Segui questo link per vedere altri tipi di pubblicazioni sul tema: Islamic norms.
Articoli di riviste sul tema "Islamic norms"
Cita una fonte nei formati APA, MLA, Chicago, Harvard e in molti altri stili
Vedi i top-50 articoli di riviste per l'attività di ricerca sul tema "Islamic norms".
Accanto a ogni fonte nell'elenco di riferimenti c'è un pulsante "Aggiungi alla bibliografia". Premilo e genereremo automaticamente la citazione bibliografica dell'opera scelta nello stile citazionale di cui hai bisogno: APA, MLA, Harvard, Chicago, Vancouver ecc.
Puoi anche scaricare il testo completo della pubblicazione scientifica nel formato .pdf e leggere online l'abstract (il sommario) dell'opera se è presente nei metadati.
Vedi gli articoli di riviste di molte aree scientifiche e compila una bibliografia corretta.
1
Ogundipe, Stephen Toyin. "CONTESTING NORMS". African Music : Journal of the International Library of African Music 11, n. 4 (27 febbraio 2023): 73–89. http://dx.doi.org/10.21504/amj.v11i4.2457.
Testo completoAbstract (sommario):
Contemporary Islamic music in southwestern Nigeria has changed in the last decade and Yoruba Muslim listeners are experiencing music in new ways. This article explores various trends in contemporary Yoruba Islamic music in southwestern Nigeria. The Yoruba are predominantly in southwestern Nigeria and extend to parts of central Nigeria and the West African coast of the Republic of Benin. The article draws on purposefully selected, recorded compositions of Yoruba Islamic artists produced on compact discs between 1979 and 2020, YouTube Videos and in-depth interviews to yield a comprehensive view of the music. It employs Vejlgaard’s (2018) trendspotting theory as a theoretical framework to analyse the texts. It examines the tendencies that shape the re-articulation of religion through the “Muslim sound” and problematises an understanding of the direction of change in contemporary Islamic music. The article argues that contemporary Islamic music in southwestern Nigeria is a product of the quest for Islamic identity and the commodification of musical and social values. This argument puts in context the many dynamics behind the transformations in contemporary Islamic music in Nigeria. Muslim singers draw on the strength of Nigeria’s thriving urban culture industry by adopting production, circulation, and marketing strategies that sustain the commercially successful Nigerian entertainment industry. This development is part of a global reality of social change and modernity transforming Islamic consciousness.
2
Abdul Rahman, Azhar, Mohd Azlan Yahya e Mohd Herry Mohd Nasir. "Islamic norms for stock screening". International Journal of Islamic and Middle Eastern Finance and Management 3, n. 3 (31 agosto 2010): 228–40. http://dx.doi.org/10.1108/17538391011072426.
Testo completo
3
Armia, Muhammad Siddiq. "Implementing Islamic Constitutionalism: How Islamic Is Indonesia Constitution?" AL-'ADALAH 15, n. 2 (21 dicembre 2018): 437. http://dx.doi.org/10.24042/adalah.v15i2.3389.
Testo completoAbstract (sommario):
Religious constitutionalism has recently become a global discussion. Such a trend arises as a result of several countries that have a majority of religious adherents declare their constitution based on certain religions. Thailand, for example, provides special norms about Buddhism (Buddhist constitutionalism), the Vatican has special norms about Catholicism (Catholic constitutionalism), India has special norms about Hinduism (Hindu constitutionalism), Saudi Arabia has norms specifically about Islam (Islamic constitutionalism), and so on. This article analyzes whether or not the Islamic principles have been adopted in the Indonesian Constitution. These principles consist of protecting religion, soul, mind, offsprings, and property. The author uses the five principles as a standard in measuring the entire Indonesian Constitution which constitutes to the teachings of Islam (Islamic constitutionalism). The implementation of Islamic constitutionalism can be identified through articles in the constitution. This study concluded that, in general, the Indonesian constitution could be considered to have agreed to Islamic constitutionalism, although in some cases it still needs to be actualized more.
4
Wuryaningsih e Rini Safitri. "ISLAMIC FINANCIAL LITERACY AND THE INCLINATION TO USE ISLAMIC BANKS AMONG GENERATION Z IN INDONESIAN ISLAMIC UNIVERSITIES". iBAF e-Proceedings 11, n. 1 (27 novembre 2024): 791–809. http://dx.doi.org/10.33102/c9p27e61.
Testo completoAbstract (sommario):
This study aims to determine how Islamic financial literacy, attitudes, and subjective norms can influence the intentions of Muslim Generation Z in Indonesia. This survey study uses 558 Muslim Generation Z respondents throughout Indonesia. Data from this study were processed using SMART-PLS 4.0. The results of this study indicate that the three factors in this study, namely Islamic financial literacy, attitudes, and subjective norms, have a positive effect on the interests of Muslim Generation Z in Indonesia. In addition, this study also provides results that indicate that Islamic financial literacy cannot moderate the influence of attitudes and subjective norms on the interest in using Islamic banks. The results of this research imply further research to consider other factors that can influence the intention to use Islamic banks in terms of security, benefits, risks, and others. The results of this study imply the importance of Islamic financial literacy among Generation Z who are studying at university and for university managers to strengthen Islamic financial literacy to strengthen a better Islamic financial ecosystem in Indonesia. This study offers new insights into how Islamic financial literacy, attitudes, and subjective norms can influence the intentions of Muslim Generation Z in Indonesian Islamic Universities
5
Stambakiyev, Nurzhan. "Religious-ethical Framework of Islamic Economics". Adam alemi 88, n. 2 (30 giugno 2021): 163–71. http://dx.doi.org/10.48010/2021.2/1999-5849.16.
Testo completoAbstract (sommario):
The article studies relation between ethics and economics to what role moral and economic principles play in Islamic economics. The article includes introduction, two sections and conclusion. The first section discusses a relation between ethical norms and economics. We attempted to critically analyze moral and ethical norms proposed by the western economists such as Jean-Baptiste Say, Leon Walras, Alfred Marshal in XIX century. Muslim social scientist Ibn Khaldun and French thinker Jean-Jacques Rousseau proposed not to consider an individual only as economic unit but develop his other aspects and potential as part of their economic research. The second section considers how far ethical norms of Islamic economics were researched. The article emphasizes that norms and principles of Islamic economics derive from Quran and Sunnah, researches ethics of those economic principles. To be exact, we will determine that Islamic economics is based on fair trading, economic equality, property protection and scrutinize each that aspect. The research results will prove that moral and ethical norms play a crucial role in general economic science, ethical norms of Islamic economics consist an integral part of economic decisions and actions.
6
Subky, A. Tajus, Syukri Abubakar e Arlisa Siti Zahra. "REKONSTRUKSI DAN ADAPTABILITAS TEORI PERTINGKATAN NORMA DALAM IJTIHAD PENEMUAN HUKUM ISLAM". FiTUA: Jurnal Studi Islam 5, n. 2 (13 dicembre 2024): 94–112. https://doi.org/10.47625/fitua.v5i2.650.
