Journal articles on the topic 'Family violence Religious aspects Islam'
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1
Indrawati, Triana, Wirayudha Pramana, and Ambar Hermawan. "Peningkatan Pendidikan Keluarga Melalui Pengembangan Parenting Berbasis Islami." DEDIKASI: Jurnal Pengabdian Masyarakat 2, no. 1 (June 8, 2020): 55. http://dx.doi.org/10.32332/d.v2i1.1931.
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This research is motivated by the level of violence that is often done by parents against children who are involved in inappropriate families, this is caused by the knowledge and understanding of parents in the process of educating and caring for children in the family. The purpose of this research is to analyze and describe the improvement of family education through the development of Islamic-based parenting. Parenting results can build good communication between institutions and parents. Related to the pattern of care carried out at the institution and applied by parents at home in harmony, through parenting activities also parents can find out the achievements of the child's development, what basic rights must be completed by parents in the development of children, and provide assistance to parents . Then, continue to be friendly to children, take part in parenting child-friendly activities in educating, guiding and caring within the family, increasing in various aspects. This must be instilled the values of Islamic religious education in the framework of forming the character of good teenagers. In essence, parents are role models for children as real teachers for children. If parents show a good example, then the child will also have a good temperament and vice versa.
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Syalviana, Evie, Ririn Musdalifah, and Syahrul Syahrul. "Resiliensi Keluarga dalam Islam." TASAMUH: Jurnal Studi Islam 14, no. 2 (October 12, 2022): 213–19. http://dx.doi.org/10.47945/tasamuh.v14i2.709.
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The current phenomenon of sexual violence cannot be denied giving special attention in various sectors. Cases of sexual violence that often occur in the West Papua region itself has become a concern for the community. Family resilience is certainly very important to be implemented and considered as an effort to prevent and protect sexual violence against women and children. The purpose of this article is to find out the form of family resilience as a preventive and protection effort from acts of sexual violence in the Papua region. The research methodology used is descriptive qualitative method. The results showed that there were three forms of family resilience, namely physical resilience, social and religious resilience, and psychological resilience. Papua is known for its traditional religion and culture. In solving every problem, it is also inseparable from the involvement of customary rules, so there is a need for views and strategies for family resilience that are related to the customary rules themselves. Therefore, the 3 components described by the researcher in this article are considered important as a form of family resilience, so as to prevent and protect families, especially women and children, from sexual violence
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Abidin, Zaenal. "Konsep Islam dalam Mengendalikan PerilakuAntisosial Remaja." KOMUNIKA: Jurnal Dakwah dan Komunikasi 2, no. 1 (December 22, 2016): 99–112. http://dx.doi.org/10.24090/komunika.v2i1.813.
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family life in modern era indicated erosion of parent's role, responsibility, ond core to educate teenager through their maturity. Therefore, mo/adoptive (ontisociol) teenager od ond behavior that con harm other people. It is because their psychological condition is unstable ond influence of amoral culture, cruelty, violence, ond lock of attention ond control of family, school, ond society. If didn't give much core, its con deprive teenager future, so we need urgent alternative solution, namely: return to fundioning family, school ond society to enhance ond educate positive religious values of teenager, involved teenogeron off socio/ religious odivity ond toke advocated ond consultative odion on every trouble ond their life problems.
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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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Amatul, Amatul Jadidah. "KONSEP KETAHANAN KELUARGA DALAM ISLAM." MAQASHID Jurnal Hukum Islam 4, no. 2 (December 30, 2021): 65–77. http://dx.doi.org/10.35897/maqashid.v4i2.723.
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Islam pays its great attention towards family life by putting the fundamental sources of familyhood in daily life activities. These fundamental sources have to be emphasized in some form of aspects such as educational aspect, biological, religious, caring, social, economic, and entertaining aspect. Family life qualities certainly depend on the relation with the society. These qualities literally influenced the environment and people in general, moreover for the citizen. Family becomes the medium for individual to sprout over of mental caring and sustainability. Family’s sustainability constitutes of the mediums to comprehend the family’s member accomplishments. Each individual must be measured by its aspect on the roles, function, and responsibility to create prosperity. Ideal family sustainability can be measured by its tenacity towards structural changes, functions, and communication as well. Thus, this family sustainability aspects can be defined into five: religion, physical, mental, economic, and sosial sustainability. This is the main aspect in the familyhood. Almost out of the question for Indonesia to be able to compete in the future when the family sustainability is neglected
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Keri, Ismail. "LEGISLASI HUKUM KELUARGA ISLAM BERDASARKAN KOMPILASI HUKUM ISLAM." Ekspose: Jurnal Penelitian Hukum dan Pendidikan 16, no. 2 (April 14, 2019): 361. http://dx.doi.org/10.30863/ekspose.v16i2.97.
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Islamic Family Law consists of fundamental nationalities that always live and develop along with the development of society in the life of the nation. The configuration of national life interests is an instrument contested by the nation's components in these interests in the path of the state constitution, thus gaining a place of legitimacy in the process of constructing a national legal order. The history of national legal legislation has included the Compilation of Islamic Law as one of the country's alignments with the process of Islamic family law into National law. At the same time, the recovery of the development of Islamic Family Law is increasingly lively as the process of finding answers to Islamic problems in the archipelago's insight, how: Compilation of Islamic Law accommodates changes in the application of Islamic family law in Indonesia?The description that can be obtained in this study shows that based on the history of beginning, the Compilation of Islamic Law is present as meeting the needs of the Islamic community as well as filling in the gaps that occur in the Religious Courts whose authority is regulated in Law No. 7 of 1989. However, in its journey, a number of studies and studies explained that the Compilation of Islamic Law contained a variety of potential criticisms, in which the Compilation of Islamic Law was deemed to be no longer sufficient in resolving various complex complexity problems. Therefore it is necessary to reconstruct the Compilation of Islamic Law by paying attention to the principles of equality (al-muswah), brotherhood (al-ikhâ`), and justice (al-`adl), as well as basic ideas for the formation of civil society, such as pluralism, gender equality , Human rights, democracy, and egalitarianism, so that the needs of Islamic family law can be fulfilled in several such as Constitutional aspects, Content aspects (Material / Content and Ideas), Aspects of Islamic Law Enforcement (rule of law) in the Indonesianness frame.
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Stroumsa, Sarah, and Gedaliahu G. Stroumsa. "Aspects of Anti-Manichaean Polemics in Late Antiquity and Under Early Islam." Harvard Theological Review 81, no. 1 (January 1988): 37–58. http://dx.doi.org/10.1017/s0017816000009949.
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Mani established his religion on very broad syncretistic grounds, in the hope that it could conquer the whole oikumene, East and West, by integrating the religious traditions of all peoples—except those of the Jews. Although Manichaeism as an organized religion survived for more than a thousand years, and its geographical realm extended from North Africa to Southeast China, this ambition never came close to being realized, and the Manichaeans remained, more often than not, small and persecuted communities. Yet, in a somewhat paradoxical way, Mani did achieve his ecumenical goal. For more than half a millennium, from its birth in the third century throughout late antiquity and beyond, his religion was despised and rejected with the utmost violence by rulers and thinkers belonging to all shades of the spiritual and religious spectrum. In this sense, Manichaeism, an insane system, a “mania,” appeared as the outsider par excellence.
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Hasanah, Mizanul, and Muhammad Anas Maarif. "Solusi Pendidikan Agama Islam Mengatasi Kenakalan Remaja Pada Keluarga Broken Home." Attadrib: Jurnal Pendidikan Guru Madrasah Ibtidaiyah 4, no. 1 (May 23, 2021): 39–49. http://dx.doi.org/10.54069/attadrib.v4i1.130.
