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1
Nada, Ayman Mansour. "The Benefit of the Doubt or the Underdog Effect?" Contemporary Arab Affairs 15, no. 1 (March 1, 2022): 58–79. http://dx.doi.org/10.1525/caa.2022.15.1.58.
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This study analyzes the determinants of American public opinion towards Islam and Muslims. It examines the impact of both period of time (1990–2020) and significant events (e.g., September 11, 2001) on the general impression (favorability) and knowledge of Islam among the American people. Twenty-two polls including questions about the favorability and the knowledge of Islam and carried out between 1990 and 2020 were analyzed. The results show that (1) positive attitudes towards Islam increase over time, meaning that time has a positive impact on Americans’ impressions about Islam; (2) knowledge about Islam among the American people increases over time—time has also been found to have a positive impact on Americans’ knowledge about Islam; and (3) there is a reciprocal correlation between knowledge and attitudes. Knowledge of Islam has a positive impact on attitudes, and attitudes have positive impact on knowledge about Islam. The findings of this study set the base for a strategic plan to improve the image of Islam in the United States and Americans’ knowledge about Muslims and their true beliefs.
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Rahman, Hishna Syadiida, and Fuad Mas’ud. "PENGARUH KEPEMIMPINAN ISLAM, BUDAYA ORGANISASI ISLAM TERHADAP KINERJA PERAWAT DENGAN MOTIVASI KERJA ISLAM SEBAGAI VARIABEL INTERVENING (STUDI PADA RUMAH SAKIT ISLAM MUHAMMADIYAH KABUPATEN KENDAL)." Jurnal Ilmiah Ekonomi Islam 8, no. 1 (March 29, 2022): 976. http://dx.doi.org/10.29040/jiei.v8i1.4723.
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Hospitals need a strong organizational foundation to survive in the competitive healthcare industry. In this case, human resources cannot be separated because having competent, motivated and trained employees is one of the main elements of organizational success. So that company leaders must pay attention to the performance of their employees. Leadership style is a factor of success or failure of leaders in organizations. Islam believes that leadership is a mission, a responsibility not only to the members they lead, but also to Allah SWT. Islamic leadership is an activity that aims to guide, accompany and guide to the path of Allah's blessings. This study uses primary data and secondary data in the form of information from published journals, websites or other media. The research sample includes employees of the Islamic Hospital of Muhammadiyah Kendal who have worked for 2. The technical analysis in this study was carried out using descriptive analysis and Structural Equatioan Modeling or SEM (Structural Equatioan Modeling) then tested the hypothesis. The results of hypothesis testing state that Islamic leadership has no effect on nurse performance, Islamic organizational culture has a positive effect on nurse performance, Islamic leadership has a positive effect on Islamic organizational culture, Islamic leadership has a positive effect on Islamic work motivation, Islamic organizational culture has a positive effect on Islamic work motivation. and Islamic work motivation has a positive effect on the performance of nurses. Based on the results of the Sobel Test, Islamic work motivation mediates the influence of Islamic leadership on nurse performance, but Islamic organizational culture does not mediate the influence of Islamic leadership on nurse performance. Islamic work motivation mediates the influence of Islamic organizational culture on nurse performance while Islamic organizational culture mediates the influence of Islamic leadership on Islamic work motivation.
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Yunita, Yunita. "Integration of Islamic Guidance Service Model and Islamic Education Learning and its Effect on Students' Psychological Well-Being in the New Normal Era." At-Ta'lim : Media Informasi Pendidikan Islam 22, no. 2 (December 4, 2023): 171. http://dx.doi.org/10.29300/attalim.v22i2.2537.
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Abstract: Integration of Islamic Guidance Service Model and Islamic Education Learning and its Effect on Students' Psychological Well-Being in the New Normal Era This study aims to determine the integration of the Islamic guidance service and Islamic education model and its effect on the psychological well-being of students in the new normal era. The reseach used descriptive qualitative with field research methods. This research was conducted at SMA Kartika 1-2 Medan in 2021/2022. The subjects of this study were guidance and counseling teacher and Islamic education teacher. Data sources are obtained from interviews, documentation, and observation. The result show that the strategy used by guidance and counseling teacher and Islamic education teacher in fostering the psychological well-being of students uses a collaborative strategy, namely Islamic classical guidance. The conclusions show that the integration of the Islamic classical guidance teaching model by guidance and counseling teacher and Islamic education teacher at SMA Kartika 1-2 Medan was a collaborative method of the Islamic Education Guidance and Counseling approach.Abstrak: Integrasi Model Layanan Bimbingan Islami dan Pembelajaran PAI dan Pengaruhnya terhadap Kesejahteraan Psikologis Siswa di Era New NormalTujuan penelitian ini untuk mengetahui strategi kolaboratif yang dilakukan kguru agama islam dan konselor sekolahdalam menumbuhkan dan meningkatkan kesejahteraan psikologis siswa di era new normal. Pendekatan penelitian menggunakan kualitatif deskriptif, metode penelitian menggunakan field research. Penelitian ini dilaksanakan di SMA Kartika 1-2 Medan tahun 2021/2022. Subjek penelitian ini yaitu Kguru agama islam, Guru BK. Metode pengumpulan data menggunakan wawancara, dokumentasi dan observasi. Hasil penelitian menunjukkan integrasi model pengajaran bimbingan klasikal islami yang dilakukan kguru agama islam dan konselor sekolahdi SMA Kartika 1-2 Medan melalui pengajaran bimbingan klasikal islami memberikan pengaruh terhadap kesejahteraan psikologis siswa. Kesimpulan penelitian diperoleh temuan integrasi model pengajaran bimbingan klasikal islami yang dilakukan kguru agama islam dan konselor sekolahdi SMA Kartika 1-2 Medan merupakan metode kolaboratif pendekatan Bimbingan dan Konseling Pendidikan Islam
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Sunda, Yauma Trin, and Agus Zaenul Fitri. "The Effect of Aswaja Values and Javanese Islam on Students' Moderate Islamic Thinking." el Harakah: Jurnal Budaya Islam 24, no. 2 (November 19, 2022): 301–17. http://dx.doi.org/10.18860/eh.v24i2.16924.
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This article examines the issue of dialectical Islam with local culture in Indonesia, which eventually forms a distinctive and unique variant of Islam, as well as the acculturation of Aswaja values and Javanese Islam. Indonesian Islamic State Universities (UIN) are part of the component that forms a nationalist and religious generation. Undeniably, it is free from the Islamic variant of the times. The variant of Islam is not Islam which is separated from its purity, but Islam, which is acculturated with local culture. The study's mixed-method results showed that 72.4% of Aswaja's values influenced the formation of moderate thinking. Meanwhile, 42% of Javanese Islam also contributes to Moderate Islamic thought. As a variant of cultural Islam in Indonesia, Javanese Islam tends to be syncretic with its distinctive traditions. It can be seen in the dialectic of religion and culture, such as the “Grebek Pancasila”, the early Genduri of a sermon, and Wayang performances. Its substance is to transform the prophetic spirit of the teachings of monotheism while preserving local culture. Javanese Aswaja and Islamic values struggle with the realities of modernity and globalization. In this context, it can be seen how the response of groups of Islamic organizations, particularly the moderate Islam Rahmatan Lil Alamin. Artikel ini mengkaji persoalan dialektika Islam dengan budaya lokal di Indonesia yang pada akhirnya membentuk varian Islam yang khas dan unik, serta akulturasi nilai-nilai Aswaja dan Islam Jawa. Universitas Islam Negeri (UIN) di Indonesia merupakan bagian dari komponen yang membentuk generasi nasionalis dan agamis, yang tidak bisa dipungkiri terbebas dari varian Islam zaman. Varian Islam bukanlah Islam yang lepas dari kemurniannya, melainkan Islam yang berakulturasi dengan budaya lokal. Hasil penelitian dengan menggunakan metode campuran menunjukkan bahwa 72,4% nilai Aswaja mempengaruhi pembentukan berpikir moderat. Sementara itu, 42% Islam Jawa juga berkontribusi pada pemikiran Islam Moderat. Sebagai varian Islam budaya di Indonesia, Islam Jawa cenderung sinkretis dengan tradisi khasnya. Hal ini terlihat dalam dialektika agama dan budaya, seperti “Grebek Pancasila”, Genduri awal ceramah, dan pertunjukan wayang. Substansinya adalah mentransformasikan semangat profetik dari ajaran tauhid sekaligus melestarikan budaya lokal. Aswaja Jawa dan nilai-nilai Islam berjuang dengan realitas modernitas dan globalisasi. Dalam konteks ini, terlihat bagaimana respon kelompok ormas Islam, khususnya Islam moderat, Rahmatan Lil Alamin.
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Khumaedi, Teddy, and Siti Habzah Diniyati. "KOMUNIKASI ISLAM DALAM PERSPEKTIF MAHASISWA ISLAM." Al-Mubin; Islamic Scientific Journal 3, no. 2 (September 18, 2020): 12–18. http://dx.doi.org/10.51192/almubin.v3i2.74.