Testo completoAbstract (sommario):
This research seeks to examine in depth the deepening and reconstruction of the theoretical concepts of norm development and legal discovery. This research will use a qualitative research method with a type of literature study that analyzes pre-existing theories, concepts and phenomena. The results of the research can be formulated as follows: first, Islamic law has a structure of levels of legal norms, but the validity of Islamic legal norms (syar'i law) is not formal validity which is determined by a higher norm underlying the creation of these norms, as is the theory of the formal validity of legal norms. Second, there are three hierarchical levels of basic norms in Islamic law 1). al-mabadi' al-asasiyyah/al-qiyam al-asasiyyah (basic principles of Islamic law/basic values of Islamic law), 2). al-usul al-kulliyyah (general principles/general principles of Islamic law), 3). al-ahkam al-far'iyyah /al-furu’ (detailed/concrete legal provisions). Third, the existence of a theory of increasing norms in Islamic law can answer the problems of Islamic law which are not only seen in taklifi and wad'i law which are concrete sharia law, but must be seen from the perspective of general principles of law and universal principles so that it can answer the problems of all people.
7
Sudarsono, Heri, Akhsyim Afandi e Andika Ridha Ayu Perdana. "Determinants of Consumer Decisions to Adopt Islamic Banking Services in Indonesia". Amwaluna: Jurnal Ekonomi dan Keuangan Syariah 7, n. 1 (31 gennaio 2023): 144–61. http://dx.doi.org/10.29313/amwaluna.v7i1.8214.
Testo completoAbstract (sommario):
This study examines the influence of attitudes, subjective norms, perceived behavior control, and religiosity on consumer intention to adopt Islamic bank services. This study used 550 respondents from 26 provinces in Indonesia. The study develops a structural equation model (SEM) to achieve its purpose. The results show that attitudes, subjective norms, and perceptions of behavioral control affect people's interest in adopting Islamic banking services. Likewise, awareness, uncertainty, suitability, and relative advantage, affect the intention of the consumer to adopt Islamic banks' services. In contrast, religiosity does not affect community interest in adopting Islamic bank services. Further, normative beliefs affect subjective norms and self-efficacy, whereas facility conditions affect perceived behavior control of consumers' intention to adopt Islamic banking services. Attitudes, subjective norms, and perceived behavior control influence consumers' intention to adopt Islamic banking services. Accordingly, Islamic banks need to improve services to the public. Also, Islamic banks need to increase their understanding of religious religiosity to foster interest in adopting Islamic bank services
8
Akgunduz, Ahmed. "The Values and Norms of Islam". Journal of Rotterdam Islamic and Social Sciences 1, n. 1 (1 gennaio 2010): 1–19. http://dx.doi.org/10.2478/jriss-2013-0008.
Testo completoAbstract (sommario):
AbstractIslamic Law is one of the broadest and most comprehensive systems of legislation in the world. It was applied, through various schools of thought, from one end of the Muslim world to the other. It also had a great impact on other nations and cultures. We will focus in this article on values and norms in Islamic law. The value system of Islam is immutable and does not tolerate change over time for the simple fact that human nature does not change. The basic values and needs (which can be called maṣlaḥa) are classified hierarchically into three levels: (1) necessities (Ḍarūriyyāt), (2) convenience (Ḥājiyyāt), and (3) refinements (Kamāliyyāt=Taḥsīniyyāt). In Islamic legal theory (Uṣūl al‐fiqh) the general aim of legislation is to realize values through protecting and guaranteeing their necessities (al-Ḍarūriyyāt) as well as stressing their importance (al‐ Ḥājiyyāt) and their refinements (taḥsīniyyāt).In the second part of this article we will draw attention to Islamic norms. Islam has paid great attention to norms that protect basic values. We cannot explain all the Islamic norms that relate to basic values, but we will classify them categorically. We will focus on four kinds of norms: 1) norms (rules) concerned with belief (I’tiqādiyyāt), 2) norms (rules) concerned with law (ʿAmaliyyāt); 3) general legal norms (Qawā‘id al‐ Kulliyya al‐Fiqhiyya); 4) norms (rules) concerned with ethics (Wijdāniyyāt = Aḵlāqiyyāt = Ādāb = social and moral norms).
9
Karatash, Mustafa, e Rakhmanov Abdumukhtor Rejjabbaevich. "Islamic System Of Human Rights And Types Of Contracts In Islamic Law". American Journal of Political Science Law and Criminology 03, n. 06 (12 giugno 2021): 147–52. http://dx.doi.org/10.37547/tajpslc/volume03issue06-22.
Testo completoAbstract (sommario):
The article deals with the application of the norms of Islamic law on obligations and contracts, particularly, principles of close to the moral values of our people, and calls on the parties to contracts to be honest and conscientious in their obligations, timely and proper execution, tolerance and generosity, at the same time some types of contacts in Islamic law such as muzaraba, musharaka and murabah are discussed in detail.
10
Petersen, Marie Juul. "Translating global gender norms in Islamic Relief Worldwide". Progress in Development Studies 18, n. 3 (10 maggio 2018): 189–207. http://dx.doi.org/10.1177/1464993418766586.
Testo completoAbstract (sommario):
Based on a case study of Islamic Relief Worldwide (IRW), this article analyses organizational processes of norm translation, asking how IRW understands and employs global norms of gender equality. Approaching IRW as an organization positioned in between two different normative environments, the analysis explores the ways in which it seeks to align different sets of norms, balance between different kinds of expectations and create resonance with different audiences. In these processes, actors make use of a range of different strategies, including bridging, thinning and parallel co-existence, testifying to the complexities involved in translating organizational norms.
11
Amantur, uulu E. "Forms of Islamic Statehood: Country Diversity". Bulletin of Science and Practice, n. 3 (15 marzo 2023): 478–83. http://dx.doi.org/10.33619/2414-2948/88/65.
Testo completoAbstract (sommario):
In the twentieth century a large number of Muslim states gained independence from the former metropolises, in such countries the process of state building was launched with the accompanying formalization of the power structure. The legal systems of modern Islamic states are characterized by the dualism of law. Such specificity lies in the simultaneous coexistence and use of various legal norms that differ from each other in content and nature: the norms of classical law and the norms that were borrowed from foreign systems at one stage or another of historical development. The dual nature allows the legal systems of Islamic states to adapt to the constantly changing and developing economic, social and political environment.
12
Saleem, Zainab. "Comments on “Progressive Muslims and Islamic Jurisprudence," by Kecia Ali". Islamic Studies 62, n. 2 (30 giugno 2023): 289–94. http://dx.doi.org/10.52541/isiri.v62i2.2660.
Testo completoAbstract (sommario):
This is a review of Kecia Ali’s book chapter “Progressive Muslims and Islamic Jurisprudence.” Ali argues for a need to reform Islamic family law, such that it is representative of the contemporary context. Her argument is based on her research on Islamic family law in Islamic jurisprudence manuals in which she found a significant influence of gender norms in the formative period of Islam (until the third century AH) in shaping its content. She concludes by highlighting that as the gender norms in the formative period influenced Islamic family law, we need to reform Islamic family law for it to reflect contemporary gender norms. This write-up explores Ali’s argument and methodology and situates her argument within other scholarship on rethinking Islamic family law. It concludes by providing an evaluation of Ali’s argument.
13
Soedardi, Riza Adrian. "Beyond Netizen: Understanding Communication Norms in Islamic Perspective". SHAHIH: Journal of Islamicate Multidisciplinary 4, n. 1 (10 giugno 2019): 1–12. http://dx.doi.org/10.22515/shahih.v4i1.1642.
