Gotowe bibliografie tematyczne / Effect of Islam on

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Gotowa bibliografia na temat „Effect of Islam on”

Autor: Grafiati

Data publikacji: 28 lipca 2024

Data aktualizacji: 31 lipca 2024

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Artykuły w czasopismach na temat "Effect of Islam on"

Nada, Ayman Mansour. "The Benefit of the Doubt or the Underdog Effect?" Contemporary Arab Affairs 15, nr 1 (1.03.2022): 58–79. http://dx.doi.org/10.1525/caa.2022.15.1.58.

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This study analyzes the determinants of American public opinion towards Islam and Muslims. It examines the impact of both period of time (1990–2020) and significant events (e.g., September 11, 2001) on the general impression (favorability) and knowledge of Islam among the American people. Twenty-two polls including questions about the favorability and the knowledge of Islam and carried out between 1990 and 2020 were analyzed. The results show that (1) positive attitudes towards Islam increase over time, meaning that time has a positive impact on Americans’ impressions about Islam; (2) knowledge about Islam among the American people increases over time—time has also been found to have a positive impact on Americans’ knowledge about Islam; and (3) there is a reciprocal correlation between knowledge and attitudes. Knowledge of Islam has a positive impact on attitudes, and attitudes have positive impact on knowledge about Islam. The findings of this study set the base for a strategic plan to improve the image of Islam in the United States and Americans’ knowledge about Muslims and their true beliefs.

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Rahman, Hishna Syadiida, i Fuad Mas’ud. "PENGARUH KEPEMIMPINAN ISLAM, BUDAYA ORGANISASI ISLAM TERHADAP KINERJA PERAWAT DENGAN MOTIVASI KERJA ISLAM SEBAGAI VARIABEL INTERVENING (STUDI PADA RUMAH SAKIT ISLAM MUHAMMADIYAH KABUPATEN KENDAL)". Jurnal Ilmiah Ekonomi Islam 8, nr 1 (29.03.2022): 976. http://dx.doi.org/10.29040/jiei.v8i1.4723.

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Hospitals need a strong organizational foundation to survive in the competitive healthcare industry. In this case, human resources cannot be separated because having competent, motivated and trained employees is one of the main elements of organizational success. So that company leaders must pay attention to the performance of their employees. Leadership style is a factor of success or failure of leaders in organizations. Islam believes that leadership is a mission, a responsibility not only to the members they lead, but also to Allah SWT. Islamic leadership is an activity that aims to guide, accompany and guide to the path of Allah's blessings. This study uses primary data and secondary data in the form of information from published journals, websites or other media. The research sample includes employees of the Islamic Hospital of Muhammadiyah Kendal who have worked for 2. The technical analysis in this study was carried out using descriptive analysis and Structural Equatioan Modeling or SEM (Structural Equatioan Modeling) then tested the hypothesis. The results of hypothesis testing state that Islamic leadership has no effect on nurse performance, Islamic organizational culture has a positive effect on nurse performance, Islamic leadership has a positive effect on Islamic organizational culture, Islamic leadership has a positive effect on Islamic work motivation, Islamic organizational culture has a positive effect on Islamic work motivation. and Islamic work motivation has a positive effect on the performance of nurses. Based on the results of the Sobel Test, Islamic work motivation mediates the influence of Islamic leadership on nurse performance, but Islamic organizational culture does not mediate the influence of Islamic leadership on nurse performance. Islamic work motivation mediates the influence of Islamic organizational culture on nurse performance while Islamic organizational culture mediates the influence of Islamic leadership on Islamic work motivation.

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Yunita, Yunita. "Integration of Islamic Guidance Service Model and Islamic Education Learning and its Effect on Students' Psychological Well-Being in the New Normal Era". At-Ta'lim : Media Informasi Pendidikan Islam 22, nr 2 (4.12.2023): 171. http://dx.doi.org/10.29300/attalim.v22i2.2537.

