Articles de revues : « Eco-Islam »

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Arifah, Umi, Ahmad Fauzan Hidayatullah et Anif Rizqianti Hariz. « Program Eco-Pesantren Dalam Pelestarian Lingkungan ». JURNAL KESEHATAN LINGKUNGAN : Jurnal dan Aplikasi Teknik Kesehatan Lingkungan 19, n^o 1 (31 janvier 2022) : 105–14. http://dx.doi.org/10.31964/jkl.v19i1.462.

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Telah dilakukan penelitian menggunakan metode studi pustaka terkait program eco-pesantren dalam pelestarian lingkungan yang bertujuan mamaknai konsep eco-pesantren dan nilai-nilai edukasi dalam melestarikan lingkungan. Islam sebagai rahmatan lil’alamin mengatur hubungan manusia dengan lingkungannya baik melalui ayat al-Qur’an maupun as-Sunnah yang terintegrasikan dalam bentuk aturan oleh Kementerian Lingkungan Hidup terkemas menjadi satu dengan sebutan program eco-pesantren. Bentuk kerja sama antara Kementrian Lingkungan Hidup dan Kementrian Agama selain mendirikan eco-pesantren yang pertama di Indonesia yakni dirumuskannya tujuan, keuntungan, serta indicator yang teridentifikasinya penerapan eco-pesantren pada suatu Lembaga Pendidikan. Program eco-pesantren menggunakan konsep kesadaran terhadap lingkungan hidup dalam mengimplementasikan dan merevitalisasikannya. Kesadaran lingkungan yang meningkat karena keberhasilan melakukan sosialisasi serta didukungnya oleh nilai-nilai Islam dan kehidupan spiritual mewujudkan suasana ekologis baik pada masa kini maupun masa mendatang.

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Ramadhani, Febrina Nur, et Dessy Ekaviana. « Circle bottom line : mengkonstruksi akuntansi sosial-lingkungan dalam bingkai spiritualitas ». Imanensi : Jurnal Ekonomi, Manajemen, dan Akuntansi Islam 5, n^o 1 (25 mars 2020) : 17–24. http://dx.doi.org/10.34202/imanensi.5.1.2020.17-24.

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Abstrak Tulisan ini mencoba untuk menyempurnakan konsep triple bottem line dengan menyusun kembali relasi antara dimensi triple P dan spiritualitas, yang kemudian dinamakan circle bottom line. Circle bottom line mencakup tiga dimensi yakni people (sosial), planet (lingkungan), profit (ekonomi) yang dilandasi dimensi spiritualitas dalam pengukurannya. Dimensi spiritualitas yang digunakan yakni spirit religius. Dalam hal ini adalah konsep Eco-Theology Islam yang mencakup tiga prinsip, yakni tawhīd (kesatuan seluruh makhluk), amānah-khalīfah (kejujuran-kepemimpinan), dan ākhirah (tanggung jawab). Relasi antar dimensi circle bottom line yang berbasis prinsip-prinsip Islam pada Eco-Theology Islam kemudian dijadikan sebagai dasar penerapan akuntansi sosial-lingkungan. Abstract This paper tries to refine triple bottem line concept by rearranging the relations between triple P dimensions and spirituality, which is then called circle bottom line. Circle bottom line includes three dimensions, namely people (social), planet (environment), profit (economy) based on the dimensions of spirituality in measurement. The dimension of spirituality used is religious spirit. In this case the concept of Eco-Theology of Islam includes three principles, namely tawhīd (unity of all beings), amānah-khalīfah (honesty-leadership), and ākhirah (responsibility). The inter-dimensional relationship of circle bottom line based on Islamic principles in the Eco-Theology of Islam is then used as the basis for the application of social-environmental accounting.

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Halim, Harifuddin, Rasyidah Zainuddin et Fauziah Zainuddin. « Eco-Profetik : Integrasi Pengetahuan Lokal dengan Islam tentang Lingkungan ». Al-Tahrir : Jurnal Pemikiran Islam 17, n^o 2 (17 novembre 2017) : 311. http://dx.doi.org/10.21154/altahrir.v17i2.1021.

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Abstract: The Segeri Society has a sacrosanct local knowledge system about animism, dynamism, and Sufism. It is manifested into the cosmological form that put nature and human beings as God's creatures that need each other. Therefore, Segeri people appreciate the natural environment. This research intends to reveal their local knowledge of the environment. The research was categorized into qualitative approach and it employed phenomenological research design. In collecting the data, the researcher utilized in-depth interview techniques and observations. Sources of data research were several informants namely: 'Bissu' that has authority over local belief and knowledge; 'Pananrang' that has authority of knowledge of astronomy; and 'Pallaoruma' who have the authority of knowledge about traditional farming. Local knowledge of Segeri people based on its relation to the natural environment (natural signs) and the non-natural environment (belief). Due to the emerge of Islamic Sufism, this knowledge is acculturated. Therefore, their environmental knowledge contains a sacred value called eco-prophetic. The existence of the value of sacredness in the local knowledge can be an inquiry for the modern science expert in returning the essence of science.الملخص: مجتمع سيجيري لديهم نظام المعرفة المحلية التوقيفية بين الوثنية والدينامية والصوفية. تتجلّى هذه المعرفة في شكل علم الكونيات الذي يضع الطبيعة والبشر كمخلوقات الله التي يحتاج بعضها إلى بعض. فبالتالي فإن مجتمع سيجري يقدرون بعمق البيئة الطبيعية. وبالتالى تهدف هذه المقالة إلى الكشف عن معارفهم البيئة المحلية. لذلك، يتم استخدام طريقة نوعية مع نهج الظواهر. استخدمت الدراسة لجمع البيانات تقنيات المقابلة المتعمقة والملاحظات. ومصادر البيانات البحثية هم المخبرون : "بيسو" الذي لديه سلطة على المعتقدات والمعرفة المحلية ، " باناترانج " الذين لديهم سلطة المعرفة بعلم الفلك، و "بالاروما" الذين لديهم سلطة المعرفة حول الزراعة التقليدية. تعتمد المعرفة المحلية لمجتمع سيجري على علاقتهم بالبيئة الطبيعية ( الاشارات الطبيعية) والبيئة غير الطبيعية ( الاعتقاد ). هذه المعرفة تصبح فريدة من نوعها بعد أن صحبت الصوفية الإسلامية. وبالتالي فإن معرفتهم للبيئة تحتوى على قيمة مقدّسة بحيث يطلق عليه بالايكولوجية النبوية. وقيمة المقدسة من المعرفة المحلية يمكن أن تكون مادة دراسية لمحبّى العلوم الحديثة في استعادة جوهر العلم.Abstrak: Masyarakat Segeri memiliki sistem pengetahuan lokal sinkretis antara animisme, dinamisme, dan sufisme. Pengetahuan tersebut terwujud dalam bentuk kosmologi yang menempatkan alam dan manusia sebagai makhluk Tuhan yang saling membutuhkan. Oleh karenanya, masyarakat Segeri sangat menghargai lingkungan alam. Untuk itu, tulisan ini bermaksud mengungkapkan pengetahuan lokal mereka terkait lingkungan. Untuk itu, digunakan metode kualitatif pendekatan fenomenologi. Pengumpulan data menggunakan teknik wawancara mendalam dan pengamatan. Sumber data penelitian adalah informan yaitu: ‘Bissu’ yang memiliki otoritas atas kepercayaan dan pengetahuan lokal; ‘Pananrang’ yang memiliki otoritas pengetahuan ilmu falak; dan ’Pallaoruma’ yang memiliki otoritas pengetahuan tentang pertanian tradisional. Pengetahuan lokal masyarakat Segeri didasarkan pada relasinya dengan lingkungan alam (tanda-tanda alam) dan lingkungan non-alam (kepercayaan). Pengetahuan ini menjadi unik setelah mengalami akulturasi dengan sufisme Islam. Oleh karenanya, pengetahuan lingkungan mereka mengandung nilai sakral sehingga disebut eco-profetik. Adanya nilai sakralitas dalam pengetahuan lokal tersebut dapat menjadi bahan kajian bagi pelaku sains modern dalam mengembalikan esensi ilmu pengetahuan.

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Harizan, Siti Haslina Md, Mahmod Sabri Haron et Nabsiah A. Wahid. « Islam , Eco-Literacy and Green Purchase : Evidence from Malaysia ». Journal of Islamic Business and Management 3, n^o 1 (juin 2013) : 133–49. http://dx.doi.org/10.12816/0004992.

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Suwito, Suwito. « POLA KONSUMSI DALAM ISLAM DAN KONSEP ECO-SUFISME MUHAMMAD ZUHRI ». IBDA` : Jurnal Kajian Islam dan Budaya 9, n^o 1 (2 janvier 2011) : 71–88. http://dx.doi.org/10.24090/ibda.v9i1.30.

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This article explores a new view of the relationship between theconsumption patterns and spiritual transformation, which is discussed ina Sufi perspective. Hunger tradition as Sufi’s consumption pattern is seenby Muhammad Zuhri as a medium for self-recognition. If someone hasbeen able to get to know himself, then it will gradually know the qualityof himself. Humans, is individually a weak creature, can not live withoutthe help of another man and the universe. In this context, the cosmos andthe self is "Theophany" of God. Humans are as caliph who serve the Lordand at the same time taking care of the universe. Fasting in religionsteach this consciousness. Fasting as one of the Sufi tradition have multifunction, namely as a means for someone to be close to God, man, andthe universe.

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Rahmatika, Arivatu Ni’mati, et Iit Mazidah. « Penggunaan Dana Sedekah untuk Program Eco Masjid Perspektif Maqasid Syariah : Studi pada BAZNAS Kabupaten Jombang ». Jihbiz : Jurnal Ekonomi, Keuangan dan Perbankan Syariah 6, n^o 1 (31 janvier 2022) : 1–14. http://dx.doi.org/10.33379/jihbiz.v6i1.880.

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Dalam sistem ekonomi Islam, sedekah merupakan salah satu instrumen dalam pendistribusian kekayaan sebagai bentuk rasa syukur atas nikmat yang telah Allah berikan kepada umatnya. Umat Islam adalah khalifah di muka bumi yang diberi wewenang untuk mengatur segala sesuatu yang ada di dalamnya. Indonesia merupakan negara yang memiliki sumber daya alam yang melimpah. Alam dikelola dan dimanfaatkan untuk kepentingan dan kesejahteraan bersama. Dalam kaitannya dengan program Eco Mosque, pembangunan tempat ibadah yang memiliki kepedulian terhadap hubungan timbal balik antara lingkungan untuk kehidupan yang berkelanjutan. Jenis penelitian ini adalah penelitian kualitatif dengan metode eksploratif dan analisis isi menggunakan analisis deskriptif sebagai sifat penelitian. Tujuan dari penelitian ini adalah untuk mengetahui diperbolehkan atau tidaknya penggunaan dana zakat dalam pembangunan program Eco Mosque dalam perspektif maqashid syariah. Dalam hal ini disimpulkan bahwa dana zakat dalam perspektif Maqashid Syariah dapat digunakan untuk pembangunan Eco Mosque, karena ditujukan untuk kemaslahatan dan kemaslahatan umat.

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Munfarida, Ida, et Dyah Ratri Nurmaningsih. « ANALISA KECUKUPAN RUANG TERBUKA HIJAU BERDASARKAN PENYERAPAN KONSENTRASI KARBONDIOKSIDA (O2) DAN PEMENUHAN OKSIGEN (O2) DI KAMPUS UIN SUNAN AMPEL SURABAYA ». Al-Ard : Jurnal Teknik Lingkungan 4, n^o 2 (18 avril 2019) : 18–27. http://dx.doi.org/10.29080/alard.v4i2.476.

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Universitas Islam Negeri Sunan Ampel Surabaya sebagai salah satu universitas terkemuka di Kota Surabaya ikut mendukung program eco city yang diselenggarakan oleh Pemerintah Kota Surabaya dengan menerapkan program eco campus. Kampus Universitas Islam Negeri Sunan Ampel Surabaya seiring berjalannya waktu terus berbenah untuk meningkatkan kualitas pendidikan dengan pengembangan dan pembangunan fisik gedung. Pengambangan dan pembangunan tanpa mempertimbangkan kebutuhan ruang terbuka hijau akan mengakibatkan suasana kampus tidak nyaman sebagai tempat dilakukannya aktivitas belajar mengajar. Metode penelitian ini adalah deskriptif kuantitatif. Analisis data dengan perhitungan korelasi ruang terbuka hijau dengan konsentrasi karbon dioksida (CO2) dan oksigen (O2) yang terkandung dalam udara di lingkungan kampus Universitas Islam Negeri Sunan Ampel Surabaya. Hasil analisa penelitian menunjukkan bahwa Koefisien Dasar Bangunan (KDB) kampus Universitas Islam Negeri Sunan Ampel eksisting adalah 38,02%; dan Koefisien Dasar Hijau (KDH) eksisting adalah 1,69%. Ruang terbuka hijau (RTH) yang dibutuhkan saat ini berdasarkan kondisi eksisting sebesar 17.387.408, 01 m2, sementara berdasarkan proyeksi Ruang Terbuka Hijau (RTH) hingga tahun 2028, luas ruang terbuka hijau (RTH) yang dibutuhkan sebesar 54,813,305.08 m2. Rekomendasi yang sarankan adalah dengan menyediakan ruang terbuka hijau sesuai hasil analisis penelitian. Serta melaksanakan penghijauan di area gedung seperti rooftop dan vertical garden untuk mengurangi emisi karbon dioksida.

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Mansyur, Syahruddin. « Studi Konseptual Museum Negeri Sirisori Islam ». Kapata Arkeologi 9, n^o 2 (23 avril 2016) : 89. http://dx.doi.org/10.24832/kapata.v9i2.207.