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Starting from the writer's anxiety with the spread of violence and social deviation as well as the social behavior of the future young generation today. Several factors that really stand out are the result of internal influences, namely family. Most children in their teens show signs of deviance and rebellion, whether overt or secretly. The author is well aware that many other factors influence these things. However, juvenile delinquency treatment is often found due to the broken home factor. In this case, the family has an important role in creating children who have good morals in the future. One of them is by instilling good values in children, namely with Islamic religious education from an early age and ever since childhood. The approach used is descriptive qualitative with the interview method. Informants are the parents or guardians of the student. The purpose of this paper is to find out how parents teach religious education, what are the supporting and inhibiting factors of Islamic religious education and the best solutions in Islamic religious education in broken home families
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Faozan, Ahmad. "MODERASI BERAGAMA DALAM PENDIDIKAN AGAMA ISLAM UNTUK MASYARAKAT MULTIKULTUR." Hikmah: Journal of Islamic Studies 16, no. 2 (December 29, 2020): 219. http://dx.doi.org/10.47466/hikmah.v16i2.170.
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Abstract
This article proposes the whole-school approach model, an approach to put multicultural education as strategy to involve all the stakeholders of schools in one system. Islamic education is a sub system of multicultural national education system. Religious moderation in Islamic education is a hidden curriculum, to present Islam as moderate religion, not to serve religious subject as violence and extremism. The strategy or religious moderation can be seen from some aspects, such as teacher, textbook and extra-curricular activities.
Abstrak
Artikel ini menawarkan model whole-school approach, pendekatan yang memandang pendidikan multikultural sebagai sebuah strategi pendidikan yang melibatkan semua elemen sekolah sebagai sebuah sistem. Pendidikan Agama Islam merupakan sub sistem dari sistem pendidikan nasional yang multikultural. Moderasi beragama dalam pendidikan agama Islam dijadikan sebagai hiidden curriculum berarti cara mengajarkan pendidikan agama Islam yang moderat, bukan pendidikan agama yang mengajarkan kekerasan dan keekstreman. Strategi moderasi beragama dalam pendidikan agama Islam untuk masyarakat Indonesia multikultural dapat dilihat dari beberapa aspek antara lain guru, buku ajar dan kegiatan ekstrakurikuler.
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Rahman, Mushtaqur. "Family and Law in Islam." American Journal of Islam and Society 6, no. 1 (September 1, 1989): 189–90. http://dx.doi.org/10.35632/ajis.v6i1.2710.
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Without fanfare, a significant conference on "Family and Law in Islam",took place at the Ramada Inn, Istanbul, May 17-21 1989. More than twentyfiveinvitees from Britain, Egypt, Hungary. India, Pakistan, the United States,and Grand Muftis of Syria and North Yemen attended the conference. Alsoattending were the essential support personnel of the Council of World Religions(CWR). and its Executive Director, Frank Kaufmann. The CWR, a subsidiaryof the International Religious Foundation (IRF) did everything possible tomake the conference a very rewarding experience for all participants.Unlike other conferences, only major assumptions and conclusions werepresented by the authors to set the stage for discussion. To facilitate thediscussions, the organizers had distributed papers a month ahead of time.A certain "pairing" was also attempted, but this was by no means exclusive,and a major part of the proceedings consisted of free-range discussions.punctuated by the Grand Mufti of Syria and his stories on topics rangingfrom camels to watermelons. reflecting on interconnections, between andrelative importance of particular situations.Since the CWR plans to publish, in full or in part, contributions to thisconference, and since these tend to be well documented and meaty. we willonly provide here an idea of the flavor and scope of the topics and discussions.Mohsin Labban of Alexandria, Egypt was the first to discuss the spiritualand moral aspects of the Shari'ah concluding that a woman's fulfilment isin her inclination to possess. By learning to coexist with her husband's otherwife or wives. she may overcome egotism. selfishness, and jealosy. AbdallahNuruddin Durkee of the Darul lslam Foundation, defined secularity andsecularism and showed that none of these institutions provide answers toproblems facing a family. Then lmtiaz. Ahmad of Karachi University presentedhis paper on the role of family in Islamic society, upholding traditionaJ lslamicvalues and denouncing Western intrusions. Other participants from Pakistanwere as varied as their assumptions. Abdul Rashid of Karachi Universitydescribed the status of women in Islam, stating that there is nothing in Islamto bar a woman from being the head of the government, as is the case incontemporary Pakistan. Hassan Qasim Murad, also of Karachi University,discussed the question of equality and equal rights, contending that inequalityof sexes, inferiority of woman to man, was written in the sacred texts, the ...
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Unal, Didem. "“Are You God? Damn Your Family!”: The Islam–Gender Nexus in Right-Wing Populism and the New Generation of Muslim Feminist Activism in Turkey." Religions 13, no. 4 (April 16, 2022): 372. http://dx.doi.org/10.3390/rel13040372.
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This article examines young Muslim women’s dissident mentalities, practices, and subjectivities that confront the epistemological conditions whereby right-wing populist (RWP) gender politics operates in Turkey. Relying on frame theory in social movement research and the Foucauldian approach to resistance, dissent, and protest, it explores Muslim feminist critique of RWP gender discourse mainly with a focus on the following issues: (i.) Instrumentalization of the headscarf, (ii.) familialist policies, and (iii.) violence against women and the Istanbul Convention (the Convention on Preventing and Combating Violence Against Women and Domestic Violence). As a result, it demonstrates that young Muslim women’s dissident mentalities and subjectivities generate a new “political project”, i.e., a set of new meanings and social goals directed at bringing about social change, which comes into being through the act of resistance against RWP gender grammar and carves out new forms of knowledge reclaiming the Islam–gender nexus for a progressive feminist agenda.
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Tumin, Makmor, and Mazlan Che Soh. "Sumbangan Tradisi Barat dan Islam Terhadap Idea Masyarakat Sivil." Jurnal Akidah & Pemikiran Islam 22, no. 2 (December 31, 2020): 77–118. http://dx.doi.org/10.22452/afkar.vol22no2.3.
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The concept of civil society today is strongly influenced by the idea of liberalism which values individual freedom and autonomy. The main takeaway from this idea is that the role of the state, religion, and family must be minimized to ensure that the freedom and rights of individuals are achieved. Nevertheless, problems such as global warming and moral collapse indicate that without the role of nation, religion, and family, such problems would not be able to be curbed properly. The objective of this article is to highlight these three aspects from the perspectives of two traditions of thinking on the concept of civil society, namely the Western tradition and Islamic tradition. The method used is discourse analysis based on secondary data to understand the intellectualism and dynamism of these two traditional lines. This article emphasizes that the concept of Western civil society, which is deeply obsessed with anti-state approaches and intermediaries separating the role of religion, must be revisited. Accordingly, the role of the state, religion, and family in the concept of civil society needs to be reconstructed.
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Jozami, Gladys. "The Manifestation of Islam in Argentina." Americas 53, no. 1 (July 1996): 67–85. http://dx.doi.org/10.2307/1007474.
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In March 1995, a tragic incident understandably evoked public displays of Muslim religiosity in Buenos Aires. The incident—the death of the head of state's son—provoked the irruption of ritual and religious aspects of Islam, unknown to most Argentines, on the country's radio and television. The demise of president Carlos Menem's first-born brought into the public arena with a vengeance the issue of ethnoreligious identity that had been kept under wraps since the end of the nineteenth century as a matter for the intimacy of family and community.
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Maulida, Nur Rizki, Arya Putra Perdana, and Eka Widyanti. "The Importance of Family Law Against Women in Polygamy." AURELIA: Jurnal Penelitian dan Pengabdian Masyarakat Indonesia 1, no. 2 (December 22, 2022): 277–81. http://dx.doi.org/10.57235/aurelia.v1i2.162.
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In Indonesia, regarding the relationship between husband and wife or marriage law based on monogamy. However, polygamous marriages in Islam are not prohibited and are accommodated by the government in the Marriage Law. In Indonesia, regarding the relationship between husband and wife or marriage law based on monogamy. However, polygamous marriages in Islam are not prohibited and are accommodated by the government in the Marriage Law. This research method is descriptive qualitative. Data obtained through literature review or literature study. The results of the research are that there are government efforts related to family law that handle or overcome cases that occur to women including wives in polygamy who experience domestic violence, and their rights are not fulfilled. Permission to polygamy by the Religious Courts can be granted if the husband's reason has fulfilled alternative reasons in accordance with the provisions of Article 4 paragraph (2) and the cumulative conditions listed in Article 5 paragraph (1) of Law Number 1 of 1974.
