Relevant bibliographies by topics / Civil Islam

Academic literature on the topic 'Civil Islam'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Contents

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Civil Islam.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Civil Islam"

1

Roswantoro, Alim. "CIVIC VALUES DAN ISLAM: Islam Awal dan Potret Pembangunan Civil Society." Jurnal Ilmiah Ilmu Ushuluddin 10, no. 1 (March 10, 2016): 23. http://dx.doi.org/10.18592/jiu.v10i1.743.

Full text
Abstract:
Civic Values dewasa ini telah menggejala di berbagai negara suatu cita-cita sosialyang dikemas dalam bentuk pendidikan kewargaan atau civic education yang memilikiarti yang sangat penting dan strategis bagi kelangsungan kehidupan berbangsa danbernegara. Jika dianalisis dari paradigma kultur mana kedua masyarakat itu lahirdan tumbuh, perbedaan asasiah antara Masyarakat Madani dan civil society akantampak. Jika kembali kepada kultur para filosof sosial Barat abad ketujuh belas dimana wacana civil society itu mulai digulirkan, maka civil society di Barat lahirsebagai buah modernitas yang mengambil akarnya pada gerakan budaya Renaissance.Budaya ini merupakan gerakan yang memarginalkan gagasan tentang Tuhan.Buah masyarakat dari gerakan budaya semacam ini adalah masyarakat sekuler,yang menurut Clavel, di dalamnya posisi Tuhan telah menjadi gagasan yang tertindassejak lebih dari tiga abad yang lalu.
APA, Harvard, Vancouver, ISO, and other styles
2

Brown, Gustav, and Amelia Fauzia. "Civil Islam Revisited." Asian Studies Review 43, no. 3 (July 3, 2019): 371–74. http://dx.doi.org/10.1080/10357823.2019.1626534.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Sukardi, Imam. "Islam dan Civil Society." TSAQAFAH 6, no. 1 (May 31, 2010): 115. http://dx.doi.org/10.21111/tsaqafah.v6i1.141.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Masduki, Masduki. "CIVIL SOCIETY." ALQALAM 24, no. 2 (August 31, 2007): 159. http://dx.doi.org/10.32678/alqalam.v24i2.1631.

Full text
Abstract:
Civil society, dipadankan dalam bahasa Indonesia dengan "masyarakat sipil", "masyarakat kewargaan", "masyarakat madani", adalah suatu istilah yang pada mulanya berasal dan Barat kemudian masuk ke negeri-negeri yang sedang giat melakukan demokratisasi, termasuk Indonesia. Dewasa ini telah menjadi agenda penting yang sering dibicarakan banyak pemikir sebagai wacana dan praktik politik kontemporer.Sebagai salah satu ajaran yang mempunyai misi mengubah tatanan sosial masyarakat, Islam memiliki konsep tentang masyarakat ideal dan karenanya Islam juga berkepentingan untuk mengubah masyarakat menuju cita-cita idealnya. Sudah banyak pembahasan di kalangan pemikir, cendikiawan, dan pengamat politik muslim tentang kesesuaian (compatibility) ajaran-ajaran Islam dengan civil society. Pada intinya disepakati bahwa Islam menodorong penciptaan masyarakat madani. Nabi Muhammad sendiri bahkan telah mencontohkan secara aktual bagaimana perwujudan civil society itu, yaitu ketika Nabi mendirikan dan memimpin negara-kota Madinah. Kenyataan ini terlihat bukan hanya dalam Piagam Madinah, juga dari pergantian nama kota Yatsrib menjadi Madinah,yang tentu saja satu akar kata dengan istilah "madani" itu sendiri.
APA, Harvard, Vancouver, ISO, and other styles
5

Talal, Al‐Hassan Bin. "Documentation: Islam and civil society." Islam and Christian–Muslim Relations 8, no. 1 (March 1997): 99–103. http://dx.doi.org/10.1080/09596419708721109.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Islam, Syed Sirajul. "Civil-Military Relations." American Journal of Islam and Society 17, no. 2 (July 1, 2000): 97–121. http://dx.doi.org/10.35632/ajis.v17i2.2064.