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Maluku provincial government has the local characteristic as represented in the “pemerintahan negeri” as a unified system of customary communities in Maluku province government areas. It gives an understanding that the land administration system has implications for aspects of customary law relevant to understanding the history of the culture of a country. Therefore, in the context of the preservation of cultural resources, land administration is the collective memory of the people of Maluku that must be preserved. In regard to the preservation of cultural resources, research conducted in the State Islamic Sirisori is expected to summarize the totality of the cultural history of the country Sirisori Islam. Further more, the results of this study is a conceptual study on the establishment of the museum Sirisori Islamic country. Based on the conceptual study, an alternative form of museum management can adapt the form of eco-museum as an attempt to preserve the cultural resources that existin Sirisori Islamic State. The themes that can be displayed in a museum presentation; State History Sirisori Islam, Islamic tradition Sirisori State Society, and the State Archaeological Collection Sirisori Islam.Provinsi Maluku memiliki karakteristik pemerintahan yaitu sistem Pemerintahan Negeri sebagai kesatuan masyarakat hukum adat dalam wilayah pemerintahan Provinsi Maluku. Hal ini memberi pemahaman bahwa sistem pemerintahan negeri memiliki implikasi pada aspek hukum adat yang terkait dengan pemahaman sejarah budaya suatu negeri. Oleh karena itu, dalam konteks pelestarian sumber daya budaya, pemerintahan negeri merupakan memori kolektif masyarakat Maluku yang harus dilestarikan. Dalam kaitan pelestarian sumberdaya budaya tersebut, penelitian yang dilakukan di Negeri Sirisori Islam ini diharapkan dapat merangkum totalitas sejarah budaya negeri Sirisori Islam. Selanjutnya, hasil penelitian ini merupakan kajian konseptual pendirian museum negeri di Sirisori Islam. Berdasarkan kajian konseptual tersebut, alternatif bentuk pengelolaan museum dapat mengadaptasi bentuk eco-museum sebagai upaya untuk melestarikan sumberdaya budaya yang ada di Negeri Sirisori Islam. Tema-tema yang dapat ditampilkan dalam penyajian museum diataranya; Sejarah Negeri Sirisori Islam, Tradisi Masyarakat Negeri Sirisori Islam, dan Koleksi Arkeologi Negeri Sirisori Islam.

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Abd. Aziz. « Konservasi Alam dalam Perspektif Etika Islam ; Tantangan dan Tuntutan Globalisasi ». Asy-Syari’ah : Jurnal Hukum Islam 5, n^o 2 (15 juin 2019) : 101–19. http://dx.doi.org/10.36835/assyariah.v5i2.116.

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As a part of environment, people should keep the perpetuation, the balance, and the beauty of nature. A smart use of limited natural resources must be a slogan in daily life.This environment is not provided only for human, but also for other creatures. Factually, many people damage universe by illegal logging, free mining, uncontrolled drilling, of course, without any analysis of its damage impact to the environment. After discussing these problems through an approachment of environment ethics; Anthroposentrism, Biocentrism, Ecocentrism, Eco-feminism, this articel found that the cause of the damage of this universe is a transcendental paradigm factor assumed that conservation was not emphasized by Islam. Through these conservational paradigm; ecology, environment fiqh, and eco-sufism, in term of universe utilization, people should balanced three amanah aspects; al-intifâ’, al-i’tibâr, dan al-ishlâh.These three environment ethics not just investigated the way of people behavior to universe, but also the relation among creatures in this universe, between people and people, people and all other creatures. Keywords: conservation, ecology, environment fiqh, eco-sufism

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Yusuf, Muhammad. « Eco-Fiqh : Pendekatan Maslahat Terhadap Amdal dan Konservasi Lingkungan ». Al-Daulah : Jurnal Hukum dan Perundangan Islam 9, n^o 2 (3 octobre 2019) : 250–73. http://dx.doi.org/10.15642/ad.2019.9.2.250-273.

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This study based on postulate that both maslahat and primary texts of Islam are never contaradicting essentially, where holy text is guidance for humankind for goodness of world and hereafter. Based on ‘maslahat approach’, appear idea of eco-fiqh to respond several envoronmental problems. This article aims to study about eco-fiqh which is based on maslahat approach (benefit) and analysis about environmental impact (amdal). To realize benefit of development, regulation of analysis about environmental impact must be obeyed, because it is supported by Islamic principle that “preventing the adverse effects is more prioritized than taking advantages”. Eco-fiqh guides a principle that prevention of environmental adverse effects for longer time than to take economic benefit for shorter time. Preserving the environment is prophetic doctrine and also a mainstream of Islamic doctrine which sometimes ignored. Preserving the environment is not only ‘tahsiniyat’ or ‘hajiyat’, or “dharuriyat’. Idea of eco-fiqh is an effort to put environmental conservation as mainstream of Islamic doctrine. Therefore, it brings about eco-piety beside spritual and social piety.

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Sadiqa, Ulfat, et Amt ul Rafi. « Earth-Man Relationship in Islam and Hinduism ». Al Basirah 11, n^o 01 (30 juin 2022) : 17–34. http://dx.doi.org/10.52015/albasirah.v11i01.25.

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The relationship between man and earth has been both sacred and tender since time immemorial. This bond is based on the guiding principles enshrined and practiced deftly in all religious scriptures. Islam and Hinduism are unique as having a deep sense of respect and consideration for Earth and its natural resources. Fazlun Majeed Khālid and Ranchor Prime being the contemporary scholars of Islam and Hinduism respectively, attempted to bring religious understandings of earth and the place of human beings on it into the discourse of the present ecological crisis. They shifted the global vision of the earth-man relationship to a religious understanding of ‘self and surrounding'. They tried to solve the current ecological crisis that our planet is facing after the advent of scientific knowledge and technological development in a purely eco-theological dimension. Khālid tries to address these issues from an Islamic understanding of nature while Prime attempts to deal with the ecological crisis from the Hindu faith. Both scholars criticized the anthropocentric value approach of the West and present the Cosmo-centric value approach as an alternative ethical approach to protecting our home planet Earth and its resources. This article presents a comparative analysis of their eco-theological thoughts to sustain an earth-man relationship in the 21st century. Keywords: Earth-man Relationship, Sustainability, Ecological Crisis, Secular Worldview, Anthropocentric, Cosmo-centric, Comparative Analysis.

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Gade, Anna M. « Tradition and Sentiment in Indonesian Environmental Islam ». Worldviews 16, n^o 3 (2012) : 263–85. http://dx.doi.org/10.1163/15685357-01603005.

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In 2010-2011, new public messages circulated in Indonesia’s public sphere to “green” Islam. Formal and semi-formal religious education increasingly reflected and supported new ecological curricula and models. Messages of “eco-dakwah” (religious and environmental outreach) by religious authorities connected theory and practice, long established in the pesantren (madrasa) tradition. This paper highlights two affective strategies that were emerging as forms of environmental Islam: first, adapting “tradition” to be a resource for experiential awareness; and, second, the related expectation that feeling and emotion carry persuasive power to alter perception and inspire action. This dakwah cast moral sentiment and action in this world with respect to natural states anticipated in the world to come.

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AbdelZaher, Dina, Amr Kotb et Akrum Helfaya. « Eco-Islam : Beyond the Principles of Why and Into the Principles of How ». Academy of Management Proceedings 2016, n^o 1 (janvier 2016) : 11024. http://dx.doi.org/10.5465/ambpp.2016.11024abstract.

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Haq, Zeenat Abdul, Muhammad Imran, Shabbir Ahmad et Umer Farooq. « Environment, Islam, and women : a study of eco-feminist environmental activism in Pakistan ». Journal of Outdoor and Environmental Education 23, n^o 3 (21 octobre 2020) : 275–91. http://dx.doi.org/10.1007/s42322-020-00065-4.

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Ahmad, Muhammad Mufid. « ECO-LITERACY FIQH AL-BÎ’AH DALAM HUKUM NASIONAL ». Al-Jinayah : Jurnal Hukum Pidana Islam 2, n^o 1 (20 juin 2016) : 237–56. http://dx.doi.org/10.15642/aj.2016.2.1.237-256.

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Abstract: The environmental crisis is a contemporary issue that draws the public attention. In Islam, protecting environment is an important aspect in preserving the existence of the macro life for all God’s creatures without dwarfing one another. That is why in the environmental Islamic jurisprudence, protecting environment (hifz al-bî’ah) is equal as keeping religion (hifz al-dîn), protecting soul (hifz al-nafs), maintaining intellect (hifz al-aql), maintaining descent (hifz al-nasl), and maintaining property (hifz al-mâl). The reason is that if the aspects of religion, life, intellect, lineage and property damaged, then the existence of humans on the environment becomes stained. Thus, al-Qaradawi made hifz al-bî’ah as an Islamic axiological study. From here, the effort to develop the epistemological basis of Islamic environmental jurisprudence becomes a necessity. Therefore, in this context, maqâshid al-syarî’ah (hifz al-bî’ah) is the main purpose of Islamic law. It can also be an “approach” in reformulating the “anthropological and cosmological-based Islamic environmental jurisprudence”.Keywords: Fiqh al-bî’ah, hifz al-bî’ah, eco-literacy, national law. Abstrak: Krisis lingkungan merupakan isu kontemporer yang menyita perhatian publik. Dalam Islam, menjaga lingkungan merupakan aspek penting dalam upaya melestarikan eksistensi kehidupan makro bagi seluruh makhluk ciptaan Tuhan tanpa mengerdilkan satu sama lain. Itu sebabnya, doktrin Islam tentang fikih ramah lingkungan menyatakan bahwa menjaga lingkungan (hifz al-bî’ah) sama dengan menjaga agama (dîn), jiwa (nafs), akal (aql), keturunan (nasl), dan harta (mâl). Rasionalitasnya adalah bahwa jika aspek-aspek agama, jiwa, akal, keturunan dan harta rusak, maka eksistensi manusia di dalam lingkungan menjadi ternoda. Dengan demikian, al-Qardâwî menjadikan hifz al-bî’ah sebagai kajian aksiologi ilmu-ilmu keislaman. Dari sini, maka upaya pengembangan basis epistemology fikih lingkungan menjadi suatu keniscayaan. Maqâshid syarî’ah (hifz al-bî’ah) sebagai tujuan utama agama dapat menjadi “pisau analisis” dalam mereformulasikan fikih lingkungan yang berbasis antropokosmis.Kata Kunci: Fiqh al-bî’ah, hifz al-bî’ah, eco-literacy, hukum nasional.

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Effendi, Muhammad Rahmat. « Model Konservasi Hutan Berbasis Komunikasi Agama di Masyarakat Adat ». Jurnal Askopis 2, n^o 1 (30 mars 2018) : 75–83. http://dx.doi.org/10.32494/ja.v2i1.41.

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This article focuses on the study of the religious communication (Islam) of indigenous people of Kampung Dukuh Garut regency West Java in interacting with nature (forest). This research aims to find the original concepts in the conservation of forests. The research approach is a qualitative/ethnographic, and interpretive/ecological approach through participatory observation and in-depth interviews. The data obtained from these studies indicate that the religious pattern of Indigenous Peoples of Kampung Dukuh tends to be dialogical, compromising and accommodative, thus raising theoretical implications: (1) interdependence between religion and culture with their own uniqueness and peculiarities that are subjectively acknowledged by them as “Adat Islami”; (2) The model conservation wich are committed by indigenous peoples called “Theological Awareness Model”is oriented towards ecological awareness placed on the foundation of monotheism, worship, science, khilafah, justice, beauty, and welfare. (Eco-Theologi, Eco-Ushul Fiqih; and Eco-sofi (Tasawwuf)).

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Iswanto, Agus. « Relasi Manusia dengan Lingkungan dalam Al-Qur'an Upaya Membangun Eco-Theology ». SUHUF 6, n^o 1 (8 novembre 2015) : 1–18. http://dx.doi.org/10.22548/shf.v6i1.32.

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This writing tries to explore the relation between the humankind and the environment in Islam through the keywords in the Qurâ€™an. It is begun by examining six perspectives concerning the relation between the humankind and the environment. Further, the writer explores the relation of the humankind and the environment in the Qurâ€™an by using two concepts: the first is the goal of the creation of the universe and the goal of the creation of humankind. There are four concepts for building eco theology. They are: taskhÄ«r,( the submission) â€˜abd,(servant)Â khalÄ«fah (vicegerent) and amÄnah (trust).Therefore, to build the harmony of the eco-system based on religious understanding, the balance of the four concept mentioned above is needed.

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Abdelzaher, Dina M., Amr Kotb et Akrum Helfaya. « Eco-Islam : Beyond the Principles of Why and What, and Into the Principles of How ». Journal of Business Ethics 155, n^o 3 (29 mars 2017) : 623–43. http://dx.doi.org/10.1007/s10551-017-3518-2.

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Effendi, M. Rachmat, et Malki Ahmad Nasir. « Forest Conservation Base on Religious Values : ». ‘Abqari Journal 22, n^o 2 (7 juillet 2020) : 81–94. http://dx.doi.org/10.33102/abqari.vol22no2.324.

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This study examines the religious reality of indigenous peoples in interacting with the natural environment (forest). The aim of this study is to form an alternative model of religious- based forest conservation in accordance with the character and reality of the life of indigenous/ rural communities. The approach used is a qualitative approach that is phenomenological, interpretative and ecological. The technique of data collection is done through participant observation and in-depth interviews and it is supported by a review of documents and literature, through the process of interpretation, critical evaluation, internal coherence, comparison, and heuristics, in the hope of providing an original concept of religious-based forest conservation models. The findings obtained from this study are: First, the diversity of the Indigenous People of Kampung Dukuh tends to be accommodative. Second, between religious values (Islam) and local traditional values interdependence (influence each other). Third, in the conservation of forests there is an ecological awareness that is placed on the foundation of Tauhid, worship, knowledge, khilafah, justice, beauty, and benefit. Thus giving rise to the theoretical implications of the Eco-Theology model, Eco-Ushul Fiqh, and Eco-sofi/ Tasawwuf.

