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Udasmoro, Wening. "Othering and Selfing: Reading Gender Hierarchies and Social Categories in Michel Houellebecq's Novel Soumission." Jurnal Humaniora 30, no. 1 (February 24, 2018): 1. http://dx.doi.org/10.22146/jh.32122.
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In literature, questions of the self and the other are frequently presented. The identity politics that gained prominence after the attack on the World Trade Center in New York on 11 September 2001 has occupied considerable space in this debate throughout the globe, including in France. One example of a novel dealing with the self and other is Michel Houellebecq’s Soumission (2015). This article attempts to explore the processes of selfing and othering in this work. The politics of identity that seems to present Muslims and Islam as the other and French as the self is also extended to other identities and aspects involved in the novel. This article attempts to show, first, how the French author Houellebecq positions the self and other in Soumission; second, the type of self and other the novel focuses on; and third, how its selfing and othering processes reveal the gender hierarchy and social categorization of French society. It finds that the novel presents a hierarchy in its narrative through which characters are positioned based on their gender and sexual orientation, as well as their age and ethnic heritage.
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Udasmoro, Wening. "Othering and Selfing: Reading Gender Hierarchies and Social Categories in Michel Houellebecq's Novel Soumission." Jurnal Humaniora 30, no. 1 (February 24, 2018): 1. http://dx.doi.org/10.22146/jh.v30i1.32122.
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In literature, questions of the self and the other are frequently presented. The identity politics that gained prominence after the attack on the World Trade Center in New York on 11 September 2001 has occupied considerable space in this debate throughout the globe, including in France. One example of a novel dealing with the self and other is Michel Houellebecq’s Soumission (2015). This article attempts to explore the processes of selfing and othering in this work. The politics of identity that seems to present Muslims and Islam as the other and French as the self is also extended to other identities and aspects involved in the novel. This article attempts to show, first, how the French author Houellebecq positions the self and other in Soumission; second, the type of self and other the novel focuses on; and third, how its selfing and othering processes reveal the gender hierarchy and social categorization of French society. It finds that the novel presents a hierarchy in its narrative through which characters are positioned based on their gender and sexual orientation, as well as their age and ethnic heritage.
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Udasmoro, Wening. "Gender and Islam: On the Politics of Sexuality of Muslim Male Authors In Indonesia and France." Musãwa Jurnal Studi Gender dan Islam 21, no. 1 (June 8, 2022): 1–11. http://dx.doi.org/10.14421/musawa.2022.211.1-11.
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Tujuan penelitian ini adalah untuk mengeksplorasi hubungan antara karya sastra dan perubahan social terkait dengan politik seksualitas. Secara umum, karya-karya sastra di dunia yang ditulis oleh pengarang laki-laki, secara historis memiliki muatan yang banyak memosisikan perempuan sebagai objek terutama terkait dengan tubuh dan seksualitasnya. Setelah peristiwa 11 September 2001 yang secara koinsidental hampir bersamaan dengan munculnya era Reformasi di Indonesia, baik di Indonesia maupun Prancis semakin banyak karya-karya bertemakan Islam yang ditulis. Dengan menganalisis karya-karya bertemakan Islam yang ditulis oleh pengarang laki-laki, yakni Syngué Sabour Pierrede Patience, karya Atiq Rahimi and Ayat-Ayat Cinta karya Habiburrahman El Shirazy, artikel ini menggunakan lensa teori dengan mengetengahakn konsep mengenai politik seksualitas. Sebagai metode, digunakan analisis wacana kritis sebagai usaha untuk memahami beroperasinya kekuasaa bahasa di dalam karya-karya tersebut. Fokus dari penelitian ini adalah pada aspek fundamental yang dipandang oleh penulis novel untuk menjustifikan kontrol terhadap seksualitas perempuan. Penelitian ini menemukan bahwa tubuh dan seksualitas perempuan dikendalikan baik secara fisik maupun simbolis, tidak hanya oleh laki-laki tetapi juga oleh keluarga dan masyarakat. Tujuannya adalah untuk mengontrol moralitas publik dan untuk melanggengkan rejim kekuasaan laki-laki yang dilembagakan secara agama, budaya dan politik. [The article aims to explore the relation between the work of literature and the social changes on the politics of sexuality. In general, literary works written by male authors, historically have a lot of content that positions women as objects, especially related to their body and sexuality. After the incident of September, 11, 2001, which coincidentally almost in the same time with the emergence of the Refromasi era in Indonesia, both in Indonesia and France, more Islamic-themed work were written. By analyzing Islamic-themed works written by male authors, namely, Syngué Sabour Pierre de Patience by Atiq Rahimi and Ayat-Ayat Cinta, by Habiburrahman ElShirazy, this article uses a theoretical lens by highliting the concept of the politics of sexuality. Critical discourse analysis method is used as an attempt to understand the operation of the power of language in these works. This article focused on the fundamental aspects considered by the authors to justify the control over women’s body and sexuality. This research finds that women’s body and sexuality are controlled both physically and symbolically, not only by men but also by their families and society. The objective is to control the public morality and to perpetuate the religiously, culturally, and politically institutionalized male dominant regime.]
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Benoist, Raphaël, Philippe Walker, Karine Allain-Baco, and Régis Aubry. "Palliative Care Needs Assessment in the Population Living in Mayotte: SPMAYOTTE, a Qualitative Study Conducted with 62 Patients, Caregivers and Healthcare Professionals." International Journal of Environmental Research and Public Health 19, no. 6 (March 16, 2022): 3540. http://dx.doi.org/10.3390/ijerph19063540.
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Background/Aim: Mayotte is a French island in the Indian Ocean. There is no palliative care structure in this territory. The island and its population have specific characteristics: insularity, poverty, coexistence of modern and traditional medicine, importance of religion (Islam) and the presence of many foreigners without health insurance. The aim of this study is to determine the palliative care needs of the Mayotte population and propose the establishment of an appropriate service. Methods: A qualitative study was conducted in Mayotte using interviews with patients and their caregivers, and focus groups were conducted with healthcare professionals involved in their care. Patients requiring palliative care were identified and recruited from the hospital or the patient’s home by healthcare professionals. Results: A total of 62 people participated in the study between May and June 2019. The needs expressed were analysed and then grouped into categories: access to medical care (especially at home), management of physical symptoms (analgesia) and psychological symptoms, organisation of care (coordination between healthcare professionals) and training of healthcare professionals (pain management, palliative care, interculturality and translation), taking into account cultural and religious aspects. Regarding the foreign population, the categories were: improving access to healthcare, access to the social protection system and daily living conditions (transport, food and accommodation). Conclusions: The specific needs of the population, assessed through the study, have led to an original proposal, which differs from the usual structures of palliative care in France.
