Suchergebnisse

In this research paper an entire concept of belief in the Islamic doctrine is tackled. It is the concept of 'Al Rizq' (earning or gain) which man gains through business or heritage and the inclusiveness of this concept,which includes all what Allah, the All Mighty grants to all creatures and human beings in particular.All that follows the doctrine of monotheism or theism, which refers everything to Allah in creation and destiny. This research paper resolves the complexity in the concept of gain in life. The complexity in interpretation is between two big schools of thought in Islam; Al Mu'atazilah and the Sunnah followers. The concept of (Rizq) earning is tackled by Al Mu'atazilah who concluded that illegal earning is not earning (Rizq) based on the rule which states that what is graceful is what the intellect considers as graceful and what is ugly is what the intellect considers as ugly. Consequently, they do not attribute the unlawful earning to Allah. On the other hand, the Sunnah followers contradict them and oppose their point of view and according to them what is graceful is what the Islamic law considers as graceful and what is ugly is what the Islamic legislation considers as ugly. Therefore, the Islamic legislation indicates that Allah, the All Mighty is the founder of everything and the human earning is part of Allah's creation and the destiny of the human being (Al Abd) whether this earning is lawful or unlawful. Since the belief conception refers everything to Allah, the All Mighty in all aspects of knowledge, creation, ordination or will, execution and what is lawful or unlawful has no association with this belief, but the consequences of the earning and the deeds of the human whether in line with the Islamic legislation or not. Therefore, this research tackles the relationship of (Al-Rizq) with (Al-Qadar) in its four levels: The knowledge, the coding or writing, the volition or will, the execution and destiny and the effect of those four levels on the life of a Muslim.

Much of the secondary literature about machiavellian religion is circumscribed to Christian and Roman religions, omitting from consideration the Florentine and Italian reception of other non-Christian monotheisms (be they pagan or semitic), the reception of Arabic and Jewish medieval political philosophy (viz. prophetology), as well as the new Platonism brought to Renaissance Italy by the so-called «diaspora» of Byzantine philosophers. If one takes into account these other contexts, then it becomes increasingly harder not to acknowledge that the culture of Ficino's, Savonarola's and Machiavelli's Florence was deeply affected by knowledge of what is called «ancient theology» as well as of Jewish and Arabic «prophetology, especially by the Alfarabi´s works. In this text, I argue that the conjunction of «ancient theology» and «prophetology», which took place in Florence in the decades prior to the start of Machiavelli's writing career, sheds new light on his conception of civil religion, that is articulated by a retrieval of the model of the Hebrew Republic and of Mosaic prophecy. ; Hasta ahora gran parte de la literatura crítica sobre la cuestión de la religión en Maquiavelo ha limitado su atención a las religiones romana y cristiana, sin haber considerado la recepción italiana y florentina de otros monoteísmos no cristianos (ya sean semitas o paganos), la filosofía política medieval árabe y judía (es decir, la profetología), o el nuevo platonismo que fuera introducido en la Italia renacentista por la llamada «diáspora» de los filósofos bizantinos. Una vez que se tienen en cuenta todos estos elementos se hace muy difícil no reconocer que la cultura florentina que albergó a Ficino, Pico, Savonarola y Maquiavelo se vio profundamente influenciada, como analizamos en el presente trabajo, tanto por la recepción de lo que se conoce como «teología antigua» (prisca theologia) como también por la «profetología» árabe y judía, especialmente en la obra de Alfarabi. En el presente texto sostengo por tanto que el análisis de la estrecha relación entre la «teología antigua» y la «profetología» que tuvo lugar en Florencia décadas antes de que Maquiavelo compusiera su obra nos permite comprender mejor la concepción maquiaveliana de la religión civil, que estaría fuertemente condicionada por una interpretación de la república romana desde la perspectiva de la república hebrea y la profecía mosaica.