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Fahham, Achmad Muchaddam. « Sanitasi dan Dampaknya bagi Kesehatan : Studi dari Pesantren ». Aspirasi : Jurnal Masalah-masalah Sosial 10, n^o 1 (28 juin 2019) : 33–47. http://dx.doi.org/10.46807/aspirasi.v10i1.1230.

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According to the United Nations, sanitation is one of the basic human rights. Sanitation impacts the quality of human life, including in Islamic boarding schools - institutions that organized Islamic religious education. The Islamic boarding houses should meet the sanitation standard to create a conducive environment for the students. This study was conducted using a qualitative method to determine sanitation conditions of Islamic boarding school, the impact of sanitation on the school to students' health conditions, and government policies on sanitation problems faced by the boarding school. Data collection were conducted using in-depth interviews and literature studies, which then analyzed by reducing techniques and drawing conclusions. The study concluded that most Islamic boarding schools in various regions in Indonesia do not have sanitation that met health standards. These conditions have an impact on the health of the students. Many of them have been exposed to scabies, diarrhea, and there were students who have been affected by ARI. There are two government policies implemented to help Islamic boarding schools dealing with sanitation problems: boarding schools health program of the ministry of health and eco-pesantren program of the ministry of environment. However, not all Islamic boarding school have access to any one of these programs. Thus, the government needs to expand the coverage of the boarding school health program and eco-pesantren program. AbtrakMenurut Perserikatan Bangsa-Bangsa sanitasi merupakan salah satu hak asasi manusia. Sanitasi memengaruhi kualitas hidup manusia, termasuk di pesantren yang merupakan institusi penyelenggaran pendidikan keagamaan Islam. Di pondok tempat tinggal santri seyogyanya memenuhi standar sanitasi agar santri dapat beraktivitas dengan nyaman sesuai dengan tuntunan Islam. Studi ini dilakukan dengan metode kualitatif untuk mengetahui kondisi sanitasi pesantren, dampak sanitasi pesantren terhadap kesehatan santri, dan kebijakan pemerintah terhadap masalah sanitasi yang dihadapi oleh pesantren. Pengumpulan data dilakukan dengan wawancara mendalam dan studi literatur, yang kemudian dianalisis dengan teknik reduksi dan penarikan kesimpulan. Studi ini menyimpulkan bahwa sebagian besar pesantren di berbagai wilayah di Indonesia belum memiliki sanitasi yang memenuhi syarat kesehatan. Kondisi sanitasi yang belum memenuhi syarat kesehatan tersebut memiliki dampak bagi kesehatan santri. Banyak santri yang pernah terkena skabies, diare, dan Infeksi Saluran Pernapasan Akut (ISPA). Ada dua kebijakan pemerintah yang dilaksanakan untuk membantu pesantren keluar dari masalah sanitasi yang dihadapinya, yakni Pos Kesehatan Pesantren dari Kementerian Kesehatan dan eco-pesantren Kementerian Lingkungan Hidup dan Kehutanan. Namun, belum semua pesantren dapat mengakses salah satu kebijakan tersebut. Untuk itu, Pemerintah perlu meningkatkan jangkauan program pos kesehatan pesantren dan eco-pesantren.

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Fahham, Achmad Muchaddam. « Sanitasi dan Dampaknya bagi Kesehatan : Studi dari Pesantren ». Jurnal Aspirasi 10, n^o 1 (28 juin 2019) : 33–47. http://dx.doi.org/10.22212/aspirasi.v10i1.1230.

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According to the United Nations, sanitation is one of the basic human rights. Sanitation impacts the quality of human life, including in Islamic boarding schools - institutions that organized Islamic religious education. The Islamic boarding houses should meet the sanitation standard to create a conducive environment for the students. This study was conducted using a qualitative method to determine sanitation conditions of Islamic boarding school, the impact of sanitation on the school to students' health conditions, and government policies on sanitation problems faced by the boarding school. Data collection were conducted using in-depth interviews and literature studies, which then analyzed by reducing techniques and drawing conclusions. The study concluded that most Islamic boarding schools in various regions in Indonesia do not have sanitation that met health standards. These conditions have an impact on the health of the students. Many of them have been exposed to scabies, diarrhea, and there were students who have been affected by ARI. There are two government policies implemented to help Islamic boarding schools dealing with sanitation problems: boarding schools health program of the ministry of health and eco-pesantren program of the ministry of environment. However, not all Islamic boarding school have access to any one of these programs. Thus, the government needs to expand the coverage of the boarding school health program and eco-pesantren program. Menurut Perserikatan Bangsa-Bangsa sanitasi merupakan salah satu hak asasi manusia. Sanitasi memengaruhi kualitas hidup manusia, termasuk di pesantren yang merupakan institusi penyelenggaran pendidikan keagamaan Islam. Di pondok tempat tinggal santri seyogyanya memenuhi standar sanitasi agar santri dapat beraktivitas dengan nyaman sesuai dengan tuntunan Islam. Studi ini dilakukan dengan metode kualitatif untuk mengetahui kondisi sanitasi pesantren, dampak sanitasi pesantren terhadap kesehatan santri, dan kebijakan pemerintah terhadap masalah sanitasi yang dihadapi oleh pesantren. Pengumpulan data dilakukan dengan wawancara mendalam dan studi literatur, yang kemudian dianalisis dengan teknik reduksi dan penarikan kesimpulan. Studi ini menyimpulkan bahwa sebagian besar pesantren di berbagai wilayah di Indonesia belum memiliki sanitasi yang memenuhi syarat kesehatan. Kondisi sanitasi yang belum memenuhi syarat kesehatan tersebut memiliki dampak bagi kesehatan santri. Banyak santri yang pernah terkena skabies, diare, dan Infeksi Saluran Pernapasan Akut (ISPA). Ada dua kebijakan pemerintah yang dilaksanakan untuk membantu pesantren keluar dari masalah sanitasi yang dihadapinya, yakni Pos Kesehatan Pesantren dari Kementerian Kesehatan dan eco-pesantren Kementerian Lingkungan Hidup dan Kehutanan. Namun, belum semua pesantren dapat mengakses salah satu kebijakan tersebut. Untuk itu, Pemerintah perlu meningkatkan jangkauan program pos kesehatan pesantren dan eco-pesantren.

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Nurdin, Nurdin, Ai Nurlaila, Dede Kosasih, Iing Nasihin et Nina Herlina. « PENINGKATAN KAPASITAS KELOMPOK SADAR WISATA DESA CAGEUR KECAMATAN DARMA KABUPATEN KUNINGAN MENUJU DESA MANDIRI ». Jurnal Dharma Bhakti Ekuitas 7, n^o 1 (28 décembre 2022) : 23–30. http://dx.doi.org/10.52250/p3m.v7i1.571.

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ABSTRACT The Cegeur Village Government tasked the Tourism Awareness Group (POKDARWIS) Rangers of Cageur Village, Darma District, and Kuningan Regency with managing the "Eyang Dalem Cageur" Cultural Heritage Site. Management in a 12.62 ha high conservation value area takes the form of religious tourist packages. This religious tourism site in Kuningan Regency is a graveyard for promoting Islam, and there is still a genetic tie with Wali Songo. Furthermore, it still has the indigenous flora of Mount Ciremai and is home to a variety of species, which are markers of regional sustainability. This region also serves as a catchment area for the neighboring communities and the Cisanggarung River's headwaters. If waste left by tourists is not properly managed, it can become a severe problem. Waste may be recycled or converted into valuable items. Eco-enzymes, which offer several advantages, produce family waste. The goal of arranging community service is to strengthen POKDARWIS Jagawana's capabilities via waste management. The projected advantage is the growth of productive, circular local economic institutions toward the establishment of an independent Cageur village. The lecture method is employed, with waste management seminar techniques followed by discussions packaged as workshops. Keywords: Pokdarwis, Waste, Eco-enzyme, Circular Economy. ABSTRAK Kelompok sadar wisata (POKDARWIS) Jagawana Desa Cageur Kecamatan Darma Kabupaten Kuningan mendapatkan amanah dari Pemerintahan Desa Cegeur untuk mengelola Situs Cagar Budaya “Eyang Dalem Cageur”. Pengelolaan tersebut berbentuk paket wisata religi dalam kawasan bernilai konservasi tinggi seluas 12,62 Ha. Destinasi wisata religi tersebut merupakan pemakaman penyebar agama Islam di Kabupaten Kuningan dan masih terdapat keterkaitan silsilah dengan Wali Songo. Selain itu keanekaragaman hayatinya masih menyimpan flora endemik Gunung Ciremai dan dihuni oleh berbagai satwa yang menjadi indikator kelestarian kawasan. Kawasan tersebut juga merupakan catchment area bagi desa-desa di sekitarnya dan hulu Sungai Cisanggarung. Terdapatnya sampah yang ditinggalkan oleh pengunjung menjadi permasalahan serius jika tidak dikelola dengan baik. Sampah tersebut dapat dipergunakan kembali atau diolah menjadi produk yang bernilai guna. Sampah keluarga dibuat eco-enzyme yang mempunya manfaat multi. Tujuan penyelenggaraan pengabdian kepada masyarakat adalah untuk meningkatkan kapasitas POKDARWIS Jagawana melalui pengelolaan sampah. Manfaat yang diharapkan adalah terbangunnya kelembagaan ekonomi lokal sirkural yang produktif menuju Desa Cageur yang mandiri. Metode yang dipergunakan melalui metode ceramah dengan teknik seminar pengelolaan sampah dilanjutkan dengan diskusi dikemas dalam bentuk workshop. Urgensi kegiatan ini adalah peningkatan kapasitas pengelola cagar budaya sehingga menjadi penyumbang pagi pendapatan asli Desa Cageur menuju desa mandiri. Kata kunci: Pokdarwis, Sampah, Eco-enzyme, Ekonomi Sirkular.

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Abdelzaher, Dina M., et Amir Abdelzaher. « Beyond Environmental Regulations : Exploring the Potential of “Eco-Islam” in Boosting Environmental Ethics Within SMEs in Arab Markets ». Journal of Business Ethics 145, n^o 2 (4 septembre 2015) : 357–71. http://dx.doi.org/10.1007/s10551-015-2833-8.

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Mufid, Moh. « Fikih Mangrove : Formulasi Fikih Lingkungan Pesisir Perspektif Eko-Syariah ». Al-Daulah : Jurnal Hukum dan Perundangan Islam 7, n^o 1 (19 septembre 2017) : 107–27. http://dx.doi.org/10.15642/ad.2017.7.1.107-127.

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Abstract: This article is a study of mangrove management in eco-sharia perspective. Conservation efforts in the coastal areas must be constructed based on religious values â€‹â€‹so that it is expected to create a collective attitude of environmental awareness among coastal communities. Eco-sharia as an approach can provide a new paradigm related to the preservation of the coastal environment with anthropo-cosmic insights. The concept of eco-ecology and ecosystem can also provide a comprehensive understanding in the effort to support the existence of coastal environment jurisprudence. Normatively, the perspective of Islamic jurisprudence on mangroves preservation can be built through an in-depth understanding of Islamic recommendations in rehabilitating mangrove habitats in coastal area; Procedure of mangrove land conversion based on consideration of principle of benefit; Thus, it is urged that local governments to issue regulations to manage mangrove preservation in a sustainable manner. Abstrak: Artikel ini merupakan kajian pengelolaan mangrove dalam perspektif eko-syariah. Upaya pelestarian di wilayah pesisir harus dikonstruksi berbasis nilai-nilai religius sehingga diharapkan mampu melahirkan sikap kesadaran lingkungan secara kolektif di kalangan masyarakat pesisir. Eko-syariah sebagai suatu pendekatan dapat memberikan paradigma baru terkait pelestarian lingkungan pesisir dengan wawasan antropokosmis. Konsep ekoteologi dan ekosofi juga dapat memberikan pemahaman yang komprehensif dalam upaya mendukung eksistensi fikih lingkungan pesisir. Secara normatif, fikih mangrove dapat dibangun melalui pemahaman secara mendalam tentang anjuran Islam dalam merehabilitasi habitat mangrove di pesisir; prosedur alih fungsi lahan mangrove berdasarkan pertimbangan asas manfaat-mafsadat; keniscayaan pemerintah daerah menerbitkan regulasi untuk mengatur pengelolaan mangrove secara berkelanjutan.

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Zahraini, Nabilla, Mira Dharma Susilawaty et Wahyu Hidayat. « PERANCANGAN PONDOK PESANTREN DENGAN PRINSIP ARSITEKTUR ECO-FRIENDLY ». JAUR (JOURNAL OF ARCHITECTURE AND URBANISM RESEARCH) 5, n^o 2 (28 avril 2022) : 152–58. http://dx.doi.org/10.31289/jaur.v5i2.4935.