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Komunikasi berasal dari bahasa latin communis, yang berarti membuat kebersamaan atau membangun kebersamaan dengan antara dua orang atau lebih. Komunikasi sering berlaku karena komunikasi merupakan keperluan yang sangat penting kepada setiap individu. Terdapat dua jenis komunikasi yaitu komunikasi verbal dan komunikasi nonverbal. Komunikasi verbal merupakan penyampaian informasi dan maklumat melalui bahasa lisan kepada orang lain sedangkan komunikasi nonverbal bermaksud penyampaian informasi dan maklumat melalui isyarat atau ekspresi tubuh. Banyak definisi komunikasi yang dikemukakan oleh para ahli sesuai dari sudut pandang mereka yang berbeda – beda. Bila berbicara mengenai komunikasi, tak akan jauh dari pembahasan mengenai hubungan antara individu yang berusaha untuk saling bertukar informasi guna menambah pengetahuan dan pengalaman mereka. Teori komunikasi yang dianggap paling awal (1948). Lasswell menyatakan bahwa cara yang terbaik untuk menerangkan proses komunikasi adalah menjawab pertanyaan Who says in which channel to whom with what effect (Siapa mengatakan apa melalui saluran apa kepada siapa dengan efek apa). Paradigma: Lasswell merupakan unsur-unsur proses komunikasi yaitu Communicator komunikator, Message (pesan), Media, Komunikan (penerima), dan Efek (pegaruh). Sebagaimana diatas penelitian ini bertujuan ingin menguraikan pola Komunikasi Islam Dalam Perspektif Mahasiswa Islam yaitu dengan cara Studi Kasus pola Komunikasi Mahasiswa/i di Kampus Institut Ummul Qura Al-Islami (IUQI) Bogor
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Mufarokah, Siti, Nurul Al Fudiah, Septia Solihati, Sabrur Rahma, and Zulfi Mubaraq. "Pendekatan Astronomis dalam Studi Islam." Medina-Te : Jurnal Studi Islam 18, no. 2 (December 31, 2022): 76–91. http://dx.doi.org/10.19109/medinate.v18i2.14479.
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This study aims to determine whether or not the effect of profitability, liquidity and solvency on Islamic stock returns, the effect of profitability, liquidity and solvency on investment risk, the effect of investment risk on Islamic stock returns and whether or not significant investment risk as an intervening variable mediates the effect of profitability, liquidity and solvency on sharia stock returns. By using a sample of companies whose shares are listed on the Jakarta Islamic Index (JII) for the 2016-2021 period and multiple panel data regression with the best Common Effect Model (CEM) model, the following results are obtained: profitability, liquidity and solvency have a significant positive effect on Islamic stock returns; profitability, liquidity and solvency have a significant positive effect on investment risk; investment risk has a significant positive effect on sharia stock returns; and investment risk as an intervening variable has a significant positive effect mediating the effect of profitability, liquidity and solvency on sharia stock returns.
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Nimah, Evayatun. "PENGARUH ORIENTALISME DALAM PENDIDIKAN ISLAM DI INDONESIA." Tabuah 25, no. 1 (January 3, 2022): 21–26. http://dx.doi.org/10.37108/tabuah.v25i1.615.
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Orientalism is western society’s perpective to look at the eastern world. At the end, orientalism narrowed down to the study of Islamic religion. This paper aims to identify orientalism’s influences in Islamic education in Indonesia. The result of this study indicate that orientalism has positive and also negative effects. The positive effect is the development of Islamic literatures compiled by orientalists. The negative effect that Islamic teaching only prioritizes the ideology without discussing tolerance between religions.
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Lutful, Rifat Binte. "The Dynamics of Islamic Radicalization in Bangladesh: Confronting the Crisis." Religions 14, no. 10 (September 28, 2023): 1244. http://dx.doi.org/10.3390/rel14101244.
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This article examines the implications of banning Bangladesh’s largest Islamist party, Bangladesh Jamaat-e-Islami, from running in elections and the effect of the Bangladesh government’s co-optation of the radical Islamic group Hefazat-e-Islam. The article contends that more Islamic radicalization occurs as the opportunity for moderate Islamist parties decreases. Using a variety of qualitative methods, the article finds that banning Bangladesh Jamaat-e-Islami led to a rise in perceptions of the Bangladesh government as anti-Islamic. To counter that sentiment, the Awami League (AL) government co-opted the more radical Islamist organization Hefazat-e-Islam. Such acts increased Bangladesh Jamaat-e-Islami’s tendency to engage in violence. Moreover, radical Islamists working under Hefazat-e-Islam secured a window of opportunity for country-wide Islamic radicalization. Together these findings illuminate the tradeoffs faced by the Bangladesh government when confronted with religious radicalization in the political sphere, offering insights into how the Bangladesh government can better manage such tradeoffs in the future.
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Fokas, Effie. "Islam at the European Court of Human Rights." NAVEIÑ REET: Nordic Journal of Law and Social Research, no. 10 (April 5, 2021): 121–44. http://dx.doi.org/10.7146/nnjlsr.v1i10.125695.
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The European Court of Human Rights (ECtHR or, the Court) is a formidable player in the development of legal approaches to Islam: its jurisdictional remit (covering over 800 million people across 47 countries) is vast; it is a standard setter for human rights protection in general on a global scale; and it has a rapidly growing body of case law relevant to Islam which has influenced states’ engagements with Islam within Europe and beyond. Besides the Court’s ‘direct effects’, in terms of impact on relevant legislation, through its decisions to do with Islam, it also has a significant ‘indirect’, social effect though the messages those decisions communicate about Islam and its place in society. This contribution examines the role of the Court in its direct and indirect effects on Islam, law and Europeanisation.
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Saputra, Dika, and Dewi Zaini Putri. "PENGARUH KEUANGAN ISLAM TERHADAP PERTUMBUHAN EKONOMI NEGARA BERPENDUDUK MAYORITAS ISLAM DI ASEAN." Jurnal Kajian Ekonomi dan Pembangunan 2, no. 1 (July 10, 2020): 129. http://dx.doi.org/10.24036/jkep.v2i1.8870.
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This study aims to look at the influence of Islamic finance on the economic growth of Muslim-majority countries in ASEAN. The data used is panel data over the 2004-2018 times period in the three Islamic Majority Country in ASEAN. The variable used are economic growth (Y), Islamic Financial Depth (X2), Islamic banking asset (X2), and Islamic Banking Activiti (X3). This research method uses panel data analysis. This study found that the Islamic Financial Depth variable had a signficant effect on economic growth, the variable Islamic banking asset and Islamic banking activities had a signficant effect on economics growth with alpha 0.05. Overall there is a signficant influence of Islamics financial variables on economic growth in Muslim-majority countries in ASEAN. Therefore, the government must support activity related to Islamic finance especially in Islamic banking so that the performance of Islamics banking can maximize and contribute to economic activity and encourage economic growth.
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Saputra, Dika, and Dewi Zaini Putri. "Pengaruh Keuangan Islam Terhadap Pertumbuhan Ekonomi Negara Berpenduduk Mayoritas Islam di ASEAN." Jurnal Kajian Ekonomi dan Pembangunan 2, no. 2 (June 1, 2020): 13. http://dx.doi.org/10.24036/jkep.v2i2.12636.
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This study aims to look at the influence of Islamic finance on the economic growth of Muslim-majority countries in ASEAN. The data used is panel data over the 2004-2018 times period in the three Islamic Majority Country in ASEAN. The variable used are economic growth (Y), Islamic Financial Depth (X2), Islamic banking asset (X2), and Islamic Banking Activiti (X3). This research method uses panel data analysis. This study found that the Islamic Financial Depth variable had a signficant effect on economic growth, the variable Islamic banking asset and Islamic banking activities had a signficant effect on economics growth with alpha 0.05. Overall there is a signficant influence of Islamics financial variables on economic growth in Muslim-majority countries in ASEAN. Therefore, the government must support activity related to Islamic finance especially in Islamic banking so that the performance of Islamics banking can maximize and contribute to economic activity and encourage economic growth.
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Khotijah, Siti, and Irfan Helmy. "Pengaruh Kepemimpinan Islami dan Etika Kerja Islam Terhadap Kinerja dengan Motivasi Kerja Sebagai Variabel Intervening." Jurnal Ilmiah Mahasiswa Manajemen, Bisnis dan Akuntansi (JIMMBA) 3, no. 3 (July 31, 2021): 442–60. http://dx.doi.org/10.32639/jimmba.v3i3.853.
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This study aims to examine the effect of Islamic leadership and Islamic work ethic on performance with work motivation as an intervening variable. The variables in this study consisted of three types of variables, namely independent variables which included Islamic leadership and Islamic work ethics. The dependent variable includes performance and the intervening variable, namely work motivation. The population in this study were PNS teachers at MTs Negeri 5 Kebumen, amounting to 48 people. The sampling technique is a total sampling because the number of respondents is relatively small so that the entire population is used as a sample. The results showed that Islamic leadership had a positive effect on work motivation. Islamic work ethic has a positive effect on work motivation. Islamic leadership has a positive effect on performance. Islamic work ethic has a positive effect on performance. Work motivation can mediate between Islamic leadership and performance and work motivation can mediate between Islamic work ethics and performance.
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Kamdjo, Célestin. "Islam, Islamic Banking and Entrepreneurship: Evidence from OIC Member Countries." South Asian Journal of Social Studies and Economics 21, no. 5 (April 2, 2024): 82–92. http://dx.doi.org/10.9734/sajsse/2024/v21i5816.
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There is a view that Islam hinders entrepreneurship in Muslim societies in general. Unfortunately, there is little empirical work testing the negative effect of Islam as a religion on entrepreneurship. In an attempt to fill this gap, this study aims to reassess this effect in OIC member countries. Specifically, the aim is to assess whether Islam is an impediment to entrepreneurship in these countries and whether the presence of Islamic banking institutions in these countries strengthens or moderates such a relationship. Using multivariate regression analysis, the results indicate that there is indeed a negative relationship between Islam and entrepreneurship in OIC countries where Islamic banking is absent. But, this relationship does not hold where Islamic banking exists. Indeed, the presence of Islamic banks in countries where Islam is the state religion cancels out any negative effect of Islam and has a positive effect on entrepreneurship in the country concerned. The results of this study thus reopen the debate on whether Islam as a religion discourages competition, innovation, entrepreneurship and economic development compared to other religions.
