Bibliografie tematiche / Social sciences -> religion -> islam

Letteratura scientifica selezionata sul tema "Social sciences -> religion -> islam"

Autore: Grafiati

Pubblicato: 25 luglio 2024

Ultima modifica: 26 luglio 2024

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Articoli di riviste sul tema "Social sciences -> religion -> islam"

Habib Abdillah, Seka Andrean, e Aulia Diana Devi. "Pendidikan Islam Dalam Perspektif Pendekatan Sosiologi". Al - Azkiya : Jurnal Ilmiah Pendidikan MI/SD 5, n. 2 (1 dicembre 2020): 143–49. http://dx.doi.org/10.32505/v4i1.1007.

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Sociological is the approach of the study of education, delivering to understand the relationship of sociology with education. This study aims to find out about Islamic education in the perspective of sociological approach. The research method used is library research, then analyzed and presented the results of data findings objectively. The results showed that the sociology of education has a diverse perspective, in line with the diversity that occurs in the perspective of sociology studies in general. The importance of a sociological approach in understanding religion, because there are many religious teachings related to social problems. The amount of religious attention to this social problem further encourages religions to understand social sciences as a tool to understand their religion. The way of understanding in the approach of the sociology of religion can be easy for those of us who are still too lay because religion is derived also because of social interests. The sociological approach as an educational sociological approach consists of individual approach, social approach, and interaction approach.

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KAROMAH, ATU. "FAKTOR-FAKTOR KEMUNCULAN GERAKAN RADIKAL DALAM ISLAM". ALQALAM 28, n. 3 (31 gennaio 2019): 515. http://dx.doi.org/10.32678/alqalam.v28i3.888.

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This article focuses on the causes of the radicalism of religions which sometimes perform violence. The modern thinkers believe that religion will fade and loss its role in a society when the society develops to be a modern society. They also believe that the advancement of various sciences will make religion as merely the past inheritance of human being that will be lost along with the development of modernization. Therefore, the social scientist generally believe that 'the death of religion' from human life all over the world is marking the time. The emergence of radicalism of religion in the social and political life of contemporary society is caused by various closely related factors. The radicalism of religion is indicated by the attitude of several adherents who perform denial to human values by performing harshness and terrorism. The adherents of a religion frequentfy assume that they are the only right ones without any compromise, non-history, and anti-dialogues in understanding the holy texts so that they are labeled as fundamentalists, extremists, radicalists, and so on. There are many factors causing emergence of radicalism of religion such as politics, social, economy, culture and theology. Key Words: Radicalism, crisis of modernity, fundamentalism

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Amalia, Suci, Nabila Rahmayani e Muhammad Wahyudi. "PEMIKIRAN ISLAM DAN SAINS". Jurnal At-Tabayyun 5, n. 2 (31 dicembre 2022): 87–97. http://dx.doi.org/10.62214/jat.v5i2.81.

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The conflict (rivalence) between religion and science covers all fields; both natural science and social science. Unlike before, today there is no longer a religion that opposes a development that has taken place in the field of science. However, it must also be acknowledged that religious opposition to the development of social sciences can still be felt. The objective is to find out about islamic and western science discourse, to find out how islamic science spread to the latin west. the new discourse that science is value-free, in the sense that it is neutral or not influenced by beliefs, appears along with the development of modern science (western science) today. historically, the trauma of western society to the history of their religion, which restrained and liberated science from religious life, was the beginning of the science that is currently developing. while science which develops against religion is considered to be contrary to religion, religion is only known as doctrine.

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Fathoni, Fathoni. "PENDIDIKAN MODERASI BERAGAMA DALAM AL-QUR'AN DAN HADITS". Muróbbî: Jurnal Ilmu Pendidikan 5, n. 2 (1 settembre 2021): 219–36. http://dx.doi.org/10.52431/murobbi.v5i2.405.

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Islam as a divine religion in addition to teaching its followers to be obedient and obedient to its teachings but also teaches moderation towards other religions. In addition to moderation in matters of worship, it is also moderate in social life. Religious moderation is an interesting study because it is an integral core of Islamic teachings, Islam does not allow its people to carry out religious coercion. In a verse it is stated "To you is your religion and to me is my religion. This is a basis for religious moderation in Islam. Islam does not uphold violence and coercion in its teachings but on the contrary that Islam upholds hospitality and harmony in socio-religious relations between its followers and followers of other religions.

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Djordjevic, Dragoljub. "Religions and confessions of national minorities in Serbia". Sociologija 47, n. 3 (2005): 193–212. http://dx.doi.org/10.2298/soc0503193d.

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Setting aside the major national community, Serbs, the text analyzes the religious-confessional profile of all 28 national communities in Serbia according to the 2002 census. In the Serbian ethnic profile there are more national minorities gravitating towards Christianity rather than Islam. Among Christian national minorities, Orthodox and Roman Catholic confessions are almost equally represented, while Sunni Islam is the most prevailing confession among Muslim minorities. In describing religions and confessions of national minorities, the following concepts and phenomena are taken into consideration: "confessional identification", "violation of confessional identity", "religion of fate", "religion of choice", "syncretistic religiosity", "combinatory religiosity", "religious seekers", "religions of minorities", "minority religions", "religious communities of minorities" and "protestantization process".

