Journal articles on the topic 'Islam – Social aspects – Germany'
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1
Behr, Harry Harun. "CONFIDENCE AND DOUBT JUVENILE MUSLIM LIFE-WORLDS, RELIGIOUS ORIENTATION, ISLAMIC THEOLOGY AND EDUCATION IN GERMANY." Analisa: Journal of Social Science and Religion 3, no. 02 (December 28, 2018): 149–66. http://dx.doi.org/10.18784/analisa.v3i02.682.
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The article is based on first findings of interdisciplinary research that is still in progress. It has to be understood as the science-based counter-speech against increasing anti-Muslim racism. Young Muslims are under surveillance of public and media attention in Germany. Islam is being debated in terms of regal and security politics and less within the signature of religion in terms of spirituality, aesthetics, life-world orientation, ethics, morale and religious life-styles. Hence, they are being transformed into a kind of ethnic tribe that needs special treatment. This comes along with the impending deployment of religious freedom as it is guaranteed by the German constitution. Especially right-wing nationalist and folkish consent has it that Muslims serve as a reason for redesigning religious politics in Germany that drifts away from the standards of human rights. The research findings presented here focus on juvenile Muslims as humans, pupils and citizens instead. It aims at a better understanding of their psychological and social framing. This plays an important role with regard to schooling in general and Islamic religious education in special. The findings are based upon the qualitative analysis of semi-structured interviews. This contribution also takes theological and anthropological aspects into account. In the end preliminary recommendations for changes in the educational setting are given.
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Fuadi, Ariza. "NEGARA KESEJAHTERAAN (WELFARE STATE) DALAM PANDANGAN ISLAM DAN KAPITALISME." JESI (Jurnal Ekonomi Syariah Indonesia) 5, no. 1 (May 23, 2016): 13. http://dx.doi.org/10.21927/jesi.2015.5(1).13-32.
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Abstract Etimologically, the term of welfare state consists of two words welfare and state. Welfare means prosperity or safety, and state is defi ned as an agency of the society that having a power to control the relation of people and produce the symptoms of power within the society. The term of welfare state is often called in bahasa as negara kesejahteraan. The term of welfare state was used in English by Archbishop York from UK in 1940 as the response and resistance of warfare state from Nazi Hitler in Germany. Welfare state was conducted fi rstly in Europe and US. This program has been conducted to improve the economic system of capitalism more compassionate and to protect the weak within the society as the result of “wickedness” of capitalism. However, the program of welfare state, as time goes by, that has been conducted by capitalism has not worked to create prosperity for the people. The poverty and injustice are still happening until now. These are happening since the misleading of capitalism that only focuses on the increase economic development towards the existence of state creating social prosperity within the society. Therefore, besides material development, Islamic welfare state also focuses on the moral material aspect without followed by spiritual uplift. It is different from Islamic welfare state that gives the interrelated comprehensive concept. This linkage consists of the roles of state and religion to aspect as a social control for the human prosperity. Keywords: Welfare State, Capitalism, Islam
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MAZLUM, Mahmut. "Reflections of ‘European Islam’ Discourse to Germany and Recognition of Turkish-Islam." Bilig, no. 104 (January 30, 2023): 153–78. http://dx.doi.org/10.12995/bilig.10406.
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Turkish-Islam has become a part of Europe today more than ever. Turkish immigrants and their religious institutions are the leading cause of this new situation, and they have been trying to legalize their belonging with their claims for recognition, especially in Germany. This article mainly elaborates on the recognition process with a focus on the reflections of European Islam discourse on the German scene and attempts to understand the reasons behind the current crisis around the recognition of Turkish-Islam. Even though the current perception of Islam in the host countries is the primary reason for many, this article approaches the issue from a historical institutionalist (HI) point of view and develops further arguments. Analysis of the empirical data shows that the lack of a unified voice in the Muslim society, structural inefficiencies of Islamic organizations, and politicizing of Islam-related issues could be counted as obstacles in the frame of recognition. However, the path dependency concept of HI allows this work to go beyond these visible problems and highlights the transnational linkages created in the foundation processes of these institutions as the main reason behind the failure.