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Oschwald, H. "Islam in France." Public Culture 1, no. 2 (April 1, 1989): 93–97. http://dx.doi.org/10.1215/08992363-1-2-93.
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Baier, Martin, Sri Kuhnt-Saptodewo, H. J. M. Claessen, Annette B. Weiner, Charles A. Coppel, Wang Gungwu, Heleen Gall, et al. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 150, no. 3 (1994): 588–623. http://dx.doi.org/10.1163/22134379-90003081.
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- Martin Baier, Sri Kuhnt-Saptodewo, Zum Seelengeliet bei den Ngaju am Kahayan; Auswertung eines Sakraltextes zur Manarung-Zeremonie beim totenfest. München: Akademischer Verlag,1993 (PhD thesis, Ludwig-Maximilian-Universitiy München). - H.J.M. Claessen, Annette B. Weiner, Inalienable Possessions; The paradox of keeping-while-giving. Berkeley: University of California Press, 1992, 232 pp. Bibl. Index - Charles A. Coppel, Wang Gungwu, Community and Nation; China, Southeast Asia and Australia. Sydney: Asian studies of Australia in association with Allen & Unwin, 1992 (2nd revised edition), viii + 359 pp - Heleen Gall, W. J. Mommsen, European expansion and Law; the encounter of European and Indigenous Law in 19th- and 20th- century Africa and Asia. Oxford; Berg publishers, 1992, vi + 339 pp, J.A. de Moor (eds.) - Beatriz van der Goes, C. W. Watson, Kinship, Property and inheritance in Kerinci, Central Sumatra. Canterbury:University of Kent, Centre for Social Anthropology and computing Monographs no: 4. South-East Asian Series, 1992, ix + 255 pp - Kees Groeneboer, Tom van der Berge, Van Kenis tot kunst; Soendanese poezie in de koloniale tijd. Proefschrift Rijksuniversiteit Lieden, November 1993, 220 pp - Kees Groeneboer, J.E.A.M. Lelyveld, ‘... waarlijk geen overdaad, doch een dringende eisch..’’; Koloniaal onderwijs en onderwijsbeleid in Nederlands-Indië 1893-1942. Proefschrift Rijksuniversiteit Utrecht, 1992. - Marleen Heins, R. Anderson Sutton, Variation in Central Javanese gamelan music; Dynamics of a steady state. Northern Illinois University: Center for Southeast Asian Studies, Monograph series on Southeast Asia, (Special Report 28 ),1993. - Marleen Heins, E. Heins, Jaap Kunst, Indonesian music and dance; Traditional music and its interaction with the West. Amsterdam: Royal Tropical Institute/Tropenmuseum, University of Amsterdam, Ethnomusicology Centre `Jaap Junst’, 1994, E. den Otter, F. van Lamsweerde (eds.) - David Henley, Harold Brookfield, South-East Asia’s environmental future; The search for sustainability. Tokyo: United Nations University Press, Kuala Lumpur: Oxford University Press, 1993, xxxii + 422 pp., maps, tables, figures, index., Yvonne Byron (eds.) - Antje van der Hoek, Keebet von Benda-Beckmann, De emancipatie van Molukse vrouwen in Nederland. Utrecht: Van Arkel,1992, Francy Leatemia-Toma-tala (eds.) - Michael Hitchcock, Brita L. Miklouho-Maklai, Exposing Society’s Wounds; Some aspects of Indonesian Art since 1966. Adelaide: Flinders University Asian studies Monograph No.5, illustrations, 1991, iii + 125 pp - Nico Kaptein, Fred R. von der Mehden, Two Worlds of Islam; Interaction between Southeast Asia and the Middle East.Gainesville etc: University Press of Florida 1993, xiii + 128 pp - Nico Kaptein, Karel Steenbrink, Dutch Colonialism and Indonesian Islam; Contacts and Conflicts 1596-1950. Amsterdam-Atlanta, GA: Rodopi, 1993. - Harry A. Poeze, Rudolf Mrázek, Sjahrir; Politics and exile in Indonesia. Ithaca, N.Y.: Cornell University, Southeast Asia Program, 1994. - W.G.J. Remmelink, Takao Fusayama, A Japanese memoir of Sumatra 1945-1946; Love and hatred in the liberation war. Ithaca: Cornell University (Cornell Modern Indonesia Project Monograph series 71), 1993, 151 pp., maps, illustrations. - Ratna Saptari, Diana Wolf, Factory Daughters; Gender, Household Dynamics, and Rural Industrialization in Java. Berkeley: University of California Press, 1992. - Ignatius Supriyanto, Ward Keeler, Javanese Shadow Puppets. Singapore (etc.): Oxford University Press, 1992, vii + 72 pp.,bibl., ills. (Images of Asia). - Brian Z. Tamanaha,S.J.D., Juliana Flinn, Review of diplomas and thatch houses; Asserting tradition in a changing Micronesia. Ann Arbor: University of Michigan Press, 1992. - Gerard Termorshuizen, Dorothée Buur, Indische jeugdliteratuur; Geannoteerde bibliografie van jeugdboeken over Nederlands-Indië en Indonesië, 1825-1991. Leiden, KITLV Uitgeverij, 1992, 470 pp., - Barbara Watson Andaya, Reinout Vos, Gentle Janus, merchant prince; The VOC and the tightrope of diplomacy in the Malay world, 1740-1800. Leiden: KITLV Press, 1994, xii + 252 pp.
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Aloush, Abeer. "Terror in France." American Journal of Islam and Society 34, no. 4 (October 1, 2017): 98–102. http://dx.doi.org/10.35632/ajis.v34i4.804.
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Gilles Kepel is a French political scientist and Arabist with a global reputationfor understanding Islam as an ideological, political, and social force.Among his books are Muslim Extremism in Egypt: The Prophet andPharaoh (1985), Allah in the West: Islamic Movements in America and Europe(1996), Jihad: The Trial of Political Islam (2003), The Roots of RadicalIslam (2005), Al Qaeda in Its Own Words (2006; co-edited with Jean-PereerMilelli), The War for Muslim Minds: Islam and the West (2006), and BeyondTerror and Martyrdom: The Future of the Middle East (2010).
In Terror in France: The Rise of Jihad in the West, his latest and bestsellingbook for 2016, he makes the case that this phenomenon has passedthrough two phases and recently entered a third one. The first phase began inthe 1990s with Mohamed Kelkal and was related to the Algerian civil war.Terrorism was used as a tool to force France to end its support for the coupthat had negated the Islamists’ electoral victory. The second phase began in2012 with the Toulouse and Montauban shootings that were linked to al-Qaeda. Globalization now enabled a network of jihadists linked to Afghanistanto serve the Muslim cause. The (posited) third phase, which would developafter the Arab Spring was launched, would see French jihadists sent to fight ...