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Fauzinudin, Muhammad. "KONTRIBUSI IRAN TERHADAP SEJARAH PEMBAHARUAN HUKUM KELUARGA ISLAM: Potret Sistem Kewarisan Islam dan Wasiat Wajibah di Iran." ULUL ALBAB Jurnal Studi Islam 18, no. 2 (January 26, 2018): 205. http://dx.doi.org/10.18860/ua.v18i2.4492.
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<p><em>This article aims to analyze the extent to which the Iranian state, which is predominantly Shiite Muslims contribute in reforming the Islamic legal system, especially on inheritance by right and inheritance by will (wajibah). Both are interestingly studied because in the study of jurisprudence this term is a very fundamental topic (religious affairs involving others). Since this study is only a study of texts, the approach taken is to look at some of the chapter in the laws relating to inheritance prevailing in Iran and to relate them to the majority of schools there. This article concludes that in the Iranian shrimp system, a wife will get all the inheritance of her husband, not just half of heritage. She also obtained to get her husband's land that was previously banned in the old law. The cause of renewal of inheritance law in Iran state can not be separated from some aspects, covering normative and socio-political aspects as well as social reality, including the turbulence of difference of schools. All material of inheritance law and family is based on Shi'ah Itsna ‘Asyariyah (Ja‘fari) family law.</em></p>
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Ratnawati, Siti Rohmaturrosyidah, and Kharisul Wathoni. "Pendidikan Islam Multikultural sebagai Upaya Meneguhkan Moderasi Islam di Pesantren." Proceedings of Annual Conference for Muslim Scholars 6, no. 1 (April 15, 2022): 826–33. http://dx.doi.org/10.36835/ancoms.v6i1.425.
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Violence, conflict, and terrorism in the name of religion often occur in Indonesia. These led to the emergence of prejudice and public perception that pesantren as educational institution which contributed to growing the seeds of fanaticism and radicalism. However, not all pesantrens act as they think and accuse. There are still a lot of pesantrens that remain consistent in instilling the values of Islam’s moderation in their students to this day, including Pondok Modern Arrisalah, one of pesantrens in Ponorogo that has implemented multicultural Islamic education because it has many students with different backgrounds in terms of region, ethnicity, language, culture, and class. This study aims to describe and analyze the implementation of multicultural Islamic education at Pondok Modern Arrisalah Slahung Ponorogo as an effort to strengthen the moderation vision of Islam to its students. The researcher in this case used the type of field research and a qualitative descriptive approach. The research data were collected through interview, observation, and documentation techniques. The results show that Pondok Modern Arrisalah has implemented multicultural Islamic education which can be seen from various aspects, namely the curriculum, supporting programs and activities, the creation of a religious-multicultural culture and gender relation in it.
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Alisyah, Salsa Chintya, and Muh Jufri Ahmad. "KEKERASAN TERHADAP ORANG TUA DALAM RUMAH TANGGA YANG DILAKUKAN ANAK KANDUNG DITINJAU DARI HUKUM ISLAM DAN UNDANG-UNDANG NO 23 TENTANG PENGHAPUSAN KEKERASAN DALAM RUMAH TANGGA." Bureaucracy Journal : Indonesia Journal of Law and Social-Political Governance 2, no. 2 (August 30, 2022): 667–78. http://dx.doi.org/10.53363/bureau.v2i2.95.
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Domestic violence (KDRT) is a criminal act that must be carried out at the investigation level to prove that a child is a victim of violence against parents who have experienced or actually experienced the violence. This research is a normative legal research. The research approach uses a statute approach and a conceptual approach. The results of this study are in Law Number 23 of 2004 it is expressly stated that in article 5 is an act that results in fear, loss of self-confidence, loss of ability to act, feeling helpless, and/or severe suffering to family members. In this case, there was domestic violence by children against their parents which resulted in depression and physical injury. The causes of violence against biological parents by their own biological children are caused by family economic factors, social environment where they live, low education of perpetrators and lack of religious education. With the teachings of Islam strictly prohibits the occurrence of domestic violence. This is evidenced by the many verses in the Qur'an and hadith that command children to respect both people well
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Asquith, Nicole L. "Honour, Violence and Heteronormativity." International Journal for Crime, Justice and Social Democracy 4, no. 3 (October 5, 2015): 73–84. http://dx.doi.org/10.5204/ijcjsd.v4i3.191.
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Popular representations of Honour Based Violence (HBV) and honour killings construct this violence as an artefact of an uncivilised code of morality. Here ird, sharaf or izzat and shame are adhered to particular moral codes that are more likely to be found in the Quran. This clichéd version of HBV frames Muslim women’s sexual autonomy as exceptionally regulated, most commonly by male family members with the complicity of female relatives. In its most extreme (and publicly known) form, HBV is epitomised by the ‘honour’ killings that come to the attention of the criminal justice system and, as a consequence, the media. Yet emerging research shows that HBV unfolds through increasingly punitive systems of social punishment, which is neither unique to Islam, nor religious communities more generally. In this paper, it is argued that the construction of HBV as a matter of deviant and antiquated Muslim honour codes is Islamophobic and that a more productive lens through which to understand collective familial violence may lie in the conceptual framework of heteronormativity.
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Hakim, Nurul, and Susi Fitriana. "Konsep Pendidikan Anak Perspektif Zakiah Daradjat Dan Relevansinya Dengan Tujuan Pendidikan Islam." Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 13, no. 02 (December 28, 2018): 301–31. http://dx.doi.org/10.37680/adabiya.v13i02.28.
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Child education holds a major influence on the child's future. Today, many children who are damaged morally even have many problems in the world of child education. As a result children deviate even fall into criminal acts. To foster children's education in the aspects of family, school and society it is important for educators to introduce these three aspects. In introducing these three aspects, there must have been a lot of thoughts of figures discussing children's education, one of which was Zakiah Daradjat. Zakiah Daradjat is the only thinker who instills the concept of education based on Islamic scholarship on children's education in families, schools and communities. He is a female figure in Indonesia who has put a lot of attention in various fields including education, morals, the lives of children, youth, teachers, families and schools. The results of this discussion are (1) the concept of children's education in the family aspect perspective Zakiah Daradjat includes parents to be role models for children, cultivation of soul and taqwa given to children, (2) the concept of child education in the school aspect perspective Zakiah Daradjat includes mental, moral guidance , religious education conducted intensively and talent then fosters children's intelligence, (3) relevance of the concept of child education in family aspects and school aspects of perspective Zakiah Daradjat with the aim of Islamic education in the family aspect is the experience received by children, in the aspect of school, namely intelligence, whereas in the aspect of society namely the achievement of education in a real society.
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Zulfadli, Zulfadli. "RADIKALISME ISLAM DAN MOTIF TERORISME DI INDONESIA." AKADEMIKA: Jurnal Pemikiran Islam 22, no. 1 (June 22, 2017): 173. http://dx.doi.org/10.32332/akademika.v22i1.570.
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Tulisan ini mengupas tentang fenomena radikalisme agama dan motif terorisme di Indonesia. Terorisme menjadi ancaman yang sangat serius dalam dinamika politik lokal, nasional dan internasional. Perang melawan terorisme sama halnya dengan perjuangan masa depan yang tidak berkesudahan. Membicarakan masalah terorisme, selalu dikaitkan dengan kelompok-kelompok radikal keagamaan. Begitu juga hal-hal yang berbau radikal selalu diidentikkan dengan kekerasan yang melibatkan agama di dalamnya. Fenomena terorisme yang melanda sebagian Negara, pelakunya senantiasa dipersepsikan sebagai kelompok radikal keagamaan. Lebih parah lagi banyak kalangan yang mencoba mengidentikkan terorisme dengan Islam. Penelitian ini munggunakan metode kualitatif dengan jenis penelitian kepustakaan (libary research), yaitu penelitian yang sumber datanya diperoleh dari buku-buku dan jurnal yang membahas terorisme. Penelitian ini mengidentifikasi motif terorisme di Indonesia yaitu motif politik, motif agama dan motif ideologi terorisme di Indonesia. Peneltian membuktikan bahwa rencana pembangunan Mall di sejumlah daerah, terjadinya jurang yang lebar antara orang kaya dan orang miskin, tidak terpenuhinya hak-hak masyarakat, orientasi pembangunan yang hanya mengedepankan aspek fisik, kurang memperhatikan aspek ruhani dan nilai-nilai sosial-keagamaan masyarakat, meluasnya kekerasan dan konflik merupakan faktor yang bisa menyuburkan terorisme
This article analyzes about the phenomena of religious radicalism and motives of terrorism in Indonesia. Terrorism becomes a very serious threat in the dynamics of local, national and international politics. The fight against terrorism as well as the struggle for the future that never-ending. Discussing about terrorism issue is always related to radical religious groups. Likewise, the radicalism is always identic with religious violence. The phenomena of terrorism which happen in some countries, the perpetrators are often perceived as a radical religious group. Even many people attempt to equate terrorism with Islam. This study refers to qualitative method with library research, namely the research which the sources obtained from books and journals about terrorism. This study identify the motives of terrorism in Indonesia that are political, religious, and ideological motives of terrorism in Indonesia. The findings of the research show that the building plans in some places, big gap between rich and poor people, unfulfilled community rights, building orietation which focuses on physical aspects, not paying attention to spiritual aspects and religion and social values, the spread of violences and conflicts are some factors which can improve terrorism.
