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Nabi, Faisal, and Syed Yaheen Shah Bukhari. "Sufi Method of Treatment & Physical Illness Healing in Hindu Pak Sufis." Applied Science and Innovative Research 6, no. 4 (November 17, 2022): p108. http://dx.doi.org/10.22158/asir.v6n4p108.
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Every aspect of human experience, including health and illness, has a spiritual component. Spirituality is now recognized as one of the key factors influencing health, and it is no longer just the domain of mysticism and religion. Spirituality has become a focus of neuroscience study in recent years, and it appears to have great promise for improving therapeutic therapies as well as our understanding of psychiatric morbidity. Sufism has been a well-known spiritual movement in Islam, drawing inspiration from major world faiths like Christianity and Hinduism and making a significant contribution to the spiritual health of many people both inside and outside the Muslim world.Sufism began in the early days of Islam and had many notable Sufis, but it wasn’t until the mediaeval era that it rose to its greatest height, culminating in a number of Sufi groups and its leading proponents. The Sufism promotes God as the sole source of genuine existence as well as the cause of all existence, and it seeks communication with God through spiritual realization, with the soul serving as the medium for this communion. It might offer a crucial connection for comprehending the origin of religious experience and how it affects mental health. In this connection author has attempted to address the Sufi of 18 century to 19 century, well-known Sufi Sain baba RA was benefited by haji Ali shah Buskhari.
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Pasiska, Pasiska. "KONSEP MANUSIA DAN KOMUNIKASI DALAM PERSEPEKTIF PSIKOLOGI TRANSPERSONAL DAN ISLAM." INJECT (Interdisciplinary Journal of Communication) 3, no. 2 (December 1, 2018): 273. http://dx.doi.org/10.18326/inject.v3i2.273-292.
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This paper analyzes more deeply on how transpersonal psychology is one of the fields in psychology that integrates psychological concepts, theories, and methods with spiritual wealth from various cultures and religions. The core concept of transpersonal psychology is nonduality, the knowledge that each part of human is part of the whole universe. Cosmic union that sees everything as a whole. Transpersonal psychology focuses more on spiritual or transcendental aspects of humans. Further, the transpersonal in the Islamic concept is more optimizing human potential for values to Godhead, which is done by Sufi as an effort to find out a way to God, starting from tobat, zuhud, ridha, tawadhu, mahabbah and ma’rifah as the manifestations of an optimization of Godhead values in human beings. The transpersonal psychology aspect is highly correlated with Islam particularly in the field of mental illness healing which is done through salat, fasting, dzikir (remembering God), doa (praying), and hajj (pilgrimage).AbstrakArtikel ini mengungkap lebih dalam bagaimana psikologi transpersonal sebagai salah satu bidang psikologi yang mengintegrasikan konsep, teori, dan metode psikologi dengan kekayaan spritual dari bermacam-macam budaya dan agama. Konsep inti dari psikologi transpersonal adalah non-dualitas (nonduality), suatu pengetahuan bahwa tiap-tiap bagian (manusia) adalah bagian dari keseluruhan alam semesta. Penyatuan kosmis yang memandang segala-galanya sebagai satu kesatuan. Psikologi transpersonal lebih menitikberatkan pada aspek-aspek spiritual atau transendental dalam diri manusia. Kemudian transpersonal dalam konsep Islam lebih optimalisasi potensi manusia terhadap nilai-nilai Ketuhanannya, yang dilakukan dikalangan sufi dalam upaya menemukan jalan menuju kepada Tuhan, dimulai dari tobat, zuhud, ridha, tawadhu, mahabbah dan ma’rifah yang mana manifestasi dari hal tersebut ialah optimalisasi nilai-nilai Ketuhanan dalam diri manusia. Aspek psikologi transpersonal yang sangat berkeorelasi dalam Islam khususnya dalam bidang penyembuhan penyakit mental ialah melalui sholat, puasa, dzikir, doa,dan haji.
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Shafi, Surina Mohamad, Mohd Zulkifli Awang, Nurul Aisyah Amir Ramli, Izzati Aminah Subhan, and Ishak Mas’ud. "Pelaksanaan Amalan Chaplaincy Muslim di Hospital Mesra Ibadah (HMI)." Ulum Islamiyyah 33, S5 (December 30, 2021): 153–70. http://dx.doi.org/10.33102/uij.vol33nos5.409.
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Chaplaincy is a health professional who can provide guidance on patient management and care in terms of listening and spiritual guidance skills. The practice of chaplaincy has long been growing in Western countries and the demand for Muslim chaplaincy is increasing every year. The level of spiritual guidance used in helping the patient's healing process is divided into three, namely advice, guidance and emotional and psychological strengthening (psychotherapy). In Malaysia, practices such as visits by Religious Officers or hospital volunteers on the dying patient have existed. However, there is no specific training or proper guideline to help patients and families in terms of spiritual needs. The Islamic Medical Association of Malaysia (PPIM) in a study on prayer when sick found that only 20 per cent of Muslim patients perform prayers while on the ward. Meanwhile, Hospital Sultanah Nur Zahirah, Kuala Terengganu in a study on the implementation of worship while in the ward found that 48 per cent of patients said that no medical staff guided them on how to perform prayer and how to perform ablution (wudhu’) while in the hospital ward. The awareness to meet the needs of patients especially Muslim patients has brought Al-Islam Specialist Hospital together with the Academy of Ibadah Mesra Hospital (HMI) to introduce a chaplaincy programme that is adapted and adapted to the basic Islamic and practical concepts that are suitable to be practised in Malaysia. This article is in the form of narrative reviews and studies conducted by the library method by analyzing the practice and implementation of Muslim chaplaincy in domestic and foreign hospitals. The chaplaincy program has the potential to be absorbed as a specialized program in every public and private hospital in the country. It is seen to help patients who need guidance in the aspect of holistic healthcare which includes four major elements, namely physical, psychological, mental and spiritual. Chaplaincy not only benefits Muslim patients but also non-Muslim patients.
Abstrak
Chaplaincy merupakan profesional di bidang kesihatan yang dapat memberikan panduan dan bimbingan tentang pengurusan dan penjagaan pesakit dari sudut kemahiran mendengar dan bimbingan spiritual. Praktis chaplaincy telah lama berkembang di negara Barat dan permintaan untuk chaplaincy Muslim semakin meningkat saban tahun. Tahap bimbingan spiritual yang digunakan dalam usaha membantu proses penyembuhan pesakit terbahagi kepada tiga iaitu nasihat, bimbingan tunjuk cara serta pengukuhan emosi dan psikologi (psikoterapi). Di Malaysia, amalan seperti ziarah pesakit oleh Pegawai Agama atau sukarelawan hospital yang membantu ketika sakaratul maut telah wujud namun tiada suatu latihan khusus atau garis panduan yang tepat bagi membantu pesakit dan keluarga dari sudut keperluan spiritual. Persatuan Perubatan Islam Malaysia (PPIM) dalam kajian mengenai solat ketika sakit mendapati hanya 20 peratus daripada pesakit beragama Islam yang menunaikan solat ketika berada di wad. Manakala Hospital Sultanah Nur Zahirah, Kuala Terengganu dalam kajian mengenai pelaksanaan ibadah ketika berada di wad mendapati 48 peratus pesakit menyatakan tiada petugas perubatan yang membimbing mereka tentang cara melakukan solat dan cara mengambil wudhu ketika berada di wad hospital. Atas kesedaran untuk memenuhi keperluan kepada pesakit terutamanya pesakit Muslim, telah membawa Hospital Pakar Al-Islam bersama dengan Akademi Hospital Mesra Ibadah (HMI) memperkenalkan program chaplaincy yang diadaptasi dan disesuaikan dengan konsep asas Islam dan praktikal yang sesuai diamalkan di Malaysia. Artikel ini adalah berbentuk ulasan naratif dan kajian dijalankan dengan kaedah kepustakaan dengan menganalisa amalan dan pelaksanaan chaplaincy Muslim di hospital-hospital dalam dan luar negara. Program chaplaincy berpotensi untuk diserapkan sebagai program khusus di setiap hospital awam dan swasta di negara ini. Ianya dilihat membantu pesakit yang memerlukan panduan dalam aspek penjagaan kesihatan secara holistik yang merangkumi empat elemen besar iaitu fizikal, psikologi, mental dan spiritual. Chaplaincy tidak hanya terguna pakai kepada pesakit Muslim, bahkan pesakit bukan Muslim juga turut menerima manfaat darinya.