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AbstrakPondok pesantren merupakan sekolah yang mengajarkan tentang ilmu agama islam, perpaduan antara kurikulum pondok pesantren dan kurikulum pendidikan nasional. Perkembangan pondok pesantren saat ini dirasa cukup tinggi dengan banyaknya bermunculan pondok pesantren di sekitar Duri. Karena tingginya minat orang tua yang memasukkan anak-anaknya ke pondok pesantren diluar kota untuk mendapat pendidikan agama dan fasilitas belajar yang lebih baik, kota Duri merupakan lokasi yang memiliki potensial untuk pembangunan pondok pesantren untuk mengikuti perkembangan zaman tidak hanya membutuhkan pendidikan agama saja tetapi juga harus diimbangi dengan pendidikan umum yang akan diterapkan dikehidupan sehari-hari. Seiring perkembangan zaman dibutuhkan suasana baru dalam desain pondok pesantren, tujuan perancangan pondok pesantren ini adalah untuk memberikan suasana baru dalam desain pondok pesantren. Pondok pesantren ini menggunakan prinsip eco-friendly architecture yang memberikan hubungan antara manusia dan alam dengan memanfaatkan apa yang ada disekitar lokasi dalam rancangan yang mengacu pada fungsi edukasi dengan menerapkan penggunaan material lokal yang ada, penerapan penghawaan alami yang maksimal, memaksimalkan energi alami.Kata kunci : Arsitektur Eco-Friendly, Kota Duri, Perancangan Arsitektur, Pondok pesantren.Â AbstractIslamic boarding schools are schools that teach Islamic religious knowledge, a combination of the Islamic boarding school curriculum and the national education curriculum.Â The development of Islamic boarding schools is currently considered quite high with many Islamic boarding schools emerging around Duri.Â Due to the high interest of parents who send their children to Islamic boarding schools outside the city to get better religious education and learning facilities, the city of Duri is a potential location for the construction of Islamic boarding schools to keep up with the times not only requires religious education but also has to be.Â balanced with general education that will be applied in everyday life.Â Along with the times, a new atmosphere is needed in the design of Islamic boarding schools. The purpose of designing this Islamic boarding school is to provide a new atmosphere in the design of the Islamic boarding school.Â This boarding school uses the principles of eco-friendly architecture that provides a connection between humans and nature by utilizing what is around the location in a design that refers to the educational function by applying the use of local materials available, maximizing natural ventilation, maximizing natural energy.Keywords: Eco-Friendly Architecture, Duri City, Architectural Design, Islamic Boarding School..

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Ali, Saleem H. « Reconciling Islamic Ethics, Fossil Fuel Dependence, and Climate Change in the Middle East ». Review of Middle East Studies 50, n^o 2 (août 2016) : 172–78. http://dx.doi.org/10.1017/rms.2016.135.

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AbstractThe dominance of fossil fuel economies in the Middle East with large Muslim majority populations has led to a recurring question about the role Islamic ethics might play in galvanizing action on climate change. However, the perceived clash of economic values versus environmental norms in Islam deserves more careful examination. This brief article considers the advent of the “Islamic Declaration on Climate Change” which was promulgated in 2015 and considers the tangible steps Muslim government leaders and civil society have taken on this matter. The tangible steps that are being considered with an action plan are discussed in the light of earlier environmental movements within Islam. A brief discussion of environmental norms within Islamic scriptures is also provided to give theological context to this narrative. The establishment of the International Renewable Energy Agency (IRENA) in the UAE as a treaty-based organization with United Nations affiliations is also considered. The environment can play an important peace-building role in the region as exemplified by organizations such as Eco-peace in Palestine, Israel, and Jordan. Based on the analysis of these developments, it is likely that Muslim countries will continue to play a more proactive role in addressing climate change than they are often given credit for in popular discourse.

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Abolfotoh, Inas S. « Hunting f Factors : An Islamecocritical Analysis of Selected Canadian Hunting Poems ». International Journal of English Literature and Social Sciences 7, n^o 6 (2022) : 254–63. http://dx.doi.org/10.22161/ijels.76.37.

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For food; fur; fat; and fun, humans hunt. The literary analysis of these hunting factors is commonly non-religious being based on secular Ecocriticism. With the coinage of Islamecocriticism (Islamic thought integrated into ecocritical theory), the current study aims at bridging a gap in academia by illustrating the input of Islam concerning hunting through literary criticism. The three angles of Islamecocritical theory: religion, literature, and environmentalism are fused to introduce crucial hunting rulings that govern the relationship between the hunter and the prey. The argument is not based on humans' whims, but it is derived from heavenly wisdom whose goal is the benefit of all creatures. With the development of the discussion, some suggestions and solutions are traced in selected Canadian hunting eco-poems. Though the field of discussion is Canadian, it is intended to be applied to any hunting field.

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Thoriquttyas, Titis, et Nurul Ahsin. « Menggali Narasi, Melestarikan Tradisi : Warisan Konsep Water Preservation Pada Makam Sunan Muria ». Refleksi Jurnal Filsafat dan Pemikiran Islam 22, n^o 1 (11 mars 2022) : 121. http://dx.doi.org/10.14421/ref.2022.2201-06.

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This study examines the legacy of Sunan Muria's thoughts on conserving water sourced from the sign and symbol around the graves The existence of water plays an important role in the religious studies. Islam, Christianity, Judaism, Hinduism and Buddhism use water as an important component in every religious ritual. Therefore, one of the contemporary issues in Islamic studies that has attracted the attention of scholars is water conservation. Based on initial observations, researchers found a water jar that is sacred by the local community. Social, religious, and cultural narratives about sacred concepts are the main points of this research. In addition, based on extensive field research, various interviews and literature studies on related topics, the researcher explores the complexity of the heritage of water conservation thought in Sunan Muria's perspective through the identification of signs and symbols on their tombs from the concepts of eco-theology; bi'ah al-hudry.

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Mafudi, Mafudi, Sugiarto Sugiarto et Agung Praptapa. « Emerging Opportunities for Halal Tourism in Rural Areas : Insights from Indonesia ». Fokus Bisnis : Media Pengkajian Manajemen dan Akuntansi 20, n^o 1 (31 juillet 2021) : 16–26. http://dx.doi.org/10.32639/fokusbisnis.v10i1.726.

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Muslim-oriented tourism has raised international interest, leading to the need to deepen and expand current research into the long-defeated relationship between Islam and geographic tourism. Indonesia was among Muslim-dominated countries encouraging tourism and improving its capacity to host mainly Western visitors. This study explores the feasibility of developing ecological tourism in rural areas – one of Indonesia's leading destinations – about the possibility of building a tourism industry closer to the needs of Muslim customers and more compatible with Islamic beliefs. The study employed qualitative approach. Data analysis performed using an interactive approach which consist of three stages: data reduction, data presentation, and verification/conclusion drawing. This study shows four potentialities for religious education visits: pilgrimage simulation route, Muslim swimming pools, prayer building, and archery venue. Meanwhile the inhibiting factors include accessibility, distance, alliances, and formal structures. SWOT analysis resulted into four strategies that might be useful guideline for the local government in promoting the halal eco-tourism in the rural areas.

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Affandi, Yuyun, Agus Riyadi, Imam Taufiq, Abdurrohman Kasdi, Umma Farida, Abdul Karim et Abdul Mufid. « Da’wah Qur’aniyah Based on Environmental Conversation : Revitalizing Spiritual Capital Ecotheology, Environmentally Friendly, Gender Responsive ». Pertanika Journal of Social Sciences and Humanities 30, n^o 1 (7 mars 2022) : 159–70. http://dx.doi.org/10.47836/pjssh.30.1.09.

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Religious theology was developed to build a movement to respond to environmental conservation based on Islam (eco-Islam). It is an effort to realize an integral awareness in instilling ethics, particularly in the perspective of da’wah based on environmental preservation, and has a vision of positive education in response to the current environmental crisis and problems. Consequently, this qualitative study employed documentation methods, using books, scientific journals, and websites for data collection. The content analysis was used to capture the meaning and involved three stages; first, an inventory of texts relevant to various literature topics. The second stage was the process and context of understanding in observing the world of texts and writers with different socio-cultural and scientific backgrounds. At the same time, the third was analysis, involving the construction of text meanings by considering the context. The results show that 1) the principles of da’wah Qur’aniyah (da’wah in the Koran) as a value base in ecofriendly theology (ecotheology) are, first, the essence of a believer in the belief that Allah is the first creator of the environment. Second, there are three pillars of faith in development: belief in the necessity, humans are creatures of development, and true development the sustainability. Third, caring for the environment is part of faith 2) Gender insight in conservation-based da’wah ecotheology specifies that every individual has a balance of feminine and masculine characters in them. 3) Proactive ecospirituality as the objectification of environmentally friendly da’wah is human behavior in interacting with the environment determined by theological and ideological awareness.

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Farlian, Talbani, et Nuraidar Nuraidar. « MERETAS REAKSI JALAN PANJANG BANK ACEH KONVERSI SYARIAH ». JURNAL PERSPEKTIF EKONOMI DARUSSALAM 3, n^o 1 (16 avril 2017) : 39–50. http://dx.doi.org/10.24815/jped.v3i1.6991.

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This literary article tries to address market reaction post Non-Islamic standard bank called Bank Aceh used to be BPD (Bank Pembangunan Daerah- Aceh) mainly as local prime bank in Aceh which currently has been converted to Banking in Islamic based which has no interest system. The study attempts to elaborate stake holders responds in market and analyzing the effects of conversion the Bank Aceh into Islamic or Syariah’s rule. The study deals also with the reaction business and enter- prises actors and government, agency, private – public partnership as stake holders whom common- ly obtaining to access finance Bank Aceh as major their handling bank. The study research derived the analytical descriptive method, historical method, and lesson learnt from past experience of some countries in using Islamic role as their Banking based nowadays. The result of literary study meets various opinions. There was minor reluctant that bank Aceh to be converted but most of them having good reaction. The essential one is from this result having positive reaction facing Bank Aceh be- coming total Islamic Banking regulation and the research recommends that Bank Aceh stays in Sya- riah/Islamic regulation system in order to sustain stability in economy and reach Aceh social eco- nomics welfare.Artikel ini bertujuan untuk mengenalkan atas reaksi pasar dari bank umum standar aceh konvension- al yang dulunya dinamakan Bank Pembangunan Daerah Aceh sebagai bank lokal utama yang saat ini telah dikonversi menjadi Bank Aceh yang berbasis syariah Islam yang sistemnya tampa bunga. Studi ini juga megelaborasi para pemaangku kepentingan terhdap respond pasar dan menganalisa efek dari konversi Bank Aceh menjadi bank aturan mainnya secara Islam atau Syariah. Studi ini berhubunan dengan reaksi para pengusaha bisnis, pemerintah, lumbaga-lembaga institusi, swasta, bumn, kemitraan, dan para pemegang saham lainnya yang sering berhubungan dengan Bank Aceh sebagai bank utama mereka. Penetlitan ini menggunakan metode analysis descriptive, historis, pelajaran pengalaman masa lalu dari beberapa negara yang menggunakan sistem Islam/Syariah sampai. Hasil dari studi literatur ini mendapatkan ragam pendapat. Hasil menunjukkan bahwa sang at sedikit masyarkat yang menolak Bank Aceh menjadi Bank Aceh Syariah. Selanjutnya kebanyakan mereka memiliki reaksi yang positif converse bank Aceh menjadi Bank Aceh regulasinya total Syariah. Penelitian merekomendasikan agar Bank Aceh tetap menggunakan regulasi sistem syariah/Islam agar dapat mencapai kemakmuran ekonomi yang sejahtera serta berkesinambungan.

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Chism, Christine. « Arabic in the Medieval World ». PMLA/Publications of the Modern Language Association of America 124, n^o 2 (mars 2009) : 624–31. http://dx.doi.org/10.1632/pmla.2009.124.2.624.

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Observers of the recent political polarizations of western and Islamic culture might be forgiven for concluding that we are living in a new Middle Ages (Holsinger; Eco). Such narratives as “the clash of civilizations” (Huntington) and “the rise of the modern West” (McNeill; which beguiles with the dangerous fantasy of the fall of the atavistic East) have attained the status of cultural mythologies. Conversely, modern Arab cultures have never forgotten the shock of their first encounters with medieval Europeans in the Levant and al-Andalus: the legacies of crusade, countercrusade, occupation, and re-conquest. Extremists have politicized the orientalist divide described by Edward Said to create their own postcolonial mythologies. We are now in danger of projecting current impasses historically backward until Islam and the West seem always to have been enemies, inimical by nature and throughout history. Doing so would reify East and West and render them monolithic. Most troubling, such mythologies obscure the uneasy, strategic, and often stunningly productive interchanges that enrich what might better be considered as a complex intercultural evolution. The deep roots of the encounter between Islam and Christendom—the influence of Arabic science, literature, and philosophy and of Islamic forms of thought, historiography, economics, and cultural practice—deserve a richer, less politicized examination. It would be useful to try to see medieval Islamic cultures write back, from a time before European hegemony, decentering and defamiliarizing their Western neighbors. What would a medieval world look like if it constructed itself not as a tedious intermission between classical and Renaissance enlightenments, but rather as a heterogeneous fretwork of contact zones, aversions, and transmissions between sophisticated and acquisitive cultures? This medieval world could better serve our own twenty-first-century global culture, whose multiplex networks exceed simple polarization. To this outcome, the study of Arabic writing in the premodern and early modern world is key.

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Ahmad, Maghfur. « EKOLOGI BERBASIS SYARIAH : ANALISIS WACANA KRITIS PEMIKIRAN MUDHOFIR ABDULLAH ». JURNAL HUKUM ISLAM 13, n^o 1 (7 décembre 2015) : 57. http://dx.doi.org/10.28918/jhi.v13i1.496.