Testo completoAbstract (sommario):
Instagram is one of the popular social media among Indonesia because it provides facilities for communicating and expressing the users. Yet, the popularity of Instagram emerges problems such as cyberbullying and harassment. Therefore, this study attempts to examine communication norms among netizen in their comments on Instagram based on the Islamic perspective. The method used in this research is communication approach and linguistic perspective to elaborate the social media phenomena and to examine the language used on the comments. This result shows that communication schema on Instagram represents users so that Muslim in Indonesia should keep away from cyberbullying and harassment in social media, especially on Instagram.
14
Datuk Imam Marzuki, Nasrillah e Mhd. Hasbi. "Journalist Philosophy: Binding the Norms of Islamic Law". Konfrontasi: Jurnal Kultural, Ekonomi dan Perubahan Sosial 9, n. 2 (31 maggio 2022): 206–15. http://dx.doi.org/10.33258/konfrontasi2.v9i2.208.
Testo completoAbstract (sommario):
Journalism is related to diaries that are published to the public and published in a certain way. Muslim journalism also breathes prophetic journalism, a form of journalism that not only reports news and problems in a complete, clear, honest, and actual way, but also provides interpretations and directions for change. ,transformation, based on the ethical and prophetic ideals of Islam. He became a journalism that consciously and responsibly contained the values and love of Islam. The philosophy of a journalist who is Muslim, ideally as a continuation of the Prophet's treatise is seen as an important study in today's information age. This is based on the view that the journalist is a teacher from the information society. then becomes important information that is absorbed by the public through the mass media. Because of his strategic position, he can become a benevolent spreader in the community through his mass media.
15
Rifai, Moh. "Leadership Under Islamic Norms (Al Imamah fill Islam)". Social Sciences, Humanities and Education Journal (SHE Journal) 1, n. 1 (19 gennaio 2020): 40. http://dx.doi.org/10.25273/she.v1i1.5857.
Testo completoAbstract (sommario):
<p>Based on the expert opinions, a leadership was a governance which carried out by someone (individual) including institutions based on deliberation that gave a consensus decisions in the form of right and obligation which must be done as the mandate. Another argument said that a leadership was a society servants (al imamu huwa ngabdu qoumin). In fact, the country that was not Islamic state (under Islamic norms) there was different meaning of a leadership here. A leader would develop based on the basic foundations (norms) of each countries including have different patterns which be expanded by each government systems of its country. For the example, the Republic of Indonesia which embraced Presidential systems with Trias politica models (The typical division is into three branches: a legislature, an executive, and a judiciary) that have its primary tasks and functions. When these branches were not harmonious, it would made imbalance nuances and mutual suspicion among the government institutions.</p><p> </p>
16
Tuxtamratovna, Shoira Avazova. "Issues of codification of norms of Islamic law". Asian Journal of Multidimensional Research 11, n. 11 (2022): 311–14. http://dx.doi.org/10.5958/2278-4853.2022.00340.8.
Testo completo
17
Powers, David S. "The Maliki Family Endowment: Legal Norms and Social Practices". International Journal of Middle East Studies 25, n. 3 (agosto 1993): 379–406. http://dx.doi.org/10.1017/s0020743800058839.
Testo completoAbstract (sommario):
Historians of Muslim societies have observed that, in principle, the strict application of the Islamic rules of inheritance would result in the progressive fragmentation of capital. Although technically correct, the observation fails to take into account the fact that the Islamic inheritance rules are but part of a larger and flexible Islamic inheritance system that also includes bequests, gifts inter vivos, family endowments, dowries, fictitious sales, and other modes for the devolution of property. This larger system has served Muslims, rich and poor, for over 1,400 years, although it operates differently in different places. The most important component of the Islamic inheritance system arguably has been the family endowment, known among the Malikis as ḥabs (popularly, habous) and elsewhere as waqf ahlī. This institution came into existence in the first Islamic century, in part because the Islamic inheritance rules proved too constraining, and soon became an integral component of the Islamic legal system. It allows a proprietor to transform immovable property such as a house or field into a perpetual endowment for one or more beneficiaries and subsequent generations of descendants; the property thereafter may not be bought, sold, or inherited. The founder designates the initial beneficiaries and defines the strategy according to which usufructory rights pass from one generation to the next. Thus, the founder may control the devolution ofendowment revenues for many generations after his or her death.
18
Khasanah, Wahyu Nasikhatul, e Fetria Eka Yudiana. "The effect of religiousity, subjective normal and perception of halal labels on the interest of buying halal cosmetics with islamic branding as intervening variable". Indonesian Journal of Islamic Economics Research 3, n. 2 (6 dicembre 2021): 108–18. http://dx.doi.org/10.18326/ijier.v3i2.5784.
Testo completoAbstract (sommario):
The purpose of this study was to determine the effect of religiosity, subjective norms, and perceptions of halal labels on interest in buying halal cosmetics with Islamic branding as a variable. Samples were taken as many as 100 respondents with the Accidental Sampling technique. The analysis uses path analysis. The results of the test showed that religion had no positive and significant effect on buying interest. While subjective norms, perceptions of halal labels, and Islamic branding have a positive and significant effect on buying interest. Religiosity has no positive and significant effect on Islamic branding. While subjective norms and perceptions of halal labels have a positive and significant effect on buying interest. The results of the path analysis test show that religiosity and subjective norms have no effect on buying interest mediated by Islamic branding, while the perception of halal labels has an effect on buying interest mediated by Islamic branding.
19
Teviana, T., Haikal Rahman, Zulkarnain Siregar e Dina Sarah Syahreza. "The impact of Islamic attributes and motivations on visitor satisfaction and word of mouth in halal supply chain management". Journal of Project Management 10, n. 1 (2025): 119–28. https://doi.org/10.5267/j.jpm.2024.10.003.
Testo completoAbstract (sommario):
Halal supply chain management, with its focus on Islamic values in tourism, is increasingly recognized for enhancing destination competitiveness and visitor satisfaction. This study examines how Islamic attributes, motivations, and norms influence visitor satisfaction and word of mouth in Medan City's tourism sector. In the halal tourism industry, supply chain management plays a crucial role in ensuring that every stage from procurement, production, distribution, to service delivery complies with halal standards. The research aims to evaluate the impact of Islamic Physical Attributes, Islamic Non-Physical Attributes, Push Motivation, Pull Motivation, and Islamic Norms on visitor satisfaction and their subsequent effect on word of mouth. By employing a quantitative approach, the study utilizes structured questionnaires based on previous research and applies Structural Equation Modeling (SEM) for analysis. Data were collected from 300 tourists in Medan City, including both local and international visitors. The study finds that Islamic Non-Physical Attributes and Pull Motivation significantly enhance visitor satisfaction. Islamic Physical Attributes also positively affect satisfaction, while Push Motivation does not. Satisfaction strongly influences word of mouth, but Islamic Norms negatively moderate this relationship. Islamic attributes and motivations play a crucial role in shaping visitor satisfaction in the tourism context. Islamic norms, however, may complicate the satisfaction-word of mouth link. The implementation of effective halal supply chain management can ensure that all aspects of supply chain management in halal tourism, from products to services, meet the expected halal standards. Practically, destination managers should emphasize Islamic attributes and motivational factors to improve visitor satisfaction. Theoretically, the study contributes to understanding the complex dynamics between satisfaction, norms, and word of mouth in halal tourism.