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Abstract: Integration of Islamic Guidance Service Model and Islamic Education Learning and its Effect on Students' Psychological Well-Being in the New Normal Era This study aims to determine the integration of the Islamic guidance service and Islamic education model and its effect on the psychological well-being of students in the new normal era. The reseach used descriptive qualitative with field research methods. This research was conducted at SMA Kartika 1-2 Medan in 2021/2022. The subjects of this study were guidance and counseling teacher and Islamic education teacher. Data sources are obtained from interviews, documentation, and observation. The result show that the strategy used by guidance and counseling teacher and Islamic education teacher in fostering the psychological well-being of students uses a collaborative strategy, namely Islamic classical guidance. The conclusions show that the integration of the Islamic classical guidance teaching model by guidance and counseling teacher and Islamic education teacher at SMA Kartika 1-2 Medan was a collaborative method of the Islamic Education Guidance and Counseling approach.Abstrak: Integrasi Model Layanan Bimbingan Islami dan Pembelajaran PAI dan Pengaruhnya terhadap Kesejahteraan Psikologis Siswa di Era New NormalTujuan penelitian ini untuk mengetahui strategi kolaboratif yang dilakukan kguru agama islam dan konselor sekolahdalam menumbuhkan dan meningkatkan kesejahteraan psikologis siswa di era new normal. Pendekatan penelitian menggunakan kualitatif deskriptif, metode penelitian menggunakan field research. Penelitian ini dilaksanakan di SMA Kartika 1-2 Medan tahun 2021/2022. Subjek penelitian ini yaitu Kguru agama islam, Guru BK. Metode pengumpulan data menggunakan wawancara, dokumentasi dan observasi. Hasil penelitian menunjukkan integrasi model pengajaran bimbingan klasikal islami yang dilakukan kguru agama islam dan konselor sekolahdi SMA Kartika 1-2 Medan melalui pengajaran bimbingan klasikal islami memberikan pengaruh terhadap kesejahteraan psikologis siswa. Kesimpulan penelitian diperoleh temuan integrasi model pengajaran bimbingan klasikal islami yang dilakukan kguru agama islam dan konselor sekolahdi SMA Kartika 1-2 Medan merupakan metode kolaboratif pendekatan Bimbingan dan Konseling Pendidikan Islam

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Sunda, Yauma Trin, i Agus Zaenul Fitri. "The Effect of Aswaja Values and Javanese Islam on Students' Moderate Islamic Thinking". el Harakah: Jurnal Budaya Islam 24, nr 2 (19.11.2022): 301–17. http://dx.doi.org/10.18860/eh.v24i2.16924.

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This article examines the issue of dialectical Islam with local culture in Indonesia, which eventually forms a distinctive and unique variant of Islam, as well as the acculturation of Aswaja values and Javanese Islam. Indonesian Islamic State Universities (UIN) are part of the component that forms a nationalist and religious generation. Undeniably, it is free from the Islamic variant of the times. The variant of Islam is not Islam which is separated from its purity, but Islam, which is acculturated with local culture. The study's mixed-method results showed that 72.4% of Aswaja's values influenced the formation of moderate thinking. Meanwhile, 42% of Javanese Islam also contributes to Moderate Islamic thought. As a variant of cultural Islam in Indonesia, Javanese Islam tends to be syncretic with its distinctive traditions. It can be seen in the dialectic of religion and culture, such as the “Grebek Pancasila”, the early Genduri of a sermon, and Wayang performances. Its substance is to transform the prophetic spirit of the teachings of monotheism while preserving local culture. Javanese Aswaja and Islamic values struggle with the realities of modernity and globalization. In this context, it can be seen how the response of groups of Islamic organizations, particularly the moderate Islam Rahmatan Lil Alamin. Artikel ini mengkaji persoalan dialektika Islam dengan budaya lokal di Indonesia yang pada akhirnya membentuk varian Islam yang khas dan unik, serta akulturasi nilai-nilai Aswaja dan Islam Jawa. Universitas Islam Negeri (UIN) di Indonesia merupakan bagian dari komponen yang membentuk generasi nasionalis dan agamis, yang tidak bisa dipungkiri terbebas dari varian Islam zaman. Varian Islam bukanlah Islam yang lepas dari kemurniannya, melainkan Islam yang berakulturasi dengan budaya lokal. Hasil penelitian dengan menggunakan metode campuran menunjukkan bahwa 72,4% nilai Aswaja mempengaruhi pembentukan berpikir moderat. Sementara itu, 42% Islam Jawa juga berkontribusi pada pemikiran Islam Moderat. Sebagai varian Islam budaya di Indonesia, Islam Jawa cenderung sinkretis dengan tradisi khasnya. Hal ini terlihat dalam dialektika agama dan budaya, seperti “Grebek Pancasila”, Genduri awal ceramah, dan pertunjukan wayang. Substansinya adalah mentransformasikan semangat profetik dari ajaran tauhid sekaligus melestarikan budaya lokal. Aswaja Jawa dan nilai-nilai Islam berjuang dengan realitas modernitas dan globalisasi. Dalam konteks ini, terlihat bagaimana respon kelompok ormas Islam, khususnya Islam moderat, Rahmatan Lil Alamin.

