Artigos de revistas sobre o tema "Social sciences -> religion -> islam"
Siga este link para ver outros tipos de publicações sobre o tema: Social sciences -> religion -> islam.
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 50 melhores artigos de revistas para estudos sobre o assunto "Social sciences -> religion -> islam".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja os artigos de revistas das mais diversas áreas científicas e compile uma bibliografia correta.
1
Habib Abdillah, Seka Andrean, e Aulia Diana Devi. "Pendidikan Islam Dalam Perspektif Pendekatan Sosiologi". Al - Azkiya : Jurnal Ilmiah Pendidikan MI/SD 5, n.º 2 (1 de dezembro de 2020): 143–49. http://dx.doi.org/10.32505/v4i1.1007.
Texto completo da fonteResumo:
Sociological is the approach of the study of education, delivering to understand the relationship of sociology with education. This study aims to find out about Islamic education in the perspective of sociological approach. The research method used is library research, then analyzed and presented the results of data findings objectively. The results showed that the sociology of education has a diverse perspective, in line with the diversity that occurs in the perspective of sociology studies in general. The importance of a sociological approach in understanding religion, because there are many religious teachings related to social problems. The amount of religious attention to this social problem further encourages religions to understand social sciences as a tool to understand their religion. The way of understanding in the approach of the sociology of religion can be easy for those of us who are still too lay because religion is derived also because of social interests. The sociological approach as an educational sociological approach consists of individual approach, social approach, and interaction approach.
2
KAROMAH, ATU. "FAKTOR-FAKTOR KEMUNCULAN GERAKAN RADIKAL DALAM ISLAM". ALQALAM 28, n.º 3 (31 de janeiro de 2019): 515. http://dx.doi.org/10.32678/alqalam.v28i3.888.
Texto completo da fonteResumo:
This article focuses on the causes of the radicalism of religions which sometimes perform violence. The modern thinkers believe that religion will fade and loss its role in a society when the society develops to be a modern society. They also believe that the advancement of various sciences will make religion as merely the past inheritance of human being that will be lost along with the development of modernization. Therefore, the social scientist generally believe that 'the death of religion' from human life all over the world is marking the time. The emergence of radicalism of religion in the social and political life of contemporary society is caused by various closely related factors. The radicalism of religion is indicated by the attitude of several adherents who perform denial to human values by performing harshness and terrorism. The adherents of a religion frequentfy assume that they are the only right ones without any compromise, non-history, and anti-dialogues in understanding the holy texts so that they are labeled as fundamentalists, extremists, radicalists, and so on. There are many factors causing emergence of radicalism of religion such as politics, social, economy, culture and theology.
Key Words: Radicalism, crisis of modernity, fundamentalism
3
Amalia, Suci, Nabila Rahmayani e Muhammad Wahyudi. "PEMIKIRAN ISLAM DAN SAINS". Jurnal At-Tabayyun 5, n.º 2 (31 de dezembro de 2022): 87–97. http://dx.doi.org/10.62214/jat.v5i2.81.
Texto completo da fonteResumo:
The conflict (rivalence) between religion and science covers all fields; both natural science and social science. Unlike before, today there is no longer a religion that opposes a development that has taken place in the field of science. However, it must also be acknowledged that religious opposition to the development of social sciences can still be felt. The objective is to find out about islamic and western science discourse, to find out how islamic science spread to the latin west. the new discourse that science is value-free, in the sense that it is neutral or not influenced by beliefs, appears along with the development of modern science (western science) today. historically, the trauma of western society to the history of their religion, which restrained and liberated science from religious life, was the beginning of the science that is currently developing. while science which develops against religion is considered to be contrary to religion, religion is only known as doctrine.
4
Fathoni, Fathoni. "PENDIDIKAN MODERASI BERAGAMA DALAM AL-QUR'AN DAN HADITS". Muróbbî: Jurnal Ilmu Pendidikan 5, n.º 2 (1 de setembro de 2021): 219–36. http://dx.doi.org/10.52431/murobbi.v5i2.405.
Texto completo da fonteResumo:
Islam as a divine religion in addition to teaching its followers to be obedient and obedient to its teachings but also teaches moderation towards other religions. In addition to moderation in matters of worship, it is also moderate in social life. Religious moderation is an interesting study because it is an integral core of Islamic teachings, Islam does not allow its people to carry out religious coercion. In a verse it is stated "To you is your religion and to me is my religion. This is a basis for religious moderation in Islam. Islam does not uphold violence and coercion in its teachings but on the contrary that Islam upholds hospitality and harmony in socio-religious relations between its followers and followers of other religions.
5
Djordjevic, Dragoljub. "Religions and confessions of national minorities in Serbia". Sociologija 47, n.º 3 (2005): 193–212. http://dx.doi.org/10.2298/soc0503193d.
Texto completo da fonteResumo:
Setting aside the major national community, Serbs, the text analyzes the religious-confessional profile of all 28 national communities in Serbia according to the 2002 census. In the Serbian ethnic profile there are more national minorities gravitating towards Christianity rather than Islam. Among Christian national minorities, Orthodox and Roman Catholic confessions are almost equally represented, while Sunni Islam is the most prevailing confession among Muslim minorities. In describing religions and confessions of national minorities, the following concepts and phenomena are taken into consideration: "confessional identification", "violation of confessional identity", "religion of fate", "religion of choice", "syncretistic religiosity", "combinatory religiosity", "religious seekers", "religions of minorities", "minority religions", "religious communities of minorities" and "protestantization process".
6
Hambari, Syaddad Ibnu. "TOLERANSI BERAGAMA DALAM TAFSIR ULAMA JAWA (Telaah Pemikiran KH. Misbah Musthofa dalam Tafsir al-Iklil)". QOF 4, n.º 2 (15 de dezembro de 2020): 185–200. http://dx.doi.org/10.30762/qof.v4i2.2399.
Texto completo da fonteResumo:
The 2001 WTC bombing incident has made Islam called a terrorist religion and continues to stigmatize radicalism, even recently, it is anti-semitic. The embedding of stigmas has made many scholars try to bring back a paradigm that Islam is a tolerant religion and has universal compassion, even though some Islamic scholars later went too far in interpreting this tolerance, there was an understanding of religious equality. This research discussed Misbah Musthofa's perspective of religious tolerance by using prophetic social science analysis. There are two important points that can be deduced from his thoughts regarding tolerance. First, people of other religions must be treated well and fairly as long as they are not bad to us. Second, this attitude of tolerance must be accompanied by the belief that Islam is the only true religion (positive pluralism). In general, his thoughts regarding religious tolerance are very much in line with the pillars of humanization, liberation and transcendence in prophetic social sciences and are sufficiently capable of eradicating bad stigma against Islam.
7
Zuhriyah, Luluk Fikri. "Metode dan Pendekatan dalam Studi Islam: Pembacaan atas Pemikiran Charles J. Adams". ISLAMICA: Jurnal Studi Keislaman 2, n.º 1 (22 de janeiro de 2014): 27. http://dx.doi.org/10.15642/islamica.2007.2.1.27-45.
Texto completo da fonteResumo:
<p>Islam has been an interesting object of study for both Muslims and non-Muslims over a long period of time. A number of methods and approaches have also been introduced. In due time, Islam is now no longer understood solely as a doctrine or a set of belief system. Nor is it interpreted merely as an historical process. Islam is a social system comprising of a complex web of human experience. Islam does not only consist of formal codes that individuals should look at and obey. It also contains some cultural, political and economic values. Islam is a civilization. Given the complex nature of Islam it is no longer possible to deal with it from a single point of view. An inter-disciplinary perspective is required.</p><p>In the West, social and humanities sciences have long been introduced in the study of religion; studies that put a stronger emphasis on what we currently know as the history of religion, psychology of religion, sociology of religion and so on. This kind of approach in turn, is also applied in the Western studies of the Eastern religions and communities.</p><p>Islam as a religion is also dealt with in this way in the West. It is treated as part of the oriental culture to the extent that—as Muhammad Abdul Raouf has correctly argued—Islamic studies became identical to the oriental studies. By all means, the West preceded the Muslims in studying Islam from modern perspectives; perspective that puts more emphasis on social, cultural, behavioral, political and economic aspects. Among the Western scholars that approach Islam from this angle is Charles Joseph Adams whose thought this research is interested to explore.</p>
8
TAMAM, AHMAD CHAFIDUT, e M. YUNUS ABU BAKAR. "KONSTRUKSI KURIKULUM ISLAM DALAM PERSPEKTIF FILSAFAT PENDIDIKAN ISLAM". Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 10, n.º 1 (7 de junho de 2022): 1–16. http://dx.doi.org/10.52431/tafaqquh.v10i1.622.