20
Ma'ruf, Ahmad, e Widhia Restiawati. "ANALYSIS OF SOCIAL CAPITAL IN ISLAMIC MICROFINANCE". INFERENSI 10, n. 1 (1 giugno 2016): 25. http://dx.doi.org/10.18326/infsl3.v10i1.25-46.
Testo completoAbstract (sommario):
This study aims to analyze the social capital in the form of trust, social networks, and norms in Islamic Microfinance, with case study in several BMTs in Yogyakarta. In this study, sample of respondents are selected using purposive sampling. This study used a qualitative method with descriptive statistical analysis. Based on the analysis, the result is BMT has succeeded a good record on doing the social capital and trust has the highest value compared to norms and social networks. Trust becomes the most social capital variables that is widely applied in BMT. While norms become the variable that have smallest value of social capital.
21
Sucianto, Primadany Yusuf, e M. Umar Burhan. "ANALISIS FAKTOR-FAKTOR YANG MEMPENGARUHI MINAT MENABUNG MAHASISWA PADA BANK SYARIAH". Islamic Economics and finance in Focus 2, n. 1 (20 luglio 2023): 23–33. http://dx.doi.org/10.21776/ieff.2023.02.01.03.
Testo completoAbstract (sommario):
This study aims to examine the effect of saving interest of Islamic Economics students of Universitas Brawijaya on Sharia Banks. This study uses Attitude variables, Subjective Norms, and Behavioral Control as factors that influence interest in saving at Islamic banks. The sampling method uses probability sampling with the Proportional Random Sampling metahod. The research sample consisted of 100 students of Islamic Economics class of 2017-2019 who were randomly selected. The results showed that attitudes had a significant positive influence on students' interest in saving at Islamic banks, subjective norms also had a significant effect on students' interest in saving at Islamic banks, but behavioral control did not have a significant influence on students' interest in saving at Islamic banks. So the conclusion can be drawn is that subjective attitudes and norms are important factors in influencing the interest of Islamic Economics students to save at Islamic banks. However, behavioral control did not make a significant contribution to this.
22
Farkhani, Farkhani, Elviandri Elviandri, Khudzaifah Dimyati, Absori Absori e Muh Zuhri. "Converging Islamic and religious norms in Indonesia’s state life plurality". Indonesian Journal of Islam and Muslim Societies 12, n. 2 (17 dicembre 2022): 421–46. http://dx.doi.org/10.18326/ijims.v12i2.421-446.
Testo completoAbstract (sommario):
Indonesia is characterized by a plurality of values that inspire the formation of the state and its constitution. The democratization after the reformation made some religious communities desire to express their teachings openly. For instance, they desired to implement religious norms, resulting in laws and regional regulations with religious nuances. This study aimed to examine the convergence of Islamic norms and norms of other religions into positive law. It also intended to examine the prospects for converging these norms amid religious plurality. Using a historical and normative approach model, the practice of converging Islamic norms and norms of other religions was found from the formation to the promulgation of Law No. 1 of 1974 concerning Marriage. However, this law often receives judicial reviews, especially concerning interfaith marriages. The latest product of legislation relating to the application of religious norms into positive law is Aceh Qanun No. 6 of 2014 concerning Jinayat. The Qanun is interesting in the study of the convergence of norms of Islam and other religions in Indonesia. Although the formation and promulgation involved only followers of Islam, the Qanun accommodated the teachings of other religions. Therefore, non-Muslims prefer submitting to the Qanun rather than voting for the Criminal Code. These two examples show the prospect of converging open religious norms in various legislations.
23
Asyari, Mohammad Enamul Hoque, M. Kabir Hassan, Perengki Susanto, Taslima Jannat e Abdullah Al Mamun. "Millennial Generation’s Islamic Banking Behavioral Intention: The Moderating Role of Profit-Loss Sharing, Perceived Financial Risk, Knowledge of Riba, and Marketing Relationship". Journal of Risk and Financial Management 15, n. 12 (7 dicembre 2022): 590. http://dx.doi.org/10.3390/jrfm15120590.
Testo completoAbstract (sommario):
Despite tons of studies on Islamic banking (IB) behavior, there is a lack of understanding of the Millennial generation’s attitude to and subjective norms surrounding Islamic banking, as well as of their behavioral intention toward Islamic banking. Therefore, the present study investigates the influence of the Millennial generation’s attitude and subjective norms on their behavioral intention toward Islamic banking products and services. This study also focuses on the moderating roles of profit-loss sharing, perceived financial risk, knowledge of riba, and relationship marketing on the nexus of antecedent and behavioral intent of Islamic banking. This study has developed a conceptual framework, employed a questionnaire to collect data for understudying relationships, and constructed a predictive model. Within the proposed conceptual framework, structural equation modeling is employed to investigate the extent and direction of the link. We discovered that Millennial generation consumers’ attitudes and subjective norms influence and predict their behavioral intention towards Islamic banking. With the exception of perceived financial risk, all moderators have direct effects on behavior intention toward Islamic banking and could be antecedents of behavior intention toward Islamic banking. Profit-and-loss sharing and knowledge of riba moderate the nexus of attitude and behavioral intention and the nexus of subject norms and behavioral intention. Our findings thus extend the literature on Islamic banking and consumer behavior context.
24
Ardiansyah, Ardiansyah, Aksi Hamzah e Otong Karyono. "Perilaku Investasi Saham Syariah Generasi Milenial Di Era 5.0". Jurnal Ilmiah Al-Tsarwah 7, n. 1 (30 giugno 2024): 23–38. https://doi.org/10.30863/al-tsarwah.v7i1.6423.
Testo completoAbstract (sommario):
ABSTRACTThe aim of this research is to analyze the influence of each variable, namely attitudes, subjective norms, perceived behavioral control, and Islamic financial management behavior on investment behavior, the influence of each variable, namely attitude, subjective norms, and perceived behavioral control on financial management behavior. Islamic, the influence of each variable, namely attitudes, subjective norms, and perceived behavioral control on investment behavior through the mediation of Islamic financial management behavior. This type of research is quantitative research for the methodological aspect and a sharia economic approach for the scientific aspect. Data collection methods use questionnaires and interviews. The population in this study was the millennial generation in South Sulawesi using a sample of 180 respondents. These data were tested using the Structural Equation Modeling (SEM) technique with the help of the SmartPLS Version 4 analysis tool. The research results showed that attitudes, subjective norms and perceived behavioral control each had no effect on investment behavior. Islamic financial management behavior has a positive and significant effect on investment behavior. Attitudes and subjective norms each have a positive and significant effect on Islamic financial management behavior, while perceived behavioral control has no effect. Attitudes and subjective norms each influence investment behavior through the mediation of Islamic financial management behavior, while perceived behavioral control has no effect. This research has the implication that seminars on sharia finance must be carried out more actively and investment galleries and stock communities in each city/district need to be formed so that the opportunity to increase the number of sharia stock investors will be greater. Keywords: Attitude, Subjective Norms, Behavioral Control, Investment Financial Management.
25
Galih, Harya. "Implikasi Hukum bagi Nasabah Perbankan Syariah yang Beragama Islam dalam Menyelesaikan Sengketa di Pengadilan Negeri". Al-Huquq: Journal of Indonesian Islamic Economic Law 3, n. 2 (24 dicembre 2021): 163–84. http://dx.doi.org/10.19105/alhuquq.v3i2.4834.