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Yildiz, Tarik. "Islam et lien social dans les quartiers défavorisés d’Île-de-France." Sociétés 138, no. 4 (2017): 73. http://dx.doi.org/10.3917/soc.138.0073.
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Schumm, Walter R., and Alison L. Kohler. "Social Cohesion and the Five Pillars of Islam." American Journal of Islam and Society 23, no. 2 (April 1, 2006): 126–36. http://dx.doi.org/10.35632/ajis.v23i2.1635.
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A great deal of animosity exists between the western world (andits perceptions of Islam) and the Muslim world (and its perceptionsof the West). In an attempt to break down stereotypical perceptionsamong non-Muslim university students, instruction in aclass on “Understanding Islam” includes numerous aspects of thelogical wisdom of Islam. One such illustration concerns the roleof the Five Pillars in supporting and maintaining social cohesionamong monotheists. A model of social cohesion and the FivePillars is presented for discussion and reflection ...
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Hamès, Constant. "L'Islam en France et en Europe. Présentation / Islam in France and in Europe. A Foreword." Archives de sciences sociales des religions 68, no. 1 (1989): 5–8. http://dx.doi.org/10.3406/assr.1989.1392.
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Faisol, Moh, and Nyimas Wardatul Afiqoh. "NILAI-NILAI ISLAM DI BALIK PRAKTIK HOSPITAL SOCIAL RESPONSIBILITY." Jurnal Akademi Akuntansi 3, no. 1 (April 25, 2020): 1. http://dx.doi.org/10.22219/jaa.v3i1.11664.
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The aim of this research to understand how to practice the hospital social responsibility in Rumah RSU UMM.. Through six employees as informant’s key of RSU UMM, researcher found that RSU UMM practice HSR by: (1) Giving discounts for hospital charges; (2) Doing charity activities; (3) Spiritual building; (4) Forming a donation account; (5) Permitting the patient go home before paid off hospital charges; (6) Giving equal treatment to employees who has physical limitations; and (7) Managing employees infak. The form and the way of HSR practices which is done reflect that RSU UMM as a business entity is not only profit oriented, but it prioritize the humanitarian aspects (social oriented) and religious aspects (spiritual oriented).
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Haron, Muhammed. "Islam, Democracy, and Public Life in South Africa and in France." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 151–54. http://dx.doi.org/10.35632/ajis.v25i1.1507.
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During 3-5 September 2007, scholars associated with University of Witwatersrand’sDepartment of Anthropology and key members of the Johannesburg-based Institute of French Studies in South Africa explored ways toengage South African and French scholars in forms of cooperation. Toaddress this event’s focus, “Muslim Cultures in South Africa and France,”the organizers brought along the School of Social Sciences and Humanities(University of the Witwatersrand, Johannesburg) and the Institut d’Etudesde l’Islam et des Societes du Monde Musulman (Ecole des Hautes enSciences Sociales [EHESS]) to partner with them.The theme, “Islam, Democracy, and Public Life in South Africa and inFrance,” identified three basic objectives: to re-imagine Islam as an objectof academic enquiry, explore the epistemological dimensions of the study ofIslam, and foster scientific networks. The organizers highlighted a key question:“How do Muslims employ their religion to explain and clarify theirposition and role in public life in South Africa and France?” and identifiedthree focus areas: The Status ofMinority Religions: The Case of Islam; ReligiousIdentity - Political Identity; and Trans-nationalism/regionalism.The “Southern Africa” panel, chaired by Aurelia Wa Kabwe-Segatti(French Institute of South Africa [IFAS]), consisted of Alan Thorold’s (Universityof Melbourne) “Malawi and the Revival of Sufism,” SamadiaSadouni’s (Wits Institute for Social and Economic Research [WISER])“Muslim Communities in South Africa,” Liazzat Bonate’s (Eduardo MondlaneUniversity) “Leadership of Islam in Mozambique,” and Eric Germain’s(EHESS) “Inter-ethnic Muslim Dialogue in South Africa.” Sadouni examinedsuch crucial concepts as religious minorities and extracted examplesfrom both countries. Thorold, who analyzed Sufism’s revival in Malawi,relied on the work of ErnestGellner. Some participants, however, argued thathis ideas have been surpassed by more informed theoretical scholarship.Bonate reflected upon the differences that played out within northernMozambique’s Muslim communities vis-à-vis the government. Germain,who explored early Cape Muslim social history, provocatively argued thatmuch could be learned from this community’s make-up and attitude. Asexpected, he was criticized for sketching a romantic picture.The “Media and Power” panel, chaired by Eric Worby, featured GabebaBaderoon’s (post-doctoral fellow, Penn StateUniversity’sAfricana ResearchCenter) “Islam and the Media in South Africa.” She traced how Islam ...
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Thaib, Erwin Jusuf. "Diikili Sebagai Ekspresi Islam Nusantara dalam Budaya Islam Lokal Gorontalo : Perspektif Dakwah Islamiyah." Al-Ulum 16, no. 1 (June 8, 2017): 103. http://dx.doi.org/10.30603/au.v16i1.46.
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Preaching has been deployed with a variety of media and approaches used. One medium of propaganda that is often used is culture. This phenomenon can be found in the majority culture of Gorontalo people embraced Islam. Melting the boundaries between religion and culture is a common thing for people of Gorontalo. Dikili is seen as one of the expressions of Islam Nusantara in Islamic culture of Gorontalo. Moral messages contained in the narrative Kitabi Lo Dikili relevant to preaching in general involves two aspects, aspects of the teachings of monotheism and moral teaching aspect / character of the Prophet Muhammad. Both of these aspects stand as it relates to the social setting that is faced by the Prophet when preaching for the first time in the city of Mecca.
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IRWANSYAH, ADE. "POLA KOMUNIKASI SOSIAL PASCA AKSI BELA ISLAM SERTA IMPLIKASINYA TERHADAP ORMAS ISLAM DI INDONESIA (Analisis Interaksi Antar Ormas Islam di Masjid Thoriqul Huda Kelurahan Rahma)." khabar 2, no. 1 (June 24, 2020): 21–31. http://dx.doi.org/10.37092/khabar.v2i1.200.