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Ciftci, Sabri. "Islam, Social Justice, and Democracy." Politics and Religion 12, no. 4 (February 14, 2019): 549–76. http://dx.doi.org/10.1017/s1755048318000810.
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AbstractEgalitarian preferences and benevolence are significant elements of Islamic social justice, which is one of the main pillars of Islam's ethico-political system. Surprisingly, empirical investigations about attitudinal implications of Islamic social justice values are rare. This is one of the first studies examining the correlations between Islam, social justice values, and regime preferences. It proposes that benevolence and egalitarian distributive preferences will induce democratic support and mediate the effect of religiosity on democratic orientations. Seemingly unrelated regression estimations using a Muslim-only sample from the sixth wave of the World Values Surveys support these hypotheses. The effects of social justice values are exclusive to support for democracy and not to support for authoritarian systems. Furthermore, religiosity increases support for democracy through intermediate mechanism of social justice values. These results imply that, next to principles of ijtihad, ijma, and shura, Islamic social justice values can induce pluralistic ideas in Muslim majority societies.
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Susanti, Desi. "PENGEMBANGAN PENDIDIKAN AGAMA ISLAM." EDURELIGIA; JURNAL PENDIDIKAN AGAMA ISLAM 1, no. 2 (April 4, 2018): 63–75. http://dx.doi.org/10.33650/edureligia.v1i2.46.
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This research of background overshadow by existence of strategic role which owned activity of tutorial Education of Islamic Religion to be developed as one of strategy study of PAI. On the other side existence of phenomenon education of religion which not yet optimal and not yet touched domain truthfully effect of limitation of meeting. Target of this research to formulate congeniality of Education of Islamic Religion and also how development, strategy and challenge Development of Islamic Religion.
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Brønd, Thomas Vladimir. "Islam og revolution." Tidsskrift for Islamforskning 7, no. 1 (February 5, 2017): 12. http://dx.doi.org/10.7146/tifo.v7i1.25310.
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This article deals with the ways in which Islam is put to use by the Syrian regime and its opposition in the Syrian Uprising. By applying anthropological theory about politics of immediation and political theory about ideologies to a specific case – namely bombings in Kafer Suseh in Damascus in December 2011 – the article illustrates how horrific images in the conflict are mediated as part of distinctive political projects. The article traces the work of anti-regime activists on the Internet and on TV as well as that of pro-regime representatives in order to understand the peculiar scapegoating processes that followed in the hours after the bombings. In effect, a certain dynamic of ideological mediation is proposed in which social, historical and political presuppositions are suppressed. Resurfacing the historical conditions of mediation gives a better understanding of how horrific events as the one in the case are mediated. On a fundamental level, the case and its analysis indicates how politics of immediation and ideology intertwine in battles over Islam and its future role in Syria.
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Kholili, H. M. "Metode dan Penyajian Pesan dalam Dakwah Islam." Jurnal Askopis 1, no. 1 (March 30, 2017): 31–42. http://dx.doi.org/10.32494/ja.v1i1.26.
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The Functional Religion of Islamic Communicator (PAIF) has the duty to provide religious life for the people of Sleman who became the audience of his targeted group. This paper aims: 1). Analyzing and describing how much Da’wah of Information and Da'wah of Extension have an effect on Clear Message of Da'wah and Message of Da'wah that Gives Motivation. 2). Analyze and describe how much the Clear Message of Dakwah and Messages that Give Motivation affects the Effect of Da'wah. Results of survei research indicate that, activity of da’wah of information take effect significantly to clarity of message present and take effect significantly also in generating message motivated. A clear message of da’wah and a message of dakwah that gives motivation have a significant effect on the effect of his da’wah. In other words, the activity of Da’wah of Information that can affect the effect of da’wah is the activity of Da’wah of Information through the path of a clear message variable and variable Message that Gives Motivation. While Da'wah of Extension has no significant effect because not much effort.
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Ardi, Ardi, Lufri Lufri, Ali Amran, Ahmad Kosasih, and Fauziah Hervi. "The effect of Islam and science integration implementing on science learning in Indonesia: a meta-analysis." International Journal of Evaluation and Research in Education (IJERE) 13, no. 4 (August 1, 2024): 2594. http://dx.doi.org/10.11591/ijere.v13i4.27632.
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National education aims to produce dedicated, religious, moral individuals and cognitive intelligence. Applying students’ Islamic values through integrating Islam and science in science learning is one of the strategies that can be used to achieve these goals. Integrating Islam and science in science learning can direct the formation of knowledge about science concepts and improve students’ attitudes and spiritual skills. This study aims to analyze the effect of integrating Islam and science in science learning. This study explores the effect of integrating Islam and science in science learning with meta-analysis research by calculating effect size (ES). Research data were obtained from 38 studies from national and international journals. The results showed that integrating Islam and science in science learning has a significant impact, as seen from the ES of 0.658. It is explained that science learning integrating Islam and science can be an alternative learning method. Integrating Islam and science into science learning is an alternative educational method to achieve national education goals that can increase students’ intellectual and spiritual values. The results of this study can be utilized as a reference in the learning process and the development of teaching materials in science learning in the future.
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ASRIATY, ASRIATY. "WANITA KARIR DALAM PANDANGAN ISLAM." Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan 7, no. 2 (December 1, 2014): 166–89. http://dx.doi.org/10.35905/almaiyyah.v7i2.240.
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Basically, women careers working outside and taking the responsibility to earn the money for the basic need in accordance with their skills and competencies show their independency. In other side, this becomes the causes increasing the negative effect of women career especially the way to arrange the time allocation as a wife in one side and as a mother in the other side. Being housewife should not be neglected to avoid the negative effect for the family. The women career phenomena still increases specially in the perspective of whether becoming women career specially for the wife will obstruct the husband right and children affection or not. This condition is considered to be avoided because can lead the broken home especially for the children mentality while their mothers are working outside.
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Syafei, Isop. "HAKIKAT MANUSIA MENURUT ISLAM." Psympathic : Jurnal Ilmiah Psikologi 6, no. 1 (February 27, 2018): 743–55. http://dx.doi.org/10.15575/psy.v6i1.2132.
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According psychology-philosophy perspective, various pattern in education caused by different view about human being.. Abdurrahman an-Nahlawi stated that how human view about themselves will give strong effect toward education system.[1]. If human is viewed as creature with an evil talent, then education means as an effort to supress those evil factors.[1] On the other hands, if human is viewed as an active creature with potential, interest, and good basic competency, education means drawing out process in which taken out everything the children have not pouring in like water jar.
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Indah, Yusmika, and Muhsin Efendi. "PENGARUH KOMPETENSI, IKLIM ORGANISASI, DAN MOTIVASI TERHADAP PRODUKTIVITAS KERJA PEGAWAI (STUDI KASUS PADA DINAS SYARIAT ISLAM KABUPATEN BENER MERIAH)." Jurnal Ekonomi Bisnis Manajemen Prima 3, no. 1 (August 24, 2021): 91–104. http://dx.doi.org/10.34012/jebim.v3i1.1834.
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he purpose of this research is to know the influence : 1) Competence to productivity of employee at Dinas Syariat Islam Kabupaten Bener Meriah, 2) Organizational climate to productivity of employee at Dinas Syariat Islam Kabupaten Bener Meriah, 3) Motivation to productivity of employee at Dinas Syariat Islam Kabupaten Bener Meriah, 4) Competence, Organizational climate, and Motivation to productivity of employee at Dinas Syariat Islam Kabupaten Bener Meriah. The population is the research were all employee at Dinas Syariat Islam Kabupaten Bener Meriah as much as 44 employee and all it become sample. The sample strategy employee in this research using saturate sampling. Methods og data collection using questionnaire. Futher testing validity and reliability. Analysis techniques used is multiple linier regression. The result this research was showed that : 1) Competence have a positive and significant effect to productivity of employee at Dinas Syariat Islam Kabupaten Bener Meriah, 2) Organizational climate have a positive and significant effect to productivity of employee at Dinas Syariat Islam Kabupaten Bener Meriah, 3) Motivation have a positive and significant effect to productivity of employee at Dinas Syariat Islam Kabupaten Bener Meriah, 4) Competence, Organizational climate and Motivation have a positive and signific productivity of employee at Dinas Syariat Islam Kabupaten Bener Meriah.
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Maimun, Muhammad Halim, and Hafidh Munawir. "Peran Karakteristik Kewirausahaan Islam dan Modal Sosial Islam Untuk Resiliensi UMKM." Benefit: Jurnal Manajemen dan Bisnis 7, no. 1 (September 27, 2022): 93–100. http://dx.doi.org/10.23917/benefit.v7i1.19873.
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Micro, Small and Medium Enterprises (MSMEs) play an important role in socio-economic development in Indonesia. However, MSMEs are more vulnerable to changes that result in losses, because MSMEs have limited resources. The Covid-19 pandemic is a serious challenge for SME operations. The resilience of their MSMEs is a priority during the pandemic. This study was conducted to explore the factors that affect the resilience of SMEs in Solo Raya. Using a quantitative approach, hypothesis testing uses Partial Least Square (PLS). The results obtained that the characteristics of Islamic entrepreneurship and Islamic social capital together have a significant effect on the resilience of MSMEs, especially in the context of Covid-19. The results of the study highlight that improving the characteristics of Islamic entrepreneurship should be prioritized to increase the resilience of SMEs
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Haggan, Madeline. "Islam and Learning English." ITL - International Journal of Applied Linguistics 121-122 (January 1, 1998): 85–120. http://dx.doi.org/10.1075/itl.121-122.06hag.
