Journal articles on the topic 'Economic development Religious aspects Islam'
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1
Najachah, Elysa. "UNIVERSALITAS EKONOMI SYARIAH (PENDEKATAN DIALOG AGAMA)." Journal of Islamic Studies and Humanities 5, no. 1 (December 17, 2020): 32–41. http://dx.doi.org/10.21580/jish.v5i1.6957.
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Economy is an inseparable thing in life. For that we need dialogue skills in various aspects of life related to the economy. The religious dialogue approach is an alternative to solving economic problems. This study uses an interfaith study approach. Islamic economics emerged with rules prohibiting all forms of usury. The prohibition of usury has been put forward by other religions. Religious dialogue regarding the economic view of Sharia has been carried out. The findings of this study are that there is a side of universality obtained from Islamic economics as a solution to economic problems that can be accepted by Islam and non-Islamic religions.
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Suripto, Teguh. "MANAJEMEN SDM DALAM PRESPEKTIF EKONOMI ISLAM : TINJAUAN MANAJEMEN SDM DALAM INDUSTRI BISNIS." JESI (Jurnal Ekonomi Syariah Indonesia) 2, no. 2 (November 14, 2016): 239. http://dx.doi.org/10.21927/jesi.2012.2(2).239-250.
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Abstract Management is one branch of economics that plays an important role in the successful management of an organization or company. Implementation of the company's management can improve the effectiveness and efficiency of resource companies or organizations so as to achieve the goal or vision of a better company. Islam is one religion the religion professed by the majority of the Indonesian population, have given color to every aspect of life of its adherents. Started in terms of religious, political, social and economic. Conventional economic outlook puts worldliness course, has not looked at his spiritual needs. So that employees only be the object of the company and not be subject to the company. With the implementation of the Human Resources Management Islam, the employee will be subject to the company so that they are able to participate actively for the betterment of the company. Islamic economic system in implementing human resource management, based on the harmony or balance between the need to do material and human ethics. Islamic Economic System not forget the main features of human progress, which is dependent on the extent to which the smooth coordination and harmony between the moral and material aspects of human life. Key word : Management SDM, Islamic Economic, Recruitment, Selection, training and development
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Junery, Muhammad Fadhil. "Paradigma Perkembangan Akuntansi Islam." JAS (Jurnal Akuntansi Syariah) 3, no. 1 (June 21, 2019): 78–86. http://dx.doi.org/10.46367/jas.v3i1.164.
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The limitations of the human mind and also the various interests which always refers to the mundane aspects, then all rules in the order of economic and business cannot be released granted to man to design these rules without any ropes of restraint as a means to restrict people from doing arbitrary and more likely just as homo economicus, which is why Islam was present to bring the values of truth and justice which serve as guidance for not only humans as homo economicus but also as homo and homo religious ethicus. Seeing some of the weaknesses and limitations of today's accounting in its development, Require Muslims to dissolve creasing these problems, by making the sharia as a paradigm in building a conceptual framework of accounting that can be used as a foothold in the development of accounting format is more appropriate. And foster the values of the essence in the accounting value of responsible, fair and true.
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Omar, Yusuf Sheikh. "The Role of Islam in Peace and Development in Somalia (Continuity and Change)." Religions 13, no. 11 (November 9, 2022): 1074. http://dx.doi.org/10.3390/rel13111074.
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Since 11 September 2001, Islam has been viewed as a threat to global stability rather than as a potential factor for peacebuilding and development. Therefore, most studies on Islam have been framed around security. Although research on the security threat posed by Islamist extremists is understandable, the main purpose of this study is to explore and give more attention to positive and continued contributions of Islamic faith to Somalia’s history and its current situation. To date, Islam has had an enormous constructive impact on Somali society at different stages of its history. It has strengthened peace capacity and development aspects such as literacy, socio-economic factors, justice, urbanisation, common identity and shared future aspirations, which have risen above clan divisions. In terms of methods, this study employs descriptive and analytical research methodologies. In conclusion, despite the current negative interpretation, activities, and actions attributed to the extremist Islamist groups in Somalia and beyond, Islam, on the other hand, has contributed enormously to civilising Somalis, shaping their common identity, nurturing a culture of peace, and improving social development. As it has been in the past, it maintains the potential to provide for Somalia’s future stability and prosperity.
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Iqbal, Muhammad Zafar, and Humaira Akram. "Role of Sekola Islam and Pesantrens in Nation Building of Indonesia: An Analysis of the Perceptions of Alumni." FWU Journal of Social Sciences 14, no. 4 (December 15, 2020): 93–104. http://dx.doi.org/10.51709/fw12728.
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Republic of Indonesia is the largest archipelagic and Muslim majority country in the world comprising of various small and big islands. Almost 300 languages are spoken in the country, but Indonesians believe in ‘Benika Tungal Ika’ mean diversity is strength. Indonesian Islamic education system covets overall development of students’ personality including the religious, cognitive, physical, emotional, physical and scientific aspects. This paper aims to explore the perceptions of alumni about contribution of Sekola Islam, Pesantren and Pandok in nation building of Indonesia. Paper is based on qualitative analysis of data collected through semi structured interviews with alumni of Sekola Islam, Pesantrens and Pandok. The results showed that Pesantrens, Sekola Islam and Pandok network of Islamic Education Institutions is root of education system and has played a significant role in nation building of Indonesia. Islamic Education Institutions have contributed for the religious, societal, economic and technological development of Indonesia and produced renowned leaders in the field of politics, religion and education.
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Kucera, Dusan. "Religious Roots of Innovative Thinking." International Journal of Management Science and Business Administration 1, no. 12 (2015): 7–16. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.112.1001.
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The study is based on the identifying religious (spiritual) factors important for innovative thinking in entrepreneurship and management. The author uses the Weber´s inspiring perspective analyzing the capitalism through the innovative religious concepts. It means that besides philosophical, sociological and psychological aspects there are very important and powerful religious roots which have a major impact on the emergence, development, and maintenance of the economic environment, business and management. These “self-transcendent” factors are described as fundamental roots used till today in the general spiritual concepts creating the needed frame and support of innovative thinking in entrepreneurial and managerial activities looking for any “new spirit of capitalism”. Identified spiritual character of business potentials is distinguished by positive and negative spiritual (religious) factors based on world’s religions. General religious (spiritual) factors are reflected on the background of basic selected religious systems Judaism, Christianity (Protestantism, Roman Catholicism and Eastern Orthodoxy) Islam, Hinduism, Buddhism and other Asian directions. The study culminates in the discovery of religiosity of the capitalism itself. All the above-mentioned points are important contribution for better understanding of current multi-cultural and multi-religious growing trends.
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Harahap, Seri Wahyuni. "PENDIDIKAN WANITA DALAM PERSFEKTIF FILSAFAT PENDIDIKAN ISLAM DITINGKAT SD/MI." DIRASATUL IBTIDAIYAH 1, no. 1 (June 1, 2021): 32–45. http://dx.doi.org/10.24952/ibtidaiyah.v1i1.3717.
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AbstractIslam strongly encourages the education of women both in the religious and social fields. Cultural education and training are considered as an integral dimension of social development. There is no priority for men over women in relation to the right to education. Both of them were encouraged to get education, as already said, 'from the cradle to the grave'. Indeed, all the verses of the Qur'an that are related to education and those that advocate for the acquisition of knowledge are directed to both men and women. In accordance with the commands of the Koran and Hadiths encouraging women to develop all aspects of their personality, it is believed that an educated Muslim woman must not only emit moral qualities in her home environment, but she must also have an active role in the broad fields of social, economic development and politics. For how does a woman uphold good social and economic policies or disagree with them if she is not intellectually equipped for the task?Keywords: Education, Women, Philosophical Perspective
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IT., Suraiya, Syamsul Rijal, and Zaenuddin Hudi Prasojo. "Sufism and Religious Practices in Modern Lifestyle." Religió: Jurnal Studi Agama-agama 9, no. 1 (March 20, 2019): 01–21. http://dx.doi.org/10.15642/religio.v9i1.1231.
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Along with scientific development and technological growth which have created a lot of convenience to mankind there have also raised a deep cynicism towards the religious and spiritual aspects of life. Value crisis of humanity marked by the crisis of spirituality increased. Many societies are facing deep crisis. This condition makes the world vulnerable to violence and conflicts. Therefore, modern world society has been challenged to to be more attentive than before to deal with religious and spiritual values. This paper asserts that religion continues to be an important since it combines both personal and public character. Social problems faced by the modern world society such as cultural diversity, environmental preservation, economic equity, and conflict resolution are theologically reflected within the teaching of Islam. Sufism as a form of Islamic spiritualities offers some applicable answers for this phenomenon. In addition, characteristic of Sufism (mysticism) is commonly well known in almost all religions. Sufism cherishes from the private sphere into a popular Islamic culture. This research would like to see how the phenomenon of spiritual movement in the dimension of Sufism has a real powerful to improve social problem of the modern world.
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Nabila, Nur Hana Putri. "Dakwah dan Pemberdayaan: Strategi Pengembangan Masyarakat Islam Melalui Komunitas Tasawuf Underground terhadap Anak Punk dan Anak Jalanan." Indonesian Journal for Social Responsibility 3, no. 2 (2021): 83–94. http://dx.doi.org/10.36782/ijsr.v2i2.81.
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Da'wah has a very large function and role in all aspects of human life. Da'wah in the development of Islamic society as a form of da'wah bilhal with processes and activities that lead to the welfare of the community. Da'wah seeks to raise awareness of bad behaviour and instill charity ma'ruf nahi munkar in society. One of the applications of da'wah in the development of Islamic society through an Underground Tasawuf community. In fact, there are not many preachers or religious experts who are capable of being present among punk and street children. In addition, preaching is not enough to only teach religious education, but also economic and social empowerment so that punk and street children can emigrate totally. Therefore, the type of research used is field research with a qualitative descriptive approach. Data sourced from primary data and secondary data. The result of this research is that there is a significant change in punk and street children after being educated through the Underground Tasawuf community.
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Meuleman, Johan. "Dakwah, competition for authority, and development." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 167, no. 2-3 (2011): 236–69. http://dx.doi.org/10.1163/22134379-90003591.
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Da`wah – usually spelt dakwah in Indonesian – has been an important aspect of Islam from its very birth. Since the late nineteenth century, however, as a result of political and social transformations it has taken new forms. In one form or others, da`wah has been practised by a large variety of Islamic movements and organizations. Although complementary to each other in certain cases, in others their relations have rather been characterized by competition for authority and power, not only between various da`wah organizations, but also, through these organizations, between regimes, categories of religious and social leaders, and social categories of Muslims. For this reason, da`wah has had important dimensions beyond the domain of religion proper. Moreover, da`wah has been connected to political and social causes such as the struggle against communism and Christianity – sometimes emulating them in certain respects – and community development. Quite a few da`wah initiatives, state-sponsored or non-governmental, have taken transnational scopes. Indonesian dakwah has shared most of the above features. This article, analyzing dakwah in Indonesia, confirms their existence and adds to their understanding. It substantiates theories on the objectification of Islam in modern societies: the spread of mass education has led to the fragmentation of religious understanding, which has stimulated a fierce competition for religious authority and the control of religious institutions and organizations. Just as in many other Muslim-majority countries, in Indonesia the state has played a prominent role in the development of mass education, the ensuing competition for religious authority, as well as the functionalization of religion. As was the case elsewhere, in Indonesia dakwah has had important dimensions beyond the religious domain. On the other hand, Indonesian dakwah has shown a number of particularities. In order to illustrate the combination of similarities with da`wah as it developed elsewhere and Indonesian particularities, the article pays particular attention to dakwah pembangunan – development da`wah – of the New Order period. It concludes that, although both the functionalization of Islam for the benefit of economic development and state involvement in religious beliefs and practices have been known in other countries, dakwah pembangunan was a unique, Indonesian phenomenon.