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Majeed, Debra Mubashshir. "Aspects of Islam ? By Ron Geaves." Teaching Theology & Religion 10, no. 4 (October 2007): 251–52. http://dx.doi.org/10.1111/j.1467-9647.2007.00379.x.
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Rasyid, Muhammad Rusdi. "Pemikiran Pendidikan Islam Abdurrahman Mas’ud." Al-Riwayah : Jurnal Kependidikan 10, no. 2 (September 3, 2018): 313–23. http://dx.doi.org/10.47945/al-riwayah.v10i2.152.
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This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'ud seems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects
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Rasyid, Muhammad Rusdi. "PEMIKIRAN PENDIDIKAN ISLAM ABDURRAHMAN MAS’UD." Al-Riwayah: Jurnal Kependidikan 10, no. 2 (September 30, 2018): 313–23. http://dx.doi.org/10.32489/al-riwayah.163.
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This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'ud seems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects.
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Rusdi Rasyid, Muhammad. "Pemikiran Pendidikan Islam Abdurrahman Mas’ud." Al-Riwayah: Jurnal Kependidikan 10, no. 2 (September 10, 2018): 313–23. http://dx.doi.org/10.32489/al-riwayah.3.
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This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'udseems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects.
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Mahmudi, Mahmudi. "PENDIDIKAN AGAMA ISLAM DAN PENDIDIKAN ISLAM TINJAUAN EPISTEMOLOGI, ISI, DAN MATERI." TA'DIBUNA: Jurnal Pendidikan Agama Islam 2, no. 1 (May 21, 2019): 89. http://dx.doi.org/10.30659/jpai.2.1.89-105.
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This paper presents two terms which have differences, namely Islamic religious education and Islamic education. To see these two terms, the author reviews them from two interrelated aspects, namely the epistemological aspect as the theory of knowledge and aspects of content or material which is one of the important points in understanding the curriculum. Meanwhile, in terms of epistemology, Religious Education is more inclined to apply in educating in the context of Islam. While Islamic education speaks at the source level, in theory, the principle recorded is the forerunner of the Islamic Religious Education material itself. As for content or material, basically between Islamic Education with Islamic education as in an epistemological view, there is no difference which means that the terms contained in Islamic Education include aqidah, worship, and morals which are explained in terms of an introduction to Allah SWT, potential, human functions, and morals. Keywords: Education, Islamic Education, Epistemology This paper presents two terms which have differences, namely Islamic religious education and Islamic education. To see these two terms, the author reviews them from two interrelated aspects, namely the epistemological aspect as the theory of knowledge and aspects of content or material which is one of the important points in understanding the curriculum. Meanwhile in terms of epistemology, Religious Education is more inclined to apply in educating in the context of Islam. While Islamic education speaks at the source level, in theory, the principle recorded is the forerunner of the Islamic Religious Education material itself. As for content or material, basically between Islamic Education with Islamic education as in an epistemological view, there is no difference which means that the terms contained in Islamic Education include aqidah, worship, and morals which are explained in terms of introduction to Allah SWT, potential, human functions, and morals. Keywords: Education, Islamic Education, Epistemology
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Khairul, Khairul Amri. "MENJAGA LINGKUNGAN DALAM PEMBELAJARAN PENDIDIKAN AGAMA ISLAM DI MIS AL ISLAM PARIT JAWAI." Atta'dib Jurnal Pendidikan Agama Islam 1, no. 1 (June 23, 2020): 1–14. http://dx.doi.org/10.30863/attadib.v1i1.560.
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This research is a qualitative study with a descriptive approach. This research was conducted at MIS Al-Islam Parit Jawai, Bukit Segoler Village, Tebas District, Sambas Province. Data taken in research conducted based on the reults of interviews and observations made. The focus of this research is to find out how the application of Islamic religious education in MIS Al-Islam in protecting the environment. Based on the results of research that Islamic religious education in MIS Al-Islam is not only concerned with cognitive aspects but also aspects of affective and psychomotor aspects. The activities carries out by students in protecting the environment are: Planting trees, taking out the trash, and social services carried out with the community. All activities carried out are the implementation of Islamic religious lessons in MIS Al-Islam namely, Aqidah Akhlak, Fiqh, and Al-Quran Hadits. Keywords: Environment, Learning, Islamic Education
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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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Nazari, Mahmoud. "Islam and Healing from Trauma in the Azeri Region of Iran." Ecumenical Review 74, no. 5 (December 2022): 754–59. http://dx.doi.org/10.1111/erev.12753.
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Kabir, Gedong Maulana. "REVISITING JAVANESE ISLAM." Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan 21, no. 02 (January 4, 2022): 315–30. http://dx.doi.org/10.21274/dinamika.2021.21.02.315-330.
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This article tends to revisiting Javanese Islamic studies. This study began from the European travelers’ period who noted some aspects of society such as the religious life. Those notes show the negative label that is addressed to the Javanese religious practices. These negative labels are often reproduced in Javanese Islam studies to this day. This article argues that the negative labels in Javanese Islamic studies tend to be misrepresentative. These kinds of results cannot be separated from certain paradigms in religious studies. There are two paradigms in the study of religion which are discussed in this article. First, the world religion paradigm. This paradigm, consciously or not, is often used in Javanese Islamic studies. The implication is Javanese religious practices are often portrayed as animist, syncretic, and so on. Second, the indigenous religion paradigm. This article elaborates this paradigm because of its potential in understanding Javanese Islamic religious practice more properly. The basis of this paradigm is intersubjective relation with ethical commitment, responsibility, and reciprocity.
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El Azayem, Gamal Abou, and Zari Hedayat-Diba. "The Psychological Aspects of Islam: Basic Principles of Islam and Their Psychological Corollary." International Journal for the Psychology of Religion 4, no. 1 (January 1994): 41–50. http://dx.doi.org/10.1207/s15327582ijpr0401_6.
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Lubs’ka, M. V. "Methodological aspects of the reform of modern Muslim law." Ukrainian Religious Studies, no. 37 (December 6, 2005): 59–67. http://dx.doi.org/10.32420/2006.37.1704.
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Muslim legal culture is becoming more relevant to modern Ukraine, which can be explained, on the one hand, by the nature of Islam and, on the other, by the peculiarities of its current state in our country. After all, the internal logic of Islam, as a universal system that encompasses both religious and secular life, as one of the components of the awakening of Islam, involves recourse to Sharia, a strict adherence to which is an unmistakable criterion for Muslims of deep religious faith. On the other hand, in addition to religious revival, in the lives of Muslims, social and economic, political, national and cultural problems need to be addressed and secular. It is secular relations (Muamalat) that led to the formation of Muslim jurisprudence (fiqh) and its subsequent evolution.
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Bøe, Marianne Hafnor. "Controversies, Complexities and Contexts: Teaching Islam through Internal Feminist Critique of the Religion." Religions 11, no. 12 (December 9, 2020): 662. http://dx.doi.org/10.3390/rel11120662.