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Abstract This paper focuses on the situation of undergraduates from a conservative Muslim society (Kuwait), who opt to major in English Language and Literature. Informal observations are reported that indicate that this might present a disturbing predicament since it requires of such students an appreciation of values and traditions which are contrary to those upheld in their religion and practised in their society. Since, it is argued, this could have an inhibiting effect on mastery of their subject, particularly on the language front, a detailed questionnaire was administered to a group of students from the Department of English Language and Literature, Kuwait University, to ascertain the extent of the problem. Responses showed a high degree of religiosity among the students and considerable unease regarding some of the material they had to read, in spite of a fairly exacting standard of censorship already applied by the teaching staff. The nature of what disturbs them is gone into in some de-tail as are the ways that students reportedly cope with this problem. Since distancing seems a very common strategy used to maintain psychological equilibrium, this would seem to have adverse effects on the most commonly stated aim of these students which was to perfect their language and it is suggested that the concept of the English degree in such an environment may need to be re-thought. Finally, the question is raised of what kind of individual places himself in such a conflict situation and remains there. A personality test showed that the students taking part in the study scored highly on certain personality variables which suggests that these students may be unconsciously self-selected from a certain personality type and this, in turn, may explain how they are able to operate both within their field of study and their socio-religious traditions.
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Putri, Anadila Defayana, Putri Nuranita Maharani Hermawan, and Lia Dwi Lestari. "ANALISIS PASAR MODAL DALAM TINJAUAN EKONOMI ISLAM DI UNIVERSITAS ISLAM MAJAPAHIT." Jurnal Valuasi: Jurnal Ilmiah Ilmu Manajemen dan Kewirausahaan 1, no. 2 (July 18, 2021): 582–92. http://dx.doi.org/10.46306/vls.v1i2.59.
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This study aims to determine the capital market analysis in Islamic economic research at the Majapahit Islamic University and the effect of the capital market on student investment at the Majapahit Islamic University. The method used is a quantitative method. The method used in describing the data is through the collection of questionnaire data and observation. The results show that the capital market has an important role in increasing economic growth. Investment is one form that is sold in the capital market. Currently, the capital market is showing a lot of progress, especially with the presence of a sharia-based capital market. IDX has also collaborated with universities, one of which is GI BEI UNIVERSITAS ISLAM MAJAPAHIT as an effort to introduce the existence of the market to the younger generation. Students can start investing in several sectors, one of which is the capital market, in order to have better conditions in the future
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Ernawati, Fidyah Yuli, Lisa Zahratul Adni, and Asyhari Asyhari. "MODEL PENINGKATAN BRAND LOYALTY BERDASARKAN KUALITAS PELAYANAN ISLAM DAN ATRIBUT PRODUK ISLAM MELALUI BRAND TRUST." JURNAL CAPITAL : Kebijakan Ekonomi, Manajemen dan Akuntansi 4, no. 1 (November 8, 2022): 23–38. http://dx.doi.org/10.33747/capital.v4i1.147.
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The main objective of this study is to investigate and examine the effect of Islamic service quality and Islamic product attributes on brand loyalty through brand trust, and propose an empirical model to investigate this correlation. A total of 100 respondents from BMT/KSPPS NU Sejahtera customers in the city of Semarang filled out a questionnaire about brand loyalty, Islamic service quality, Islamic product attributes and brand trust. The results of the structural equation based on PLS SEM confirms that providing Islamic service quality can directly and significantly affect brand loyalty; while the attributes of Islamic products have no significant effect on brand loyalty. So there is a need for more improvements to the attributes of Islamic products in order to increase brand loyalty.
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Fayek, Ahmed. "Islam and its effect on my practice of psychoanalysis." Psychoanalytic Psychology 21, no. 3 (2004): 452–57. http://dx.doi.org/10.1037/0736-9735.21.3.452.
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Nurjanna, Nurjanna, and Wilda Rezki Pratiwi. "Pengaruh kupas baik mahasiswa terhadap penerapan pelayanan Islami pada pasien rawat inap." Holistik Jurnal Kesehatan 14, no. 3 (October 1, 2020): 369–74. http://dx.doi.org/10.33024/hjk.v14i3.2844.
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The student's kupas baik in application of Islamic services among hospitalized patientsBackground: Kupas baik is a program of activities carried out by the Office of International Affairs, Cooperation and Development of Al-Islam & Kemuhammadiyahan which is one of the implementations of Muhammadiyah's higher education goals, namely the establishment of Islam and the Muhammadiyah. This educates and enlightens all academicians.Purpose: To analyze the effect of Kupas baik Lecture Program in application of Islamic services among hospitalized patientsMethod: A pre-experimental research method with a one-shot case study design. The study population was 105 people and sample amounted to 93 respondent by purposive sampling technique. The research instrument used a questionnaire. The data analysis technique uses One-Way Anova.Results: The calculated F value of 35.76 and the F table value is 3.10 so that the calculated F value <F table (35.76 <3.10) means that there is a good linear effect on Islamic services. Conclusion: It is expected that the application of an Islamic service model as an alternative for treatment of patients as well as providing medical care and nursing is framed by Islamic principles with holistic approaches in the form of biopsico-social-cultural and spiritual servicesKeywords: Student; Kupas baik; Application; Islamic services; Hospitalized; PatientsPendahuluan: Kegiatan Kuliah Pas Sepuluh Menit Belajar Al- Islam dan Kemuhammadiyahan (KUPAS BAIK) adalah program kegaiatan yang dilakukan oleh Kantor Urusan Internasional , Kerjasama dan Pengembangan Al- Islam & Kemuhammadiyahan yang merupakan salah satu implementasi dari tujuan pendidikan tinggi Muhammadiyah yaitu terbinanya keislaman dan kemuhammadiyahan yang mencerdaskan dan mencerahkan bagi seluruh civitas akademika.Tujuan: Untuk menganalisis pengaruh Program Kuliah Pas Sepuluh Menit (Kupas Baik) Mahasiswa Terhadap Penerapan Pelayanan Islami Pada Pasien Rawat Inap Di RSUD Nene Mallomo Kabupaten SidrapMetode: Penelitian pre-experimental design dengan desain one-shot case study. Populasi penelitian 105 orang . Sampel berjumlah 93 orang. Tekhnik Pengambilan Sampel menggunakan teknik purposive sampling. Instrumen penelitian menggunakan kuisioner. Teknik analisa data menggunakan One- Way Anova.Hasil: Nilai F hitung sebesar 35,76 dan nilai F tabel yaitu 3,10 sehingga nilai F hitung < F tabel ( 35,76 < 3,10) artinya ada pengaruh linear kupas baik terhadap pelayanan Islami. Simpulan: Diharapkan penerapan model pelayanan yang islami sebagai salah satu alternative untuk pengobatan pada pasien serta memberikan asuhan medik dan keperawatan yang dibingkai dengan kaidah – kaidah islam dengan pendekaan holistic dalam bentuk pelayanan biopsiko-sosial-kultural maupun spiritual
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Khaldun, Rendra. "Telaah Historis Perkembangan Orientalisme Abad XVI-XX." Ulumuna 11, no. 1 (June 30, 2007): 1–26. http://dx.doi.org/10.20414/ujis.v11i1.419.
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Studies on relationship between West and Islam are still important to do till the recent times. The two cultures have been interacting one another for long time and will always do so in the future. To some Muslims point of view, West (Christianity) and East (Islam) become “eternal enemy” to each other. It can be traced in many biased view of orientalist about Islam and Muslims’ hatred against them. In this article I explore background of Islamic studies taken by orientalists. At first, orientalists transformed knowledge from Islam world to West through translating Muslim works into Western languages. As effect of Crusade 1, some orientalists do Islamic studies in order to criticize and weaken Islam through their misinterpretation and negative description about Islam. The come of Enlightenment turned some orientalits’ views on Islam into more neutral and likeable to Muslim. Their motivation to study Islam is only for the sake of knowledge development.
Studies on relationship between West and Islam are still important to do till the recent times. The two cultures have been interacting one another for long time and will always do so in the future. To some Muslims point of view, West (Christianity) and East (Islam) become “eternal enemy” to each other. It can be traced in many biased view of orientalist about Islam and Muslims’ hatred against them. In this article I explore background of Islamic studies taken by orientalists. At first, orientalists transformed knowledge from Islam world to West through translating Muslim works into Western languages. As effect of Crusade 1, some orientalists do Islamic studies in order to criticize and weaken Islam through their misinterpretation and negative description about Islam. The come of Enlightenment turned some orientalits’ views on Islam into more neutral and likeable to Muslim. Their motivation to study Islam is only for the sake of knowledge development.
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Ziecky Mardoni. "ANALISIS PERMINTAAN UANG PADA MASYARAKAT ISLAM KONTEMPORER." Juremi: Jurnal Riset Ekonomi 2, no. 2 (September 1, 2022): 237–46. http://dx.doi.org/10.53625/juremi.v2i2.3403.
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This study aims to analyze and determine the effect of interest rates and GDP on the demand for money in contemporary Islamic society. This type of research is descriptive and associative. While the type of data is documentary data, the data source is secondary data and time series data from the first quarter of 2015 to the fourth quarter of 2018. The analysis tool is a simultaneous equation model using the Two Stages Least Squared (TSLS) method.
The results of the study conclude that the existing estimates explain that interest rates do not have a significant effect on the demand for money. This fact supports the initial hypothesis which states that there is no effect of interest rates in motivating a contemporary society to hold money in Indonesia. What has a significant effect on the demand for real money based on estimates, is that the level of income in accordance with the theory of income levels will have a positive effect on the demand for money.
Based on the results of the research conducted, suggestions can be given, namely, even though the results show that there is no significant relationship between the interest rate and the demand for money, it is not necessarily the insignificant effect of the interest rate because most Indonesian people embrace Islam and have good awareness. against the prohibition of interest, but it could also be due to the high rate of profit sharing from Islamic banks.