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In principle, the purpose of this study is to find out the social communication patterns of Muslim communities after Islamic defense actions held at Monas lately. Therefore, in this study using several aspects of research such as observation, interviews to documentation, especially social geographical communities in the Rahmah Lubuklinggau village
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Käsehage, Nina. "No Country for Muslims? The Invention of an Islam Républicain in France and Its Impact on French Muslims." Religions 13, no. 1 (December 31, 2021): 38. http://dx.doi.org/10.3390/rel13010038.
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Since the beheading of the French teacher Samuel Paty on 16 October 2020, the call for a fight against the so-called ‘Political Islam’ has been heard once again, not only in France, but all over Europe (EU). The politicization of Islam is held to be responsible for the increasing attacks by radical Islamic actors within European metropoles, and the EU states’ call for action and revenge in response to this ideology and its adherents, in order to guarantee public security and democratic values. Starting from the major terrorist attacks in France in the last few years, this paper seeks to compare the interlinking between domestic policy and religious radicalization and its impact on neighboring states. With regard to the attacks on 13 November 2015 in France, the attackers were traced back to radical networks in Belgium and Germany. Based on selected interviews that have been conducted by the author with female adherents of jihadist milieus within the years 2015 and 2016 in France and social media examples of Muslim reactions on the current French law enforcement, the tension between domestic policy and religious freedom related to Islam in France will be highlighted in this article. Among other reasons, the interview quotations and social media reactions can be seen as a result of a specific religious understanding and practice related to Islam by some actors. In addition, the ongoing othering of Muslims by France and other European societies can be seen to be in sum to be responsible for the increasing interest of young Muslims in radical Islamic thought that led to jihadist attacks within France in the not-so-distant past. With respect to the aforementioned development, this article will conceptualize the problematique of a (politically motivated) category formation related to one religion that is currently practiced in France, as seen from the perspective of a religious studies scholar.
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Pitaud, Philippe. "Observations on Social Gerontology in France." International Journal of Aging and Human Development 26, no. 2 (March 1988): 107–15. http://dx.doi.org/10.2190/baf1-65q3-u1br-3mhf.
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In this article, the author attempts to make an assessment of some of the most important French contributions to social gerontology, isolating the main characteristics of the works encountered. We successively review some of the few studies concerning old women as well as studies dealing more generally with the social and economic aspects of aging. These lines show social gerontology in France as a forum for specialists from various disciplines; it is a specialty still in its infancy, but its multi-disciplinary approach will, no doubt contribute to its fruitfulness.
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Ismailov, Nurmagomed Omarovich. "The social role of Islam in the context of justice." LAPLAGE EM REVISTA 7, Extra-B (May 31, 2021): 422–27. http://dx.doi.org/10.24115/s2446-622020217extra-b945p.422-427.
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The article examines the social role of Islam as one of the world religions in the context of the concept of justice. The length of the article does not allow a detailed study of all the possible functions of Islam; it is limited to the study of some particular aspects of the functions performed by Islam. The article is aimed at analyzing the social role of Islam in the context of justice. The investigation of the functions performed by Islam in relation to public life and human activity requires its understanding from the point of view of justice. In this case, it is necessary to clearly distinguish between the functions of Islam as a specific religion and the functions of organizations representing Islam. Islam is capable of both strengthening relations in a particular society, helping a person overcome life difficulties, and distracting a person from his pressing problems, directing his energy into an illusory channel.
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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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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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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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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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Goux, D., and E. Maurin. "Meritocracy and Social Heredity in France: Some Aspects and Trends." European Sociological Review 13, no. 2 (September 1, 1997): 159–77. http://dx.doi.org/10.1093/oxfordjournals.esr.a018210.
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Malakhov, Vladimir. "Why Tajiks Are (Not) Like Arabs: Central Asian Migration into Russia Against the Background of Maghreb Migration into France." Nationalities Papers 47, no. 2 (March 2019): 310–24. http://dx.doi.org/10.1017/nps.2018.35.
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AbstractThe article aims to compare the conditions of migrants from Central Asia into Russia with that of migrants from the Maghreb into France. Despite many similarities in conditions (related to the experience of social exclusion), there are deep differences. The precarious legal status of the majority of Central Asian newcomers in Russia has prevented them from embarking on an effective struggle for public recognition; this is in sharp contrast with North African newcomers in France who have been engaged in such struggle since the 1980s. In addition, Islam plays different roles in the migrants’ perceptions by host societies and in identification of the migrants themselves. Whereas Islam has become a marker of overarching collective identity among the Maghreb migrants’ descendants, this is not the case with Central Asians in Russia, for whom Islam remains part of their individual identity, rather than the basis of social consolidation and political mobilization.
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Husein, UmmeSalma Mujtaba. "Islam, communication and accounting." Journal of Islamic Accounting and Business Research 9, no. 2 (March 5, 2018): 138–54. http://dx.doi.org/10.1108/jiabr-01-2016-0008.
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Purpose This paper aims to explore the notion of communication in accounting and in doing so elucidates the wider connotation of accounting frontiers offered in the Islamic philosophy, reflecting upon the Islamic doctrines that are indicative towards and offer a variety of implications for communication and accounting. Design/methodology/approach Drawing from the Islamic sources – Quran and other key texts – and other relevant preceding literature, the paper deliberates key Islam principles of significance and outline what they suggest for communication in accounting. Findings Islam has a profoundly embedded concern of the communicative aspect from a holistic viewpoint that is clear within its accounting implications as well. This paper illustrates the social aspects of Islamic accounting through its stance on communication, thereby opening up the more enabling potentials of Islamic accounting informed by wider and more facilitating dimensions of Islam’s teachings: Islam’s holistic approach to life; its attentiveness on society and its various groups; and its emphasis on behavioural conduct and emotional aspects. Consideration on these principles throws into questions the Western ways, develops and hones the existing stand of hegemonic positions and submits new ways forward. Research limitations/implications Aspiring organisations and larger entities such as nations who encourage the development of Islamic economy can benefit from the added accountability of entities to encompass the social and ethical responsibilities. Practical/implications The paper highlights Islamic doctrines as a basis of just and responsible accounting communication via incorporating the macro-societal elements and the behavioural communicative aspects. Originality/value The Islamic communication principles open up the inclusion of the missing behavioural aspect from accounting communication. This paper provides the necessary theoretical framework on how to include the humane side within accounting communication.
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Iskandar, Iskandar. "KONSEPSI NEGARA DALAM ISLAM (SEBUAH DISKURSUS POLITIK HUKUM ISLAM)." ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 2, no. 1 (June 30, 2017): 1–26. http://dx.doi.org/10.32923/asy.v2i1.586.