Full text
Abstract:
Some Western scholars have asserted that the high frequency of militarycoup d‘etats in Muslim countries is rooted in Islam. They claim thatcitizens of the Muslim world easily accept military rule because it doesnot run counter to the spirit of Islam. Is this true? Does Islam reallyallow military intervention into politics or coup d’etat? This articleargues that in some contemporary Muslim countries the coup d’etat ormilitary takeover has nothing to do with the basic spirit of Islam.Rather, in those countries, Western colonial rule laid the foundation forthe subsequent takeover of civilian power by the army. Islam does notallow succession to power through force or coup d‘etat. This articleclarifies the position of Islam on the question of civil-military relations.A systematic study on this issue has yet to be done, therefore, there isroom for controversy. In order to explain the civil-military relations inan Islamic polity, this paper first examines Western perspectives oncivil-military relations then highlights Islamic perspectives. Finally, itoffers a brief explanation of military intervention into the politics ofsome contemporary Muslim countries.
APA, Harvard, Vancouver, ISO, and other styles
7

Parmudi, Mochamad. "KEBANGKITAN CIVIL SOCIETY DI INDONESIA." At-Taqaddum 7, no. 2 (February 6, 2017): 295. http://dx.doi.org/10.21580/at.v7i2.1208.

Full text
Abstract:
<p>Secara sederhana model pemahaman Islam universal terekspresi pada dua corak pemikiran mengenai hubungan antara Islam dengan realitas sosial, ekonomi, dan politik. <strong><em>Pertama</em></strong>, adalah model organik yang menghendaki hubungan secara legal-formal antara Islam dengan semua aspek kehidupan manusia. Dalam perspektif model ini, Islam harus terwujud secara formal kelembagaan sebagaimana nampak dalam bentuk seperti partai Islam, sistem ekonomi Islam, dan bahkan negara Islam. <strong><em>Kedua</em></strong>, adalah corak pemikiran yang menghendaki hubungan secara substansial antara Islam dengan semua aspek kehidupan. Islam lebih dilihat pada tataran moral, etik, dan spiritual. Dalam hal ini, Islam tampil secara <em>inklusif</em>.</p>Kebangkitan <em>civil society </em>dimanifestasikan ke dalam beberapa jenis gerakan sosial. <em>Pertama,</em> resistensi simbolik yang meliputi pelbagai aksi tidak langsung untuk mengontrol dominasi negara. Tujuan utarna dari jenis aktivitas ini adalah untuk menampilkan pelbagai keluhan dan gugatan secara simbolik dalam bentuk tulisan, pertunjukan seni, dan diskusi yang bernada kritik. <em>Kedua, </em>resistensi pragmatis yang dilakukan sebagai reaksi langsung terhadap kebijaksanaan pemerintah atau sistem sosial-ekonomi-politik yang sedang berjalan. Resistensi semacam ini biasanya melibatkan ormas, partai politik, dan bahkan mahasiswa (contoh yang actual: demonstrasi penolakan penaikan harga BBM). <em>Ketiga,</em> resistensi simbolik-pragmatis yang merupakan aksi langsung maupun tidak langsung yang menuntut terciptanya situasi sosial-politik yang lebih baik terutama <em>wong cilik </em>dan juga menuntut pengurangan kontrol negara terhadap pelbagai bidang kehidupan masyarakat.
APA, Harvard, Vancouver, ISO, and other styles
8

Syahab, Abdullah. "PERAN CIVIL SOCIETY DALAM FILANTROPI ISLAM." TAJDID: Jurnal Ilmu Ushuluddin 13, no. 2 (November 3, 2014): 345–64. http://dx.doi.org/10.30631/tjd.v13i2.9.

Full text
Abstract:
Runtuhnya orde baru dan masuknya Indonesia ke era reformasi telah memberikan peran besar civil society di Indonesia. Peranan civil society dalam pembangunan negara sangat strategis pada pemerintahan Indonesia yang mengedepankan demokratis dalam pengelolaan negara. Salah satunya dalam pengelolaan zakat di Indonesia. Korupsi, kolusi dan nepotisme pada pemerintahan pada masa reformasi telah mempengaruhi tingkat kepercayaan masyarakat terhadap lembaga pengelola zakat yang dikelola negara. Kebijakan good governance juga telah menumbuhkan pergerakan civil society di Indonesia khususnya dalam memberikan kontribusi bagi perkembangan pengelolaan zakat di Indonesia. Menguatnya peran civil society merupakan realitas sosial kontemporer di Indonesia.
APA, Harvard, Vancouver, ISO, and other styles
9

Musawir and Sholehuddin Sulaiman. "CIVIL SOCIETY PERSPEKTIF PENDIDIKAN ISLAM MULTIKULTURAL." Jurnal Mu’allim 4, no. 1 (March 5, 2022): 132–47. http://dx.doi.org/10.35891/muallim.v4i1.2966.