So that there is no such public attitude, we still need to promote Islamic banking products, and a good explanation about the prohibition of interest. In addition, the improvement of Islamic banking services is also very important in this regard.
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Fitriansyah, Muhammad Nurul. "Problem Multikultural Pendidikan Islam." Tsamratul Fikri | Jurnal Studi Islam 14, no. 1 (June 13, 2020): 43. http://dx.doi.org/10.36667/tf.v14i1.378.
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Education is a tool in forming someone's character. An education system that only emphasizes the transfer of knowledge alone makes education no longer meaningful and has a positive effect on students. Education that does not touch the affective domain makes students less moral so that it will cause social conflict. Multicultural education is a concept of education as a solution to socio-cultural conflicts in plural societies. In the course of multicultural education began to enter the area of religious education by carrying out the mission of religious pluralism, relativism and secular humanism. In the Islamic view, the concept of multicultural education tries to deconstruct the concept of God, which should be instilled in students. Therefore, Islamic education should apply the concept that was born from the teachings of Islam itself, namely the concept of tasamuh. This research uses literature review method by searching various sources of literature that are relevant to the research subject.
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Mushlihin, Imam Annas. "Pemberlakuan Syari'at Islam di Indonesia." Al-Manahij: Jurnal Kajian Hukum Islam 4, no. 2 (June 4, 2020): 135–51. http://dx.doi.org/10.24090/mnh.v4i2.3721.
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UU No. 22/1999 about Regional is one factor triggering the high demand of maintaining Islamic law. It is such on opportunity to uphold the Islamic law. Some theories e.g reception in complex, receptive, receptie exit and reception a contario has influenced some new regulation. In political point of view, the upholding of Islamic law is mainly caused by strong moslem’s politic-religy. Some areas put regional regulation into effect and it causes some discourse counter by using human right norms.
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Haq, Taufiq Ziaul. "METODE DISKUSI PADA PEMBELAJARAN PENDIDIKAN AGAMA ISLAM." TA'DIBUNA: Jurnal Pendidikan Agama Islam 2, no. 2 (December 7, 2019): 15. http://dx.doi.org/10.30659/jpai.2.2.15-24.
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The use of discussion methods in Islamic religious education in SMP N 1 Demak. The purpose of this study is the effectiveness of the method in the learning of Islamic religion and its effect on learning in Kes XI SMP N 1 Demak. From data analysis to field research methods and data collection using interviews and observations, as well as literature studies. The results show that the method of discussion conducted at school in Islamic subjects has been effective and also affects students, students like learning that is fun and involved in learning. The effects of learning using group discussion methods are as diverse as increasing achievement, increasing social interaction, increasing activity, and increasing emotional intelligence.
Keywords: Discussion Methods, Student Activeness, Benefits of Discussion
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Saragih, Eka Junila. "KONSEP MONOPOLI DALAM TINJAUAN BISNIS ISLAM." Al-Maslahah Jurnal Ilmu Syariah 13, no. 2 (October 1, 2017): 267. http://dx.doi.org/10.24260/almaslahah.v13i2.928.
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AbstractIn Islam, monopoly is called as Ihtikar or treasuring act. This act is banned since it has negative effect on supply of goods that can lead market instability and distortion. Generally, government may impose monopoly that includes three elements: water, grass, and fire. It is a juridical normative library research on the act of monopoly conducted by big companies such as PT. Indofood. Monopoly can cause negative and positive effects to society. According to Islam, the main goal of economy is gaining big social benefits, so that any act against the principle is beyond Islamic teaching. Further, monopoly and speculation do not fit the poor and even contradict sharia due to the higher price affected by the act. According to law concerning business in Indonesia No. 5 of 1999, the act of monopoly is forbidden, while based on Islamic perspective, monopoly is permitted as long as there is no ihtikar or treasuring, especially of staple foods. Thus, government has an important role to control monopoly by dismissing treasuring act.Keywords: Concept, Monopoly, Islamic Business. Abstrak Monopoli dalam islam disebut ihtikar yaitu perilaku menimbun . Perilaku ini dilarang karena akan berpengaruh negatif terhadap jumlah barang yang tersedia sehingga ketersediaan dan permintaan barang menjadi tidak stabil, terjadi distorsi pasar. Secara umum, monopoli oleh negara tertuju dalam tiga hal yaitu air, rumput dan api. Penelitian ini menggunakan yuridis normatif, bahan-bahan yang dikumpulkan dengan studi kepustakaan. Penelitian ini membahas perilaku tindakan monopoli. Tindakan tersebut dilakukan oleh para perusahaan besar seperti PT. Indofood. Eksitensi monopoli dalam suatu kegiatan ekonomi dapat terjadi dalam berbagai jenis, ada yang merugikan dan ada yang menguntungkan perekonomian dan masyarakat. Dalam perekonomian Islam yang terpenting ialah keinginan untuk mencapai keuntungan sosial yang sebanyak-banyaknya. Oleh sebab itu, setiap kegiatan ekonomi yang mungkin merintangi tujuan ini tidak dapat dinyatakan bersifat islami. Apabila dilihat dari norma kebajikan dan pemeliharaan untuk golongan miskin tidak mungkin kita menganjurkan usaha monopoli dan spekulatif dalam Islam. Pada umumnya, pelaku monopoli menetapkan harga yang lebih tinggi untuk hasil produksinya. Maka eksploitasi sangat berhubungan dengan gagasan monopoli. Dalam pandangan hukum bisnis di Indonesia, praktik monopoli ini dilarang. Hal ini tertuang dalam undang-undang No. 5 tahun 1999. Dalam pandangan hukum islam monopoli boleh dilakukan asalkan tidak melakukan penimbunan atau ihtikar. Terutama praktik ikhtikar pada bahan makanan pokok. Di sini terlihat jelas betapa pentingnya peran pemerintah untuk menekan monopoli dengan melakukan berbagai upaya menghilangkan penimbunan.Kata Kunci: Konsep, monopoli, bisnis Islam.
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Muhammad Taufan Djafri, Ni’man Samad, Mustaufiq Mustaufiq, Sabri Samin, and Misbahuddin Misbahuddin. "Hukum Islam dan Efek Jera Pemidanaan di Indonesia." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 4, no. 1 (April 7, 2023): 166–85. http://dx.doi.org/10.36701/bustanul.v4i1.926.
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The main problem in this study is the description of Islamic law and the deterrent effect of punishment in Indonesia. Based on the subject matter, this study aims to find out the description of the deterrent effect of the perspective of Islamic law and its application in punishment in Indonesia, and to find out the effectiveness of Islamic law in creating a deterrent effect for criminals. This research is a library research with a descriptive and normative juridical approach. The results of the study show that the application of a deterrent effect in Islamic law is ḥudūd, kisas, kafarat, and takzir punishments. The application of a deterrent effect in sentencing in Indonesia is death penalty, imprisonment, confinement, fines, and punishment for the revocation of certain rights. The effectiveness of the deterrent effect of punishment according to Islamic law is to create benefit, uphold the rule of law and justice for humans and keep away from mafsada that will harm themselves and others
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Dogan, Recep. "Political Islam (The Justice and Development Party in Turkey) Versus the Gülen Movement." Journal of Social Science Studies 5, no. 2 (May 11, 2018): 89. http://dx.doi.org/10.5296/jsss.v5i2.13126.
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Islam has been interpreted by individuals since its birth and Political Islam is one of them. Moderate Muslim Scholars have identified some of its interpretations as extreme due to their consequences and negative effects on Muslims and others. Political Islam has a long history and the Justice and Development Party (the AKP) is a new face of it in 21st Century. The purpose of this paper is to explore the defining political Islam, especially in the characteristics of the Ruling Party (Justice and Development Party) and compare its Islam to Hizmet (service) Movement. Although the AKP has long benefitted from the valuable support of Fethullah Gülen and his followers in the way of democratizing the state and its institutions the two allies have clearly separated from each other since 2013 maybe a little bit earlier. This separation has created a massive impact on Muslims as well as on other people. Due to a great polarization, hatred and enmity between the two groups and its huge effect on society it has become a necessity to analyze the interpretation of Islam by these two groups.
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Jan, Abid Ullah. "Moderate Islam." American Journal of Islamic Social Sciences 22, no. 3 (July 1, 2005): 29–38. http://dx.doi.org/10.35632/ajiss.v22i3.467.
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The Debate
Question 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that undermine moderate Muslims? Perhaps there is a lack of clarity about who the moderate Muslims are. In your view, who are these moderate Muslims and what are their beliefs and politics?