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Bastian, Pascal, and Barbara Lochner. "Social pedagogical research in Germany." Papers of Social Pedagogy 11, no. 1 (July 28, 2019): 77–89. http://dx.doi.org/10.5604/01.3001.0013.3103.
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The number of empirical studies on German social work makes it difficult to gain a clear picture of them all. The increasing academisation of education and the expansion of study programs also reveal an increase in social work research in Germany. This article traces this development and discusses open questions. In addition, it demonstrates the importance of qualitative research, in particular for the development of professional casework. The paper proposes a systematization of German research in the field of social work and discusses this systematization based on the example of a study. Finally, the paper presents some further aspects and recent developments.
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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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MAKAROVA, O. V., and D. I. DUTKA. "Volunteer Movement in Germany (Current Aspects)." Demography and social economy 3 (November 1, 2022): 89–101. http://dx.doi.org/10.15407/dse2022.03.089.
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This article covers the topics of volunteer movement, its social essence and significance in the modern world, as well as the shifts in its concept as a response to global social and cultural changes in the 21th century. This study is conducted using historical data and current experience of the volunteer movement in Germany. The goal of this article is to define the organizational specifics and nature of modern volunteering, based on the present-day reality and its most significant global challenges, as well as to summarise the latest experiences of volunteer movement in Germany associated with the forced mass migration of Ukrainian refugees. The results of the study made it possible to outline some guidelines for the non-governmental organisations that provide social support to vulnerable populations, in particular, people who have been exposed to a trauma caused by life-threatening events. To achieve the goal, such research methods as analysis and synthesis, generalisation, comparison, logical analysis method, survey, content analysis were used. Special attention has been paid to the support provided to refugees fleeing from countries where hostilities are taking place (on the example of refugees from Ukraine). The article uses data from special monitoring surveys of Ukrainian refugees conducted by the Institute for Economic Research (Germany), as well as the author’s own experience of volunteer work in Munich. In addition, as an illustration to the topic, the results of a small online survey of Ukrainian refugees are presented. The participants of the survey were women who were forced to leave Ukraine for Germany due to hostilities and received support from volunteers — the owners of local hotel businesses. The source of data on the number and composition of volunteers in Germany is a survey that has been carried out every 5 years since 1999. The 2019 study covered 27.7 thousand people aged 14 years and older. Based on the data, it was possible to draw conclusions regarding the advantages and disadvantages of the modern volunteering movement in Germany, as well as provide practical guidelines, which are primarily aimed at improving the effectiveness of volunteer work. In particular, the authors have identified the main features of modern transformations of volunteering. These transformations are characterized by transition from associative, unstructured forms to well-organized and highly specialized ones. The changes also affected the motivational characteristics of volunteers — the transition from altruism to pragmatism. One of the conclusions of the study is the identification of conflicting assessments of such changes: along with an increase in the effectiveness of volunteer work, its complication and excessive bureaucratization are observed. As a result, a negative attitude towards such work may be formed. The conclusions of this article can be useful for increasing the effectiveness of volunteer organizations in other countries, as well as scaling up experience through greater specialization, increasing the professional level of volunteers, and expanding activities.
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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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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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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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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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Węglińska, Agnieszka. "The Image of Germany in Social Media: Political and Social Aspects of Public Service Media in Poland." Central European Journal of Communication 13, no. 1 (July 21, 2020): 41–54. http://dx.doi.org/10.19195/1899-5101.13.1(25).4.
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The goal is this paper is to analyze the image of Germany and Germans in social media platforms of Polish Television (Telewizja Polska — TVP). Through a web content analysis the study aims at presenting main societal and political aspects in the daily functioning of public service media. The outcome is therefore presented in a broad social and historical context, including relations between Germany and Poland. The main factors shaping bilateral relations such as stereotypes, trans-border cooperation and the presence of the German minority in Poland are presented. The empirical part of the paper comprises content and discourse analysis of TVP’ s social media related to the image of Germans and Germany over a period of three months in 2018.
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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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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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Rydzewski, Paweł. "Immigration and Social Aspects of Sustainable Development. The Case of Germany." Problemy Ekorozwoju 15, no. 1 (January 1, 2020): 25–31. http://dx.doi.org/10.35784/pe.2020.1.03.