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Hambari, Syaddad Ibnu. "TOLERANSI BERAGAMA DALAM TAFSIR ULAMA JAWA (Telaah Pemikiran KH. Misbah Musthofa dalam Tafsir al-Iklil)". QOF 4, n. 2 (15 dicembre 2020): 185–200. http://dx.doi.org/10.30762/qof.v4i2.2399.

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The 2001 WTC bombing incident has made Islam called a terrorist religion and continues to stigmatize radicalism, even recently, it is anti-semitic. The embedding of stigmas has made many scholars try to bring back a paradigm that Islam is a tolerant religion and has universal compassion, even though some Islamic scholars later went too far in interpreting this tolerance, there was an understanding of religious equality. This research discussed Misbah Musthofa's perspective of religious tolerance by using prophetic social science analysis. There are two important points that can be deduced from his thoughts regarding tolerance. First, people of other religions must be treated well and fairly as long as they are not bad to us. Second, this attitude of tolerance must be accompanied by the belief that Islam is the only true religion (positive pluralism). In general, his thoughts regarding religious tolerance are very much in line with the pillars of humanization, liberation and transcendence in prophetic social sciences and are sufficiently capable of eradicating bad stigma against Islam.

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Zuhriyah, Luluk Fikri. "Metode dan Pendekatan dalam Studi Islam: Pembacaan atas Pemikiran Charles J. Adams". ISLAMICA: Jurnal Studi Keislaman 2, n. 1 (22 gennaio 2014): 27. http://dx.doi.org/10.15642/islamica.2007.2.1.27-45.

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Islam has been an interesting object of study for both Muslims and non-Muslims over a long period of time. A number of methods and approaches have also been introduced. In due time, Islam is now no longer understood solely as a doctrine or a set of belief system. Nor is it interpreted merely as an historical process. Islam is a social system comprising of a complex web of human experience. Islam does not only consist of formal codes that individuals should look at and obey. It also contains some cultural, political and economic values. Islam is a civilization. Given the complex nature of Islam it is no longer possible to deal with it from a single point of view. An inter-disciplinary perspective is required.In the West, social and humanities sciences have long been introduced in the study of religion; studies that put a stronger emphasis on what we currently know as the history of religion, psychology of religion, sociology of religion and so on. This kind of approach in turn, is also applied in the Western studies of the Eastern religions and communities.Islam as a religion is also dealt with in this way in the West. It is treated as part of the oriental culture to the extent that—as Muhammad Abdul Raouf has correctly argued—Islamic studies became identical to the oriental studies. By all means, the West preceded the Muslims in studying Islam from modern perspectives; perspective that puts more emphasis on social, cultural, behavioral, political and economic aspects. Among the Western scholars that approach Islam from this angle is Charles Joseph Adams whose thought this research is interested to explore.

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TAMAM, AHMAD CHAFIDUT, e M. YUNUS ABU BAKAR. "KONSTRUKSI KURIKULUM ISLAM DALAM PERSPEKTIF FILSAFAT PENDIDIKAN ISLAM". Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 10, n. 1 (7 giugno 2022): 1–16. http://dx.doi.org/10.52431/tafaqquh.v10i1.622.

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Abstract: Islamic education curriculum is an activity that includes philosophy (thoughts) various detailed student activity plans in the form of forms of educational material, suggestions for teaching and learning strategies and things that include activities aimed at achieving the desired goals with reference to values. Islamic teachings. The Islamic education curriculum must highlight religion and morals in its various purposes. The content and scope of the Islamic education curriculum is comprehensive which reflects the spirit of Islamic thought and teachings that are universal and reach all aspects of life, both intellectual, psychological, social and spiritual, having a relative balance in the environment. in its scientific content, both the Shari'a sciences, the science of reason and language and the arts, includes all the subject matter needed by students, both religious and worldly. The Islamic education curriculum must be based on religious, philosophical, social, and psychological foundations. The contents of the Islamic education curriculum are mostly in the form of religious sciences such as the knowledge of the Qur'an, Hadith, Fiqh and Sufism in addition to not forgetting the sciences of the world.

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Mukhtar Yakhyaevich, Yakhyaev. "“Sciences of Islam” and “Islamic Sciences”: Identity and Differences". Islamovedenie 14, n. 4 (15 gennaio 2024): 42–54. http://dx.doi.org/10.21779/2077-8155-2023-14-4-42-54.