AUJ: The promotion of “moderate” Muslims is part of an extremist tendency sweeping the United States, unlike the situation in the Muslim world. It is the result of a war between two Americas: the America of ideals (e.g., of equality and justice) and the America of extremism, which has succumbed to self-interest groups and individuals. For the America of ideals, the Tariq Ramadan episode is a dark spot, one among many such episodes in recent times. Periodic episodes of tragedy are the hallmark of the America that has shifted its priorities under the pressure and manipulation of the extremists. These forces use all expedient means to sacrifice the wellbeing of the United States for self-interest and promotion of the Zionist state. This extremism entails a morbid dread of Islam. It never regards any Muslim as moderate unless one publicly rejects the Qur’an as “the final manifesto of God,”1 considering this belief a “disturbing cornerstone of Islam,”2 and submitting to the rejection of key parts of the Qur’an.3 Unquestioning support for Israel, along with all other American-approved dictatorships, is the minimum criterion.4 All other factors are irrelevant. The fascistic American track record of accepting “moderates” and rejecting “radicals” is clear.5 The final distinction is not defined by their adherence to Islam, but by the assumed threat they pose to the interests of these extremists. For example, a devout man, fervent in all of his personal rituals but not participating in political affairs, would be a “moderate,” whereas a marginally practicing Muslim with the zeal to voice his opposition to the injustice perpetrated by the extremists’America is classified as a “radical.” In the current political context, a moderate is one who is passive like the devout man, or active like the extremist “moderates” – the Muslim neomods – who openly promote the extremist agenda using Islamic interpretations or “Project Ijthihad”6 as a cover. Hence, the distinction is not academic or religious, but political. Two opposing factors prove this point. First, there are clear commands for Muslims to be moderate by default.7 Moderateness is a prerequisite for all Muslims, not a label of identity for some. Accordingly, Muslims cannot be part-time or partial Muslims (Qur’an 2:208) or reject part of the Qur’an (Qur’an 2:85).8 Hence, such religious labelling is irrelevant. Second, the extremists insist that strong belief in the totality of the Qur’an makes Muslims “Islamists.”9 That is why they believe themselves to be “absolutely at war with the vision of life that is prescribed to all Muslims in the Koran.”10 It means that the standards of “moderateness,” as set by the American extremists, are directed at neutralizing a preconceived threat. Under these circumstances, mere claims of being a “moderate” do not make any difference at all, as long as a Muslim is presented as a threat, however baseless, to the interests of extremist America. Similarly, the so-called extremism in the Muslim world is not the result of Muslims’faith. Rather, it is a function of the perpetually colonized and oppressed people due to the lack of true independence and a central authority to control and productively channel their energies. It is naïve to suggest that a few ill-informed “moderate” individuals or puppet regimes can emulate the abilities of an entire central authority (i.e., the Islamic state) and effect progress and positive meaningful change.
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Jan, Abid Ullah. "Moderate Islam." American Journal of Islam and Society 22, no. 3 (July 1, 2005): 29–38. http://dx.doi.org/10.35632/ajis.v22i3.467.
Full textAbstract:
The Debate
Question 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that undermine moderate Muslims? Perhaps there is a lack of clarity about who the moderate Muslims are. In your view, who are these moderate Muslims and what are their beliefs and politics?
AUJ: The promotion of “moderate” Muslims is part of an extremist tendency sweeping the United States, unlike the situation in the Muslim world. It is the result of a war between two Americas: the America of ideals (e.g., of equality and justice) and the America of extremism, which has succumbed to self-interest groups and individuals. For the America of ideals, the Tariq Ramadan episode is a dark spot, one among many such episodes in recent times. Periodic episodes of tragedy are the hallmark of the America that has shifted its priorities under the pressure and manipulation of the extremists. These forces use all expedient means to sacrifice the wellbeing of the United States for self-interest and promotion of the Zionist state. This extremism entails a morbid dread of Islam. It never regards any Muslim as moderate unless one publicly rejects the Qur’an as “the final manifesto of God,”1 considering this belief a “disturbing cornerstone of Islam,”2 and submitting to the rejection of key parts of the Qur’an.3 Unquestioning support for Israel, along with all other American-approved dictatorships, is the minimum criterion.4 All other factors are irrelevant. The fascistic American track record of accepting “moderates” and rejecting “radicals” is clear.5 The final distinction is not defined by their adherence to Islam, but by the assumed threat they pose to the interests of these extremists. For example, a devout man, fervent in all of his personal rituals but not participating in political affairs, would be a “moderate,” whereas a marginally practicing Muslim with the zeal to voice his opposition to the injustice perpetrated by the extremists’America is classified as a “radical.” In the current political context, a moderate is one who is passive like the devout man, or active like the extremist “moderates” – the Muslim neomods – who openly promote the extremist agenda using Islamic interpretations or “Project Ijthihad”6 as a cover. Hence, the distinction is not academic or religious, but political. Two opposing factors prove this point. First, there are clear commands for Muslims to be moderate by default.7 Moderateness is a prerequisite for all Muslims, not a label of identity for some. Accordingly, Muslims cannot be part-time or partial Muslims (Qur’an 2:208) or reject part of the Qur’an (Qur’an 2:85).8 Hence, such religious labelling is irrelevant. Second, the extremists insist that strong belief in the totality of the Qur’an makes Muslims “Islamists.”9 That is why they believe themselves to be “absolutely at war with the vision of life that is prescribed to all Muslims in the Koran.”10 It means that the standards of “moderateness,” as set by the American extremists, are directed at neutralizing a preconceived threat. Under these circumstances, mere claims of being a “moderate” do not make any difference at all, as long as a Muslim is presented as a threat, however baseless, to the interests of extremist America. Similarly, the so-called extremism in the Muslim world is not the result of Muslims’faith. Rather, it is a function of the perpetually colonized and oppressed people due to the lack of true independence and a central authority to control and productively channel their energies. It is naïve to suggest that a few ill-informed “moderate” individuals or puppet regimes can emulate the abilities of an entire central authority (i.e., the Islamic state) and effect progress and positive meaningful change.
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Sriyanto, Agus. "AKULTURASI ISLAM DENGAN BUDAYA LOKAL." KOMUNIKA: Jurnal Dakwah dan Komunikasi 1, no. 1 (November 18, 2016): 149–63. http://dx.doi.org/10.24090/komunika.v1i1.786.
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Nowadays, especially in Java, it is difficult to flnd pure and original actualization of Islam. This condition is influenced by the Javanese and Hinduism traditions which had been tightly held by the society before the arrival of Islam. These traditions really influence the spread of Islam. Da’wa cultural approaches which were applied by Da ’i greatly influences the existence of Islam at this time. Without dismissing or changing the social culture, Islamic values are inserted to them and people can easily accept Islam. However, there is a negative effect of this model, which causes the occurrence of sincretism between a religion, in this case, Islam and local culture.
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Anoraga, Bhirawa, and Ari Prasetyo. "Motivasi Kerja Islam dan Etos Kerja Islam Karyawan Bank Jatim Syariah Cabang Surabaya." Jurnal Ekonomi Syariah Teori dan Terapan 2, no. 7 (December 16, 2015): 531. http://dx.doi.org/10.20473/vol2iss20157pp531-541.
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This research was aimed to investigate the effect of Islamic work motivation to the employee Islamic work ethics on Jatim Sharia Bank Branch Surabaya. This study used questionnaires in primary data collection and quantitative approaches. Experiments were done using simple linear regression, where the dependent variable (Y) is the employee Islamic work ethics and the independent variable (X) is Islamic work motivation. The research sample were taken by census. The research sample was 54 employees working in Jatim Sharia Bank Branch Surabaya.Based on the findings, it obtained simple linear regression equation : Y = 2,739 + 0,353X. The magnitude of the influence of Islamic work ethics to the employees Islamic work ethics on Jatim Sharia Branch Surabaya is the R2 value of 0,446 (44,6%). The result show that employee Islamic work ethics on Jatim Sharia Bank Branch Surabaya significantly affect by Islamic work motivation.
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Rusydi, Arni Rizqiani, Yusrah Taqiyah, Yuliati Yuliati, and Sumiaty Sumiaty. "MODEL KINERJA PERAWAT BERBASIS RELIGIUSITAS DI RUMAH SAKIT IBNU SINA MAKASSAR." An-Nadaa Jurnal Kesehatan Masyarakat 10, no. 1 (June 22, 2023): 103. http://dx.doi.org/10.31602/ann.v10i1.9666.
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Kinerja perawat merupakan suatu hal yang sangat penting bagi kesuksesan pelayanan yang dimiliki rumah sakit untuk memberikan kepuasan pada pasien dalam memperoleh pelayanan asuhan keperawatan yang maksimal. Kompetensi perawat dalam konteks asuhan spiritual adalah parallel dengan proses keperawatan, yaitu melakukan pengkajian, merumuskan diagnosa keperawatan, menyusun perencanaan dan intervensi keperawatan serta mengevaluasi kebutuhan spiritual pasien. Tujuan dari penelitian ini adalah menganalisis kinerja perawat berdasarkan aspek keyakinan (Religious belief), ritualistik/ peribadatan (Religious practice), pengalaman (Religious feeling), pengetahuan (Religious knowledge) dan konsekuensi/penerapan (Religious effect) di Rumah Sakit Ibnu Sina Makassar. Lokasi penelitian akan dilaksanakan di ruang rawat inap Rumah Sakit Ibnu Sina Makassar, sampel yang di gunakan adalah sebanyak 110. Teknik penarikan sampel yang digunakan adalah proportional random sampling. Rumah Sakit Ibnu Sina merupakan salah satu rumah sakit yang dalam proses pelayanannya senantiasa berlandaskan nilai-nilai islami, sehingga penting untuk dikaji keterkaitan antara konsep nilai-nilai islam pada aspek religiusitas. Rumah Sakit Ibnu Sina merupakan rumah sakit yang proses pelayanannya senantiasa berlandaskan nilai-nilai islami, sehingga penting untuk dikaji keterkaitan antara konsep nilai-nilai islam pada aspek religiusitas dengan pencapaian kinerja perawat dalam melayani pasiennya. Berdasarkan hasil penelitian diketahui bahwa dimensi religious effect merupakan dimensi yang paling berkontribusi pada penyusunan model kinerja perawat berbasis religiusitas.
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Primawan, Dini Pandu, and Kholid Mawardi. "Historiografi Islam." Transformasi Manageria: Journal of Islamic Education Management 4, no. 1 (August 10, 2023): 218–28. http://dx.doi.org/10.47467/manageria.v4i1.4126.