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The aim of the article is to show the relationship between immigration and the social aspect of sustainable development. Data from the German General Social Survey (ALLBUS) study conducted in 2016 on a sample of 3490 respondents (residents of Germany) was used. Research suggests that this relationship is negative: mass immigration from culturally foreign countries and social environments can significantly reduce the quality of life of residents in developed societies. This manifests in opinions about the need to limit or stop immigration. The case of Germany can probably be generalized to other developed countries, especially from the European Union.
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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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Bahri, Media Zainul. "Edwin Wieringa and the Exoticism of the Minds of Indonesian Muslims." Al-Albab 5, no. 1 (June 1, 2016): 31. http://dx.doi.org/10.24260/alalbab.v5i1.332.
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This article elaborates in-depth the views of Edwin Wieringa on Indonesian Islam. Wieringa is Professor of Indonesian philology with special reference to Islamic cultures at the University of Cologne, Germany. In addition to philology, Wieringa also concerns himself with the Indonesian contemporary Islamic issues. According to Wieringa, various aspects of the minds of Indonesian Muslims in the past and present are always exotic, in the sense of “unique” and “attractive”, and therefore motivates him to examine a lot of things about Indonesian Islam. For Wieringa, Indonesian Muslim cultural exoticism also shows a high civilization that must be appreciated by the Indonesian Muslims themselves. Dozens articles of Wieringa which explore the culture of Islam in this country shows that he has a remarkable contribution to the development of Indonesian Islamic and cultural studies.
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Kortmann, Matthias. "Secular–Religious Competition and the Exclusion of Islam from the Public Sphere: Islamic Welfare in Western Europe." Politics and Religion 12, no. 3 (October 29, 2018): 433–56. http://dx.doi.org/10.1017/s1755048318000706.
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AbstractThis paper deals in a qualitative discourse analysis with the role of Islamic organizations in welfare delivery in Germany and the Netherlands. Referring to Jonathan Fox's “secular–religious competition perspective”, the paper argues that similar trends of exclusion of Islamic organizations from public social service delivery can be explained with discourses on Islam in these two countries. The analysis, first, shows that in the national competitions between religious and secular ideologies on the public role of religion, different views are dominant (i.e., the support for the Christian majority in Germany and equal treatment of all religions in the Netherlands) which can be traced back to the respective regimes of religious governance. However, and second, when it comes to Islam in particular, in the Netherlands, the perspective of restricting all religions from public sphere prevails which leads to the rather exclusivist view on Islamic welfare that dominates in Germany, too.
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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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Bhattacharya, Sandhya, and Jonathan E. Brockopp. "Islam and Bioethics." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 151–55. http://dx.doi.org/10.35632/ajis.v23i3.1615.
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On 27-28 March 2006, Pennsylvania State University hosted an internationalconference on “Islam and Bioethics: Concerns, Challenges, and Responses.”Cosponsored by several academic units in the College of Liberal Arts, theconference brought in historians, health care professionals, theologians, and social scientists from ten different countries. Twenty-four papers were presented,along with Maren Grainger-Monsen’s documentary about an Afghaniimmigrant seeking cancer treatment in California.After opening remarks by Susan Welch (dean, College of Liberal Arts)and Nancy Tuana (director, Rock Ethics Institute), panelists analyzed“Critical Perspectives on Islamic Medical Ethics.” Hamada Hamid’s (NewYork University Medical School) “Negotiating Autonomy and Religion inthe Clinical Setting: Case Studies of American Muslim Doctors andPatients,” showed that few doctors explore the role of religion in a patient’sdecision-making process. She suggested that they rethink this practice.Hassan Bella (College of Medicine, King Faisal University, Dammam)spoke on “Islamic Medical Ethics: What and How to Teach.” His survey, conductedin Saudi Arabia among medical practitioners, revealed that most