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Khumaedi, Teddy, i Siti Habzah Diniyati. "KOMUNIKASI ISLAM DALAM PERSPEKTIF MAHASISWA ISLAM". Al-Mubin; Islamic Scientific Journal 3, nr 2 (18.09.2020): 12–18. http://dx.doi.org/10.51192/almubin.v3i2.74.

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Komunikasi berasal dari bahasa latin communis, yang berarti membuat kebersamaan atau membangun kebersamaan dengan antara dua orang atau lebih. Komunikasi sering berlaku karena komunikasi merupakan keperluan yang sangat penting kepada setiap individu. Terdapat dua jenis komunikasi yaitu komunikasi verbal dan komunikasi nonverbal. Komunikasi verbal merupakan penyampaian informasi dan maklumat melalui bahasa lisan kepada orang lain sedangkan komunikasi nonverbal bermaksud penyampaian informasi dan maklumat melalui isyarat atau ekspresi tubuh. Banyak definisi komunikasi yang dikemukakan oleh para ahli sesuai dari sudut pandang mereka yang berbeda – beda. Bila berbicara mengenai komunikasi, tak akan jauh dari pembahasan mengenai hubungan antara individu yang berusaha untuk saling bertukar informasi guna menambah pengetahuan dan pengalaman mereka. Teori komunikasi yang dianggap paling awal (1948). Lasswell menyatakan bahwa cara yang terbaik untuk menerangkan proses komunikasi adalah menjawab pertanyaan Who says in which channel to whom with what effect (Siapa mengatakan apa melalui saluran apa kepada siapa dengan efek apa). Paradigma: Lasswell merupakan unsur-unsur proses komunikasi yaitu Communicator komunikator, Message (pesan), Media, Komunikan (penerima), dan Efek (pegaruh). Sebagaimana diatas penelitian ini bertujuan ingin menguraikan pola Komunikasi Islam Dalam Perspektif Mahasiswa Islam yaitu dengan cara Studi Kasus pola Komunikasi Mahasiswa/i di Kampus Institut Ummul Qura Al-Islami (IUQI) Bogor

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Mufarokah, Siti, Nurul Al Fudiah, Septia Solihati, Sabrur Rahma i Zulfi Mubaraq. "Pendekatan Astronomis dalam Studi Islam". Medina-Te : Jurnal Studi Islam 18, nr 2 (31.12.2022): 76–91. http://dx.doi.org/10.19109/medinate.v18i2.14479.

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This study aims to determine whether or not the effect of profitability, liquidity and solvency on Islamic stock returns, the effect of profitability, liquidity and solvency on investment risk, the effect of investment risk on Islamic stock returns and whether or not significant investment risk as an intervening variable mediates the effect of profitability, liquidity and solvency on sharia stock returns. By using a sample of companies whose shares are listed on the Jakarta Islamic Index (JII) for the 2016-2021 period and multiple panel data regression with the best Common Effect Model (CEM) model, the following results are obtained: profitability, liquidity and solvency have a significant positive effect on Islamic stock returns; profitability, liquidity and solvency have a significant positive effect on investment risk; investment risk has a significant positive effect on sharia stock returns; and investment risk as an intervening variable has a significant positive effect mediating the effect of profitability, liquidity and solvency on sharia stock returns.

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Nimah, Evayatun. "PENGARUH ORIENTALISME DALAM PENDIDIKAN ISLAM DI INDONESIA". Tabuah 25, nr 1 (3.01.2022): 21–26. http://dx.doi.org/10.37108/tabuah.v25i1.615.