Texto completo da fonteResumo:
Abstract: Islamic education curriculum is an activity that includes philosophy (thoughts) various detailed student activity plans in the form of forms of educational material, suggestions for teaching and learning strategies and things that include activities aimed at achieving the desired goals with reference to values. Islamic teachings. The Islamic education curriculum must highlight religion and morals in its various purposes. The content and scope of the Islamic education curriculum is comprehensive which reflects the spirit of Islamic thought and teachings that are universal and reach all aspects of life, both intellectual, psychological, social and spiritual, having a relative balance in the environment. in its scientific content, both the Shari'a sciences, the science of reason and language and the arts, includes all the subject matter needed by students, both religious and worldly. The Islamic education curriculum must be based on religious, philosophical, social, and psychological foundations. The contents of the Islamic education curriculum are mostly in the form of religious sciences such as the knowledge of the Qur'an, Hadith, Fiqh and Sufism in addition to not forgetting the sciences of the world.
9
Mukhtar Yakhyaevich, Yakhyaev. "“Sciences of Islam” and “Islamic Sciences”: Identity and Differences". Islamovedenie 14, n.º 4 (15 de janeiro de 2024): 42–54. http://dx.doi.org/10.21779/2077-8155-2023-14-4-42-54.
Texto completo da fonteResumo:
On the assumption of the identity and differences between the “sciences of Islam” and “Islamic sci-ences”, the peculiarities of their subject matter, logic, and methodology of knowledge, the author substantiates the significance of combining the efforts and potential of various branches of Islamic studies in order to create the image of Islam adequate to the in-depth essence and forms of the Mus-lim religion and to overcome the stereotypical ideas thereof. The specific features of the “sciences of Islam” are derived from their initial focus on developing a value-neutral image of Islam formed by an outside researcher guided by the criteria of social and humanitarian knowledge. “Islamic scienc-es” are associated with their traditional orientation towards understanding Islam from within the religion itself, on the basis of unconditional faith in One Allah, the Islamic understanding of the world and man, as well as the cult, norms of behavior, and principles of Islamic doctrine prescribed from above. The article substantiates the danger of a content-related transformation of “Islamic sci-ences”, the prospect of losing their confessional essence and meaning in the event of their forced transformation into a scientific discipline that meets the criteria of social and humanitarian knowledge. Another subject to the author’s critical consideration is Islamology, which in recent dec-ades has established itself as a borderline branch of Islamic knowledge formed according to the can-ons of post-non-classical science. It is noted that Islamology, declaring itself a discipline that meets international standards of science, is based on the principles of critical analysis and dialogue with various humanities and social sciences and focuses on the paradigm of understanding God as the true goal of a scientist, actually transforms the problem of understanding the essence and existence of Islam into the problem of the essence and existence of Allah, which has always been and still re-mains the pivot of theology/theology of Islam.
10
Çömez-Polat, Filiz, e Göklem Tekdemir. "What it takes to be religious: Religion online vs. online religion1". Journal of Arab & Muslim Media Research 16, n.º 2 (1 de outubro de 2023): 161–79. http://dx.doi.org/10.1386/jammr_00061_1.
Texto completo da fonteResumo:
How individuals live their religion has been one of the most frequently studied areas of social sciences in recent years. The starting point of this study is based on the observation that people who describe themselves as religious have different ways of using social media platforms in relation to their religious beliefs. Similar to the diversity observed in the definitions of religiosity over Christianity in the West, different interpretations of Islam and Islamic way of living have also become prevalent in Turkey. With the intensification of computer-mediated communication, the communication resources and forms of discourses (re)produced online of the religious people have also diversified. This study aims to examine how active users of social media in relation to their religious values and commitments evaluate the construction and byproducts of religion online. The results show that there are three main repertoires related to the use of social media and religiosity in Turkey: religiosity as religious duties, religiosity as interpreting Islam and religiosity for managing impressions. The results can be evaluated together with the secularization theory, that is, discourses about being religious ‘warn’ individuals about the negative consequences of social media use, while offering an alternative to the positive ones.
11
Ulum, Miftahul, Abd Ghani e Mohsi Mohsi. "URGENSI SOSIOLOGI SEBAGAI BAGIAN DALAM DIMENSI STUDI ISLAM". Ulumuna: Jurnal Studi Keislaman 8, n.º 2 (26 de maio de 2023): 315–28. http://dx.doi.org/10.36420/ju.v8i2.6259.
Texto completo da fonteResumo:
This study focuses on Islamic studies with a sociological approach. Islamic studies require an approach that is able to provide grounded answers, sociological studies are one that researchers can do. The social problems faced by society are the manifestation of human thought patterns and understanding of religion. Sociology is a science that studies the interaction between individuals as a manifestation of the nature of living together, so that religion has a role in maintaining harmony in social life. This study uses a literature review approach by making sociological figures as part of the primary source. The results of the study show that the dominance of this sociological approach in responding to society and society is proof that this approach is very easy to understand religion and preserve the sharia elements of that religion. The influence of social life on the development of religion can be proven by social approaches. At the same time, religion can also influence people in their actions. Thus, the existence of religion is a solution for any social phenomena that are and will occur, without eliminating the existence of religion which is sacred and dynamic.Keyword: Sociology, Dimension, Islamic Studies
12
Barylo, William. "Appropriating Islam as a Matrix". Method & Theory in the Study of Religion 29, n.º 2 (25 de maio de 2017): 181–204. http://dx.doi.org/10.1163/15700682-12341383.
Texto completo da fonteResumo:
Observing and interviewing Muslim volunteers involving themselves in European charities with a strong religious frame reveals that Islam is more than rituals and beliefs but a complex system of ideas providing an original perception of the society, the environment and the individual. Therefore, the terms and categories gravitating around “religion” appear limited when trying to define Islam accurately for social sciences. The way Muslim volunteers practice their Islam is not limited to ritual performance; they try to find practical implementations of the ethics of Islam in areas like banking, charity, consumerism or democracy. These volunteers blur the boundaries of the concepts of “sacred” and “mundane,” thereby redrawing the limits of what is “religious” and what is not. After discussing the limits of the category of “religion” for describing Islam, this article follows French sociologist Edgar Morin’s theory of complex systems, suggesting the study of Islam as a matrix. On a wider perspective it will aim to bridge conceptual gaps in the study of religions, trying to find a more flexible concept that can also apply to other systems of ideas, cultures, beliefs and principles.
13
Nurfi, Indah, e Chuzaimah Batubara. "MENJAGA TOLERANSI BERAGAMA DENGAN TEOLOGI ISLAM". Islamijah: Journal of Islamic Social Sciences 2, n.º 1 (30 de abril de 2021): 43. http://dx.doi.org/10.30821/islamijah.v2i1.12206.
