: the role of religious scholars and religious leaders with moderate characters, government officials who care about diversity, the existence of religious institutions that contribute to the cultivation of acculturation so as to minimize conflicts between local religions and cultures, as well smooth the agenda of faith and community traditions simultaneously.

The findings of this study indicate that social morals learned from the Qur'an and the Prophet's Sunnah are the most widely used educational ideas and practices. The descriptive-analytic method and grounded theory approach divide the research into an introduction, two articles, and a conclusion. First, the social morals and values prescribed by the Qur'an are investigated; next, the social morals and values prescribed by the Prophetic Sunnah are examined. According to the research, the most important social lessons learned from these sacred works include piety, self-assurance, respecting humanity, regulating Muslims' social life, and emphasizing Muslims' commitments to one another. Students understand the need for fact-checking information and contrasting actions with consequences in the afterlife due to these precepts.

AbstractThis paper analyzes the role of Sufi edep/adab (spiritual manners) in the ethical self-cultivation among a Naqshbandi Sufi Muslim group in Sarajevo, Bosnia-Herzegovina. It considers how an ethnographic focus on edeb/adab can help us understand Sufi spirituality as a form of everyday sociality on one hand and as a form of religious virtue and piety on the other. The ethnography highlights the importance of inculcating self-reflexivity in the pious and ethical self-cultivation as a way of attaining adab and thus piety as an everyday social. Instead of focusing on the exclusion of other Muslim selfhoods, the Naqshbandi Muslims analyzed in this paper turn to self-critique and self-improvement, a key method for spiritual refinement and a deeper relation to divine authority. Self-critique is a method which opens a path toward the proper internalization of the Prophet's sunna, and it therefore constitutes a degree of hermeneutic practice. The essay argues for a greater ethnographic focus on how self-critique can be oriented toward the social and contribute toward formulations of ideas of tolerance and local forms of sociality. This makes adab 'good to think with' both in tracing the intra-Muslim power dynamics, in exploring broader Sufi engagements as religious subjects who perform ethics in a secular world, and tensions between the subject and the social, together with the practices of dervishes (initiates) to individual and collective ends. Thus, the paper proposes that a religious agency in the present via the cultivation of adab can be used to interrogate the canon, in an ongoing process of ethical cultivation which places the accent of being Islamic on the ethical as a relational category (Zigon, The Journal of the Royal Anthropological Institute, 27(2), 384–401, 2021). Edep is an abstract noun in Turkish, drawn from the original Arabic adab. Though the preferred vocabulary of my interlocutors was edep as most scholarly literature uses adab, in this text, I use adab. The interchange between edep and adab is used only when I am quoting directly from my interlocutors.

SOMMARIO: 1. Prologo - 2. A mo' d'introduzione - 3. Storia delle origini od origini di una storia? - 4. Fra' tacere' e 'dire', fra 'ordinare' e 'interdire' ... - 5. Rottura di un equilibrio - 6. Emanciparsi dalla Sharîʻa o applicarla? La disputa fra Corano e Sunna - 7. Solo il Corano basta - 8. La critica degli orientalisti - 9. Ulteriori studi: ICMA (isnad-cum-matn analysis)- 10. Maqâsid al-Sharîʻa (le finalità della legge islamica) - 11. Stimoli e riflessioni da un tentativo di approccio comparativo - 12. Una possibile 'inversione' di tendenza? - 13. Con il tempo e con la paglia …
Quran and/or Sunna? Narrative and prescriptive function in the 'sources' of IslamABSTRACT: Even if in different forms and according to historical and anthropological factors that have conditioned their development, religions have a doctrinal part and precepts that can have different weight and priorities in each of them. Islam, which like Judaism is centered more on orthopraxis than on orthodoxy, over time and especially in the modern era, also in relation to the phenomenon of huge migrations of its faithful to the West, is faced with new challenges affecting its regulatory side. In this regard, various orientations and studies have long confronted each other and still animate a little-known debate outside the circle of specialists.