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In pre-Islamic times, the Arab people did not record the historical events they experienced; instead, they relied on memorization and oral traditions to preserve information related to their history. As time progressed, Islamic historiography emerged in the writing of Islamic history. Based on what has been stated, the author tends to write about Islamic historiography. This research is a type of library research. The analysis is conducted by collecting, exploring, and focusing on the substance of Islamic historical data related to the development of Islamic historiography. In its development, Islamic historiography consists of several stages or periods, namely the early stage, middle stage, early modern stage, and modern stage. Each stage has its own prominent figures. Moreover, in the writing of Islamic history, various polemics exist, including those related to the credibility of sources, differences in perspectives and interpretations, and the use of history for political purposes. Through Islamic historiography, historians are able to identify important events in Islamic history that have influenced the development of political and social culture, the effects of which can still be felt today.
Keyword: Historiography, Islam, History
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Sakinah, Wika Lutfiah, Muhammad Arif, and Khairina Tambunan. "Analisis Pengaruh Budaya Asing, Status Sosial Ekonomi Orang Tua dan Literasi Ekonomi Islam dalam Perilaku Konsumsi Mahasiswa Fakultas Ekonomi dan Bisnis Islam Universitas Islam Negeri Sumatera Utara." El-Mal: Jurnal Kajian Ekonomi & Bisnis Islam 4, no. 5 (May 15, 2023): 1522–34. http://dx.doi.org/10.47467/elmal.v4i5.3573.
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The behaviors that occur in Indonesian society, especially in consumption behavior differ from one individual to another, this is because a person's behavior can be influenced by their external and internal factors, these factors influence individuals to carry out the consumption actions they take , which action will become their way of thinking in carrying out their economic aspects in consuming the goods and services they need everyday. The purpose of this study is to determine consumption behavior, especially among students. This research method is a type of quantitative research. The results of research that has been carried out at the Faculty of Islamic Economics and Business, State Islamic University of North Sumatra, obtained the following results: (1) Foreign culture partially has a significant effect on consumption behavior of students of the Faculty of Economics and Islamic Business, UIN North Sumatra, (2) Socio-economic status parents partially significantly influence the consumption behavior of students of the Faculty of Economics and Islamic Business, UIN North Sumatra. (3) Partially, Islamic economic literacy does not significantly influence the consumption behavior of students of the Faculty of Islamic Economics and Business, UIN North Sumatra. (4) Foreign culture, parents' socio-economic status and Islamic economic literacy simultaneously have a significant effect on the consumption behavior of students of the Islamic Economics and Business Faculty of UIN North Sumatra. the effect is 84.9% and the remaining 14.1% is influenced by other factors.
Keywords: Foreign culture, social status, Islamic economic literacy, consumption behavior
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Muksal, Arroyyan Ramly, M. Shabri Abd Majid, and Mirna Indriani. "Effects of Capital and Type of Business on Coastal Muslim Women's Business Income in Aceh Province." Islam Universalia: International Journal of Islamic Studies and Social Sciences 1, no. 3 (January 29, 2020): 460–77. http://dx.doi.org/10.56613/islam-universalia.v1i3.141.
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This study aims to analyze the influence of capital variables and type of business on the income of Muslim women living in coastal areas in Aceh Province. The population in this study is Coastal Women who do business in Aceh Province by selecting samples using a purposive sampling technique with the criteria that women who do business have a fishing husband, living on the coast in the districts of Nagan Raya, Lhokseumawe and Aceh Besar. Primary data were obtained from interviews and questionnaires with coastal women as many as 90 coastal women doing business. Whereas secondary data was obtained from the Central Statistics Agency (BPS), District Community Empowerment Agency (BPM) and the internet. The analysis first uses the validity and reliability test and then the hypothesis is tested using multiple regression tests to find out whether an independent variable influences the motivation of coastal women with a significance level of 5% which aims to see how the overall relationship between capital and type of business affects women's business income Muslims in Aceh Province. The results show the simultaneous influence of both Capital Variables (X1) and Type of business (X2) significantly influencing Muslim women's Business Income. Based on the regression coefficient of the Capital Variable (X1) and Business Type (X2) partially there is a positive and significant effect on the Coastal Muslim Women's Business Income in Aceh Province.
DOI: https://doi.org/10.5281/zenodo.3672387
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Sutikno. "Pengaruh Sistem Pembelajaran Boarding Shcool (Asrama) Dan Program Pembinaan Agama Islam (PPAI) Terhadap Kecerdasan Spiritual Mahasiswa Muslim Di Asrama Green Dormitory Universitas Malahayati Bandar Lampung." An Naba 3, no. 1 (May 11, 2020): 72–83. http://dx.doi.org/10.51614/annaba.v3i1.48.
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Spiritual intelligence is one of important abilities that must be achieved by people, the objective of this study was to identify the effect of boarding learning and Islamic Religious Development Program (Program Pembinaan Agama Islam/PPAI) applied at Malahayati University Bandar Lampung towards the spiritual intelligence of the students. The method used in this study was survey technique continued with Path Analysis. The study was conducted at Student Dormitory (Green Dormitory) of Malahayati University in Bandar Lampung in 2019-2020 academic year, The data collection was done on 100 students through questionaires with likers scale and data processing was through SPSS version 16. Based on the first hypothesis test, it shows that there were direct and significant effects of boarding learning towards spiritual intelligence of the students. The percentage indicated that 14% of students’ spiritual intelligence is influenced by boarding learning sistem. The second hypothesis test revealed that there were direct and significant effects of boarding learning towards spiritual intelligence of the students indicated by 19.2% improvement. It means that the spiritual intelligence of Muslim students at Malahayati University was influenced by Islamic Religious Development Program (Program Pembinaan Agama Islam/PPAI). The third hypothesis test, done simultaneously, found that there was effect of boarding learning and Islamic Religious Development Program (Program Pembinaan Agama Islam/PPAI) towards spiritual intelligence of the students at Green Dormitory of Malahayati University. The effect was 21.5% for the spiritual intelligence improvement on the students after following Islamic Religious Development Program (Program Pembinaan Agama Islam/PPAI during residency at Green Dormitory of Malahayati University.
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Stepkin, E. A. "On Political Islam in Palestine." MGIMO Review of International Relations, no. 5(44) (October 28, 2015): 168–72. http://dx.doi.org/10.24833/2071-8160-2015-5-44-168-172.
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Abstract: This article deals with analyzing the place and the political Islam occupies on the Palestinian territories. The author tries to prove that despite the “Arab spring” and growing popularity of Islamism in the neighbor Arab countries its popular support among Palestinians is low. The main reason for this is Israeli total control of political, economic and - partially - social processes taking place in the West Bank. Position of the officials in Ramallah who together with Tel-Aviv strictly contain spread of Islamism throughout the West Bank also has a strong suppressing effect. Central Palestinian leadership may be called one of the few secular political establishments that are still in power in the Arab countries. The main explanation for this is the desire to make a positive effect on the international community, which Palestine totally depends on in political and financial terms. Also one should keep in mind secular beliefs of the current political elite in Palestine. President Mahmoud Abbas with his counterparts from FATAH and PLO represent old type of Arab nationalist politicians, almost all of who were stripped from power after the beginning of “Arab spring” in 2011. Finally, Palestinian society itself still feels united by the idea of national liberation from the Israeli occupation. This helps Palestinians to put aside the issue of religious self-identification. According to the surveys, most of Palestinians still rank their national identity number while describing their identity, while religion comes only second (despite the strong stable tendency for growing Islamization of their views). The only Palestinian enclave where political Islam has gained ground is isolated Gaza Strip. However ruling there “Islamic Resistance Movement” (HAMAS), despite declared anti-Zionism and Islamism, in reality show pragmatic readiness for certain coordination of its actions with Israel and central government in Ramallah. Nowadays one can witness the deepening conflict within the Islamist camp - between HAMAS and more radical Salafists, who support “Islamic State” in Iraq and Syria. In the final end the fate of Political Islam in Palestine will depend on the success of Middle East peace process.
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Masdaini, Efrina. "Pengaruh Motivasi dan Kompetensi terhadap Prestasi Mahasiswa pada Program Studi Ekonomi Islam Angkatan 2017 Fakultas Ekonomi Dan Bisnis Islam (FEBI) Universitas Islam Negeri (UIN) Raden Fatah Palembang." Jurnal Ilmiah Ekonomi Global Masa Kini 9, no. 1 (August 8, 2018): 21–29. http://dx.doi.org/10.36982/jiegmk.v9i1.444.