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In what ways can teaching Islam through controversial issues be useful in religious education? Can it serve to counter problems of representation of Islam, and what are the benefits and possible pitfalls of adopting such an approach? In this article, I will explore the use of Muslim internal feminist critique of conservative and patriarchal interpretations of women’s religious leadership in Islam as a controversial issues approach to teaching Islam in non-confessional religious education. The approach can be relevant for students in upper-secondary religious education, but also in teacher education. Building on secondary research documenting the problems of teaching Islam in non-confessional religious education in the Nordic countries as well as research on Muslim feminism spanning over a decade, this article investigates the didactic potentials and challenges that adopting the controversial issues approach may hold for teaching Islam. The main argument of this article is that the internal feminist debate on Islam provides an alternative entry to teaching Islam. It provides didactic resources and tools for understanding the discursive aspects of Islam, i.e., how Islam is conceived, interpreted, debated and practiced by Muslims, which in turn highlight power aspects and authority that are central to the production of religious knowledge. Consequently, the controversial issues approach may serve to counter certain “grand narratives” that seem to permeate current representations of Islam in religious education.
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TAMAM, AHMAD CHAFIDUT, and M. YUNUS ABU BAKAR. "KONSTRUKSI KURIKULUM ISLAM DALAM PERSPEKTIF FILSAFAT PENDIDIKAN ISLAM." Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 10, no. 1 (June 7, 2022): 1–16. http://dx.doi.org/10.52431/tafaqquh.v10i1.622.
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Abstract: Islamic education curriculum is an activity that includes philosophy (thoughts) various detailed student activity plans in the form of forms of educational material, suggestions for teaching and learning strategies and things that include activities aimed at achieving the desired goals with reference to values. Islamic teachings. The Islamic education curriculum must highlight religion and morals in its various purposes. The content and scope of the Islamic education curriculum is comprehensive which reflects the spirit of Islamic thought and teachings that are universal and reach all aspects of life, both intellectual, psychological, social and spiritual, having a relative balance in the environment. in its scientific content, both the Shari'a sciences, the science of reason and language and the arts, includes all the subject matter needed by students, both religious and worldly. The Islamic education curriculum must be based on religious, philosophical, social, and psychological foundations. The contents of the Islamic education curriculum are mostly in the form of religious sciences such as the knowledge of the Qur'an, Hadith, Fiqh and Sufism in addition to not forgetting the sciences of the world.
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Mupida, Siti. "Penyembuhan Islam dan Otoritas Keagamaan: Studi Kasus Ustaz Dhanu." Hanifiya: Jurnal Studi Agama-Agama 3, no. 1 (June 5, 2020): 27–34. http://dx.doi.org/10.15575/hanifiya.v3i1.8095.
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The phenomenon of the settlement of Islam and religious authority is significant to studied, becouse it is the concept of forming a new religious authority in the contemporary. This paper begins to explain the concept of authority as seen from the process of commodification and religification. As well as the thought of the restoration of the religious teacher Dhanu recoveri as a purification of Islamic recovery. To answer this question, the authors conducted field observation and discussed literature, as well as conducted several empirical studies on various alternative treatments offline and online. Data obtained though participant observation and documentation, as well as literature studies. After the data is collected, data analysis is carried out though the process of analyzing data, classifying, reducing data, interpreting data, and making conclusions. The results of this study are the rehabilitation of Islam created by the Dhanu cleric which can be seen through television and youtube sites and shows, making history of the recovery of Islam, culture, and political economy. The salient difference from Dhanu’s recovery is the claim of purificative healing and criticism of the use of magic and spells by shamans or clerics. This healing of Dhanu give birth to a new religious authority in the Islamic world.
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Santia, Gina, Komarudin Shaleh, and Hendi Suhendi. "Dakwah Peningkatan Pemahaman Agama Melalui Kegiatan Traumatic Healing." Jurnal Riset Komunikasi Penyiaran Islam 1, no. 2 (December 23, 2021): 72–78. http://dx.doi.org/10.29313/jrkpi.v1i2.374.
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Abstract. The tragedy of a natural disaster that occurred in Cihanjuang Village, Cimanggung District, Sumedang Regency, West Java. Leaving a sense of trauma for local residents, especially children. This condition has motivated the Indonesian Islamic Student Organization (PII) in Bandung to organize traumatic healing activities for victims of the Cimanggung natural disaster. Apart from being an effort to restore the psychological condition of children after the disaster, traumatic healing activities are also activities that have the value of Islamic da'wah. Considering the condition of children victims of the Cimanggung natural disaster in terms of their religious understanding which is still very minimal. In traumatic healing activities, the counselors provide an understanding of Islam to children, through the playing thrapy method and spiritual therapy (spiritual emotional freedom technique). This study aims to measure the level of religious understanding of children who are victims of natural disasters after participating in traumatic healing activities. The research method used is quantitative method and the statistical method used is statistics with a Likert scale. The data analysis techniques used are validity test, reliability test, correlation test, simple linear regression analysis, hypothesis testing, and coefficient of determination test. The findings in this study are in the form of the value of the relationship between the independent variable (X), namely traumatic healing activities, to the dependent variable (Y) or religious understanding of 44.2%. This means that traumatic healing activities have the effect of increasing religious understanding for children who are victims of the Cimanggung natural disaster who participate in traumatic healing activities. While the remaining 55.8% was influenced by other factors outside of traumatic healing which were not studied.
Abstrak. Tragedi bencana alam yang terjadi di Desa Cihanjuang, kecamatan Cimanggung, Kabupaten Sumedang, Jawa Barat. Menyisakan rasa trauma bagi warga sekitar, khususnya anak-anak. Kondisi tersebut, membuat organisasi Pelajar Islam Indonesia (PII) Kota Bandung tergerak untuk mengadakan kegiatan traumatic healing terhadap korban bencana alam Cimanggung. Selain sebagai upaya memulihkan kembali kondisi psikologis anak-anak pasca bencana, kegiatan traumatic healing juga menjadi kegiatan yang bernilai dakwah Islam. Mengingat kondisi anak-anak korban bencana alam Cimanggung dari segi pemahaman agamanya yang masih sangat minim. Dalam kegiatan traumatic healing, para konselor memberi pemahaman agama Islam terhadap anak-anak, melalui metode playing thrapy dan terapi spiritual (spiritual emotional freedem technique). Penelitian ini bertujuan untuk mengukur besaran tingkat pemahaman agama anak-anak korban bencana alam setelah mengikuti kegiatan traumatic healing. Metode penelitian yang dilakukan adalah metode kuantitatif dan metode statistik yang digunakan adalah statistik dengan skala likert. Adapun teknik analisis data yang digunakan berupa uji validitas, uji reabilitas, uji korelasi, analisis regresi linear sederhana, uji hipotesis, dan uji koefisien determinasi. Temuan dalam penelitiaan ini berupa nilai besaran hubunga variabel independent (X) yakni kegiatan traumatic healing, terhadap variabel dependen (Y) atau pemahaman agama sebesar 44,2%. Artinya, kegiatan traumatic healing memberikan pengaruh peningkatan pemahaman agama terhadap anak-anak korban bencana alam Cimanggung yang mengikuti kegiatan traumatic healing. Sedangkan sisanya sebesar 55,8% dipengaruhi oleh faktor lain diluar traumatic healing yang tidak diteliti.
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Asmawi, Muhammad Nur. "PENDIDIKAN ANAK DALAM TRILOGI KEILMUAN PENDIDIKAN AGAMA ISLAM." Musawa: Journal for Gender Studies 11, no. 2 (January 14, 2020): 151–64. http://dx.doi.org/10.24239/msw.v11i2.470.