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Abstract: This study aims at analyzing Mudhofir Abdullah's thought on environmental conservation as the final aim of sharia. Up to present, there have been five principles of sharia, al-maqasid al-syari’ah, which includes nurturing religion, souls, dignity, wealth and descendants. Environmental problems (al-bi’ah) have never been included in the analysis of al-maqasid al-syari’ah. Through literature study with critical discourse analysis approach, the results of this study indicate that: (1) Al-Quran as a source of knowledge, provides insights and discusses ecological and environmental issues, (2) as a religious text, verses in Al quran which deal with ecological and environmental issues should be contextually understood by employing eco-ushulfiqh; and (3), without ecological and environmental guarantee, al-maqasid al-syari’ah may not be able to be achieved. Therefore, according to Mudhofir's thought, ecological and environmental issues should be the top concern in sharia. Within Islamic study context, Mudhofir has broadened the horizon on how Islamic teaching can answer the challenge of ecological and environmental problems within society.Abstrak: Kajian ini menganalisis pemikiran Mudhofir mengenai konservasi lingkungan sebagai tujuan tertinggi syariah. Selama ini, al-maqasid al-syari’ah hanya membahas lima prinsip utama, yaitu menjaga agama, jiwa, kehormatan, harta benda, dan keturunan. Problem lingkungan (al-bi’ah) tidak masuk kategori kajian ini. Melalui riset pustaka, dengan analisis wacana kritis, kajian ini mengungkap bahwa: (1) al-Qur’an sebagai sumber pengetahuan, banyak mengungkap dan memberi isyarat tentang pengelolaan ekologis; (2) sebagai teks keagamaan, ayat-ayat ekologis harus dipahami sesuai konteks, dengan bantuan eko-ushul fiqh; (3) tanpa ‘jaminan lingkungan’, al-maqasid al-syari’ah tidak akan pernah terjaga. Sebab itu, konservasi lingkungan, menurut Mudhofir, berada dalam prioritas utama tujuan syariah. Dalam konteks studi Islam, Mudhofir telah melebarkan horizon, topik kajian dan perspektif yang lebih luas, dalam rangka Islam menjawab problem krisis lingkungan.

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34

Mustofa, Ahmad. « The Reason’s Structure of Moslem Sculptor In Prumpung Magelang ; Analysis Of The Hadith About The Prohibition Of Statues Through Umberto Eco’s Semiotic-Communication Model ». Al-Bukhari : Jurnal Ilmu Hadis 4, n^o 1 (13 août 2021) : 82–99. http://dx.doi.org/10.32505/al-bukhari.v4i1.2069.

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Normatively, the existence of a statue has been agreed upon as forbidden in Islam. The argument for the prohibition of its existence can also be found in various textual traditions, so that among Muslim scholars and intellectuals, there are almost no rejection regarding the prohibition. Therefore, the objects of art that are accommodated in Islamic traditions are limited to inanimate objects such as flowers and plants, which then give bring up to distinctive ornamental arts in the Islamic tradition. However, in the Prumpung Magelang area, there is a center for the andesite sculpture industry, with the majority of the carvers being devout Muslims. The gap that arises between the doctrine of the prohibition of statues on the one hand, and the existence of Muslim sculptors on the other is the main theme discussed in this study. Meanwhile, the approach used in this study uses the semiotic-communication concept initiated by Umberto Eco. The study concludes that the existence of statues according to the sculptors in Prumpung Magelang does not have theological problems as the doctrine understood by the majority of Muslims, therefore the profession as a sculptor for them is a lawful profession like other professions.

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Dinnie, Elizabeth, et Kath Browne. « Creating a Sexual Self in Heteronormative Space : Integrations and Imperatives Amongst Spiritual Seekers at the Findhorn Community ». Sociological Research Online 16, n^o 1 (février 2011) : 79–88. http://dx.doi.org/10.5153/sro.2287.

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Intersections between religion and sexuality are coming onto social science agendas. However, this has predominantly been in terms of its treatment by mainstream religions, particularly Christianity and Islam, and thus in contexts traditionally hostile to lesbian, gay and bi sexualities (LGB). This article extends this by exploring identities and contestations of sexuality within activities that have variously been described as ‘New Age’ or ‘spiritual’. Considering the experiences and interactions of spiritual seekers avoids a non-social conceptualisation of ‘New Age’ which views spirituality primarily as an individualistic experience. The specific focus here is the Findhorn Community, a spiritual community and demonstration eco-village in Scotland. We find that seekers’ attempt to resist labelling and categorisation through creating and using individualised sexual (as well as spiritual) expressions. However, tensions stemming from (heteronormative) interactions within the Findhorn community show that sexual diversity and labelling continues to matter. The research demonstrates that sexual fluidity is a privileged position to occupy, but that it is also ultimately unsustainable in that fluid identity becomes re-subsumed in heteronormativity and, eventually, individuals have to come out and identify all over again. The continuing imperative for some LGB people to define themselves as/with ‘something’, is thus apparent even within supposedly individualized settings and belief systems. Such positioning questions the individuality that is presumed to define New Age spiritualities, and shows how categories of lesbian, gay and bisexual also continue to be deployed at the same time as they are resisted and reinterpreted.

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36

Mahzumi, Fikri, Suhermanto Suhermanto et Iffah Iffah. « THE FOREST WARRIOR OF WALISONGO ISLAMIC BOARDING SCHOOL TUBAN : Supporting Students as Ecotheology Based Forest Conservator ». ULUL ALBAB Jurnal Studi Islam 20, n^o 1 (25 juin 2019) : 46–69. http://dx.doi.org/10.18860/ua.v20i1.5585.

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This study tried to explore the subject of Noer Nasroh Hadiningrat who had found an eco-theological awareness at the Walisongo Islamic Boarding School in Tuban. Ecotheology is an interesting topic in academic studies today. The ecological paradigm that rests on the spirit of this religion is believed to be able to overcome the environmental crisis happening now. The focus of this study seeks to explain how the subject's conception of ecotheology, what actions are carried out? And how sustainability and implications are for the community? Using an ethnographic approach, this study focuses on epic and emic data obtained from the explanation of the subject and facts in the research field. The results of this study found that the ecotheology conception initiated by the subject was a religious reflection that originated from the primary text of Islam combined with traditional wisdom. The establishment of the State Vocational High School (SMKN) is a concrete manifestation of the subject's efforts to integrate beliefs, traditions, and forestry so that they manifest themselves in concrete actions such as reforestation, conservation, and changes in public awareness of the urgency of forest conservation. In the aspect of continuity, the existence of Forestry Vocational Schools is a forum for printing students who have an awareness of forest conservation as well as being able to seek life from it. The idea of Kiai Noer also received support from sons, the government, and the community. This ecotheology conception has also inspired other pesantren to form a similar ecological paradigm.

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37

Sulaeman, Otong, R. W. Setiabudi Sumadinata et Dina Yulianti. « POLEMIK ANTARA ANTROPOSENTRISME DAN EKOSENTRISME DALAM PERSPEKTIF FILSAFAT MULLA SADRA ». Khazanah : Jurnal Studi Islam dan Humaniora 19, n^o 2 (28 décembre 2021) : 161. http://dx.doi.org/10.18592/khazanah.v19i2.4914.

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Ecological problems in the world have become increasingly worrisome and their solutions require global cooperation. In the West, this ecological problem creates a philosophical polemic between two camps, namely anthropocentrism and eco-centrism; which in the study of International Relations is known as the green theory. Given that 24% of the world's population is Muslim, who make up the majority in 49 countries, it is necessary to develop a 'green theory' based on Islamic philosophy. Through this paper, the author elaborates on Mulla Sadra's philosophical thoughts regarding the human position cosmologically in relation to the polemic between anthropocentrism and eco-centrism. There are four Mulla Sadra principles related to humans, namely (1) the principle of unity among all beings in the universe, (2) the principle of causality that connects every being, in which humans have a central and determining role in this causal system, (3) the principle of tajalliy which states that every existence in this universe is the appearance and incarnation of God, so that any attempt to destroy the ecosystem will basically harm man himself, and (4) the human principle as an intermediary for other forms in reaching perfection. Based on these four principles, Sadra stated that humans have a very central position in the middle of the universe. However, in contrast to anthropocentrism, which views humans as having the right to exploit nature, Sadra places humans as people responsible for managing nature.Masalah ekologi di dunia telah semakin mengkhawatirkan dan penyelesaiannya membutuhkan kerjasama global. Di Barat, masalah ekologis ini menciptakan polemik filosofis di antara dua kubu, yaitu antroposentrisme dan ekosentrisme; yang dalam kajian Hubungan Internasional dikenal dengan sebagai teori hijau (green theory). Mengingat 24% populasi dunia adalah Muslim yang menjadi mayoritas di 49 negara, perlu dikembangkan ‘teori hijau’ yang berbasis filsafat Islam. Melalui tulisan ini, penulis mengelaborasi pemikiran filsafat Mulla Sadra terkait dengan posisi manusia secara kosmologis dihubungkan dengan polemik di antara antroposentrisme dan ekosentrisme. Ada empat prinsip Mulla Sadra terkait manusia, yaitu (1) prinsip kesatuan di antara semua wujud di alam semesta, (2) prinsip kausalitas yang menghubungkan setiap wujud, di mana manusia memiliki peran sentral dan menentukan dalam sistem kausailtas ini, (3) prinsip tajalliy yang menyatakan bahwa setiap maujud di alam semesta ini merupakan tampilan dan jelmaan Tuhan, sehingga setiap upaya merusak ekosistem pada dasarnya akan merugikan manusia itu sendiri, dan (4) prinsip manusia sebagai perantara bagi wujud-wujud lainnya dalam menggapai kesempurnaan. Berdasarkan keempat prinsip ini, Sadra menyatakan bahwa manusia memiliki posisi yang sangat sentral di tengah alam semesta. Namun berbeda dengan antroposentrisme yang memandang manusia berhak mengeksploitasi alam, Sadra menempatkan manusia sebagai pihak yang bertanggung jawab manusia dalam pengelolaan alam.

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Tekelioglu, Ahmet Selim. « The Practice of Islam in America : An Introduction ». American Journal of Islamic Social Sciences 35, n^o 3 (1 juillet 2018) : 108–11. http://dx.doi.org/10.35632/ajiss.v35i3.491.