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Orientalism is western society’s perpective to look at the eastern world. At the end, orientalism narrowed down to the study of Islamic religion. This paper aims to identify orientalism’s influences in Islamic education in Indonesia. The result of this study indicate that orientalism has positive and also negative effects. The positive effect is the development of Islamic literatures compiled by orientalists. The negative effect that Islamic teaching only prioritizes the ideology without discussing tolerance between religions.

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Lutful, Rifat Binte. "The Dynamics of Islamic Radicalization in Bangladesh: Confronting the Crisis". Religions 14, nr 10 (28.09.2023): 1244. http://dx.doi.org/10.3390/rel14101244.

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This article examines the implications of banning Bangladesh’s largest Islamist party, Bangladesh Jamaat-e-Islami, from running in elections and the effect of the Bangladesh government’s co-optation of the radical Islamic group Hefazat-e-Islam. The article contends that more Islamic radicalization occurs as the opportunity for moderate Islamist parties decreases. Using a variety of qualitative methods, the article finds that banning Bangladesh Jamaat-e-Islami led to a rise in perceptions of the Bangladesh government as anti-Islamic. To counter that sentiment, the Awami League (AL) government co-opted the more radical Islamist organization Hefazat-e-Islam. Such acts increased Bangladesh Jamaat-e-Islami’s tendency to engage in violence. Moreover, radical Islamists working under Hefazat-e-Islam secured a window of opportunity for country-wide Islamic radicalization. Together these findings illuminate the tradeoffs faced by the Bangladesh government when confronted with religious radicalization in the political sphere, offering insights into how the Bangladesh government can better manage such tradeoffs in the future.

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Fokas, Effie. "Islam at the European Court of Human Rights". NAVEIÑ REET: Nordic Journal of Law and Social Research, nr 10 (5.04.2021): 121–44. http://dx.doi.org/10.7146/nnjlsr.v1i10.125695.

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The European Court of Human Rights (ECtHR or, the Court) is a formidable player in the development of legal approaches to Islam: its jurisdictional remit (covering over 800 million people across 47 countries) is vast; it is a standard setter for human rights protection in general on a global scale; and it has a rapidly growing body of case law relevant to Islam which has influenced states’ engagements with Islam within Europe and beyond. Besides the Court’s ‘direct effects’, in terms of impact on relevant legislation, through its decisions to do with Islam, it also has a significant ‘indirect’, social effect though the messages those decisions communicate about Islam and its place in society. This contribution examines the role of the Court in its direct and indirect effects on Islam, law and Europeanisation.

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Saputra, Dika, i Dewi Zaini Putri. "PENGARUH KEUANGAN ISLAM TERHADAP PERTUMBUHAN EKONOMI NEGARA BERPENDUDUK MAYORITAS ISLAM DI ASEAN". Jurnal Kajian Ekonomi dan Pembangunan 2, nr 1 (10.07.2020): 129. http://dx.doi.org/10.24036/jkep.v2i1.8870.

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This study aims to look at the influence of Islamic finance on the economic growth of Muslim-majority countries in ASEAN. The data used is panel data over the 2004-2018 times period in the three Islamic Majority Country in ASEAN. The variable used are economic growth (Y), Islamic Financial Depth (X2), Islamic banking asset (X2), and Islamic Banking Activiti (X3). This research method uses panel data analysis. This study found that the Islamic Financial Depth variable had a signficant effect on economic growth, the variable Islamic banking asset and Islamic banking activities had a signficant effect on economics growth with alpha 0.05. Overall there is a signficant influence of Islamics financial variables on economic growth in Muslim-majority countries in ASEAN. Therefore, the government must support activity related to Islamic finance especially in Islamic banking so that the performance of Islamics banking can maximize and contribute to economic activity and encourage economic growth.

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Rozprawy doktorskie na temat "Effect of Islam on"

Bryans, Robert T. "Christian theological attitudes vis-a-vis Islam : the effect on West-Muslim relations /". Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2002. http://library.nps.navy.mil/uhtbin/hyperion-image/02Dec%5FBryans.pdf.

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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, December 2002.
Thesis advisor(s): Glenn E. Robinson, Kenneth J. Hagan. Includes bibliographical references (p. 77-82). Also available online.

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Morgenstern, Ariel. "Thou Shall Not Kill: Analyzing Democracy's Moderating Effect on Violent Religious Supremacy in Islam". Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/political_science_theses/30.