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Religion (Islam) and education are two things which are interrelated. Through religion, humans are formed into whole people in accordance with the values of Islamic teachings. The development process is through education because through education, children will become more mature and more capable both in terms of intelligence and mental attitude. Religion is intended to form a complete human being by directing children to become people of faith and piety. The implementation of scientific trilogy of Islamic Religious Education is described in five aspects of Islamic Religious education, namely: aspects of the Koran-Hadith, aspects of aqidah/faith, aspects of morals, aspects of fiqhi/worship, and aspects of history/history of Islamic civilization. Aqeedah material emphasizes the formation of the belief that God is the origin and purpose of human life. Moral material is directed to prepare students to have Islamic morals and ethics as a whole person of Muslims and put into practice in their daily lives.
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Masoom, Muhammad Rehan. "Islam and Contemporary Society: Emerging Paradigms to Explain Muslim Communities." International Letters of Social and Humanistic Sciences 62 (October 2015): 116–25. http://dx.doi.org/10.18052/www.scipress.com/ilshs.62.116.
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There is hardly any country, where most of the people do not follow a particular religious view, but no other religious groups need to address so many controversies as the Muslims do. Islam is no more merely a religion; it is a political agenda, a manifestation of orthodoxy, an enticement to establish particular ideology and many more. Islam has integrated a variety of political and social facet into it; hence diversity in comprehension emerged. Various scholars analyzed numerous aspects of Islam. This paper attempts to narrate the most imperative aspects of Islam in the modern day and tries to delineate the significant role that Islam plays in the life and living of individuals of all around the world.
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Muhammad Nur Hadi, Syaifullah, and Wiwin Fachrudin Yusuf. "INOVASI PENDIDIKAN AGAMA ISLAM." Jurnal Mu’allim 4, no. 1 (February 20, 2022): 53–66. http://dx.doi.org/10.35891/muallim.v4i1.2948.
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This research is motivated by the current condition of Islamic religious education in Indonesia, which is still experiencing problems in various aspects and efforts to improve it have not been carried out in a basic way, seeming improvised. The government's attention to Islamic education is very small, on the other hand the government expects the people to have a socialist and religious spirit. It can be said that Islamic education in Indonesia occupies a "second class" in a Muslim-majority society. Social change is essentially a part of cultural change. Aspects of culture are art, science, knowledge, technology, philosophy. Ibn Khaldun said in his muqodimah there is no human society that does not change, meaning that the work of stopping the course of change is an impossible job. In social change, an in-depth philosophical study is needed to produce values that can bring more benefits to society, to realize the values contained in philosophy can be pursued in various ways, one of which is through education. With education, humans can communicate their culture and intellectual heritage to future generations, and provide inspiration and life goals.
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Maryamah, Maryamah, Ahmad Syukri Ahmad Syukri, Badarussyamsi Badarussyamsi, and Ahmad Fadhil Rizki Ahmad Fadhil Rizki. "Paradigma Keilmuan Islam." Jurnal Filsafat Indonesia 4, no. 2 (June 30, 2021): 160. http://dx.doi.org/10.23887/jfi.v4i2.36116.
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The Islamic scientific paradigm discusses the Islamic perspective on science based on the source of the Qur'an which is believed to be true, recently there has been a dichotomy between religious science and general science, religious science talks about the relationship between humans and God and humans with humans in social life, and general science talks about a lot about the universe. Both are synergized with the discoveries of scientific facts through western scientists and Muslims so that they argue that science and religion are an inseparable unity, both are interconnected to provide explanations to humans about science. Art as a result of human creativity is an aesthetic beauty and gives value to a science or religion so that it becomes something of value for the sustainability of human life, both from the scientific, social, and cultural aspects of a world civilization.
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Schrode, Paula. "The Dynamics of Orthodoxy and Heterodoxy in Uyghur Religious Practice." Die Welt des Islams 48, no. 3 (2008): 394–433. http://dx.doi.org/10.1163/157006008x364730.
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AbstractThe framework of this paper is provided by a theoretical discussion of the scholarly terms “orthodoxy” and “heterodoxy” and their heuristic value. Local Islam among the Uyghur people in Xinjiang, PRC as well as among other Muslim peoples in Central Asia has often been discussed either as something different from an assumed “real”, “pure” or “official” Islam, or as a distinct religious system in its own right. Such approaches, however, sometimes lose sight of the fact that the question of what “Uyghur Islam” is supposed to be is negotiated among Uyghurs themselves no less vigorously. Traditional practices such as ritual healing and saint veneration are highly contested, yet widely adhered to in Uyghur society. This article examines the complex structures and processes of the religious discourses concerning such practices and some features of their embeddedness in historical, social and political settings. One finding is an increased reference to Islamic scripturalism as a legitimizing strategy for certain ideas, mainly for those targeted at “purifying” Uyghur Islam from local practices.
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Peterson, Kristian. "Reconstructing Islam." American Journal of Islamic Social Sciences 23, no. 3 (July 1, 2006): 24–53. http://dx.doi.org/10.35632/ajiss.v23i3.442.
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During the sixteenth century when Islam was already established in China, Chinese Muslims began to critically examine their understanding of Islamic knowledge and how to transmit it to future generations. Traditional tutelage based on purely Arabic and Persian sources generally evaded a Muslim population that, for the most part, could no longer read the available rare Islamic texts. The subsequent reconstruction of Islamic knowledge and education emphasized the intersections between the Chinese and the Muslim communities’ cultural and religious heritages. The new specialized educational system, “scripture hall education” (jingtang jiaoyu), utilized Chinese as the language of instruction and incorporated aspects of traditional Chinese literati education in collaboration with newly retrieved Islamic sources from the Muslim heartland. The ensuing standardization and organization of curriculum and pedagogical techniques enabled peripatetic students to replicate this system throughout China. It also allowed the religious community’s leaders to direct the discourse concerning Islam and disseminate a specific interpretation of religious knowledge. This is most clearly displayed through the Han Kitab, the canonized corpus of Chinese Islamic texts written, approximately, during 1600-1750. This literature articulated Islamic principles through the lexicon of literary Chinese and replicated the ideology highlighted by the educational network. This paper analyzes why Islamic knowledge was lost and traces how the new educational system transformed the indigenous Islamic discourse, articulated through the Han Kitab literature, to reflect a distinctive Chinese Muslim interpretation of the faith.
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Peterson, Kristian. "Reconstructing Islam." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 24–53. http://dx.doi.org/10.35632/ajis.v23i3.442.
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During the sixteenth century when Islam was already established in China, Chinese Muslims began to critically examine their understanding of Islamic knowledge and how to transmit it to future generations. Traditional tutelage based on purely Arabic and Persian sources generally evaded a Muslim population that, for the most part, could no longer read the available rare Islamic texts. The subsequent reconstruction of Islamic knowledge and education emphasized the intersections between the Chinese and the Muslim communities’ cultural and religious heritages. The new specialized educational system, “scripture hall education” (jingtang jiaoyu), utilized Chinese as the language of instruction and incorporated aspects of traditional Chinese literati education in collaboration with newly retrieved Islamic sources from the Muslim heartland. The ensuing standardization and organization of curriculum and pedagogical techniques enabled peripatetic students to replicate this system throughout China. It also allowed the religious community’s leaders to direct the discourse concerning Islam and disseminate a specific interpretation of religious knowledge. This is most clearly displayed through the Han Kitab, the canonized corpus of Chinese Islamic texts written, approximately, during 1600-1750. This literature articulated Islamic principles through the lexicon of literary Chinese and replicated the ideology highlighted by the educational network. This paper analyzes why Islamic knowledge was lost and traces how the new educational system transformed the indigenous Islamic discourse, articulated through the Han Kitab literature, to reflect a distinctive Chinese Muslim interpretation of the faith.
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Muhtador, Moh. "The Religion Moral: Dialogis, Akulturasi, dan Identitas Islam Indonesia." Esoterik 3, no. 2 (December 17, 2017): 226. http://dx.doi.org/10.21043/esoterik.v3i2.4166.