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Since September 11, American Muslim identities, political views, sensi- bilities, and even private lives have been studied by academics, pollsters, government agencies, and think tank researchers. This renewed interest on the nexus of religious and national identity has produced a vast volume of publications, cross-cutting each social science discipline and thematic re- search area. Some are even available online, such as #islamophobiaisracism syllabus, #BlackIslamSyllabus and ISPU’s Muslim American Experience Bibliography page. What is often lost in this conversation, however, are the nuances that influence everyday lives of American Muslims and their practice of Islam. Situated within religious studies and Islamic studies scholarship and speak- ing to a broad disciplinary array, the edited volume The Practice of Islam in America: An Introduction is a much-needed contribution to the scholarship on Islam and American Muslims. The book’s editor, prolific and prominent scholar and historian of Is- lam in America, Edward Curtis IV, explains the goals of the book in this sentence: “This book is driven by the desire to provide clear answers to es- sential, and basic, questions about how observant Muslim Americans prac- tice Islam…” (2). Importantly, the book delivers on its promise to provide a lived religion perspective (3). While the twelve chapters in The Practice of Islam in America examine distinct practices and themes, the chapters synergize in giving voice to a lived religion perspective on American Muslims’ practices. This approach helps the reader to achieve a healthy distance from the significant but often overly dominant political context that influences discourse on American Muslim life. The book opens with an introductory chapter by Curtis, explaining the rationale and background to the project. The chapter is a good prelude to this rich volume, reflecting Curtis’ years of experience working on Muslim American history and experience. For the non-specialist audience, the in- troductory chapter also provides a broad historical overview of American Muslim history, starting from the slave trade and stretching into contem- porary Islamophobia while covering debates within the diverse American Muslim community. The volume is organized across four thematic parts. Each part includes three chapters, producing a rich, twelve-chapter account. Part I examines prayer and pilgrimage and includes chapters on ṣalāt, dhikr, and ḥajj. Part II explores holidays; individual chapters cover Ramadan and Eid celebra- tions, Ashura, and Milad/Mawlid celebrations. Part III takes the reader into the realm of life cycle rituals with chapters on birth, wedding, and funeral/ death rituals. The concluding Part IV touches on Islamic ethics and reli- gious culture. It examines philanthropy, food practices and engagements with the Qur’an with reference to everyday practices of American Muslims. Curtis explains in his introduction that the volume is intentional in de- veloping a lived religion focus. Moreover, almost all authors give examples for how these practices vary in different branches of Islam (Sunni, Twelver and Isma‘ili/Bohra Shi‘i communities) as well as for multiple ethno-racial demographic groups that make up the deeply pluralistic Muslim American fabric. Contributors should be applauded for producing chapters that are ethnographically rich, thematically diverse, and attentive to multiple sites and dynamics. Chapter 1 moves through multiple vignettes that involve ṣalāt, the Muslim ritual prayer. Rose Aslan’s vivid descriptions of the lives of Ameri- can Muslims and her ability to walk the reader along not only the basics of the prayer but also the nuances among individuals with diverse ethno-racial and socioeconomic backgrounds and the post-September 11 securitization of ṣalāt is refreshing. Rosemary R. Corbett’s chapter on dhikr—“medita- tive and sometimes joyous religious litanies,” to use the definition offered by Curtis in the introductory chapter (6)—is a comparative study of three related groups, each springing from the Turkish Halveti Cerrahi order. The historical account around the creation of these groups is helpful especially because one of these figures, Tosun Bayrak of the Spring Valley Halveti Cerrahi order, recently passed away. In the next chapter, Hussein Rashid skillfully walks the reader through the meaning, rites, and politico-eco- nomic realities surrounding ḥajj, the pilgrimage to Mecca in Saudia Arabia. His chapter helps to familiarize the readers with complexities of ḥajj. Part II of the book begins with Jackleen Salem’s nuanced and vivid account of Ramadan, Eid al-Fitr, and Eid al-Adha. In testament to the volume’s attention to inclusivity, Michael Muhammad Knight’s chapter on Ashura is a vivid and informative account of this most popular Shi‘i commemoration. This chapter is less ethnographically driven than other chapters preceding it, perhaps to the advantage of the common reader who learns a great deal about early Muslim history and the background to the Sunni-Shi‘i split. The same is true also for Marcia Hermansen’s chapter on Milad/Mawlid celebrations recognizing Prophet Muhammad’s birth. The chapter strikes a balance between academic information on the subject and a thick description of these ceremonies. She provides a superb account of major debates and disagreements within the Muslim community sur- rounding these celebrations for the benefit of the uninitiated reader. In the first chapter of Part III, Maria Curtis explores birth rituals ranging from baby-showers to naming a child to postpartum complexities faced by moms within the American Muslim community. Her chapter is noteworthy in producing a much-needed addition to these underexplored topics. Juliane Hammer’s chapter on weddings is an exploration of not only ceremonial aspects of marriage but also legal approaches to marriage in America through a rich ethnographic account of three distinct weddings. She gives due attention to textual and Qur’anic interpretations on love and mercy by American Muslims. Her chapter is among those that provide the common reader with a nuanced view of the scholarship on the theme that is under exploration. The same is true for Amir Hussain’s chapter on Muslim funerals. Speaking from within a few funeral processions in southern Cali- fornia, as well as a brief description of the funeral ceremony of Muhammad Ali, Hussain explores the rites of death and burial in the American Muslim landscape.The first chapter of Part IV, by Danielle Witman Abraham, examines philanthropy and social giving in the American Muslim community. The chapter explains the norms in Sunii and Shi‘i communities, including concerns about domestic vs. international giving. Chapter 11, by Magfirat Dahlan, delves into American Muslims’ food consumption choices. She explores the fluid categories of permissible and impermissible food as well as ethical vs. non-ethical food as perceived by her respondents. The final chapter of the book is by Mona Ali and focuses on the Qur’an and how American Muslims engage with Islam’s holy book. Her approach provides a concise and effective summary of the Qur’an’s role in life cycles, identity formation and internal conversations among American Muslims. While the individual chapters’ focus on specific contexts and ethno- graphic accounts is very helpful, some chapters leave the reader with a sense of incompleteness due to the brief attempt to cram information on the broader context in the last two pages of each chapter. For example, in Chapter 1, Rose Aslan invokes the American Muslim debate around cre- ating gender equity in mosques and the third space wave but cannot do justice to the multifaceted conversations and developments around this issue. Chapter 4 by Jackleen Salem also suffers from trying to deliver too much. Salem’s concluding section, “Eid as an American Holiday,” fails to mention the heated debates that defined the “White House Iftar” dinners during President Obama’s presidency. These kinds of omissions create a kind of wedge between the complexities that arise in the everyday practice of Islam and the volume’s broader reflections. Chapter 9, by Amir Hussain, details Muhammad Ali’s funeral but does not fully engage with the debates and choices that marked the funeral. One wonders too if inclusion of other dhikr practices adapted by American Muslim followers of the Tijaniyya or the Ba‘Alawi sufi networks could have been helpful to give voice to dhikr practice in Chapter 2, out- side the Halveti Jerrahi context. Another theme that is neglected lies in the chapter on philanthropy, which does not mention what are often heated debates within American Muslim communities on the jurisprudence (fiqh) of giving to non-Muslims as well as whether certain service organizations (such as those serving students or social justice needs) are zakāt-eligible.There are practices that are left out as well. Du‘a Kumayl, practiced by Shi‘i Muslims on Thursday evenings similar to mawlid ceremonies, is not mentioned in the text. It would have been enriching to include this practice of reading a prayer that is traced to Prophet Muhammad’s cousin and one of the four great caliphs, Imam Ali. Finally, the choice to not cite online resources with their full web ad- dresses seems like an odd choice for a volume this rich in content. The lack of a full pathway in many instances makes it difficult for researchers to access information. These slight omissions notwithstanding, The Practice of Islam in Amer- ica: An Introduction is a great resource for instructors to use in introducto- ry courses in religious studies and American Muslim studies programs, as well as a good supplementary text for anyone teaching Islam in interfaith contexts. It delivers on its promise to provide rich narratives on what Is- lam looks like as a lived religion in America. It is highly relevant for those teaching not only on Islam but also on religion generally. The editor as well as the authors deserve recognition for producing a nuanced and insightful volume. Ahmet Selim TekeliogluAli Vural Ak Center for Global Islamic StudiesGeorge Mason University

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39

Tekelioglu, Ahmet Selim. « The Practice of Islam in America : An Introduction ». American Journal of Islam and Society 35, n^o 3 (1 juillet 2018) : 108–11. http://dx.doi.org/10.35632/ajis.v35i3.491.

Texte intégral

Résumé :

Since September 11, American Muslim identities, political views, sensi- bilities, and even private lives have been studied by academics, pollsters, government agencies, and think tank researchers. This renewed interest on the nexus of religious and national identity has produced a vast volume of publications, cross-cutting each social science discipline and thematic re- search area. Some are even available online, such as #islamophobiaisracism syllabus, #BlackIslamSyllabus and ISPU’s Muslim American Experience Bibliography page. What is often lost in this conversation, however, are the nuances that influence everyday lives of American Muslims and their practice of Islam. Situated within religious studies and Islamic studies scholarship and speak- ing to a broad disciplinary array, the edited volume The Practice of Islam in America: An Introduction is a much-needed contribution to the scholarship on Islam and American Muslims. The book’s editor, prolific and prominent scholar and historian of Is- lam in America, Edward Curtis IV, explains the goals of the book in this sentence: “This book is driven by the desire to provide clear answers to es- sential, and basic, questions about how observant Muslim Americans prac- tice Islam…” (2). Importantly, the book delivers on its promise to provide a lived religion perspective (3). While the twelve chapters in The Practice of Islam in America examine distinct practices and themes, the chapters synergize in giving voice to a lived religion perspective on American Muslims’ practices. This approach helps the reader to achieve a healthy distance from the significant but often overly dominant political context that influences discourse on American Muslim life. The book opens with an introductory chapter by Curtis, explaining the rationale and background to the project. The chapter is a good prelude to this rich volume, reflecting Curtis’ years of experience working on Muslim American history and experience. For the non-specialist audience, the in- troductory chapter also provides a broad historical overview of American Muslim history, starting from the slave trade and stretching into contem- porary Islamophobia while covering debates within the diverse American Muslim community. The volume is organized across four thematic parts. Each part includes three chapters, producing a rich, twelve-chapter account. Part I examines prayer and pilgrimage and includes chapters on ṣalāt, dhikr, and ḥajj. Part II explores holidays; individual chapters cover Ramadan and Eid celebra- tions, Ashura, and Milad/Mawlid celebrations. Part III takes the reader into the realm of life cycle rituals with chapters on birth, wedding, and funeral/ death rituals. The concluding Part IV touches on Islamic ethics and reli- gious culture. It examines philanthropy, food practices and engagements with the Qur’an with reference to everyday practices of American Muslims. Curtis explains in his introduction that the volume is intentional in de- veloping a lived religion focus. Moreover, almost all authors give examples for how these practices vary in different branches of Islam (Sunni, Twelver and Isma‘ili/Bohra Shi‘i communities) as well as for multiple ethno-racial demographic groups that make up the deeply pluralistic Muslim American fabric. Contributors should be applauded for producing chapters that are ethnographically rich, thematically diverse, and attentive to multiple sites and dynamics. Chapter 1 moves through multiple vignettes that involve ṣalāt, the Muslim ritual prayer. Rose Aslan’s vivid descriptions of the lives of Ameri- can Muslims and her ability to walk the reader along not only the basics of the prayer but also the nuances among individuals with diverse ethno-racial and socioeconomic backgrounds and the post-September 11 securitization of ṣalāt is refreshing. Rosemary R. Corbett’s chapter on dhikr—“medita- tive and sometimes joyous religious litanies,” to use the definition offered by Curtis in the introductory chapter (6)—is a comparative study of three related groups, each springing from the Turkish Halveti Cerrahi order. The historical account around the creation of these groups is helpful especially because one of these figures, Tosun Bayrak of the Spring Valley Halveti Cerrahi order, recently passed away. In the next chapter, Hussein Rashid skillfully walks the reader through the meaning, rites, and politico-eco- nomic realities surrounding ḥajj, the pilgrimage to Mecca in Saudia Arabia. His chapter helps to familiarize the readers with complexities of ḥajj. Part II of the book begins with Jackleen Salem’s nuanced and vivid account of Ramadan, Eid al-Fitr, and Eid al-Adha. In testament to the volume’s attention to inclusivity, Michael Muhammad Knight’s chapter on Ashura is a vivid and informative account of this most popular Shi‘i commemoration. This chapter is less ethnographically driven than other chapters preceding it, perhaps to the advantage of the common reader who learns a great deal about early Muslim history and the background to the Sunni-Shi‘i split. The same is true also for Marcia Hermansen’s chapter on Milad/Mawlid celebrations recognizing Prophet Muhammad’s birth. The chapter strikes a balance between academic information on the subject and a thick description of these ceremonies. She provides a superb account of major debates and disagreements within the Muslim community sur- rounding these celebrations for the benefit of the uninitiated reader. In the first chapter of Part III, Maria Curtis explores birth rituals ranging from baby-showers to naming a child to postpartum complexities faced by moms within the American Muslim community. Her chapter is noteworthy in producing a much-needed addition to these underexplored topics. Juliane Hammer’s chapter on weddings is an exploration of not only ceremonial aspects of marriage but also legal approaches to marriage in America through a rich ethnographic account of three distinct weddings. She gives due attention to textual and Qur’anic interpretations on love and mercy by American Muslims. Her chapter is among those that provide the common reader with a nuanced view of the scholarship on the theme that is under exploration. The same is true for Amir Hussain’s chapter on Muslim funerals. Speaking from within a few funeral processions in southern Cali- fornia, as well as a brief description of the funeral ceremony of Muhammad Ali, Hussain explores the rites of death and burial in the American Muslim landscape.The first chapter of Part IV, by Danielle Witman Abraham, examines philanthropy and social giving in the American Muslim community. The chapter explains the norms in Sunii and Shi‘i communities, including concerns about domestic vs. international giving. Chapter 11, by Magfirat Dahlan, delves into American Muslims’ food consumption choices. She explores the fluid categories of permissible and impermissible food as well as ethical vs. non-ethical food as perceived by her respondents. The final chapter of the book is by Mona Ali and focuses on the Qur’an and how American Muslims engage with Islam’s holy book. Her approach provides a concise and effective summary of the Qur’an’s role in life cycles, identity formation and internal conversations among American Muslims. While the individual chapters’ focus on specific contexts and ethno- graphic accounts is very helpful, some chapters leave the reader with a sense of incompleteness due to the brief attempt to cram information on the broader context in the last two pages of each chapter. For example, in Chapter 1, Rose Aslan invokes the American Muslim debate around cre- ating gender equity in mosques and the third space wave but cannot do justice to the multifaceted conversations and developments around this issue. Chapter 4 by Jackleen Salem also suffers from trying to deliver too much. Salem’s concluding section, “Eid as an American Holiday,” fails to mention the heated debates that defined the “White House Iftar” dinners during President Obama’s presidency. These kinds of omissions create a kind of wedge between the complexities that arise in the everyday practice of Islam and the volume’s broader reflections. Chapter 9, by Amir Hussain, details Muhammad Ali’s funeral but does not fully engage with the debates and choices that marked the funeral. One wonders too if inclusion of other dhikr practices adapted by American Muslim followers of the Tijaniyya or the Ba‘Alawi sufi networks could have been helpful to give voice to dhikr practice in Chapter 2, out- side the Halveti Jerrahi context. Another theme that is neglected lies in the chapter on philanthropy, which does not mention what are often heated debates within American Muslim communities on the jurisprudence (fiqh) of giving to non-Muslims as well as whether certain service organizations (such as those serving students or social justice needs) are zakāt-eligible.There are practices that are left out as well. Du‘a Kumayl, practiced by Shi‘i Muslims on Thursday evenings similar to mawlid ceremonies, is not mentioned in the text. It would have been enriching to include this practice of reading a prayer that is traced to Prophet Muhammad’s cousin and one of the four great caliphs, Imam Ali. Finally, the choice to not cite online resources with their full web ad- dresses seems like an odd choice for a volume this rich in content. The lack of a full pathway in many instances makes it difficult for researchers to access information. These slight omissions notwithstanding, The Practice of Islam in Amer- ica: An Introduction is a great resource for instructors to use in introducto- ry courses in religious studies and American Muslim studies programs, as well as a good supplementary text for anyone teaching Islam in interfaith contexts. It delivers on its promise to provide rich narratives on what Is- lam looks like as a lived religion in America. It is highly relevant for those teaching not only on Islam but also on religion generally. The editor as well as the authors deserve recognition for producing a nuanced and insightful volume. Ahmet Selim TekeliogluAli Vural Ak Center for Global Islamic StudiesGeorge Mason University

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40

Md Akhir, Md Nasrudin, Geetha Govindasamy et Rohayati Paidi. « Japanese Immigrants In Sarawak Before World War Two : Assimilation Through Inter-Ethnic Marriages ». International Journal of East Asian Studies 10, n^o 2 (15 décembre 2021) : 31–43. http://dx.doi.org/10.22452/ijeas.vol10no2.3.