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On the assumption of the identity and differences between the “sciences of Islam” and “Islamic sci-ences”, the peculiarities of their subject matter, logic, and methodology of knowledge, the author substantiates the significance of combining the efforts and potential of various branches of Islamic studies in order to create the image of Islam adequate to the in-depth essence and forms of the Mus-lim religion and to overcome the stereotypical ideas thereof. The specific features of the “sciences of Islam” are derived from their initial focus on developing a value-neutral image of Islam formed by an outside researcher guided by the criteria of social and humanitarian knowledge. “Islamic scienc-es” are associated with their traditional orientation towards understanding Islam from within the religion itself, on the basis of unconditional faith in One Allah, the Islamic understanding of the world and man, as well as the cult, norms of behavior, and principles of Islamic doctrine prescribed from above. The article substantiates the danger of a content-related transformation of “Islamic sci-ences”, the prospect of losing their confessional essence and meaning in the event of their forced transformation into a scientific discipline that meets the criteria of social and humanitarian knowledge. Another subject to the author’s critical consideration is Islamology, which in recent dec-ades has established itself as a borderline branch of Islamic knowledge formed according to the can-ons of post-non-classical science. It is noted that Islamology, declaring itself a discipline that meets international standards of science, is based on the principles of critical analysis and dialogue with various humanities and social sciences and focuses on the paradigm of understanding God as the true goal of a scientist, actually transforms the problem of understanding the essence and existence of Islam into the problem of the essence and existence of Allah, which has always been and still re-mains the pivot of theology/theology of Islam.

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Çömez-Polat, Filiz, e Göklem Tekdemir. "What it takes to be religious: Religion online vs. online religion1". Journal of Arab & Muslim Media Research 16, n. 2 (1 ottobre 2023): 161–79. http://dx.doi.org/10.1386/jammr_00061_1.

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How individuals live their religion has been one of the most frequently studied areas of social sciences in recent years. The starting point of this study is based on the observation that people who describe themselves as religious have different ways of using social media platforms in relation to their religious beliefs. Similar to the diversity observed in the definitions of religiosity over Christianity in the West, different interpretations of Islam and Islamic way of living have also become prevalent in Turkey. With the intensification of computer-mediated communication, the communication resources and forms of discourses (re)produced online of the religious people have also diversified. This study aims to examine how active users of social media in relation to their religious values and commitments evaluate the construction and byproducts of religion online. The results show that there are three main repertoires related to the use of social media and religiosity in Turkey: religiosity as religious duties, religiosity as interpreting Islam and religiosity for managing impressions. The results can be evaluated together with the secularization theory, that is, discourses about being religious ‘warn’ individuals about the negative consequences of social media use, while offering an alternative to the positive ones.

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Più fonti

Tesi sul tema "Social sciences -> religion -> islam"

Hanna, Maniel. ""I think Islam hates us" : En innehålls- och narrativanalys av Donald Trumps porträttering av islam". Thesis, Uppsala universitet, Religionsbeteendevetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-411988.

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The rightwing-populist movement has gained momentum in recent years throughout the western world. The recent spike of organized Islamic terror organization has been one of the root causes of the spark about the debate of what western culture actually is, which has resulted in a gain for the rightwing-populist movement and a normalization of populist Islamophobic rhetoric. This bachelor theses focuses on the portrayal of Islam by the US president, Donald J. Trump. The purpose of the study was to analyze how Donald Trump portrays Islam in some interviews and speeches and try to pinpoint in his rhetoric reasoning how he interprets Islam in the American context. To fulfill this purpose four different forms of speeches has been analyzed. The nature of the speeches is either a type of interview or where Trump talks as a lone speaker. The study aimed to offer an answer to how Islam becomes a politized phenomenon and to determine the narrative in Trumps statements and thereafter use that narrative to offer a perspective on the incitement of the established narrative. Therefore, to answer the question about the politization of Islam the study has worked with Jonas Lindbergs (2017) Religion in Nordic politics as a means to societal cohesion and Carolina Ivanescus (2010) Politicised religion and the religionisation of politics. Rogers Brubakers (2017) Between nationalism and civilzationism was used to offer a perspective on the incitement to Trumps reasoning that orientates around right-wing populist understanding of Western cultural values. Thus, were these theories the theoretical framework to this essays study. The methods used for the study was content analysis and narrative analysis. The narrative analysis, as explained was used to establish the narrative in Trumps statements while the content analysis was used a method to systematize the empiricism and to facilitate the process of coding of the material. The conclusion of the study is that Donald Trump uses Islam as a depicted threat to the American people and the American culture. Islam takes aim on majority group in America and threatens to implement new normative understandings that emerges from Islamic doctrine. The Christian identification of the American people is threatened and the secular spirit as well that is in impregnated in the American culture. In Trumps understanding the threat has reached a breaking point where he, as the leader of the country, is the sole solution to this dictated problem.

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Soliman, Sarah A. "SACRED SOCIAL SPACES: FINDING COMMUNITY AND NEGOTIATING IDENTITY FOR AMERICAN-BORN CONVERTS TO ISLAM". UKnowledge, 2014. http://uknowledge.uky.edu/geography_etds/24.