Abstract: The result of this study that the from of the Rijali IAIN Ambon Imam mosque youth programs that contains, the value of Islamic education is . 1). Preaching or preachers programs, Islamic studies programs, Community comford programs, Cooperative programns and government programs. This programs was formed by means of deliberations between the chairman of the Takmir mosque, the youth of the mosque, and other members. 2). Activities that contain the value of Islamic education including for women there are certain assignments including: a). cleaning the veil, b). reviewing women's jurisprudence studies, c). training young preachers training, d). lecturing training, e). tahlil training, f). yasinan, g). cult before zhuhur prayer as well as Islamic studies, and big day celebrations Islamic. The implementation of Islamic values contained in the activities of the youth of the Imam Rijali IAIN Ambon mosque itself includes character formation, monotheism, worship n the morals. Islamic values are implemented through the program activities that exist in the youth mosque the Imam of the Ambon. Including the student component itself which was fully supported by the head of the mosque's takmir Rijali IAIN Ambon. Keywords: Implementation of Islamic values, Adolescent mosque. Abstrak: Hasil penelitian ini bahwa bentuk program Remaja Masjid Imam Rijali IAIN Ambon adalah, 1). Program dakwah atau mubaligh, Program kajian keIslaman, Program kenyamanan umat, Program koperasi dan Program keputrian. Program-program ini dibentuk dengan cara bermusyawarah antara ketua takmir masjid, ketua remaja masjid dan para anggota lainnya. 2). Aktivitas yang mengandung nilai pendidikan Islam diantaranya untuk para akhwat ada tugas-tugas tertentu antara lain: a).Pembersihan mukena-mukena,b).Kajian - kajian fiqih wanita, c). Pelatihan-pelatihan mubaligh-mubaligh muda, d). Pelatihan ceramah, e). Pelatihan tahlil, f). Yasinan, g). Kultum sebelum shalat zhuhur serta kajian-kajian keIslaman, dan perayaan hari-hari besar Islam. Implementasi nilai-nilai Islam yang terdapat dalam aktivitas remaja masjid sendiri yaitu meliputi pembentukan karakter, ketauhidan, ibadah serta akhlak. Nilai-nilai Islam itu di terapkan melalui aktivitas program yang ada di Remaja Masjid Imam Rijali IAIN Ambon tersebut. Dengan adanya implementasi nilai-nilai Islam ini sangat mempengaruhi bagi remaja masjid termasuk didalamnya komponen mahasiswa itu sendiri yang sepenuhnya mendapat dukungan ketua takmir masjid. Kata kunci: Aktivitas Remaja Masjid, Nilai-Nilai Pendidikan Islam

Abstrak: Penelitian ini bertujuan untuk mendeskripsikan nilai religius dilihat dari segi agama Islam dan kebudayaan Jawa dalam kumpulan cerpen Pelajaran Pertama Bagi Calon Politisi karya Kuntowijoyo. Metode penelitian yang digunakan adalah metode deskriptif, berbentuk kualitatif. Hasil penelitian ini sebagai berikut (1) nilai religius dilihat dari segi agama Islam meliputi tawakal (Jangan Dikubur sebagai Pahlawan), tauhid (Tawanan dan Pelajaran Pertama Bagi Calon Politisi), tasamuh (Lurah), sembahyang (Rumah yang Terbakar dan RT 03 RW 22 Jalan Belimbing atau Jalan "Asmaradana"). (2) Nilai religius dilihat dari segi kebudayaan Jawa meliputi kepercayaan (Laki-laki yang Kawin dengan Peri; Lurah; Pistol Perdamaian; Anjing-anjing Menyerang Kuburan; Rumah yang Terbakar; Jangan Dikubur sebagai Pahlawan; Tawanan; JL Kembang Setaman, JL Kembang Boreh, JL Kembang Desa, JL Kembang Api; Pelajaran Pertama Bagi Calon Politisi; dan RT 03 RW 22 Jalan Belimbing atau Jalan "Asmaradana"), selamatan (Laki-laki yang Kawin dengan Peri; Lurah; dan JL Kembang Setaman, JL Kembang Boreh, JL Kembang Desa, JL Kembang Api), bertapa (Anjing-anjing Menyerang Kuburan), menari/menyanyi (Laki-laki yang Kawin dengan Peri), berdoa (Anjing-anjing Menyerang Kuburan dan Tawanan). Kata Kunci: Cerpen, Religius, Sosiologi Sastra Abstract: The purpose of this research is to describe the religious value in terms of Islamic religion and Java culture on a collection of Kuntowijoyo's short stories by the title Pelajaran Pertama Bagi Calon Politisi. This study used the descriptive and qualitative method. The conclussion of research are (1) Religious value in terms of Islamic religion includes tawakal (Jangan Dikubur sebagai Pahlawan), monotheism (Tawanan and Pelajaran Pertama Bagi Calon Politisi), tasamuh (Lurah), prayer (Rumah yang Terbakar and RT 03 RW 22, Jalan Belimbing atau Jalan "Asmaradana"). (2) Religious values in terms of Java culture include the trust (Laki-laki yang Kawin dengan Peri; Lurah; Pistol Perdamaian; Anjing-anjing Menyerang Kuburan; Rumah yang Terbakar; Jangan Dikubur sebagai Pahlawan; Tawanan; JL Kembang Setaman, JL Kembang Boreh, JL Kembang Desa, JL Kembang Api; Pelajaran Pertama Bagi Calon Politisi; RT 03 RW 22, Jalan Belimbing atau Jalan "Asmaradana"), the salvation (Laki-laki yang Kawin Dengan Peri; Lurah; JL Kembang Setaman, JL Kembang Boreh, JL Kembang Desa, JL Kembang Api), an ascetic (Anjing-anjing Menyerang Kuburan), the dancing/singing (Laki-laki yang Kawin dengan Peri), pray (Anjing-anjing Menyerang Kuburan and Tawanan). Keywords: Short Stories, Religion, Sociology of Literature