Texto completo da fonteResumo:
<p><em>Tolerance in the sense of brotherhood refers to respect and acceptance of one another. Islam is a belief revealed by Allah through His Messenger Muhammad SAW as a mercy to the universe, rahmatan lil 'alamin, and applies to all humans on earth as a moral guide for humans both in the East and in the West. Nevertheless, despite the fact that there are many other religions that individuals profess today, these widely held beliefs continue to acknowledge and respect each other's existence and the fact that Allah has honestly given everyone the freedom to follow any religion. . which they choose. The main principle of Islam is to provide a calm and pleasant atmosphere for human existence as a blessing for the existence of the universe. Freedom of religion, according to the Qur'an, is the absence of deficiency in practicing one's religion and the inability to coerce non-Muslims into Islam. Both Muslims and non-Muslims can propagate their own religion both within and outside their own social circle, and defend it from criticism or harm.</em></p><p><em>Keywords: Islam, Tolerance, Establishing harmony</em></p>
14
Fitri Nur Hidayat. "MULTIKULTURALISME DALAM PENDIDIKAN ISLAM". Multicultural Islamic Education 6, n.º 2 (28 de abril de 2023): 67–75. http://dx.doi.org/10.35891/ims.v6i2.4750.
Texto completo da fonteResumo:
Multicultural education emerged as part of a response to the phenomenon of ethnic, social and cultural conflict which often arises in multicultural societies. Multiculturalism is an understanding of the acceptance of pluralism in society so as to avoid horizontal conflict in society. The design of multicultural education in the book written by Kasinyo Harto entitled Multicultural-Based Islamic Religious Education Development Model emphasizes the cultivation of a method of living that is respectful, sincere and tolerant of cultural diversity that lives in the midst of a pluralistic society.
This research uses a type of library research. The source of research data is Kasinyo Harto's book entitled Multicultural-Based Islamic Religious Education Development Model. The data collection technique was carried out using documentation techniques and descriptive analysis was chosen to describe and analyze the data obtained simultaneously.
Multiculturalism in Islamic Religious Education in schools is teaching the Islamic religion to students openly and dialogically so that all students have the same opportunities and do not discredit other religions that are not the same as the religion of the religious teacher.
15
Khan, Issa, Mohammad Elius, Mohd Roslan Mohd Nor, Mohd Yakub zulkifli Bin Mohd yusoff, Kamaruzaman Noordin e Fadillah Mansor. "A Critical Appraisal of Interreligious Dialogue in Islam". SAGE Open 10, n.º 4 (outubro de 2020): 215824402097056. http://dx.doi.org/10.1177/2158244020970560.
Texto completo da fonteResumo:
This study evaluates the concept of interreligious dialogue and its relation to Islam. It engages in textual analysis and the historical interpretation of the Qur’an and Sunnah. The analysis includes the treatment of early Muslim rulers, especially the second caliph of Islam “Umar,” for the followers of other religions in an attempt to understand the nature of interreligious dialogue in Islam. The research shows how Islam plays a unique role in promoting interreligious dialogue by providing justice, equal rights, and the freedom of religious beliefs and practices of any religion, culture, and civilization as well as accepting all previous prophets as the Prophets of Islam. The study concludes with the strongest emphasis that Islam is a comprehensive religion that advocates harmonious interreligious relationships. It can be taken as a model for mitigating interreligious conflicts and for promoting interreligious harmony and peaceful co-existence in this world of diverse faiths and traditions.
16
Eskin, Mehmet, Senel Poyrazli, Mohsen Janghorbani, Seifollah Bakhshi, Mauro Giovanni Carta, Maria Francesca Moro, Ulrich S. Tran et al. "The Role of Religion in Suicidal Behavior, Attitudes and Psychological Distress Among University Students: A Multinational Study". Transcultural Psychiatry 56, n.º 5 (8 de fevereiro de 2019): 853–77. http://dx.doi.org/10.1177/1363461518823933.
Texto completo da fonteResumo:
The purpose of this study was to determine the associations between religion, suicidal behavior, attitudes and psychological distress in 5572 students from 12 countries by means of a self-report questionnaire. Our results showed that an affiliation with Islam was associated with reduced risk for suicide ideation, however affiliating with Orthodox Christianity and no religion was related to increased risk for suicide ideation. While affiliating with Buddhism, Catholic religion and no religion was associated with lowered risk for attempting suicide, affiliation with Islam was related to heightened risk for attempting suicide. Affiliation with Hinduism, Orthodox Christianity, Catholicism, other religions and with no religion was associated with decreased risk for psychological distress but those reported affiliating with Islam evinced greater risk for psychological distress. The associations of the strength of religious belief to suicidal ideation and attempts were in the expected direction for most but had a positive relation in respondents affiliating with Catholicism and other religions. Students reporting affiliation with Islam, the Christian Orthodox religion and Buddhism were the least accepting of suicide but they displayed a more confronting interpersonal style to an imagined peer with a suicidal decision. It was concluded that the protective function of religion in educated segments of populations (university students) and in university students residing in Muslim countries where freedom from religion is restricted or religion is normative and/or compulsory is likely to be limited. Our findings suggest that public policies supporting religious freedom may augment the protective function of religion against suicide and psychological distress.
17
Traphagan, John W. "Religion, Science, and Space Exploration from a Non-Western Perspective". Religions 11, n.º 8 (3 de agosto de 2020): 397. http://dx.doi.org/10.3390/rel11080397.
Texto completo da fonteResumo:
Religion and science are often set up as polar opposites in Western philosophical and religious discourse and seen as representing different epistemological perspectives that juxtapose rationality with faith. Space exploration is largely viewed as a scientific and engineering problem and, thus, has tended to set aside the issue of religion as it relates to human movement off-planet. However, as we have moved increasingly toward the idea of colonization of the Moon and Mars, social scientists and philosophers have increasingly come to recognize that human movement into space also needs to be understood as a social phenomenon. As a social phenomenon, there is an inherent necessity to consider how religion may play a role in or influence the process of human exploration and settlement of space. However, what do we mean when we say “religion?” One of the fundamental problems of thinking about the relationship between religion, science, and space exploration is that the meaning of the word religion is rarely well-defined. Do we mean faith-based religions such as Christianity or Islam? Or do we mean practice-based religions such as Shinto and some forms of Buddhism? This paper will explore the question of religion and science from the perspective of Japanese religions as a way of problematizing the manner in which we think about and define religion as it relates to the practice of space exploration.
18
Astuti, Sri. "Agama, Budaya dan Perubahan Sosial Perspektif Pendidikan Islam di Aceh". Jurnal MUDARRISUNA: Media Kajian Pendidikan Agama Islam 7, n.º 1 (24 de setembro de 2017): 23. http://dx.doi.org/10.22373/jm.v7i1.1900.
Texto completo da fonteResumo:
Religion and culture in Aceh are two entities that can not be interconnected with one another. Religion becomes a color for culture, on the contrary, cultural practices are equally strong. Once religion becomes a crystallized way of life in the systems, institutions and social structures that are built into a worldview. Similarly, in education that became the basis of dayah (pesantren) which serves as; transmission of Islamic sciences; Towards Islamic tradition; and ulama scholars. Then meunasah that serves other than as a place of religious education for religious education for children (Quran) as well as places of worship, meeting places and community gampong, religious studies for parents, centers of religious social activities, places of conflict resolution and dispute. The prolonged conflict between GAM and the Indonesian government and the tsunami has brought about a social change of Acehnese society, because of the strong foundation of Islamic education, the cohesion and social integration are well established.
19
Ragab, Ibrahim A. "Islamic Perspectives on Theory Building in the Social Sciences". American Journal of Islam and Society 10, n.º 1 (1 de abril de 1993): 1–22. http://dx.doi.org/10.35632/ajis.v10i1.2521.
Texto completo da fonteResumo:
The issue of the relevance of Islam to modem "scientific" thinking isflanked on both sides by extreme positions. On further investigation,however, these positions tun out to reflect certain misconceptions only,perpetuated by certain structural and pemnal factors that lend themselvesreadily to systematic analysis and, hopefully, correction. On the one hand,we have legions of Muslim social scientists who still flinch at hearing ofattempts to integrate divine revelation with science. Many of them wouldfind the title of this paper problematic, if not outright self-contradictory.What does Islam, or any other religion for that matter, have to do withscience or with theory building, they would ask.This response should hardly be unexpected, considering the type ofacademic and professional indoctrination that we all have gone through.The scientific establishment, with its overriding positivist-empiricistleanings, has long adopted and encouraged an attitude-or more correctlya "faith"-of sepamtion between science and religion. Consider, for example,the following statement by no less an authority than the NationalAcademy of Sciences in the United States, in 1981:Religion and science are separate and mutually exclusive realmsof human thought, presentation of which in the same contextleads to misunderstanding of both scientific theory and Feligiousbelief. (Sperry 1988, 608-9)This terse statement is representative of the attitudes of those whoadhere to the old paradigm, seemingly totally oblivious of the fundamentalcriticisms leveled from all directions at that type of outmodedview of science.On the other hand, we have those Muslim scientists already active inthe Islamic science movement who may find the content of the paper objectionablebecause it does not depart enough from the Western model of ...
20
Tamney, Joseph B. "Islam's Popularity: The Case of Indonesia". Asian Journal of Social Science 15, n.º 1 (1987): 53–65. http://dx.doi.org/10.1163/080382487x00055.
Texto completo da fonteResumo:
AbstractIn the parts of the world where it is dominant, Islam is not seen as a peripheral, let alone dying, institution. In Indonesia, where my data is from, it is claimed that "Islam as a religion is in the ascendant." Many mosques are being built, religious radio programs have a large audience, and Islam is penetrating public schools and government (Awanohara, 1985). The power and popularity of the Muslim faith is ' difficult for Westerners to understand because of the intellectual dominance of the modernization-secularization thesis. According to this perspective, as countries become more modern, religion becomes less important. This simplistic view is, of course, being challenged even in the West, yet for most of this century it was the dominant framework for the scientific study of religion in the modern world. The popularity of Islam is not only fascinating in its own right, but also a challenge to the seculari- zation thesis. Is this perspective to be discarded? What ideas must enlarge, or replace, this orientation to explain the reality of Islam? These questions are the focus of this paper.
21
Moallem, Minoo. "Race, Gender, and Religion". Meridians 20, n.º 2 (1 de outubro de 2021): 271–90. http://dx.doi.org/10.1215/15366936-9547874.
Texto completo da fonteResumo:
Abstract This article focuses on anti-Muslim racism as a discourse that collapses race and religion and cannot be reduced to phobia. It is instead about a racial project of accumulation based on European superiority and how cultural racism upholds the European civilizational project. The author argues that Islamophobia should be traced back to colonial modernity, its regimes of othering, and its perception of Islam as Mohammedanism that conceals its nature as a fetishistic, primitive, barbaric, patriarchal, and irrational set of beliefs. To illustrate anti-Muslim racism, the author elaborates briefly on three interconnected ideas: the construction of Islam as a unified religious and cultural mindset, its fetishistic character, and its enigmatic image of the woman to reflect on how Islam is presented as the antonym of Western civilization.
22
Sikhimbayeva, Damira. "THE MAIN METHODOLOGICAL APPROACHES TO THE STUDY OF THE RELATIONSHIP BETWEEN RELIGION AND NATIONALISM". Al-Farabi 81, n.º 1 (15 de março de 2023): 110–19. http://dx.doi.org/10.48010/2023.1/1999-5911.09.
Texto completo da fonteResumo:
The article discusses the main theoretical and methodological approaches to the study of relations between religion and nationalism. The relationship between these phenomena as a system of values, social power and ideological constructs is one of the least studied areas within the Social Sciences. In this regard, the models of relationships between these two phenomena, the level of their influence on each other and the factors that contribute to them are analyzed. These methodological approaches, in turn, make it possible to assess the role of religion, including Islam, in national construction projects and processes of the post-Soviet period. In particular, the reasons for the complex relationship between nationalism and Islam in the formation of national identity and its consequences for state policy in the field of national construction and religion are analyzed.
23
Zubaida, Sami. "Islam and Secularization". Asian Journal of Social Science 33, n.º 3 (2005): 438–48. http://dx.doi.org/10.1163/156853105775013607.
Texto completo da fonteResumo:
AbstractThis article looks at the relationship of the religious and the secular from a historical perspective. Contrasting historical facts, including a traditional religious consciousness, and the political religious language of recent times, it is shown that there is no natural given boundary separating the two dimensions. Instead, the whole discussion derives from an advanced state of a secular mind. In nineteenth and the twentieth century thought in institutions in the Middle East, for example, in the fields of law, education, administration and mass culture, there was experienced an irreversible process of change towards secularity. This process was facilitated by the co-existence and intersection of the religious and the secular. The dichotomy of the religious and the secular emerged within popularized fundamentalism, which itself has to be seen as a fruit of the secularization process encouraging religion to turn into a matter of politics and "social engineering".
24
Muhammad, Dyaaz, Eka Nurkamilah e Fina Rahma indira. "Understanding the Relationship Between Islam and Fundamentalism in the Qur'an". Bulletin of Islamic Research 2, n.º 1 (4 de junho de 2024): 131–48. http://dx.doi.org/10.69526/bir.v2i1.27.
Texto completo da fonteResumo:
The human being was created by God as a social creature in whose mutual need belongs to the multiplicity of needs. Islam as the religion we admire has some principles of life in it that we ourselves cannot follow. of course, times and the speed of technology of course this has an impact on all the sciences of Islam except because it can facilitate us ourselves of course because the dissemination of information obtained by one source can be rapid and can be directly spread to another as additional information. Fundamental is something of a fundamental nature. Islam and fundamentalism are beliefs or desires to preserve integrity and uphold existing religious norms. But with this, people don't necessarily know for sure and understand what fundamentalism itself means. In religion too, of course, this fundamentalism is used either from Islam, Christianity, Hinduism, Buddhism, or any other religion. This is because the beliefs and firmness of its creators are correctly considered either small or large. In this case, fundamentalism becomes the foundation of the religion. However, when one has reached this level, it should be noted also not to come later when there is a difference one thing in religion it will be a dispute.
25
Altınordu, Ateş. "Divine Warning or Prelude to Secularization? Religion, Politics, and the COVID-19 Pandemic in Turkey". Sociology of Religion 82, n.º 4 (22 de outubro de 2021): 447–70. http://dx.doi.org/10.1093/socrel/srab033.
Texto completo da fonteResumo:
Abstract Religion was a major pillar in the government’s pandemic management and featured centrally in a string of public controversies in the course of the coronavirus crisis in Turkey. This article analyzes the role of Islam in the political and social responses to the COVID-19 pandemic in Turkey, with a focus on four dimensions: (1) religion as a tool of governance, (2) the regulation of collective religious practices, (3) religious interpretations of the pandemic, and (4) predictions about the future impact of the coronavirus crisis on religion. Based on this analysis, the study concludes that the salience and political function of religion in the course of pandemics are contingent upon the place of religious mobilization in the political repertoire of the ruling party and the balance of power between the government and the religious field, respectively. The government's extensive instrumentalization of religion in pandemic management, on the other hand, is likely to give rise to a political backlash against organized religion.
26
Colona, Fanny. "Islam in the French sociology of religion". Economy and Society 24, n.º 2 (maio de 1995): 225–44. http://dx.doi.org/10.1080/03085149500000009.
Texto completo da fonte
27
., Ika, Ani Fitriyani . e Dita Adellia Nabilla Siva . "Integrasi Islam Dan Ilmu Pengetahuan". Jurnal Pendidikan, Sains Dan Teknologi 2, n.º 3 (28 de julho de 2023): 531–36. http://dx.doi.org/10.47233/jpst.v2i3.1051.
Texto completo da fonteResumo:
The dichotomization of science and religion is actually a classic and prolonged problem, but along with changing paradigms and the development of scientific mastery in all fields, opportunities for the integration of science have opened wide. In fact, the sources of knowledge are integrated from the three major schemes, namely, natural sciences, social sciences, and humanities which actually originate from an integrative science building, namely the Qur'an and Hadith. In the Islamic concept, science begins with knowledge which is a manifestation of thoughts, feelings, beliefs and desires. However, in the western concept, the dichotomization of science is still seen with the separation between science and technology and IMTAQ, but this dichotomization does not last long, because it is increasingly clear that the development of science leads to one source, namely Allah SWT, so that it can be concluded that all branches of knowledge and knowledge contained in this universe is a unity of Islam, the wider the control, the more narrow the understanding.
28
Biard, Aurélie. "The religious factor in the reification of “neo-ethnic” identities in Kyrgyzstan". Nationalities Papers 38, n.º 3 (maio de 2010): 323–35. http://dx.doi.org/10.1080/00905991003653140.
Texto completo da fonteResumo:
This paper studies how religions, Islam in particular, play a part in the attempted reifications of “neo-ethnic” identities in Kyrgyzstan, a Turkic-speaking republic with a nomadic tradition and a Muslim majority (Hanafî Sunni Islam). In a context characterized by brutal transformations (decline in living standards, widening social inequalities, etc.) and by an increasingly failing central state whose autocratic rule appears ineffective, Islam intervenes as a paradoxical resource that is subjected to contrary uses. The traditional social link between collective identity and Islam is in fact reinvested ideologically within the framework of the new state construction. As a result a key question is what function the re-emergence of religion on the Kyrgyz political scene fulfils, especially considering broad disenchantment with politics. Islam is first re-emphasized as a national element by the authorities and, in the process, it becomes the subject of a drive towards territorialization that aims at erasing any transnational and/or pan-Islamist dimension from this universalist religion. Yet Islam and ethnicity are reinvested again in a new mode, the mode of subjectivization of religious belief, which gives rise, outside state control, to overlapping and often contradicting Islamic identities.
29
Brown, Iem. "Contemporary Indonesian Buddhism and Monotheism". Journal of Southeast Asian Studies 18, n.º 1 (março de 1987): 108–17. http://dx.doi.org/10.1017/s0022463400001284.
Texto completo da fonteResumo:
The philosophical basis of the Indonesian state, first framed in 1945, is the Panca Sila or Five Principles. Since 1985 all political and social organizations including religious ones have had to subscribe to the Panca Sila as their sole philosophical principle (Azas Tunggal). The first of the Five Principles is belief in Tuhan Yang Maha Esa, normally, though not entirely satisfactorily, translated as the One Supreme God. The founders of the state had accepted this principle rather than a more specific statement of belief in the God of Islam, the religion of the majority of the people. Its formulation was clearly a compromise, aimed at stressing the importance of religion in the state, but avoiding declaring Islam as the state religion. As it stood, the principle was generally acceptable to followers of Islam, Christianity and Hinduism, and all religions which did acknowledge the existence of God, in one form or another.
30
Glasserman, Aaron. "On the Huihui Question". Comparative Studies of South Asia, Africa and the Middle East 41, n.º 3 (1 de dezembro de 2021): 362–69. http://dx.doi.org/10.1215/1089201x-9407897.
Texto completo da fonteResumo:
Abstract In Western discourse today the charge that Islam is “not just a religion” but a comprehensive social system is leveled to cast doubt over Muslims' ability to integrate into a political community. In the People's Republic of China, this understanding of Islam has served the opposite purpose. From the perspective of the Chinese Communist Party (CCP), religion cannot be the basis for legitimate political identity. Islam, however, is not just a religion. Rather, as a “social system,” Islam constitutes a legitimate basis for national identity, and the Hui (Huihui), or Chinese Muslims, therefore constitute a minority nationality. This essay explores the origins of the CCP's understanding of Islam in the 1930s and 1940s, when the Party first formulated its policy vis-à-vis the Hui. Glasserman shows how this understanding of Islam as “not just a religion” suited the political, geopolitical, and ideological circumstances of the Yan'an period (1936–48). He also shows how this understanding was informed by contemporary Hui discourse and activism.
31
Khotijah, Siti, Mulyazir Mulyazir e Nila Rohmatuz Zahrok. "KESEPAKATAN UNIVERSAL ANTI-KEKERASAN DALAM KITAB SUCI AGAMA-AGAMA". LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 17, n.º 2 (15 de dezembro de 2023): 164–78. http://dx.doi.org/10.35316/lisanalhal.v17i2.164-178.
Texto completo da fonteResumo:
Issues of violence are often juxtaposed with religion; every religion seems to be inseparable from the dogma of violence. Ironically, the message of peace and non-violence in the holy books of religions tends to be ignored. This article does not aim to find differences but rather similarities as a reflection of comparative studies between religions to open new perspectives. This research is qualitative research with a comparative descriptive analysis method. Two fundamental questions in this research are how the scriptures of the world's largest religions (Judaism, Christianity, Islam, Hinduism, and Buddhism) speak about non-violence and worldviews related to inter-religious violence. The term violence in the scriptures of the heavenly religions (Judaism, Christianity, and Islam) is still present today, either in the form of God's encouragement and command or as a consequence of an event, while in the earthly religions (Hinduism and Buddhism) the term violence is not found. Despite this, radical and fundamentalist groups who claim their actions as legal defense according to religion still occur frequently; if this is true, acts of religious terror violence should not occur in earthly religions because there is no affirmation in their holy books. Therefore, this research agrees with Mark Juergensmeyer's opinion that the study of religious terror must be raised together with the context in the form of historical situations, social locations, and worldviews related to violence because the violence contained in the holy book has its own time and event limitations.
32
Abidin, Muhammad Zainal. "PENDEKATAN FILSAFAT ISLAM DALAM PENGEMBANGAN ILMU-ILMU KEUSHULUDDINAN". Jurnal Ilmiah Ilmu Ushuluddin 14, n.º 2 (7 de março de 2016): 85. http://dx.doi.org/10.18592/jiu.v14i2.693.
Texto completo da fonteResumo:
Ushuluddin is a fundamental root of Islamic sciences. Unfortunately, in its development, Ushuluddin as a scientificthing is considered irrelevant to answer society problems. It will be understood Ushuluddin just taught religious doctrineexclusively without communicating it to social problems now. Ushuluddin basically is built based on the spirit of faith,Islam, and ihsan through philosophical approach is expected to further enrich Ushuluddin science itself, which in turnis the Ushuluddin will be able to respond to the challenges of modernity. Ushuluddin Faculty as a specific place tolearn Ushuluddin sciences is encouraged to contribute in Islamic development, especially in Islamic thinking. Althoughthe faculty does not have a lot of students, but those who enter Ushuluddin must have excellent academic ability andexpertise of religion above the average, in addition of course good morals. After all, this writing discussed aboutIslamic philosophical approach in developing Ushuluddin sciences.
33
Rohman, Miftahur, Sulthan Syahril e Dini Fauziyati. "MASA DEPAN STUDI ISLAM DI PENDIDIKAN TINGGI KEAGAMAAN ISLAM (Sebuah Tinjauan Filosofis-Yuridis)". Cendekia: Jurnal Kependidikan Dan Kemasyarakatan 16, n.º 2 (22 de novembro de 2018): 283. http://dx.doi.org/10.21154/cendekia.v16i2.1200.
Texto completo da fonteResumo:
Higher Education of Islamic Religion (PTKI) become an integral part of the development of Islamic civilization in Indonesia. According to the reason, it is needed a renewal of education system that can produce graduates who are globally competitive, have social skills, and have multicultural character. This research attempts to formulate an integration model of science and religion in Islamic studies at PTKI to create ideal graduates who are aspired. By tracking literature and using a philosophical approach to the theory of spider webs by Amin Abdullah, it can be concluded that Islamic studies at PTKI that focused on the study of religious sciences ('ulūm al-dīn), it must be held a dialogue with modern scientific disciplines and must always in critical-analytic studies. Practically this integration is realized in the form of reinterpretation of religious texts in order to answer complex social problems. Thus, besides having academic provision, graduates of PTKI are expected to have social intelligence, diversity character, and not rigid to differences.أصبحت التربية الإسلامية في المرحلة الجامعية جزءا لا يتجزّء في بناء الثقافة الإسلامية في إندونيسيا. بهذا تحتاج الحالة إلى التغيير والتجديد في نظام التربية المطبقة لتخريج الخرّيجين ذوي روح المنافسة العالمية، والقدرات الاجتماعية، والخلق المتعدد الثقافات. حاولت هذه الدراسة وضع نموذج التمزيج بين العلوم والدين في الدراسات الإسلامية في الجامعات الإسلامية بهدف تخريج الخرّجين المثاليين. فبدراسة أنواع من المصادر والمراجع وبالمدخل الفلسفي ونظرية شبكة العنكبوت لأمين عبد الله، يمكن الاستنتاج أن الدراسات الإسلامية في الجامعات الإسلامية المرتكزة على دراسة العلوم الدينية لابد من ربطها بالعلوم العصرية ولابد أن تكون الدراسة في ظل الدراسة النقدية والتحليلية. وفي الواقع، كان هذا التمزيج يتمثّل في استنباط المعنى الجديد من النصوص الدينية لحل المشاكل الاجتماعية التى أصبحت متعقدة. بهذا فعلى خريج الجامعات الإسلامية أن يستولوا على البضائع الأكاديكية وبجانب ذلك أن يكون لهم الذكاء الإجتماعي وقبول التنوّعات وسماحة لمواجهة الاختلافات
34
Zayadi, Zayadi. "BERAGAMA (ISLAM) DI TENGAH KEBERAGAMAN MASYARAKAT MELAYU BANGKA DALAM PERSPEKTIF DAKWAH KEAGAMAAN". Scientia: Jurnal Hasil Penelitian 7, n.º 1 (2 de fevereiro de 2023): 95–102. http://dx.doi.org/10.32923/sci.v7i1.3202.
Texto completo da fonteResumo:
This article aims to explain how the social system in religious life, especially Islam in Bangka Belitung with the spectrum of diversity of Malay society in the perspective of religious preaching. This paper refers to the social system of the people of Bangka Belitung which consists of various ethnicities and religions. Of course, from the perspective of the religious proselytizing approach, this social system must be accompanied by the potential to realize the values of harmony and peace in the life of society and the state. In the perspective of da'wah and religion, this can be realized through 1) da'i and inclusiveness, 2) soothing da'wah materials, 3) and transformative da'wah. These three components are expected to be a reference or alternative in creating a solid and harmonious Malay community in the Bangka Belitung Islands.
35
Abu-Rabi, Ibrahim M. "Beyond the Post-Modern Mind". American Journal of Islam and Society 7, n.º 2 (1 de setembro de 1990): 235–55. http://dx.doi.org/10.35632/ajis.v7i2.2793.
Texto completo da fonteResumo:
What can an accomplished Western theologian and philosopher offerto modern Islamic thought‘! Is there a need for the contemporary Muslimintelligentsia to learn from outside sources? And, if "a conscious and intellectualdefence must be made of the Islamic tradition,” does it mean that Muslimshave to live in a state of mental inertia vis-i-vis the impressive Western traditionin philosophy, theology, and other humanistic and social sciences? Finally,what are the intellectual dangers of borrowing from a Western heritage whichis diffuse in nature, and which is not free from ideology most of the time?Would we be accused of eclecticism and a lack of historicism?Undoubtedly, a major North African philosopher like Abdallah Laroui would dismiss the whole theological project of Islam and Christianity, oreven the whole theoretical enterprise of comparative religion, as irrelevant,ahistorical, anti-intellectual, nxluctionist, and obstructionist. The same attitudeis shared by not a small number of Arab and Muslim social scientists whoconsider metaphysics a fading religious pastime that should have been drivenaway from the human mental endeavor long before Kant appeared on thescene. This orientation is sociologically developed by Bassam Tibi in hisrecent book entitled The Crisis of Modem Islam: A Reindustrial Culturein the Scientific-Technological Age, where he argues that the only viableapproach to Islam in the modern wrld is the sociological method. Therefore,his aim is not to study the spiritual, philosophical, and social manifestationsof Islam in today‘s world, but to understand it, “as it is incorporated intoreality as a fait social-that is, a social fact.”Metaphysics and the Search for a Methodin Religious StudiesProkssor Huston Smith, who sees the validity of the argument that religionis a social fact, argues that the religious question is primarily metaphysical.Thus he offers a “synthetic construct” of religion: metaphysical and social.Put differently, Smith maintains that, transcendentally speaking, religion isa priori and universal; whereas socially spealung, religion is subject to diversityand particularism. It is when we understand his “synthetic argument” thatwe begin to unravel his conceptual concerns: Smith is troubled by the modernphilosophical assertion that truth is made and not found ...
36
Elhrabi, Ali B. R., e Ahmad Faisa Faisal Abdul Hamid. "The Tribal Fanaticism (Asabiyya) Individual Behavior or Social-Political Phenomenon". Al-Muqaddimah: Online journal of Islamic History and Civilization 5, n.º 1 (27 de junho de 2017): 39–51. http://dx.doi.org/10.22452/muqaddimah.vol5no1.1.
Texto completo da fonteResumo:
The idea of tribal fanaticism (Asabiyya) revolves around the sense of belonging that an individual perceives within the group with which he has a relationship with blood and descent, and sometimes alliance or neighborliness. the Arab man practiced the tribal fanaticism before Islam, both at the personal level and at the tribe level, When Islam came, the Muslim's view changed about the tribal fanaticism, the negative side of tribal fanaticism is an indecent act, the Islam has warned from it, but tribal fanaticism is sometimes a positive behavior to promote tribe affiliation. By tracing history, we find that tribal fanaticism has shifted from personal behavior in the tribe to a general orientation of this tribe, and then became a political program for access to power. The study of tribal fanaticism is one of the studies that combine the sciences of religion, history and politics in addition to sociology and economics. some of historical thinkers and researchers, especially Ibn Khaldun, have examined the study of tribal fanaticism and discussed its various concepts and the Islamic view of it
37
Mutamakin, Mutamakin. "Social Conflict as a Perspective in Interdisciplinary Islamic Studies". BELIEF: Sociology of Religion Journal 1, n.º 2 (31 de dezembro de 2023): 105. http://dx.doi.org/10.30983/belief.v1i2.7380.
Texto completo da fonteResumo:
<p>Interdisciplinary studies demand an understanding of multiple disciplines across disciplines. In the social sciences discipline, the results of sociology research are growing rapidly and have formulated new theories that can be utilized in interdisciplinary studies. Among these is the theory of social conflict. The perspective of social conflict departs from the assumption that inequality exists in all societies. Social conflict theory focuses on various aspects of power status in social positions. Individual identification characteristics are viewed from ethnic or ethnic perspectives, gender, age, religion, expertise, and social status. This social conflict theory can be applied as a perspective in interdisciplinary Islamic studies, this is due to the aim of Islamic studies is to describe the relationship between Islam and various aspects of human life, explaining the spirit (ethos) of Islam in the form of moral and values within Islamic teaching. Thus, approaching Islam through the lens of social conflict theory within Islamic studies got it relevance as Islamic teaching responses to various new paradigms as a result of advances in science and technology and the emergence of new philosophies and ideologies as well as the relationship between Islam and the vision, mission, and goals of Islamic teachings.</p>
38
Abdullah, Muhammad Amin. "KONTRIBUSI ILMU KALAM/FILSAFAT ISLAM DALAM PEMBANGUNAN KARAKTER BANGSA". Jurnal Ilmiah Ilmu Ushuluddin 13, n.º 2 (6 de abril de 2016): 97. http://dx.doi.org/10.18592/jiu.v13i2.725.
Texto completo da fonteResumo:
The trend of Islamic sciences in the future, especially kalam Science/Islamic philosophy is a religion sciences that haveto interact and dialogue with modern science, the social sciences and humanities. If scientific Kalam and IslamicPhilosophy felt enough with himself (al-muhafadzah ala al-qadim al-shlih), refusing to touch and connect with otherscientific (wa al-akhdz bi al- jadid al-ashlah), then there is no future can be expected, morever their contribution to thedevelopment of the nations character. This paper describes the themes of what is required to form the new religious(Islamic) worldview that can contribute to the development of the nations character. Islamic sciences requires freshijtihad to deal with the contemporary of life, it is not enough just to repeating the experience of the past without lookinghow the development of the present and the future. Past (al-turts) is still needed, but also needed a paradigm shifttowards the present (al-hadtsah) in view of the contemporary religious and solve problems, especially those related tothe issue of character development in the format state of the nation (nation-states).
39
Imaduddin, Imaduddin, Sodikin Sodikin e Zainal Abidin. "The Strategy of Islamic Religious Teachers in the Development of Akhlakul Karimah in Integrated Islamic Elementary School Students". Munaddhomah: Jurnal Manajemen Pendidikan Islam 3, n.º 4 (10 de dezembro de 2022): 425–32. http://dx.doi.org/10.31538/munaddhomah.v3i4.437.
Texto completo da fonteResumo:
Study This discuss (1) role strategy Teacher education religion Islam in coaching morals karimah; (2) form coaching Akhlakul Karimah conducted by Islamic religious education teachers. Study This using a descriptive qualitative approach. The results of the study are (1) strategy Teacher education religion Islam in coaching morals karimah done through habituation, exemplary, recommendation or advice, prohibition, supervision and punishment; (2) moral development in SDIT Permata Kota Probolinggo is divided become two that is intracurricular Which focused on religious studies consisting of Aqidah/Tawhid, and extracurricular activities , including sports, field trips, and social activities; And form coaching morals done with read prayer read Al-Qur'an, Salat Zhuhur And commemorate day Big Islam like Year new And Mawlid Prophet.
40
Idrissi, Amal. "Religious Conscience or Religious Freedom? The Difference between Official Constitutional Norms and Actual Legal Restrictions in Morocco, Algeria, and Tunisia". Religion & Human Rights 16, n.º 2-3 (12 de novembro de 2021): 117–42. http://dx.doi.org/10.1163/18710328-bja10018.
Texto completo da fonteResumo:
Abstract This paper will consider the extent to which two competing norms—freedom of religion, on the one hand, and Islam as the religion of the state, on the other—are in tension with each other as seen through the lens of three Muslim-majority countries in the Maghreb. I examine this potential tension in four steps: first, the transformation of meaning of the Arabic word “hurriyya” (freedom) during and after the 19th century; second, the articulation of Islam as the religion of the state in the constitutions of Morocco, Algeria, and Tunisia; third, the articulation of freedom of religion (whether freedom of worship or conscience) in the constitutional texts of these three countries, and finally, the question whether the laws and practices that implement these two constitutional norms are compatible or whether they in fact give priority to Islam as the state religion over the norm of freedom of religion. In Morocco, Algeria, and Tunisia, Islam plays an important role in the legal system, especially in family codes: the Moroccan Family Code (2004), the Algerian Family Code (2016), and the Tunisian Personal Status Code (1957). These are the remaining citadels most implicated with references to Islamic law, the interpretation of which has placed women in an unequal position.
41
Kersten, Carool. "From Braudel to Derrida: Mohammed Arkoun's Rethinking of Islam and Religion". Middle East Journal of Culture and Communication 4, n.º 1 (2011): 23–43. http://dx.doi.org/10.1163/187398611x553733.
Texto completo da fonteResumo:
AbstractThis article examines Mohammed Arkoun as one of the pioneers of a new Muslim intellectualism seeking new ways of engaging with Islam by combining intimate familiarity with the Islamic civilizational heritage (turath) and solid knowledge of recent achievements by the Western academe in the humanities and social sciences. It will show how his groundbreaking and agendasetting work in Islamic studies reflects a convergence of the spatiotemporal concerns of an intellectual historian inspired by the Annales School with an epistemological critique drawing on structuralist and poststructuralist ideas. Influenced by Paul Ricoeur's hermeneutics and the deconstructionist philosophy of Jacques Derrida, Arkoun evolved from a specialist in the intellectual history of medieval Islam into a generic critic of epistemologies, advocating a concept of so-called 'emerging reason' which transcends existing forms of religious reason, Enlightenment rationalism and the tele-techno-scientific reason of the postmodern globalizing world. This article concludes that Arkoun's proposals challenge the intellectual binary of the West versus Islam and the historical dichotomy between the northern and southern Mediterranean.
42
Khozin, Khozin, e Umiarso Umiarso. "The Philosophy and Methodology of Islam-Science Integration: Unravelling the Transformation of Indonesian Islamic Higher Institutions". Ulumuna 23, n.º 1 (25 de junho de 2019): 135–62. http://dx.doi.org/10.20414/ujis.v23i1.359.
Texto completo da fonteResumo:
The transformation of Islamic higher education into State Islamic University (Universities Islam Negeri/UIN) necessitates the changing of scientific thoughts. Before this transformation, Islamic higher education 's core business is commonly concerned with the teaching of Islamic sciences, while UIN includes the instruction of general sciences, e.g., natural and social Sciences. In fact, the two (Islamic and natural-social science) should be integrated into the Islamic high education to establish a new integrated scientific paradigm. This study focuses mainly on the philosophy and the integration of science and Islamic methodologies in Indonesia. Based on the phenomenological qualitative approach, the current study critically examines Islam and science integration. Grounded on the study of three UINs, the article shows a novel paradigm that enables the integration of science and religion in those universities. Each university offers a specific character of the integration. UIN of Malang, for example, initiates the integration which is reflected in “tree of science”. UIN of Yogyakarta offers the metaphor of “spider web” for its interconnected and integrated Islam and science project while UIN of Surabaya proposes multidisciplinary-integration with the metaphor of integrated twin towers.
43
Husain, Taneem. "Queering Islam and Muslim Americanness". Meridians 20, n.º 2 (1 de outubro de 2021): 466–90. http://dx.doi.org/10.1215/15366936-9547980.
Texto completo da fonteResumo:
Abstract In the United States’ current cultural and political climate, stereotypes of Muslims, such as the destructive terrorist and oppressed burqa-clad woman, are ever-present. For Muslim Americans, breaking outside of these stereotypes is fraught: merely contesting these stereotypes is insufficient for inclusion. Muslim Americans are often required to construct central aspects of their identities—particularly religion, gender, and sexuality—so they become acceptable to mainstream American sensibilities, thus becoming “good” Muslims. This essay theorizes an alternative to this good/bad binary by imagining a “queer” Muslimness through Usama Alshaibi’s 2011 film Profane. Profane centers on Muna, a Muslim Arab-American professional dominatrix who attempts to reconcile her perverse sexuality with her religious identity. In doing so, she unravels understandings of both her role as a dominatrix and her Muslim identity, questioning the boundaries of these categories. Using queer of color critique and feminist theorizing on BDSM, this essay examines how Muna demands recognition of her Islamic sexuality and perverse Islam, navigating tensions as she disidentifies with these categories. While her attempts at recognition inevitably fail, Muna continues to insist on Islamic sexuality/perverse Islam by consuming the jinn that haunts her throughout the film. This essay demonstrates how Muna’s refusal to succumb to tensions of essentialized identity—particularly through linking religion and perverse sexuality—works to refute the standard monolithic view of Muslim American identity. Ultimately, in emphasizing how nonnormative and perverse religious practice helps build queer perspectives on identity, this paper expands queer theory’s burgeoning analyses on Muslim identity.
44
Lohlker, Rüdiger. "Introduction". Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, n.º 2 (17 de dezembro de 2021): 355–58. http://dx.doi.org/10.30965/23642807-bja10029.
Texto completo da fonteResumo:
Abstract The contributions of this issue show an understanding of disease(s) and religion in a multifaceted way. Covering traditions of Christianity, Islam, Taoism, indigenous Indonesian people, fundamentalism, and secularism discourses allow for an approach to liminal situations related to diseases and healing and resilience towards the challenges these situations mean. Philosophical reflections, empirical research, theological discussions, studying ideas on sciences, and theoretical reflections on practical dimensions of resilience contribute to a stimulating mosaic of ideas.
45
Muda, Mohd Zamro, e Zuliza Mohd Kusrin. "Conversion of Minors to Islam in Malaysia". Religion & Human Rights 4, n.º 2-3 (2009): 107–19. http://dx.doi.org/10.1163/187103109x12471223630874.
Texto completo da fonteResumo:
AbstractMalaysia constitutes a multicultural, multi-ethnic and multi-religious society and legally recognizes the right of freedom of religion among its subjects who have reached the age of maturity, that is, eighteen years of age. There are cases where minors change their religion due to their parents' conversion or through their own choice and this needs special consideration. This article aims to focus and discuss some issues of conversion of minors to Islam, commencing from the definition of minor, the law that relates to the conversion and some relevant cases.
46
Yilmaz, Hakan. "Islam, Sovereignty, and Democracy: A Turkish View". Middle East Journal 61, n.º 3 (1 de julho de 2007): 477–93. http://dx.doi.org/10.3751/61.3.15.
Texto completo da fonteResumo:
In this article, some conceptual and empirical relations between Islam, sovereignty, and democracy will be examined, with comparisons to Christianity. In the first part of the article, the historical conditions of the formation of the dualist (Christianity) and monist (Islam) political theories of the two religions will be examined. This will be followed by a conceptualization of the beginning and end of their respective “middle ages.” It will be argued that the end of the Islamic middle ages was marked, in some Islamic countries, by the following phenomena: the building of a secular state apparatus; the replacement of "religion" by “nation” as the basis of the sovereignty of the new state; the deportation of Islam from the state to society; and the re-birth of Islam in the hands of the social actors as a political ideology aiming at re-capturing the state it had lost. In the final sections, the problematic relationship between secularization and democratization in the Islamic world will be examined, and the experiments with secularization in the Islamic world will be compared with those of France. It will be observed that what made secularization and democracy compatible in France was a combination of historical factors (the existence of the Church that controlled the social manifestations of religion; the state's success in nation-building; the efficiency of the secular judicial system; and the state's satisfactory performance in the area of socioeconomic development), which were largely absent in the Islamic contexts, with the possible exception of Turkey.
47
Reka Gunawan e Abdul Muhid. "THE STRATEGY OF DA’WAH BIL HAL COMMUNICATION: LITERATURE REVIEW". KOMUNIKE 14, n.º 1 (30 de junho de 2022): 33–50. http://dx.doi.org/10.20414/jurkom.v14i1.5270.
Texto completo da fonteResumo:
Islam is a religion that assigns its people to broadcast and disseminate Islam to each other, therefore Islam is also called the religion of da’wah. Da’wah bil hal is da’wah with an emphasis on concrete actions, not just saying but also giving an example as a good figure. Following good communication, it will make it easier for preachers to preach. This study aims to find out the forms of the communication strategy of da’wah bil hal. The method in this study uses literature review as qualitative research. The results prove that the practical forms of the communication strategy of da’wah bil hal are divided into four, namely the strategy of da’wah bil hal through communication, the strategy of da’wah bil hal through social action, the strategy of da’wah bil hal through example, and the last one through the mosque.
48
Cole, Juan. "Caliphates and Juntas: Ottoman Legacies in Today's Controversies over Religion and State in the Arab World". Social Science History 42, n.º 4 (2018): 797–810. http://dx.doi.org/10.1017/ssh.2018.2.
Texto completo da fonteResumo:
Egypt and Iraq display contrasting policies in the relationship between state and religion. Egypt's nationalist officer corps has subordinated political Islam, stigmatized the Muslim Brotherhood, and bended clerics to its will. While Arab Iraq presents two models, both hold a similar stance on religion: one an elected, parliamentary government dominated by political Islam and Shiite clerics; the other a theocratic Sunni caliphate of the Islamic State of Iraq and the Levant. Egypt and Iraq are heirs to two differing Ottoman solutions to the problem of religion-state relations, the legacy of which is often overlooked. The most prevalent model subordinates clergy and religion to the state in the tradition of Mehmet I. This model is characteristic of the empire in its glory years and would have been recognized by Suleyman the Magnificent. In the other model, the late-nineteenth- and early-twentieth-century Hamidian caliphate, the head of state claimed temporal and religious authority to combat colonial penetration. Neither Ottoman nor colonial norms of governance, nor nationalist states succeeding them, developed methods to deal with multiethnic states or avoid a tyranny of the majority. Unlike the modernizing Ottoman caliphate, however, the caliphates of Mulla Omar and Ibrahim al-Samarra'i display a literalist reading of sharia and a ruthless disregard of humane prohibitions in mainstream Islamic law against killing innocents. Of the two models, the likely victor is the state-centric subordination of religion because latter-day caliphates have flourished only briefly as radical and sectarian movements in rugged territories where power vacuums existed.
49
Bardakoglu, Ali. "The International Symposium on Islam and Democracy". American Journal of Islam and Society 16, n.º 3 (1 de outubro de 1999): 141–44. http://dx.doi.org/10.35632/ajis.v16i3.2113.
Texto completo da fonteResumo:
The Foundation for Research in Islamic Sciences, (known as ISAV inTurkish) has organized over tf.llrty academic, national, and intemationalconferences on the issues facing the Muslim world today and has publishedthe proceedings of these conferences. ISAV organized the last internationalconference in this series on November 27-29, 1998, on “Islam andDemocracy.”At the outset of the symposium, Ali Ozek, the current president of ISAV,and Ali Bardakoglu, the coordinator of the symposium, made openingspeeches. The representatives of some political parties and institutionsmade protocol speeches on behalf of their parties and institutions.Mehmet Aydm, former Dean of the School of Religion, D o h EyiilUniversity, Izmir, gave the first talk, titled “Religion, Politics andDemocracy,” which set the tone for the conference. He dealt with threeconflicting orientations on the issue. The first orientation claims that thereis an intimate relationship between religion and politics; therefore, Islamrequires establishment of an Islamic state. The second orientation arguesthat there is no relationship between digion and politics, nor should therebe one. The third orientation argues that the religious may be involved inpolitics, that is, they may repxtsent the moral and religious values in thepolitical arena; analogous to the Christian Democrats in some Westerncountries, politics should be canied on while protecting “Muslim-Democrat” identity.According to Aydm it is not appropriate to defend the first thesis becauseit reflects the tendency to legitimize, as the historical experience shows, anintolerant and rigid ruling system. The existence of the social demands ofIslam weakens the second thesis. Likewise, the argument that Islam isincompatible with democracy because absolute rule belongs to Allah issimilarly weak, it harms Islam and hinders a healthy development ofdemocracy in Muslim societies within the framework of the rule of lawbecause it reduced Islam to the level of secular ideologies. Similarly, it isobservable that secularism has been mispemived by the two extreme ...
50
Burhani, Ahmad Najib. "Al-Tawassuṭ wa-l I‘tidāl: The NU and Moderatism in Indonesian Islam". Asian Journal of Social Science 40, n.º 5-6 (2012): 564–81. http://dx.doi.org/10.1163/15685314-12341262.
Texto completo da fonteResumo:
Abstract Moderate Islam is a paradox. In the United States, Muslim intellectuals and activists use this term with super caution and reservation, avoid it when possible. In contrast to that, their counterparts in Indonesia enthusiastically and proudly claim to be the champions of moderate Islam. The question is why those intellectuals and activists from the same religion but coming from different continent and type of country responded the idea of moderate Islam differently, if not contradistinctively. Given that this term is commonly used as a translation of Qur’anic term umma wasaṭ, it is also important to ask the meaning of this term in Islamic history, how Muslim exegetes throughout Islam history conceptualise umma wasaṭ? And finally, how Indonesian Muslims define moderatism after the 9/11 and what are the criteria of moderate Islam in their views? By analysing the concept of moderate Islam as adopted by the Nahdlatul Ulama (NU), the largest Islamic movement in Indonesia, this article shows that the meaning moderate in Indonesia is more theological, while in the US it is more political. Moderate Islam in Indonesia is more related to the doctrine of Aswaja, while in the US this notion has more connection with George W. Bush’s ‘war on terror.’