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This research examines the commonly explicated theory that democracy is a moderating force on the public’s support for terrorism. Specifically, I test the hypothesis that living in a democracy will decrease support for terror in Muslim populations. I analyze survey data on support for terrorism from the 2006 Pew Global Attitudes Survey, which has data from 10 nations. I use an ordered logistic regression model to test what determines support for terrorism. The results show that democracy negatively correlates with support for terror. Additionally, I find that opinions toward US policy in the region, including the ‘Global War on Terror’ and US support for Israel, do not correlate with support for terrorism. The results inform our understanding of why certain members of Muslim society that do not engage in acts of violence against civilians in defense of Islam support terror none-the-less.

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Raza, Fatima. "Shifting Ideals, Violent Ordeals: Pakistan's Ideological Shift and its Effects on Sectarian Violence". Thesis, Griffith University, 2021. http://hdl.handle.net/10072/408501.

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The Islamic Republic of Pakistan was initially conceived as a secular state by its founding fathers. Over time, the state has experienced a shift from secularism to a political ideology based on a Sunni manifestation of Islam, resulting in the exacerbation of sectarian violence. Sectarianism has now become one of the key problems plaguing Pakistan’s political stability and viability. This thesis seeks to understand how this shift occurred. It will analyse the problem of sectarian violence in Pakistan in relation to the global and national emergence of Islam with a particular political orientation. This manifestation of Islam will be referred to as Islamism. This thesis will argue that it was within the climate of a global resurgence of Islam that a conservative Sunni Islam infiltrated the political and social structures of Pakistan and this provided the conditions for sectarianism to worsen. In demonstrating this argument, the thesis employs a four-part framework, analysing the legal, educational, political and geo-political factors underlying the Islamisation of Pakistan. By using a qualitative methodology based on a single case study approach, this thesis analyses the ideological shift of Pakistan from secularism towards Islamism and the resultant effects on sectarian violence. This shift in Pakistan from its initial secular conception to one steeped in a conservative Sunni Islamist ideology and the effects of the shift on sectarianism has not been adequately addressed within the academic literature regarding Pakistan. This thesis aims to bridge this gap, holding important insights and implications for academics, policy makers and students of Pakistan. By providing an analysis of the ideological shift of the state and its effects on sectarian violence this thesis will present a novel approach to understanding Pakistan and its internal problems.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Govt & Int Relations
Griffith Business School
Full Text

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Jamil, Hashim M. "The Effect of Culture and Islam on the Use of International Financial Reporting Standards: Case of the Middle East". Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cmc_theses/1051.

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This paper investigates by analyzing the Middle East, whether culture, with the significant influence of Islam, hinders the use of International Financial Reporting Standards (IFRS). Doctrines within the Islamic faith creates irreconcilable accounting practices that do not comply with IFRS. The two primary features of Islam that distinguishes Islamic accounting from conventional accounting, are the tenets of zakat and riba. Ultimately this paper discusses how these principles cause hindrance in the use of IFRS.

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Michael, Valentina Michelle. "Framing Terrorism and its Effects on Attitudes toward Islam: An Experiment". Ohio University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1565037293908395.

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Wang, Sissel Eltvik. "Er Islam og demokrati forenelig? : en analyse av religionens effekt på menneskers demokratiske verdier". Thesis, Norges teknisk-naturvitenskapelige universitet, Institutt for sosiologi og statsvitenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:no:ntnu:diva-21919.

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Fortier, Amanda L. "The effects of Islam on the goverment policies of Britain, France, and the Netherlands". Honors in the Major Thesis, University of Central Florida, 2009. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1259.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Sciences
Political Science

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Khan, Amal. "The effects of Islam on the political structure of : Iran, Turkey and Saudi Arabia". Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1431.

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Khan, Sabithulla. "American Muslim Philanthropy in Flux: Effects of Community Building and Identity Formation". Diss., Virginia Tech, 2015. http://hdl.handle.net/10919/75117.