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Yeganeh, Hamid. "Religiosity, socio-economic development and work values: a cross-national study." Journal of Management Development 34, no. 5 (May 11, 2015): 585–600. http://dx.doi.org/10.1108/jmd-06-2014-0066.
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Purpose – The purpose of this paper is to use international survey data to investigate the effects of religiosity, religious denomination, communist heritage, and socio-economic development on work values. Design/methodology/approach – First, religiosity and work values are conceptualized. Next, the relationships among these concepts are discussed and the hypotheses, variables, and data are presented. Finally, the results of the empirical tests are presented and the theoretical and managerial implications, as well as avenues for future research, are discussed. Findings – It is found that socio-economic development negatively, whereas religiosity and communist heritage positively, influence extrinsic work values. Further analysis reveals that religiosity has a quadratic relationship with intrinsic work values. Conspicuously, after controlling for the effects of religiosity, no significant association is found between religious denominations and work values. Research limitations/implications – The current analysis relies only on national/societal level data and overlooks the effects of independent variables (religiosity and communist heritage) at the individual level. Furthermore, the methodologies and measurements of religiosity and work values are of a limited scope. Thus, future studies may look into the effects of religiosity on work values at the individual level and apply other conceptualizations and measures to test the validity of the results. Practical implications – Based on the findings of this study, it can be suggested that the use of intrinsic rewards might be less appropriate in the societies marked by communist heritage or high religiosity. On the contrary, these societies may embrace more extrinsic work values associated with direct, restrictive, and tangible aspects of work. Originality/value – This study contributes to the literature by conceptualizing, measuring, and incorporating various variables into the research design and by providing original insights into the influence of religion on work values. Furthermore, this study suggests that, at least with regard to work values, religiosity (the strength of one’s conviction for their religion) is more important than religious denomination (Protestantism, Catholicism, Islam, Orthodox Christianity, Hinduism, and Buddhism).
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Kucukcan, Talip. "Islam, Democracy., and Freedom in North Africa." American Journal of Islam and Society 9, no. 2 (July 1, 1992): 276–78. http://dx.doi.org/10.35632/ajis.v9i2.2565.
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The Islamic Society of the London School of Economics (LondonUniversity) recently orgamed a one-day conference on “Islam, Democracy andFreedom in North Africa.” In attendance were scholars from several universitiesas well as religious leaders and former statesmen. The audience was composedmainly of university students.The first session featured S. Salaam of the Sorbonne (Paris), who discussedthe recent situation in Algeria after touching on late nineteenth- and earlytwentiethcentury social, political, and religious developments. He talked aboutthe ulama’s role as a source of mobilization against French colonial rule as wellas their attempts to motivate the masses, through their dynamic Islamic teachings,to struggle for the emancipation of Algeria. According to him, the moral andspiritual support of the learned segment of Algerian society enabled the nationalistleaders to unite the people behind a national cause, one which is also conceivedof as the religious obligation of jihad. On a more recent note, Salaam noted thatthe media has attributed the Islamic Salvation Party’s (FIS) success in the lastelections to Algeria’s economic backwardness. While there may be some truthto this argument, the success of Islamic ideology lies in its emphasis on socialjustice and equality, the strengthening of morality, and the uplifting of Qur’anicteachings. This is in stark contrast to the widespread corruption prevalent amongthe ruling elite. Salaam argued that the FIS has provided people with an authenticsense of identity which can be used to fill the gaps caused by modernization.The second paper was presented by Julian C. Hollick, a radio joumalist withAmerica’s National Public Radio organization. Addressing the topic of Islamand the media, Hollick laid out the Western media’s misconceptions anddistortions of Islam, which he attributed to either poor journalism or ignoranceof (or prejudice towards) Islam. He noted that journalists are not as objectiveas is commonly believed, for they are products of a given society and share inits stereotypical images and prejudices. These factors can prevent a journalistfrom penetrating beneath the surface of a foreign culture and society. Hollickproposed that ignorance of different interpretations of events and a superficialstudy of the phenomenon being investigated results in both poor journalism anda distorted coverage of events. He stated that many Western journalists tend tocover the ”pathologic aspects of development“ in the Muslim world (i.e., militantIslam and women’s rights) since such stories have a greater chance of being ...
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Yaka, Zeki. "The Effects of Measures Taken in the Scope of the Islamic Price Policy on Investment, Production, Employment, and Stability." Ilahiyat Studies 13, no. 1 (June 30, 2022): 83–117. http://dx.doi.org/10.12730/13091719.2022.131.234.
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Price, investment, production, and employment are among the most important elements of economic structure, and intervention in one of these will affect all other elements. A well-functioning economic structure represents the harmonical and balanced collaboration of all financial factors. Price has decisive power over other elements of the economy. Investment, production, and employment plans are generally closely associated with prices because they are made with a profit index. Although the financial principles of Islam emphasize earnings in a legitimate (ḥalāl) manner, its price policy does not directly intervene in the price-determining process. Various price policies and different economic systems have been followed and applied throughout the history of economics. In the field of economics, some systems favor unlimited freedom through sanctifying the individual and capital, while others, such as capitalism, do not recognize any rules. Also, some systems ignore private systems combine some of these factors. However, none of these economic structures gain accomplishment because of injustice and imposed methods contrary to human nature. Furthermore, they were unable to solve problems of economic origin. Islamic economics and price policy are fundamentally different from other systems. First, Islamic economics carries the inherent religious characteristics of Islam. It centers on justice and legitimacy and has made the moral principles of religion dominant in economics. The Prophet Muḥammad was the first person to transfer the economic principles of Islam from theory to practice. In this sense, the Medina bazaar had deep meanings beyond being an ordinary or local market. In Islamic economics, instead of directly intervening in prices, the Prophet abolished methods such as profiteering, black markets, prevention (talaqqī l-rukbān/jalb), brokerage, deception, cheating, and speculation (najash), which led to unlawful profits. Instead, he advocated principles based on legitimacy, established a system relying on supply-demand balance, and organized the market with Islamic moral values. The new economic principles prioritized fair competition, equal opportunity, fair income distribution, and sharing. Islamic finance model, therefore, embraces the principles of a freemarket economy. However, there are clear differences between the free-market principles as understood by Islam and the free-market principles that dominate present-day capitalism. First, Islam does not accept destructive competition, any form of monopolization, or unlimited freedom of production and consumption. It also does not attribute economic value to some profits, such as interest and gambling, and instead labels them illegitimate and prohibited (ḥarām). Although Islam adopts the principles of a free market economy, it does not allow arbitrary decisions. For this reason, it establishes a realistic price policy without artificial interventions and aims to dominate the economy with preventive measures. The system does not allow the establishment of privileged classes that effortlessly earn money regarding the endeavor of other people. The measures taken in the scope of price policy affect prices and other elements. Investment, directly associated with prices, has significantly contributed to preserving and improving the balance between production and employment. Sustainable investment, production, and employment are ensured by restraining stocking and high prices that reduce consumption, preserving the supply of goods, price stability, and purchasing power. The balance between production, consumption, investment, and employment has been preserved as an indicator of economic stability and development in this respect. Another privileged aspect of the Islamic price policy is the inspection of economic elements in integrity with an effective control mechanism called ḥisbah. The requirements of appointed muḥtasibs, who must be competent in understanding the calculations and calibrations, show the seriousness and importance given to economic stability in Islam.
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Izahar, Muhammad Nushi, Mohd Farid Mohamed, and Wardah Fatimah Mohammad Yusoff. "Pendekatan Lestari Masjid-Masjid Lama di Bandar Melaka." Jurnal Kejuruteraan si5, no. 1 (October 30, 2022): 85–95. http://dx.doi.org/10.17576/jkukm-2022-si5(1)-09.
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For a Muslim society, a mosque is very important as a place for worshipping the god as well as for social activities. Mosque has a variety of functions including ensuring a better understanding of Islam in the society and ensuring unity among the local community, including the non-muslim community. Therefore, it is important for any development of a mosque to take into account the sustainability aspect of the building which has great impacts on social, environmental, and economic factors. The objective of this study is to complete an initial study that discusses the sustainability of heritage mosques in the Malacca City Center. One of the main focuses is the green approaches. The study is still in its early stage, where a case study investigation was completed on two oldest mosques in Melaka City, namely, Kampung Hulu Mosque and Kampung Kling Mosque. This initial study focuses on the roles of the mosques on the locals in the aspects of social, environmental and economic. This study also discusses the history and architecture of the mosques. The findings of the study show that the Kampung Hulu Mosque and the Kampung Kling Mosque should be used as examples of a sustainable religious building that covers all aspects, namely economic, social and environmental aspects. This study reveals the sustainability approach of the mosques, and it also proves the role of the mosque is very important in community development. The sustainable design of these heritage mosques can be used as an example and guide to the construction of modern mosques.
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Ismunandar, Ismunandar. "PENGEMBANGAN PENDIDIKAN ISLAM BERKEMAJUAN PERSPEKTIF MUHAMMADIYAH." EDUSOSHUM: Journal of Islamic Education and Social Humanities 1, no. 1 (July 2, 2021): 55–66. http://dx.doi.org/10.52366/edusoshum.v1i1.12.
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This paper discuses the development of advanced Islamic education in the perspective of Muhammadiyah. The concept of advanced Islam is an opportunity for the challenges of the times to strengthen the strength of Islamic education itself. Muhammadiyah is one of the Islamic socio-religious organizations in Indonesia that has the spirit of Islamic reform, including part of the modernist Islamic organization in Indonesia. Muhammadiyah brings progressing Islam which carries the mission of building an advanced society in various aspects of life, both in social, social, economic, educational, cultural and political life. Therefore, Muhammadiyah continues to make serious efforts and endeavors tirelessly to create a true Islamic society. This study aims to identify and develop the current advanced Islamic education patterns. This type of research is using the library research method (library research) with data sources in the form of scientific articles, books, policy documents and circulars, journals, and other sources that are library in nature. The data collected was then analyzed in depth with content analysis techniques (Content Analysis) and presented descriptively. The results of the study indicate that advanced Islamic education is needed to be applied in Indonesia. Because the challenges of globalization require expertise on all fronts in responding to the problems of life today. Advancing Islamic education in the perspective of Muhammadiyah is Islamic education that integrates science with Islam. Education that integrates religion in the life of a holistic blend formed between faith and modernity.
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Rahim, Arif. "Kerajaan Jambi dan Pengaruh Islam." Jurnal Ilmiah Universitas Batanghari Jambi 22, no. 3 (October 31, 2022): 1811. http://dx.doi.org/10.33087/jiubj.v22i3.2985.