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This thesis examines the religious experiences of American-born converts to Islam. The social nature of religion has been long ignored in research on the lives of religious people. A review of research on Muslim identities reveals an emphasis on immigrants, women, and youth in the British context. However, there is little to no research on the unique constituency of converts to Islam and the importance of social aspects of faith for establishing a sustainable and transformative practice of Islam. This research closes this gap through a case study of the religious experiences of American-born converts to Islam. Through in-depth interviews with converts and community leaders, and sustained engagement with the Cincinnati Muslim community, I examine the extent to which social interaction (understood as both site and process) shapes convert identities and their understanding of religious belief and practice. My research suggests that religion not only occupies a variety of everyday lived spaces for converts, but that Islam can be understood as a way of being in the world. Since understanding of religious belief and practice is multifaceted and diverse, I explore the influence of social interaction and community on converts’ spiritual modalities. I argue that spaces not deemed officially sacred (e.g. places of worship or pilgrimage sites) are just as influential in shaping the religious identities of converts, and help converts develop a religious way of being that is self-transformative and sustainable in the American context.

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Backman, Cecilia. "The Role of Religion in The Insurgency in The South of Thailand". Thesis, Malmö högskola, Institutionen för globala politiska studier (GPS), 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-22960.

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Denna magisteruppsats presenterar och analyserar religionens roll i upproret i södra Thailand som ibland benämns terrorism. Genom att använda teorier som behandlar nationsbygge och nationalitet, religion som en kulturell identitet, samt teorier om globalisering och terrorism, visar denna uppsats att det inte går att dra slutsatsen att religion är den enda orsaken till upproret. Denna uppsats visar dessutom att varken religiös terrorism eller religiös nationalism behöver innebära religiös övertygelse, eftersom religion förutom många andra saker kan markera en kulturell tillhörighet.
This thesis presents and analyses the role of religion in the insurgency in the south of Thailand, that is sometimes labelled terrorism. By using theories on nation building and nationalism, religion as a cultural identity and theories on globalisation and terrorism, this thesis shows that it cannot be concluded that religion is the sole problem of the insurgency in the south of Thailand. This thesis, in addition, shows that religion is political and a source of identity and that neither religious terrorism nor religious nationalism have to imply religious belief, since religion can be a marker of cultural belonging, among many things.

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Fohlström, Johan. "Avislamisering och religiös påverkan i det svenska samhället : En studie om tio muslimers praktiserande av Islam". Thesis, Uppsala universitet, Centrum för genusvetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-167818.

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What impact does the Swedish society have on the practice of Islam? That is the main topic of this thesis. As a result of migration, the distinction between a specific region and a culture or religion has been mixed. Islam is not just part of the Middle East but is more and more institutionalized in the Western, and the Swedish society. Sweden, which is one on the most secular countries in the world, has developed into a country where the view on religion have been privatized. Religion can be practiced, but not in public. This also has an impact on the individual’s practice of Islam. To grow up in a society where the Islam is dominated in the public space and migrating to a society where there is little public support for practicing your own religion does in many ways affect the expression of Islam. The thesis is based on interviews with ten individuals practicing Islam and living in Sweden,but who have been growing up in different societies. Through the interviews there has emerged a tendency that the visible/outer practice of Islam decreases and the non-visible/inner practice are becoming more apparent. In this thesis this is de-islamisation. For example, praying five times a day is an aspect of Islam that among some of the respondents is less focused on. There is not less of Islam, but the practice of Islam has changed in a way where most of the focus is on the non-visible part of Islam.

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Abdrakhmanov, Talgat. "L'islam au Kazakhstan : les rapports Etats-religion (XVIIIème - XXème siècles)". Phd thesis, Université Michel de Montaigne - Bordeaux III, 2012. http://tel.archives-ouvertes.fr/tel-00817205.

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Les relations entre l'Etat et la religion sont déterminantes dans l'histoire de chaque pays. Au Kazakhstan, le statut de l'islam a varié au gré du régime sur place. Implanté en plusieurs vagues, commençant par la conquête arabe du sud du pays, puis officialisé par les Qarakhanides, la Horde d'Or sous le khan Özbek et les khans kazakhs, l'islam a trouvé une certaine régulation à partir du XVIIIème siècle avec la colonisation russe. L'Empire russe, intéressé par le fait de gagner les musulmans à sa cause, favorise leur religion en créant l'Assemblée spirituelle à Orenbourg. L'impératrice Catherine II envoie des mollahs tatars dans la steppe kazakhe et construit de nombreuses mosquées pour mieux contrôler les Kazakhs. Mais le renforcement de l'islam donne des résultats inverses à ceux escomptés et l'empire durcit sa position envers le dernier, il limite le nombre de mollahs et de mosquées par région. Avec l'arrivée des soviétiques au pouvoir, tout semble changer. Mais provisoirement seulement ; les premières " déclarations démocratiques " n'aboutissent qu'à se retourner contre toutes les religions par une série de répressions à la fin des années 1920, et l'idéologie communiste espère mettre fin à l'islam. Pourtant les Directions spirituelles musulmanes avaient été rétablies durant la Deuxième Guerre Mondiale par Staline qui avait voulu utiliser le potentiel religieux pour servir ses buts. Elles ont fonctionné jusqu'à l'effondrement de l'URSS en reflétant les décisions du parti. L'indépendance du Kazakhstan a donné une chance aux croyants de rétablir la religion, mais en même temps elle a contribué à l'apparition de mouvances radicales. Depuis les années 2000 le gouvernement revoit sa politique en matière religieuse, en effectuant de nouveau des restrictions. L'histoire recommence-t-elle ?