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<p class="06IsiAbstrak"><span lang="EN-GB">This article examines the moral of religion in the discourse of mutual greetings between culture and religious teachings in Indonesia. A reality from a religious journey, including Islam, is that culture is an important element in its development. Discarding culture in the course of religion also eliminates historical aspects and has an impact on the emptiness of substantial values, such as spiritual emptiness and moral emptiness. So, to weave elements of the development of Indonesian Islam, dialogic reading is needed which emphasizes the moral aspects of each element. Qualitative methods are used to describe inductively using liberary research data sources which emphasize descriptive analysis. Thus, this reading can produce a new construction of the journey of Indonesian Islam, because it not only emphasizes the docmatic aspects, but also considers other aspects, such as historical, sociological, and psychological. The variety of aspects in this paper is an Indonesian Islamic identity which will differ in character and style from Islam in other countries.</span></p>
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Alim, Syahirul. "Revitalisasi Dakwah Islam: Toleransi, Harmonisasi, dan Moderasi." Dakwah: Jurnal Kajian Dakwah dan Kemasyarakatan 24, no. 1 (October 26, 2020): 71–89. http://dx.doi.org/10.15408/dakwah.v24i1.17836.
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Islamisation is sometimes interpreted as a religious mission to balance Christianisation which is closely related to the missionary aspects of religions. Islamisation or Islamic da'wah activities are tolerant, moderate and harmonious, taking into account humanitarian aspects in many ways. The long history of Islamisation throughout the world shows that Islam is a tolerant religion in which the process of religious conversion is carried out voluntarily and peacefully. Islamisation in the Archipelago is the best example of a successful da'wah activities in the conversion of Islam both individually and collectively. Muslim missionaries in the Archipelago are intellectual sufism figures who have the usual broad ability to revitalize da'wah into rational, reformist and progressive manner.
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Grundmann, Christoffer. "Aspects of Further Research within the Study Project »HEALING«." Mission Studies 6, no. 1 (1989): 70–72. http://dx.doi.org/10.1163/157338389x00111.
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Amar, Isrofil. "Studi Normatif Pendidikan Islam Multikultural." ISLAMICA: Jurnal Studi Keislaman 4, no. 2 (January 22, 2014): 320. http://dx.doi.org/10.15642/islamica.2010.4.2.320-334.
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This paper basically argues that the many social problems that we are now faced are in fact product of the system of our religious education. The educational system of our Madrasas has not thus far shown its ability to address the spiritual needs of our students. This resulted in students absorbing the physical and at best the intellectual dimension of education by ignoring the moral and behavioral aspects of it. On this ground –the paper argues- the system of our religious education must be revisited and reevaluated. Such system must not only indoctrinate students to learn about heaven, hell, what is lawful and lawful, belief and infidelity and the like, but must also teach them about tolerance, understanding and other social values. Our religious education must teach students conceptual knowledge but also educate them about how to respect others and live in a plural society. It is about these that this paper is concerned with. It is about the scheme of religious education for pluralism or multiculturalism.
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Musa, Afiz Oladimeji, and Hassan Ahmad Ibrahim. "Islamization and the Representation of Islam in Yoruabland of Southwestern Nigeria: An Exploratory Study with Special Reference to Jalabi Phenomenon Pengislaman Dan Perwakilan Islam Di Yoruabland Di Bar-atdaya Nigeria: Satu Kajian Eksploratori Dengan." Journal of Islam in Asia (E-ISSN: 2289-8077) 12, no. 2 (November 28, 2015): 210–31. http://dx.doi.org/10.31436/jia.v12i2.493.
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AbstractJalabi is an extant historical phenomenon with strong socio-religious impacts in Yorubaland, south-western part of Nigeria. It was a strategy devised by the Yoruba ‘UlamÉ’ as one of the many effective ways to represent Islam among the indigenous people for the purpose of spreading and consolidating Islam. This strategy is reflected in certain spiritual services rendered to the people, which include, but not limited to, spiritual consultation and healing, such as petitionary Du‘É (prayer), divination through sand-cutting, rosary selection, charm-making, etc. This paper represents an effort to study and investigate both positive and adverse effects of this long-standing phenomenon on the socio-religious life of the Yoruba people of Nigeria.Keywords: Jalabi, healing, Islam, Da‘wah, syncretism.AbstrakJalabi adalah satu fenomena sejarah yang masih memberi kesan sosio-agama yang kuat di Yorubaland, baratdaya Nigeria. Ia adalah satu strategi yang direka oleh 'UlamÉ' Yoruba sebagai salah satu cara yang berkesan untuk mewakili Islam di kalangan Orang Asli bagi tujuan menyebar dan menyatukan Islam. Strategi ini dapat dilihat dalam pelbagai perkhidmatan rohani yang diberikan kepada rakyat, termasuk tetapi tidak terhad kepada, nasihat kerohanian dan penyembuhan, seperti permohonan Du'É (doa), ramalan melalui pasir, pemilihan tasbih, membuat tangkal, dan lain-lain . Kajian ini adalah satu usaha untuk mengkaji dan menyiasat kesan-kesan positif dan negatif yang berhasil dari fenomena berlarutan ini terhadap kehidupan sosio-agama rakyat Yoruba di Nigeria.Kata Kunci: Jalabi, penyembuhan, Islam, Da‘wah, sinkretisme.
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Khotimah, Annisa Husul, Afiq Azizah, Nurhanisa Ginting, Mhd Fajar Siddik, and Ahmad Darlis. "Pendidikan Agama Islam Dalam Sistem Pendidikan Nasional." At-Tadris: Journal of Islamic Education 2, no. 2 (December 11, 2022): 82–91. http://dx.doi.org/10.56672/attadris.v2i2.69.
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Islamic religious education is a learning carried out by a person or an educational institution which will later provide Islamic religious material in it. Islamic Religious training also does not escape importance of the national education system. It can be seen from the system of national education, which is based on Law No. 20 of 2003 which has provided breadth to Islamic religious education with all forms and models of learning in it. In Indonesia, Islamic religious education is a foundation and a strong basis to be able to instill Islamic valuesthrough the educational process. This is of course very related to Islamic religious education to national education. In connection with Islamic religious education which has the second position in the national education system, later it will be shown here that the position and position of the Islamic religious education system will affect the national education system, the reality of Islamic religious education and the various aspects that complement it.
Keywords: Islamic Religious Education, National Education
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Khasbullah, Wiwik Setiyani. "DILEMA KEBERAGAMAAN MUSLIM PENGIKUT SAPTA DARMA DALAM MENEMUKAN NILAI-NILAI SPIRITUALITAS." Religi: Jurnal Studi Agama-agama 16, no. 2 (August 30, 2020): 167. http://dx.doi.org/10.14421/rejusta.2020.1602-03.
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Adherents of Islam and sapta darma feel their beliefs have been inherent in their hearts and minds. Spiritual values are felt and have an impact on changing behavior for the better. This article wants to explain the adherents of religions who experience religious dilemmas in Islam and Sapta Darma in Surabaya. The in-depth interview method is used to find the level of religious maturity from the aspects of sharia and the application of religious teachings. Research findings on spiritual values or religious experience are felt in sapta darma but do not want to leave Islam. This means that spirituality has a higher value than religion. Islam remains as its identity, however, sapta darma becomes its belief or path.
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Seedat, Fatima. "An Islam of Her Own." American Journal of Islam and Society 30, no. 1 (January 1, 2013): 99–102. http://dx.doi.org/10.35632/ajis.v30i1.1156.
