Artykuły w czasopismach na temat „Islamic scholarship”
Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: Islamic scholarship.
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Sprawdź 50 najlepszych artykułów w czasopismach naukowych na temat „Islamic scholarship”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Przeglądaj artykuły w czasopismach z różnych dziedzin i twórz odpowiednie bibliografie.
1
Umar, Muhammad Toha. "Islamic Dilemma Studies in College Islamic Religion". International Conference of Moslem Society 3 (12.04.2019): 370–78. http://dx.doi.org/10.24090/icms.2019.3435.
Pełny tekst źródłaStreszczenie:
Islamic studies (Islamic studies) in several Islamic Religious Colleges (PTKI) seem to find new challenges in the form of "UIN" ization that open several majors / general study programs within the scope of PTKI. In addition, the transfer of titles from what originally attributed "religion", "Islam", or "Sharia" behind the scholarship degree (S.Ag, S.Pd.I, SHI) becomes without penance (S.Pd. SH), as well as the competence of graduates who increasingly push the competence of ulema, making Islamic studies must really appear competitive so that students are interested. This paper will try to see how students at IAIN Purwokerto have dialectics with the variety of scholarships offered, especially Islamic scholarship which must look for interested people in the midst of a number of vocational courses and professions that are not included in Islamic studies.
2
Layth Nabeel Al-Rawi i Alpen Adria. "Scholarship Acceptance Decision Support System With Simple Additive Weighting (Saw) Method At Sudirman Islamic High School". Proceeding of The International Conference on Economics and Business 1, nr 1 (28.06.2022): 40–46. http://dx.doi.org/10.55606/iceb.v1i1.106.
Pełny tekst źródłaStreszczenie:
Sudirman Ambarawa Islamic High School is a Private Upper Level Secondary School located in Ambarawa, precisely on Jalan Jendral Sudirman No.2A Ambarawa, Semarang Regency, Central Java. It is very strategically located because it is on the edge of the Semarang-Yogyakarta Main Road. Sudirman Ambarawa Islamic High School is under the leadership of the Sudirman Islamic Education Center Foundation (YAPPIS). The scholarship acceptance system at Sudirman Ambarawa Islamic High School records and selects prospective scholarship recipients is still manually, namely only by using the Microsoft Excel program, which results in data input errors and the results of the selection of scholarship recipient students.
The problems that occur at Sudirman Ambarawa Islamic High School will be resolved by supporting scholarship admission decisions. This system is needed in helping to make decisions to provide scholarships based on predetermined conditions or criteria in accordance with the standards of the Simple Additive Weighting method applied. So far, the selection process for scholarship admissions at Sudirman Ambarawa Islamic High School uses a manual process that only uses the Microsoft Excel computer program, where the consideration is also carried out manually, only doing a simple mathematical calculation process.
3
Siddiqui, Sohaira. "Good Scholarship/Bad Scholarship: Consequences of the Heuristic of Intersectional Islamic Studies". Journal of the American Academy of Religion 88, nr 1 (17.01.2020): 142–74. http://dx.doi.org/10.1093/jaarel/lfz101.
Pełny tekst źródłaStreszczenie:
Abstract In her article, “Islamic Legal Studies: A Critical Historiography,” published in The Oxford Handbook of Islamic Law, Ayesha Chaudhry criticizes the field of Islamic law, and Islamic studies more broadly, for promoting two hegemonic methodologies: White Supremacist Islamic Studies and Patriarchal Islamic Studies. She argues that these modes of scholarship perpetuate patriarchy, decenter Muslim narratives, privilege precolonial texts, and create barriers to entry into academia. Her resolution is a new form of Islamic studies—Intersectional Islamic Studies—which seeks to recenter Muslim narratives, is committed to social justice, and exposes the problematic power structures within academic inquiry. Chaudhry argues that scholarship produced using the first two methods is “bad scholarship,” whereas scholarship produced using the third method is “good scholarship.” In this article, I problematize the dichotomy between “good” and “bad” scholarship and argue that Chaudhry’s methodology is restrictive, hegemonic, and detrimental to meaningful scholarly engagement.
4
Fadl, Khaled Abou El, i Lawrence Rosen. "Islamic Law and Ambivalent Scholarship". Michigan Law Review 100, nr 6 (maj 2002): 1421. http://dx.doi.org/10.2307/1290448.
Pełny tekst źródła
5
Fierro, Maribel. "Spanish Scholarship on Islamic Law". Islamic Law and Society 2, nr 1 (1995): 43–70. http://dx.doi.org/10.1163/1568519952599448.
Pełny tekst źródłaStreszczenie:
AbstractThis essay begins by situating Spanish scholarship on Islamic law in the wider context of Arabic and Islamic studies in Spain, stressing two salient characteristics of the latter: its concentration on Andalusī subjects and its relative isolation from the rest of Western scholarship. I then review the production of Spanish scholarship in the field of Islamic law, focusing on three historical periods: the first steps in the nineteenth century (Gayangos, Ribera and his pupils); the period of the Spanish Civil War (1936-1939) when the work of López Ortiz, Morata, and Vila was cut short just as Spanish scholarship on Islamic law was coming of age; and the post-war period, when several attempts were made to renew the study of Islamic law. In the conclusion, I assess the current situation and consider future prospects. A basic bibliography of Spanish scholarship on Islamic law follows the article.
6
Ghazzal, Zouhair. "Islamic Law in Contemporary Scholarship". Middle East Studies Association Bulletin 34, nr 2 (2000): 193–96. http://dx.doi.org/10.1017/s0026318400040426.
Pełny tekst źródłaStreszczenie:
Despite the importance of law in societal formations, and what looks like a revival in the field of legal studies, Islamic law is still by and large accessible to only a small group of specialists, and thus cannot claim a large audience even within Islamic and Middle (Near) Eastern studies, not to mention the much broader European and American legal scholarship. There are various reasons for such isolation, which are too complex to enumerate in a summary fashion, but which mostly involve the way the scholarship has evolved in the last few decades in Islamic societies, Europe, and North America, and which reflects the nature of Islamic law. First, unlike Roman law and all the continental codes that followed, and unlike the English and American common-law systems, what is commonly referred to as ‘Islamic law’ does not stand out as an organized set of codes, statutes, or even precedents. Instead, the body of Islamic law, which stretches over many centuries, has spawned several schools known as the madha̱hib, so that a modern scholar who needs to look at the legal framework of, say, an institution of the early ‘Abba̱sid period would have to dig hard into the labyrinth of the fiqh manuals only to realize that layers of interpretations follow each opinion, making it unrealistic to limit the ‘law’ to a set of codified norms. Second, modern scholars tend to look skeptically at the large corpus of Islamic law precisely because of its prescriptive nature and its uncertain historical evolution. We have consequently made little progress in assessing the nature of judicial decisionmaking and how the normative values prescribed by jurists affect it. Third, throughout the twentieth century, the majority of Islamic and Middle Eastern societies have adopted a new set of codes, a process that began in the second half of the previous century with Ottoman reforms, and which for the most part were derived from European civil-code systems. Since the implications of this rupture with the past have attracted little attention from scholars, the relevance of the classical legal systems is the biggest issue of concern here: will the transplanted systems utterly eclipse the various Islamic legal schools, or will there be a revival of the legal schools so as to make up for the inadequacies that result from the civil systems? Indeed, a lot needs to be done before more comprehensively elaborated codes are drafted, in particular in such domains as property, contract, and tort, which, under present conditions, seem like a hybrid mixture of Ottoman feudal practices and modern but poorly implemented Western notions.
7
Ibrahim. "Scholarship Monitoring Information System at Ar-Raniry Islamic University". International Journal Software Engineering and Computer Science (IJSECS) 1, nr 2 (30.12.2021): 69–74. http://dx.doi.org/10.35870/ijsecs.v1i2.598.
Pełny tekst źródłaStreszczenie:
The aim of this research is; 1) Able to design an information system for monitoring bidikmisi scholarships at Ar-Raniry State Islamic University Banda Aceh, and 2) Knowing the quality of the information system monitoring bidikmisi scholarships at Ar-Raniry State Islamic University Banda Aceh in providing information about bidikmisi scholarships based on ISO 9126 on functionality aspects, usability, efficiency, reliability, maintainability and portability. The design of an information system for processing scholarship monitoring data at the Ar-Raniry State Islamic University based on a website that the author designed consists of several stages, namely input design, output design, process design, control design, labor design, and cost design, while the application development uses a model prototyping. Based on the results of research and testing of the student monitoring information system at UIN Ar-Raniry Banda Aceh that has been carried out by the author, several conclusions can be drawn, namely; 1) This study succeeded in creating a student monitoring information system at UIN Ar-Raniry Banda Aceh, and 2) This research succeeded in collecting and reporting data on scholarships and orphaned students.
8
Afnán, Muhammad, i William S. Hatcher. "Western Islamic Scholarship and Bahá'í origins". Religion 15, nr 1 (styczeń 1985): 29–51. http://dx.doi.org/10.1016/0048-721x(85)90058-2.
Pełny tekst źródła
9
Wati, Putri Ambar, Hamengkubowono Hamengkubowono, Arsil Arsil, Masudi Masudi i Rafia Arcanita. "PENGARUH BEASISWA BIDIKMISI TERHADAP DAYA JUANG MAHASISWA PROGAM STUDI PENDIDIKAN AGAMA ISLAM IAIN CURUP". Jurnal PAI Raden Fatah 2, nr 3 (31.07.2020): 275–85. http://dx.doi.org/10.19109/pairf.v2i3.6033.
Pełny tekst źródłaStreszczenie:
This research suggests the influence of scholarship scholarships on the power struggle of the study of Islamic religious education at the campus of IAIN Curup. The research aims to determine the influence of scholarships to the power struggle of the study of Islamic religious education in the campus IAIN Curup. This research is quantitative.This research is in the form of quantitative research, in which there are two kinds of variables, namely the independent variable (Bidikmisi scholarship) and the dependent variable (fighting power). In collecting data, researchers used two methods, namely by means of a questionnaire (questionnaire) and documentation. Researchers in analyzing the data used several data analysis techniques, data analysis with validity test, then reliability test, normality test, homogeneity test, R test, T-test, and determination test. Before conducting data analysis, the researcher first prepared a grid of research instruments.Based on the processed SPSS 16.00 through the T-test, the sig value is 0.01 with α = 5%, and the beta value in Unstandardized Coefficients shows that the regression coefficient of the Bidikmisi scholarship variable is 0.511, meaning that if the Bidikmisi scholarship (X) increases one unit, then the fighting power (Y ) there will also be an increase by the number of 0.511 where the coefficient is positive. This is in line with the results of the hypothesis which shows that count (3,937)> table (2.05183) with a Sig of 0.01 less than α = 5%, which means that the better the Bidikmisi scholarship given by the IAIN Curup campus will further increase the fighting power of students. So the researchers revealed that the Bidikmisi scholarship factor has a positive effect on the fighting power of students of the Islamic Religious Education study program
10
Safi, Louay. "Scholarship and Social Engagement". American Journal of Islam and Society 36, nr 1 (1.01.2019): v—xiii. http://dx.doi.org/10.35632/ajis.v36i1.683.
Pełny tekst źródłaStreszczenie:
The theme of this editorial is inspired by the passing of a dear friend, Sulayman Nyang, whose life epitomized the nexus between scholarship and social engagement. Dr. Nyang’s life and career follows a long-held Islamic tradition stretching over a millennium. I would like to begin my reflections by citing the tradition of social engagement and social responsibility within Islamic scholarship, and then briefly examine how that tradition was upheld by Dr. Nyang and offer a synopsis of his thoughts and actions.
11
Fikra, Hidayatul, i Wahyudin Darmalaksana. "The Success of Student Scientific Publications: Case Study of Islamic Higher Education in Indonesia". AL-ISHLAH: Jurnal Pendidikan 14, nr 4 (15.09.2022): 5463–76. http://dx.doi.org/10.35445/alishlah.v14i4.1661.
Pełny tekst źródłaStreszczenie:
Students interested in Islamic scholarship face tremendous challenges in achieving scientific publications. Based on these backgrounds and problems, this study aims to discuss the success of the management of scientific publications of students interested in Islamic scholarship in Islamic higher education in Indonesia. This research applies a qualitative type with a participatory method and a SOAR analysis approach. The results and discussion of this study indicate that students who are interested in Islamic scholarship experience effectiveness in publication in scientific journals through strategic planning, governance, and strengthening the capacity of writing scientific articles. This study concludes that good management includes participation based on stakeholder aspirations, strengthening of writing trainer resources, professionalism, curriculum objectives, and support systems, so that good achievements are produced as shown by students interested in Islamic scholarship in facing the challenges of publishing articles in scientific journals. This study recommends the urgency of managing scientific publications more adequately for students interested in Islamic scholarship by administrators of Islamic higher education in Indonesia.
12
Safi, Louay M. "The Intellectual Challenge Facing Contemporary Islamic Scholarship". American Journal of Islam and Society 19, nr 2 (1.04.2002): i—viii. http://dx.doi.org/10.35632/ajis.v19i2.1943.
Pełny tekst źródłaStreszczenie:
Language, perhaps the most mysterious element of human existence,enables us to acquire some insight into the human spirit. When used as aninstrument for expressing ideas and sharing feelings, it helps externalizeindividual consciousness and makes it accessible to others. But it is also aninstrument for shaping individual consciousness by means of internalizingnotions and ideas shaped by others. Human consciousness, both individualand collective, thus presupposes language.Language and discourse are essential for any collective action. Whilesuch individual actions as hunting for food or constructing a dwelling mayarguably be possible without these abilities, collective action requires thedevelopment of shared meaning and common understanding through linguisticdiscourse. The greater the collectivity and the more profound andfar-reaching the collective enterprise is, the more universal and abstract thelanguage becomes. Thus religion and philosophy have always been centralto human civilization.Yet despite the proximity between words and concepts, or languageand discourse, the two are far from identical. Although words denote conceptsand a discourse consists oflinguistic terms, the meaning embedded inwords and terms is ultimately determined by social experiences and psychologicalstates. Hence, in different social milieu and sociohistorical contexts,what some consider as "courage" might be regarded by others as"insanity," and what one generation might regard as "prudence" maydenote "cowardice" in another. Evidently, meaning lies not in individualwords but in conceptual frameworks and historically situated discourses.Take, for instance, such concepts as freedom, equality, dignity, or tolerance.These concepts often struck a cord among people of different cu 1-tures and ideological persuasions. But whether these words have a positiveimpact on people hinges not merely on their abstract meaning, but on how ...
13
Stefanidis, Emmanuelle. "Islamic Cultures, Islamic Contexts". American Journal of Islam and Society 33, nr 3 (1.07.2016): 110–15. http://dx.doi.org/10.35632/ajis.v33i3.923.
Pełny tekst źródłaStreszczenie:
This book is an important addition to the by-now rich collection of edited volumesand monographs published by Brill under the heading “Islamic Historyand Civilization: Studies and Texts.” It contains twenty-two essays written byleading scholars, historians, and philologists in honor of their late colleague and teacher Patricia Crone (professor of Islamic history, Institute for AdvancedStudy), who passed away a few months after the publication of the volume.For students of Islam, Crone needs no introduction. Her scholarship hasmarked the field through its erudition as well as its distinctive boldness andcontroversial nature that, at times, drew virulent criticism. Perceived by someas arrogant and hasty, by others as incisive and daring, she was not one tomince words. This volume, starting with an intimate “memoir” by Judith Herrinand concluding with an appreciative scholarly review by Chase Robinson,tends to overlook Crone’s divisive personality and does much to present heras an ideal academic and mentor. She was, as the editors lyrically phrase it, a“seeker and lover of truth.” ...
14
Sachedina, Abdulaziz. "Islamic Ethics". American Journal of Islam and Society 6, nr 2 (1.12.1989): 378. http://dx.doi.org/10.35632/ajis.v6i2.2692.
Pełny tekst źródłaStreszczenie:
The paper is incomplete in its present form. Its discussion about Islamic Ethicsis superficial. Neither the complexity of theological ethics nor are philosophicaland juridical ethics admitted anywhere. Moreover, it does not evaluate thepresent status of works on ethics (e.g., Isma'il al Faruqi's contribution) andthe scholarship produced by academics like Hourani (The Ethics of 'Abd Al-Jabbar).The paper must be expanded with proper discussion about the conceptualdifficulties and the Islamic alternative. Certainly there is a need forthis discussion, but not so superficially ...
15
Mohamed, Hodan Ahmed. "Muslim Women on the Margin: On Whose Authority Does Islamic Knowledge Rest". Religions 13, nr 9 (1.09.2022): 817. http://dx.doi.org/10.3390/rel13090817.
Pełny tekst źródłaStreszczenie:
This paper will examine Muslim women’s engagement in Islamic scholarship by reviewing the foundational source of Islamic knowledge while referencing Somali female activists I interviewed in my 2017 published thesis. In particular, Somali women’s active participation within the realm of Islamic scholarship in the diaspora will be reviewed, including how the contribution of religious knowledge has enhanced Somali women’s faith and their active leadership in their communities. Moreover, I will analyze the orthodoxy limitation that has attempted to erase their scholarship.
16
Iskandar, Wahyu. "IDENTIFIKASI PENERIMAAN BEASISWA DIPA MENGGUNAKAN METODE BACKWARD CHAINING". Jupiter: Journal of Computer & Information Technology 2, nr 2 (30.12.2021): 96–108. http://dx.doi.org/10.53990/cist.v2i2.139.
Pełny tekst źródłaStreszczenie:
Scholarships are generally a provision of fees for education for students who are still actively attending lectures at a tertiary institution. With the scholarship so that it can help students to finance their needs during college. With the backward chaining method can facilitate the campus bureaucrats in determining students who are entitled to receive scholarships. Backward Chainning is a model in reverse of hypotheses, a potential or conclusion that must be proven by facts that support the hypothesis. The backward chaining model in receiving scholarships takes some data from existing variable criteria such as active lecture certificates, student cumulative achievement indexes, attaching TOEFL certificate, identity card, and curriculum vitae. Next make a decision tree from the data variables that exist and finally is implemented. The results of this study have an accuracy of 95%, which can be recommended to get the scholarship and this method can facilitate the determination of scholarship acceptance. The backward chaining method is very effective and accurate in determining DIPA scholarship recipients with an accuracy rate of 95%, making it easier for the North Sumatra state Islamic university community to select students who are eligible to receive.
17
Salaymeh, Lena. "Between Scholarship and Polemic in Judeo-Islamic Studies". Islam and Christian–Muslim Relations 24, nr 3 (lipiec 2013): 407–18. http://dx.doi.org/10.1080/09596410.2013.779467.
Pełny tekst źródła
18
Korn, Lorenz. "Illustrating Islamic Architecture: On Visual Presentation and Scholarship". International Journal of Islamic Architecture 10, nr 1 (1.01.2021): 171–90. http://dx.doi.org/10.1386/ijia_00038_1.
Pełny tekst źródła
19
Ali, Muhammad Mumtaz. "The Second International Conference on Contemporary Scholarship on Islam". American Journal of Islam and Society 31, nr 3 (1.07.2014): 157–60. http://dx.doi.org/10.35632/ajis.v31i3.1068.
Pełny tekst źródłaStreszczenie:
The International Islamic University, Malaysia’s (IIUM) Department of Usulal-Din and Comparative Religion, along with the Kulliyyah of Islamic RevealedKnowledge and Human Science (IRKHS), organized an internationalconference to analyze the work of Ismail Raji al-Faruqi, a leading twentiethcenturythinker who had had a significant impact on Islamic thought and comparativereligion. Held at IIUM’s Senate Hall on October 22-23, 2013, incollaboration with Kolej Universiti Islam Sultan Azlan Shah (KUISAS), participantsdiscussed the legacy of this influential scholar, who is best known forhis pioneering work in the Islamization of Knowledge movement. One of hisbooks, Al Tawhid: Its Implications for Thought and Life (Herndon, VA: IIIT,1992) has attracted the attention of scholars and been introduced into variousuniversity courses worldwide as an important resource book.The main theme was “Infusing the Creativity and Excellence of al-Faruqi’sScholarship into Contemporary Islamic Thought.” The seventy-five acceptedpapers were divided into five sub-themes: tawḥīd, the Islamization of Knowledge,Islamic civilization, Islamic thought, and comparative religion. The organizersinvited scholars to (1) study and examine the relevance of al-Faruqi’sthought, (2) examine his vision and mission in various areas of Islamic thought,(3) regenerate the tradition of Islamic scholarship in academic disciplines, (4)enhance the intellectual understanding of Islam’s tawhidic worldview, and (5)develop a comparative approach to the study of Islamic thought in relation tomodernity. This unique event enabled scholars, intellectuals, and academiciansto meet and deliberate on al-Faruqi’s intellectual and scholarly output.This event began with three inaugural speeches. Zambry Bin Abdul Kadir(chief minister, State of Perak) pointed out that only intellectual and moral developmentcan cause human civilization to reach its zenith. In the case of Islamiccivilization, this development was achieved by grounding the civilizationon the core values of research, criticism, and creativity. He stated that al-Faruqidedicated his life to calling upon Muslims to revive that sprit. Ibrahim M. Zein(dean, IRKHS) highlighted the conference’s importance and expressed his hopethat it would be a resounding success. Mohamed Ridza Wahiddin (deputy rector,Research and Innovation, IIUM) called for excellence and innovation incontemporary Muslim scholarship and emphasized that tawḥīd and thetawhidicworldview must be the base of Islamic discourse. He further remarked ...
20
Misra, Isra, Ali Sadikin i Fadiah Adlina. "Evaluation of Bidikmisi scholarship program at state Islamic universities in Indonesia". Jurnal Penelitian dan Evaluasi Pendidikan 26, nr 1 (30.06.2022): 26–36. http://dx.doi.org/10.21831/pep.v26i1.45727.
Pełny tekst źródłaStreszczenie:
This study raised the theme of evaluating the Bidikmisi scholarship program at State Islamic Universities in Indonesia with the CIPP Model approach. The Bidikmisi scholarship program is the government's flagship program for outstanding students who are less able to meet the costs of higher education. This research is evaluation research focusing on four areas: context, input, process, and product evaluation. The research subjects were one managing director, three universities within the Ministry of Religion of the Republic of Indonesia, and 15 student informants who received the Bidikmisi scholarship. The results of the research on the evaluation of the Bidikmisi scholarship program show that (1) the context of the program is carried out in accordance with the technical instructions issued by the directorate of Islamic higher education related to the evaluation of the Bidikmisi scholarship program. (2) Evaluation of inputs is carried out by meeting the criteria considering starting from setting evaluation goals to the results of program evaluation, and program targets are high school graduates who have academic and non-academic achievements. (3) In the current process, the Bidikmisi scholarship program has been running for ten years with satisfactory results, and the selection is made openly and transparently. (4) The product of this program evaluation is policy improvement and service improvement to prospective scholarship recipients. The program manager must maintain its performance by improving program quality, achievement process, and control. Programs should focus on increasing resources by strengthening program recipients' academic skills and knowledge.
21
Bantekas, Ilias. "The Disunity of Islamic Criminal Law and the Modern Role of Ijtihād". International Criminal Law Review 9, nr 4 (2009): 651–65. http://dx.doi.org/10.1163/156753609x12487030862746.
Pełny tekst źródłaStreszczenie:
AbstractIslamic law, and criminal law in particular, have been closed since its heyday of legal scholarship to external influences and new theoretical arguments and constructs. This, it is argued, is due to the lack of enlightened and revered scholarship that will enhance Islamic law and which is currently unavailable. This situation is unlike early and classical Islam where legal argumentation flourished and Islamic scholarship was generally open to external currents and philosophical ideas. Despite these limitations Islamic criminal law has not coalesced to shield itself from foreign elements, but instead lacks a single voice not only in practice but also in its theoretical bases among Muslim nations. We cannot therefore speak of 'an' Islamic criminal law nor can Muslims continue to ignore the beneficial role of ijtihād that should be utilised at least as a forum for discussion about bridging classic Islamic criminal law with contemporary Muslim needs. Many contemporary issues in Islamic criminal law are evidently based on prejudice, culture and less on a coherent understanding of Islamic theology itself. Islam possesses a plethora of outstanding legal scholars that should be allowed to contribute to an ijtihādī scholarly 'revolution'.
22
ZTF, Pradana Boy. "The sociology of law in the context of Islamic Legal Scholarship in Indonesia". Journal of Social Studies (JSS) 18, nr 2 (31.10.2022): 187–96. http://dx.doi.org/10.21831/jss.v18i2.50847.
Pełny tekst źródłaStreszczenie:
This article examines the sociology of law in the context of Islamic legal scholarship in Indonesia. As a method, the sociology of law has basically been employed by Islamic legal scholars in Indonesia. However, the study of Islamic law is generally under the discipline of Islamic studies. In fact, although Islamic studies in Indonesia has recently utilised social sciences methods, the popularity of this approach is low compared to normative and textual types of Islamic legal studies. In addition, the trend of positivism which has been a general feature of Islamic legal studies has significantly contributed to this situation. In the light of this context, this article offers a view that the adoption of the sociology of law in the context of Islamic legal studies scholarship in Indonesia will serve as an alternative. It is expected that Islamic legal studies will be more multidisciplinary in nature and be based on more tacit social realities in substance.
23
Islam, Tazul, i Amina Khatun. "“Islamic Moderation” in Perspectives: A Comparison Between Oriental and Occidental Scholarships". International Journal of Nusantara Islam 3, nr 2 (28.06.2015): 69–78. http://dx.doi.org/10.15575/ijni.v3i2.1414.
Pełny tekst źródłaStreszczenie:
‘Islamic moderation’ has received a great deal of academic and media attention both in the West and in the East. Yet, the denotation of the very term still remains abundantly paradoxical as different regions and contexts provide different sheds of meanings. In the western scholarship, Islamic moderation is concerned with liberal social norms, hermeneutics, political pluralism, democratic process, organizational affinities, and views of state legitimacy over the monopoly of violence, some kind of adaptation, willingness to cooperate or compromise. However, it is by no means exhaustive as its definition in Islamic scholarship provides some unlike constituents. To define moderation, Muslim scholars, firstly explores to lexical meanings of its Arabic substitute “wasatiyyah”. Secondly, they explore the textual meanings of the word “wasatiyyah” used in the orthodox text i.e the Quran and traditions (Sunnah) of the Prophet Muhammad (pbuh). According to them, moderation is a best suited, justly balanced or middle position between two extremes i.e. extremism and laxity. Their use of the term, is contextualized in terms of counter-extremism, modest socio-religious behaviour and temperate legal position. This research finds out a considerable textual and contextual difference in the use of the term ‘Islamic moderation’ between the East and the West. Hence, this study aims to explore the lack of integration between both scholarships in this issue.
24
Parray, Tauseef Ahmad. "RECENT SCHOLARSHIP ON ‘ISLAMIC’ DISCOURSE : AN EVALUATION AND ASSESSMENT". Analisa 1, nr 1 (19.05.2016): 1. http://dx.doi.org/10.18784/analisa.v1i1.263.
Pełny tekst źródłaStreszczenie:
<p>The events of 9/11 era had a number of dramatic results for ‘Islam’ and the Muslim world; and one such result was a surplus of endeavours through various mediums to conceptualise, hypothesise, and posit an ostensible ‘divide’ between ‘Islam’ (as a religion, ideology, and political system) and Western culture and society. In post-9/11 era, Islam was frequently used as a ‘violent’ and ‘terrorist’ religion and, on the other, there has been a prodigious demand for information about Islam, and things related to Islam. It gave a momentum, in the years to come, to an issue (among a multiple of issues and discourses) referred as “Islamism”—a term/ label, in many senses, used collectively but commonly for “Islamic fundamentalism”, “Islamic extremism”, “Islamic conservatism”, “radicalism”, “political Islam”, etc. This paper, in this backdrop, presents an assessment of the recent scholarship on “Islamism” as a discourse. It highlights and presents a detailed evaluation and estimation, with some critical and comparative notes, on some important works dealing with various aspects and facets of Islamism (radicalism and political Islam), and puts forward some insights on the future prospects of ‘Islamism’ as a discourse.</p>
25
BaHammam, AhmedS, AljoharaS Almeneessier i SeithikurippuR Pandi-Perumal. "Medieval Islamic scholarship and writings on sleep and dreams". Annals of Thoracic Medicine 13, nr 2 (2018): 72. http://dx.doi.org/10.4103/atm.atm_162_17.
Pełny tekst źródła
26
Alexandra Huddleston. "Divine Learning: The Traditional Islamic Scholarship of Timbuktu, Mali". Fourth Genre: Explorations in Nonfiction 11, nr 2 (2009): 129–35. http://dx.doi.org/10.1353/fge.0.0080.
Pełny tekst źródła
27
Romanov, Maxim. "A Digital Humanities for Premodern Islamic History". International Journal of Middle East Studies 50, nr 1 (31.01.2018): 129–34. http://dx.doi.org/10.1017/s0020743817001015.
Pełny tekst źródłaStreszczenie:
Defining digital humanities is tricky. Our scholarship has been intrinsically digital for quite a few decades already, as we rely more and more on electronic storage to save, word processors to write, bibliography managers to organize, databases to consult, digital libraries to search and read. Living in the digital world, however, does not make us all digital humanists—if these digital entities are taken away, we will have their analog prototypes to fall back on, and beyond a certain level of inconvenience, this will not affect the way most of us do our scholarship. The transition to digital humanities must begin somewhere at the point where our humanistic inquiry starts to rely on the machine as the matter of methodological exigency.
28
Younes, Mohamad. "Understanding the Australian Shi'ite Muslim Perspective on Ethics". Australian Journal of Islamic Studies 5, nr 3 (6.12.2020): 76–96. http://dx.doi.org/10.55831/ajis.v5i3.297.
Pełny tekst źródłaStreszczenie:
Despite the strong emphasis on ethics within the Islamic tradition, Islamic ethics itself is scarcely represented as a discipline within academic scholarship (Ansari 1989). Even within this area, Islamic ethics have predominantly been studied from Sunni perspectives, with little attention being paid to Shi’ite or other minority understandings. This paper will, therefore, use qualitative data collection methods of semi-structured in-depth interviews and focus groups, to sociologically study the perceptions, understandings, and applications of Islamic ethics in Australian Shi’ite Muslim everyday living. It will investigate the overarching understanding of Islamic ethics and its specific application in Australian Shi’ite Muslim context. The papers objective, therefore, is twofold: one to strengthen Islamic ethics as an independent discipline; and two to address the scant attention Shi’ite Islamic ethics has received in Islamic ethics scholarship generally. Conceptually, this project will contribute to the understanding of Islamic ethics through a particular analysis of Shi’ite Islamic ethics in an Australian Shi’ite context. This is significant as specific understandings of Islamic ethics in certain contexts help to explain how minority groups such as Shi’ite Muslims develop their own ethical standards to shape social relations in society.
29
Bearman, Peri. "A Century of Milestones of Non-Muslim Islamic Law Scholarship". International Journal of Legal Information 31, nr 2 (2003): 370–79. http://dx.doi.org/10.1017/s0731126500010684.
Pełny tekst źródłaStreszczenie:
My assignment has an added degree of difficulty in that I follow Frank Vogel's presentation on Islamic law, which captured your intellectual interest, and precede Lesley Wilkins’ talk on building a library collection, which will interest you professionally. I have chosen to offer a talk on the achievements made in non-Muslim — here primarily European and American — scholarship on Islamic law, scholarship in the making, as it were, hoping that it will segue easily from the one talk to the other. I will not be describing the Islamic Legal Studies Program and what we do, but if you have any questions about the research program we run, I will be happy to answer them afterwards.
30
Myrne, Pernilla. "Organizing, Presenting, and Reading Sexual Knowledge: The Abbasid Context of Jawāmiʿ al-ladhdha". Journal of Abbasid Studies 7, nr 2 (29.12.2020): 182–206. http://dx.doi.org/10.1163/22142371-12340059.
Pełny tekst źródłaStreszczenie:
Abstract The oldest surviving erotic manual in Arabic, Jawāmiʿ al-ladhdha, is characterised by a mix of medical and technical advice, interspersed with entertaining stories, hadith, poetry and historical anecdotes. In this article, I survey the organization of information in Jawāmiʿ al-ladhdha and discuss its contribution to Arab-Islamic scholarship. I argue that the author and his intended readers lived in the second half of the fourth/tenth century. The organization of sexual knowledge was part of the scholarly pursuit to organize the massive amount of pre-Islamic scholarship translated into Arabic during the Abbasid caliphate as well as the growing body of Arabic-Islamic scholarship. Although the presentation of this knowledge varies in the extant manuscript copies of the book, which were written for later audiences, all manuscripts share some basic tools for navigating the content, which suggests that the author made efforts to make it accessible for readers.
31
Gutmann, Timothy. "Propaedeutics in Practice: Islamic Legal Studies and the Public Sphere". American Journal of Islam and Society 37, nr 3-4 (6.11.2020): 1–23. http://dx.doi.org/10.35632/ajis.v37i3-4.744.
Pełny tekst źródłaStreszczenie:
In this paper, I outline a propaedeutics of Islamic legal studies. I am using the term “propaedeutic” to refer to scholarship and pedagogy that introduces audiences to new material in a way that structures their curiosities and asks them to rethink commonplace familiar situations and assumptions. Those who teach about Islamic law in North American Islamic studies are working in an environment shaped by distinctive anxieties and preconceptions. Engaged scholarship informed by thinkers such as Wael Hallaq and Talal Asad seeks to disentangle conceptions of law from modern expectations of law enforcement, codification, and the supervisory neutrality of the state to consider other deliberations and practices of justice. Such propaedeutic scholarship should suggest how religious legal authority deals with more than just “spiritual” and “personal” matters. Imprecise introduction to the idea that Islamic legal opinion is non-binding can unintentionally imply that such opinion makes only moral suggestion that one chooses to follow or not. Scholarscritical of Max Weber’s judgment that Islamic jurisprudence amounts to little more than arbitrary invocations of authority should be careful not to present Islamic jurists as merely creatively “free” to be unsystematic and their decisions inconsequential if following them is not coerced. Drawing on the work of Hussein Agrama, I explore the idea of fatwa discernment as guiding counsel directed not at adversarial procedure but at ethical self-formation. Finally, I consider Saba Mahmood’s account of religious difference to suggest how Islamic legal traditions might complicate liberal ideas of jurisdiction.
32
Peker, Ali Uzay. "The Formation and Denouement of “Perso-Islamic” in Oriental History and the Case of Seljuk Art and Architectural History". Belleten 86, nr 307 (1.12.2022): 895–927. http://dx.doi.org/10.37879/belleten.2022.895.
Pełny tekst źródłaStreszczenie:
This paper questions the validity of the term “Perso-Islamic,” a label invented in scholarship on the history of the Middle East to coin the presumed cultural union between former ancient Persia and later Islamic culture. From the nineteenth century on, particularly the European historians with Indo-European philological background introduced an idiosyncratic discourse to studies on Islamic civilization. The phrase Perso-Islamic has been almost extemporaneously employed by them in places where institutions, culture and etiquette in central Islamic lands hint at elements of preIslamic kingship. As a result, the elements of culture in Central Asia, Iran and Anatolia that are considered as “civilized” are habitually linked to ancient Persia, and non-Iranian elements are marginalized under that holistic term, Perso-Islamic. As a chief expression of a long fostered orientalist paradigm, “Perso-Islamic” then became one of the key concepts of the grand narrative on Islamic art and architecture. The objective of this paper is first to reveal what “Perso-Islamic” refers to in historical studies, then to illustrate virtually impetuous use of the term in recent scholarship on Seljuk art and architecture.
33
Safi, Louay. "Scholarship and Social Engagement: Reflecting on the Career of Sulayman Nyang". American Journal of Islamic Social Sciences 36, nr 1 (1.01.2019): v—xiii. http://dx.doi.org/10.35632/ajiss.v36i1.683.
Pełny tekst źródłaStreszczenie:
The theme of this editorial is inspired by the passing of a dear friend, Sulayman Nyang, whose life epitomized the nexus between scholarship and social engagement. Dr. Nyang’s life and career follows a long-held Islamic tradition stretching over a millennium. I would like to begin my reflections by citing the tradition of social engagement and social responsibility within Islamic scholarship, and then briefly examine how that tradition was upheld by Dr. Nyang and offer a synopsis of his thoughts and actions.
34
Nurdin, Nurdin, Sagaf S. Pettalongi i Mansur Mangasing. "Implementation of Geographic Information System Base On Google Maps API to Determine Bidikmisi Scholarship Recipient Distribution in Central Sulawesi Indonesia". Journal of Humanities and Social Sciences Studies 3, nr 12 (23.12.2021): 38–53. http://dx.doi.org/10.32996/jhsss.2021.3.12.5.
Pełny tekst źródłaStreszczenie:
The presence of information technology in web-based digital mapping, especially using the Google API, has helped various parties make decisions regarding mapping to find out the distribution of various objects. Bidikmisi scholarship recipients are a group of university students who receive fundings Indonesian government every year. They come from various regions and economic backgrounds. However, the distribution of origin of students receiving the Bidikmisi scholarships has never been investigated accurately. As a result, information related to the geographical distribution of Bidikmisi scholarship recipients, both from an economic point of view and the quality of their education, has not yet been mapped. This study, therefore, developed a geographic information system (GIS) application based on google API to map the distribution of students receiving Bidikmisi scholarship based on region and economic geography. Data were gathered through surveys and interviews with experts and stakeholders from the State Islamic University of Datokarama Palu, Indonesia, to obtain information regarding the GIS design and also the criteria for Bidikmisi scholarship recipients. The results of the study show that 305 students received the scholarship from twelve regencies in Central Sulawesi, Indonesia. The origins of the students were successfully mapped throughout the province. Our study helped universities, especially in the field of student affairs and the Quality Assurance Department, to monitor the distribution of Bidikmisi scholarship recipients. Our study can be used as a reference in making quick and accurate decisions in future scholarship distribution.
35
Mohamed Rishard Najimudeen. "Re-Envisioning Islamic Scholarship: Maqasid Methodology as a New Approach". ICR Journal 13, nr 1 (30.06.2022): 168–71. http://dx.doi.org/10.52282/icr.v13i1.906.
Pełny tekst źródła
36
Goldfeld, Yeshayahu. "The Development of Theory on Qur'anic Exegesis in Islamic Scholarship". Studia Islamica, nr 67 (1988): 5. http://dx.doi.org/10.2307/1595972.
Pełny tekst źródła
37
Khalafallah, Haifaa. "The Elusive ‘Islamic Law': Rethinking the focus of modern scholarship". Islam and Christian–Muslim Relations 12, nr 2 (kwiecień 2001): 143–52. http://dx.doi.org/10.1080/09596410120051746.
Pełny tekst źródła
38
Karbal, Mohamed. "Western Scholarship and the Islamic Resurgence in the Arab World". American Journal of Islam and Society 10, nr 1 (1.04.1993): 49–59. http://dx.doi.org/10.35632/ajis.v10i1.2523.
Pełny tekst źródłaStreszczenie:
During the last two decades, the politics of certain Arab countrieshave been influenced by various Islamic groups. Some of these groupshave expressed their dissatisfaction with the performances of theirgovernments by Using the available political channels to seek change;others have resorted to violence. Armed protests have taken the form ofbombings, assassinations, and mass demonstrations.Suicide attacks and armed struggle took place against Israeli, American,and French forces in Lebanon (1982-83). President Sadat of Egyptwas assassinated in 1981 by Egyptian military pemnnel who were membersof an Islamic movement. Another armed struggle against the Syrianregime was initiated by the Syrian Islamic Front in 1976-82. Numerousdemonsttations against the governments of Morocco, Algeria, and Tunisiatook place during the 1980s.Other Muslim groups attempted to participate in the decision-makingprocess in their countries. The Society of Muslim Brothers in Egypt encouragedits prominent members to run for election to the Egyptian Parliament.However, the Society was not considered a legal party accordingto Egyptian law. The Wafd, a legitimate party, allowed the Society ofMuslim Brothers to campaign under their banner. As a result, membersof the Society voted in accordance with their ideological and political beliefsrather than the Wafd party line. In Jordan, the Society of MuslimBrothem campaigned as an independent party during the 1988 electionsand won twenty percent of the seats.Due to the Arab countries’ economic and strategic importance, variousgovemments, scholars, and private and public organizations have paid closeattention to these incidents. In an attempt to understand this phenomenon,academic conventions have been held, books and articles have been published,and gmnts have been awarded for research. Western and Arabscholars have described it with such labels as Islamic fundamentalism,revivalism, awakening, reformism, resurgence , renewal, militancy, or simply ...
39
Ahmed, Sumayya. "Learned women: three generations of female Islamic scholarship in Morocco". Journal of North African Studies 21, nr 3 (21.03.2016): 470–84. http://dx.doi.org/10.1080/13629387.2016.1158110.
Pełny tekst źródła
40
Görke, Andreas. "The relationship between maghāzī and ḥadīth in early Islamic scholarship". Bulletin of the School of Oriental and African Studies 74, nr 2 (czerwiec 2011): 171–85. http://dx.doi.org/10.1017/s0041977x11000012.
Pełny tekst źródłaStreszczenie:
AbstractThe relationship between the traditional biographical material on Muḥammad (maghāzī- or sīra-material) and the narrations of his words and deeds (ḥadīth-material) has long been debated in Islamic studies. While some scholars have argued that the biographical material is fundamentally ḥadīth material arranged chronologically, others have argued the opposite: that ḥadīth material originally consists of narrative reports about the life of Muḥammad which were later deprived of their historical context to produce normative texts. This article argues that both views are untenable and that maghāzī and ḥadīth emerged as separate fields; each influenced the other but they preserved their distinctive features. While traditions that originated and were shaped in one field were sometimes transferred to the other, the transfer of traditions from one field to the other apparently did not as a rule involve any deliberate changes to the text.
41
Jomier, Augustin. "The making of Islamic reform (iṣlāḥ) in Colonial Algeria (1882–1938): Ibadi scholars, French officials and the conceptual foundations of modern Islamic studies". Die Welt des Islams 62, nr 3-4 (18.11.2022): 419–48. http://dx.doi.org/10.1163/15700607-62030005.
Pełny tekst źródłaStreszczenie:
Abstract Among the conceptual foundations on which scholars of modern Islam have built their narratives for decades, ideas such as “reform” and “reformism” have been singled out for charges of Eurocentricism and Orientalism. At the same time, research on early modern Islam leads us to question the specificities of these nineteenth and twentieth-century concepts. Building on this scholarship, this article examines the case of Algerian Ibadi reform (iṣlāḥ) in order to reassert the specificity of the early twentieth century as a moment when Islamic concepts acquired new meanings, but also as a moment of deep entanglements between Islamic and colonial knowledge production. It shows that a systematic understanding of iṣlāḥ as social and religious reform linked to the idea of progress developed only during the interwar period. It also demonstrates that the emic and etic uses of iṣlāḥ and “reform” developed together, a result of the confluence between modern Islamic scholarship and scholarship about Islam in the early twentieth-century Algerian colonial public sphere. Thus, the conceptual history of iṣlāḥ warns us against approaches that consider emic and etic categories bounded entities and invites us instead to unravel their complexities.
42
Terem, Etty. "Redefining Islamic Tradition". Islamic Law and Society 20, nr 4 (2013): 425–75. http://dx.doi.org/10.1163/15685195-0204p0003.
Pełny tekst źródłaStreszczenie:
In 1910, as the possibility that Morocco would fall to French control threatened to overwhelm the Muslim community, al-Mahdī al-Wazzānī, a distinguished Moroccan Islamic scholar, penned the conclusion of his massive compilation of Mālikī fatwās and named it theNew Mi‘yār. This essay explores the nature and meaning of theNew Mi‘yār. I argue that al-Wazzānī did notmerelyassemble a collection of fatwās, but deliberately formulated a text that was firmly rooted in the specific challenges and changes generated by Moroccan modernity and was designed to redefine Mālikī legal tradition to make it relevant to his time. For al-Wazzānī, redefining Mālikī tradition and thought as an effective regulator of contemporary social relations and Islamic morality was necessary to reinforce the authority of Mālikī scholarship and to ensure the moral survival of the Muslim community in the context of the dramatic transformations that characterized Moroccan modernity.
43
Marr, Tim. "Mirage to Miraj: Opening Muslimerican Latitudes in Americanist Scholarship". American Literary History 32, nr 3 (2020): 584–97. http://dx.doi.org/10.1093/alh/ajaa022.
Pełny tekst źródłaStreszczenie:
Abstract What do Islamic perspectives and Muslim sensibilities disclose when they are integrated as elements of both US diversity and planetary transculturalism? This review essay appraises how four recently published books demonstrate different ways of writing Arab and Islamic angles of analysis into the ambit of US literary scholarship. They exemplify practices that help to overcome impediments of language, ideology, geography, and religion to derive emergent insights from a fuller consideration of Muslimerican expressions. Through their study of multiple forms of cultural expression, these authors help to lay out critical and creative latitudes that reveal some of the resources radiating from embodied Arab and Muslim ways of being in the world. By processing a parallax of perspectives about lived Islamic involvements through art and expression, these studies expose the poverty of the mirage and accustom readers to a Miraj of Muslimerican visions, a journey that opens for Americans a more comprehensive worldliness informed by human resources of religious imaginality. Their scholarship reveals postsecular and surprisingly progressive resources of ethics, dissent, and creativity that critical considerations of Muslimness provide for a broader transnationalism in US cultural and literary study.
44
Calis, Halim. "The Theoretical Foundations of Contextual Interpretation of the Qur’an in Islamic Theological Schools and Philosophical Sufism". Religions 13, nr 2 (21.02.2022): 188. http://dx.doi.org/10.3390/rel13020188.
Pełny tekst źródłaStreszczenie:
Contextual interpretation of the Qur’an has grown in popularity with the rise of Islamic modernism, mostly because of the need to reform Islamic thought and institutions. Although Qur’anic contextualism is a modern concept, this study argues that its theoretical origins can be traced back to classical Islamic scholarship. Most of the Islamic theological schools, as well as the Akbarī School (the school of Ibn al-‘Arabī), a prominent representative of philosophical Sufism, acknowledged the contextuality of the Qur’an by distinguishing between transcendent divine speech and its limited manifestation in human language. Furthermore, Shams al-Dīn al-Fanārī of the Akbarī School developed a hermeneutical theory in which he questioned the authority and the nature of Qur’anic exegesis and emphasized the idea that the Qur’anic text can have multiple meanings, due to the multiplicity of perceptions in different human contexts. I propose that, of the thinking in pre-modern Islamic scholarship, Akbarian scriptural hermeneutics best accommodates the modern practice of reading the Qur’an contextually.
45
Anah, Saiul. "MASYARAKAT ISLAM INDONESIA PADA ABAD MODERN DAN KONTEMPORER". Jurnal Keislaman 4, nr 2 (16.09.2021): 190–214. http://dx.doi.org/10.54298/jk.v4i2.3332.
Pełny tekst źródłaStreszczenie:
The expression of the Indonesian Islamic Community is the response ofMuslims to the development of modernity, so that the big of the Islamic revival isdivided into three groups, namely Islamic revivalisme, Islamic reformisme and Islamicfundamentalisme. Revival Islam gave to several movement groups, including:patienting Islam, traditionalist Islam, orthodox Islam, Neo-revivalisme, andconservative Islam. While reformist Islam gave to several movements, such as:modernist Islam, liberal Islam, substantial Islam, and Neo-modernists. while,fundamentalist Islam gave to radical Islam, militant Islam and even terrorisme.Methodologically the understanding of Islam, the modern and contemporary Islamicthought movements, as stated by loualy sufi consists of two, namely groups that use andapply the classical Islamic system and groups that use the paradigm of modern Westernepistemology in total or with a process of integration between modern scholarship. Westwith the treasures of Islamic scholarship. Based on this, it is worth mentioning that thediversity of Indonesian Muslims as a national treasure must be knitted so that interreligiousharmony is created as a characteristic of the true character of the Indonesiannation.
46
Malik, Zaid Abu, i Muhsan Syafaruddin. "Pengelolaan Dana Zakat dalam Bentuk Beasiswa Pendidikan dengan Syarat Perekrutan Tenaga Kerja Pada Lembaga Amil Zakat (Laz Sukoharjo)". Journal on Education 5, nr 2 (24.01.2023): 4235–47. http://dx.doi.org/10.31004/joe.v5i2.1139.
Pełny tekst źródłaStreszczenie:
The purpose of this study is to review, analyze, find out the mechanism and practice of managing zakat funds that are utilized in the form of educational scholarships (scholarship) with the condition of becoming a workforce or assistance at LAZ Sukoharjo, and knowing the legal basis in terms of the positive aspects of Indonesian law and Islamic law which become basis for implementing the program. The research method used is field research with a qualitative approach, the data presentation is descriptive, the data collection technique is observation, interviews. Based on the results of research in the field, it can be interpreted that the basis for the management of zakat funds used for educational scholarships is Indonesian positive law Law no. 23 of 2011 concerning the management of zakat, and Islamic law QS. At-Taubah (9) 60 which explains about mustahik receiving zakat. Management of zakat funds in the form of educational scholarships (scholarships) by institutions intended for workforce (volunteers) by involving students who provide scholarships with the aim of increasing the space for human resources at LAZ Sukoharjo, increasing relationships, mobilizing, and also increasing the benefits for others.
47
Aliyu, Chika Umar. "National Seminar on Muslims and Islamic Scholarship in Twentieth Century Nigeria". American Journal of Islam and Society 12, nr 1 (1.04.1995): 137–39. http://dx.doi.org/10.35632/ajis.v12i1.2401.
Pełny tekst źródłaStreszczenie:
This seminar was organized by the Center for Islamic Studies (CIS),Usmanu Danfodiyo University (UDU), Sokoto, Nigeria. Many importantpersonalities and academics of merit attended. The main theme wasdivided into seven subthemes: Islamic scholarship in modem Nigeria, intellectualcontributions of notable Muslim scholars, Muslim relationswith non-Muslims, Muslim religious groups and national unity, the influenceof foreign Muslims on Muslims in Nigeria, contemporary innovation(bidah) and the challenge of Islam, and Muslims and religiouspractices.Twenty-two papers were presented. During the opening ceremony,speeches were made by Zayyanu Abdullahi (vice-chancellor of UsmanuDanfodiyo University) and Sambo W. Junaid (director, Center of IslamicStudies, Usmanu Danfodiyo University). The paper by Colonel YakubuMu’azu (governor of Sokoto State) was delivered by his representative,Muhammad Lawa Maude (commissioner for works, housing, and environment).The representative of Alhaji Ibrahim Dasuki (sultan of Sokoto)Magajin Rafi of Sokoto also attended the opening ceremony.In the first session, M. G. Maitafsir (Faculty of Education, UDU) presented“Islamic Scholarship in Nigeria Today: A Way Forward.” He discussedthe problem facing Islamic scholarship and offered solutions. BelloD. Bada (Department of Modem European Languages, UDU), speakingon “The Role of Hausa Proverbs in the Propagation of Islam in Nigeria,”explained how some Hausa proverbs containing codes of “do’s” and“don’t’s” similar to Islam help to establish the Islamic faith and practices.Habib al Hassan (Translation Bureau UNESCO, UDU), in his “TheKnowledge of HisLsb and Its Teachers in Hausaland (1900-1914),” pointedout that many Nigerian scholars specialize in this area. In a similar paper,“How Hisab is Performed in Hausaland (1900-1914),” he showed throughfigures and illustrations how mathematics is mixed with magic to find certainhidden facts and to perform certain good or bad actions ...
48
Hidayat, Edwin Bahtiar, i Eko Fajar Cahyono. "PENERAPAN PERILAKU KONSUMSI ISLAM PADA PENERIMA BEASISWA SATU KELUARGA SATU SARJANA BADAN AMIL ZAKAT NASIONAL DI JAWA TIMUR (PERSPEKTIF FAHIM KHAN)". Jurnal Ekonomi Syariah Teori dan Terapan 6, nr 7 (17.01.2020): 1462. http://dx.doi.org/10.20473/vol6iss20197pp1462-1475.
Pełny tekst źródłaStreszczenie:
This research aims to know how application of Islamic Consumption Behavior Fahim Khan’s Perspektive on Recipients Satu Keluarga Satu Sarjana Badan Amil Zakat Nasional (SKSS BAZNAS) Scholarship in East Java. This method that used is qualitative approach with s case study strategy. Data was collected by interview dan direct observation of the object research. The analysis technique that used is descriptive qualitative analysis that is narrating the result of interview dan direct observation. Based on the result of this study concluded all recipient of Satu Keluarga Satu Sarjana Badan Amil Zakat Nasional (SKSS BAZNAS) scholarship in East Java have been applied Fahim Khan’s perspective of Islamic consumption behavior. Suggestions for further research should apply this research to another scholarship deeply.Keywords: Consumption Behavior, Fahim Khan, world consumption, hereafter consumption
49
Patel, Youshaa. "The Islamic Treatises against Imitation (Tašabbuh): A Bibliographical History". Arabica 65, nr 5-6 (30.09.2018): 597–639. http://dx.doi.org/10.1163/15700585-12341517.
Pełny tekst źródłaStreszczenie:
Abstract This bibliographical essay documents for the first time the treatises written on the Sunni Islamic doctrine of tašabbuh—the reprehensible imitation of others, especially non-Muslims. Since the formative period of Islam, tašabbuh has played an important role in shaping both Islamic orthodoxy and Muslim inter-religious relations. But due to a focus on the doctrine’s historical origins, existing scholarship has yet to identify the Islamic literary genre that I call “the treatises against imitation,” which was a post-formative development. To fill this scholarly lacuna, this study traces the genre’s historical evolution by creating an archive of available treatises against imitation, pre-modern and modern. Chronologically arranged and periodized, the bibliographical entries include descriptive summaries of each treatise, with references to published and/or manuscript editions and existing scholarship on the text and its author.
50
Cooper, Lisa. "Archaeology and Acrimony: Gertrude Bell, Ernst Herzfeld and the Study of Pre-Modern Mesopotamia". Iraq 75 (2013): 143–69. http://dx.doi.org/10.1017/s0021088900000449.
Pełny tekst źródłaStreszczenie:
Letters sent from the German scholar Ernst Herzfeld to Gertrude Bell between 1909 and 1912 provide valuable information about the scholarship of these remarkable characters as they explored issues pertaining to the development of early Islamic art and architecture in Mesopotamia. Through a spirited and often fractious exchange of ideas about a range of artistic and architectural topics that included vaulting techniques, the design of early mosques and palace forms, one can track the impact each had upon the other's scholarship, and the degree to which their respective views shaped one another's conclusions about important Islamic period sites such as Samarra and Ukhaidir.