practitionersapproved of courses on Islamic ethics but did not know if suchcourses would improve the doctor-patient relationship. Sherine Hamdy’s(Brown University) “Bodies That Belong to God: Organ Transplants andMuslim Ethics in Egypt” maintained that one cannot easily classify transplantpatients’ arguments as “religious” or “secular,” for religious values are fusedtogether with a patient’s social, political, and/or economic concerns.The second panel, “Ethical Decision-Making in Local and InternationalContexts,” provoked a great deal of discussion. Susi Krehbiel (Brown University)led off with “‘Women Do What They Want’: Islam and FamilyPlanning in Tanzania.” This ethnographic study was followed by Abul FadlMohsin Ebrahim’s (KwaZulu University, Durban) “Human Rights andRights of the Unborn.” Although Islamic law is commonly perceived asantagonistic to the UN’s charter on human rights, Ebrahim argues that bothmay be used to protect those who can and cannot fight for their right to dignity,including the foetus. Thomas Eich (Bochum University) asserted in“The Process of Decision Making among Contemporary Muslim ReligiousScholars in the Case of ‘Surplus’ Embryos” that decisions reached by internationalMuslim councils were heavily influenced by local politics and contentiousdecisions in such countries as Germany and Australia.The afternoon panel, “The Fetus and the Value of Fetal Life,” focusedon specific issues raised by artificial reproductive technologies (ARTs).Vardit Rispler-Chaim (Haifa University) presented “Contemporary Muftisbetween Bioethics and Social Reality: Pre-Selection of the Sex of a Fetus asParadigm.” After summarizing social customs and religious literature fromaround the world, she claimed that muftis generally favor pre-selection techniquesand suggested that their reasoning is guided by a general social ...
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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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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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Silver, Hilary. "The Social Integration of Germany since Unification." German Politics and Society 28, no. 1 (March 1, 2010): 165–88. http://dx.doi.org/10.3167/gps.2010.280109.
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Germans are inordinately preoccupied with the question of national integration. From the Kulturkampf to the Weimar Republic to the separation of East and West, social fractiousness is deeply ingrained in German history, giving rise to a desire to unify the "incomplete nation." Yet, the impulse to integrate German society has long been ambivalent. Between Bismarck and the Nazi interregnum, top-down efforts to force Germans to integrate threatened to erase valued differences. The twentieth anniversary of German reunification is the occasion to assess the reality of and ambivalence towards social integration in contemporary Germany. A review of economic and social measures of East-West, immigrant, and Muslim integration provides many indications of progress. Nevertheless, social cleavages persist despite political integration. Indeed, in some aspects, including in the party system, fragmentation is greater now than it was two decades ago. Yet successful social integration is a two-way street, requiring newcomers and oldtimers to interact. Integration of the European Union to some extent has followed this German path, with subsidiarity ensuring a decentralized social model and limited cohesion. German ambivalence about social integration is a major reason for the continuing social fragmentation of the society.
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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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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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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.
Full textAbstract:
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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Haasen, Christian, Andrea Blätter, Daniel Gharaei, Mehmet Ali Toprak, Josette Haferkorn, and Jens Reimer. "Psychosocial Aspects of Opiate Dependence Among Turkish Migrants in Germany." Journal of Ethnicity in Substance Abuse 3, no. 1 (August 19, 2004): 1–10. http://dx.doi.org/10.1300/j233v03n01_01.
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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.
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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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Yahya, Sahlan, and Bayu Arie Fianto. "ANALISIS STATISTIK DESKRIPTIF TERKAIT PENGGUNAAN FINTECH SYARIAH DI INDONESIA." Jurnal Ekonomi Syariah Teori dan Terapan 7, no. 7 (July 14, 2020): 1336. http://dx.doi.org/10.20473/vol7iss20207pp1336-1349.