Testo completoAbstract (sommario):
Tujuan dari penelitian ini adalah untuk menerapkan tentang implikasi hukum bagi nasabah perbankan syariah yang beragama Islam dalam memutuskan sengketa perbankan syariah di pengadilan negeri. Metode yang diterapkan dalam penelitian ini adalah adalah yuridis normatif. Sehingga penelitian ini menelaah tentang kepastian hukum kewenangan instansi peradilan dalam menyelesaikan urusan sengketa perbankan syariah. Hasil dari penelitian ini berupa implikasi hukum bagi nasabah perbankan syariah yang beragama islam dalam menyelesaikan sengketa perbankan syariah di Pengadilan Negeri yaitu terdiri dari implikasi terhadap Putusan Mahkamah Konstitusi Nomor 93/PUU-X/2012 yang menimbulkan kekosongan hukum (vacumrecht) dan norma kabur, kekaburan Norma yang menimbulkan ketidakpastian hukum untuk menyelesaikan sengketa perbankan syariah, dan dapat menguatkan kedudukan dan eksistensi Peradilan Agama dalam penyelesaian sengketa perbankan syariah, sekaligus menutup peluang ditempuhnya penyelesaian sengketa perbankan syariah melalui instansi Peradilan Umum. (The purpose of this study is to apply the legal implications for Islamic banking customers who are Muslim in deciding Islamic banking disputes in district courts. The method applied in this research is normative juridical. Thus, this study examines the legal certainty of the judicial authorities in resolving disputes over islamic banking after the Constitutional Court Decision Number 93/PUU-X/2012. The results of this study are in the form of legal implications for Islamic banking customers who are Muslim in resolving islamic banking disputes in the District Court, which consist of implications for the Constitutional Court Decision Number 93/PUU-X/2012 which creates a legal vacuum (vacumrecht) and vague norms, Norms ambiguity that creates legal uncertainty for resolving islamic banking disputes, and can strengthen the position and existence of the Religious Courts in resolving islamic banking disputes, as well as closing the opportunity for islamic banking dispute resolution through the General Courts.
26
Rahmat Pauzi, Ega. "Membangun Norma Guru dalam Organisasi Sekolah Islam". AL-QIYADI: JURNAL MANAJEMEN PENDIDIKAN ISLAM 2, n. 2 (30 dicembre 2024): 156–62. https://doi.org/10.62274/al-qiyadi.v2i2.193.
Testo completoAbstract (sommario):
This paper aims to understand the norms built among educators in the network of Islamic school organizations. This research uses qualitative research methods. In addition to relying on literature studies and interviews, the author was directly involved in activities organized by the Garut Integrated Islamic School Network (JSIT). The results showed that the norms that live in this network of Integrated Islamic Schools cannot be separated from the influence of the tarbiyah movement as the background of the members' da'wah activities. In addition to the Islamic character of the founders, this norm has also become a mission that must exist in every Integrated Islamic School. However, not all schools labeled as Integrated Islamic Schools capture this mission. The Garut Integrated Islamic School Network ensures this norm can live among its member schools.
27
Fahmi, Nurul. "Norma dan Nilai dalam Ilmu Ekonomi Islam". TASAMUH: Jurnal Studi Islam 11, n. 1 (1 aprile 2019): 105–23. http://dx.doi.org/10.47945/tasamuh.v11i1.175.
Testo completoAbstract (sommario):
Islam has been set up with the norms and values in each discipline of knowledge. Including Islamic economics, Islamic economics as a social science and theology is not only derived from the Qur'an and as-Sunnah, but also stems from empirical phenomena and economic problems in the field. Epistemologically, Islamic economics is divided into two disciplines: First, normative Islamic economics, which is the study of Islamic sharia laws relating to property affairs and treasures. Second, positive Islamic economics, which is the study of Islamic concepts relating to property affairs and treasures, especially with regard to the production of goods and services. Norms and values created in Islamic economics aims to provide moral and ethical order in the economy itself, because it is basically the purpose of Islamic economics in the world is reaching the livelihoods and happiness in the Hereafter (hayatun thoyyibah and falah both in this world and in the hereafter)
28
Agustin, Nur Fadhila, Dewi Nurjannah e Fika Fitriasari. "The Effect of Financial Literacy, Attitude, Subjective Norm, and Religiosity on Investment Intention in The Islamic Capital Market". Jamanika (Jurnal Manajemen Bisnis dan Kewirausahaan) 3, n. 4 (1 dicembre 2023): 297–308. http://dx.doi.org/10.22219/jamanika.v3i03.29328.
Testo completoAbstract (sommario):
The purpose of this study was to analyze the effect of financial literacy, attitudes, subjective norms, and religiosity on investment intentions in the Islamic capital market. The sample in this study was 100 active students of the Faculty of Economics and Business, Muhammadiyah University of Malang. The data was analyzed using multiple linear regression analysis using SPSS version 25. The results showed that financial literacy, attitudes, and religiosity have a positive and significant effect on investment intentions in the Islamic capital market and subjective norms have no significant effect on investment intentions in the Islamic capital market. The simultaneous tests show that all variables of financial literacy, attitudes, subjective norms, and religiosity simultaneously have a significant influence on investment intentions in the Islamic capital market.
29
Setiawan, Ananda. "Islamic Social Environment Perspective and Intention Decisions of Accounting Students at Islamic Financial Institutions". EkBis: Jurnal Ekonomi dan Bisnis 5, n. 2 (27 dicembre 2021): 127. http://dx.doi.org/10.14421/ekbis.2021.5.2.1417.
Testo completoAbstract (sommario):
The aim of this research is to test the Islamic social environment on interest decisions and tests from a psychologically behavioural perspective rooted in the theory of planned behaviour (TPB) in individual interest decisions. The research method uses structural equation modeling (SEM) through SmartPLS 3.0 software, with a sample of 157 accounting students at state universities (PTN), state Islamic religious colleges (PTKIN) and private universities (PTS) located in Central Java, West Java and East Java, Yogyakarta. The test results showed that the Islamic social environment significantly affects interest decisions, theory of planned behaviour (TPB) which has dimensions of attitudes, subjective norms and perceptions of behavioural control have a significant effect on islamic social environment and interest decisions. Meanwhile, attitude and subjective norms point to a significant direction toward interest decisions through islamic social environments, while perceptions of behavioural control are insignificant over decisions
30
Syed, Jawad, e Harry J. Van Buren. "Global Business Norms and Islamic Views of Women’s Employment". Business Ethics Quarterly 24, n. 2 (aprile 2014): 251–76. http://dx.doi.org/10.5840/beq201452910.
Testo completoAbstract (sommario):
ABSTRACT:This article examines the issue of gender equality within Islam in order to develop an ethical framework for businesses operating in Muslim majority countries. We pay attention to the role of women and seemingly inconsistent expectations of Islamic and Western societies with regard to appropriate gender roles. In particular, we contrast a mainstream Western liberal individualist view of freedom and equality—the capability approach, used here as an illustration of mainstream Western liberalism—with an egalitarian Islamic view on gender equality. While the article identifies an opportunity for this particular approach to reform patriarchal interpretations and practices of Islam toward gender egalitarian interpretations and practices, it also contests the notions of adaptation and well-being inherent within the capability approach. We suggest that a dialectical approach to understanding the relationships among religion, culture, and business provides a better guide to responsible business action in Muslim Majority countries than does the capability approach.