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The Qur'an introduces Islam as ad din, therefore, Islam is not just a "religion" in the narrow sense, but covers all aspects of human life. in ad-din al Islam, humans are required to menggayutkan all its activities, either born or spiritual to the supreme absolute reality, that is God Almighty. Being a Muslim, meaning, expression forever subservient and obedient to Allh SWT, devote yourself to Him.The teachings of Islam, he said, ordered to consider the interests of minorities, recognize their rights, especially all the rights included in the circle of human rights. in the concept of this country as the reference is the Qur'an and Sunnah. Thus requiring an ijtihad to review it.Countries in the Islamic perspective, if explored further in fact no concept of the state in the Qur'an Q.S. Ali Imran (3): 140, Q.S. Al-Hashr (59): 7, Q.S. Al Bagarah (2): 213, Q.S. Shura (42): 38, Q.S. An Nisa (4), while the Government of the Prophet with a combination of the people of the Ansar and muhajrin an early milestone of unity and brotherhood, as well as other people are tribes that are in the Medina area in conducting their activities as social beings with their charter Medina. This union covers all aspects of life.
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Noorkamilah. "Objektivikasi Islam dalam Tema-Tema Pekerjaan Sosial (Konkretisasi Nilai-nilai Islam dalam Praktik Pekerjaan Sosial)." EMPATI: Jurnal Ilmu Kesejahteraan Sosial 6, no. 1 (June 11, 2017): 1–12. http://dx.doi.org/10.15408/empati.v6i1.9778.
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The metamorphosis of Islamic Education Institution such as IAIN into UIN has brought consequences, i. e. objectification of social sciences to Islamic value. This includes themes in social work discipline; as a science or as a profession. This article argues that prophetic institutionalization is crucial and significant in adjusting with challenges regarding not only as academic but also as practical purposes. Through a qualitative approach, several Islamic basic principles found that may serve as a guiding principle of general and specific themes in social work science, among general aspects are rahmatan lil ‘alamin, al-‘Amal al-Shalih, al-Ikhlas, empowerment of vurnerable group (mustadh’afin), while the specific consists of ta’awwun, tawashshou, amr ma’ruf nahi munkar, sadaqa, covering one’s ‘aib and tawakkal. Keywords: Objectivation, Islam and Social Work
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Jamil, Irpan, and Ozi Setiadi. "Politik identitas Muslim di Jerman dan Perancis." POLITEA 2, no. 2 (October 12, 2019): 135. http://dx.doi.org/10.21043/politea.v2i2.5699.
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<p><strong>The politics of Muslim identity in Germany and France. </strong>Islam is a universal religion. It became a religion that grew very rapidly in Europe. Germany and France are countries in Europe affected by Islamic growth. This happens because of many factors, such as the entry of Muslim immigrants, conversion to Islam, and others. This research, firstly, comprehensively describes the concept of Islamic political identity in Germany and France. Second, analyzing it in a descriptive-substantive way to find the ideal pattern of the concept of Islamic political identity in Germany and France. This type of research is a literature study with a qualitative approach to the nature of descriptive-analytical research. This study found that the development of Islam in Germany and France was supported by policies in favor of Muslims, specifically regarding the establishment of places of worship and social and cultural relations. However, the absence of formal religious infrastructure and dealing with secularization are something that needs attention. German and French Muslims make religious ideologies and symbols, such as mosques, their political endeavors.</p>
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Khotimah, Husnul. "PENERAPAN PANCASILA PERSPEKTIF ISLAM." Tahdzib Al-Akhlaq: Jurnal Pendidikan Islam 3, no. 2 (September 25, 2020): 81–101. http://dx.doi.org/10.34005/tahdzib.v3i2.1037.
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Regarding Pancasila Values in the Islamic View, the first and second precepts constitute the Metaphysical Fundation, the third and fourth precepts constitute the Instrumental Fundation, and the fifth precepts constitute justice. Therefore we must do: mahasabah (evaluation), murakabah (guarding / supervising), and muhawalah (getting around) Islam as a religion that upholds egalitarianism, which is an open concept of solidarity and social dependence (ta`awun). Islam recognizes the right of all humans to live properly in terms of health, clothing, food, housing and social efforts that are needed regardless of differences in background. Islam also emphasizes the right of everyone to social security at the time of unemployment, illness, disability, widow / widower, elderly or disadvantaged. This standard of living is only possible in a healthy social order, where individuals with individuals, individuals with groups, and groups with groups maintain strong social relations. This has become the spirit of Islam in being responsible and sacrificing one another in order to create a community that shares, helps and helps each other. The piety of the faithful as slaves to Allah (‘abd Allah) boils down to a direct impact on piety in social-horizontal relations. These two aspects characterize the balance of Islamic teachings. Therefore, what should be our thoughts together is that the values of Pancasila are substantially not in conflict with or even in accordance with Islam.
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ڈاکٹر عائشہ صنوبر and ڈاکٹر محمد علی. "اوامر شرعیہ میں تیسیر کے پہلوؤں کا تحقیقی مطالعہ." Al Basirah 9, no. 02 (February 5, 2021): 27–54. http://dx.doi.org/10.52015/albasirah.v9i02.95.
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Research study of aspects of Taseer in Sharia orders Islam is the complete code of life. Islam is sensible in all its aspects and practices. Islam looks to the benefit of the society from a general perspective. The purpose of Islam is to promote the welfare of the people, which lays in security of their faith, their life their intellect their posterity, their wealth. Shari’ah distinguish two principal branches of law, ibadat (rituals) and mu’amlat (social relations). Islamic Law is flexible and applicable in whatever physical and geographical condition, due to its international and eternal address to all human being. Therefore, it is consider in institution of Ahkam, different situations faced by mankind, and creates out ways according to need of time and addressed person. In this article study of commands of Allah almighty will be studied from such of facilitating aspect. Needs and comforts are things which people seek ensure a good life and avoid hardship. That how disabled, patient, and other troubled peoples has been backed in following command of Islamic law. The study will be purely research based and supported by authentic sources of Islamic law.
Keywords: Islam is the religion of Mercy, Aspects of ease in shari’ah Commands, Needs and Comforts, Flexibility in Application of shari’ah, Aspects of ease in ibadat, Aspects of ease in social relations.
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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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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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Sholihah, Khotimatus. "PERUBAHAN SOSIAL (SOSIAL CHANGE) DALAM PENDIDIKAN AGAMA ISLAM." TA'LIM : Jurnal Studi Pendidikan Islam 4, no. 2 (July 14, 2021): 114–31. http://dx.doi.org/10.52166/talim.v4i2.2502.