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This research presents a preliminary study on the use of Islamic fintech in terms of several aspects, namely, socio-economic aspects, geographical aspects, social influence, religiosity. Socio-economic aspects consist of gender, age, education level, income level, and type of work. Geographical aspects consist of the distance of residence from the nearest financial institution and location of residence. Data is collected by giving questionnaires to users of Islamic fintech and non-users of Islamic fintech. The results of this study are in the form of an explanation or excavation of information related to which aspects show the difference between users and non-users of Islamic fintech. This research was conducted because of the lack of research about the use of Islamic fintech in terms of various aspects above. This study contributes to the behavior of Indonesian people in utilizing Islamic fintech as a provider of Islamic financial services in the Industrial Revolution 4.0 era.Keywords: Islamic fintech, socioeconomic aspects, geographical aspects, social influence, religiosityREFFERENCESAfifuddin dan Beni Ahmad Saebani. 2009. Metodologi penelitian kualitatif. Bandung: Pustaka Setia.Arif, M Nur Rianto Al. 2015. Pengantar Ekonomi syariah teori dan praktik. Bandung: Pustaka Setia.Astuti, Rika Pristian Fitri. 2016. Pengaruh Status Sosial Ekonomi Orang Tua, Literasi Ekonomi dan Life Style Terhadap Perilaku Konsumsi Mahasiswa Jurusan pendidikan Ekonomi IKIP PGRI Bojonegoro. Bojonegoro: Fakultas Pendidikan Ilmu Pengetahuan Sosial. Jurnal Edutama. Vol 3, no. 2 Juli 2016Bachri, Bachtiar S. 2010. Meyakinkan Validitas Data Melalui Triangulasi Pada Penelitian Kualitatif. Universitas Negeri Surabaya. Vol. 10, No. 1, hal 46-61.Baidhowi, Bagus dan Irham Zaki. 2014. Implementasi konsumsi Islam Pada Pengajar Pondok Pesantren (Studi Kasus Pengajar Pondok Pesantren Aqobah Kecamatan Diwek Kabupaten Jombang). Universitas Airlangga. Vol. 1, No. 9.Chan, Arianis. 2010. Pengaruh Ekuitas Merek Terhadap Proses Keputusan Pembelian Konsumen:Sstudi Kasus Bank Muamalat Indonesia Cabang Bandung. Universitas Padjajaran. Jabv6n1.texFauzia, Ika Yunia dan Abdul Kadir Riyadi. 2014. Prinsip Dasar Ekonomi Islam perspektif Maqashid Syariyyah. Jakarta: KencanaIda, N. 2009. Pengaruh Ekonomi Mikro. Universitas Muhammadiah Malang Press. MalangKhan, M Fahim. 2014. Esai-Esai Ekonomi Islam. Jakarta: RajaGrafindo Persada Moleong, Lexy J. 2005. Metode Penelitian Kualitatif. Bandung: Remaja Rosdakarya.Panjaitan, Poopy. 2017. Pengaruh Social Media terhadap Produktifitas Kerja Generasi Millenial. Malang: Jurnal Administrasi BisnisPujiyono, Arief. 2006. Teori Konsumsi Islam. Jurnal Dinamika Pembangunan. III (2) : 196-207.Rosyidi, Suherman. 2006. Pengantar Teori Ekonomi. Jakarta: Raja Grafindo PersadaShihab, M. Quraish. 2004. Tafsir al-Mishbah: Pesan, Kesan dan Keserasian al-Qur’an. Jakarta: Lentera Hati. volume 1, cetakan. Ke 2.Siddiqi, Muhammad Nejatullah. 2004. Kegiatan Ekonomi dalam Islam. Jakarta: PT. Bumi AksaraSitepu, Novi Indriyani. 2016. Perilaku Konsumsi Islam Di Indonesia. Universitas Syiah Kuala Banda Aceh. Vol. 2, No. 1Sugiyono. 2014. Memahami Penelitian Kualitatif. Bandung: Alfabeta.Sumar’in. 2013. EkonomiIslam: Sebuah Pendekatan Ekonomi Mikro Perspektif Islam. Yogyakarta: Graha IlmuSuwiknyo, Dwi. 2010. Kompilasi Tafsir Ayat-Ayat Ekonomi Islam. Yogyakarta: Pustaka Pelajar.Yin, Robert K. 2003. Studi Kasus (desain dan metode). Jakarta: PT Raja Grafindo Persada.Yin, Robert K. 2015. Studi Kasus: Desain dan Metode. Jakarta: PT Raja Grafindo
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Ilyas, Rahmat. "KONSEP DASAR DALAM SISTEM KEUANGAN SYARIAH." ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 2, no. 1 (June 30, 2017): 121–42. http://dx.doi.org/10.32923/asy.v2i1.594.