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Galloway, Sonia D. "The Impact of Islam as a Religion and Muslim Women on Gender Equality: A Phenomenological Research Study". NSUWorks, 2014. http://nsuworks.nova.edu/shss_dcar_etd/14.

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The purpose of this study was to examine and explore the meanings, structures and essence of the lived experience of Muslim women via an Islamic theoretical (Kalam) framework. The study's goal was to describe a detailed and comprehensive description of how Muslim women use Islam to promote gender equality and improve treatment within their daily lives. The critical importance of gleaning a better understanding of Islam and the perceived invisibility of Muslim women motivated the researcher to undertake this study. The research study included a qualitative phenomenology research approach. Data were collected from multiple sources: observations, semi-structured individual interviews and transcriptions from participants from various and diverse geographical locations, educational levels, sects, socio-economic backgrounds, and nationalities. Inductive analysis allowed for the emergence of patterns and themes in relation to Muslim women and gender equality within Islam. An Islamic theoretical (Kalam) model provided a conceptual framework for the study, which allowed participants to discuss acquiring and/or achieving gender equality within Islam without separating their religion from their respective traditions and cultures. Thirteen significant themes emerged from the research that helped to illustrate how Muslim women can employ Islam to promote gender equality while improving their lives. The anticipated results of this research study may also be useful in improving gender relations within Islam by serving as a roadmap to resolving conflict between Muslim women and Islamic clerics and scholars.

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Tol, Ugras Ulas. "The Sustainability Crisis Of Alevis". Phd thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/12610507/index.pdf.

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One of the important agendas of Turkey in the 2000s has been the &ldquo
Alevi Revival&rdquo
. The subject of this thesis, which claims that Alevis are in a search of identity rather than in a period of revival, is the sustainability crisis of the Alevis. Aleviness which has not been mentioned in the political sphere before has now turned into frequently spoken phenomenon. In this &ldquo
Open Aleviness&rdquo
period Alevis felt themselves more free and relieved and with this sense they started to claim more rights and freedoms. The most important and unexpected consequence of the period for the Alevis is the need for an identification of Aleviness. When Alevis realized the distance they have with Aleviness, they did not adopt different definitions of Aleviness made from different positions. Other identities of Alevis determine what kind of an Aleviness they would become. Nevertheless, while the variety of Aleviness understandings has increased, common points of different approaches have decreased. While Islamic Alevism which is one of the projects aiming at becoming hegemonic tries to sustain the tradition
the other one, Political Alevism refers to pressures and assaults of the past. As long as the Alevi elites can generate projects of Alevism which would encapsulate the tradition but differentiate itself from Islam and does not contradict with secularism
which could renew the traditional leadership
which could define positive elements
which have a mechanism of inclusion, and whose members will have the feeling of responsibility the sustainability crisis of Aleviness will deepen.

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Brinck, Fredrik. "Religionsrespekt i skolämnet idrott och hälsa? : En intervjustudie med elever med muslimsk bakgrund". Thesis, Högskolan i Gävle, Avdelningen för datavetenskap och samhällsbyggnad, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-32216.

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Edvardsson, Linda. "Islamophobia – Features of Islamophobia and Strategies against it". Thesis, Malmö högskola, Institutionen för globala politiska studier (GPS), 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21255.

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Due to increased immigration and Muslim presence in multicultural societies, concepts like Islamophobia become rooted and are used to explain acts by non-Muslims against Muslim Diasporas. Islamophobia comes alive from a spectrum of expressions where traditional West-Christian views and the Occident versus the Orient come to surface. This relationship establishes inclusion and exclusion, and, inflicting hegemony where majority’s norms against minorities are prominent features. Hence power structures are created and shape Muslims opportunities for religious freedom. Thereby, this research illustrates a deeper comprehension about Islamophobia – its contents, difficulties and effects – alongside, analysing those strategies and efforts that can be used in order to prevent and eliminate Islamophobia. The research departure from theoretical aspects of Islamophobia, and thereafter, leads to in-depth interviews with imams and a theoretical research. The focus of empirical findings and the analysis lies in issues of discrimination, legal framework, efforts for integration and strategies against Islamophobia. The research evidently reveals that Islamophobia is an intrusive element of today’s multicultural societies and ethnic relations. It must therefore be recognised as an important difficulty that has to be addressed, both on national and international levels. Thus, the rise of ethnic and religious collisions and/or the clash of civilisations would rather exist as a neglected memory, than a modern reality.

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Dahlkvist, Viveka. "Svensk cyberislam : en kvalitativ undersökning av svenska islamiska webbsidor". Thesis, Kristianstad University, School of Teacher Education, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-6669.