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Education and social change, both are interrelated with each other. Both influence each other, so that it has a wide impact in society. The link between education and social change is the occurrence of changes in the structure and function of the social system, which includes education, because education exists in society, be it formal, informal or non-formal education. The speed of technological development is one of the causes of social change experienced by society. The changes that are so visible are the problems of morals, morals, and human behavior that are increasingly varied in social interaction. This makes the position of Islamic religious education very important. Islamic education aims to achieve balanced growth in the child in his personality as a total human being through spiritual practice, rational intelligence, feelings and the five senses. Therefore, education should be a service for human growth (students) in all aspects of spiritual, intellectual, imagination, physical, scientific, linguistic, both individually and collectively and motivate all these aspects towards goodness and the achievement of perfection. Education must be able to answer all the problems experienced by society by updating all the roles and functions of education, such as the function of education as social change, the function of transferring cultural values (cultural transformation), the function of developing and strengthening social relations.
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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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Sedgwick, Mark. "Introduction: Salafism, the Social, and the Global Resurgence of Religion." Comparative Islamic Studies 8, no. 1-2 (July 8, 2014): 57–70. http://dx.doi.org/10.1558/cis.v8i1-2.57.
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This introductory article frames the special issue’s examination of social aspects of Salafism in terms of Roel Meijer’s observations on Salafism’s capacity to empower and change identities, and in terms of the wider contexts of the resurgence of Islam and of the global resurgence of religion. It argues that while the study of doctrinal aspects of Salafism is important, the study of the social aspects is more neglected, and that this is where the special issue makes an important contribution.
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Sulhan, Ahmad. "Islam Kontemporer: Antara Reformasi Dan Revolusi Peradaban." Ulumuna 12, no. 1 (November 5, 2017): 143–56. http://dx.doi.org/10.20414/ujis.v12i1.395.
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The 19th and 20th centuries were periods for main transformation in Muslim history: periods of degradation and conquest, independence and revolution, renaissance and reform. Toward the 19th century, world power moved from Muslim world to Europe. It was remarked by emerging power of British, France, Spain, Russia, Netherlands, Italy and Portuguese. They dominated Muslim societies in Asia, Africa, and Middle East in economic, military, politic and ideological aspects. Muslim societies’ responses to Europe domination were diverse from rejection and confrontation to emigration and non-cooperative attitudes of traditional Muslim. They planned reform, reconstructed Islamic thinking and beliefs, reformed theology and Islamic law, and emphasized Muslim’s self-esteem significance, unity and solidarity in facing cultural threats and Europe colonialism. However, not few secular Muslims and reformers, were proud and greatly imitated Europe civilization and cultures. They did secularization that ended khalifah system in order to reconstruct Muslim societies.
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Haqqul Yaqin. "Konstruksi Kearifan Lokal Islam Aboge di Probolinggo." HUMANISTIKA : Jurnal Keislaman 4, no. 1 (November 15, 2019): 17–29. http://dx.doi.org/10.36835/humanistika.v4i1.28.
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Religion is a phenomenon associated with many dimensions, including the social dimension. Social thinkers such as Durkheim, Marx, and Weber also imply that religion is essentially more of a social aspect than a purely individual thing. Hence it can be said that there is an inevitable connection between religion as one of the social phenomena with many aspects of community life. Religion can also be said to be inseparable from the influence of the context of the society in which the religion develops. These influences can then be carried away in tradition and it is not uncommon to find that the content of religious interpretation has already contained a tendency of certain political interests.
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Pathan, Prof Dr Anwar, and Mr Hafiz Muhammad Abdul Subhan. "Five Pillars of Islam and their Social Impacts." Journal of Religious Studies I, no. II (June 15, 2018): 24–45. http://dx.doi.org/10.33195/uochjrs-v1i2692018.
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n Islam the rules of conduct are compatible with the very nature of man himself and nothing contrary to that finds any room in the life of an individual. We do not have to grape around in the dark to find a solution to any issue as Islam offers a complete code of life that covers all aspects of human life. When we closely examine the social teachings of Islam we find thtat these are attractive as well as effective if the intention is to creat a peacful, hormoneous, and perfect society. In this article we discuss the five pillars of Islamand their impact on society as a whole if honestly implemented a guarnteed success, prosperity and blessings of Allah are promised both in this world and the hereafter. Good actions and deeds make our relation with the creator stronger and stronger. As a result we enjoy unlimited spiritual, social and economic benefits. Implementation of the fundamental pillars of Islam in letter an spirit has a positive impact on society which is a true mainifestation and expression of Islamic teachings. Islam does not stand for any superstitioues beliefs or out of order system, but it is a complete, practicable, implementable and competitive manifesto. Keywords: Religion, Society, Unity, Tolerance, Health, Had’ith
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Saekan, Mukhamad. "IDEOLOGI KEMANUSIAAN DALAM PENDIDIKAN AGAMA ISLAM." Edukasia : Jurnal Penelitian Pendidikan Islam 12, no. 1 (May 29, 2017): 141. http://dx.doi.org/10.21043/edukasia.v12i1.2263.
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<em>THE IDEOLOGY OF HUMANITY IN ISLAMIC EDUCATION.Undang Undang Sistem Pendidikan Nasional (UUSPN) Number 20 of 2003 explains that one of the main goals of education is that learners have spiritual and religious strength and noble character. It shows how important the position of Islamic education in the context of national education. In addition, the formulation of education contains clearly about humanity aspects that are implemented into the reality of social life so that the system of social life order created a sense of mutual respect, peace, harmony without any conflict among others. Therefore, the ideology of humanity is absolutely necessary to be implemented by the teachers (Guru PAI). This study will discuss at least three things: the understanding of Islamic Education, the understanding of humanity ideology and how to implement the ideology of humanity in Islamic education. In its implementation, the ideology of humanity can be done normatively and technically. Normatively can be done by having a proper point of view to the students in all aspects of education, technically can be done by applying some learning approaches such as active learning, cooperative learning, and fun learning.</em>
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Sudrajat, Adi, and Atika Zuhrotus Sufiyana. "FILSAFAT PENDIDIKAN ISLAM DALAM KONSEP PEMBELAJARAN HOLISTIK PENDIDIKAN AGAMA ISLAM." Andragogi : Jurnal Ilmiah Pendidikan Agama Islam 2, no. 2 (November 30, 2020): 38. http://dx.doi.org/10.33474/ja.v2i2.9086.