Full text
Abstract:
This research examines civil society from an educational perspective. By using qualitative methods, the results of this study state that the basic concepts of Islamic education are relevant to the interests of Muslims and relevant to the design of civil society, so the application of the basic concepts of philosophy and educational theory must pay attention to the supra-system context for the benefit of the civil society that this nation aspires to.
APA, Harvard, Vancouver, ISO, and other styles
10

Latief, Hilman. "Islam, Civil Society, and Social Work." American Journal of Islam and Society 26, no. 1 (January 1, 2009): 106–9. http://dx.doi.org/10.35632/ajis.v26i1.1419.

Full text
Abstract:
The practice of charity, which is commonly voluntary by definition, is embeddedwithin religious institutions or communities to support their vision ofsocial welfare. In this book, Egbert Harmsen underlines some improvements,advantages, and weaknesses as well as varieties of the roles played byMuslim-based voluntary organizations in the Middle East in general, and inJordan in particular. He reexamines whether such civic values as voluntary,autonomous, egalitarian, community-based initiatives, self-reliance, and independenceunder which civil society organizations developed can impact Muslimsociety on a larger scope.The author reassesses previous research findings, particularly thosepresented by such observers as Janine Clark and Sami Zubaida. Clark’sobservation of (horizontal) networks embedded among middle-classMuslims reveal that the lower class (the poor) does not benefit very muchfrom the existing social institutions. Meanwhile, Zubaida’s scrutiny of the(vertical) relation between Muslim associations and their needy clientsshows that the resulting relationships are generally paternalistic. In responseto Clark’s argument, Harmsen points out that while the social institutionsset up by the middle class do serve middle-class families, they by no means ...
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Civil Islam"

1

Khairan, Ab Razak bin Mohd. "The influence of Islam in the military : comparitive study of Malaysia, Indonesia and Pakistan /." Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2004. http://library.nps.navy.mil/uhtbin/hyperion/04Mar%5FKhairan.pdf.

Full text
Abstract:
Thesis (M.A. in Security Studies (Civil-Military Relations))--Naval Postgraduate School, March 2004.
Thesis advisor(s): Gaye Christoffersen, Seyyed Vali R. Nasr. Includes bibliographical references (p. 115-120). Also available online.
APA, Harvard, Vancouver, ISO, and other styles
2

Chase, Anthony G. "Islam and human rights : clashing normative orders? /." Thesis, Connect to Dissertations & Theses @ Tufts University, 2000.

Find full text
Abstract:
Thesis (Ph.D) -- Fletcher School of Law and Diplomacy, 2000.
Adviser: Andrew Hess. Typescript. Vita. Bibliography: unnumbered leaves. Access restricted to members of the Tufts University community. Also available via the World Wide Web;
APA, Harvard, Vancouver, ISO, and other styles
3

Finessi, Martina. "Muslims' participation in Ethiopian Civil Society: findings from field research in Addis Ababa." Thesis, Högskolan Dalarna, Historia, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:du-11852.

Full text
Abstract:
This thesis is an investigation into the Ethiopian Civil Society, with a focus on Muslims’participation and activities. This research is the result of a series of interviews carried on in AddisAbaba during my staying there thank to a scholarship from Pavia University.Chapter One is a general introduction of the study, presenting the object, the methodology anduse of sources as well as the state of the current research of the topics covered by this research.Chapter Two is a framework chapter about Islām in Ethiopia offering an historical perspective aswell as focusing on its characteristics and current developments. Chapter Three deals withEthiopian Civil Society characteristics and with its legal framework. Chapter Four constitutes thecore of this research: in it, I collected the findings of my research describing the presence ofMuslims into Ethiopian Civil Society. I analyzed the activities and characteristics of the differentorganizations and associations that I met in Addis Ababa, their self-representation concerningtheir being related with Islām and their opinions on Muslims’ marginalization and lack of nonpoliticizationin Ethiopia. A set of conclusions constitutes the last section of the thesis.
APA, Harvard, Vancouver, ISO, and other styles
4

Elfersy, Daphna. "The Muslim civil ethic and the concerting of secularism : Islam in France and the Netherlands." Thesis, Paris, Institut d'études politiques, 2015. http://www.theses.fr/2015IEPP0002.