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Unga muslimer i Sverige kan via Internet möta muslimsk kultur och genom mediet känna gemenskap med andra muslimer. Att förena två kulturer är inte alltid enkelt och här kan svenska islamiska webbsidor vara till hjälp. I studien undersöks fem sådana webbplatser utifrån innehåll och utseende genom observationer och textanalyser. Innehållet på sidorna skildrar hur det kan vara för en muslim att växa upp i Sverige, men interaktiviteten och möjligheten till att träffa likasinnade som är karaktäristiskt för Internet som medium saknas. Studien visar att webbplatserna främst tillhandahåller information om islam på olika sätt men att interaktivitet inte främjas.

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Più fonti

Libri sul tema "Social sciences -> religion -> islam"

M, Karam Azza, a cura di. Transnational political Islam: Religion, ideology and power. London: Pluto Press, 2004.

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Satha-Anand, Chaiwat, e Čhulālongkō̜nmahāwitthayālai Sathāban ʻĒchiāsưksā, a cura di. Islam and the quest of social science. Bangkok, Thailand: Institute of Asian Studies, Chulalongkorn University, 1989.

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Bürgel, J. Christoph. Allmacht und Mächtigkeit: Religion und Welt im Islam. München: Beck, 1991.

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Ganchy, Sally. Islam and science, medicine, and technology. New York: Rosen, 2008.

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Karpat, Kemal H. Elites and religion: From Ottoman Empire to Turkish Republic. 2^a ed. İstanbul: Timaş, 2010.

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Armando, Salvatore, e LeVine Mark 1966-, a cura di. Religion, social practice, and contested hegemonies: Reconstructing the public sphere in Muslim majority societies. New York: Palgrave Macmillan, 2005.

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Akram, Assem. Afghanistan: An approach to issues of society, religion, power and conflict. [Springfield, Virginia: Three-Horned Lion, Inc.], 2012.

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Maliki, Zainuddin. Agama priyayi. Yogyakarta: Pustaka Marwa, 2004.

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Mardin, Şerif. Türkiye'de din ve siyaset. Cağaloğlu, İstanbul: İletişim Yayınları, 1991.

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Badrān, Maḥmūd ʻAbd al-Rashīd. al- Tanẓīmāt al-Ṣūfīyah wa-tanmiyat al-mujtamaʻ: Dirāsah min manẓūr ʻilm al-ijtimāʻ al-dīnī. al-Muhandisīn [Giza]: Dār Farḥah lil-Nashr wa-al-Tawzīʻ, 2006.

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Capitoli di libri sul tema "Social sciences -> religion -> islam"

Tausch, Arno. "Introduction: What This Study Is Not and What It Aspires to Be". In Political Islam and Religiously Motivated Political Extremism, 1–5. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-24854-2_1.

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AbstractThis study, financed by the Austrian “Dokumentationsstelle Politischer Islam”, attempts an analysis of what can be said about the phenomenon of “political Islam” in the Arab world and what can be said about religiously motivated political extremism (hereafter abbreviated RMPE) in an international comparison from the perspective of international, empirically oriented social sciences. We use open, internationally accessible data from the Arab Barometer and the World Values Survey to analyse these two phenomena. In this chapter, we describe the general outline of our study. We emphasise that we follow the example of Cammett et al. (2020), in attempting to present our own empirical data from recognised social science surveys on political Islam. In doing so, the focus is on a tradition influenced by the mathematical logic and analytical philosophy of the Vienna Circle through Rudolf Carnap (1988), of relying on the extension of a contested concept. In our case—of “political Islam”—the research of the Arab Barometer as well as Francois Burgat, but also Jocelyne Cesari, John Esposito, Gilles Kepel and Oliver Roy have in any case very clearly outlined which important value patterns the adherents of political Islam represent (five items from the Arab Barometer) and which political movements and governments of countries can be assigned to the extension of the phenomenon, such as the Muslim Brotherhood in Egypt, Sudan and Jordan, Jamaat-i-Islami in South Asia, the Refah Party in Turkey, the Islamic Salvation Front in Algeria, al Nahda in Tunisia, Hizballah in Lebanon, Hamas and Islamic Jihad in the Palestinian territories and Gamaa Islamiyya and Jihad in Egypt. It is certainly also legitimate, in the light of the above literature, to describe the current AKP government in Turkey and the Islamist regime in Iran as “political Islam in power”. Our measurement of “political Islam” thus adopts this perspective without “ifs” and “buts” and 1:1. After all, according to the “Arab Barometer” team, “political Islam” occurs whenever the following opinions are held in the region: It is better for religious leaders to hold public office Religious leaders should influence government decisions Religious leaders are less corrupt than civilian ones Religious leaders should influence elections Religious practice is not a private matter.

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Khoiri, A., Kusmana, H. Hasan, Nukhbatunisa, D. A. Ningrum e J. Azizy. "The political Islam perspective of social movement theory: A case study of FPI in Indonesia". In Religion, Education, Science and Technology towards a More Inclusive and Sustainable Future, 240–45. London: Routledge, 2024. http://dx.doi.org/10.1201/9781003322054-41.

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Clark, Kelly James. "Islam and Evolution". In Religion and the Sciences of Origins, 223–43. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137414816_14.