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American Muslim Philanthropy in flux is concerned with several interlinked ideas. From a discussion of how American Muslim communities have emerged, to the role of identity and philanthropy in creating them, this study is a careful examination of the central role that philanthropy has played in these processes. While mainstream American discourses have had and continue to have a profound impact on how religiously inspired giving occurs, recent scholarship has shown that the ways in which religious giving is changing in America is quite unique. Several discourses impact how we understand charity and philanthropy, including, but not limited to those of religion, economy, social policy etc. I argue, through the papers that comprise this dissertation that philanthropy has a key role in how community is shaped among American Muslims and also that new formulations of philanthropic giving are emerging, that are moving in the direction of more strategic giving, incorporating ideals of a marketized, consumer driven philanthropy. The discourses of giving are impacting practices and I suggest that a close examination of organizational discourses will help us understand how American Muslim identity, civil society and philanthropy are being formulated.
Ph. D.

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Richardson, David Lee. "Highlighting effects of current globalization tenets, namely democracy, capitalism, and cultural transformation, on the Arab Islamic Middle East". Thesis, Monterey, Calif. : Naval Postgraduate School, 2009. http://edocs.nps.edu/npspubs/scholarly/theses/2009/Jun/09Jun%5FRichardson.pdf.

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Thesis (M.S. in Security Studies (Middle East, South Asia, Sub-Saharan Africa))--Naval Postgraduate School, June 2009.
Thesis Advisor(s): Looney, Robert ; Kadhim, Abbas. "June 2009." Description based on title screen as viewed on 13 July 2009. Author(s) subject terms: Middle East, globalization, democracy, capitalism, cultural, Islam, Arabs, Muslims, terrorism. Includes bibliographical references (p. 117-119). Also available in print.

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Książki na temat "Effect of Islam on"

Nursi, Said. Nature, cause or effect?: Twenty-third gleam. N.J: Tughra Books, 2009.

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Abdullah, Nuraisyah Chua. Conversion to Islam: Effect on status of marriages and ancillary reliefs. Petaling Jaya, Selangor Darul Ehsan: International Law Book Services, 2004.

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Nadvī, Abulḥasan ʻAlī. Islam and the world: The rise and decline of Muslims and its effect on mankind. Leicester: UK Islamic Academy, 2005.

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B*arr, Mu*hammad ʻAlī. The problem of alcohol and its solution in Islam. Wyd. 2. Jiddah: Saudi Pub. & Distributing House, 2001.

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Aḥmad, Milījī. al-Tawāzun al-bīʼī bayna al-ʻilm wa-al-īmān. Dubayy: Jāʼizat Dubayy al-Dawlīyah lil-Qurʼān al-Karīm, 2008.

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Chee, Yoke Ling. Humanity must protect nature: What Islam, Taoism, Hinduism & Christianity have to say about environmental protection. Penang, Malaysia: Third World Science Movement Consumers' Association of Pennang, 1987.

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Bryant, Andrew A. Montane alternative silvicultural systems (MASS): Pre-treatment breeding bird communities. Victoria: Forestry Canada, 1994.

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leʼumi, Israel Mikhlalah le-viṭaḥon, red. Palestinian women suicide bombers: The interplaying effects of Islam, nationalism and honor culture. Tel Aviv: Strategic Research and Policy Center, National Defense College, IDF, 2007.

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Alvanou, Maria. Palestinian women suicide bombers: The interplaying effects of Islam, nationalism and honor culture. Tel Aviv: Strategic Research and Policy Center, National Defense College, IDF, 2007.

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Saudi Arabia. Wizārat al-Shuʼūn al-Islāmīyah wa-al-Awqāf wa-al-Daʻwah wa-al-Irshād, red. La modération et le juste-milieu: Et leur effet sur la vie des musulmans. Riyadh: Ministère des affaires Islamiques, des Waqfs, de la prédication et de l'orientation religieuse, Direction des publications et de la recherche scientifique, 2010.

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Części książek na temat "Effect of Islam on"

Ahmadi, Fereshteh. "The Sociocultural Effects of Sufism on the Social Life of Iranians". W Iranian Islam, 90–111. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1057/9780230373495_5.

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Muhardi, M., H. Handri, D. G. Madjakusumah, N. Ihwanudin, M. Muttaqien, M. M. Asrori, R. Hermayanto i M. D. Prayoga. "Analysis of working capital and its effect on business growth in the Kawung Areniss Farmer Group in Garut Regency, West Java Province, Indonesia". W Islam, Media and Education in the Digital Era, 21–26. London: Routledge, 2022. http://dx.doi.org/10.1201/9781003219149-2.