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It cannot be denied that looking at the learning process and also every scenario that occurs in this country is something that must be closely related to what and how one should know from the perspective of Islamic philosophy. Therefore, the essence of education which is based on Islam itself has a very significant contribution to human life. Discussing Islamic Philosophy of Education will focus on what philosophy is as the core of every theoretical and practical element of all aspects and knowledge. In this regard, this paper also looks at the relevance of the branches of philosophy (such as metaphysics and axiology) and philosophical schools of thought (such as pragmatism) in the discussion of Islamic Education Philosophy. Ultimately, this was seen as essential to achieving holistic learning. So this understanding of Islamic Philosophy proves to be important in understanding any current scenario in our context or society in this country, among other things about the importance of implementing aspects of Islamic Education Philosophy in looking at social problems; the application of aspects of Islamic Philosophy Education in Viewing Environmental Problems; and Educational Aspects of Islamic Philosophy in Viewing Emotional and Spiritual Intelligence in today's society. Kata Kunci: Islamic philosophy, learning, holistic Abstrak Tidak dapat dipungkiri bahwa melihat proses pembelajaran dan juga setiap skenario yang terjadi di negeri ini merupakan sesuatu yang harus berkaitan erat dengan apa dan bagaimana seharusnya seseorang mengetahui dari perspektif filsafat Islam. Oleh karena itu hakikat pendidikan yang berlandaskan Islam itu sendiri memiliki kontribusi yang sangat berarti bagi kehidupan manusia. Pembahasan Filsafat Islam Pendidikan akan menitikberatkan pada apa itu Filsafat sebagai inti dari setiap unsur teoritis dan praktis dari segala aspek dan ilmu. Berkaitan dengan hal tersebut, makalah ini juga melihat relevansi cabang-cabang filsafat (seperti metafisika dan aksiologi) dan aliran pemikiran filsafat (seperti pragmatisme) dalam pembahasan Filsafat Pendidikan Islam. Pada akhirnya, ini dipandang penting untuk mencapai pembelajaran holistik. Maka pemahaman Filsafat Islam ini terbukti menjadi penting dalam memahami setiap skenario terkini dalam konteks kita atau masyarakat di negeri ini, antara lain tentang pentingnya penerapan aspek Filsafat Pendidikan Islam dalam memandang masalah sosial; penerapan aspek Pendidikan Filsafat Islam dalam Melihat Masalah Lingkungan; dan Aspek Pendidikan Filsafat Islam dalam Memandang Kecerdasan Emosional dan Spiritual dalam masyarakat saat ini.Kata Kunci: filsafat islam, pembelajaran, holistik
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Yilmaz, Hakan. "Islam, Sovereignty, and Democracy: A Turkish View." Middle East Journal 61, no. 3 (July 1, 2007): 477–93. http://dx.doi.org/10.3751/61.3.15.
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In this article, some conceptual and empirical relations between Islam, sovereignty, and democracy will be examined, with comparisons to Christianity. In the first part of the article, the historical conditions of the formation of the dualist (Christianity) and monist (Islam) political theories of the two religions will be examined. This will be followed by a conceptualization of the beginning and end of their respective “middle ages.” It will be argued that the end of the Islamic middle ages was marked, in some Islamic countries, by the following phenomena: the building of a secular state apparatus; the replacement of "religion" by “nation” as the basis of the sovereignty of the new state; the deportation of Islam from the state to society; and the re-birth of Islam in the hands of the social actors as a political ideology aiming at re-capturing the state it had lost. In the final sections, the problematic relationship between secularization and democratization in the Islamic world will be examined, and the experiments with secularization in the Islamic world will be compared with those of France. It will be observed that what made secularization and democracy compatible in France was a combination of historical factors (the existence of the Church that controlled the social manifestations of religion; the state's success in nation-building; the efficiency of the secular judicial system; and the state's satisfactory performance in the area of socioeconomic development), which were largely absent in the Islamic contexts, with the possible exception of Turkey.
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Kurzman, Charles. "Sociologies of Islam." Annual Review of Sociology 45, no. 1 (July 30, 2019): 265–77. http://dx.doi.org/10.1146/annurev-soc-073018-022641.
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The sociology of Islam arguably emerged in the fourteenth century with the work of Ibn Khaldun, but the term itself appeared first in 1931. In recent years, the field has expanded to encompass the study of all aspects of the social lives of the world's Muslims, who constitute one-fifth of the global population—hence the plural label, sociologies of Islam. This article reviews four central debates in the field: approaches to Muslim modernities, challenging Orientalist images of Islam as enduringly premodern; tensions between national and global Islamic identities and institutions; activism around Muslim women's rights, both by women and by state-building men; and proliferating challenges to Muslim authorities. As the field confronts political pressures and barriers to scholarly travel, the way forward may involve collaborations that extend training opportunities and comparative research across national and regional borders.
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Kelly, Michael. "Introduction Religion in France: Belief, identity and laïcité." French Cultural Studies 28, no. 1 (January 30, 2017): 3–4. http://dx.doi.org/10.1177/0957155816678596.
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This is the introduction to a special number of French Cultural Studies devoted to religion in France, focusing on the issues of belief, identity and laïcité. The articles deal with social and cultural issues of secularity and identity, and also reach into philosophical argument and literary representation. They explore the relationship between France and Islam, issues of Jewish and Catholic heritage, the philosophical issues of belief and non-belief, and the historical roots of French secularism and the search for ways of living together.
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ZA, Tabrani. "ISU-ISU KRITIS DALAM PENDIDIKAN ISLAM PERSPEKTIF PEDAGOGIK KRITIS." Jurnal Ilmiah Islam Futura 13, no. 2 (February 1, 2014): 250. http://dx.doi.org/10.22373/jiif.v13i2.75.
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Conceptualization and theorization of Islamic education has been less attention to aspects of his involvement in the process of social transformation. In addition, Islamic Education also seems to have developed to the maximum language of language of critique and possibility. Literature related to Islamic education from the past until now tend to be dominated by a normative approach, with little practical in many aspects and ignore the discursive historical-empirical level. Until now, even the idea of the concept of Islamic education promoted by thinkers of contemporary Islamic education has not touched the real issues related to humanitarian issues. There is no attempt to draw normative concepts, ideal and abstract, to the empirical-sociological level. When the concept of Islamic education is faced with the problems of empirical-sociological and just wrestle on normative issues, the Islamic education could be stuck in the ideology of positivism that tend to deny the importance of criticism of social reality. Therefore, Islamic education needs to balance-normative aspects of religious and historical.
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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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Chtaiba, Jamal. "Aspects of Social Welfare in the Islam: Suraht Al-Ma'un as a Model." Dirasat: Shari'a and Law Sciences 49, no. 3 (September 1, 2022): 1–7. http://dx.doi.org/10.35516/law.v49i3.2196.