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Fauzan, Ahmad, Muhammad Zakir Husein, Ahmad Ahmad, and Eka Sufartianinsih Jafar. "Exploring Family Communication and Behavior with The Sakinah Family During The Covid-19 Period." Al-'Adl 15, no. 1 (January 31, 2022): 1. http://dx.doi.org/10.31332/aladl.v15i1.3577.
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Communication and behavior are the main components that still need to be considered to see the level of family harmony during Covid-19, most of which are designing the effects of the pandemic giving birth to domestic violence and divorce. The purpose of this study was to complement and review the existence of the family in aspects of communication and behavior in the family environment during the pandemic in realizing a sakinah family. The research design tends to be phenomenal with a social communication approach. Data collection was done by direct interview. The results of this study show, first, that interpersonal and multipersonal family communication and behavior are positive so that the pressure of the Covid-19 pandemic is not too significant on the level of violence and divorce. Second, the supporting factors in family communication and behavior are the existence of routine religious social activities, demographic conditions, and openness to the social and family environment, especially different religions, ethnicities and races.
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Muslim, Ahmad Buchori, and Nury Firdausia. "Religious Education Curriculum in the Family: Islamic Perspective." AJMIE: Alhikam Journal of Multidisciplinary Islamic Education 2, no. 1 (June 30, 2021): 49. http://dx.doi.org/10.32478/ajmie.v2i1.730.
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This article tries to adapt the concept of religious education curriculum in the family with Islamic perspectives whose main source comes from the thought of Islamic education scholars. Islam considers education in the family to be the oldest informal religious educational institution. The role of parents or families is very important to the successful education of the child, because the child has more time at home with his family. Religious education in the family is intended to shape children into human beings who believe and fear Allah SWT and have noble character and religious values that are carried out in daily life. Seeing how important the role of the family in educating children, a curriculum concept is needed as a reference for Muslim parents in educating their children. Thus, parents can guide their children by providing educational materials that suit the needs, ages, interests, and talents of children, as stated in Ibn Sina and al-Shaibani's thoughts on the concept of education in the family. Besides, aspects of the use of methods in educating children are important things to be considered by parents. Abdullah Nasih Ulwan offered methods that parents can use in educating children, including methods of role models (uswah hasanah), habituation methods, advice (mau’izah) methods, methods of attention, and methods of punishment.
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Sirry, Mun'im. "Fatwas and their controversy: The case of the Council of Indonesian Ulama (MUI)." Journal of Southeast Asian Studies 44, no. 1 (December 14, 2012): 100–117. http://dx.doi.org/10.1017/s0022463412000641.
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This article discusses a different side of two controversial fatwas — one against Muslims participating in Christmas celebrations and the other against pluralism, liberalism and secularism — issued by the Majelis Ulama Indonesia (MUI, Council of Indonesian Ulama). Most studies on MUI have emphasised the role that the Council's fatwas have played in inciting sectarian violence in Indonesia. Without denying the connections between violence and the MUI fatwas, this article argues that these controversial fatwas have also opened up room for more fruitful and constructive discussions among different religious groups in Indonesia. This article asks: What were the roots of the controversy over these intolerant fatwas? How did the state respond to them? And what does the controversy over these fatwas tell us about the nature of public debate on Islam in Indonesia? By answering these questions this article will shed light on aspects of contemporary Indonesian public debates about Islam that have been overlooked in current scholarship.
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Alghafli, Zahra, Trevan Hatch, Andrew Rose, Mona Abo-Zena, Loren Marks, and David Dollahite. "A Qualitative Study of Ramadan: A Month of Fasting, Family, and Faith." Religions 10, no. 2 (February 19, 2019): 123. http://dx.doi.org/10.3390/rel10020123.
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Islam is a major world religion and the Muslim population is one of the fastest growing religious populations in the Western world, including in the United States. However, few research studies have examined the lived religious experience of U.S. Muslim families. Much of the attention on Islam among researchers and the media tends to be on controversial aspects of the religion. The purpose of this paper is to examine the unique religious practice of the month-long fast of Ramadan, especially its perceived role on marital and familial relationships from an insider’s perspective. Content analysis of in-depth, qualitative interviews of twenty diverse Shia and Sunni Muslim families living in the United States (N = 47 individuals) yielded several emergent themes. This study presents and explores data on the focal theme: “fasting brings us closer together.” These data suggest that Ramadan serves a sacred, unifying, and integrating purpose for many of the 47 practicing Muslim mothers, fathers, and youth in this study. Meanings and processes involved in Ramadan and family relationships are explored and explained. Implications and applications of the research findings are discussed and some potential directions for future research are outlined.
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McGee, Bonita R., and Shaina Ayers. "Field Notes: Reflections on Addressing Domestic Violence in American Muslim Communities." Journal of Islamic Faith and Practice 4, no. 1 (October 19, 2022): 157–65. http://dx.doi.org/10.18060/26555.
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Islam views the family as the cornerstone of society (Alwani 2007). Unfortunately, American Muslim families face challenges to their strength and foundational role in society as the social malaise that touches the larger society, such as violence and abuse, are present in their communities. Domestic violence (DV), also described as Intimate Partner Violence (IPV), gender-based violence (GBV), or family violence (FV), impacts families and communities regardless of race, class, socio-economic status, education, or religious affiliation. Muslim communities in the US have increasingly acknowledged and addressed the issue over the last twenty-plus years. Authors McGee and Ayers engaged community advocates, professionals, and imams to explore their entry into DV awareness work and reflections from the field regarding the progress observed during their respective tenures. The authors will provide a profile of the participant cohort and then describe their responses to a collection of prompts and inquiries, thereby highlighting their views on community support as well as those promising and best practices used by communities to raise awareness and support DV survivors, and share their recommendations and vision for the work’s future. Finally, the authors will provide some final thoughts and recommendations.
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Hamrin-Dahl, Tina. "The Alevi and questions of identity, including violence and insider/outsider perspectives." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 108–25. http://dx.doi.org/10.30674/scripta.67304.
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Alevilik is the second largest religious movement in Turkey after Sunnite Islam. The Alevi worship Ali and the twelve Imams of his family. Ali is more or less deified and therefore Alevis are considered as being ghulat (‘exaggerated’, ‘extremist’) and heterodox. The elevated Ali personifies an aspiration to justice and righteousness. He fought on the side of the weak and oppressed against those with power in society. Theologically, Ali is assumed to be blessed by the divine light and is therefore able to see into the mysterious spirituality of Islam. Many Alevis today however totally dissociate themselves from Shi’ism. Still, the degrading abel kızılbaş (‘red-head’) is associated with Ali and thus is something alleged to be anti-Osman, since Isma’il fought against the Osman Empire. The colour red represents the blood of Mohammed: he was wounded in battle and Ali saw the prophet’s blood flowing. As Ali grew older, he wanted to remind people of Mohammed’s struggle and therefore started wearing red headgear. Red thus became the colour of the Shi’ites and over time a symbol of Shi’ite martyrdom. Later red also gained political significance for the Alevis. The religious and the political are closely intertwined, but despite this, neither the Left nor Shi’ism does simply stand on one side and the Right/Sunni on the other – there are no such simple dichotomies in reality.