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Piocos III, Carlos M. "Sexuality, Shame and Subversions in Indonesian Migrant Women’s Fiction". W Gender, Islam and Sexuality in Contemporary Indonesia, 145–68. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-99-5659-3_8.

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AbstractThis contribution examines malu (shame) as an effect of Indonesian women’s migration, illustrating how gendered moral discourses shape the problematic politics of labour migration in the country. It argues that shame not only reinforces several problematic gender and moral discourses imposed on Indonesian migrant women but also heightens their precarious role and place in their home and host countries.This essay probes into the possibilities opened by Indonesian migrant domestic workers themselves as they write, publish and circulate their own stories in Hong Kong, Singapore and Taiwan as part of the emerging cultural production of Sastra Buruh Migran Indonesia, Indonesian Migrant Workers’ Literature. It makes an innovative contribution to this collection by analysing how, in five short fiction anthologies of Indonesian migrant domestic workersin Hong Kong, Singapore and Taiwan, instances of shame and shaming matter in the representation of their daily lives and how they narrate their encounters and practices of queer sexual identities and interracial intimacies in transnational spaces. Through migrant women’s understanding of what counts as malu, I argue that their stories present a more complex negotiation of their precariousness, as they exhibit instances of agencyand mobility that go beyond traditional gender discourses upheld back home.

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Okthariza, Noory. "Between the Internal Struggle and Electoral Rules Effect: The Challenges of Political Islam in a Democratic Indonesia". W Society and Democracy in South Korea and Indonesia, 39–59. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-06267-4_3.

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Yuningsih, A., F. Darmawan, M. S. Drajat i E. Setiawan. "Creative content digital literacy Community Information Group (KIM): Effects of information dissemination optimization training". W Islam, Media and Education in the Digital Era, 599–604. London: Routledge, 2022. http://dx.doi.org/10.1201/9781003219149-88.

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Syarif, Dede. "Minority Islam in Indonesia’s Public Square: The Shia Emergence and Its Effects". W The ‘Crossed-Out God’ in the Asia-Pacific, 49–67. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-3354-9_3.

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García Portilla, Jason. "Corruption and Religion (A), (B), (1)". W “Ye Shall Know Them by Their Fruits”, 61–64. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_6.

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AbstractRelevant empirical studies demonstrate robust associations between corruption and religion, mainly concluding that Protestantism curbs corruption, in contrast with Roman Catholicism, which tends to increase the perceived corruption. Hierarchical religions such as Islam, Roman Catholicism, and Orthodoxy have adverse effects on education and civic engagement, thus promoting corruption. In turn, Protestantism has led to better education and human capital, and profoundly influenced the rise and spread of stable democracy worldwide.

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El-Ali, Leena. "A Spiritual Journey". W Sustainable Development Goals Series, 3–10. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83582-8_1.

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AbstractThere is often a gap between the Qur’an and what is labelled “Islamic”. In fact, most egregious claims within Islam can be attributed not to the Qur’an but to hadith, the collection of reports about the sayings and actions of the prophet Muhammad. Consider that the most highly regarded collection of hadith, by Bukhari, had required the venerable man to sift through no less than 600,000 reports as part of his monumental effort (which took him 16 years), and the fact that Bukhari was born 178 years after the Prophet’s passing. This is no small technicality, for all schools of Islamic jurisprudence draw heavily on hadith in formulating their moral guidelines (sharia) and establishing their Islamic laws (aka sharia law).

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Calverley, Edwin E., i James W. Pollock. "Cause and Effect". W Nature, Man and God in Medieval Islam, 326–39. BRILL, 2002. http://dx.doi.org/10.1163/9789004531468_016.

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"The 9/11 Effect and ‘Globalized’ Islam". W The New Frontiers of Jihand. I.B.Tauris, 2008. http://dx.doi.org/10.5040/9780755609949.ch-007.

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Streszczenia konferencji na temat "Effect of Islam on"

Windarto, Eridani i Utami Dyah Purwati. "On Trimmed Data Effect in Parameter Estimation of Some Population Growth Models". W International Conference on Mathematics and Islam. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0008516300050008.

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Menyuk, C. R., J. P. Gordon i M. N. Islam. "Raman effect in biréfringent optical fibers". W Integrated Photonics Research. Washington, D.C.: Optica Publishing Group, 1990. http://dx.doi.org/10.1364/ipr.1990.tub5.