31
GHAZI, Moosa Akefi. "Iranian Judiciary Facing Human Rights Norms or Islamic Criteria". Journal of Middle Eastern and Islamic Studies (in Asia) 5, n. 3 (settembre 2011): 37–56. http://dx.doi.org/10.1080/19370679.2011.12023184.
Testo completo
32
Kuran, Timur. "Further reflections on the behavioral norms of Islamic economics". Journal of Economic Behavior & Organization 27, n. 1 (giugno 1995): 159–63. http://dx.doi.org/10.1016/0167-2681(94)00030-i.
Testo completo
33
Hasan, Zubair. "Islamic Norms : The Excel Formula and Home Financing Models". ISRA International Journal of Islamic Finance 5, n. 1 (giugno 2013): 9–27. http://dx.doi.org/10.12816/0002757.
Testo completo
34
Maryani, Zainal Arifin, M. Kamal Fathoni, Neni Triana, Pidayan Sasnifa, Shofian Bin Ahmad, Rahmi Hidayati e Ramlah. "Islamic Philanthropy: Implementation of Regulations And Utilization of Waqf Proceeds in Jambi". Jurnal Hukum Islam 21, n. 1 (24 giugno 2023): 159–80. http://dx.doi.org/10.28918/jhi_v21i1_07.
Testo completoAbstract (sommario):
The management and utilization of waqf is regulated in the waqf law. However, the majority of Nazirs did not carry it out. This was caused by the Nazirs' doubts that the state legal norms governing waqf were not in accordance with Islamic legal norms. This research aims to analyze the application of state legal norms in managing and utilizing waqf assets. The research method uses empirical juridical with a qualitative approach combined with statutory and conceptual approaches. The research location is in East Tanjung Jabung Regency, Jambi. The research results show that Nadir's low knowledge and understanding of state legal norms governing waqf management, including their low experience and professionalism in managing waqf, causes doubts for Nadir in developing management and productive use of waqf. Even though state legal norms governing the management and use of waqf do not conflict with Islamic law, madhab scholars view the use of waqf assets as permissible, although some scholars have differing opinions regarding the limits of such use. Therefore, increasing Nadir's understanding of state legal norms and Islamic legal norms that regulate the management and utilization of waqf is an urgent agenda in order to improve the welfare of the people.
35
Ali Dabash, Ahmed. "The Egyptian Constitution and Transgender Rights: Judicial Interpretation of Islamic Norms". Journal of Law and Emerging Technologies 3, n. 1 (10 aprile 2023): 33–58. http://dx.doi.org/10.54873/jolets.v3i1.108.
Testo completoAbstract (sommario):
The lack of legislations regulate legal issues of transgenderism, transsexuality and sex reassignment surgery (SRS) in Egypt, lead to the raise of many questions regarding the legality of conducting the SRS and its consequences, this paper aims to highlight the SRS legal issues occurred in Egypt and determine the approach taken by the Judicial authorities in dealing with this matter and provides a critical analysis of the related rulings issued by the Egyptian courts, given that Egypt as an Islamic country and the Islamic principles of sharia is the main source of legislation so this paper provides a comparative study of the views of Muslim jurists ( Islamic fatwas) on the Transsexualism matters. While previous studies have discussed legal cases and Islamic legal opinions (fatwas) related to transsexualism. For example, J. Skovgaard-Petersen has analyzed Tantawy’s and Khumani’s fatwas, and Serena Tolino has discussed other Islamic fatwas, In this paper, the 2016 “Noraan” case is discussed, where I critically analyze the ruling in the case and explain both the relation between the Egyptian Constitution and the Supreme Constitutional Court (SCC) and the impact of Islamic norms interpretation on transsexuals and human rights. Among the findings, that Muslim jurists have different opinions about SRS, so there is no consensus in favor or against transgender surgery, human dignity and the preservation of life and family (hifdhu al-nafs wa al-nasl) are Islamic norms in favor of permitting the SRS, the Egyptian supreme constitutional court has respected Human Rights and International law by its ruling on explaining Islamic principles as the undebatable issues, and the courts might deal with SRS in means of the correction of material mistake.
36
Muharromah, Syahriyatul, Nurul Huda, Muslikh Muslikh e Nova Rini. "DOES THE COMMUNITY'S PERSPECTIVE ENCOURAGE CUSTOMERS TO TAKE FINANCING PRODUCTS AT SHARIA BANK?" Jurnal Ekonomi dan Bisnis Islam (Journal of Islamic Economics and Business) 9, n. 2 (1 dicembre 2023): 401–28. http://dx.doi.org/10.20473/jebis.v9i2.47143.
Testo completoAbstract (sommario):
This study aims to determine community interest in financing products at Islamic banks with a modified Theory Planned Behavior (TPB) approach. These modified TPB variables consist of knowledge, religiosity, attitudes, subjective norms and behavioural control. This research was conducted in Jakarta. Islamic banks located in the Jakarta area are the object of this research, and the sample is 130 respondents. The quantitative method with the Partial Least Square (PLS) analysis model approach with SmartPLS 2.0 software is the method used in this study. The variables of knowledge, religiosity, attitudes, subjective norms and behavioural control are exogenous, while the intervening variable is community interest, and the endogenous variable is financing decisions. The variables of knowledge, religiosity, attitudes, subjective norms and behavioral control, which have a direct positive and significant effect on the community's interest in using Islamic bank financing products, are the results of this study. Knowledge, Attitude and behavioural control directly and significantly positive affect the community's decisions to choose financing products in Islamic banks. The higher people's knowledge, Attitude and behavioural control, the higher the financing decision becomes the implications of this research result. Religiosity and subjective norms significantly negatively affect the decision to choose financing products in Islamic banks. In addition, community interest also has a positive and significant effect on financing decisions. This means that, community interest can significantly mediate knowledge, religiosity, subjective norms, attitudes, and behavioral control influence financing decisions. Based on the research results, Indonesian Islamic Banks can develop business by emphasizing the religiosity side to inspire people to prefer financing of Islamic banks over conventional banks. Furthermore, Bank Syariah Indonesia should use social-environmental reference factors like friends, family, neighbors and religious figures
37
Akefi Ghaziani, Moosa, e Mohammad Akefi Ghaziani. "Incorporation of Universal Human Rights’ Norms in Municipal Law". Review of Human Rights 6, n. 1 (1 aprile 2021): 98–118. http://dx.doi.org/10.35994/rhr.v6i1.161.
Testo completoAbstract (sommario):
The incorporation of universal human rights’ norms in public municipal law has often been a challenge for both Islamic and secular states. Employing an analytical method this article explores the main legal challenges to the incorporation of universal human rights norms into municipal laws in three states--Saudi Arabia and Iran, the two Islamic states, and India, the secular state. It is argued that despite their differences in the larger legal framework they follow a peculiar dualistic system to incorporate the human rights norms, which results in its application challenges.