This paper deals with the construction of progressive Salafism in online fatwa, particularly in the site of Islam Online. This website is established by Yūsuf al-Qarāḍāwī and his colleagues within the European Council for Fatwa and Research, which has been influenced by reformist-salafists, such as al-Shawkānī, al-Afghānī, 'Abduh, and Riḍā, who underline the role of text and modernity. The site's approach is progressive-substantialist (combining teks and reality), which is built on the principles of Islamic law on minorities (fiqh al-aqalliyyāt), like taysīr (facilitation), wasaṭiyyah (moderation), and i'tidāl (equilibrium), that are seen as universal values contributing to the creation of a global-pluralist society. Because of its moderate nature, the language used by the site tends to emphasize not on prohibiting and labelling "heretic", but on a solution to the problems people encounter. In relation to socio-political language, the concept of ummah is understood in an inclusive way. Ummah is built and based on the principles of belief (īmān) and Islam, and tied by the solidarity of the Quranic messages about Islamic monotheism (tawḥīd) and divine justice ('adl). The concept of ummah refers to the Quranic concepts such as ummah wasaṭ or ummah muqtaṣidah, which means "moderate community".[Artikel ini membahas tentang konstruksi Salafisme progresif dalam fatwa online, terutama situs Islam Online. Website ini didorong oleh Yūsuf al-Qarāḍāwī dan para koleganya dalam European Council for Fatwa and Research, yang dipengaruhi oleh salafi-reformis, seperti al-Shawkānī, al-Afghānī, 'Abduh, dan Riḍā, yang menghargai teks dan modernitas. Pendekatan situs ini adalah progresif-substansialis (menggabungkan teks dan realitas), yang dibangun pada prinsip-prinsip fikih minoritas (fiqh al-aqalliyyāt), seperti taysīr (memberikan kemudahan), wasaṭiyyah (moderat), dan i'tidāl (keseimbangan),yang dilihat sebagai nilai-nilai universal yang memberikan kontribusi bagi penciptaan masyarakat global yang pluralis. Karena watak modernnya, bahasa yang digunakan oleh situs ini cenderung tidak menekankan pada pengharaman dan pelabelan "bidah", namun menekankan pada solusi terhadap masalah-masalah yang dihadapi masyarakat. Terkait dengan bahasa sosial-politik, konsep umat dipahami dalam cara yang inklusif. Umat didasari pada prinsip iman dan Islam, dan diikat oleh solidaritas pesan Alquran tentang monoteisme Islam (tawḥīd) dan keadilan ('adl). Konsep umat mengarah kepada konsep Alquran seperti ummah wasaṭ atau ummah muqtaṣidah, yang berarti "komunitas yang moderat".]