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This paper discusses the Jambi kingdom and its existence as a country located in international trade routes. This is interesting to study because its growth period coincided with the entry and development of Islam in the archipelago. Thus, this paper examines the influence of Islam on the Jambi Kingdom. By using a multi-dimensional approach and supported by the application of historical methods that refer to scientific history research procedures, the results of this study are expected to provide an explanation of the main problems proposed and so contribute to the development of science, especially about Jambi's local history. In addition, it can be used as material for consideration by related institutions in the context of preserving historical and cultural values and for regional development and development. The results showed that the Jambi kingdom was one of the archipelago's kingdoms that existed from the end of the 15th century to the early 20th century. This kingdom has received the influence of Islam since its inception. Putri Selaro Pinang Masak as the founder of the Jambi kingdom converted to Islam after marrying Ahmad Salim Datuk Paduka Berhalo, a person who came from Turkey and embraced Islam. Since then the Kingdom of Jambi has made Islam the official religion of the kingdom. In this case, the king has the position as head of state as well as religious leader. Orangkayo Hitam is a king who is directly involved with the spread of Islam. As a royal religion, Islam has an influence on royal institutions and people's lives in various aspects. In the political field, Islam influences the designation of the state, king, and the names of the ruling kings. The name of the kingdom changed to the sultanate. The king changed his name to Sultan. Meanwhile, the names of the kings changed from using words from Sankerta or Malay to using words in Arabic. State laws and regulations are now based on Islamic teachings. In the economic field, the influence of Islam can be seen in terms of trading procedures. The usury system is prohibited although in practice it is sometimes violated. In the social and cultural fields, the influence of Islam can be seen in the way of dress, as well as in social relations. Islamic prayers and the prophet's shalawat now strongly influence various ceremonies and arts.
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Nur, Syaifan, and Dudung Abdurahman. "Sufism of Archipelago: History, Thought, and Movement." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 18, no. 2 (May 20, 2018): 123. http://dx.doi.org/10.14421/esensia.v18i2.1476.
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The development of Islam tend to shows the diversity according to the age and socio-cultural region of its adherents. This is the case with the development of Islam in the archipelago, which shows a diversity in the pattern of development of the teachings and religious aspects, along with the diversity of its society which includes various ethnicities and cultures. One such pattern of Islam is Sufism, the Islamic aspect which emphasizes the inner or esoteric aspects, based on the Sufi doctrine and comprehension. This paper focuses on the development of Sufism in the archipelago, viewed in terms of history, thought, and tarekat movements. The archipelago Sufism is studied in historical and socio-anthropological perspectives. Broadly speaking, it can be stated that Firstly, in the process of Islamization of the archipelago, Sufism acts as a media of Islamic society carried out by the Sufi in their preaching about the XIII century until the XVI century; Second, the development of Sufism in the archipelago in the XVII century until the XIX century experienced a shift in the pattern of development, role and movement. Their role is mainly to establish the spiritual aspect of religious life and development, but through the power and social communities of the tarekat they can also carry out social movements, especially in mobilizing the people’s struggles against Dutch colonialism in the nineteenth century. Finally, the Sufism of Nusantara (Archipelago) that is netted in tarekat movements continues to show its wider role in the twentieth century. Some tarekat communities not only maintain religious traditions that are spiritual, but also work in education, economics, and politics. Thus, the contribution of sufism is very beneficial to society in general, both in order to fulfill their spiritual needs and worldly life.[Perkembangan Islam selalu menunjukkan keragaman sesuai zaman dan wilayah sosial-budaya masyarakat pemeluknya. Sebagaimana Islam di Nusantara menunjukkan keragaman pola pengembangan ajaran dan aspek keagamaan itu adalah seiring masyarakatnya yang meliputi beragam etnis dan budaya. Salah satu pola keislaman tersebut adalah sufisme, yakni aspek keislaman yang lebih menekankan segi batiniah atau esoterik berdasarkan faham dan ajaran para Sufi. Tulisan ini memfokuskan pembahasannya tentang perkembangan sufisme di Nusantara, baik dilihat dari segi sejarah, pemikiran, maupun gerakan-gerakan tarekat. Sufisme Nusantara tersebut dipelajari dalam perspektif sejarah dan sosio-antropologis. Secara garis besar dapat dinyatakan, bahwa Pertama, dalam proses islamisasi Nusantara, sufisme berperan sebagai media pengislaman masyarakat yang dilakukan oleh para sufi dalam dakwahnya pada sekitar abad XIII hingga abad XVI; Kedua, Perkembangan sufisme di Nusantara pada abad XVII hingga abad XIX mengalami pergeseran pola pengembangan, peranan maupun gerakannya. Peranan mereka yang terutama memantapkan aspek spiritual bagi kehidupan dan perkembangan keagamaan, tetapi melalui kekutaan serta komunitas sosial tarekat juga mereka dapat melakukan gerakan sosial, khususnya gerakan-gerakan sosial yang dimobilisasi seiring perlawanan-perlawanan rakyat Nusantara terhadap kolonialisme Belanda pada abad XIX. Ketiga, Sufisme Nusantara yang terjaring dalam gerakan-gerakan tarekat terus menunjukkan peranannya yang lebih luas pada abad XX. Beberapa komunaitas tarekat bukan hanya mempertahankan tradisi keagamaan yang bersifat spiritual, melainkan juga bergerak di bidang pendidikan, ekonomi, dan politik. Dengan demikian, kontribusi sufisme akan sangat bermanfaat bagi masyarakat pada umumnya dalam rangka pemenuhan kebutuhan ruhaniah mereka.]
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Handayana, Sri, and Muhamad Rezi. "MTQ ; Antara Seni Membaca Alquran dan Politik Akomodasionis Pemerintah terhadap Umat Islam." ISLAM TRANSFORMATIF : Journal of Islamic Studies 2, no. 2 (December 27, 2018): 133. http://dx.doi.org/10.30983/it.v2i2.747.
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<p><em>MTQ is a manifestation of Islamic culture and is constantly evolving. MTQ is also one of the government policies related to Muslims and even seems to </em><em>accommodate</em><em> the interests of Muslims. The author believes that MTQ can be investigated from various aspects. If viewed from a religious perspective, MTQ is one way to improve spiritual life. If viewed from an economic standpoint, MTQ can support economic development through exhibitions or bazaars held in the main arena. Whereas if it is highlighted with the political glasses of MTQ, perhaps on the one hand the government is accommodating towards Muslims. This paper attempts to describe MTQ and its ins and outs, then also attempts to analyze MTQ as a form of aesthetic reception of the Qur'an and the political dimension of MTQ. The effort to express the Koran aesthetically has actually emerged since the time of the Prophet Muhammad. One of the most popular stories is about the Islamic story of Umar ibn Khattab after hearing the reading of several verses of the Qur'an by his younger sister named Fatimah with her husband named Sa'id bin Zayd. Therefore MTQ is an opportunity to develop the art of reading the Qur'an, and an event to foster awareness to read and study the Qur'an.</em></p>
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Najmudin, Deden. "SPIRIT KEILMUAN WAHYU MEMANDU ILMU DALAM PENGEMBANGAN HUKUM ISLAM." ADLIYA: Jurnal Hukum dan Kemanusiaan 14, no. 2 (January 14, 2021): 243–56. http://dx.doi.org/10.15575/adliya.v14i2.9433.
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In the development of Islamic law that covers all aspects of people's lives, both in the hereafter problem with all its problems, as well as world problems with all these problems require a new paradigm of scientific mindset. The more advanced development of science and technology also influences the progress of social life, culture, politics, economics and others. So the authors take up this theme using descriptive and comparative methods, and the type of data used in this study is qualitative data. Islamic law requires a new paradigm of mindset and renewal of the views of a problem, especially in everyday life or we can call it contemporary fiqh. The paradigm of the new paradigm becomes more severe, due to contemporary problems, even more complicated when seen from the perspective of fiqh. However, the tradition of the fuqaha used to guide the dynamics of life in his day, so that in this day and age we can imitate the ulama fuqaha by at least contributing to the development of science and understanding, with various kinds of problems in society in accordance with the times, so that the problems of religious life the people are always guided. This paper will raise the opportunity given by Islamic law itself to its people to always criticize it, which allows the emergence of new paradigms along with the emergence of new problems in society.
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Faghfmry, Mohammad. "Iranian Cities." American Journal of Islam and Society 17, no. 3 (October 1, 2000): 107–11. http://dx.doi.org/10.35632/ajis.v17i3.2043.
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During the lase three decades, there has been a growing interest among cholarsof Iranian studies in examining the process of urbanization in Iran in it historicalcontext as well as in light of contemporary developments. Usually, suchworks deal primarily with rhe history of major Iranian cities and their significancefrom the point of view of culture, religion, and politics, and in the broadercontext, of the model oflslamic City. Some scholars also have studied architectural,geographic, sociological, and economic aspects of certain cities inIran. While most early work deal only with one particular Iranian city or another,in light of its role and function, or in response to the needs and requirementsof Islam, this book attempts to rectify this deficiency by demonstrating that thefonnation and development of cities in Iran, as elsewhere, were the result ofinteractions between numerous interrelated physical, geographic, economic,historical, and cultural factors.Traditional Iranian City structure was a response to many factors, such astopography, climate, geography, religion, cultun:, defense, and political needs.Taking all these into consideration, Kheirabadi studies the processes of the formationand development of Iranian cities in relation to three sets of factors: thephysical; the commercial and economic; and the religious and sociopolitical.Thus, the five factors are each given a chapter. The book is arranged in accordancewith the priority and importance of factors that contributed to the emergenceof Iranian cities. Numerous plates, pictures, aerial photos, and three usefulappendices on Iran's irrigation system, structural elements of the bazaar andthe mosque are also attached.Kheirabadi examines the spatial patterns and physical morphology of theIranian cities, and analyzes the process of their development throughout Iran'shistory. Factors that played important roles in the emergence and developmentof Iranian urban centers ranged from physical environment of the Iranianplateau to trade, historical events, and the religious, social, and political structureof the country. The overall objective of the book, however, is to demonstratethe forms of the city as they relate to both the Iranian-Islamic structureand culture and the physical environment of the country ...
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Noval Nasrudin, Mochamad. "Preskripsi Metodologis Pengembangan Teori Ekonomi Islam dalam Menangani Ketidakpastian (Kelemahan Bawaan dari Manusia Dewasa) dalam Menjalankan Ekonomi Praktis." JEBDEER: Journal of Entrepreneurship, Business Development and Economic Educations Research 2, no. 2 (December 7, 2020): 49–58. http://dx.doi.org/10.32616/jbr.v2i2.240.
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Islam is a holistic religion that deals with every aspect of life according to human nature where it satisfies human preferences, needs, traits, desires, desires, feelings, souls and thoughts. Allah SWT created human beings who are present with a soul, emotion, care, and love for something beautiful. The purpose of this study is to identify and analyze the methodological prescriptions of the development of Islamic economic theory in dealing with innate human weaknesses. This study uses a qualitative-inductive approach. Data were collected using literature study techniques and documentation studies. Secondary data source used. Then, the data were analyzed using qualitative data analysis approaches and techniques. Based on the discussion, the results of the research can be concluded as follows: 1) The elimination of strong, centralized and integrated moral control over churches and institutions that oppress them, especially the paradigm of religious judgment in Western economic thought (such as human economic behavior) is incapable of understanding moral rules leading to the current crisis. Kahneman began studying psychology and behavioral economics. By showing that psychological motivation determines people's behavior, and this motivation is important for economic phenomena. The main point here is the discovery of law, which regulates human economic behavior through moral control imposed by primitive Islamic sources, and has become the main method dictated by the automatic control system of classical Islamic sources founded some 1400 years ago. Therefore, the essence of capitalism with moral control is adopting from Islam. 2) In Islam, all actions are based on the fact that the Qur'an and the Sunnah divide into two areas of rules and moral values, the first is to develop the rational ability to understand moral propositions and prescribed rules, and use them in negotiations. Ability to negotiate and face decisions. Second, from the depths of the individual (nafs) to the depths of the universe, organize and determine the area of ??human observation, intelligence, and reason.