38
Ali, Muhammad Arsalan. "Impact of Islamic Financial Literacy, Subjective Norms, Risk Perception and Perceived Behavioral Control on Adoption of Islamic Banking in Pakistan". Revista Gestão Inovação e Tecnologias 11, n. 3 (30 giugno 2021): 220–33. http://dx.doi.org/10.47059/revistageintec.v11i3.1929.
Testo completo
39
Habibi, Husni. "Pengaruh Hukum Islam tentang Larangan Tuak Terhadap Perilaku Masyarakat Desa Boto Kecamatan Semanding". Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam 22, n. 1 (28 marzo 2020): 1–24. http://dx.doi.org/10.15642/alqanun.2019.22.1.1-24.
Testo completoAbstract (sommario):
This article is based on field research aims to answer the question of the influence of Islamic Law on prohibiting liquor (Tuak) towards community behavior of Boto Village in Semanding district of Tuban Regency. It also strives to analyze the factors that contribute to mold people's behavior. The approach of this research is combining a quantitative survey and qualitative research methods, with data analysis techniques in the form of analytical descriptive. The results of the study conclude that Islamic law is incapable of fashioning the actual behavior of its adherents, especially in the village of Boto. The prohibitions of liquor (tuak) failed to stimulate the behavior of rural communities under Islamic legal norms. This is indicated by the lack of community response to Islamic legal norms. On the contrary, it is conclusively found that the behavior of the majority of people deviates from the Islamic provisions of legal norms about the prohibition of liquor (tuak).
40
Usman, Hardius. "The Role of Religious Norms On Selecting The Islamic Bank". Al-Iqtishad: Jurnal Ilmu Ekonomi Syariah 7, n. 1 (28 gennaio 2015): 31–44. http://dx.doi.org/10.15408/aiq.v7i1.1356.
Testo completoAbstract (sommario):
The aims of this study are to examine Muslim’s religious norms regarding to their belief on the law of the prohibition of bank interest, and to investigate the effect of religius norms on customers’ decision in using the Islamic banking services. This study employs natural experimental design with Analysis of Variance (ANOVA), and Pearson Chi-Square Test. The exploratory study also conducted to support the quantitative analysis. The results show that the religious norms among Muslims classified into two categories, i.e: traditional and contemporary group and the religious norm of the Muslim have significant affects on the decision in using the Islamic banks.DOI:10.15408/aiq.v7i1.1356
41
Ackerman-Lieberman, Phillip I. "Contractual Partnerships in the Geniza and the Relationship between Islamic Law and Practice". Journal of the Economic and Social History of the Orient 54, n. 5 (2011): 646–76. http://dx.doi.org/10.1163/156852011x614000.
Testo completoAbstract (sommario):
Abstract It is the consensus of scholars that Jewish merchants in the medieval Islamic world structured their economic relationships according to the norms of a broad, “Islamic” marketplace. Legal agreements found in the Cairo Geniza show that, on the contrary, these merchants adhered to the norms of Jewish law. I discuss the implications of this finding for the study of Jewish and Islamic social, economic, and legal history, for which the Geniza documents are an important direct witness.
42
Bodibe, Seipati, Norman Chiliya e Christopher Tarisayi Chikandiwa. "The factors affecting customers’ decisions to adopt Islamic banking". Banks and Bank Systems 11, n. 4 (22 dicembre 2016): 144–51. http://dx.doi.org/10.21511/bbs.11(4-1).2016.05.
Testo completoAbstract (sommario):
Attracting and retaining profitable customers to new and unfamiliar products and services is one of the challenges that the banking fraternity is faced with today. The purpose of this article is to highlight some of the important factors that influence attitude in the Islamic banking. Probability sampling was used and 250 questionnaires were distributed among participants based at a local university in Johannesburg. The results revealed that there is a positive relationship between product awareness, social norms, community influence and attitude towards Islamic banking. Also, the results indicated that most of the respondents were not aware of the Islamic banking. The bank practitioners and marketers were, therefore, recommended to take a focused approach on creating awareness of the Islamic banking. Marketers can target community leaders or opinion leaders in order to shed light on Islamic banking to the rest of their community. Keywords: product awareness, social norms and community influence. JEL Classification: G21, Z13
43
Buntoro, Fuad, e Siti Maisaroh. "KONSEP WISATA HALAL DI PONDOK PESANTREN". International Journal Mathla’ul Anwar of Halal Issues 3, n. 2 (30 settembre 2023): 1–10. http://dx.doi.org/10.30653/ijma.202332.81.
Testo completoAbstract (sommario):
Halal tourism is a form of culture-based tourism that prioritizes the values and norms of Islamic law. Halal tourism is very suitable to be implemented in various Islamic boarding schools because Islamic boarding schools already have an Islamic education label that applies Islamic norms. The existence of halal or sharia tourism in Islamic boarding schools will carry out the function of Islamic boarding schools as centers of local community empowerment. The typology of Islamic boarding school halal tourism can imitate the typology of tourist villages based on the characteristics of the resources and their uniqueness which can be grouped into 4 (four) categories; based on the uniqueness of local cultural resources, based on the uniqueness of natural resources, based on the combination of unique cultural and natural resources and based on the uniqueness of creative economic activities.
44
Musa, Muhammad Adli, Mohd Edil Abd Sukor, Mohd Nazari Ismail e Muhd Ramadhan Fitri Elias. "Islamic business ethics and practices of Islamic banks". Journal of Islamic Accounting and Business Research 11, n. 5 (2 gennaio 2020): 1009–31. http://dx.doi.org/10.1108/jiabr-07-2016-0080.
Testo completoAbstract (sommario):
Purpose The purpose of this paper is to empirically examine the perception of Islamic bank employees in Malaysia and selected Gulf Cooperation Council (GCC) countries, namely, Bahrain, Oman and the UAE, on various issues related to Islamic business ethics and the practices of the Islamic banks at which they work. Design/methodology/approach The required data to determine Islamic bank employees’ ethical perceptions is sourced from 144 completed survey questionnaires and interviews with 12 Islamic bank senior executives. Islamic model of normative business ethics is used to measure the relationship between attitudes and behaviours of employees and the ethical practices of Islamic banks. Findings Results show that the Islamic bank personnel working in Malaysia and the GCC perceived that their banks conform to Islamic ethical norms in business. These banks were seen to be concerned with their impact on society, and ethics prevailed over profit-maximisation. The findings also suggest that despite being less regulated compared to Malaysia, Islamic bank personnel in GCC had a better impression of the ethical standard practised in their institutions compared to the feedback given by their Malaysian counterparts. Additionally, this research also proves that, in general, there is a positive correlation between attitudes and behaviours of employees and the ethical practices of Islamic banks. Research limitations/implications The main limitation of the study is that the respondents were not selected randomly but rather through a convenient sampling of personal contacts. Despite the inherent limitation of the sampling method because of the constraints of time and resources, the large number of respondents from 12 different banks are representative of the Islamic bank employees in Malaysia and the GCC. Practical implications The findings may serve as a useful input for Islamic financial institutions in improving their practices to conform with Islamic ethical norms. Originality/value The topic of Islamic business ethics and the practices of Islamic banks have not been fully understood by its stakeholders. This paper aims to give insights on how far Islamic bank business practices in Muslim majority societies fit with the prescribed business framework in Islam and its contributing value for both the organization and employees.