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Objectives: The study aims to highlight the relationship between the Islamic faith and social welfare and the impact of believing in God and the Last Day in combating poverty, fragility and vulnerability. Methods: The study relied on the descriptive-analytical approach by tracing the descent of the Holy Quran in the Meccan period, and focusing on the essential information related to the Islamic faith and its impact on social welfare. Additionally, the reasercher reviewed and compared the opinions of scientists. The research focused on studying and analyzing one Surah of the Holy Quran, namely Surah Al-Ma'oon, due to the positive connotations of its name, such as cooperation and extending a helping hand to those who need it from various segments of society, especially who are usually neglected, oppressed and sometimes attacked. Results: The effect of God’s monotheism and certainty in what He has prepared for His righteous servants in compassion witn the needy and the poor, kindness for the widow and orphan, and mercy for the weak and needy. Being a true believer has a close relationship with good deeds, mainly what is directed to the disadvantaged groups in the Muslim community. Conclusions: The study recommended the need to take care of the factual impact of the Islamic faith and highlighted the importance of correct perception of the matters of the unseen in purifying souls and urging them to give and spread the spirit of affection and brotherhood among believers.
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Tonkiss, Katherine. "Immigration, Islam and the Politics of Belonging in France (review)." Human Rights Quarterly 35, no. 1 (2013): 249–51. http://dx.doi.org/10.1353/hrq.2013.0004.
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Umam, Hoerul. "Rekonstruksi Formulasi Metodologi Studi Islam." Jurnal Health Sains 1, no. 6 (October 23, 2020): 680–95. http://dx.doi.org/10.46799/jsa.v1i6.114.
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Two aspects in Islamic teachings are normative and historical aspects. These two aspects are always intertwined throughout history. However, there are some Muslims who were less notice one of that aspect, the historical aspect. As a result, they are romanticism and apathy in the face of changing times is always changing. Unfortunately, the current methods of Islamic studies, according to the writer, are still dominated by this group. The social sciences and humanities have not received serious attention in the study of Islam. Therefore, the writer argues that this study of the need naqdiyah (criticism) in Islamic studies during this time that begins with the search for the fundamental values of Islam through the deepening of the philosophy of science and epistemology of Islam. Philosophy realized that the religious studies are something that does not separate from the authors’ point of views, inventors and originators. On the other hand, Islamic epistemology would explore various seizure hegemonies that occur in the history of Muslims. Expected epistemology is the epistemology that greet and advise each other, not the other way which claims to be the sole owner of the truth. In the reconstruction of Islamic studies, the authors offer the importance of doing multi approach to address each other as well as the presence of different methodologies. Multi approaches and methodologies that are not monolithic would make the study of Islam always answer the needs of contemporary life such as human rights, gender, environment, democracy and others.
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Umam, Hoerul. "Rekonstruksi Formulasi Metodologi Studi Islam." Jurnal Health Sains 1, no. 6 (October 23, 2020): 680–95. http://dx.doi.org/10.46799/jsa.v1i6.114.
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Two aspects in Islamic teachings are normative and historical aspects. These two aspects are always intertwined throughout history. However, there are some Muslims who were less notice one of that aspect, the historical aspect. As a result, they are romanticism and apathy in the face of changing times is always changing. Unfortunately, the current methods of Islamic studies, according to the writer, are still dominated by this group. The social sciences and humanities have not received serious attention in the study of Islam. Therefore, the writer argues that this study of the need naqdiyah (criticism) in Islamic studies during this time that begins with the search for the fundamental values of Islam through the deepening of the philosophy of science and epistemology of Islam. Philosophy realized that the religious studies are something that does not separate from the authors’ point of views, inventors and originators. On the other hand, Islamic epistemology would explore various seizure hegemonies that occur in the history of Muslims. Expected epistemology is the epistemology that greet and advise each other, not the other way which claims to be the sole owner of the truth. In the reconstruction of Islamic studies, the authors offer the importance of doing multi approach to address each other as well as the presence of different methodologies. Multi approaches and methodologies that are not monolithic would make the study of Islam always answer the needs of contemporary life such as human rights, gender, environment, democracy and others.
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Hasan Taofik, Muhamad, and Tutuk Ningsih. "PERUBAHAN SOSIAL DI ERA MILENIAL DALAM PERSPEKTIF PENDIDIKAN ISLAM." Didaktik : Jurnal Ilmiah PGSD STKIP Subang 8, no. 2 (December 15, 2022): 1591–605. http://dx.doi.org/10.36989/didaktik.v8i2.463.
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This article discusses the significance and role of Islamic education in shifting social structures and functions of society. This study uses a library research approach, while this research is a type of qualitative research. The essence of education and the purpose of education in general is a system and means to improve the welfare of human life in all aspects. The fundamental question related to Islamic education and social change is about how Islamic education can simultaneously function as an agent of change and the dynamics of social change. It is a common understanding that Islam is a religion of love and peace, so it is only natural that Islam, a religion of mercy for all things, is also very concerned about the happiness and well-being of its people. Based on this statement, Islamic education is one of the best alternatives to build humanity, the findings of this study show that Islam builds society through education. The formation of a perfect human is the goal. Islamic education, which always considers two perspectives in all aspects external and spiritual, individual and social, as well as worldly and ukhrowi.
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Nashrun Jauhari, Ratna Suraiya. "MEMILIH CALON PASANGAN SUAMI-ISTRI DALAM PERKAWINAN ISLAM." Al-'`Adalah : Jurnal Syariah dan Hukum Islam 4, no. 2 (December 10, 2019): 105–20. http://dx.doi.org/10.31538/adlh.v4i2.493.
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Marriage guidance in Islam starts with an explanation of how to choose a potential mate before knitting a marriage bond. Many people observe that the guidance given by Islam is only oriented to the fulfillment of the spiritual aspects and ignores the material aspects which are the means of human life, especially the fulfillment of mental or psychological aspects. This study seeks to analyze the criteria for choosing prospective marriage partners in Islam through the perspective of the psychology of Islamic families. As a new theory, Islamic family psychology has considerable urgency in interpreting the Shari'a rules on family law in a more humane manner, and at the same time to identify mental phenomena that affect the achievement of the objectives of Islamic marriage law. The results of this study state that from a psychological perspective, criteria for choosing a potential partner in an Islamic marriage are still quite relevant and truly influence one's personality in the course of a married life. Actualization of the candidates to choose the candidate pair includes judgments: (1) material aspects in the form of wealth ma> liyyah), social status (h {asabiyyah), beauty or good looks (jasadiyyah); (2) spiritual aspects in the form of a prospective partner's religion; and (3) aspects of comparability or kafa>, especially the perspective and life mission of the prospective spouse.