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Saefudin, Ahmad, Sofia Ridwana, and Hayu Yulistianti. "Kekerasan Anak Pada Keluarga Buruh di Jepara Perspektif Pendidikan Islam." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 13, no. 1 (June 15, 2021): 48. http://dx.doi.org/10.24114/jupiis.v13i1.19342.
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Child abuse within the family sphere is often a hidden crime phenomenon because it is kept secret by both the perpetrator and the victim. This article seeks to uncover the practice of child abuse in labor families in Geneng, Jepara, identify the causes, and offer solutions. The data collection used interview, observation, and documentation. The key informants are children, parents who work as laborers, and the Head of Geneng Village. The collected data is then analyzed using descriptive qualitative research from the perspective of Islamic education theory. Doctrinaire, Islam never allows parents to behave rudely to children. Unfortunately, not a few of those who fail to understand and become perpetrators of child abuse. The forms are varied, ranging from psychological violence such as insults, insults, and shouting. The main causes are family economic poverty factors and poor understanding of parents' religion. The way out for parents who are busy working is to get their children in Madrasah Diniyah (Madin). No less important, after Maghrib, children are encouraged to take part in studies conducted by local religious teachers around their homes.
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Sholeh, Muhammad Muhtar Arifin. "POLA PENYIMPANGAN MUSLIM TERHADAP AJARAN AGAMANYA ( Perspektif Pendidikan Islam)." Al-Fikri: Jurnal Studi dan Penelitian Pendidikan Islam 1, no. 1 (February 15, 2018): 1. http://dx.doi.org/10.30659/jspi.v1i1.2429.
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Muslims in Indonesia and all over the world have the guidance regarding moral, which is clearly mentioned in the Quran and Sunnah (the prophet tradition). They have the written value, which is directly or indirectly used as a guidance. Nevertheless, the reality shows that those great values are not always done and realized in the real life of society. Religious and cultural teaching is only as a cognitive consumption (as knowledge), no realization, so that affective and psychomotor aspects are ignored.Behaviour of society which is far from the believed values will deviate from religious teaching. The paper discusses the problems of why Muslims deviate from their religious teaching, and of what factors which affect the deviation.The deviation done by Muslims are as follows; they do not understand their religious teaching, do not pray, do not fast in Ramadhan month, do not pay zakat, do not wear Islamic cloth. The factors affecting deviation of religious teaching are personality factor (laziness, no interest, no action), economy factor (poverty, work hard, money oriented), academic (knowledge) factor (no study, no understanding), and environmental factor (relation to family, neighbour, friends, and society).
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Yusuf, Mohamad. "POTRET HARMONI KEHIDUPAN BERAGAMA: Studi Komperatif Relasi Islam-Buddha di Desa Tlogowungu, Kaloran, Temanggung dan Desa Blingoh, Donorojo, Jepara." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 17, no. 2 (October 1, 2016): 193. http://dx.doi.org/10.14421/esensia.v17i2.1287.
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The inter-religious harmony is not a rare thing in Indonesian society, there are a lot of practice at the grassroots level, which show that the Indonesian people are able to build religious harmony. However, due to the rise of religiously motivated violent incidents, both the case of intra-religion and inter-religious, and global-scale violence, the peaceful images of Islam are slowly replaced by the religious issues that are less encouraging. Based on that irony, this study tries to show a portrait of interfaith harmony between Islam and Buddhism in two different places; Tlogowungu, Temanggung and Blingoh, Jepara. Although both remain predominantly Muslim region, but the region becomes the centre of Buddhist people which is growing rapidly. This study shows that religious harmony between Muslims and Buddhists has a long historical roots. In addition to each doctrinal aspects of religion, the driving force of harmony also came from the role of local wisdom that exist in each region. Muslims and Buddhists are also equally establish relations of coexistence between religions patterned or mutually support the existence of each religion and cooperative patterns or work together in real.
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Supatminingsih, Tuti. "POLA DAN PERILAKU KONSUMSI RUMAH TANGGA DALAM PERSPEKTIF EKONOMI ISLAM DI KOTA MAKASSAR." DIKTUM: Jurnal Syariah dan Hukum 16, no. 2 (December 6, 2018): 307–38. http://dx.doi.org/10.35905/diktum.v16i2.645.
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This study discusses the pattern and behavior of household consumption in Islamic economic perspective in Makassar city. The results showed that the type of household consumption in Makassar City, dominated by expenditure for nonfood. Income, education, number of family members, number of family members, saving, credit, employment status of head of household simultaneously have a significant influence on household consumption expenditure in Makassar City. Household income, number of working family members, saving, and credit, partially have a significant effect on household consumption expenditure in Makassar City, whereas the education of head of household, the number of family member, occupation of head of household have influence which is insignificant to household consumption expenditure in Makassar City. The behavior of the family household consumption in Makassar City based on the perspective of Islamic economics, firstly, the purchase of food and non-food goods in line with the concept of needs, which is the need for more priority and has paid attention to the religious teachings of Islam; secondly, the mashlahah that is achieved with the fulfillment of food and non food needs is the acquisition of utility and blessing in consuming food and non food, thirdly, the benefits gained not only in the world but in the hereafter also, because in consumption expenditure there are still social aspects, such as zakat, infaqandsedakah, so that consumption activities that carried were based on religious values.
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Qamber, Rukhsana. "Family Matters." ISLAMIC STUDIES 60, no. 3 (September 30, 2021): 223–46. http://dx.doi.org/10.52541/isiri.v60i3.1791.
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History has so far paid scant attention to Muslims in the earliest phase of colonizing the Americas. As a general policy, the Spanish Crown prohibited all non-Catholics from going to early Spanish America. Nevertheless, historians recognize that a few Muslims managed to secretly cross the Atlantic Ocean with the European settlers during the sixteenth century. Later they imported African Muslim slaves but historians considered both Africans and indigenous peoples passive participants in forming Latin American society until evidence refuted these erroneous views. Furthermore, the public had assumed that only single Spanish men went to the American unknown until historians challenged this view, and now women’s role is fully recognized in the colonizing enterprise. Additionally, despite the ban on non-Catholics, researchers found many Jews in the Americas, even if the Spanish Inquisition found out and killed almost all of them. In line with revisionist history, my research pioneers in three aspects. It demonstrates that Muslim men and women went to early Spanish America. Also, the Spanish Crown allowed Muslims to legally go to its American colonies. Additionally, the documents substantiate my new findings that Muslims went to sixteenth-century Latin America as complete families. They mostly proceeded out of Spain as the wards or servant-slaves of Spanish settlers after superficially converting to Catholicism. The present study follows two case studies that record Muslim families in early sixteenth-century Spanish America. Paradoxically, their very persecutor—the Spanish Church and its terrible Inquisitorial arm—established their contested belief in Islam.
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Bahar, Zuhal, Hale Okçay, şeyda Özbıçakçı, Ayşe Beşer, Besti üstün, and Meryem Öztürk. "The Effects of Islam and Traditional Practices on Women’s Health and Reproduction." Nursing Ethics 12, no. 6 (November 2005): 557–70. http://dx.doi.org/10.1191/0969733005ne826oa.
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The aim of this study was to investigate the effects of Islam as a religion and culture on Turkish women’s health. The study included 138 household members residing in the territory of three primary health care centers in Turkey: Güzelbahçe, Fahrettin Altay and Esentepe. Data were collected by means of a questionnaire prepared by a multidisciplinary team that included specialists from the departments of public health, psychiatric nursing and sociology. We found that the women’s health behavior changed from traditional to rational as education levels increased, and that religious and traditional attitudes and behaviors were predominant in the countryside, especially practices related to pregnancy, delivery, the postpartum period, induced abortion and family planning. One of the most important prerequisites for the improvement of women’s health is that nurses should know the religious practices and culture of the society for which they provide care, so that their efforts to protect and improve women’s health will be effective.