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The arrival of Japanese immigrants, especially karayuki-san, traders, and farmers in Sarawak between the 1880s and1940s, has rarely been given sufficient attention by scholars. For the most part, not only did the Japanese immigrants successfully integrate into the economic eco-system, but they also assimilated with the locals through inter-marriages. Archival records, primarily obtained from the Sarawak State Archives, suggests that families of inter-ethnic marriages went through a life of hardship, especially when Japanese spouses or relatives were imprisoned in the internment camps soon after World War Two ended. For the most part, the research mainly focuses on Seiji Kuno or otherwise known as Mohamed Towpik Kuno, who married a local Malay woman and embraced Islam. The life of Kuno depicts the extent to which a Japanese immigrant became absorbed into the dominant culture of the mainstream Sarawak society. Kuno’s general attitude towards the local society, his service to the community in various capacities, his attitude towards political matters and finally, his religious inclination showcased the extent to which assimilation had taken place voluntarily. Apart from Kuno, the research also examines other personalities’ lives, like Sunao Miyaji, who was married to Lamah Binti Bakar, and Maria Osaichi and Oasa, who were Japanese immigrants married to Chinese Sarawakians. It is against this background that this research argues that marriages between Japanese immigrants and locals in Sarawak before World War Two was indeed a cause for further assimilation into the host culture between spouses, family members and the broader community. At the same time, the research posits that cemeteries involving Japanese immigrants should be promoted as tourist destinations as they reflect Sarawak’s rich multicultural heritage and history of assimilation with foreigners.

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Soraya, Ahna. « Tradisi Reresik Sendang Masyarakat Wonosoco dalam Perspektif Ekoteologi Islam ». FIKRAH 7, n^o 2 (31 décembre 2019) : 391. http://dx.doi.org/10.21043/fikrah.v7i2.6487.

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<p class="07KatakunciKeywords">This study aims to determine the perspective of Islamic eco-theology in the Reresik Sendang tradition in Wonosoco Village. How the people of Wonosoco Village carry out, interpret, and how the Reresik Sendang tradition is seen from the perspective of Islamic eco-theology. This research uses a type of field research using a qualitative descriptive approach. Data collection techniques obtained through the results of observations, interviews, and documentation. The findings from this study indicate several important points: First, the tradition of Reresik Sendang is a form of effort by the people of Wonosoco Village in preserving the natural environment based on Islamic teachings. Secondly, in the implementation of the Reresik Sendang tradition, there are still rituals which are Hindu-Buddhist teachings. The community interpreted that the Sendang Reresik tradition is a form of gratitude to God Almighty, as well as a form of respect for the ancestors. Third, viewed from the perspective of Islamic eco-theology in the Reresik Sendang tradition in Wonosoco Village, there is a meeting point in it, which sees nature as a "sign" of God.</p>

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AL-MIZJAJI, AHMAD. « The Sources of Administrative Organization in Islam ». Journal of King Abdulaziz University-Economics and Administration 4, n^o 1 (1991) : 71–100. http://dx.doi.org/10.4197/eco.4-1.5.

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Shofa, Sirojul Arifin. « Pemuda Dan Alam : Integrasi Edukasi Konservasi Lingkungan Hidup Dan Warisan Budaya Berbasis Pesantren ». International Journal of Pegon : Islam Nusantara civilization 4, n^o 02 (18 décembre 2020) : 79–98. http://dx.doi.org/10.51925/inc.v4i02.31.

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ڤيمودا دان ڤيسانترين ميروڤاكان دووا كومڤونين ياڠ ميوارنإي دي إندونيسييا, ڤرا دان ڤسچا كيميرديكأن ڤيمودا دان ڤيسانترين ميوارنإي راناه ڤيرجوواڠان باڬي أڬاما, بڠسا دان نيڬارا. هال إيني مينجاديكان ڤيمودا ڤيسانترين ديڤيرچايا أوليه ماشاراكات تيرهاداڤ أيكسيستينسيۑا ياڠ تيلاه ديباڠون سيكييان تاهون أوليه ڤارا علاما. سأت إيني ڤيرجوواڠان ڤيمودا دان ڤيسانترين بيربيدا ديڠان ڤيرجوواڠان تيرداهولو, إيسو ليڠكوڠان هيدوڤ, سوسييال دان بودايا مينچيڤتاكان تانتاڠان تيربارو باڬي ڤارا ڤيمودا سانتري, ألومني دان ڤيماڠكو كيبيجاكان ڤيسانترين تيرهاداڤ تيرچيڤتاۑا ڤيليستارييان ليڠكوڠان دان بودايا أونتوك ميڠهينداري أيكسڤلوإيتاسي كونسيرفاسي ياڠ ميروساك تاتانان هيدوڤ مانوسييا. ميلالوهي كونسيڤ إينتيڬراسي أيدوكاسي كونسيرفاسي ليڠكوڠان هيدوڤ دان واريسان بودايا, ڤيسانترين ديتانتاڠ ميڠهاديركان سيبوواه كونسيڤ بارو كونسيرفاسي دالام بينتوك أورڬينسي أيدوكاسي كونسيرفاسي كيڤادا ڤارا ڤيمودا-ڤيمودي سانتري أڬار بيسا مينومبوهكان راسا ميميليكي, مينجاڬا دان ميراوات ليڠكوڠان دان بودايا ياڠ تيلاه ديباڠون سيچارا بإيك أوليه ساڠ ماها ڤينچيڤتا. إينتيڬراسي أيدوكاسي كونسيرفاسي مينجادي ساڠات ڤينتيڠ, أونتوك ميناڠڬولاڠي ڤيرماسالاهان ليڠكوڠان دان بودايا دي ڤيسانترين مأوڤون دي لووار ڤيسانترين. دالام هال إيني, ديلاكوكان أوڤايا أونتوك ميليستاريكان ليڠكوڠان هيدوڤ. سالاه ساتوۑا ميلالووي ڤروڬرام أيچو-ڤيسانترين ياڠ بيرتوجووان مينچيڤتاكان ڤيمودا ن ڤيسانترين ڤيدولي ليڠكوڠان. ديڠان ڤيۑاداران أورڬينسي كونسيرفاسي ليڠكوڠان دان بودايا, ڤارا ڤيمودا سنتري مينجادي أڬين أوف چهاڠي باڬي ڤيليستارييان ليڠكوڠان دان بودايا. ڤيڠروساكان ديڠان ميڠاتاسناماكان أڬاما تيرهاداڤ واريسان بودايا تيداك ڤيرلو تيرجادي دي إيندونيسييا ميڠيڠات بيرباڬاي دي تيمور تيڠاه ماراك ميلاكوكان ڤيڠروساكان واريسان بودايا ديهانچوركان أتاس ناما أڬاما. فينومينا ڤيليستارييان واريسان بودايا ياڠ ديباڠون أوليه سيجاراه تيرداهولو أدالاه ساح داري ڤيرسڤيكتيف حوكوم إسلام: إيني كارينا إسلام ميڠاماناتكان أومات مانوسييا أونتوك ميمانفأتكان ديڠان بيجاك سومبير دايا ياڠ تيرسيدييا أونتوك ميمبينتوك ليڠكوڠان فيسيك دان أيكونومي ياڠ تيڤات. ڤيليستارييان واريسان ياڠ ديباڠون كيمبالي ديڠان مانفأت باڬي ماشاراكات بيسار دان ميماستيكان بهوا سومبير دايا دي دأور أولاڠ أونتوك ميلاياني أومات مانوسييا أونتوك ڬينيراسي ياڠ ليبيه لاما. Abstrak Pemuda dan Pesantren merupakan dua komponen yang mewarnai di Indonesia, pra dan pasca kemerdekaan pemuda dan pesantren mewarnai ranah perjuangan bagi agama, bangsa dan Negara. Hal ini menjadikan pemuda pesantren dipercaya oleh masyarakat terhadap eksistensinya yang telah dibangun sekian tahun oleh para ulama. Saat ini perjuangan pemuda dan pesantren berbeda dengan perjuangan terdahulu, isu lingkungan hidup, sosial dan budaya menciptakan tantangan terbaru bagi para pemuda santri, alumni dan pemangku kebijakan pesantren terhadap terciptanya pelestarian lingkungan dan budaya untuk menghindari eksploitasi konservasi yang merusak tatanan hidup manusia. Melalui konsep integrasi edukasi konservasi lingkungan hidup dan warisan budaya, pesantren ditantang menghadirkan sebuah konsep baru konservasi dalam bentuk urgensi edukasi konservasi kepada para pemuda-pemudi santri agar bisa menumbuhkan rasa memiliki, menjaga dan merawat lingkungan dan budaya yang telah dibangun secara baik oleh Sang Maha Pencipta. Integrasi edukasi konservasi menjadi sangat penting, untuk menanggulangi permasalahan lingkungan dan budaya di pesantren maupun di luar pesantren. Dalam hal ini, dilakukan upaya untuk melestarikan lingkungan hidup. Salah satunya melalui program Eco-Pesantren yang bertujuan menciptakan pemuda dan pesantren peduli lingkungan. Dengan penyadaran urgensi konservasi lingkungan dan budaya, para pemuda santri menjadi agen of change bagi pelestarian lingkungan dan budaya. Pengrusakan dengan mengatasnamakan agama terhadap warisan budaya tidak perlu terjadi di Indonesia mengingat berbagai Negara di timur tengah marak melakukan pengrusakan warisan budaya dihancurkan atas nama agama. Fenomena pelestarian warisan budaya yang dibangun oleh sejarah terdahulu adalah sah dari perspektif hukum Islam; ini karena Islam mengamanatkan umat manusia untuk memanfaatkan dengan bijak sumber daya yang tersedia untuk membentuk lingkungan fisik dan ekonomi yang tepat. Pelestarian warisan yang dibangun kembali dengan manfaat bagi masyarakat besar dan memastikan bahwa sumber daya didaur ulang untuk melayani umat manusia untuk generasi yang lebih lama. Abstract Youth and Islamic boarding schools are two components that characterize Indonesia, pre- and post-independence youth and Islamic boarding schools that color the realm of struggle for religion, nation and state. This makes pesantren youths trusted by the community for their existence which has been built over the years by the scholars. Currently the struggles of youth and pesantren are different from previous struggles, environmental, social and cultural issues are creating the latest challenges for young santri, alumni and pesantren policy makers to create environmental and cultural preservation to avoid conservation exploitation that damages human life. Through the concept of integrating education on environmental conservation and cultural heritage, Islamic boarding schools are challenged to present a new concept of conservation in the form of the urgency of conservation education to students so that they can foster a sense of belonging, protecting and caring for the environment and culture that has been well built by the Creator. . Integration of conservation education is very important, to overcome environmental and cultural problems at and outside the pesantren. In this case, efforts are made to preserve the environment. One of them is through the Eco-Pesantren program which aims to create youth and Islamic boarding schools that care about the environment. With awareness of the urgency of environmental and cultural conservation, the young santri become agents of change for environmental and cultural preservation. Destruction in the name of religion of cultural heritage does not need to occur in Indonesia, considering that various countries in the Middle East are destroying cultural heritage in the name of religion. The phenomenon of the preservation of cultural heritage built up by previous history is valid from the perspective of Islamic law; this is because Islam mandates humankind to make wise use of the available resources to form a proper physical and economic environment. Preservation of the heritage that is rebuilt with the benefit of the great society and ensuring that resources are recycled to serve humanity for longer generations.

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Mufid, Moh. « Rekonstruksi Fikih Kelautan Berbasis Antropokosmis : Studi Kasus Reklamasi di Teluk Jakarta ». Al-Tahrir : Jurnal Pemikiran Islam 17, n^o 2 (19 novembre 2017) : 371. http://dx.doi.org/10.21154/altahrir.v17i2.1033.

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Abstract: This article aims to reconstruct the coastal reclamation jurisprudence based on empirical facts in the reclamation project in Jakarta Bay on the basis of the anthropocosmic paradigm. Anthropocosmic in Islam is environmental ethics which holistically emphaeses on the paradigm of the relation between human and the environment. It implies that human is not only as the integral part of environment (fi), but also realizes that he himself has potential brain to manage environment responsibly. The analytical method used is inductive reasoning. Reconstruction of the reclamation jurisprudence on the basis of empirical facts (Jakarta Bay reclamation studies) can be formulated as follows: First, reclamation actors were required to undertake the environmental impact analysis (AMDAL) to ensure scientific impact of the reclamation project; Secondly, the reclamation project policy must be based on analysis of maslahat-mafsadat and as much as possible prior to public interest rather than a particular corporation; Third, the implementation of reclamation must be through licensing procedures to the authorities, in order to avoid social conflicts and policy overlaps. Thus, this anthropocosmic approach is expected to bear to the concept of marine (reclamation) jurisprudence called eco-friendly.الملخص: تهدف هذه المقالة إلى إعادة بناء فقه الاستصلاح الساحلي استنادا إلى الحقائق التجريبية في مشروع الاستصلاح في خليج جاكرتا على أساس نظرية الأنثروبوكوزمي.الأنثروبوكوزمي في الإسلام هي الأخلاق البيئية التي تركز على نظرية العلاقة بين الإنسان والبيئة بشكل كلي بمعنى أن الإنسان إضافة على كونه جزءا لا ينفك عن البيئة بل عليه أن يدرك أنّ لديه امكانيات عقليات في إدارة الطبيعة بمسؤولية تقع على عاتقه. والطريقة التحليلية التي تستخدم هي الاستدلال الاستقرائي. ويمكن صياغة إعادة بناء الفقه على أساس الحقائق التجريبية (دراسة استصلاح خليج جاكرتا) على النحو التالي: أولا، يتطلب من الجهات الفاعلة في الاستصلاح إجراء اختبار الجدوى البيئية لتقييم الأثر العلمي لمشروع الاستصلاح. وثانيا، يجب أن تستند سياسة مشروع الاستصلاح إلى تحليل المصلحة والمفسدة وإلى أقصى حد ممكن للمصلحة العامة بدلا من مصلحة الشركة المعينة؛ ثالثا، يجب أن يكون تنفيذ الاستصلاح من خلال إجراءات الترخيص للسلطات، وذلك لتجنب الصراعات الاجتماعية وتداخل السياسات. وهكذا، يرجى بنظرية الأنثروبوكوزمي أن تولد منهجا في مفهوم الفقه البحري (فقه الاستصلاح البحري) ينعت بكونه صديقا للبيئة.Abstrak: Artikel ini bertujuan merekonstruksi fikih reklamasi pantai berdasarkan fakta empiris dalam proyek reklamasi di Teluk Jakarta dengan basis paradigma antropokosmis. Antropokosmis dalam Islam merupakan etika lingkungan yang menitikberatkan pada paradigma relasi manusia dengan lingkungan secara holistik. Artinya, manusia selain merupakan bagian integral dari lingkungan (fi), tetapi ia juga menyadari dirinya memiliki potensi akal untuk mengelola alam secara bertanggung jawab. Metode analisis yang digunakan adalah penalaran induktif. Rekonstruksi fikih reklamasi berdasarkan fakta empiris (studi reklamasi Teluk Jakarta) dapat dirumuskan sebagai berikut: Pertama, mewajibkan pelaku reklamasi untuk melakukan uji kelayakan Amdal untuk memastikan secara ilmiah dampak dari proyek reklamasi tersebut; Kedua, kebijakan proyek reklamasi harus berdasarkan analisis maslahat-mafsadat dan sebesar-besarnya didahulukan untuk kepentingan publik bukan korporasi tertentu; Ketiga, pelaksanaan reklamasi harus melalui prosedur perizinan kepada pihak pemangku kewenangan, hal ini untuk menghindari adanya konflik sosial dan tumpang-tindihnya kebijakan. Dengan demikian, pendekatan antropokosmis ini diharapkan dapat melahirkan konsep fikih kelautan (reklamasi) yang ramah lingkungan.