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Innes, Jr, William C. "Islam". In Popular Culture, Religion and Society. A Social-Scientific Approach, 119–42. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69974-1_6.

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Stiles, Erin E. "Islam: Contemporary Expressions". In The Wiley-Blackwell Companion to Religion and Social Justice, 153–69. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444355390.ch10.

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Timani, Hussam S. "Islam: Historical Setting". In The Wiley-Blackwell Companion to Religion and Social Justice, 137–52. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444355390.ch9.

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Beek, Wouter E. A. Van. "7. Cultural Anthropology and the many Functions of Religion". In The Social Sciences, a cura di Frank Whaling, 265–78. Berlin, Boston: De Gruyter, 1985. http://dx.doi.org/10.1515/9783110859805-008.

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Thomas, Keith, e Mauro Baranzini. "Session IV: History — Social Sciences". In Truth in Science, the Humanities and Religion~, 89–115. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-1-4020-9896-3_5.

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Mpofu, Elias. "Religion and Health". In Handbook of Social Sciences and Global Public Health, 579–99. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-25110-8_136.

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Mpofu, Elias. "Religion and Health". In Handbook of Social Sciences and Global Public Health, 1–21. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-96778-9_136-1.

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Atti di convegni sul tema "Social sciences -> religion -> islam"

Sudahri, Sudahri. "FORMS OF TOLERANCE RELIGION ISLAM AND CHRISTIANITY IN THE DISTRICT PUGER JEMBER INDONESIA". In Call for Paper ICOGISS 2019 - International Conference on Governance Innovation and Social Sciences. Universitas Muhammadiyah Jember, 2019. http://dx.doi.org/10.32528/pi.v0i0.2479.

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Chukov, Vladimir. "Reformation, Martin Luther (1483-1546), anti-Semitism and Islam". In 9th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade - Serbia, 2023. http://dx.doi.org/10.32591/coas.e-conf.09.10093c.

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This study aims to present the philosophical-religious and political-social theses of Martin Luther, as well as the time-specific social construction in which his concepts were born. The research methodology is philosophical-historical, implying the following content of the text: Introduction; Erasmus of Rotterdam and Thomas More - they are perceived as harbingers of free thought in Europe, but at the same time, in principle, both Erasmus and More remained to a greater or lesser extent convinced Catholics. It is no accident that most of their works are studies of religious texts; The Reformation was a consequence of violent socio-economic and political transformations; Martin Luther; A conclusion outlining the influence of Luther's theses and how his teaching played an extremely important role in creating a paradigm in interfaith relations in the Middle Ages. The Reformation was not only the cause of the Western Schism (1374-1417), which modeled relations in Europe and the Christian world. It created a system of international relations, parts of whose profile leave imprints to this day.

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Ahmed EZZAT, Azza Adnan. "REFLECTIONS ON LINGUISTIC SIGNIFICANCE AND VOCAL MUSIC: SURAT AL-NASR AS A MODEL". In IV. INTERNATIONAL RESEARCH CONGRESS OF CONTEMPORARY STUDIES IN SOCIAL SCIENCES. Rimar Academy, 2022. http://dx.doi.org/10.47832/rimarcongress4-2.

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The internal acoustic music of Surat Al-Nasr depicted the sign of the promise of complete victory and the good tidings of the entry of many creatures to Islam. The feeling of pride and vanity appeared for the coming of victory and conquest, and the vision of entering, represented by the tide in the sound of the thousand in the first verse three times, and the glorification of (lam) the word of majesty, then it calmed down when the Almighty said: In the religion of God) to express entering quietly and smoothly by elongating the tide of the word God, and this is exactly what happened at the beginning of the Islam. The highly “hamza” and “Jeem,” then the repetition of the tide in absolute thousand came to reinforce this, and the syllables and sounds contributed to the stereotyped sound image, and shedding lights on the meaning of the words. We also find that the percentage of open syllables in the surah reached (63.2%) and the movement of conquest (65.3%), in addition to the increase in the percentage of vocalized voices to the whispered by more than double, and this music increases by the increase in the percentage of the closed sound clip closed silently in the last verse to (42.85%) After it was (30%) in the first verse and (27.7%) in the second verse, it is in harmony with the state of praise and forgiveness that requires a kind of reverence, represented by this energetic calm and this quiet of speaking.. Key words: Surat Al-Nasr, Vocal Music, Reflections on Linguistic

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Chistyakova, Olga. "Dialogue of Religions in the Postsecular Age: Anthropological Meanings of Islam and Christianity". In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.315.

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Hamdani, Mr. "Islam and Politics (Hurly-Burly of Religious Issues in the 2017 Jakarta Gubernatorial Election)". In Third International Conference on Social and Political Sciences (ICSPS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icsps-17.2018.55.

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Kastrati, Ardian. "RELATIONSHIP BETWEEN ISLAM, CIVIL SOCIETY AND DEMOCRACY IN KOSOVO: THE ROLES AND CONTRIBUTIONS OF THE RELIGIOUS LEADERS IN THE DEMOCRATIZATION PROCES". In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b21/s4.037.