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Ayoub, Tahir, Arooj Rana, and Areesha Batool. "FEMALE SUBJUGATION THROUGH RELIGIOUS HYPOCRISY IN POSTCOLONIAL PAKISTAN: AN ANALYSIS OF DURRANI’S (1991) BLASPHEMY." Pakistan Journal of Social Research 04, no. 04 (December 31, 2022): 792–99. http://dx.doi.org/10.52567/pjsr.v4i04.893.
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Patriarchy is a global phenomenon that has resulted in the unequal distribution of power and privilege between men and women. It has been established as a system that reinforces male dominance and subjugates women. Patriarchy is a system that reinforces the marginalization of women in all aspects of life, from the political and social to the cultural, economic, and ideological. It is evident in the lack of access to education, employment opportunities, and other resources. Additionally, women are often subjected to violence and harassment, and are denied basic rights within their own families and communities. In the post-colonial period, Islam, being the most adopted religion of the majority in Pakistan, has been manipulated to perpetuate this discrimination. Durrani (1999) dares to talk about one of the most taboo topics of ‘The Mullah-Pir Community’ which subjugates females by using a false image of Islam. The study uses the qualitative methods and theoretical foundations of Naik’s (2009) discourse on Islamic feminism and Spivak’s (1998) work ‘Can the Subaltern Speak?’ to analyze the postcolonial discourse on women subjugation. In light of these theories, this study explores the unspeakable horrors perpetrated in the name of Islam to subjugate women in the novel Blasphemy. Duranni presents an in-depth analysis of the misrepresentation of Islam by predatory religious leaders. The study reveals that pseudo-clerics like Pir Sain have misconstrued Islam and its constitution to exploit his wife Heer. The study unmasks the duplicity of a man who is deemed as a religious caretaker. He discourages reading the Holy Quran with translation so that he can manipulate religion as an instrument to persuade other people for a blind submission. Through his prejudiced analyses of the Holy Quran he tries to stop women from attaining education, and subjugates them to an inhumane extent. Keywords: Blasphemy, Discrimination, Subaltern, Women subjugation, Feminism.
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Wahyuni, Hendra. "The Impact of Verbal Violence that the Family Members are Making on Children's Social Emotional Aspects: A Case Study In Early Age 2-4 Years." International Journal for Educational and Vocational Studies 1, no. 8 (February 5, 2020): 133. http://dx.doi.org/10.29103/ijevs.v2i1.2265.
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The study aims to know the impact of violence verbal carried members of the family of the aspects of social, emotional children aged early 2-4. With the approach to study the case with methods of qualitative found that violent verbal in children aged early majority do mothers with an age, angry exaggeration, understatement, compare and threats. The cause of mother doing verbal among them: a factor of economic, educational, rage against the couple as well as how to view the parents, of the child and factors environment. Impacts on children's emotional, social aspects: a) intensity of violence around, imitated by children and difficult to be dammed by parents, b) always must be number one, c) instructive, d) aggressive and sensitive, e) challenging to succumb to, f) dependence on high mother. When members of the family often yell, children also perform on other people even dare to yell at people of his own as well as the loss of independence and a sense of trust themselves children. So, the level of emotional, social maturity of family members is very influential in the development of emotional, social aspects of children of age religious.
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Wahyuningsih, Sri. "The Role of Spiritual Approach in Family Parenting: A Study of Lecturers at Institut Agama Islam Negeri Kudus." KONSELING RELIGI Jurnal Bimbingan Konseling Islam 10, no. 1 (June 26, 2019): 1. http://dx.doi.org/10.21043/kr.v10i1.4162.
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<p class="06IsiAbstrak">The number of hoax news, hate speeches, and acts of violence that are viral on social media can disrupt the physical, emotional and psychological development of children. This article mainly describes the role of spiritual approach in family parenting to children. This study uses a descriptive qualitative research method. The research subject is lecturers at IAIN Kudus. In-depth interviews were conducted to explore and collect data. The result denotes that family parenting had impacts on character, emotional, psychology, and physical development of children. The spiritual approach can be implemented in family parenting through several ways including the habituation of positive values and characters, role models, commitment and consistency from parents, positive communication between parents and children. Besides, parents can support and get involved in children’s activities through positive ways such as approximation, approval, and positive expression of parents towards children. Through the spiritual approach, children will be able to develop optimally both in the intellectual aspect (IQ) and emotional aspects (EQ).</p>
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Batchelor, Daud Abdul-Fattah. "Exploring the Significance of Some Cultural and Religious Factors in Domestic Violence among Muslim Immigrant Australians." ICR Journal 11, no. 1 (June 15, 2020): 9–38. http://dx.doi.org/10.52282/icr.v11i1.22.
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This is a largely qualitative research study that explores the issue of domestic violence (DV), particularly against Australian Muslim immigrant women. It uses a sectionality approach to focus on the closely linked factors of culture and religion that may engender DV. As patriarchy is a cultural risk factor for DV, a semiquantitative approach was taken by identifying the regions where the immigrants originated. Furthermore, it was found that Islamicallydiscordant patriarchal interpretations of the Quran and Sunnah employed by influential late classical scholars based in eastern Muslim lands has affected tafsir and legal rulings, especially of non-Maliki madhhabs. The ‘sticking point’ of physically striking women in verse 4:34 is potentially resolved as a provision for safeguarding wives in conflict zones. This research also supports the call for reforms by scholars in Qur’anic exegetical readings and fiqhi rulings on family law. Finally, this study recommends several policy recommendations enlightened with the understanding that Islam supports a compassionate and egalitarian view of marriage.
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MUFID, ABDUL. "KERAMAHTAMAHAN KOMUNIKASI DALAM ISLAM: STUDI ANALITIK DALAM TAFSIR KONTEMPORER." el-'Umdah 3, no. 1 (June 30, 2020): 85–102. http://dx.doi.org/10.20414/el-umdah.v3i1.2177.
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This article tries to explain the various levels of friendliness associated with human communication. This study focuses on Qur'anic verses that talk about ethical behavior towards others and analyze the context. The divine message given to the Prophet Muhammad emphasized the importance of friendly relations in every area of human life. This hospitality plays a very important role in avoiding misunderstanding and conflict in society. The emergence of tension between individuals in the community has always been the result of verbal violence and negative words that were raised when communicating. This study uses a deductive method by analyzing the views of contemporary scholars in the field of Qur'anic interpretation which interprets verses with a contextual approach. The scope of this study is limited to the analysis of the interpretation of verses relating to ethical relations between individuals, family members, various religious adherents, and government leaders. The significance of this research is to answer the question why humans should benefit from the Qur'an's guidance on communication hospitality to maintain peace and harmonious life.
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Tabroni, Roni. "Kebijakan Redaksi Media Dakwah dalam Membangun Kerukunan Ummat Beragama di Jawa Barat." Ilmu Dakwah: Academic Journal for Homiletic Studies 10, no. 2 (December 30, 2016): 240–70. http://dx.doi.org/10.15575/idajhs.v10i2.1555.
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This study examines the media dakwah in the form of mosque bulletin relation to harmony religious community in West Java. Some years ago the media reported that West Java is the province with the highest rate of inter-religious conflict in Indonesia. Resistance to physical violence is very likely one of them caused by the low level of understanding of the ummah against religious insight. This research is important to assess whether in the form of bulletin dakwah media has a role in preventing conflict, or even contribute to lower levels of religious harmony in West Java community. The method used research is qualitative with descriptive approach. By taking Uswah bulletin issued by Pusdai West Java and bulletins issued by the Gema Mujahidin by Muhammadiyah West Java. The study produced findings on historical aspects, management, and message bulletin dakwah . Content that has been developed and become a mainstream issue in the two bulletins in the form of community enlightenment through the messages of Islam are moderate and more peaceful. The second bulletin became a tool for community education about the importance of tolerance and Islamic deeper insight. Bulletin becomes adhesive media community as well as building human civilization through the message of Islam is universal.
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Fakhruddin, Asma, and Azarudin Awang. "Sorotan literatur terhadap cabaran pendidikan Islam anak-anak mualaf di Malaysia." al-Irsyad: Journal of Islamic and Contemporary Issues 5, no. 2 (December 22, 2020): 444–55. http://dx.doi.org/10.53840/alirsyad.v5i2.149.