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AbstractThis study aims to determine whether the motivation affects the achievement of students, to determine whether the competence has an effect on student achievement, and to know whether the motivation and competence jointly affect the student achievement in the Islamic Economic Studies Program 2017 Faculty of Economics and Business (FEBI) State Islamic University (UIN) Raden Fatah Palembang. This research was conducted on the students at the 1987 Islamic Economic Studies Program Faculty of Economics and Business Islam (FEBI) State Islamic University (UIN) Raden Fatah Palembang, with the sample in this study were 69 students drawn at random. Data analysis technique used is multiple linear regression analysis. The result of the analysis shows that motivation has significant effect on student achievement, the competence has a significant effect on student achievement, and motivation and komeptensi together have a significant effect on student achievement in Islamic Economics Study Program 2017 Faculty of Economics and Islamic Business (FEBI) Islamic University State (UIN) Raden Fatah Palembang. The head of the study program is expected to strive to improve motivation, maintain and improve competence and improve student achievement through the opening of free tutoring for students. More activate guidance counselingstudents so that students can improve learning achievement.Keywords : Motivation, Competency, and Achievement Abstrak Penelitian ini bertujuan untuk mengetahui apakah motivasi berpengaruh terhadap prestasi mahasiswa, untuk mengetahui apakah kompetensi berpengaruh terhadap prestasi mahasiswa, dan untuk mengetahui apakah motivasi dan kompetensi secara bersama-sama berpengaruh terhadap prestasi mahasiswa pada Program Studi Ekonomi Islam Angkatan 2017 Fakultas Ekonomi dan Bisnis (FEBI) Univeristas Islam Negeri (UIN) Raden Fatah Palembang. Penelitian ini dilakukan pada mahasiswa di Program Studi Ekonomi Islam Angkatan 2017 Fakultas Ekonomi dan Bisnis Islam (FEBI) Univeristas Islam Negeri (UIN) Raden Fatah Palembang, dengan sampel pada penelitian ini adalah mahasiswa berjumlah 69 orang yang diambil secara acak. Teknik analisis data yang digunakan adalah analisis regresi linier berganda. Hasil analisis menunjukkan bahwa motivasi berpengaruh secara signifikan terhadap prestasi mahasiswa, kompetensi berpengaruh secara signifikan terhadap prestasi mahasiswa, dan motivasi dan komeptensi secara bersama-sama berpengaruh signifikan terhadap prestasi mahasiswa pada Program Studi Ekonomi Islam Angkatan 2017 Fakultas Ekonomi dan Bisnis Islam (FEBI) Univeristas Islam Negeri (UIN) Raden Fatah Palembang. Ketua program studi diharapkan berupaya untuk meningkatkan motivasi, mempertahankan dan meningkatkan kompetensi serta meningkatkan prestasi mahasiswa melalui pembukaan bimbingan belajar gratis untuk mahasiswa. Lebih mengaktifkan lagi bimbingan konseling mahasiswa agar mahasiswa dapat meningkatkan prestasi belajarnya.Kata kunci : Motivasi, Kompetensi, dan Prestasi Mahasiswa
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Ridlo, Saidur. "Pembaharuan Pendidikan Islam di Indonesia." Syaikhuna: Jurnal Pendidikan dan Pranata Islam 11, no. 1 (March 28, 2020): 79–104. http://dx.doi.org/10.36835/syaikhuna.v11i1.3846.
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Abstract: The long journey of Islamic education has colored the tumult of models of Islamic education in various regions, especially in Indonesia itself, Islamic education also took the momentum of turmoil and renewal in various parts of other Islamic regions. That Effect had a significant impact to call it a change, both in the ideological and practical domains. Of course That turmoil has colored the reform process and determine the goal of renewal of Islamic education in Indonesia, on the other hand, the result of it sometimes made a resistence which illustrates how dynamic the journey of Islamic education in Indonesia, It can be seen from the diversity of Islamic education models that have taken root for years, moreover, the seeds of Islamic educational institutions have flourished several centuries ago.
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Rahmandani, Nadira, and Raditya Sukmana. "DETERMINAN KONSUMSI ENERGI NEGARA ANGGOTA ORGANISASI KERJASAMA ISLAM." Jurnal Ekonomi Syariah Teori dan Terapan 7, no. 7 (July 14, 2020): 1321. http://dx.doi.org/10.20473/vol7iss20207pp1321-1335.
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This study aims to determine the effect of economic growth, foreign direct investment, and trade openness on energy consumption in the Organization of Islamic Cooperation – OIC countries from 2004 until 2014 simultaneously and partially. The study uses a qualitative method and employs panel data regression to analyze. The sample is taken by applying a purposive sampling technique and obtained 38 OIC countries. The empirical result shows that economic growth, foreign direct investment, and trade openness are simultaneously significant affecting energy consumption. Partially, economic growth and foreign direct investment have positive and significant effect on energy consumption while trade openness have negative and not significant effect on energy consumption.Keywords: Energy consumption, economic growth, trade openness, OIC countriesREFFERENCESAnto, M.B. Hendrie. 2003. Pengantar ekonomika Mikro Islami. Yogyakarta: Ekonisia.Antonio, Muhammad Syafi’i. 2001. Bank Syari’ah dari Teori ke Praktik. Jakarta: Gema Insani.Biro Pusat Statistik (BPS). 2008. Perkembangan Nilai Tukar Petani dan Harga Produsen Gabah, (online), (www.bps.go.id/getfile.php?news=319) diakses 17 Agustus 2017Burhansyah, Rusli dan Melia P. 2010.Kinerja Usaha Tani Padi dan Indikator Kesejahteraan Petani di Kubu Raya Kalimantan Barat, (Online), (www.pse.litbang.deptan.go.id)/ind/pdffiles/Pros_MP_15_2010.pdf) diakses 17 Agustus 2017Ghazaly, Abdul Rahman, dkk. 2010. Fiqh Muamalat. Jakarta: Prenada Media Group.Haroen, Nasrun. 2007. Fiqh Muamalah. Jakarta: Gaya Media PratamaHasan, M. Ali. 20004. Berbagai Macam Transaksi dalam Islam (Fiqh Muamalat). Jakarta: PT. Raja Grafindo Persada.Heryawan, Ahmad. 2009. “Kesejahteraan dan Ukurannya”. (Online). (http://ahmadheryawan.blogspot.co.id/kesejahteraan-dan-ukurannya). Diakses pada 3 februari 2017.Munawir, Ahmad Warson. 1997. Kamus Indonesia-Arab-Inggris. Surabaya: Pustaka ProgresifNasikun. 1993. Sistem Sosial Indonesia. Jakarta: Raja Grafindo PersadaPusat Pengkajian dan Pengembangan Ekonomi Islam (P3EI). 2008. Ekonomi Islam. Jakarta: PT. Raja Grafindo Persada.Setiawan, Iwan. 2008. Alternatif Pemberdayaan Bagi Peningkatan Kesejahteraan Petani Lahan Kering (Studi Literatur Petani Jagung di Jawa Barat). Skripsi tidak diterbitkan. Bandung. Fakultas Pertanian Universitas Padjajaran.Sugiyono. 2010. Metode Penelitian Kuantitatif, Kualitatif, dan R&D. Bandung: Alfabeta.Syamsuddien, Darsyaf Ibnu. 1994. Darussalam: Prototype Negeri Yang Damai. Surabaya: Media Idaman Press.Yin, Robert K. 2009.Case Study Research Design and Methods.Fourth Edition. California: sage inc.
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Wahyuni, Sri, Ana Nur Dunya Azizah, and Nila Zaimatus Septiana. "The Effect of Family Social Support and School Climate on Students’ Learning Motivation." Edudeena : Journal of Islamic Religious Education 6, no. 2 (December 15, 2022): 102–16. http://dx.doi.org/10.30762/ed.v6i2.561.
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Abstract: This study is intended 1) to determine the effect of family social support on students’ motivation to learn Islamic education, 2) to determine the effect of school climate on students’ motivation to learn Islamic education, 3) to find out the effect of family social support and school climate on students’ motivation to learn Islamic education. This study uses a quantitative approach through correlation research design. The subject of this study is the eighth grade students of SMP Negeri 1 Ngadiluwih. The sample used is 175 students using simple random sampling technique. The data are analyzed by using simple and multiple linier regression analysis. The results of the study show that 1) there is an influence of family social support on student motivation to learn Islamic education which has an effect of 18.2 percent, and the remaining 81.8 percent is influenced by other factors; 2) there is an influence of school climate on students’ motivation to learn Islamic education which has an effect of 17.4 percent, and the remaining 82.6 percent is influenced by other factors; 3) there is an influence of family social support and school climate on students’ motivation to learn Islamic education which has an effect of 23.2 percent, and the remaining 76.8 percent is influenced by other factors. Abstrak: Penelitian ini dimaksudkan 1) untuk mengetahui pengaruh dukungan sosial keluarga terhadap motivasi belajar pendidikan agama Islam, 2) untuk mengetahui pengaruh iklim sekolah terhadap motivasi belajar pendidikan agama Islam. 3) untuk mengetahui pengaruh dukungan sosial keluarga dan iklim sekolah terhadap motivasi belajar pendidikan agama Islam. Penelitian ini menggunakan pendekatan kuantitatif desain korelasi. Subjek penelitian ini siswa kelas VIII SMP Negeri 1 Ngadiluwih. Sampel yang digunakan berjumlah 175 siswa menggunakan teknik simple random sampling. Analisis data menggunakan analisis regresi linier sederhana dan berganda. Hasil penelitian menunjukkan 1) ada pengaruh dukungan sosial keluarga terhadap motivasi belajar pendidikan agama Islam yang berpengaruh sebesar 18,2 persen dan sisanya yaitu 81,8 persen dipengaruhi faktor lain; 2) ada pengaruh iklim sekolah terhadap motivasi belajar pendidikan agama Islam yang berpengaruh sebesar 17,4 persen dan sisanya yaitu 82,6 persen dipengaruhi faktor lain; 3) ada pengaruh dukungan sosial keluarga dan iklim sekolah terhadap motivasi belajar pendidikan agama Islam yang berpengaruh sebesar 23,2 persen dan sisanya yaitu 76,8 persen dipengaruhi faktor lain.
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Pahlitzsch, Johannes. "Memoria and Endowments in Islam." Endowment Studies 1, no. 1 (June 17, 2017): 96–125. http://dx.doi.org/10.1163/24685968-00100002.
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In this article first the Islamic understanding of the relationship between the living and dead, who stayed in contact above all through dreams, as the basis for the development ofmemoriain Islam is treated. How and to what degree the deeds of the living could have an effect on the situation of the dead was debated by Islamic scholars amidst great controversy. On this basis the various practices of Islamic commemoration of the dead are discussed in their chronological development, from the architectural form of tombs to the recitation of the Qur’an for the dead, the visitation of the grave or the funerary meal. The funerary poem (marthiya) is also included as its own form ofmemoriain the examination. Thewaqf, the Islamic pious foundation, acquired a particular importance which indicated the institutionalization of these practices and thus developed to become one of the most important forms of expression of Islamicmemoria.