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An Islam of Her Own is a valuable addition to the growing literature on Muslimwomen’s pietistic subjectivities. Unlike others, however, Sherine Hafezis unsatisfied with the unitary portrayal of the identities of Muslim female activistsas a struggle between secular and religious subjectivities. Locating herselfand the women she studies at the permeable boundaries of these tropes,her study problematizes the neatly bordered parameters of each and argues, instead, for movement, mobility, and transition between religious and secularspaces. She moves the discussion of religious subjectivities from Saba Mahmood’sinfluential study of non-liberal subjectivity in the Egyptian women’smosque movements (p. 11) to “the complexity of negotiation” and the “inconsistentappropriation” of both secular and religious spaces in fashioningdesire among female activists (p. 5).The articulation between the secular and religious, Hafez explains, isseamless. Activists move easily in the spaces between “pious self-ameliorationand secular political values” (p. 5). They make “normalised distinctions betweenreligion and secularism” that are “liberal in principle and secular inpractice,” and yet simultaneously view “Islam as encompassing all aspects oflife” (p. 13). These slippages, she argues, confirm that the subjectivities of activistMuslim women in Egypt are “varied, heterogeneous and unstable” (p.13) and not fully understood when packaged as non-liberal ...
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Machsun, Toha. "Model Pendidikan Agama Islam dalam Rehabilitasi Pecandu Narkoba di Pondok Pesantren Tetirah Dzikir Sleman Yogyakarta." EL-BANAT: Jurnal Pemikiran dan Pendidikan Islam 10, no. 1 (June 19, 2020): 109–27. http://dx.doi.org/10.54180/elbanat.2020.10.1.109-127.
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This study aims to describe the rationale for the importance of rehabilitation of drug addicts using islamic religious education and the islamic religious education model used for the rehabilitation of drug addicts in pondok pesantren Tetirah Dzikir Sleman Yogyakarta. This research uses a qualitative approach to the type of case study. The results showed that: (1) The rationale for the importance of rehabilitation of drug addicts using Islamic religious education, includes: juridical, religious, and psychological reasons; (2) The Islamic Religious Education Model in the rehabilitation of drug addicts is carried out in three stages: first, pre-education, second, Islamic education, includes guidance for prayer, fasting, dzikir, qiyamul lail, repentance bathing, religious lectures, learning akidah morals, fiqh, reading and writing the al-qur’an, and the third is post-recovery education. The author argues that in addition to treatment and / or treatment through medical rehabilitation, the healing process for drug addicts can be supported through a religious approach organized independently by the community. The author recommend several things: first, there needs to be moral support from parents to patients, so that the healing process is optimal. Second, the local government must fully support (especially financially) the activities at the pesantren. Third, the community must accept back clients who recover as part of the community.
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AR, Baharuddin. "Toleransi Beragama dalam Perspektif Islam." Serambi Tarbawi 9, no. 1 (January 30, 2021): 45–62. http://dx.doi.org/10.32672/tarbawi.v9i1.5052.
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As individual beings, humans have needs (biological, psychological and religious) and socially have the desire to adapt to the social environment. With the potential and abilities possessed, humans will try to actualize social needs and demands. Therefore, humans need other people with the aim of fostering social behaviors in the form of tolerance. Humans as religious beings crave peace and prosperity. Every religion teaches the values of tolerance. Islam is present as a religion that upholds the value of peace and harmony. Islam offers a concept of tolerance for differences which is called tasamuh, in tasamuh there are values of Rahmah (compassion), al-`Afw (forgiveness), al-Safh (forgiving), as-Salam (safety), al-`Adl ( justice), and al-Ihsan (kindness). Tolerance in this context is viewed from several aspects, namely theological, sociological and cultural. With tolerance, it is hoped that humans will be able to recognize diversity, including religious diversity or pluralism.
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Mahrus, Mahrus. "Desain Pengembangan Kurikulum Pendidikan Agama Islam." Jurnal Pendidikan Islam 7, no. 1 (March 1, 2021): 81–100. http://dx.doi.org/10.37286/ojs.v7i1.93.
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Design can be formulated as a deliberate process of thinking, planning and selecting the parts, techniques, and procedures that set a goal. Challenges to Islamic religious education include a moral crisis and a personality crisis. Therefore, Islamic religious education is required to be able to equip students with the moral, personality, quality and maturity of life to live a multi-cultural nation life, which is currently hit by an economic crisis in order to livepeacefully in the world community.In an effort to develop an Islamic education curriculum to overcome various challenges and problems, it is necessary to pay attention to several aspects including strategies, methods, materials, Islamic religious teacher resources, facilities, teaching media and supporting instruments.Taking into account the demands of the globalization era of Islamic religious education in madrasas and public schools, it is necessary to implement several strategies, including: First, perfecting the religious education curriculum so that the subject matter reaches a proportional and functional composition but does not burden students. Second, combining religious material with character education materials such as PPKn or other related subjects can also erode thedichotomy of knowledge. Third, creating a religious condition in the school environment
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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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Rahman, Syahrul, and Hamdani Hamdani. "Menstrual Taboo; Menguji Wasathiyatul Islam Pada Menstruasi." Jurnal Ulunnuha 9, no. 2 (December 30, 2020): 168–81. http://dx.doi.org/10.15548/ju.v9i2.1679.
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Al-Quran gives a firm statement about Muslims as ummatan wasathan which interpreted as the best people or middle people. Al-Quran scholar state that the term of wasathan in al-Baqarah verse 143 applies to all aspect of life, including the aspects of faith, law, worship and others. Based on this verse, moderate Islamic concept is presented, it's just this term is often used to assess religious understanding within the body of Islam itself, while the row of verses talks about the mystical conflicts of the companions of the Prophet after hearing the comments of the Jews and Christians regarding the movement Qibla direction of Muslims. There was a shift in the use of term wasathiyah in Indonesia from a comparison between people (religion) to a comparison of religious understanding in Islam its self. The approach method used in this article is an interpretive approach This article aims to examine the modernity of Islam in the legal aspects of menstruation compared to Judaism and Christianity. These three religious teachings see women who are menstruating should be kept away, it's just there are significant differences in its application. Some make a menstruation women kept away physically like Jews and Christianity. Some others avoid it in the sense they are not justified to perform ritual worship like Islam. This research proves that the teachings of Islam are lighter / more moderate in viewing women who are menstruating compared to Judaism and Christianity and at the same time this confirms the interpretation of scholars towards the word wasathiyah applies to all aspects of life including menstruation.
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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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Dianto, Icol. "Konversi Agama dalam Perdebatan Akademis." Jurnal Al-Irsyad: Jurnal Bimbingan Konseling Islam 4, no. 1 (June 25, 2022): 39–62. http://dx.doi.org/10.24952/bki.v4i1.5184.
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AbstractThis research aims to analyze the phenomenon of religious conversion in theory and practice. This research uses library research in answering two main questions, namely how is the academic debate and case study of conversion of Islam and Christianity? The authors found that the factors that influence the process of religious conversion are caused by internal factors in the individual such as frustration, soul shocks, damaged souls and spiritual experiences. External factors such as the influence of the social environment, organization, peers, and marriage. This academic debate about religious conversion has started from William James (1958) with the theory of conversion as the healing of a divided self until Henri Gooren (2010) with the theory of the conversion career. Finally, the case of religious conversion to Islam is not through mental disorders, violence and coercion, but with full awareness. However, converts to Christianity are often followed by cases of violence, coercion, and mental disorders. Keywords: Religious conversion, Conversion Career. AbstrakPenelitian ini bertujuan untuk menganalisis fenomena konversi agama dalam teori dan praktik. Penelitian ini menggunakan library research dalam menjawab dua pertanyaan pokok, yaitu bagaimana perdebatan akademis dan studi kasus konversi agama Islam dan Kristen? Penulis menemukan bahwa faktor-faktor yang mempengaruhi proses konversi agama disebabkan oleh faktor-faktor internal dalam diri individual seperti frustasi, guncangan jiwa, jiwa yang rusak dan pengalaman spiritual. Adapun faktor eksternal seperti pengaruh lingkungan sosial, organisasi, teman sejawat, dan perkawinan. Perdebatan akademis tentang konversi agama ini telah mulai sejak masa William James (1958) dengan teori Conversion as the Healing of a Divided Self sampai Henri Gooren (2010) dengan teori The Conversion Career. Terakhir, kasus konversi agama ke Islam tidak melalui gangguan-gangguan mental, kekerasan dan pemaksaan, namun dengan kesadaran penuh. Namun, pelaku konversi agama ke Kristen seringkali diikuti oleh kasus-kasus kekerasan, pemaksaan, dan gangguan mental. Kata kunci: Konversi agama, Karier konversi.