Full text
Abstract:
Cette étude affirme que la grande majorité des musulmans européens promeut une laïcité harmonieuse, laquelle ne cherche pas à hiérarchiser les croyances religieuses et séculières dans les sociétés et les états démocratiques. cette étude interroge ce qui distingue les musulmans exprimant un soutien à une laïcité harmonieuse de leurs homologues européens, musulmans et non musulmans qui ne s’y reconnaissent pas. L’hypothèse principale avancée dans cette étude pose que les musulmans européens soutenant la laïcité harmonieuse ont connu un processus de transformation religieuse au cours duquel l’islam a été « ethnicisé » et conceptualisé devenant une source de valeurs pluralistes démocratiques largement partagées dans la société. cette étude définit cette constellation plurielle des valeurs socio religieuses comme étant l'éthique civile musulmane. Cet islam civil ethnicisé en plein essor permet d’expliquer l’approche particulière des musulmans quant à la laïcité harmonieuse. pour donner de la profondeur au cadre théorique ambitieux de notre étude et à l’hypothèse qui y est développée, nous sommes revenus à une analyse historique, l’hypothèse explorée étant, au final, validée par le travail de terrain quantitatif et qualitatif. Pour tester l’hypothèse selon laquelle un islam civil reformulé engendre un soutien des musulmans à une laïcité harmonieuse, cette étude a mené en France et aux Pays-Bas quatre-vingt-dix-sept entretiens avec des musulmans et a administré deux cents huit questionnaires avec des musulmans et des non musulmans. Ces pays constituent des cas d'étude intéressants dans une optique comparative. les preuves empiriques valident le cadre théorique et vérifient les relations entre adhésion à un islam civil reformulé et soutien à une laïcité harmonieuse. Ainsi, les résultats de cette étude montrent la pertinence de la méta théorie de la religion développée par weber ; ils révèlent son efficacité théorique et méthodologique pour explorer les relations entre religions éthiques et vie socio politique, en particulier pour analyser l’islam civil qui se développe actuellement en Europe et sa relation au concept de laïcité harmonieuse
This study asserts that the vast majority of European Muslims endorse a concerted secularism, a concept pertaining to a non-hierarchic approach to religious and secular reason in democratic societies and states. This study asks what distinguishes these Muslims that show support for a concerted secularism from their European Muslim and non-Muslim counterparts that present different approaches to secularism. the primary hypothesis advanced in this study is that European Muslims that advocate concerted secularism have undergone a process of religious transformation in which Islam was ‘ethicized’ and conceptualized as a source for pluralistically fashioned familial and democratic values. This study refers to this pluralist constellation of social values as the Muslim civil ethic. This emerging ethicized civil Islam, it is argued, serves to explain Muslims’ distinct approach of concerted secularism. A scholarly review and historical analysis substantiates this study’s ambitious theoretical framework and ensuing working hypothesis, although the salience of the explored hypothesis is ultimately affirmed through the quantitative and qualitative fieldwork. to test the premise that a reformatted civil Islam engenders Muslims’ support for a concerted secularism, this study conducted 97 interviews with Muslims and 208 surveys with Muslims and non-Muslims in France and the Netherlands. These countries present compelling cases for a comparative research. the empirical evidence validates the theoretical framework and verifies the hypothesized relations between the reformatted civil Islam and the endorsement of concerted secularism. the findings of this study substantiate the germaneness and authority of weber’s meta-theory of religion and reveals its theoretical and methodological efficacy for general explorations into the relations between ethical religions and sociopolitical life, and in particular, the burgeoning civil Islam in present day Europe and its relation to the notion of concerted secularism
APA, Harvard, Vancouver, ISO, and other styles
5

Brigaitis, Peter. "Religious Engagement and Social Capital in the Islamic Context." Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc4788/.