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Islamic religious education is a very important element in building a Muslim community that has a strong, formidable sense of integrity. Islamic knowledge covers faith, acts of worship, sharia and moral. These are among the important components that every individual, especially those called Muslims, should learn. The development of Islamic da'wah in Malaysia results in individuals from different races and religions converting to Islam. This new group known as 'converts' needs assistance in aspects of Islamic education to ensure that they can become a true Muslim. The weakness of these converts in understanding, practising and reflecting on their religious practices poses a great challenge to the converts’ children’s religious education. Therefore, this study will identify the challenges faced by converts’ children in Malaysia in empowering their religious education. This study uses the library study method through close reference to the writings and documents on converts. The review of past studies shows that the challenges faced by the children of converts in obtaining Islamic education are religious challenges, challenges brought by parents who lack the basics of religion and who are illiterate, financial challenges and challenges involving family backgrounds. This study recommends that converts’ children are given a particular emphasis on Islamic education by the agencies involved to strengthen their integrity from young, to avoid any forms of negative influence that will inhibit their religious values.
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Sadari, Sadari. "Quo Vadis Hukum Keluarga Islam dalam KHI dan Upaya Desakralisasi untuk Relevansi Seiring Modernitas dan Keindonesiaan." JURNAL INDO-ISLAMIKA 5, no. 1 (February 25, 2020): 75–108. http://dx.doi.org/10.15408/idi.v5i1.14788.
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This article reveals the fact that in Islamic Family Law, there are a number of anomalies and crisis, for instance, Islamic Law Compilation (KHI) on polygamy and mixed-religion marriage which contains discrimination and intolerance. This, however, is caused by its enforcement bound by civil law and merely to theMoslem communities. The article introduces the nationalization and internationalization of Islamic family law in the KHI, thus eliminating discrimination and intolerance. This will be sought by creating coherence between KHI and modernity issues such as: Human Rights, democracy, civil society, nation state and constitutionalism in the effort to desacralization. When added with the term desacralization, it will mean to liberate people from superstitious constraints (mythology) in some aspects, yet reserving the sacralization, not undermining or abandoning religious orientation in the norms and values of society, especially in the Islamic Family Law. Understanding this fundamental, desacralization of Islamic family law is, hence, Quo Vadis Islamic Family Law, that will eventually create progressive Islamic Family Law consistent with modernity and Indonesian ideology
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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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Mukhtar Yakhyaevich, Yakhyaev, and Arsen Mukhtarovich Yakhaev. "The phenomenon of Jihad in Islam." Islamovedenie 11, no. 4 (December 2020): 81–94. http://dx.doi.org/10.21779/2077-8155-2020-11-4-81-94.
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Based on a critical analysis of the definitions of Jihad in popular science, dictionary refer-ence, commentary, and educational literature, the article establishes the methodological flaw of the abstract, one-sided representation of Jihad exclusively as a call to Muslims to wage a "Holy war". It concludes that such a one-sided definition of Jihad, imposed on the world community by Western Islamism, which is critical of everything Muslim, is used by the inspirers of interna-tional terrorism as a religious justification for the need to wage an armed war against non-believers and apostates. Understanding the Quranic provisions about Jihad, the historical en-richment of the content of Jihad, the various forms and varieties of its manifestation allows the authors to outline methodologically verified research principles and offer a conceptual defini-tion of Jihad that expresses its deep essence. The article defines Jihad as an Islamic phenome-non that consists in the concentration of consciousness, will, desires, and efforts of every Mus-lim and the entire Islamic Ummah in General to strengthen the faith in the One Allah, to protect and spread this faith, and to subordinate personal and public life to the requirements of Islam. This deep essence of Jihad is manifested in the most diverse efforts made by believers on the path of Islam, in the zeal that contributes to the qualitative improvement of the Muslim Ummah, its quantitative growth. The author of the article considers it inappropriate to claim that the religious phenomenon named by the Arabic term "Jihad" is exclusively an Islamic phenomenon. He puts forward the thesis that, although the term "Jihad" is used only in Islam to express the concentration of all ef-forts of Muslims on the path of establishing faith in the One Allah, a similar phenomenon occurs in other religions. The selfless service of Muslims to Islam should not become the basis for its characterization as a bloodthirsty religion associated with wars, battles, violence, suicides, and other negative aspects, since no religious and cult system can be established, strengthened, and spread except on the basis of the diligent service of its adherents.
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Azim, Syed Wasif, Yaseen Ullah, and Fazal Wahab. "Religion, Conflict and Identity: Islam, Pakistani identity and the conflict in Swat." Journal of Peace, Development & Communication Volume 5, no. 1 (March 30, 2021): 416–27. http://dx.doi.org/10.36968/jpdc-v05-i01-35.
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Other than an identity in itself, religion plays a central role in other forms of collective identities, like ethnic and national. Moreover, as the constructivist theoretical position argues that identities are fluid and can be impacted by different factors, we propose that conflict and violence have repercussions for religion and the associated identities. Extending the constructivist theoretical position, we contend that conflicts do not ‘soften’ or ‘harden’ identities, rather its impacts are complex, multiple and significant. In the backdrop of recent conflict and violence in Pukhtun region of Swat, Islam is substantial due to its centrality to Pakistani national identity (represented and promoted by the Pakistani state) and Pukhtun ethnic identity (represented by the Pukhtuns in Swat) and militant discourse in the region. This study argues that, amidst the conflict in Swat, three forms and positions of Islam have emerged, including the Islam adopted by Pukhtuns as marker of their identity, Islam used by Pakistan for framing a national identity and the one promoted, rather imposed, by the militants. Pukhtuns in Swat try to detach and distance their ‘form’ of Islam (having both symbolic and practical aspects) from that of the Pakistani state and the militants. Moreover, Pukhtun’s form of Islam is considered closer to that of the state with a sharp distance from that of the militants. Pakistani state, religious clergy and militants are blamed and criticized for using Islam for their interests. Militant’s Islam is termed ‘violent’ and only based on their form of justice and is thus rejected. Pakistani state’s Islam is considered least practiced and more symbolic and thus disowned. Islam adopted and practiced by Pukhtuns, majority, in Swat is considered as peaceful and in practice and thus assumed to be better than the other contesting forms of Islam. Thus, the conflict in Swat, involving militants and Pakistani state, has complicated the divisive role of Islam in relation to its unifying role as a component and marker of Pakistani national identity. This has repercussions for Pakistani national identity. The study is based on 45 open-ended in-depth interviews and five focus group discussions in diverse parts of Swat, coupled with ethnographic observation.
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Dendha Syouqina, Radhita. "Fungsi Pendidikan Agama Islam dalam Pembentukan Karakter Anak di Era Globalisasi." Andragogi: Jurnal Diklat Teknis Pendidikan dan Keagamaan 10, no. 2 (December 28, 2022): 225–32. http://dx.doi.org/10.36052/andragogi.v10i2.282.
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Times are developing, improving the quality of science and technology has also contributed to all aspects of human life with the aim of advancing intelligent society and creating the value of efficiency and effectiveness in all things. However, the development of modern technology in the era of globalization also has many negative impacts such as changes in children's mindsets, lifestyles, perspectives on things, open-mindedness, to things that are not in accordance with the values and norms of applicable regulations, even far from religious teachings. In the midst of these concerns, character education is very much needed in building children's character from an early age to strengthen the foundation they have before meeting new information out there. Islamic religious education becomes a strong pillar in character building by implementing the values contained in it in teaching and learning activities both formally and informally. This study aims to determine how big the role of Islamic religious education in the process of forming children's character in the modern era by using literature research methods. From this study, it was found that Islamic religious education is a strategic effort in realizing the ideal national character starting from the family, institutional institutions and community learning groups which are the main capital for the formation of the nation's character.
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Guzelbaeva, G. Yu. "Family Education and Child Socialization in Observant Muslim Community of the Republic of Tatarstan." Islam in the modern world 16, no. 4 (February 7, 2021): 163–82. http://dx.doi.org/10.22311/2074-1529-2020-16-4-163-182.