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In recent experiments by Islam,1,2 soliton in birefringent optical fibers have been used for switching. These pulses are 300 fs long so that the Raman effect plays an important role in the soliton evolution. In deriving the form of the Raman interaction, we use a phenomenological approach.

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Beizaeijouybari, B., i B. S. Gungor. "The effect of Islam on the design of Iranian gardens". W ISLAMIC HERITAGE ARCHITECTURE AND ART 2016. Southampton UK: WIT Press, 2016. http://dx.doi.org/10.2495/iha160091.

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Sari, Devya Permata, i Kadir. "Effect of CORE (Connecting, Organizing, Reflecting, Extending) Learning Models on Student’s Mathematical Connections Ability". W International Conference on Mathematics and Islam. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0008524104870490.

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Chen, C. J., C. R. Menyuk, M. N. Islam i R. H. Stolen. "Numerical simulation of the Raman effect in birefringent optical fibers". W OSA Annual Meeting. Washington, D.C.: Optica Publishing Group, 1990. http://dx.doi.org/10.1364/oam.1990.wu11.

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In recent experiments by Islam, soliton switching in biréfringent optical fibers was demonstrated. In these experiments, solitons of about 300 fs were used, and the Raman effect played an important role in their evolution. We have derived the form that the Raman interaction will take in birefringent optical fibers.

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Lestari, Alia, i Riswan. "The Effect of Evaluating Student Learning Outcomes on National Exam Scores with Final School Exams as an Intervening Variable". W International Conference on Mathematics and Islam. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0008524004790486.

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Noer, Sri Hastuti, i Pentatito Gunowibowo. "The Effects of Media based on Open Ended Problem to Enhanced Creative Thinking Ability". W International Conference on Mathematics and Islam. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0008523504480454.

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"Analysing the effect of lagged climate indices on rainfall predictability for Western Australia's North Coast Region". W 22nd International Congress on Modelling and Simulation. Modelling and Simulation Society of Australia and New Zealand (MSSANZ), Inc., 2017. http://dx.doi.org/10.36334/modsim.2017.l3.islam.

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Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.

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Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.

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Subhan, Ujang, Zahidah Hasan, Yulita Yulita, Herman Hamdani, Yuli Andriani i Fiddy Prasetiya. "The Effect of Nanosilica on the Growth of Skeletonema costatum". W Proceedings of the 1st International Conference on Islam, Science and Technology, ICONISTECH 2019, 11-12 July 2019, Bandung, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-7-2019.2298050.

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Raporty organizacyjne na temat "Effect of Islam on"

HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, październik 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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Yeager, Peter E. Radical Islam. Fort Belvoir, VA: Defense Technical Information Center, lipiec 2002. http://dx.doi.org/10.21236/ada406226.

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Burke, Willie, i Jr. Islam and Terrorism. Fort Belvoir, VA: Defense Technical Information Center, kwiecień 2003. http://dx.doi.org/10.21236/ada416014.

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Barrett, Roby C. Islam: Ideology and Conflict. Fort Belvoir, VA: Defense Technical Information Center, grudzień 2014. http://dx.doi.org/10.21236/ada617438.

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Editors, Intersections. Who Speaks for Islam? Intersections, Social Science Research Council, styczeń 2024. http://dx.doi.org/10.35650/int.4026.d.2024.

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Al-Eisa, Mansour. Islam: A Victim of Terrorism. Fort Belvoir, VA: Defense Technical Information Center, kwiecień 2003. http://dx.doi.org/10.21236/ada422627.

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Hefner, Robert W. Islam in Indonesia's Political Future. Fort Belvoir, VA: Defense Technical Information Center, wrzesień 2002. http://dx.doi.org/10.21236/ada594233.

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Saetov, Ilshat. Basic approaches to "traditional Islam" term. Etatar, 2012. http://dx.doi.org/10.24848/pub.12.001.

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Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, październik 2020. http://dx.doi.org/10.47816/01.003.20.

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Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.

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Thomas, Troy S. Jihad's Captives: Prisoners of War in Islam. Fort Belvoir, VA: Defense Technical Information Center, styczeń 2005. http://dx.doi.org/10.21236/ada435829.

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