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Subandi, Subandi. "Quality Development Model of Management Islamic Religious Higher Education of Nahdltul Ulama." Jurnal Iqra' : Kajian Ilmu Pendidikan 5, no. 2 (December 10, 2020): 107–21. http://dx.doi.org/10.25217/ji.v5i2.1195.
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Quality management was a systemic mechanism in ensuring the sustainability of University. This lack of quality Islamic Religious Higher Education / Perguruan Tinggi Keagamaan Islam (PTKI) including Islamic Religious Higher Education NU / Perguruan Tinggi Keagamaan Islam Nahdlatul Ulama (PTKI NU) resulted less productive and competitive. The aim of this research was to describe the implementation of the development of high-quality management education in the Islamic Religious Higher Education of Nahdlatul Ulama or Perguruan Tinggi Keagamaan Islam Nahdlatul Ulama (PTKI NU). The method was qualitative based on multisitus through inductive analysis. The result showed that in planning of quality management education which was done by three PTKI NU was systemic and structured, where each University was oriented to improve the quality academic, with varying strategies through a needs analysis process. Next, the implementation of quality management aspects of higher education of three PTKI NU varied and has the same quality management aspects, namely carry out the procedure, preparation of human resources through training, financial support, and focus on in integration of two areas of quality : quality of students and Tri Darma Peguruan Tinggi. Furthermore, the evaluation aspects of quality management implemented mechanisms of self-evaluation, internal academic quality audit.
Keywords: Quality Education Management, Quality Development Model Education Management
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Syafaq, Hammis. "Relasi Pengetahuan Islam Eksoteris dan Esoteris." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (October 16, 2015): 331. http://dx.doi.org/10.15642/teosofi.2012.2.2.331-347.
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<p>This article scrutinizes the relationship of Islamic knowledge focusing on esoteric realm and exoteric area or what so-called duality of life. Within intellectual treasures of Islam this dualism have subsequ-ently beat each other. It is sometimes in the form of friction between the scientific and non-scientific, rational and spiritual, the sacred and the profane, theocentric and anthropocentric. However, when carefully understood, the dualism shares the same nature, namely outer and inner aspects. The outer is represented by naming, while the inner can only be understood through the process of interpretation. In other words, these two aspects are represented by two words are name (outer aspect) and meaning (inner aspect). Therefore, Islam is present and it attempts to draw both together. As can be observed in this century, the mentality of modern humans seem to be eroded far from religious norms as people have developed science which leads to religious emptying from its noble values. Therefore, it is important to bring the esoteric realm into modern thought which tends only to put emphasis on exoteric aspect.</p>
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Pribadi, Yanwar. "Religious Networks in Madura: Pesantren, Nahdlatul Ulama, and Kiai as the Core of Santri Culture." Al-Jami'ah: Journal of Islamic Studies 51, no. 1 (June 15, 2013): 1. http://dx.doi.org/10.14421/ajis.2013.511.1-32.
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<p>This paper addresses three institutions in Madurese santri culture: the pesantren (Islamic traditional education system), the Nahdlatul Ulama, and the kiai (tradisional Islamic authority). These three elements have characterised and become central part of both Islam and politics in Madura. The issues are raised in this paper: the nature of pesantren, the role of Nahdlatul Ulama, and kiais within the whole tradition of santri Islam in Madura. How does each of these elements form relationships with the others? These questions lead to answer the main question: Is Islam in Madura different from Islam in other places in Indonesia? Today, it seems clear that despite their rather changed perceptions of modern education, Islamic associations, and men of religion, Madurese people continue to preserve their sacred values, as the main three elements of the santri culture in Madura which have had a great influence on society, in both religious and worldly domains. The people share the view that Islamic law (shari’a) is fundamental to daily life and thus must be integrated in all aspects of life. However, like Islam in other places in Indonesia, the characteristic of Islam in Madura emphasizes primarily, but not exclusively, on aspects such as mysticism and local cultures.</p><p> [Artikel ini menjelaskan tiga elemen penting budaya santri yang melekat pada masyarakat Madura, yaitu pesantren, mewakili elemen pendidikan Islam tradisional, Nahdlatul Ulama, mewakili organisasi Islam, dan kiai, merepresentasikan tokoh Islam. Ketiga elemen tersebut berjalin-kelindan dan membentuk relasi yang kompleks antara Islam dan politik sebagaimana dipraktikkan dalam masyarakat Madura. Dua persoalan penting yang hendak dijawab melalui artikel ini yaitu bagaimana karakter pesantren, Nahdlatul Ulama, dan kiai yang menjadi dasar Islam-santri di Madura dan bagaimana ketiga elemen tersebut saling terkait satu sama lain. Persoalan ini kemudian mengantarkan pada pertanyaan penting lainnya, yakni apakah Islam di Madura memiliki karakteristik dan bentuk yang berbeda dengan Islam yang hidup di wilayah lain di Indonesia? Sampai sekarang, meski masyarakat Madura mengalami pergeseran dalam menilai pendidikan modern, organisasi Islam, dan ulama, mereka masih tetap mempertahankan nilai-nilai sakral agama. Ini bisa dibuktikan dengan kuatnya pengaruh pesantren, Nahdlatul Ulama, dan kiai dalam urusan agama dan duniawi. Masyarakat Madura meyakini bahwa syariat Islam sangat penting dan perlu diterapkan dalam keseluruhan aspek kehidupan mereka. Namun, seperti Islam di wilayah lain di Indonesia, Islam di Madura juga sangat dipengaruhi oleh tasawuf dan budaya lokal.]</p>
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Zaid Magomedovich, Abdulagatov. "On the Criteria for Religious Commitment in Islam." Islamovedenie 11, no. 3 (September 30, 2020): 57–71. http://dx.doi.org/10.21779/2077-8155-2020-11-3-57-71.
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The author makes an attempt to analyze from philosophical and sociological standpoint the criteria for religious commitment in Islam and to describe scientific approaches to defining these criteria in sociological studies. The author maintains that in modern Islam there are no uni-form criteria for religious commitment and indicates the reasons for their absence. Some contro-versial issues of the criteria for religious commitment existing in the sociology of religion are assessed. In particular, it is shown that religious self-identification of a person as a criterion for his/her religious commitment is a necessary but insufficient condition thereof. Emphasis is made on the need to determine the criteria for religious commitment, its epistemological and ontologi-cal aspects, highlighting the defining side in the interaction of these opposite sides. The article suggests a broader approach to Islamic religious commitment through the concepts of “norma-tive” Islam, “mass religious consciousness”, “popular” Islam, and regional Islamic conscious-ness. These concepts are constituents of the general concept of “Muslim culture”. They are only partially reducible to each other and express in different ways the content of Islamic culture and, as a consequence, Islamic religious commitment.
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Hidayat, Tatang, and Makhmud Syafe’i. "PERAN GURU DALAM MEWUJUDKAN TUJUAN PEMBELAJARAN PENDIDIKAN AGAMA ISLAM DI SEKOLAH." Rayah Al-Islam 2, no. 01 (April 28, 2018): 101–11. http://dx.doi.org/10.37274/rais.v2i01.67.