В статье армянская дохристианская религия рассматривается в сопоставле- нии с классическим язычеством и зороастризмом, имевшим большое влияние в ближневосточном регионе. Вопреки мнению о том, что армянское язычество практически дублирует зороастризм (Лео, М.Абегян и др.), в статье акценти- руются различия между древним армянским верованием и некоторыми поня- тиями, характерными для язычества, в частности, персидского вероучения. Ос- новная идея данной работы заключается в том, что армянское духовное разви- тие носило преемственный характер и, вопреки некоторым муссируемым в нас- тоящее время мнениям, в процессе принятия христианства национальные ценности не уничтожались. Ряд особенностей, обнаруженных в недрах древней армянской религии, свидетельствует о достаточной активности в ней элементов и нюансов, сближающих армянские дохристианские верования с монотеизмом. Эти составляющие рассматриваются как более древние, первичные представле- ния, к которым в дальнейшем прибавились определенные политеистические наслоения. Следовательно, провозглашение христианства государственной ре- лигией Армении не может восприниматься как насаждение чужеродных идей. Состоявшееся в 301г. обращение армян имело серьезные предпосылки в армян- ских дохристианских верованиях. ; The reason why Armenia was comparatively quickly Christianized in 301 and its priority in the process when Christianity turned into one of the most powerful world religions is partially explained by the use of violence and political commonsense at the same time ignoring the very factor of religion. Comparing the Armenians religious ideas with classical paganism and Zoroastrianism let us see the principal differences between old Armenian religions. The basis of pagan cosmogony is birth, and the ones of Christianity are Creator and creations. In preChristian faiths of Armenians the beginning of the world is connected with an act of creation much stronger than in other pagan systems: the supreme God is considered to be the creator of the heavens and the world. Unlike Zoroastrianism, where good and evil are the substantial beginnings, the Armenian religion excluded the evil from divine act of creation. These and other peculiarities of old Armenian faiths show that in Armenian pre-Christian religions are well seen the elements of monotheism which according to some observations of primary polytheism is the result of later formation. In accordance with it the acceptance of Christianity is return to the gone and the act of Christianizing in Armenia is expressed by the word '"dardz" which means "return".

1. Introduction (Jean-Paul Carvalho, Sriya Iyer, and Jared Rubin) -- Part I: Theoretical Advances in the Economics of Religion -- 2. Religious Clubs: The Strategic Role of Religious Identity (Jean-Paul Carvalho) -- 3. Spatial Models of Religious Market Competition: A Critical Assessment (Michael McBride) -- 4. When Average is Irrelevant: Computational Modeling of Religious Groups (Michael D. Makowsky) -- 5. The Intelligent Design of Religious Beliefs (Gilat Levy) -- 6. Religion and Segregation (Ronny Razin) -- 7. Religious and Cultural Leaders (Anja Prummer) -- 8. Intermediated Social Preferences: Altruism in an Algorithmic Era (Daniel L. Chen) -- Part II: Empirical Advances in the Economics of Religion -- 9. Religion and Demography (Sriya Iyer) -- 10. Economics and Church State Research: Past, Present, Future (Dan Hungerman and Timothy Weninger) -- 11. Protestants and Catholics and Educational Investment in Guatemala (Rachel M. McCleary and Robert J. Barro) -- 12. The Religious Factor in Private Education in the United States (Danny Cohen-Zada and Moshe Justman) -- 13. How Luther's Quest for Education Changed German Economic History: 9+5 Theses on the Effects of the Protestant Reformation (Sascha O. Becker and Ludger Woessmann) -- 14. Hindu-Muslim Violence in India: A Postscript From the 21st Century (Anirban Mitra and Debraj Ray) -- 15. Religion and Conflict: A Quantitative Approach (José G. Montalvo and Marta Reynal-Querol) -- 16. Why are Some Societies More Religious than Others? (Jeanet Sinding Bentzen) -- 17. Socioeconomic Inequality across Religious Groups: Self-Selection or Religion-Induced Human Capital Accumulation? The Case of Egypt (Mohamed Saleh) -- 18. Religion and the European Union (Benito Arruñada and Matthias Krapf) -- Part III: Advances in Religion and Political Economy -- 19. The Political and Economic Consequences of Religious Legitimacy (Jared Rubin) -- 20. Religious Legitimacy and the Joint Evolution of Culture and Institutions (Alberto Bisin, Avner Seror, and Thierry Verdier) -- 21. Strategic Interactions between Religion and Politics: the Case of Islam (Jean-Philippe Platteau) -- 22. State and Religion: An Economic Approach (Metin M. Coşgel and Thomas J. Miceli) -- 23. A Great Academic Re-Awakening: The Return to a Political Economy of Religion (Anthony Gill) -- 24. The State, Toleration, and Religious Freedom (Noel Johnson and Mark Koyama) -- 25. Religiosity and Economic Performance: The Role of Personal Liberties (Laura Mayoral and Joan Esteban) -- 26. Causes and Consequences of Monotheism in the Supply of Religion (Murat Iyigun) -- 27. Religion, Political Power and Human Capital Formation: Evidence from Islamic History (Eric Chaney) -- 28. Islam, Trade, and Innovation (Alireza Naghavi)