Full text
Abstract:
Social capital research has traditionally been conducted in western and Christian settings as a precursor of changes such as democratization and development. This paper focuses on Islamic religious engagement and its potential to foster social capital. The model presented here is designed to suggest whether the Islam's influence occurs through doctrinal channels, or through Islam's capacity to organize social structures. The analysis conducted is a linear regression model with measures of social capital as dependent variables and measures of religious engagement as independent variables. The analysis is conducted on data from the fourth wave of the World Values Survey. Results suggest that religious engagement and social capital have both belief and behavioral elements that should be treated as separate entities in quantitative research.
APA, Harvard, Vancouver, ISO, and other styles
6

Kocamaner, Hikmet. "The Politics of the Family: Religious Affairs, Civil Society, and Islamic Media in Turkey." Diss., The University of Arizona, 2014. http://hdl.handle.net/10150/333348.

Full text
Abstract:
Since the ruling pro-Islamist Justice and Development Party (Adalet ve Kalkinma Partisi, AKP hereafter) came to power in 2002, there has been a general transformation in Turkish politics from a secularist orientation toward a mainstream Muslim conservative line. This conservative political transformation manifests itself in the socio-cultural domain in terms of a proliferation of discourses on "family crisis" and the "decline of family values" as well as social programs and projects aimed at "strengthening the Turkish family." While the family crisis discourse situates the family as the source of socio-economic and demographic problems facing the Turkish society, strengthening the family is offered as the primary solution to these problems since the family is conceptualized as the foundation of a firm and stable social order. The Turkish state's intervention into the family sphere has occupied a central place in the governmental and legislative policies of the state since the rise of modern forms of governance in the nineteenth century in the Ottoman Empire. What is novel about the configuration of family governance under the AKP government, however, is the extension of family governance beyond the formal institutions of the state to a wide array of actors, institutions, mechanisms, and rationalities and the deployment of religious or religiously-inspired actors, institutions and organizations in the conceptualization, production, and implementation of social programs and projects aimed at "strengthening the Turkish family." Within the past decade, this concern for maintaining family values and fortifying the family institution has been widely circulated among Muslim conservative circles, and the family has constituted the foundation of most social projects designed and implemented by not only formal political institutions such as the Ministry of the Family and Social Policies and AKP-governed municipalities but also various religious or religiously-inspired organizations and institutions such as the Presidency of Religious Affairs, Islamic civil society organizations, and Islamic television channels. This dissertation focuses on the role of these religious or religiously-inspired actors, institutions, and organizations in shaping the politics of the family in contemporary Turkey. It argues that the increasing prominence given to the family by the state and these religiously-inspired institutions and organizations points to emerging forms of governance as well as reconfigurations of religion and secularism in contemporary Turkey. It also demonstrates how the dominant political discourse on declining family values and the social projects that aim at recuperating these values situate the family as an object of governmental intervention as well as a site of discursive proliferation, disciplinary practices, and biopolitical governance.
APA, Harvard, Vancouver, ISO, and other styles
7

Shapoatov, Sayfiddin. "The Tajik Civil War: 1992-1997." Master's thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/12605036/index.pdf.

Full text
Abstract:
This study aims to analyzing the role of Islam, regionalism, and external factors (the involvement of the Russian Federation, Uzbekistan, Afghanistan, and Iran) in the Tajik Civil War (1992-97). It analyzes all these three factors one by one. In the thesis, it is argued that all of the three factors played an active and equal role in the emergence of the war and that in the case of the absence of any of these factors, the Tajik Civil War would not erupt. As such, none of the factors is considered to be the only player on its own and none of the factors is considered to be the basic result of other two factors.
APA, Harvard, Vancouver, ISO, and other styles
8

Yeşilkağıt, Arif Kutsal. "Policy change under military rule : the politics of clergy training-colleges in Turkey /." [Leiden] : [s. n.], 2001. http://catalogue.bnf.fr/ark:/12148/cb39190990x.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Khairan, Ab Razak bin Mohd. "The influence of Islam in the military: comparative study of Malaysia, Indonesia and Pakistan." Thesis, Monterey California. Naval Postgraduate School, 2004. http://hdl.handle.net/10945/1663.