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Dinul Islam is a comprehensive living system that Allah swt down through His Apostle. Which includes aqidah, ubudiah, mu'amalah, mu'asyarah and morals that guide people so life is full of glory. Comprehensive concept means comprehensive rules that encompass various aspects of life, whether of dimension of belief (aqidah), ritual of self-servant (ubudiah), and social aspect ie mu'amalah, mu'asyarah and morals. In everyday life, economy is the wheel of life as a container to meet the material needs of human beings, both in individual life, and social. Islam leads its people to embrace and practice Islamic teachings in a kaffah (comprehensive / comprehensive) in all aspects of life.
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Glock, Sabine, Tobias Baumann, and Hannah Kleen. "German Teachers’ Implicit and Explicit Attitudes Toward Female and Male Muslim Students and Reactions to Social Exclusion." Social Psychology 53, no. 3 (May 2022): 178–83. http://dx.doi.org/10.1027/1864-9335/a000489.
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Abstract. Research has shown negative teachers’ attitudes toward ethnic minority students, who – in Germany – often belong to Islam which is stereotypically associated with traditional gender roles. So far, neither implicit attitudes nor the role of student gender have been investigated in this context. Among a sample of 136 teachers, we assessed implicit attitudes toward Muslim students in relation to Christian students using an Implicit Association Test. Implicit and explicit attitudes were less positive toward male than toward female Muslim students. After reading a social exclusion scenario, teachers were asked how they would react. Teachers’ reactions depended on the religion and the gender of the student. Our study implies that Islam might be part of the disadvantages ethnic minority students experience in school.
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Arifin, Muhammad, Irwan Abdullah, and Atik Tri Ratnawati. "Contestation between Puritan Islam and Kejawen in the Urban Yogyakarta of Indonesia." Al-Albab 8, no. 2 (December 30, 2019): 193–210. http://dx.doi.org/10.24260/alalbab.v8i2.1460.
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Tensions between Puritan Islam and Kejawen Islam have never been resolved, despite various accommodation efforts. The ongoing contestation of the two traditions in Islam in Yogyakarta is because both always maintain strict cultural boundaries through symbols that represent their respective identities, be it in religious, art, cultural, economic and political practices. This study focuses on three aspects: (1) the form of representation of the contestation between Islam and Tradition (Kejawen) in the city of Yogyakarta; (2) the historical and cultural context which is the basis for the contestation between Islam and tradition; and (3) how the contestation between Islam and the Kejawen tradition is managed by each community in an effort to minimize the occurrence of social conflict between the two. Through these three aspects, this research aims to offer a new perspective in viewing the dialectical relations between Puritan Islam and Javanese (Kejawen) tradition contextually. The contestation between the Islamic tradition and the Kejawen tradition continued because of historical, political and global currents that provided space for both traditions to build their respective cultural identities.
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Doerr, Nicole. "The Visual Politics of the Alternative for Germany (AfD): Anti-Islam, Ethno-Nationalism, and Gendered Images." Social Sciences 10, no. 1 (January 14, 2021): 20. http://dx.doi.org/10.3390/socsci10010020.
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This article is an empirical investigation into the visual mobilization strategies by far-right political parties for election campaigns constructing Muslim immigrants as a “threat” to the nation. Drawing on an interdisciplinary theoretical approach of social movement studies and research on media and communication, I focus on the far-right political party Alternative for Germany (AfD), which has produced several widespread inflammatory series of visual election posters featuring anti-Islam rhetoric, combined with provocative images of gender and sexuality. By approaching visual politics through a perspective on actors constructing visual forms of political mobilization, I show how far-right populist “movement parties” are supported by professional graphic designers commercializing extremist ideologies by creating ambivalent images and text messages. My findings on the AfD’s visual campaign politics document the instrumentalization and appropriation of the rhetoric of women’s empowerment and LGBT rights discourse, helping the AfD to rebrand its image as a liberal democratic opposition party, while at the same time, maintaining its illiberal political agenda on gender and sexuality. Visual representations of gender and sexuality in professionally created election posters served to ridicule and shame Muslim minorities and denounce their “Otherness”—while also promoting a heroic self-image of the party as a savior of white women and Western civilization from the threat of male Muslim migrants. By documenting the visual politics of the AfD, as embedded in transnational cooperation between different actors, including visual professional graphic designers and far-right party activists, my multimodal analysis shows how far-right movement parties marketize and commercialize their image as “progressive” in order to reach out to new voters.