45
Latuapo, Ridhwan. "Personality Competence of Islamic Religion Subject Teachers in the Development of the Al-karimah Character". AL-ISHLAH: Jurnal Pendidikan 15, n. 1 (2 gennaio 2023): 63–72. http://dx.doi.org/10.35445/alishlah.v15i1.1897.
Testo completoAbstract (sommario):
This study departs from the researchers' anxiety over the importance of teacher personality competence in fostering student morals. The purpose of this study was to describe the Personality Competence of Islamic Religion Subject Teachers in the development of al-karimah morality in students. This study uses a qualitative approach, with procedures for observation, interviews, and documentation. The results of this study indicate that, broadly speaking, the personality competence of Islamic religious teachers at Madrasah Tsanawiyah is outstanding. This can be seen from the example teachers of Islamic religious subjects played in their school and community activities. For example, teachers of Islamic religious subjects often show personalities in accordance with religious norms, legal norms, and social norms. However, some teachers of Islamic religious subjects still are not optimal in controlling emotions and speaking words. The contribution of the personality competence of teachers of Islamic religious subjects in fostering the morals of students, through several forms, namely authority, teacher speaking morals, teacher socialising morals, teacher dress morals, and teacher respect for all the rules that apply in schools All of this is done by building internal awareness a strong self that is reflected in attitudes, actions and deeds.
46
Kuran, Timur. "The Economic System in Contemporary Islamic Thought: Interpretation and Assessment". International Journal of Middle East Studies 18, n. 2 (maggio 1986): 135–64. http://dx.doi.org/10.1017/s0020743800029767.
Testo completoAbstract (sommario):
Since the late 1940s, and especially since the mid-1960s, a wealth of pamphlets, articles, and books have appeared that constitute the corpus of what is now known as “Islamic economics.” This literature, whose exponents call themselves “Islamic economists,” purports to provide the blueprint of an economic system consonant with the original sources of Islam. The central feature of the proposed system is that individuals are guided in their economic decisions by a set of behavior norms, ostensibly derived from the Qur'an and the Sunna. Two other features stand out: zakāt, a tax considered the basis of Islamic fiscal policy, and the prohibition of interest, viewed as the centerpiece of Islamic monetary policy. Virtually all Islamic economists consider this trio—the norms, zakāt, and zero interest—the pillars of the Islamic system.’
47
Antoni, Syafrul. "CAREER STUDENT INTEREST PREFERENCES ON SHARIA FINANCIAL SERVICES". JOURNAL OF APPLIED MANAGERIAL ACCOUNTING 7, n. 2 (31 ottobre 2023): 338–46. http://dx.doi.org/10.30871/jama.v7i2.6632.
Testo completoAbstract (sommario):
ABSTRAKThe study aims to determine students' interest in a career in Islamic financial services, as well as what factors influence students to be interested in Islamic financial services. The number of samples in this study were 90 respondents with the sampling method using random sampling method. Data collection was carried out through a questionnaire. Data analysis uses the help of the IBM SPSS Statistics application. The results showed that religiosity had no effect on students' interest in having a career in Islamic financial services while subjective norms had an effect on students' interest, and behavioral control had no effect on students' interest in the Islamic economics and business faculties of Iain Kerinci in choosing a career in Islamic financial services.
Keywords: Religiosity, subjective norms, behavioral control, interest in a career in Islamic financial services.
48
Ramadan, Wandha Cholifah, e Suherman Rosyidi. "Perbandingan Norma Produksi Islam Dengan Produksi Pada Industri Bordir di Kecamatan Bangil (Studi Kasus Pada Perusahaan Faiza Bordir)". Jurnal Ekonomi Syariah Teori dan Terapan 4, n. 9 (15 dicembre 2017): 684. http://dx.doi.org/10.20473/vol4iss20179pp684-697.
Testo completoAbstract (sommario):
This research aims to find out how far the implementation of Islamic production norms at Faiza Embroidery Industry in Bangil goes on. Author only implements two of four Islamic production norms, which are: to make working as a main pillar of production and to do production activity in a halal way. It uses qualitative approach by using case study method. Deep interviewand observation to informen, were used in collecting data and they are owner and employees of this industry. Secondary data were derived from journal, text books, and the other literatures. Analysis has been done by seeing a suitability between activity of the production process and Islamic production norms. It is started from finance and then to labor, salary system, and materials used.
49
Suud Sarim Karimullah, Mukhid, Zumiyati Sanu Ibrahim e Muhajir. "Rethinking Gender In Islamic Law". Musãwa Jurnal Studi Gender dan Islam 23, n. 1 (29 giugno 2024): 99–113. http://dx.doi.org/10.14421/musawa.2024.223.99-113.
Testo completoAbstract (sommario):
In the study of feminist hermeneutics, gender construction in Islamic law tries to bridge the gap between the dominant patriarchal norms in interpreting traditional Islamic law and modern society regarding gender equality for social justice. By exploring the classical literature and contemporary Islamic legal text, this study focuses on the problems of gender construction through the lens of feminist hermeneutics in Islamic law. The pattern in this feminist hermeneutic approach not only expands but also deepens the understanding of paradigmatic changes in gender construction in the framework of Islamic law. This perspective introduces a new idea for exploring gender construction within the legal framework. This approach challenges the dominant patriarchal interpretation of Islamic law, particularly women's roles and rights. This social change can be perceived in an inclusive view more responsive to gender issues.[ Dalam kajian lensa hermeneutika feminis, konstruksi gender dalam hukum Islam berupaya menjembatani kesenjangan antara norma-norma dominan patriarki dalam interpretasi hukum Islam tradisional dan tuntutan masyarakat modern dalam kesetaraan gender demi keadilan sosial. Dengan menggali sumber pustaka teks-teks hukum Islam klasik dan kontemporer maupun literatur akademik yang relevan, paper ini mengulas lebih lanjut permasalahan kostruksi gender dalam kacamata hermeneutika feminis pada hukum Islam. Pola kajian dalam pendekatan hermeneutika feminis ini tidak hanya memperluas tetapi memperdalam pemahaman perubahan paradigmatik konstruksi gender dalam kerangka hukum Islam. Penerapan perspektif ini membuka wilayah baru bagi eksplorasi konstruksi gender dalam kerangka hukum tersebut. Pendekatan ini menantang fondasi interpretasi patriarkal yang dominan dalam hukum Islam, khususnya terkait peran dan hak-hak perempuan. Perubahan sosial terlihat dalam pandangan inklusif yang lebih responsif terhadap isu gender.]
50
Fadel, Mohammad. "The Islamic Secular". American Journal of Islam and Society 34, n. 2 (1 aprile 2017): 56–58. http://dx.doi.org/10.35632/ajis.v34i2.764.
Testo completoAbstract (sommario):
Professor Sherman Jackson’s essay “The Islamic Secular” challenges the popularconception within the Muslim community that norms are either “Islamic”or “un-Islamic.” Insofar as popular Muslim consciousness accords legitimacyonly to the “Islamic” and grants only grudging, if any, legitimacy to the “non-Islamic,” this intervention is welcome and profoundly needed. But his ambitionhere goes beyond correcting misconceptions within the community itself:It is also an intervention in debates about the secular, secularization, and religionin western academic discourses. In the brief space allotted to me to respondto this very rich and important essay, I will limit myself to the argumentshe directs toward the terms mentioned above and his argument that the “Islamic”secular presents a different phenomenon ...