Full text
Abstract:
Approved for public release, distribution is unlimited
Islam permeated throughout the military institutions of Malaysia, Pakistan and Indonesia and replaced the Western and foreign military cultures the military had inherited due to society becoming Islamized following the revival of Islam. The implementation of true Islamic model practices and values differ slightly from country to country depending first on the level of piousness of its existing military personnel, new personnel input and the military leadership. The second factor is the degree of motivational drive of the head of state in encouraging Islam. Islamized military institutions are also faced with the challenges created as a result of sects and schools that emerge in the form of Islamic parties and extremist groups. The argument will be that Islamic teachings in military affairs can result in peace, solidarity and solve the Civil-Military Relations (CMR) problems. In the final analysis, guided moderate Islamic influence' bring harmony to CMR in Malaysia, while the uncoordinated influence of Islam in the Indonesian military made the CMR problematic. It is different in Pakistan because the strong influence of Islam has encouraged the generals to wrest political power from civilians.
Lieutenant Colonel, Royal Malaysian Air Force
APA, Harvard, Vancouver, ISO, and other styles
10

Harmsen, Egbert. "Islam, civil society and social work Muslim voluntary welfare associations in Jordan between patronage and empowerment = Islam, maatschappelijk middenveld en sociale zorg Gezaghebbende teksten, rituele praktijken en sociale identiteiten : Particuliere Islamitische welzijnsorganisaties in Jordanië tussen bevoogding en ontvoogding, met een samenvatting in het Nederlands /." Leiden : ISIM : Amsterdam University Press, 2008. http://www.netlibrary.com/urlapi.asp?action=summary&v=1&bookid=224150.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Civil Islam"

1

Hassan, Muhammad Haniff. Civil Disobedience in Islam. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-3271-4.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Esposito, John L. Islam and civil society. San Domenico di Fiesole, Italy: European University Institute, Robert Schuman Centre, 2000.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Topluluğu, Liberal Düşünce, ed. Islam, civil society & market economy. Maltepe, Ankara: Liberte Books, 1999.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Khatami, Muhammad. Islam, dialogue and civil society. Canberra: Centre for Arab and Islamic Studies, 2000.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Australian National University. Centre for Arab & Islamic Studies (The Middle East & Central Asia), ed. Islam, dialogue and civil society. Canberra: Centre for Arab and Islamic Studies (The Middle East and Central Asia), Australian National University, 2000.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Islam, dialogue, and civil society. New Delhi: Centre for Persian and Central Asian Studies, School of Language, Literature, and Culture Studies, The Jawaharlal Nehru University, 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Barkatullah, Abdul Halim. Hukum Islam: Menjawab tantangan zaman yang terus berkembang : membahas perkembangan hukum Islam, hukum keluarga Islam, hukum ekonomi Islam, hukum pidana Islam. Yogyakarta: Pustaka Pelajar, 2006.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Hidayat, Komaruddin, and Zainun Kamal. Islam, negara & civil society: Gerakan dan pemikiran Islam kontemporer. Edited by Kamal Zainun 1950-, Hidayat Komaruddin 1953-, Ahmad Gaus A. F., 1968-, and Sjadzali Munawir. Jakarta: Paramadina, 2005.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Syamsul, Arifin. Islam Indonesia: Sinergi membangun civil Islam dalam bingkai keadaban demokrasi. Malang: Penerbitan Universitas Muhammadiyah Malang, 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Geovanie, Jeffrie. Civil religion: Dimensi sosial politik Islam. Jakarta: PT Gramedia Pustaka Utama, 2013.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Civil Islam"

1

Piscatori, James, and Dale F. Eickelman. "FOREWORD." In Civil Islam, vii—x. Princeton: Princeton University Press, 2011. http://dx.doi.org/10.1515/9781400823871.vii.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

al-Tahtawi, Rifa‘ah Rifa. "Civil Rights." In Contemporary Debates in Islam, 189–96. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-349-61955-9_19.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

al-Tahtawi, Rifa‘ah Rifa. "Civil Rights." In Modernist and Fundamentalist Debates in Islam, 189–96. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-137-09848-1_19.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Esmer, Yilmaz. "Democracy, Civil Society, and Islam." In Religion and Civil Society in Europe, 267–84. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6815-4_14.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Hasan, Samiul. "Philanthropy and Religion, Islam." In International Encyclopedia of Civil Society, 1–8. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-99675-2_574-1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Howard, David B., Eva Didion, David B. Howard, Ranjita Mohanty, Rajesh Tandon, Richard D. Waters, Jennifer M. Brinkerhoff, et al. "Philanthropy and Religion, Islam." In International Encyclopedia of Civil Society, 1172–75. New York, NY: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-93996-4_574.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Hassan, Muhammad Haniff. "Introduction." In Civil Disobedience in Islam, 1–22. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-3271-4_1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Hassan, Muhammad Haniff. "Theological Arguments Against Civil Disobedience in Islam." In Civil Disobedience in Islam, 23–50. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-3271-4_2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Hassan, Muhammad Haniff. "Theological Arguments for Civil Disobedience in Islam." In Civil Disobedience in Islam, 51–80. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-3271-4_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Hassan, Muhammad Haniff. "Debating Various Forms of Civil Disobedience in Islam." In Civil Disobedience in Islam, 81–124. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-3271-4_4.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Civil Islam"