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Kamat, Jeanne Brennan. "Religion and Identity". In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.314.

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Pachkova, Petya. "Religion and universal values". In 2nd International e-Conference on Studies in Humanities and Social Sciences. Belgrade: Center for Open Access in Science, 2018. http://dx.doi.org/10.32591/coas.e-conf.02.12133p.

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Marma, U. Chai ching. "Comparative studies of religion". In 3rd International Conference on New Findings in Humanities and Social Sciences. ACAVENT, 2018. http://dx.doi.org/10.33422/3hsconf.2018.09.06.

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Zhu, Wenbo. "Discourse on Time and Religion". In 3rd International Conference on Social Sciences in the 21st Century. GLOBALKS, 2021. http://dx.doi.org/10.33422/3rd.ics21.2021.07.19.

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Rapporti di organizzazioni sul tema "Social sciences -> religion -> islam"

Nguijoi, Gabriel Cyrille, e Neo Sithole. Civilizational Populism and Religious Authoritarianism in Bangladesh, Sri Lanka and the Maldives. European Center for Populism Studies (ECPS), febbraio 2024. http://dx.doi.org/10.55271/rp0051.

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This report gives a summary of the 9th session of the ECPS’s monthly Mapping Global Populism panel series titled “Civilizational Populism and Religious Authoritarianism in Bangladesh, Sri Lanka and the Maldives,” which took place online on January 25, 2024. Moderated by Dr. Syaza Shukri, Associate Professor at the Department of Political Science, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia, the panel featured speakers by Mr. Bobby Hajjaj, Department of Management, North South University, Bangladesh, Dr. Maidul Islam, Assistant Professor of Political Science, Centre for Studies in Social Sciences, Calcutta, Dr. Rajni Gamage, Postdoctoral Fellow, Institute of South Asian Studies (ISAS), National University of Singapore, and Dr. Mosmi Bhim, Assistant Professor at Fiji National University.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, ottobre 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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Research, Gratis. Bioethics: The Religion of Science. Gratis Research, novembre 2020. http://dx.doi.org/10.47496/gr.blog.02.

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Bioethics is a study of the typically controversial ethics which are brought about by the advances in life sciences and healthcare, ranging from the debates over boundaries of life to the right to reject medical care for religious or social reasons

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Gallien, Max, Umair Javed e Vanessa van den Boogaard. Between God, the People, and the State: Citizen Conceptions of Zakat. Institute of Development Studies, maggio 2023. http://dx.doi.org/10.19088/ictd.2023.027.

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The global pool for zakat – one of the five pillars of Islam mandating an annual payment typically equivalent to 2.5 per cent of an individual’s productive wealth – is estimated to make up between USD 200 billion and 1 trillion. States have long sought to harness zakat for their own budgets – and legitimacy. To date, however, there has been no systematic empirical discussion of how citizens perceive and engage with state involvement in zakat and how they perceive state-run zakat funds. These perceptions and experiences are central to important questions of how we conceptualise fiscal transfers and the relationship between citizens and states: if it is legally treated as one, does zakat function like a tax? Do citizens engage with it differently? Does its formalisation strengthen or undermine the social norms in which it is embedded? This paper provides, to the best of our knowledge, the first comparative analysis of how citizens in Muslim-majority countries conceptualise zakat, attempting to situate it between religion, charity, and the state. We do so in the context of three lower middle-income countries (LMICs) – Morocco, Pakistan, and Egypt – representing variation in state involvement in zakat, relying on nationally representative surveys covering 5,484 respondents, of whom 2,648 reported that they had paid zakat in the preceding 12 months. Despite heterogeneity in state practice across the three countries, and in contrast to our expectations, we find commonalities in how citizens perceive zakat. Across our cases, citizens understand zakat as existing beyond the state, even where the state is involved in zakat administration and enforcement. Rather than viewing it as a legal obligation akin to taxation or merely as a charitable payment, Muslims across diverse religious and institutional contexts predominately conceive of zakat as a form of informal tax, rooted in social pressures and sanctions in the afterlife, but existing beyond the limits of state authority. This has important conceptual implications for the study of public finance, which has been predominately state-centric, while suggesting that there are clear limits to states’ ability to harness zakat payments into public finance systems. It also suggests clear limits to the ability of states to ‘harness’ zakat as a fiscal tool through centralised administration or mandated enforcement.

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Labour Force Occupation, 2006 - Social Sciences, Education, Government Services and Religion (by census subdivision). Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2010. http://dx.doi.org/10.4095/301040.

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Labour Force Occupation, 2006 - Social Sciences, Education, Government Services and Religion (by census division). Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2010. http://dx.doi.org/10.4095/301041.

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Labour Force Occupation, 2001 - Social Sciences, Education, Government Services and Religion (by census subdivision). Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2010. http://dx.doi.org/10.4095/301059.

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Labour Force Occupation, 2001 - Social Sciences, Education, Government Services and Religion (by census division). Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2010. http://dx.doi.org/10.4095/301060.

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