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Assya’bani, Ridhatullah. « EKO-FUTUROLOGI : Pemikiran Ziauddin Sardar ». Dialogia 15, n^o 2 (1 décembre 2017) : 243. http://dx.doi.org/10.21154/dialogia.v15i2.1193.

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Abstract: Recently, Ziauddin Sardar, a futurologist who is famous in studying the future of civilization and the universal relation of Muslims and Christians in the world. This study essentially showed the contradictory of Sardar's ideas related to the environment in particular, and nature in general. It entails thatSardar can be categorized into a proffesional of the future of ecology along with Muslim ecologists, such as Seyyed Hossein Nasr. This study focused on Sardar's point of view of Shari'a as problem solving, tazkiyyah, hieraki awareness and futurology. The results of this study indicate a new discourse in the ecological discourse of Islam, such as eco-futurology, the perspective on the awareness of the importance of environment (nature), believing in God and the future. This study is expected that peoplecan do sharing-speace with the surrounding environment. Sardar’s thought is expected to foster mutual consciousness between human and God, human with human and human with nature. It implies that echo-futurology encourage people to live in harmony and behave in accordance with its purpose in the earth, namely to maintain the ecological balance. ملخص:خلال هذا الوقت كان ضياء الدين سردار يركز فكرته على مستقبل الحضارة والعلاقة العالمية بين المسلمين والمسيحيين في العالم. وتبحث هذه الدراسة فى أفكار سردار المتعلقة بالبيئة على وجه الخصوص، والطبيعة بشكل عام. وهذا بمعنى أن سردار في الواقع كالمفكر أيضا عن مستقبل البيئة وهو يدخل من كبار علماء البيئة المسلمين مثل سيد حسين نصر. أساس هذه الدراسة هو وجهة نظر سردار عن الشريعة التي يمكن استخدامها لحل المشاكل، والتزكية، والوعي، والفكرة عن المستقبل. وكانت نتائج هذه الدراسة نشأة الفكرة الجديدة في مجال علم البيئة الإسلامية -علم الإيكولوجية المستقبلة- بمعنى طريقة النظر المبنية على الوعي، يعني الاندماج بين الوعي الطبيعي والوعي الإلهي والوعي على المستقبل. ومن خلال هذه الدراسة يرجى على الناس أن يحترموا البيئة. أما بالنسبة إلى آثار فكرة سردار فيرجى أن ينشأ الوعي من الإنسان إلى ربّه، وبين الإنسان مع الآخر، وبين الإنسان مع طبيعته. وهذه هي الإيكولوجية المستقبلة التي تشجع الناس على العيش السليم وفقا لكونهم كالخليفة في الأرض وهو الحفظ على البيئية. Abstrak: Selama ini, Ziauddin Sardar cenderung diposisikan sebagai futurolog yang mengkaji jika bukan masa depan peradaban, relasi global umat Muslim dan Kristen di dunia. Studi ini justru memperlihatkan adanya percikan gagasan Sardar terkait dengan lingkungan secara khusus, dan alam secara umum. Artinya, Sardar sebenarnya bisa dikategorikan sebagai pemerhati masa depan ekologi di antara deretan ekolog-ekolog Muslim terkemuka, seperti Seyyed Hossein Nasr. Dasar pijak dari studi ini adalah pokok pemikiran Sardar seperti: Syariat sebagai problem solving, tazkiyyah, hieraki kesadaran dan futurologi. Hasil dari studi ini mengindikasikan wacana baru dalam diskursus ekologi Islam, yakni eko-futurologi, cara pandang yang dikonstruk melalui kesadaran, antara kesadaran berlingkungan (alam) dengan kesadaran berketuhanan serta kesadaran akan masa depan. Melalui studi ini diharapkan manusia bisa sharing-speace dengan lingkungan sekitar. Adapun implikasi dari pemikiran Sardar ini adalah diharapkan akan menumbuhkan kesadaran timbal-balik antara manusia dengan Tuhan, manusia dengan manusia dan manusia dengan alam. Artinya, Eko-futurologi mendorong manusia agar hidup selaras dan berprilaku sesuai dengan tujuannya di muka bumi, yakni untuk menjaga keseimbangan ekologis Keywords: Ekologi, Syariat, Hierarki Kesadaran, Futurologi, Eko-Futurologi

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Quddus, Abdul. « Ecotheology Islam : Teologi Konstruktif Atasi Krisis Lingkungan ». Ulumuna 16, n^o 2 (7 novembre 2017) : 311–46. http://dx.doi.org/10.20414/ujis.v16i2.181.

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The earth inhabited by human now is facing global environmental crisis. To respond to and tackle the crisis, a new awareness to explore the principles of religion has emerged today, which was then called ecotheology, an integral environmental insight based on ethical-theological as well as ethical-anthropological dimensions. This paper is aimed at, on the one hand, exposing principles of Islamic ecotheology that are able to be guiding principles in managing the nature, and on the other hand, comparing them with the principles of modern environmental ethics of the environmentalist/ eco-thinkers. The author argues that there are three principles of Islamic ecotheology that are relevant as the basis of ethical management of nature now days, namely the principle of tawḥid (unity of all creation), the principle of āmanah-khalīfah (trustworthiness-moral leadership), and ākhirah (responsibility).

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AL-KARYOTY, MOHAMED. « The Role of Public Administration in Development between Islam and Other Contemporary Systems : A Comparative Study ». Journal of King Abdulaziz University-Economics and Administration 2, n^o 1 (1989) : 251–80. http://dx.doi.org/10.4197/eco.2-1.11.

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Hassan, Yusuf, et Anirban Sengupta. « India – an untapped market for halal products ». Journal of Islamic Marketing 10, n^o 3 (29 août 2019) : 981–1002. http://dx.doi.org/10.1108/jima-09-2018-0179.

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Purpose India has an over-180-million Muslim population, which makes it an ideal marketplace for halal products. However, not much research has been done to understand the opportunities and challenges pertaining to halal business in India. The purpose of this study is to explore and examine how halal products are perceived by the Indian consumer and how these products are creating values for a larger consumer base. Design/methodology/approach The paper opted for an exploratory study using an inductive approach. To understand the peculiarities of the issue, the authors also used the case-research approach to develop a broader understanding of the topic. Findings Findings of this study show that the market and consumers are increasingly becoming more aware of halal products in India. Further, the demand for such products is no longer limited to Muslims. Halal products have also become an attractive option for consumers, as they are also addressing safety and environmental concerns. This is an essential factor for a flourishing certification business in India. Research limitations/implications A limitation of this study is a quantitative study which could have been conducted to confirm the findings of this research. Further, the sample was limited to participants in the age group of 21-30 years. Older people might share a different perspective on halal products because they are believed to be more experienced and socially conscious. Further, our cases were limited to a certifying agency and cosmetics agencies. Practical implications One important implication of this study is that it reaffirms the success of Islamic branding in the India context. Though this research was carried out on a limited scale, it opens up opportunities to examine the halal phenomenon in more detail. Acceptability of halal products among non-Muslims is a sign of growing tolerance among different communities to accept and adopt culture and practices of a different religion in their daily living. Social implications The authors have observed that halal products and Islamic branding as a whole can positively help in reshaping the image of Islam across the globe. Observations such as identifying halal products being eco-friendly reflects the increased sensitivity among the consumers in the developing nations, which were earlier a behavior common among the Westerners. Originality/value To the best of the authors’ knowledge, no other study has been done to explore the halal product market and consumers’ perception in the Indian context. This is particularly an important contribution because India is a home for over 180 million Muslims and a marketplace worth trillions of dollars. Further, past research in the area of religious marketing was limited to conceptual papers. This paper is an attempt to re-initiate discussion through empirical studies on Islamic branding in the emerging economies context.

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Darras, Muhammad Abdullah. « Islamic eco-cosmology in Ikhwan al-Safa’s view ». Indonesian Journal of Islam and Muslim Societies 2, n^o 1 (1 juin 2012) : 133. http://dx.doi.org/10.18326/ijims.v2i1.133-161.

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This research aims to describe the root cause of ecological crisis happening atthe moment in terms of the cosmological-metaphysical views, by doing researchon the thoughts of a classical Muslim philosophical scientist group in 10th centuryAD called Ikhwan al-Safa’. To the author, Ikhwan al-Safa’ has a clear idea inviewing the universe holistically and intact as it is. Actually, this non-reductiveview was the typical main feature of medieval Islamic classical thought. However,the main reason of choosing the works of Ikhwan al-Safa’, especially their magnumopus Rasa>’il Ikhwa>n al-S{afa’> , in the research is that Ikhwan al-Safa’ has puta lot of attention on the “wisdom of universe” in the ontological and epistemologicalstructure of knowledge that were developed in their work. With the mainconcepts such Love of Universe and Soul of Universe, Ikhwan al-Safa’ have givena holistic vision about the wisdom of the universe and the wisdom of the environmentitself.Pengkajian dalam artikel ini bertujuan untuk menguraikan akar masalah terjadinyakrisis ekologi yang terjadi saat ini dengan berangkat dari titik pijak berdasarkanperspektif kosmologis-metafisik. Yakni dengan melakukan penelitian terhadappemikiran kosmologi kelompok keilmuan-filosofis muslim klasik abad ke-10 Myang bernama Ikhwan al-Safa’. Bagi penulis, Ikhwan al-Safa’ memiliki pemikiranyang jernih dalam melihat alam semesta. Yakni melihat alam secara holistik dan utuh sebagaimana adanya. Sebenarnya pandangan khas yang non-reduktif inimenjadi ciri utama pemikiran klasik Islam abad pertengahan. Namun pemilihanpenelitian terhadap pemikiran Ikhwan al-Safa’ –terutama dalam karya magnumopusnyaRasa>’il Ikhwa>n al-S{afa>’ ini, lebih disebabkan karena kelompok ini bagipenulis, telah menaruh perhatian yang sangat kuat terhadap “kearifan alam”dalam struktur ontologis dan epistemologis keilmuan yang dikembangkan dalamkarya mereka. Dengan menguraikan beberapa konsep utama dalam kosmologiIkhwan al-Safa’, seperti alam sebagai sebuah kesatuan, jiwa semesta, dan cintasemesta, kita akan melihat bagaimana Ikhwan al-Safa’ memberikan sebuah visiholistik mengenai kearifan alam semesta dan kearifan lingkungan itu sendiri.

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Nafisah, Nafisah. « ENVIRONMENTAL THEOLOGY IN ISLAM AND CHRISTIANITY (A study of the thoughts of Mujiyono Abdillah and Robert P. Borrong) ». Analisa : Journal of Social Science and Religion 3, n^o 1 (31 juillet 2018) : 41–58. http://dx.doi.org/10.18784/analisa.v3i1.605.

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It is an undeniable fact that environmental crisis take place everywhere. It causes environmental damage in various spheres This crisis demands some awareness from the society. Therefore, it is not surprising that many activists of environment create concepts, both secular and religious nuance, to reduce the crisis. In the last few years, concept of theology of environment started to appear. This concept is relevant to be discussed, as it could bridge the secular and theological theory of environment. This research aims to look what is the environmental theology ideas of Mujiyono Abdillah and Robert P. Borrong. Also, this research identifies the similarities and differences between Abdillah’s and Borrong’s thoughts as well as how their theories could contribute to solve the environmental crisis. This is a library research and the primary source of this study is a book entitled Agama Ramah Lingkungan - Perspektif Al-Qur’an (Eco-Friendly Religion - Perspective of the Qur'an) by Mujiyono Abdillah work and Borrong’s work entitled Etika Bumi Baru (Neo-Eco Ethics). The data is analyzed by the hermeneutic theory of Hans-Georg Gadamer. The research found out that environmental theology of Abdillah includes proportional theology and meta-social-system theory. While Borrong also constructs two theories of environmental theology: theocentric inclusive theology and new earth ethic. Through these theological theories, Abdillah and Borrong expect to awaken people minds so that they could restructure their relationship with the environment. Both of the authors employ different methods. While Abdillah only utilize theology as the basis of his argument, Borrong benefits from both theology as well as biblical ethics. These theories provide an invaluable contribution to be part of the solution to the environmental crisis as they could be the alternative environmental theory which change the attitude of the community in treating the environment.

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