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The purpose of this study is to determine the role of teachers in realizing the objectives of Islamic Religious Education learning in schools. This present study employed a qualitative approach in the form of literature study. Based on the results of the study, the learning objectives of Islamic Religious Education were easily featured by the integration between the life of the world and the hereafter. Therefore, the Islamic Religious Education learning plans should be formulated in a different method compared to other subjects. In the learning processes of Islamic Religious Education, teachers were highly encouraged to be skillful in developing learning materials and methods. Accordingly, as the role of teachers, they were firstly encouraged to understand the pedagogical competence. Based on the material aspects, teachers were encouraged to have ability in developing Islamic Religious Education materials not only in the realms of cognitive understanding but also in the realms of practical good deeds. In addition, based on the methodological aspects, teachers were encouraged to courageously utilize Islamic education methods, such as the methods of Quranic education, riyadhah, rihlah, talaqi, halaqah, and many more. With respect to the learning evaluation, teachers were encouraged to assess the aspects of the attitudes and skills of students on a daily basis in practicing Islamic teachings since it is obvious that the essence of the objectives of learning Islamic Religious Education was to realize faithful, knowledgeable, and pious students.
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Afifuddin, Afifuddin, and Ismail Ishak. "Landasan Filosofis Pendidikan Islam: Konstruksi Tipologis Pendidikan Islam di Era Modern." Al-Musannif 4, no. 2 (January 20, 2023): 119–34. http://dx.doi.org/10.56324/al-musannif.v4i2.69.
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This study aims to analyze the philosophical roots of Islamic education, which are focused on four sub-problems, namely: (1) the meaning and substance of the philosophy of Islamic education; (2) the ontological; (3) the epistemological; and (4) the axiological principles of Islamic education. This research method is a literature review with a philosophical and pedagogical approach. The findings of the study indicate a close relationship between philosophy and education, namely that philosophical issues are essentially the central themes that are transferred through education and that education is a critical means in the inheritance and socialization of philosophical ideas and values. The ontological principle of Islamic education emphasizes the fundamental aspects of a belief system that revolves around the principles of purposeful creation, comprehensive unity, and solid balance. The epistemological principles of Islamic education talk about the methodological basis in an effort to transfer knowledge to students, which ultimately narrows the dichotomous gap between religious and non-religious sciences. Meanwhile, the axiological aspect of Islamic education emphasizes the actualization of absolute transcendental values and universal values that become the main basis for Islamic education materials and curriculum, which in turn form a complete Muslim person with Islamic character.
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Jamarudin, Ade, Ofa Ch Pudin, Ella Dewi L, Abud Syehabudin, and Tentri Tentri. "TEXTUAL-SKRIPTUAL GROUP PARADIGM AGAINST THE CONCEPT OF ISLAMIC WASATIYAH: A CASE STUDY OF THE ISLAM DEFENDER FRONT (FPI) IN INDONESIA." Hudan Lin Naas: Jurnal Ilmu Sosial dan Humaniora 3, no. 1 (June 11, 2022): 9. http://dx.doi.org/10.28944/hudanlinnaas.v3i1.635.
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Wasathiyah Islam can be called moderate Islam. The meaning of Wasathiyah itself is an attitude that requires a person to do two things, namely knowledge and holding back emotions. Islam Wasathiyah is a model of expression and understanding that is relevant in the framework of statehood in Indonesia. Indonesia is a Muslim majority religion in which there are several Islamic organizations and have different opinions in understanding modern Islam, but the understanding can be different. Islamic organizations have contributed to understanding Islam as rahmatanlilalamin. Indonesian Muslim communities present offer the concept of Islam Wasatiyah in building Islamic civilization as an effort to build peace and implement the values of Unity in Diversity. The Islamic world is confronted with groups that hold fast to the text and ignore the socio-historical aspects in carrying out religious teachings which then declare themselves to be holders of religious authority. This article will reveal and analyze the paradigm of textual-scriptual groups towards the values contained in the Wasatiah Islamic concept. Religious experience in Indonesia that adopts the values of Pancasila by promoting cultural-philosophical aspects is often considered to be far from the purity of Islam. Descriptive analysis method is used to describe and analyze the paradigms of groups that tend to understand the written source as it is by ignoring the circumstances and the conditions underlying it. The results of this study are (1) Islam Wasatiyah is a religious experience in Indonesia that internalizes local wisdom into Islamic teachings (2) The monopoly of truth and the rationalization of the term were never done by the Prophet without regard to the context of being a challenge in the implementation of Wasatiyah Islam (3) Textual Group- Scriptures tend to distort the understanding of the Qur'an and Hadith so that they ignore themes related to peace and tolerance.
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Muzakki, Akh. "Current Debates in the Post-Soeharto Indonesian Islam: Examining the Intellectual Base of Liberal and Anti-liberal Islamic Movement." Al-Jami'ah: Journal of Islamic Studies 45, no. 2 (December 28, 2007): 321–66. http://dx.doi.org/10.14421/ajis.2007.452.321-366.
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This article discusses intensively the current debate between those who support and against liberalism within pluralized Indonesian muslims. The two groups are represented by JIL (Jaringan Islam Liberal) and MD (Media Dakwah). The author compares three fundamental aspects of religious interpretations: epistemological assumptions, methodological framework, and subject-matter. Epistemological assumptions deal with philosophical foundations that are employed by JIL and MD as principles to understand Islam. Methodological framework means the way the two groups understand and interpret Islam and its teaching based on their philosophical foundations. In terms of subject-matter, the author discusses six issues, namely (1) ijtihad, (2) approaches to text, (3) the meaning of truth, (4) the minority and the oppressed, (5) freedom of religion, and (6) mundane and spiritual authority. From the three fundamental aspects of religious interpretations that are compared, the author concludes that JIL is a group of muslims who understand Islam by implementing liberalism, while MD represents a group of muslim who promote conservatism, purification, and anti-liberalism within Indonesian Islam.
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Frenopoulo, Christian. "Healing in the Barquinha Religion." Fieldwork in Religion 2, no. 3 (November 27, 2008): 363–92. http://dx.doi.org/10.1558/firn.v2i3.363.
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The article focuses on the healing service offered by Barquinha churches. The Barquinha religion is an Amazonian form of Christianity, with syncretic elements. The article surveys three recurrent methodological and theoretical approaches found in anthropological works on healing in the Barquinha religion, to which the author contributes with his own ethnographic research and analysis. On the one hand, analytical emphases are often located on the participants’ subjective and symbolic processes, in association with the ayahuasca experience. Ayahuasca—called Santo Daime by adherents—is the central sacrament of the religion, frequently implied in accounts of healing. Another common focus is on ritual settings and changing bodily dispositions. Thirdly, anthropologists have considered aspects of the social relations involved in the therapeutic process. This paper furthers reflections on social interactions during healing encounters. Such encounters typically involve healer-spirits incorporated in Barquinha spirit-mediums. The author suggests that the healing service may echo symbolic motifs associated with the historical experience of migration and rapidly changing living circumstances shared by many participants.
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McNamara, Brendan. "Establishing Islam in Britain." Journal of Muslims in Europe 7, no. 3 (October 11, 2018): 309–30. http://dx.doi.org/10.1163/22117954-12341376.
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AbstractThe commissioning of a mosque in Woking in early 1913 marks a seminal moment in the establishment of Islam in Britain. It was the first purpose-built Muslim place of worship to be raised at the heart of Empire, though it did not come fully into use until some years after it was built in 1889. This article problematises the accepted narrative of how the mosque became operational and highlights factors bearing on the establishment of the Woking Islamic mission that are now obscure or have not previously been analysed. Addressing the ‘afterlife’ of the events and figures at the heart of this narrative, the mnemohistorical dimension will be juxtaposed with the historiographical towards recovering recondite aspects central to the first Islamic institutional stirrings in Britain. The article complexifies what may in contemporary terms be categorised as ‘difficult history’.