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The paper is devoted to the study of practices of Islamic education in right-wing observant Muslim families, namely of their homeschooling. The paper focuses on (1) how Muslims and their children cope with difficulties in observing Islamic precepts and performing the ritual side of religion in public schools, (2) what aspects of standard secular education and school environment prevent children from adopting Islamic worldview, (3) what educational practices are used by parents for religious education of children. As observant respondents affirm, homeschooling provides opportunities for maximum immersion of a child in the environment of a religious community. An informal approach to educational process and an individual schedule frees up some time for learning the basics of Islam as well as allows children to spend more time with parents and the external religious environment. According to advocates of homeschooling, this ensures a smooth and non-violent adoption of religious values and better acquisition of moral norms. However, the paper concentrates also on the opinion of Muslims, who do not support homeschooling. Namely these respondents argue for desirable control over religious homeschooling, which should be provided by state institutions as well as by registered religious organizations.
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Jailani, Muhammad. "TINJAUAN SOCIO LEGAL KEBIJAKAN PENCEGAHAN DAN PENANGANAN KEKERASAN SEKSUAL (PPKS) DI PERGURUAN TINGGI KEAGAMAAN ISLAM (PTKI) – SK DIRJEND PENDIS KEMENAG RI – DRAFT PERATURAN REKTOR TENTANG PPKS." Journal of Gender and Social Inclusion in Muslim Societies 1, no. 2 (December 16, 2020): 119. http://dx.doi.org/10.30829/jgsims.v1i2.8724.
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<p><em>It is a fact that University, even Islamic University under the authority of Religious Ministry Institution, is not free from the incident of sexual violence, yet they don’t have rulings and procedure of preventing and handling the case of sexual violence involving civitas academic, be it happen inside or outside the campus. For this reason, it is crucial to conduct an analysis on the document of Preventing and Handling the Sexual Violence (PPKS) rules in National Islamic Higher Education with relate to the Decree of the General Director of Islamic Education on PPKS in PTKI and National regulations. This study method uses descriptive qualitative analysis with a socio-legal approach. The data sources are field data on sexual violence and harassment research in 2019 and 2020 and library documents. From the findings and socio-legal analysis, it is known that Indonesia's positive law is still partial and does not provide sufficient detail regarding the prevention and management of sexual violence. The Decree of the Director-General of Pendis uses the definition of the form of sexual violence referring to the Bill on the Elimination of Sexual Violence, where on the one hand it takes sides with victims and human rights but on the other hand, has potential problems in the application of the Decree of the Director-General of Pendis in the future. The Draft of a decree or existing decree of the rector at PTKI, including at UIN SU, try to refer to the Decree of the Director-General of Education, especially in the juridical, sociological, philosophical aspects as well as the benefit to victims and the academic community. However, in-depth analysis of the draft of the rector's regulation does not fully comply with the Decree of the Director-General of Education, particularly in the aspects of the referral service system, PPKS management structure, and monitoring and evaluation mechanisms.</em></p>
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Gupta, Charu. "Intimate Desires: Dalit Women and Religious Conversions in Colonial India." Journal of Asian Studies 73, no. 3 (July 14, 2014): 661–87. http://dx.doi.org/10.1017/s0021911814000400.
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Religious conversions by Dalits in colonial India have largely been examined as mass movements to Christianity, with an implicit focus on men. However, why did Dalit women convert? Were they just guided by their men, family, and community? This paper explores the interrelationship between caste and gender in Dalit conversions afresh through the use of popular print culture, vernacular missionary literature, writings of Hindu publicists and caste ideologues, cartoons, and police reports from colonial north India. It particularly looks at the two sites of clothing and romance to mark representations of mass and individual conversions to Christianity and Islam. Through them, it reads conversions by Dalit women as acts that embodied a language of intimate rights, and were accounts of resistant materialities. These simultaneously produced deep anxieties and everyday violence among ideologues of the Arya Samaj and other such groups, where there was both an erasure and a representational heightening of Dalit female desire. However, they also provide one with avenues to recover in part Dalit women's aspirations in this period.
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Maulana, Wildhan Ichza. "Walisongo’s Concept of Religious Moderation in the History of Islamization of Java in the 15th Century AD." Jurnal Fuaduna: Jurnal Kajian Keagamaan dan Kemasyarakatan 6, no. 1 (June 30, 2022): 30. http://dx.doi.org/10.30983/fuaduna.v6i1.5521.
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<span lang="EN-US">This research offers a review of the concept of Walisongo's religious moderation. As for mapping the concept of religious moderation in Walisongo comprehensively, four indicators of moderation of the Ministry of Religion of the Republic of Indonesia are used as an analytical tool, including national commitment, tolerance, anti-violence, and accommodativeness to local culture. This research is descriptive qualitative research using the historical method. Meanwhile, primary data sources were obtained from the book "Atlas Walisongo", and secondary data sources were obtained from several other supporting kinds of literature. The results of this study show that Walisongo's concept of moderation in terms of four indicators, namely (1) national commitment includes a pledge of loyalty to Majapahit and the stipulation of the Kutara Manawa Dharmashastra law as the constitution of Demak. (2) Tolerance includes the equality of Nawa Dewata's Hinduistic cosmology with Walisongo's Sufistic cosmology and respect for the values </span><span lang="EN-US">of other religious beliefs. (3) Anti-violence includes expanding the influence of Islam through family ties with community leaders and nobles and applying da'wah based on religious humanism. (4) Accommodation of local culture includes Islamization of terms in Hindu-Buddhist and Kapitayan and harmonizing Islamic values </span><span lang="EN-US">with Hindu-Buddhist religious traditions, Kapitayan, and Bhairawa Tantra.</span>
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Starodubrovskaya, Irina. "Europe and the Muslims: Debating the Foundations of State Policy." State Religion and Church in Russia and Worldwide 39, no. 1 (2021): 146–74. http://dx.doi.org/10.22394/2073-7203-2021-39-1-146-174.
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This article discusses theoretical issues behind the current shift in the policy of European states towards Islamic communities. The shift is driven by the idea that the values of political Islam are incompatible with Western values; that the main driver behind radicalization is ideology and that even non‑violent Islamists gradually prepare the Muslim youth to embracing violence. Based on current academic discussions as well as the results of the author’s own research, the author concludes that the opponents of these ideas have serious counter‑ arguments. In their views, radicalization can be explained by a wide range of different factors. Violent and non‑violent Islamists compete for the audience, and therefore, not only can non‑violent Islamists embrace jihadist views but also, vice versa, some jihadists can change their position to non‑violence. Moreover, Muslim values, as well as those of the Islamists, are not necessarily antagonistic in all their aspects with the values of Western democracies. Various theoretical approaches form the basis for an alternative program of practical measures that could be implemented in the future.
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Aflisia, Noza, Nurwadjah Ahmad E.Q, and Andewi Suhartini. "Nilai Teologi Islam: Telaah Materi Ajar Bahasa Arab Madrasah Tsanawiyah." An Nabighoh: Jurnal Pendidikan dan Pembelajaran Bahasa Arab 23, no. 1 (June 16, 2021): 17. http://dx.doi.org/10.32332/an-nabighoh.v23i1.2993.
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The importance of integrating and internalizing religious values in education, especially Arabic learning, is interesting to study. So that the Arabic learning paradigm, which at first glance only focuses on cognitive and psychomotor aspects, is missing from the mental side of educators and students. This study aims to identify and analyze the value of Islamic theology in Arabic teaching materials at Madrasah Tsanawiyah. So that it can raise awareness of these religious values and serious attention to this through exploration and implementation in learning Arabic, this study will become a reference for policyholders related to Arabic teaching materials in evaluating and improving the quality of Arabic learning at Madrasah Tsanawiyah. This library research was carried out by collecting data, understanding the characteristics of Arabic teaching materials at Madrasah Tsanawiyah, analyzing and identifying the theological values in the content of teaching materials, and conducting verification and inferences. The study results reveal the importance of Islamic theology in the Arabic teaching materials of Madrasah Tsanawiyah. Includes the unity of the people, loving nature, forming a happy family, protecting oneself from danger and misery, studying, loving others, tauhid, aqidah, faith, sincerity, purity, and love the weak.