ResumoEu aconteço, artisticamente falando, acredito, dentro de um processo que nos convida a pensar criticamente a decolonização, a apropriação cultural, o cristianismo, o monoteísmo, a monocultura e todos os dilemas do existir globalizado. Ou não? O meu surgimento vem junto com a expectativa que se cria em volta de outro termo, no Brasil ao menos, a arte indígena contemporânea. Não a moderna, a passada e extinta, nem a por vir, mas a deste início do século XXI. Ensaio escrever para socializar um pouco o socializável da minha relação com meu avô, esse que não é gente exatamente para não sê-lo. Portanto Makunaima é meu avô e o gênero, a forma e o conteúdo têm seus lugares de ação como vamos citar sempre, pois são fundamentais, mas é preciso ir além. Makunaima está além e prova isso ao transformar-se continuamente. Não, ele não é transformista. Vamos dissociar aos poucos o existir-atuação de Makunaima dos efeitos cognitivos do gênero em nossas mentes. Sim, nas mentes. Aos leitores é requerido um vácuo total interior, um nudar-se por dentro para ter espaço. Em uma grande concepção, é requerido um esvaziamento total de um ser para outro ser caber.Palavras-chave: Makunaima; Arte Indígena Contemporânea; Gênero; Literatura AbstractI happen, artistically speaking, I believe, in a process that invites us to think critically about decolonization, cultural appropriation, Christianity, monotheism, monoculture and all the dilemmas of globalized existence. Or not? My emergence comes along with the expectation that is created around another term, in Brazil at least, contemporary Indian art. Not the modern, the past and extinct, not yet to come, but the beginning of the twenty-first century. Essay writing to socialize a little the socializable of my relationship with my grandfather, the one who is not exactly people to not be. So Makunaima is my grandfather and the genre, form and content have their places of action as we will always quote, because they are fundamental, but we must go further. Makunaima is beyond and proves this by continually transforming himself. No, he is not a convert. We will gradually dissociate Makunaima's existing-action from the cognitive effects of gender in our minds. Yes, in the minds. Readers are required to have a total interior vacuum, a nudge inside to have room. In a grand design, a total emptying of one being is required for another to be fit.Key words: Makunaima; Contemporary Indian Art; Genre; Literature

Die drei großen monotheistischen Religionen eint ein überwältigender und bis heute nahezu ungebrochener Konsens über die strukturelle Gewalt an (nicht-menschlichen) Tieren. Diese Gewalt kann ritueller Natur sein, aber auch als Deutungsgewalt gegenüber den vermeintlich seelenlosen Tieren Wirkung entfalten. Beide Formen stellen nicht nur das friedliche Selbstverständnis der Religionen in Frage, sondern verlangen insbesondere nach analytischen Antworten, die die über lange Zeit hinweg als selbstverständlich aufgefasste Gewaltförmigkeit der Religionen problematisieren. Auf diesem Weg tragen sie zugleich zur Überwindung dieses theologisch- und religiös-legitimierten Speziesismus bei.

Der Themenkomplex von Zusammenleben, Integration und Aufnahmekultur nimmt heute eine bedeutende Stellung ein. In diesem Zusammenhang erfüllt der Libanon mit seiner multikulturellen Gesellschaft eine Vorbildfunktion für den Osten und Westen. Das vorliegende Buch behandelt das friedliche Zusammenleben von Christen und Muslimen im Libanon und geht dabei folgenden Fragen nach: Wie kompatibel sind die Weltreligionen jeweils mit Demokratie und Laizität? Wie und auf welchen Ebenen verwirklichen Muslime und Christen eine friedliche Koexistenz im Libanon? Kann Europa davon profitieren?Neben der Klärung dieser Fragen befasst sich das Buch mit dem Wesen des Monotheismus und stellt als dessen Grundlagen die Hinwendung zu Gott, die Befreiungsbewegung und den Dienst am Menschen vor. In dieser Auslegung kann der Monotheismus dazu beitragen, eine solidarische, egalitäre und inklusive Gesellschaft aufzubauen.