1

Wahyuni, Ida Windi, and Anas Puri. "Achievement Motivation of Civil Engineering Students of Universitas Islam Riau." In The Second International Conference on Social, Economy, Education, and Humanity. SCITEPRESS - Science and Technology Publications, 2019. http://dx.doi.org/10.5220/0009060000880092.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Song, Huifang, Jun Li, and Liyun Ma. "Study on Spatial Form of Islam in Wuhan." In International Conference On Civil Engineering And Urban Planning 2012. Reston, VA: American Society of Civil Engineers, 2012. http://dx.doi.org/10.1061/9780784412435.112.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Destyanto, Twin Yoshua R., Rikardo P. Sianipar, Andreas E. Nugroho, and Twin Hosea W. Kristyanto. "Civil Society and Civil Islam Implementation on Inter-religious Tolerance in Indonesia: A Phenomenological Study." In 2nd International Conference on Social Science, Humanity and Public Health (ICOSHIP 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220207.002.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Yulita, Irma, and Susy Ong. "The Changing of Image of Islam in Japan: The Role of Civil Society in Disseminating Informations about Islam." In Proceedings of the 2nd International Conference on Strategic and Global Studies, ICSGS 0218, October 24-26, 2018, Central Jakarta, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.24-10-2018.2289662.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Sebastian, Leonard C., and Alexander R. Arifianto. "From Civil Islam towards NKRI Bersyariah? Understanding Rising Islamism in Post-Reformasi Indonesia." In Third International Conference on Social and Political Sciences (ICSPS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icsps-17.2018.65.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Weller, Paul. "ROBUSTNESS AND CIVILITY: THEMES FROM FETHULLAH GÜLEN AS RESOURCE AND CHALLENGE FOR GOVERNMENT, MUSLIMS AND CIVIL SOCIETY IN THE UNITED KINGDOM." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/cdcf7302.

Full text
Abstract:
The 7/7 (2005) attack on London Transport by Muslims brought up in the UK shocked the Government, many Muslims, and the wider civil society. Subsequently, the UK’s ‘multi- culturalist’ policy consensus has been subject to intensive questioning. Politicians and some parts of civil society have challenged a perceived ‘separatism’ among Muslims; emphasised a need for shared values and social cohesion; and advocated the promotion of ‘moderate Islam’ and ‘moderate Muslims’. This paper argues that, in legitimising simplistic distinctions between ‘good’ (understood as ‘liberal’ or ‘modernist’) and ‘bad’ or ‘suspect’ (understood as ‘traditionalist’, ‘radical’ or ‘fundamentalist’) Muslims and forms of Islam, there is a risk of eliding the condemnation of terrorist crimes conducted on religious grounds into the criminalisation, or at least social marginalisation, of religious conservatism and/or radicalism. This approach, it is argued, is more likely to undermine the development of inclusive approaches to the common good and that what is needed instead are authentically Islamic approaches that can offer both a resource and a challenge to Government, Muslims and the wider civil society. Finally, it is argued that such resource and challenge can be found in themes from Fethullah Gülen’s teaching. Gülen, on Islamic grounds, condemns terrorism in the name of religion. Further, being rooted in a confident Ottoman Muslim civilisational heritage and having during the period of the Turkish Republic engaged with both ideological ‘secularism’ and political ‘Islamism’, he also offers a critique of the political instrumentalisation of Islam while ar- guing for an active Muslim engagement with the wider (religious and secular) society based on a distinctive Islamic vision characterised by a robustness and civility that could make a positive contribution in the present UK context.
APA, Harvard, Vancouver, ISO, and other styles
7

Andriyani, Lusi, and Ali Noerzaman. "Militarism in Civil Organization: Study of Front Pembela Islam (FPI) and Forum Komunikasi Anak Betawi (Forkabi)." In Proceedings of the 2nd International Conference on Social Sciences, ICSS 2019, 5-6 November 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.5-11-2019.2292501.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Mar’iyah, Chusnul. "Legitimacy Conflicts in Indonesian Democracy: The Awakening of Civil and Political Islam in Post 411 and 212." In Proceedings of the First International Conference on Democracy and Social Transformation, ICON-DEMOST 2021, September 15, 2021, Semarang, Indonesia. EAI, 2022. http://dx.doi.org/10.4108/eai.15-9-2021.2315595.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Kilinc, Ramazan. "THE PATTERNS OF INTERACTION BETWEEN ISLAM AND LIBERALISM: THE CASE OF THE GÜLEN MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qhfj3934.