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Isman, Ainul Fatha. "Pemberdayaan Masyarakat Berbasis Komunitas Zakat Pada Masa Pandemi Di Desa Kahayya, Kabupaten Bulukumba." Dimas: Jurnal Pemikiran Agama untuk Pemberdayaan 21, no. 2 (January 3, 2022): 195–208. http://dx.doi.org/10.21580/dms.2021.212.9319.
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Zakat as one of the institutions in Islam, has a spiritual dimension and covers many aspects of community empowerment that include various aspects such as economic, social, health, education and religion, especially in the event of a pandemic. One of the community empowerment programs by zakat institutions is Zakat Community Development. One of the community empowerments programs by zakat institutions in this research to find out and analyze the concept of empowerment in the form of Zakat Community Development during the pandemic in Kahayya Village, Bulukumba Regency. The method in this study is qualitatively descriptive by finding detailed information related to the Zakat Community Development program in Kahayya Village, Bulukumba Regency. The results of this study show that several programs have been implemented covering various aspects such as socioeconomic, health, education and religion. In the field of health, disinfectant narrowing, vaccination programs, provision of handwashing, distribution of masks and hand sanitizers to socialization related to the prevention of the spread of the covid-19 virus to the community. Similarly, in the world of education, through ZCD is done the reactivation of reading parks and the development of ICT-based libraries. Socialization in pondok tahfidz as a preventive measure of transmission and healthy life is part of religious empowerment so that students can still learn religion. Especially in the economic aspects formed by several SME communities, namely farmers groups that develop AGROWISATA and horticulture, Kahayya coffee SMEs and honey mustika Kahayya SME groups.Zakat sebagai salah satu pranata dalam Islam, memiliki dimensi spiritual serta mencakup banyak aspek pemberdayaan masyarakat yang meliputi berbagai aspek seperti ekonomi, sosial, kesehatan, pendidikan dan agama, khususnya pada saat terjadi pandemi. Salah satu program pemberdayaan masyarakat oleh lembaga zakat adalah Zakat Community Development. Tujuan penelitian ini untuk mengetahui serta menganalisis konsep pemberdayaan berupa Zakat Community Development pada masa pandemi di Desa Kahayya, Kabupaten Bulukumba. Metode pada penelitian ini adalah kualitatif deskriptif dengan menemukan informasi secara detail terkait program Zakat Community Development di Desa Kahayya, Kabupaten Bulukumba. Hasil penelitian ini menunjukkan bahwa telah dilaksanakan beberapa program yang meliputi berbagai aspek seperti sosial ekonomi, kesehatan, pendidikan maupun keagamaan. Pada bidang kesehatan dilakukan penyemprotan desinfektan, program vaksinasi, penyediaan tempat cuci tangan, pembagian masker dan hand sanitizer hingga sosialisasi terkait pencegahan penyebaran virus covid-19 kepada masyarakat. Demikian pula pada dunia pendidikan, melalui ZCD dilakukan pengaktifan kembali taman baca serta pengembangan perpustakaan berbasis TIK. Sosialisasi di Pondok Tahfidz sebagai langkah pencegahan penularan dan hidup sehat merupakan bagian dari pemberdayaan keagamaan agar santri tetap dapat belajar agama. Terkhusus pada aspek ekonomi yang terbentuk beberapa komunitas UKM yaitu kelompok tani yang mengembangkan AGROWISATA dan holtikultura, UKM Kopi Kahayya serta kelompok UKM Madu Mustika Kahayya.
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Jambak, Fabian Fadhly. "SIRAH NABAWIYYAH SEBAGAI PERJALANAN TASYR’I (Sebuah Pendekatan Etnografis di Indonesia)." FASTABIQ : JURNAL STUDI ISLAM 1, no. 1 (June 29, 2020): 20–41. http://dx.doi.org/10.47281/fas.v1i1.6.
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The journey of life of the Messenger of Allah influences and forms the Shari’a. Ethnography in the Arabian peninsula (especially Mecca and Medina) influenced the development of Islam in the time of the Prophet, especially Mecca with trade culture and Medina culture agriculture.The Shari'a is influenced by the ethnographic situation in the Arabian peninsula, especially in the holy cities of the Islamic Community, namely Mecca and Medina. Ethnography can influence the development of Islam in the time of the Prophet, especially the Mecca that developed form exchanges of information by traders while the Islamic Medina developed from areas that were culturally derived from agricultural societies. The uniqueness of ethnography and his life’s journey refer to tashri (sharia) in terms of interpretation. Ethnography also influences the growth and development of Islam in Indonesia, which makes Islam acculturate with local culture.This paper is put forward as an effort to show the sirah nabawiyah (the journey of the Prophet's life) as one aspect of sharia formation, influenced by various factors in the spread, growth and development both in the Mecca and Madinah regions, as centers of Islamic teachings and Indonesia which has social differences , cultural, political and economic. The method put forward in this paper is the historical method, with the specification of a library research approach that refers to primary and secondary sources.Ethnography is one of the factors that can influence religious teachings to spread, grow and develop, a reality that also takes place on Islamic teachings. The teachings are influenced by the conditions of Mecca and Medina in shaping the law (tasyr’i). The teachings of Islam in Indonesia are spread and developed and grow sourced from the commercial activities carried out by the Arabian Peninsula in the 7th century AD, but trade does not dwarf the agricultural community that simultaneously embraces Islam, which at the same time also the community of agricultural communities trade with the spreaders of Islam in the Coast region.Keywords: Ethnography, Indonesia, Nabawiyyah, Sirah, Tasyri'
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ALI, Forkan. "The Dynamics of Islamic Ideology with Regard to Gender and Women’s Education in South Asia." Asian Studies 6, no. 1 (January 30, 2018): 33–52. http://dx.doi.org/10.4312/as.2018.6.1.33-52.
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The article presents an investigation on certain anthropological-social aspects and the social organization of women with a focus on female education and women’s rights in Islam in South Asia, and especially in the subcontinent. It starts with the Moghul period and then turns to the colonial era and contemporary developments. Through the movement for independence from colonial rule of Britain, the Muslim identity in the South Asian region rose in a state of transformation, reform and development. This occurred due to several factors that encouraged the regeneration and reviewing of Indian society in response to the condemnation, discrimination and chauvinism of their colonial rulers and their deep-seated legacy. Women of the society, who were censured to be subjugated by the native men as entitled by colonial rulers, empowered this transformation by taking direct and indirect participation in it even though patriarchal norms and mind-sets have been a durable feature of South Asian society, cutting across faith communities and social strata, including the Hindu, Buddhist and other non-Islamic traditions on the subcontinent. While religious arguments are generally used in efforts to preserve the asymmetrical status of men and women in economic, political, and social arenas, this investigation attempts to show that religious traditions in South Asia are not monolithic in their perceptions of gender and women’s education. The structure of gender roles in these traditions is a consequence of various historical practices and ideological influences. Today, there is a substantial variability within and between religious communities concerning the social status of women. At different times and in different milieus, religious points of view have been deployed to validate male authority over women and, in opposition, to call for more impartial gender relations.
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İnan, Ali, and Recep Emin Gül. "Rational Choice in the Qur'an and Hadiths." Journal of The Near East University Faculty of Theology 8, no. 1 (June 28, 2022): 147–60. http://dx.doi.org/10.32955/neu.ilaf.2022.8.1.09.
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The rational choice theory, which first emerged as a theory trying to understand the choices of individuals in their economic lives, later started to be used in sociology as another approach that can help in understanding the actions of individuals in their daily lives. Although there are some criticisms about the application of rational choice theory to other social sciences and especially to the religious field due to its economic background, the existence of rational choice theory has recently started to be talked about in people's preferences regarding the religious field. In this study, firstly, the rational choice theory is briefly mentioned, and then its use in explaining religious behaviors is discussed. At this point, the concepts of will, freewill and responsibility in the religious literature are discussed. Then, it is mentioned that religious behaviors are handled and evaluated within the framework of rational choice. Finally, examples that can be considered as rational choice are given in the verses and hadiths, although the theory emerged later. In the study, instead of discussing all aspects of rational choice theory, the aspect of this theory, which considers people as free individuals who act rationally in their actions and can calculate profit and loss in their preferences, is emphasized. In this respect, examples of individuals being free in their preferences and rational behavior in their preferences are emphasized in the Qur'an and hadiths. Issues such as the freedom of people, having free will and having a freewill in their preferences are one of the issues that have been discussed, still being discussed within the scope of human freedom in many fields, especially in theology and philosophy. In this study, the ability to act rationally in the context of the Qur'an and hadiths is discussed, taking into account the individual's situation of being punished or rewarded in line with the choices they make, away from theological and philosophical approaches and discussions. There are different approaches to explaining religious behavior. At this point, no claim is made in the study that all religious behaviors can be explained within the scope of rational choice theory. In the study, rather than the economic approach of rational choice theory, it has been tried to convey through examples from the verses and hadiths that the religious behavior of individuals in the context of Islam is done by meeting the needs of a minimum level of consciousness and rationality, and that people are made responsible/responsible as a result of doing what they prefer, taking into account the consequences and profits/losses. In the study, it has been determined that the concept of will, which is included in the Islamic literature, is handled within the scope of the individual's freedom of choice and this provides an opportunity for rational choice. It is seen that this freedom of choice also brings a responsibility to the person. Therefore, the concepts of will and responsibility appear as concepts related to rational choice theory. In the examples taken from the Qur'an and hadiths, it has been determined that Allah and His Messenger (pbuh) advised people to choose the more beneficial one. The recommendations in question may be related to the life of this world as well as to the life of the hereafter. Declaring in the Qur'an and hadiths that it would be more beneficial for a person to prefer the hereafter rather than worldly life; However, the Prophet's advice to his companions about the worldly life, which is more beneficial, is one of the indicators of this situation.
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Suharso, Putut, Sarbini Sarbini, and Dicky Sumarsono. "The Philanthropy Culture in the Local Area: The Role Study of Philanthropy Institution after the Termination of PNPM in Boyolali Regency." E3S Web of Conferences 68 (2018): 01012. http://dx.doi.org/10.1051/e3sconf/20186801012.
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The development of paradigm prioritizes more on the economic development by maintaining social structure. The state takes an intervention role with several social programs to solve social issues. On the other hand, the charity tradition is one of the important aspects in life including the doctrine of every religion. The purpose of this research is to observe the Indonesian people who still own the charity tradition came from their religious tradition Islam teaches charity through zakat, infak, shadaqah and wakaf (ZISWAF) which has existed in the society as the symbol of the social piety. This research uses sociological approach and qualitative method while the method of collecting data uses observation, interview and study of documentation. As for the analysis, the analysis of descriptive qualitative uses the theory of Social Justice Philanthropy in charity tradition as the spontaneous action of human if they see another human is treated unfairly by state or more authorized person. The results of the research are: first, the philanthropy institution is oriented on destitute family which is unfinished handled by the state through PNPM program in charity social service because the target of the program is destitute group so it has not finished yet. Second, the philanthropy institution on its movement is built in the name of religious spirit capitalized into Social Justice Philanthropy. Third, the philanthropy institution in the empowerment of destitute society is followed by mastery which does not only focus on charity, capacity but also on authority by creating destitute family must be an entrepreneur.
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Hilmiyah, Nurul, Bayu Taufiq Possumah, and Muhammad Hakimi Mohd Shafiai. "Tawhid and Shariah Economics: Positioning Tauhid as Philosophical Foundation of Shariah Economics." AL-FALAH : Journal of Islamic Economics 4, no. 2 (December 16, 2019): 145. http://dx.doi.org/10.29240/alfalah.v4i2.890.
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Purposes: In the social sciences, economics is one of the most influential and prestigious disciplines. Mainstream economics typically view economic agent as amoral, entirely self-interested, unrealistic and has damaging effects. In the last few decades, while remaining a powerful discipline, economics has narrowed in scope. Consequently, to reinvigorate economics, especially in times of crisis or major institutional change, mainstream economics has almost lost a key reserve of alternative thinking. This study intends to investigate the contemporary mainstream economic system, does Islamic Economics taking advantage of the shortfall of the system outlined above based on Tawhidical approach?Design/Methodology/Approach: This paper using the descriptive qualitative method Findings: Modern economics is normative bias; does not explain actual economies but describes a "utopia" in which Pareto optimality applies. The excessive unrealistic assumption is the impact of the inconsistency of modern economic theory. The important aspects of human behavior ignored by this assumption as the theory of economic man. In addition, the general equilibrium theory of neoclassical is not compatible with an economy that develops over time. It relies too much on complex mathematical models without sufficient attention to whether this really illustrates the real economy and ignores the complexity of nature and human creativity. At the contrary, Islam cause to be present the Tawhidic based economics approaches can be focused towards seeing wholes of economics, rather than parts; seeing economics activities as worship, rather than competition; cultivating the solidarity (charity), rather than individualism and creating the justice, rather than injustice. Thus this paper designed to provide the concept of Islamic economic system with Tawhid as the basis, to fit the philosophy of economic science and reality of human life. The paper shows the position of Tawhid in the system and theory of economy. It becomes a must to do to create prosperity and benefit for all mankind, with the aim to realign and comparing to the mainstream economic system and their theory.Originality/Value: This paper proposes the position of Tawhidic based economics approach in setting the economic system. The position of this foundation offers basic guidelines for the justice and fairly system, which is benefited to all human beings regardless of religions, races, and castes, and furthermore to the sustainable economic development and welfare for the ummah.
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Bogdan, Aleksey Vladimirovich. "State policy of the Russian Empire on the Christianization of Muslims in the Middle Volga region in the 16th-19th centuries." Samara Journal of Science 11, no. 3 (September 1, 2022): 161–64. http://dx.doi.org/10.55355/snv2022113203.
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Based on scientific publications, historical sources and legislative acts of the Russian Empire, the article examines formation and development of the state policy towards Muslims in the Middle Volga region. The baptism of the local Muslim population since the 16th century was considered by the authorities as an effective method of incorporation of Tatars into Russian society. The policy of Christianization of the Tatar population on the part of the state was based on a system of all kinds of benefits and incentives on the one hand, and the containment of Islam and its influence on the other one. The principle of the symphony of spiritual and secular power allowed relatively successful Christianization of the Muslim population. However, this process was uneven and heterogeneous. The state policy towards the Muslims of the Volga region was also quite changeable during the reign of different sovereigns. The process of secularization of society greatly contributed to changes in the policy of Christianization of the Tatar population. The policy of religious tolerance pursued since the time of Catherine II eventually led to the abolition of benefits and equalization of newly-baptized Tatars with the Islamic population in religious and socio-economic rights. The paper reveals basic principles of the policy of Christianization of the Muslim population in the Volga region, the most important periods and aspects are highlighted in the process of Christianization. Thanks to the selected sources, it is possible to build a general picture of the Christianization of Muslims in the Middle Volga region in the 16th19th centuries.
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Ghafur, Waryono Abdul. "Strenghtening Families as A Strategy to Support Nation-State." Sunan Kalijaga: International Journal of Islamic Civilization 2, no. 1 (March 30, 2019): 103. http://dx.doi.org/10.14421/skijic.v2i1.1509.
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This paper was written to present the role of the biggest Islamic religious organizations in Indonesia, Muhammadiyah and NU, in supporting the nation-state through their roles in strengthening families. Family is the smallest social unit in the society that is a base of the formation of all institutions including the nation-state. Therefore, a nation-state genealogically and sociologically appeared and was formed from some units of families that agree with and bind to each other to live together in an area. As a foundation, family situation becomes the determinant of a nation-state existence and sustainability. A family that is strong and has resiliency will realize a nation-state that is strong and has endurance. On the other hand, if the base of a unit, which is a family, is weak, the nation-state will be easily collapsed. On the basis of the importance of families for the nation-state, the Indonesian government has set the rules, the government regulations, and the minister regulations on family development, such as the Acts No. 10 of 1992 on Family Development. An analysis with sociological approach on some rules above is sufficient for a proof that the state or the government is concerned much at family development. The state even has made the marriage law for the Moslems – as the majority – although based on al-Qur’an and Hadith, Islam has very clearly ruled how to build families. Two Islamic societal organizations, NU and Muhammadiyah, also have the concept of family building, which are maslahah family and sakinah family. Studies on some rules and concepts related to families have found that all parties commit to realize the family destination, in which a family has toughness and strength in religious, economic, environmental, and social aspects, so that the family functions like the religious function are really guaranteed; families become the center and also the source of varied virtue and glory. Some facts have been found, which are not a few, about collapsed families and households, but the roles of the state and the societal organizations in strengthening families are sufficient to stem the flow of the destruction of a nation-state. Tough families become the main factor of supporting the toughness and strength of the nation-state.
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Örnek, Funda. "CULTURE’S EFFECT ON STUDENTS' ATTITUDES TOWARDS SCIENCE." ŠVIETIMAS: POLITIKA, VADYBA, KOKYBĖ / EDUCATION POLICY, MANAGEMENT AND QUALITY 7, no. 1 (April 25, 2015): 27–44. http://dx.doi.org/10.48127/spvk-epmq/15.7.27.
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Cultural influence plays an important role in the association of attitudes towards science, this varies between countries because cultural context, including linguistic, social, political, economic, philosophical and religious aspects, determine and shape attitudes towards science. Cultural influence is the way we view the world. Learning, therefore, cannot be separated from its socio-cultural context (Vygotsky, 1987). Students carry their attitudes towards science into the classroom based upon their socio-cultural background influence. For example, Asian students choose a science predominantly even though science-based careers are less economically profitable because of their families’ important impact on their choice and science-related choices have a very great prestige within the Asian cultures. Whereas students within the western cultures are individualist and make attractive choices reflecting their personal enjoyment and skills to a more considerable effect. Moreover, in Turkish culture, science-related careers also have a great prestige and have been perceived as very important for the country’s development and therefore students’ attitudes towards science is very positive even though their performance on the PISA is lower than average. As a result of different cultures holding different attitudes towards science and science-related careers, there is a great impact upon student uptake of science and science-related careers. Key words: career choice, Christianity, culture, family influence, Islam, religion, science attitudes, science.
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Brylov, Denys. "Halal Industry of Ukraine in the Period of Independence." Sociology of Islam 8, no. 3-4 (December 10, 2020): 409–22. http://dx.doi.org/10.1163/22131418-08030005.
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Abstract This article analyzes how the halal industry in Ukraine began. One of the characteristic features in the development of Ukraine’s halal industry is a confrontation between the main halal market players. These represent the transnational Sufi network al-Ahbash and the global Muslim Brotherhood, respectively. The first part of this article discusses the history of the halal industry in Ukraine and of the organizations that carry out halal certification. The second part is dedicated to one of the oldest halal certification centers – the Religious Administration of Muslims of Ukraine (dumu – Dukhovne upravlinnia musul’man Ukraïny), associated with al-Ahbash. I reveal that for dumu, the development of halal certification is primarily considered a part of the discourse on orthodoxy (i.e. practices of ‘traditional’ Islam) and how certification is undertaken is considered to bear on the religious status of dumu in the eyes of Muslims. The economic aspect of halal is considered of secondary importance. In a third part of the article, I consider another halal operator, the Alraid Association, which is associated with the global Muslim Brotherhood. For this organization, halal certification is an important tool to promote the association’s influence in business and the public sphere. In conclusion, I show that the halal industry in Ukraine is present and promising, but at present it aims mainly at large producers. Ordinary Muslims face certain troubles due to the underdevelopment of this sphere.
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Ilya, Aminov. "Influence of Confessional Policy of the Russian Empire on Marriage and Family Relations of Transcaspian Turkmens." ISTORIYA 13, no. 10 (120) (2022): 0. http://dx.doi.org/10.18254/s207987840023193-1.
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The subject of the study is the transformation of marriage and family relations of Transcaspian Turkmens under the influence of the confessional policy of the Russian Empire, which included the territory of Transcaspia in its borders in the last third of the XIX century. The use of concrete historical, comparative legal, structural and systemic methods in the study allowed us to draw conclusions relevant for filling historical and legal gaps in Russian-Turkmen relations. Despite the tolerant attitude of the imperial authorities and even the support of some Muslim-legal (religious-ceremonial, family-household and moral) prescriptions, Sharia could not subdue all aspects of Turkmen life and replace customary law (adat), which played a major role in all periods of development of Turkmen society. Sharia were clarified and applied. During the imperial period, thanks to the activities of the Russian administration and the central government, the jurisdiction of Muslim law expanded significantly; it received a judicial tribune in the form of such a centralized body as the Extraordinary Congress of People's Judges, with the help of which some guiding principles of both Adat and Sharia were clarified and applied. The rapidly changing socio-economic situation caused by the close interaction of traditional Turkmen institutions with Russian state bodies (changes in the economic and lifestyle of the local population, binding to market relations, non-belittling of the role of Islam and Adat in its spiritual life, their compromise combination with the general laws of the empire, the practice of improved forms of popular justice) led to a change in the traditional legal consciousness of the Turkmen. The desire of the imperial center and the Russian administration of Transcaspia for the regulatory and legal regulation of life in the family, marriage and other spheres allowed this people to gradually integrate into the all-imperial state and legal space, while preserving stability, family and religious values.
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Kusmanto, Thohir Yuli. "DINAMIKA PENGARUSUTAMAAN GENDER PADA PENDIDIKAN TINGGI ISLAM." Sawwa: Jurnal Studi Gender 12, no. 3 (February 1, 2018): 303. http://dx.doi.org/10.21580/sa.v12i3.2091.
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<p class="IIABSTRAK333">Gender equality has not been realized in practical terms in public life. Factors that influence it; socio-cultural, political, economic, religious, and others. State policy to overcome them on gender mainstreaming in the form of Presidential Decree 9 of 2000. Praxis has lasted 14 years, socialization and implementation is mostly done, but it needs evaluation. The reality of interesting research in higher education institutions of Islam, because the discourse and praxis which is still being debated, as well as the strategic position for the development and application of knowledge about gender relations. Interesting problem include; outlook leaders Islamic State University Walisongo on gender mainstreaming, the implementation of gender mainstreaming and its implications in the campus environment. This research is a qualitative descriptive case study with a gender perspective, which identifies the gender gap in multi aspect. The study's findings indicate that the views of leaders there Walisongo UIN integral and partially on gender mainstreaming, Implementation PUG; there is a policy that opens the academic community to gain an important position in the hierarchy structure at UIN Walisongo. Research take gender issues openly and freely. Many women researchers examined a variety of themes, education and training to strengthen the capacity of women, and quantitative mapping of gender. PUG strengthen the struggle gender equality, achieving gender equality and equity at a certain level, Islamic lectures Gender Equality and the proportion of women increased structural served.</p><p class="IIABSTRAK333">_________________________________________________________</p><p>Keadilan gender secara praksis belum terwujud dalam kehidupan masyarakat. Faktor yang mempengaruhinya; sosial budaya, politik, ekonomi, agama, dan lain-lainnya. Kebijakan negara untuk mengatasinya diantaranya tentang <em>gender mainstreaming</em> (pengarusutamaan gender), berupa Inpres No.9 Tahun 2000. Praksisnya telah berlangsung 14 tahun, sosialisasi dan implementasi banyak dilakukan, tetapi perlu evaluasi. Realitas tersebut menarik penelitian pada lembaga pendidikan tinggi Islam, karena wacana dan praksis yang masih menjadi perdebatan, serta posisinya strategis bagi pengembangan dan penerapan ilmu pengetahuan tentang relasi berkeadilan gender. Temuan penelitian menunjukkan bahwa pandangan pimpinan UIN Walisongo ada yang integral dan parsial tentang pengarusutamaan gender, Implementasi PUG; ada kebijakan yang terbuka civitas akademika untuk meraih posisi penting dalam struktur hierarkhi di UIN Walisongo. Penelitian mengambil isu gender terbuka dan bebas. Banyak peneliti perempuan meneliti beragam tema, pendidikan dan pelatihan penguatan kapasitas perempuan, dan pemetaan kuantitatif tentang gender. PUG memperkuat perjuangaan kesetaraan dan keadilan gender, tercapainya kesetaraan dan keadilan gender pada tingkatan tertentu, perkuliahan Islam Kesetaraan Gender dan proporsi perempuan menjabat struktural meningkat.</p>
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Khoiroti, Miftahul. "Eksistensi Surau di Era Modernisasi: Daya Tahan dan Perubahan Surau Buya Lubuak Landua di Pasaman Barat." Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 4, no. 2 (December 31, 2020): 172. http://dx.doi.org/10.30983/fuaduna.v4i2.3587.
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<pre><em><span>This research examines the resilience and change of Surau Buya Lubuak Landua in the West Pasaman region, which is 167 years old in the midst of modernization. Although in his journey Surau Buya Lubuak Landua has experienced a crisis due to ideas of religious reform in all its aspects which caused the surau to experience shock, nevertheless Surau Buya Lubuak Landua has survived until now. This research uses a qualitative-descriptive method. This method tries to explain all events, incidents related to Surau Buya Lubuak Landau in detail according to current conditions. The results showed that the existence of Surau Buya Lubuak Landua had a very significant development, with an estimated age that was as old as Islam in the West Pasaman region. During its development, Surau was more focused on teaching religious education. The development and durability of the Buya Lubuak Landua surau was possible because of the comprehensive cooperation between Buya Lubuak Landua, the government, traditional leaders, and the community in maintaining the sustainability of the surau. In addition, Buya Lubuak Landua's ability to streamline the elements of surau to function properly can help mobilize the economic potential of the Lubuak Landua community.</span></em></pre><p>Penelitian ini mengkaji daya tahan dan perubahan Surau Buya Lubuak Landua di wilayah Pasaman Barat yang telah berusia 167 tahun di tengah arus modernisasi. Meskipun dalam perjalanannya Surau Buya Lubuak Landua pernah mengalami krisis akibat adanya ide-ide pembaharuan keagamaan dalam segenap aspeknya yang menyebabkan surau mengalami goncangan, namun demikian Surau Buya Lubuak Landua tetap bertahan hingga saat ini. Penelitian ini menggunakan metode kualitatif-deskriptif. Metode ini berusaha menjelaskan segala peristiwa, kejadian yang berhubungan dengan Surau Buya Lubuak Landau secara terperinci sesuai dengan kondisi sekarang. Hasil penelitian menunjukkan bahwa eksistensi Surau Buya Lubuak Landua mengalami perkembangan yang sangat signifikan, dengan capaian usia yang diperkirakan setua usia Islam di wilayah Pasaman Barat. Dalam perkembangannya, surau lebih terfokus pada pengajaran pendidikan agama. Perkembangan dan daya tahan surau Buya Lubuak Landua dapat terlaksana karena adanya kerjasama yang komprehensif antara Buya Lubuak Landua, pemerintah, pemuka adat, dan masyarakat dalam menjaga keberlangsungan surau. Selain itu kemampuan Buya Lubuak Landua dalam mengefektifkan unsur-unsur surau agar berfungsi dengan baik dapat membantu dalam menggerakkan potensi ekonomi masyarakat Lubuak Landua.</p><pre><em><span><br /></span></em></pre>
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Khoiroti, Miftahul. "Eksistensi Surau di Era Modernisasi: Daya Tahan dan Perubahan Surau Buya Lubuak Landua di Pasaman Barat." Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 4, no. 2 (December 31, 2020): 172. http://dx.doi.org/10.30983/fuaduna.v4i2.3587.
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<pre><em><span>This research examines the resilience and change of Surau Buya Lubuak Landua in the West Pasaman region, which is 167 years old in the midst of modernization. Although in his journey Surau Buya Lubuak Landua has experienced a crisis due to ideas of religious reform in all its aspects which caused the surau to experience shock, nevertheless Surau Buya Lubuak Landua has survived until now. This research uses a qualitative-descriptive method. This method tries to explain all events, incidents related to Surau Buya Lubuak Landau in detail according to current conditions. The results showed that the existence of Surau Buya Lubuak Landua had a very significant development, with an estimated age that was as old as Islam in the West Pasaman region. During its development, Surau was more focused on teaching religious education. The development and durability of the Buya Lubuak Landua surau was possible because of the comprehensive cooperation between Buya Lubuak Landua, the government, traditional leaders, and the community in maintaining the sustainability of the surau. In addition, Buya Lubuak Landua's ability to streamline the elements of surau to function properly can help mobilize the economic potential of the Lubuak Landua community.</span></em></pre><p>Penelitian ini mengkaji daya tahan dan perubahan Surau Buya Lubuak Landua di wilayah Pasaman Barat yang telah berusia 167 tahun di tengah arus modernisasi. Meskipun dalam perjalanannya Surau Buya Lubuak Landua pernah mengalami krisis akibat adanya ide-ide pembaharuan keagamaan dalam segenap aspeknya yang menyebabkan surau mengalami goncangan, namun demikian Surau Buya Lubuak Landua tetap bertahan hingga saat ini. Penelitian ini menggunakan metode kualitatif-deskriptif. Metode ini berusaha menjelaskan segala peristiwa, kejadian yang berhubungan dengan Surau Buya Lubuak Landau secara terperinci sesuai dengan kondisi sekarang. Hasil penelitian menunjukkan bahwa eksistensi Surau Buya Lubuak Landua mengalami perkembangan yang sangat signifikan, dengan capaian usia yang diperkirakan setua usia Islam di wilayah Pasaman Barat. Dalam perkembangannya, surau lebih terfokus pada pengajaran pendidikan agama. Perkembangan dan daya tahan surau Buya Lubuak Landua dapat terlaksana karena adanya kerjasama yang komprehensif antara Buya Lubuak Landua, pemerintah, pemuka adat, dan masyarakat dalam menjaga keberlangsungan surau. Selain itu kemampuan Buya Lubuak Landua dalam mengefektifkan unsur-unsur surau agar berfungsi dengan baik dapat membantu dalam menggerakkan potensi ekonomi masyarakat Lubuak Landua.</p><pre><em><span><br /></span></em></pre>
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Nikitina, Erbina V., and Vitaliy P. Stanyal. "Chuvash Religion and Its Influence on the Ethnic Mentality." Study of Religion, no. 2 (2019): 36–46. http://dx.doi.org/10.22250/2072-8662.2019.2.36-46.
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The article describes the main thesis of the teaching of the Chuvash ethnic religion Sardash, which is based on the key principles of Zoroastrianism; highlights some of its history and research issues; analyzes the current state of the traditional faith and its importance in the life of the people. An attempt was also made to reveal the role of the religious factor in ethnic identification and the formation of the ethnic mentality of the Chuvash people from the historical and socio-cultural perspective. The problem is considered in three aspects: 1) the interaction of traditional religious belief of the Chuvashes with Orthodox Christianity; 2) the influence of Islam (the religion of the related Turkic peoples – Tatars and Bashkirs) on the mentality of the Chuvashes; 3) the functioning of the Chuvash ethnic religion Sardash in modern conditions. The authors conclude that ethnic religion, which is preserved in the daily life of the Chuvashes in the form of «teaching of ancestors», as well as in prayers, mythology and folklore, forms the basis of centuries-old ethnic mentality, expressing spiritual values, behavioral principles and life aspirations of people. Ethnic religion contains the psychological roots of the Chuvash mentality, the phenomenon of the Chuvash inflexibility and the Chuvash character. Traditional faith has a profound impact on the lifestyle and behavior of many modern Chuvashes, determines their worldview and ethnic identity. The adherence of the Chuvash people to the «teaching of ancestors» is explained by the need to survive in difficult geopolitical and demographic conditions, the desire to preserve the lifestyles and social arrangements that have been established for centuries, and the aspiration to communal and economic well-being. In modern conditions, the rites of the Chuvash ethnic religion can be a significant factor in the development of ethnic tourism in the Chuvash Republic.
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HS, Sufyati. "DIGITALIZATION OF MASS MEDIA DEMOCRACY IN COMMUNITY RELIGION: Conventional Media Convergence Study." Jurnal Sosiologi Reflektif 13, no. 2 (June 27, 2019): 313. http://dx.doi.org/10.14421/jsr.v13i12.1604.
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The development of the convergent communication technology is not only limited to technology, but has penetrated and changed the basic patterns of human life. As a process structure and artifact, technology is an imperactive feature of future community development. Mass media is an effective means that can reach the masses in a large and widespread universality of reach. Mass media has an important role in society and is considered to have excess that can influence human mind in order to change their lifestyle. This paper tries to explain the phenomenon of convergence media that forces conventional media to enter the internet network (online). The research methods are qualitative and descriptive by applying library study and emperical data. This study discussed the digitalization of freedom in democracy in the mass media. There are 4 (four) aspects that influence the shifting of religious behavior community as a result of mass media freedom, in economic, social, cultural, and political life. The results of the study reveal conventional media shifting to online media give positive and negative impacts to its users. Moral decline in community, the economic life that puts too much emphasis on material fulfillment efforts, has caused people to become consumptive. Culture has caused the changes in the way of nation's life and losing of political values that based on family spirit, consensus, and mutual cooperation. In the view of Islam, mass media is a mass communication media that functions in creating a public opinion. The forming of public opinion is something that cannot be underestimated in the Islamic system. Mass media has a function to build a solid religious community and strengthen the values of nation and state life. Perkembangan teknologi komunikasi yang berkonvergensi ini tidak hanya sebatas dalam ranah teknologi semata, melainkan telah merambah dan mengubah pola-pola dasar kehidupan manusia.Teknologi sebagai struktur proses dan artefak, merupakan ciri imperactive perkembangan masyarakat masa depan. Media massa merupakan sarana efektif yang mampu menjangkau massa dalam jumlah besar dan luas (universality of reach). Media massa memiliki peranan penting dalam kehidupan masyarakat dan dianggap mempunyai keunggulan yang dapat mempengaruhi pikiran manusia sehingga gaya hidup dapat berubah. Makalah ini mencoba memaparkan munculnya fenomena konvergensi media yang memaksa media konvensional melebarkan sayap dan masuk ke dalam jaringan internet (daring). Penelitian ini merupakan penelitian deskriptif kualitiatif dengan menggunakan studi literatur dan data empiris. Dalam penelitian ini dibahas digitalisasi kebebasan berdemokrasi dalam media massa. Ada 4 (empat) aspek yang mempengaruhi pergeseran perilaku religiuitas masyarakat sebagai akibat kebebasan media massa, mulai dari aspek kehidupan ekonomi, sosial, budaya dan politik. Hasil penelitian menunjukkan bahwa, pergeseran media konvensional ke media daring memiliki dampak positif bagi yang memanfaatkan dengan baik, sebaliknya berdampak negatif jika memanfaatkannya secara sia-sia. Kemerosotan moral di kalangan masyarakat, kemajuan kehidupan ekonomi yang terlalu menekankan pada upaya pemenuhan material, telah menyebabkan sebagian masyarakat menjadi konsumtif. Sisi budaya mempercepat perubahan pola kehidupan bangsa dan lunturnya nilai-nilai politik yang berdasarkan semangat kekeluargaan, musyawarah mufakat, dan gotong royong. Dalam pandangan Islam, media massa merupakan media komunikasi massal yang berfungsi dalam menciptakan sebuah opini publik yang akan menjadi opini umum.Pembentukan opini umum adalah hal yang tidak bisa disepelekan dalam sistem Islam. Media massa berfungsi untuk membangun masyarakat religiuitas yang kokoh dan untuk memperkuat nilai-nilai kehidupan berbangsa dan bernegara.
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Solekah, Nihayatu Aslamatis. "Analisis model pengelolaan zakat dan wakaf (Studi Yayasan Yatim Mandiri Cabang Malang)." El Dinar 4, no. 2 (August 14, 2018): 142. http://dx.doi.org/10.18860/ed.v4i2.5459.
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Among the objectives of waqaf in islam is the distribution of welfare among the people and poverty eradication. When well managed endowments will support the development both in economic, religious, social, cultural, political, defense and scurity. The purpose of this study was to examine the management model of zakat and waqf productive. The result of this study are expected to provide benefits to provide a more substantial to the scientists, researchers, readers and the public that there is a model of productive management of waqf grant that can be used as an example in the management of zakat and waqf productive. The result showed that the foundation is independent orphans have an independent organizational system, in which the form of institutions such as the institute amil zakat generally resulting in organizational system there is no interfence from goverment regulations. Constraints/ problems experienced in Yayasan Yatim Mandiri Malang from the internal aspect is the lack qualified Human Resources an Human Resource Capibility less creative. Constraints/ problems faced in the Orphan Foundation of Malang independent external aspect is still modest community thought lack of support from family. To resolve the internal problems of orphans independent foundation that is to prepare a Qualified Human Resource (Internal). As for the external problem than it should maximize the marketing and provide understanding to families or orphans
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Masyhuri, Ahmad Ari. "KONSEP IDEOLOGI POLITIK DALAM AL-QUR‘AN." Jurnal Alwatzikhoebillah : Kajian Islam, Pendidikan, Ekonomi, Humaniora 8, no. 2 (December 27, 2022): 119–41. http://dx.doi.org/10.37567/alwatzikhoebillah.v8i2.1516.
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The political ideology in the Qur'an is a set of ideologies that believe that Islam should be a guideline for all aspects of human life, social, economic, political, cultural, and personal life. Also, the political ideology in the Qur'an can be seen from the basic principles that guide the development of a political system. The basic principles mentioned above include the obligation to realize the unity and integrity of the ummah, the obligation to hold deliberations in resolving problems, the obligation to carry out mandates and establish laws fairly, the obligation to obey Allah and the Prophet and Ulil Amri, resolving conflicts, maintaining state sovereignty, the obligation to prioritize peace rather than hostility, the obligation to increase vigilance in the field of defense and security, and the obligation to keep promises. This research method uses a qualitative type of literature review research. Sources of data are taken from literature reviews such as; relevant journals, books and references. The results of the study state that interactions that have religious connections and state ideology can strengthen the life of the nation and state in the form of creating an attitude of community tolerance, creating harmony, unity and unity and helping each other. The interaction of Pancasila ideology in the universal values of political ideology in the Qur'an can be studied in the five Pancasila precepts, namely Belief in One Almighty God, Just and Civilized Humanity, Indonesian Unity, Democracy Led by Wisdom in Deliberation/representation, and Justice. Social Services for All Indonesian People, is a reflection of the verses in the Al-Qur'an, that Pancasila is a political sub-ideology and the embodiment of Islamic teachings that originate from the Al-Qur'an.
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Masitah, Dewi. "The English Of Santri At Pasuruan Pesantren Jurgen Habermas' Perspective." JETS: Journal of English Teaching Strategies 1, no. 1 (February 24, 2022): 26–36. http://dx.doi.org/10.47759/jets.v1i1.233.
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—This study aims to answer the following questions: First, how important is English for students at Pesantren Pasuruan? Second, what is Jurgen Habermas's view of the rational actions of pasuruan students in speaking English. This study uses a sociological approach and uses qualitative research methods. As an analytical tool, the researcher uses Jurgen Habermas' theory of communication rationality. The results show that first, the pesantren in Pasuruan in terms of character is very varied, there are economic boarding schools, integrated pesantren, multicultural pesantren, health pesantren, salafiah pesantren, da'wah pesantren, and social pathology pesantren. There are several Islamic boarding schools in Pasuruan, including the first, the Ahlussunnah wal Jamaah Islamic Boarding School which consists of several Islamic boarding schools affiliated with NU, Muhammadiyah Islamic Boarding Schools, and Salafi (Wahabi) Islamic Boarding Schools. Santri from Shia, NU, Muhammadiyah and Salafi pesantren all say that English is very important. They learn it in school with special subjects in English. Among the pesantren, there is only one boarding school that learns English not only at school but they are serious about studying English intensively in a foreign language development institution (LPBA) Al-Yasini. Second, according to Habermaas santri are subjects who have religious knowledge and English language skills must be able to produce communication (da'wah) that express Islamic symbols that uphold truth, honesty, accuracy in implementing norms. Da'wah for students to the community does not happen by chance but is an instructive rational action in the fact that students as actors orient themselves towards achieving a broader understanding of da'wah and all aspects by using English so that there are people everywhere who have an agreement, a good understanding of Islam. . This means that the target of rational communication is to understand people that Islam is grace, flexible, beautiful and not harsh, and anarchic. The implication of Habermas' rational theory of communication is that before reaching the goal or consensus is to have a process of training in communication that is repeated in Islamic boarding schools and takes a long time to gain knowledge of language and Islamic knowledge to understand the community.
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Prokopenko, Liubov. "Christian Nation in Zambia: from Proclamation to Reset." Uchenie zapiski Instituta Afriki RAN, no. 3 (September 30, 2021): 66–85. http://dx.doi.org/10.31132/2412-5717-2021-56-3-66-85.
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December 2021 marks the 30th anniversary of the proclamation of Zambia a Christian nation. The leader of the Movement for Multi-party Democracy (MMD) party who came to power in 1991, a convinced Christian F. Chiluba, declared Zambia a Christian nation, arguing that Christianity was then professed by more than 70% of the population and that this was supposed to help the country to get rid of corruption and contribute to its prosperity. The article analyzes the reasons of decision to declare Zambia a Christian nation. It is emphasized that political goals prevailed then over religious ones, since the issue of preserving and strengthening power was high on the political agenda of the ruling MMD party. The economic background is also touched upon: as a pragmatic president Chiluba pursued a policy of economic liberalization and counted on financial assistance from Western countries and international donors. The following Christian presidents L. Mwanawasa, R. Banda and M. Sata used limited Christian rhetoric, but they collaborated with the Church with varying degrees of intensity. At the same time, the provision on the Christian nation in the Constitution was preserved. It is noted that the role of the religious factor in politics increased in the early 2010s. The politicization of religion, primarily Christianity, became apparent during the struggle for power led by the leader of the opposition Patriotic Front party Michael Sata, who was supported by some religious leaders. After Edgar Lungu (party Patriotic Front) came to power in 2015, Zambia was re-proclaimed a Christian nation, which was enshrined in the new edition of the 2016 constitution. At the same time, the country began the political rehabilitation of F. Chiluba, who, after leaving the presidency in 2001, was persecuted for corruption. The campaigns for the 2015 presidential elections and for the 2016 general elections have shown the relevance of the discourse on religion and politics in the political process, primarily in its aspect of the multiple relationships between religion, ethnicity and politics. The article shows that the issue of the proclamation of Zambia a Christian nation remains relevant in Zambian society and among African and Western theologians and researchers whose judgments and conclusions are often polar opposite. The author notes that the realities of the socio-political, socio-economic and cultural life in Zambia do not yet indicate the existence of the declared Christian nation. The high level of corruption, poverty, limited rights of some groups of the population do not correspond to Christian ideals and values and have become serious challenges for the modern Zambian society. The article emphasizes that, unlike a number of other countries south of the Sahara, where competition between Christianity and Islam has intensified in recent years, leading, among other things, to bloody conflicts, Zambia survives this conflict along the axis of competition between different directions of Christianity. The ruling PF’s manifesto for the August 2021 general election contains Christian rhetoric. The document states the PF’s commitment to partnership with the Church, which it recognizes as a key partner in the conversion of Zambians into a Christian nation. Further peaceful development of Zambia depends on a balanced internal policy of the authorities aimed at solving complex socio-economic problems in cooperation with representatives of all religions and their confessions.
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Bekkin, R. I. "Muslim Bank as a Historical Category: Creating Credit Institutions for Muslims In the First Half of the 20 th Century." MGIMO Review of International Relations 13, no. 5 (November 11, 2020): 149–67. http://dx.doi.org/10.24833/2071-8160-2020-5-74-149-167.
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Abstract: The article examines theoretical and practical aspects of the activities of Muslim banks in the countries of Eurasia in the first half of the 20th century. These credit institutions were created on the initiative of Muslim entrepreneurs who sought to have an affordable source of financing for their activities. Muslim banks were an important element of the financial system of a number of countries during the era of colonialism. In the context of competition in the capital markets between Western banks and credit institutions belonging to different religious and ethnic groups, as well as competition of the latter with each other, Muslim banks acted as an instrument for ensuring the economic independence of Muslim communities in a number of countries and regions in the period under review. After the countries of Asia gained independence, Muslim banks were transformed into ordinary national banks.The activities of Muslim banks are considered in the article against the background of discussions on the admissibility of loan-based banking operations in the context of the prohibition of usury (riba) in Islamic law. The article emphasizes that Muslim banks in their activities relied on the theological and legal conclusions (fatwas) of Islamic scholars who considered such activities legitimate and not falling under the Quranic concept of usury.The author adheres to the point of view that the creation of an independent state or nationalterritorial / national-cultural autonomy of Muslims was a natural result of the struggle of the Muslim bourgeoisie with competitors for the markets for goods and services in a number of countries and regions, considering both Muslim and Islamic banks only as a certain stage in the development of banking in a number of countries in Asia, Africa and Europe.The article disputes the idea that both Islamic banks and the Islamic economic model as a whole are monolithic structures that cannot be modified. According to the author, the very creation of Islamic banks, as well as their convergence with conventional (non-Islamic) credit institutions, which we observe today, is a natural result of a change in the economic interests of the ruling class both in the countries of the spread of Islam and in the Western world.The article examines the history of the creation of Muslim banks in Bosnia and Herzegovina and in British India. These regions are brought together by the fact that Muslims who lived there were forced to compete with representatives of other ethno-confessional groups and communities living in the same territory. Particular attention is paid to the theological and legal discussions on the creation of a Muslim bank in Russia.
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Haque, Munawar. "SAYYID ABUL AÑLÓ MAWDÕDÔ’S VIEWS ON IJTIHÓD AND THEIR RELEVANCE TO THE CONTEMPORARY MUSLIM SOCIETY." Journal of Islam in Asia (E-ISSN: 2289-8077) 6, no. 2 (May 11, 2010): 121. http://dx.doi.org/10.31436/jia.v6i2.20.
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Abstract The purpose of this article is to explore the views of Sayyid Abul AÑlÉ MawdËdÊ[1] on ijtihÉd.[2] It intends to trace the origins of MawdËdÊ’s ideas within the social, cultural and political context of his time, especially the increasing influence of modernity in the Muslim world. The study will show that MawdËdÊ’s understanding of ijtihÉd and its scope demonstrates originality. For MawdËdÊ, ijtihÉd is the concept, the process, as well as the mechanism by which the SharÊÑah,[3] as elaborated in the Qur’Én and the Sunnah[4] is to be interpreted, developed and kept alive in line with the intellectual, political, economic, legal, technological and moral development of society. The notion of ijtihÉd adopted by MawdËdÊ transcends the confines of Fiqh[5] (jurisprudence) and tends therefore to unleash the dormant faculties of the Muslim mind to excel in all segments of life. [1] Sayyid Abul AÑlÉ MawdËdÊ was born on September 25, 1903 in Awrangabad, a town in the present Maharashtra state of India in a deeply religious family. His ancestry on the paternal side is traced back to the Holy Prophet (peace be upon him). The family had a long-standing tradition of spiritual leadership, for a number of MawdËdÊ’s ancestors were outstanding leaders of ØËfÊ Orders. One of the luminaries among them, the one from whom he derives his family name, was KhawÉjah QuÏb al-DÊn MawdËd (d. 527 AH), a renowned leader of the ChishtÊ ØËfÊ Order. MawdËdÊ died on September 22, 1979. See Khurshid Ahmad and Zafar Ishaq Ansari, “MawlÉnÉ Sayyid Abul AÑlÉ MawdËdÊ: An Introduction to His Vision of Islam and Islamic Revival,”, in Khurshd Ahmad and Zafar Ishaq Ansari (eds.) Islamic Perspectives: Studies in Honour of MawlÉnÉ Sayyid Abul A’lÉ MawdËdÊ, (Leicester: The Islamic Foundation,1979), 360. [2] In Islamic legal thought, ijtihÉd is understood as the effort of the jurist to derive the law on an issue by expending all the available means of interpretation at his disposal and by taking into account all the legal proofs related to the issue. However, its scope is not confined only to legal aspect of Muslim society. MawdËdÊ’s concept of ijtihÉd is defined as the legislative process that makes the legal system of Islam dynamic and makes its development and evolution in the changing circumstances possible. This results from a particular type of academic research and intellectual effort, which in the terminology of Islam is called ijtihÉd. The purpose and object of ijtihÉd is not to replace the Divine law by man made law. Its real object is to properly understand the Supreme law and to impart dynamism to the legal system of Islam by keeping it in conformity with the fundamental guidance of the SharÊÑah and abreast of the ever-changing conditions of the world. See Sayyid Abul AÑlÉ MawdËdÊ, The Islamic Law and Constitution, translated and edited by Khurshid Ahmad, (Lahore: Islamic Publications Ltd, 1983), 76.[3] SharÊÑah refers to the sum total of Islamic laws and guidance, which were revealed to the Prophet MuÍammad (peace be upon him), and which are recorded in the Qur’Én as well as deducible from the Prophet’s divinely guided lifestyle (called the Sunnah). See Muhammad ShalabÊ, al-Madkhal fÊ at-TaÑ’rÊf b alil-Fiqh al-IslÉmÊ, (Beirut: n.p., 1968),.28.[4]Sunnah is the way of life of the Prophet (peace be upon him), consisting of his sayings, actions and silent approvals. It is also used to mean a recommended deed as opposed to FarÌ or WÉjib, a compulsory one.[5] Originally Fiqh referred to deliberations related to one’s reasoned opinion, ra’y. Later the expression Fiqh evolved to mean jurisprudence covering every aspect of Islam. It is also applied to denote understanding, comprehension, and profound knowledge. For an excellent exposition on the meaning of Fiqh, see Imran Ahsan Khan Nyazee, Theories of Islamic law: The methodology of ijtihÉd, (Delhi: Adam Publishers & Distributors, 1996), 20-22.
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WILSON, R. "ISLAM AND MALAYSIA'S ECONOMIC DEVELOPMENT." Journal of Islamic Studies 9, no. 2 (February 1, 1998): 259–76. http://dx.doi.org/10.1093/jis/9.2.259.
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Reda, Latife. "The Socio-economic Aspects of hijra." Sociology of Islam 5, no. 2-3 (June 21, 2017): 161–78. http://dx.doi.org/10.1163/22131418-00503002.
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The paper highlights the socio-economic aspects of the concept of hijra or migration in the Islamic tradition. The paper argues that the conception of migration in the Islamic tradition has been shaped by not only religious and ethical values, but also social and economic motivations and consequences ever since the first migrations to Abyssinia and Medina. The paper addresses the notion and practice of hijra in Islamic history by highlighting its ethical and religious value as well as its nature and evolution into a socio-economic activity motivated by different forms of oppression, including social and political oppression as well as economic deprivation. The study draws on the history of Islam and the Islamic society, the sources of Islamic law and doctrines, and the thought of scholars in relation to the changes in approaches to migration, and the conceptualization of hijra as an activity motivated by oppression and economic hardship.
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Gultom, Rifyal Zuhdi, and Annisa Qadarusman Tini. "Pembangunan Infrastruktur dalam Islam: Tinjauan Ekonomi dan Sosial." Jurnal Ilmiah Ekonomi Islam 6, no. 2 (June 29, 2020): 203. http://dx.doi.org/10.29040/jiei.v6i2.912.
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One strategy in achieving the desired goals of a country is through economic development. Indicators such as economic growth, income per capita population, unemployment, poverty, and others become a benchmark for the success of a country's economic development. One of the supporting facilities for a country's economic development is the development of infrastructure. Infrastructure itself is a driver of economic development in a country. One of the problems that is very important to be considered by a country or region is infrastructure problems that will have an impact on the sustainability of the region's economic development. In addition, infrastructure development must be in accordance with Islamic principles. Because Islam also pays attention to the problem of economic development, but still places it on the larger development problem, namely human development. The main function of Islam is to guide people in the right and right direction. All aspects related to economic development must be integrated with the development of humanity as a whole both economic and social aspects of concern
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Prasetyo, Muhammad Anggung Manumanoso, and Bashori Bashori. "MODERNITAS PESANTREN DITINJAU DARI ASPEK KURIKULUM (Studi Kurikulum Berbasis Minat Bakat)." Jurnal Administrasi dan Manajemen Pendidikan 4, no. 2 (June 30, 2021): 95. http://dx.doi.org/10.17977/um027v4i22021p95.
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Abstract: The bargaining power of pesantren lies in character education, because of the cultivation of character in students of pesantren is by implementing Islamic religious values. Meanwhile, the development in Indonesia continues with a more focused on economics that demands life skills. This research was formulated to develop modernity in some aspects of curriculum in pesantren Sholahuddin Al-Munawwarah Gayo iLues Regency, Aceh Province. The approach to paradigm research is qualitative using the case study method, which is a systematic investigation of ia specific event. Data collected through observation, interviews and documentation. The learning system uses the principles of learning to know, learning to do, learning to be and learning to live together; Implementation of talent interest education by implementing pesantren-based management (MBP); In iaddition, the potential areas around pesantren can be reflected in the delivery of education, in accordance with the principles of contextual education and broad based education; The findings in ithis study produced several main conclusions: (1) reorientation of learning, (2) development of pesantren culture that supports the education of talent-interest, (3) implementation of pesantren based management, (d) synergistic relationships with society, government and talent suppliers. Keywords: Modernity of Pesantren; Curriculum; Talent-Interest. Abstrak: Daya tawar pesantren terletak pada pendidikan karakter, karena pada dasarnya penanaman karakter pada santri adalah dengan implementas nilai-nilai agama-Islam. Sementara itu, pembangunan di Indonesa terus dilakukan secara bertahap dengan fokus pembangunan yang lebih ditekankan di bidang ekonomi yang menuntut keterampilan hidup. Untuk membentuk lulusan yang berkarakter dan berketeramplan hidup muncul sebuah konsep pendidikan berbasis minat bakat. Penelitian ini dirumuskan untuk mengangkat aspek modernitas pesantren ditinjau dari aspek kurkulum barbasis minat bakat pada pesantren Sholahuddn Al-Munawwarah Kabupaten Gayo Lues Provinsi Aceh. Paradigma pendekatan penelitian adalah kualitatif menggunakan metode studi kasus, yakni penyelidikan sistematis atas suatu kejadian khusus. Data dikumpulkan melalui observasi, wawancara dan dokumentasi. Sistem pembelajaran menggunakan prinsip learning to know, learning to do, learning to be dan learning to live together; Pelaksanaan pendidikan minat bakat dengan menerapkan manajemen berbaiss pesantren (MBP); Selain itu potensi wilayah sekitar pesantren dapat direfleksikan dalam penyelenggaraan pendidikan, sesuai dengan prinsip pendidikan kontekstual dan pendidikan berbasis luas (broad based educaton); Temuan dalam penelitian ini menghasilkan beberapa pokok kesimpulan yaitu: (1) reorientasi pembelajaran berbasis minat bakat, (2) pengembangan budaya pesantren yang menunjang pendidikan minat bakat, (3) implementasi manajemen berbasis pesantren, (d) hubungan kemitraan sinergis dengan masyarakat, pemerintah dan penyalur bakat. Kata kunci: Modernitas Pesantren; Kurikulum; Minat Bakat.
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Reda, Amir Abdul. "Framing Political Islam." American Journal of Islamic Social Sciences 33, no. 4 (October 1, 2016): 1–22. http://dx.doi.org/10.35632/ajiss.v33i4.236.
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What aspects of the Syrian Muslim Brotherhood’s (a.k.a. the Ikhwan) cultural/ideological framing contributed to its failure to gather opponents of the Assad regime around its leadership during the 2011uprising? What does this reveal about why some Islamist political parties failed in situations of high political contention, such as the Syrian civil war? I argue that despite considerable evolution in the Syrian Brotherhood’s cultural/ideological framing since its first uprising (1977-82), it failed to target three crucial aspects of the 2011 uprising: the military struggle, the masses, and the religious minorities. My research outlines how the movement’s ideological shift toward non-violence and post-1982 reorientation toward democratic elections (ironically) prevented its members from playing a leadership role in what was mainly an armed struggle. At the same time, my research outlines how this evolution and its related changes attracted neither the masses, which remained oriented toward the traditional economic elites, nor the Sunni-oriented religious minorities. I argue that these three crucial aspects undermined the Ikhwan’s efforts and illustrate how poor cultural/ideological framing can doom even those Islamist political parties with the strongest resource mobilization capacities and previously unmatched situationsof political opportunity structures.
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Lubs’ka, M. V. "Methodological aspects of the reform of modern Muslim law." Ukrainian Religious Studies, no. 37 (December 6, 2005): 59–67. http://dx.doi.org/10.32420/2006.37.1704.
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Muslim legal culture is becoming more relevant to modern Ukraine, which can be explained, on the one hand, by the nature of Islam and, on the other, by the peculiarities of its current state in our country. After all, the internal logic of Islam, as a universal system that encompasses both religious and secular life, as one of the components of the awakening of Islam, involves recourse to Sharia, a strict adherence to which is an unmistakable criterion for Muslims of deep religious faith. On the other hand, in addition to religious revival, in the lives of Muslims, social and economic, political, national and cultural problems need to be addressed and secular. It is secular relations (Muamalat) that led to the formation of Muslim jurisprudence (fiqh) and its subsequent evolution.
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Haneef, M. A. "Islam and Economic Development in Malaysia--A Reappraisal." Journal of Islamic Studies 12, no. 3 (September 1, 2001): 269–90. http://dx.doi.org/10.1093/jis/12.3.269.
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