Introduction: Deadly serious business -- Understanding the enemy -- Lesson 1. The great human questions, including the great questions of public life, are ultimately theological -- Lesson 2. To speak of Judaism, Christianity, and Islam as the three Abrahamic faiths, the three religions of the Book, or the three monotheisms obscures rather than illuminates. These familiar tropes ought to be retired -- Lesson 3. Jihadism is the enemy in the multi-front war that has been declared upon us -- Lesson 4. Jihadism has a complex intellectual history, the chief points of which must be grasped in order to understand the nature of the threat jihadism poses to the West -- Lesson 5. Jihadists read history and politics through the prism of their distinctive theological convictions, not through the lens of Western assumptions about the progressive dynamic of history -- Lesson 6. It is not "Islamophobic" to note the historical connection between conquest and Muslim expansion, or between contemporary jihadism and terrorism. Truth-telling is the essential pre-requisite to genuine inter-religious dialogue, which can only be based on the claims of reason -- Lesson 7. The war against jihadism is a contest for the human future that will endure for generations -- Rethinking realism -- Lesson 8. Genuine realism in foreign policy takes wickedness seriously, yet avoids premature closure in its thinking about the possibilities of positive change in world politics -- Lesson 9. In the war against jihadism, the political objective in the Middle East and throughout the Islamic world is the evolution of responsible and responsive government, which will take different forms given different historical and cultural circumstances -- Lesson 10. In the war against global jihadism, deterrence strategies are unlikely to be effective, because it is almost impossible to deter those who are committed to their own martyrdom -- Deserving victory -- Lesson 11. Cultural self-confidence is indispensable to victory in the long-term struggle against jihadism -- Lesson 12. Islamist salami tactics must be resisted, for small concessions in the name of a false idea of tolerance inevitably lead to further concessions, and then to further erosions of liberty and security -- Lesson 13. We cannot, and will not, deserve victory (much less achieve it) if we continue to finance those who attack us. Therefore, a program to de-fund jihadism, by developing alternatives to petroleum-based transportation fuels, is a crucial component of the current struggle -- Lesson 14. Victory in the war against global jihadism requires a new domestic political coalition that is proof against the confusions caused by the Unhinged Left and the Unhinged right -- Lesson 15. There is no escape from U.S. leadership

The human mind is a tool of human knowledge, or rather; it is the stronghold and the basis of accountability. However, it merely stands dumbfounded before the realm of the visible world, bewildered to be able to reach the hidden landmarks of the unseen, the knowledge of which belongs exclusively to the Lord the Exalted, unless He reveals it to someone He chooses to carry His message to His creation. He says: "He is the Knower of the Unseen, and He reveals unto none His secret, except a messenger whom He has chosen: and then He makes a band of watchers march before him and behind him" [The Jinn: 26, 27]. Accordingly, throughout the history, prophecy has acted as the guide and mentor, which is "necessary for the existence and survival of man". There is no way for reason to comprehend the issue of divinity, destiny and the principles of monotheism except through the revelation. Otherwise, it would miss the realm of truth and fall into the realm of wandering and loss. If revelation is the source of different sciences and directs energies towards detailing these sciences and proving them, then it doubtlessly needs to establish its truth in a number of its associated applications. The need for further studies, therefore, is more obvious with regard to the revelation vocabulary emanating from the Prophetic tradition. This is because the incidents of the Sunnah are so abundant, and the truth of their revelation and how they relate to legislation need to be proved. This is a difficult issue in the Usuli lessons today, which, with the presence of rational and other trends in the field of research and publication, needs a careful investigation. Hence, I'm going to take the initiative to write this research paper on the subject of revelation vocabulary of the Sunnah and be honored by its publication in this eminent journal. To study this topic, the researcher uses deductive, analytical and critical methods. This study has concluded several results, most notable among them is the determination that the proof (al-thubūt) is the reference (al-marjaʿ) in determining the extent of relating the material (al-maddah) to the Sunnah that contains act, saying or silent consent (taqrīr) of the Prophet (pbuh); and that the statement that "this is a Sunnah" means that the legislation on its basis is authentic, but it does not establish an obligation because proving a sunnah is a matter, and its indication [to a ruling], which is an obligation, is something else.