Full text
Abstract:
The unprecedented resurgence of religious organisations in the public sphere in recent years has given particular urgency to the old question of the compatibility of Islam and liberalism. Some scholars have argued that Islamic notions of social–political order are not hospitable to democracy and human rights. Others have argued that notions of democracy and human rights are firmly established in the Islamic political discourse but their expression depends on history, social structure and context. Although this debate has proved fruitful in framing the role of Islam in the public sphere, both sides have generally focused on essential sources of Islam. The debate needs to be extended to the empirical realm through study of particular Islamic movements and their responses to liberalisation trends. Such study should take into account local context, the organisational capabilities of the movement, and the Islamic repertoire that it deploys in mobilising its followers. This paper looks at the Gülen movement’s response to liberalisation processes in Turkey in the 1990s and 2000s. Since liberalism has radically transformed the economic and political system of the country over the last two decades, Turkey is a good example for our purposes. Furthermore, the increased influence of the Gülen movement in Turkey provides rich empiri- cal data of an Islamic movement engaging with liberalisation in civil society and politics. The paper concludes that, while the movement’s discourse and practice are compatible with liberalism, its Islamic ethos means that at some points it must engage liberalism critically.
APA, Harvard, Vancouver, ISO, and other styles
10

Krause, Wanda. "CIVILITY IN ISLAMIC ACTIVISM: TOWARDS A BETTER UNDERSTANDING OF SHARED VALUES FOR CIVIL SOCIETY DEVELOPMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/yxvu5562.

Full text
Abstract:
Fethullah Gülen’s works and movement have aimed to mend the tensions and fissures, spe- cifically along racial and ideological lines on both practical and theoretical levels that are emerging in this rapidly globalising world. Within a civil society theoretical framework, this paper addresses the knowledge developed on Islamically inspired forms of activism, before proceeding to an examination of key civil society actors with focus on the Gülen movement. Islam-based forms of organisation are conventionally presented as deficient in ‘civility’ or even antithetical to civil principles. The danger is that they are then simply excluded from normative definitions of civil society and their positive role in it diminished. In this respect, this paper argues for expanding the concepts through which we view and come to judge civil- ity and citizenship. The role of shared values in building civil society is facilitated by expand- ing the concepts through which we measure and exclude crucial components. Recognising the value systems behind Islamic forms of organisation helps develop better tools for deci- phering the shared values among various parts of civil society. Focusing on the Gülen movement, through an investigation of its beliefs, values and prac- tices, the paper illustrates not only its contribution in terms of expanding civil societies in- ternationally, but also how – according to the criteria used for measuring its effect – it is positioned as a leading example of dealing with contemporary challenges. It is hoped that this work will contribute to laying the epistemological groundwork for those struggling against Islamophobia and striving to expose the values shared among all actors in a healthy and vibrant civil society.
APA, Harvard, Vancouver, ISO, and other styles

Reports on the topic "Civil Islam"

1

Khan, Amir Ullah. Islam and Good Governance: A Political Economy Perspective. IIIT, October 2020. http://dx.doi.org/10.47816/01.004.20.

Full text
Abstract:
It is readily apparent to everyone that there are multiple and serious concerns that face Muslim societies today. Terrorism, civil strife, poverty, illiteracy, factionalism, gender injustices and poor healthcare are just a few of the challenges to governance across the Muslim world. These are core issues for governance and public administration in any form of government. However, before we can engage with good governance within the context of Islam, we need to be clear what mean by good governance itself. A simple definition of good governance is that of an institutionalised competency of administration and institution leading to efficient resource allocation and management[1]. Another way of looking at it is as a system which is defined by the existence of efficient and accountable institutions[2]. Civil society now tends to look at good governance by way of impact measurement and how a certain set of processes result in a set of measurable and desirable outcomes.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Civil Islam' for particular source types:
Journal articles Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography