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Статті в журналах з теми "Islamic"
1
Tereshina, O. V. "Islamic Democracy and Islamic Fundamentalism (Political Islam)." Contemporary problems of social work 2, no. 3 (7) (June 2016): 106–13. http://dx.doi.org/10.17922/2412-5466-2016-2-3-106-113.
Повний текст джерела
2
Hadi, Mukhammad Nur. "THE NARRATIVE OF PROTECTING POLYGAMOUS WOMEN IN INDONESIA'S DIGITAL WORLD: Between Moderate and Conservative Muslims." Al-Ahwal: Jurnal Hukum Keluarga Islam 15, no. 2 (December 30, 2022): 161. http://dx.doi.org/10.14421/ahwal.2022.15201.
Повний текст джерелаАнотація:
This article focuses on the narrative of the polygamy issue on four Indonesian Islamic websites: portal-islam.id, nu.or.id, rumaysho.com, and muslim.or.id. They are selected based on ranking and visitation by referring to the results of processing data on similarweb. Deploying a content analysis approach, this article looks at the extent to which moderate and conservative school websites display the legal narrative of polygamy on their platforms. This research shows that there is a reasonably intense contestation between conservative and moderate perspectives on Islamic websites on the issue of polygamy. Both use the excuse of protecting women as the fundamental argument. Moderate Islamic website such as nu.or.id criticizes conservative understanding but also shows some views that align with traditional schools. The conservative Islamic websites: portal-islam.id, rumaysho.com, and muslim.or.id mostly stand firmly on the traditional argument, polygamy means protecting women. I argue that in this position, the moderate and the conservative Islamic websites, at the top of the rankings do not significantly impact the progressivity of the polygamy legal discourse movement in the digital discourse.[Artikel ini berfokus pada narasi isu poligami di empat situs web Islami Indonesia: portal-islam.id, nu.or.id, rumaysho.com, dan muslim.or.id. Mereka diseleksi berdasarkan ranking dan visitasi dengan mengacu pada hasil pengolahan data pada similarweb. Menggunakan pendekatan analisis konten, artikel ini melihat sejauh mana situs web Islami bernuansa moderat dan konservatif menampilkan narasi hukum poligami di platform mereka. Penelitian ini menunjukkan bahwa terdapat kontestasi antara perspektif konservatif dan moderat dalam situs web Islami tentang isu poligami. Keduanya menggunakan dalih melindungi perempuan sebagai argumen dasar. Situs web Islami beraliran moderat, yakni nu.or.id mengkritisi pemahaman konservatif, tetapi juga menunjukkan beberapa pandangannya berkelindan dengan aliran tradisional. Situs web Islami yang konservatif: portal-islam.id, rumaysho.com, dan muslim.or.id sebagian besar berdiri teguh pada argumen tradisional, yakni poligami berarti melindungi perempuan. Saya berargumen bahwa dalam posisi ini, situs-situs web Islami moderat dan konservatif, di peringkat teratas tidak berdampak signifikan terhadap progresivitas gerakan wacana hukum poligami dalam wacana digital.]
3
Nasr, Seyyed Vali Reza. "Islamic Opposition to the Islamic State: The Jamaʿat-i Islami, 1977–88". International Journal of Middle East Studies 25, № 2 (травень 1993): 261–83. http://dx.doi.org/10.1017/s0020743800058529.
Повний текст джерелаАнотація:
Islamic revivalism is often believed to be solely committed to the Islamization of society, viewing politics as merely an instrument in the struggle to realize its aim. The record of Islamic revivalist movements—as exemplified by one of the oldest and most influential of them, the Jamaʿat-i Islami, or Islamic party of Pakistan—however, brings this presumption into question. The nature of the linkage between Islamic revivalism as a particular interpretive reading of Islam and politics is more complicated than is generally believed. Political interests, albeit still within an Islamic framework, play a more important and central role in the unfolding of revivalism—even overriding the commitment to Islamization—than is often ac knowledged. Participation in the political process eschews a blind commitment to Islamization and encourages adherence to organizational interests, and as is evi dent in the case of Pakistan, to the democratic process, characteristics that are not usually associated with Islamic movements. The dynamics and pace of this pro cess are controlled by the struggles for power within an Islamic movement as well as vis-à-vis the state. It is through grappling with these struggles that the commit ment to Islamization is weighed against the need to adhere to organizational and political interests; this is the process that governs the development of Islamic re vivalism. Beyond this general assertion, the manner in which the struggle for power unfolds, the variables that influence it, and the nature of its impact on the development of revivalism need to be explored further.
4
Supriadi, Asep. "Takmilah: Menuju Teori Sastra Islami." ATAVISME 14, no. 2 (December 30, 2011): 242–53. http://dx.doi.org/10.24257/atavisme.v14i2.72.242-253.
Повний текст джерелаАнотація:
Banyaknya karya sastra Indonesia yang bernuansa islami sejak tahun 2000-an telah dijadikan objek kajian sastra. Pengkajian karya sastra islami tersebut sangat relevan jika menggunakan pendekatan teori sastra Islam. Pendekatan teori sastra Islam yang dianggap sesuai dengan karakter sastra Indonesia bernuansa islami adalah teori sastra Islam Melayu Malaysia. Para pakar sastra Melayu telah berhasil menciptakan teori sastra islami, di antaranya Shafie Abu Bakar yang telah memperkenalkan teori sastra Islam yang disebut dengan teori takmilah.
Abstract:
The outburst of Indonesian Islamic literatures has been the object of literary study since the 2000s. The study of Islamic literature is very relevant when using the approach of Islamic literary theory. The approach of Islamic literary theory is considered in accordance with Indonesian Islamic literary character. It is descending from the literature of Malay. The Malay literary experts have succeeded in creating an Islamic literary theory. Shafie Abu Bakar has introduced Islamic literary theory called the theory Takmilah.
Key Words: Islamic literature, theory of Takmilah
5
Fazry Maulana, Muhammad, Agustina Nurhayati, Rudi Santoso, Maimun Maimun, and Rita Zaharah. "IMPLEMENTATION OF ARTICLE 46 LAW NUMBER 18 OF 2019 CONCERNING ISLAMIC BOARDING SCHOOLS SIYASAH FIQIH PERSPECTIVE." Constitutional Law Society 3, no. 1 (March 31, 2024): 36–48. http://dx.doi.org/10.36448/cls.v3i1.61.
Повний текст джерелаАнотація:
Islamic boarding schools are community-based institutions and founded by individuals, foundations, Islamic community organizations, or communities that instill faith and devotion to Allah SWT, which creates noble morals and upholds the Islamic teachings of rahmatan lil'alamin which are reflected in a humble, tolerant, balance, moderation, and noble values of the Indonesian nation through education, Islamic preaching, example, and community empowerment. The data analysis method used is a qualitative descriptive method using an inductive thinking process. The implementation of Article 46 of Law Number 18 of 2019 concerning Islamic Boarding Schools (Studies at the Jabal An-Nur Al-Islami Islamic Boarding School, West Betung Bay, Bandar Lampung City) has been implemented with the efforts of Ustadz-Ustadz to provide facilities and infrastructure in the santri education process. The rules at the Jabal An-Nur Al-Islami Islamic Boarding School in terms of facilities and infrastructure are quite good, but the suitability of the Islamic Boarding School is not sufficient to be said to be good, such as the lack of a language lab and computer lab like other modern Islamic Boarding Schools so it is said to not be in accordance with Article 46 Law Number 18 of 2019 concerning Islamic Boarding Schools. Planning for educational facilities and infrastructure at the Jabal An-Nur Al-Islami Islamic Boarding School was created to support student educational facilities. Planning for program facilities and infrastructure is made by the Islamic boarding school with the coordination of the foundation through a series of stages, namely the Islamic boarding school coordination meeting which is held once a year. Fiqh Siyasah Review of the Implementation of Article 46 of Law Number 18 of 2019 concerning Islamic Boarding Schools at the Jabal An-Nur Al-Islami Islamic Boarding School was not carried out in accordance with Siyasah Tanfidziyyah because the Jabal An-Nur Al-Islami Islamic Boarding School and the Regional Government did not carry out their mandate. in Article 46 of Law Number 18 of 2019 concerning Islamic Boarding Schools.
6
Yenen, İbrahim. "Din, Müzik ve Kimlik Bağlamında Türkiye'de İslami Popüler Müzik / Islamic Popular Music in Turkey within the Context of Religion, Music and Identity." Journal of History Culture and Art Research 5, no. 2 (May 9, 2016): 1. http://dx.doi.org/10.7596/taksad.v5i2.517.
Повний текст джерелаАнотація:
<p><strong>Islamic Popular Music in Turkey within the Context of Religion, Music and Identity</strong></p><p><strong>Abstract</strong></p><p>This article, by examining the culture of Islamic Popular Music in Turkey, examines the role of this culture in forming and expressing of Islamic identity. The aim of this article is to point out how Islamic identity is expressed and transferred by means of popular music and what kind of changes this identity formed by means of Islamic music has experienced from 1990s to 2000s. This study has made analysis in the light of the following hypothesis “Islamic Popular Music is one of the important cultural components in comprehending the Islamic understanding of the period.” The samples of the style of Islamic Popular Music between 1990-2000 were named as “Islamic Protest Music”. The most significant characteristic of Islamic Protest Music in 1990s is that the message contents rely on the distinction of “we and others”. In 2000s, Islamic Popular Music has turned into Islamic popular music which is away from giving a message through its melody, rhytm and instruments but carries commercial worries in accordance with the concerns of music industry.</p><p> </p><p><strong>Din, Müzik ve Kimlik Bağlamında Türkiye'de İslami Popüler Müzik</strong></p><p><strong>Öz</strong></p><p>Bu makale, Türkiye’de İslami Popüler Müzik kültürünü inceleyerek bu kültürün İslami kimliğin oluşması ve ifade edilmesi üzerinde nasıl bir etkisi olduğunu incelemektedir. Makalenin amacı, İslami kimliğin popüler müzik aracılığıyla nasıl ifade edildiği, aktarıldığı,ve ayrıca İslami müzik aracılığıyla oluşturulan bu kimliğin 90’lı yıllardan 2000’li yıllara nasıl bir değişim geçirdiğini göstermektir. Çalışmada “Dönemin İslami anlayışının kavranabilmesinde İslami popüler müzikler önemli kültürel öğelerden birisidir” varsayımından hareketle çözümlemeler yapılmıştır. İslami popüler müzik tarzının 1990-2000 yılları arasındaki örnekleri, “İslami protest müzik” olarak isimlendirilmiştir. 90’lı yıllar İslami protest müziğin en belirgin özelliği, mesaj içeriklerinin “biz ve onlar” ayrımına dayalı olmasıdır. 2000’li yıllarla birlikte İslami popüler müzik, ezgi, ritim ve enstrümanlarıyla mesaj iletme amacından uzak, müzik piyasasının gereklerine uygun bir şekilde ticari kaygı öncelikli, İslami bir pop müzik türü haline gelmiştir.</p>
7
Maryono, Maryono. "ISLAMIC HOMESCHOOLING UPAYA MEMBANGUN PENDIDIKAN KARAKTER ISLAMI (Studi Kasus di Islamic Homeschooling Fatanugraha Wonosobo)." Cendekia: Jurnal Kependidikan dan Kemasyarakatan 11, no. 1 (June 1, 2013): 41. http://dx.doi.org/10.21154/cendekia.v11i1.390.
Повний текст джерелаАнотація:
Abstract: Home schooling is the education model in which the family decides to take their own responsibility for the education of children using the premises as a home base education. Nowadays, homeschooling becomes a viable alternative option for particular group of society as they realize that the actual pattern of formal education in Indonesia has not touched yet the substance of the real needs of globalization challenges that must be addressed positively by learners to prepare the required competence they should have in accordance with their future job. There are some supporting factors that contribute to the implementation of homeschooling education in building Islamic character education, such as high motivation in learning, sincerity of teachers, parent support and adequate learning facilities. Conversely, there are some factors that might be hindered, such as the public scorn, less conducive place, and less favored by regular schools.
8
Majid, Zamakhsyari Abdul, and Mumun Mulyati. "PROBLEMATIKA PENDIDIKAN MODERASI DALAM PEMIKIRAN WAHBAH AL-ZUHAILI." Almarhalah | Jurnal Pendidikan Islam 6, no. 2 (November 27, 2022): 220–30. http://dx.doi.org/10.38153/almarhalah.v6i2.155.
Повний текст джерелаАнотація:
ABSTRACTThis paper aims to examine and analyze the problems education of Islamic moderation from the viewpoint of Wahbah al-Zuhaili's Tafsir al-Munir and al-Fiqh al-Islamiy wa Adillatuhu science. The focus of the study in this paper is to analyze the moderate thoughts of Wahbah al-Zuhaili in understanding Islam through Tafsir al-Munir. Wahbah al-Zuhaili as a Muslim intellectual who mastered various scientific disciplines and had a moderate perspective. Wahbah al-Zuhaili's thoughts on moderation in Islamic law through his work al-Fiqh al-Islamiy wa Adilatuhu. In the book of al-Fiqh al-Islamiy wa Adillatuhu, indicators of moderation in Islamic law are a) Flexibility in Islamic Law, b) Renewal in Islamic Law, c) Views in Schools. Keywords: Islamic Moderation, Wahbah al-Zuhaili
9
Saputra, Dika, and Dewi Zaini Putri. "PENGARUH KEUANGAN ISLAM TERHADAP PERTUMBUHAN EKONOMI NEGARA BERPENDUDUK MAYORITAS ISLAM DI ASEAN." Jurnal Kajian Ekonomi dan Pembangunan 2, no. 1 (July 10, 2020): 129. http://dx.doi.org/10.24036/jkep.v2i1.8870.
Повний текст джерелаАнотація:
This study aims to look at the influence of Islamic finance on the economic growth of Muslim-majority countries in ASEAN. The data used is panel data over the 2004-2018 times period in the three Islamic Majority Country in ASEAN. The variable used are economic growth (Y), Islamic Financial Depth (X2), Islamic banking asset (X2), and Islamic Banking Activiti (X3). This research method uses panel data analysis. This study found that the Islamic Financial Depth variable had a signficant effect on economic growth, the variable Islamic banking asset and Islamic banking activities had a signficant effect on economics growth with alpha 0.05. Overall there is a signficant influence of Islamics financial variables on economic growth in Muslim-majority countries in ASEAN. Therefore, the government must support activity related to Islamic finance especially in Islamic banking so that the performance of Islamics banking can maximize and contribute to economic activity and encourage economic growth.
10
Saputra, Dika, and Dewi Zaini Putri. "Pengaruh Keuangan Islam Terhadap Pertumbuhan Ekonomi Negara Berpenduduk Mayoritas Islam di ASEAN." Jurnal Kajian Ekonomi dan Pembangunan 2, no. 2 (June 1, 2020): 13. http://dx.doi.org/10.24036/jkep.v2i2.12636.
Повний текст джерелаАнотація:
This study aims to look at the influence of Islamic finance on the economic growth of Muslim-majority countries in ASEAN. The data used is panel data over the 2004-2018 times period in the three Islamic Majority Country in ASEAN. The variable used are economic growth (Y), Islamic Financial Depth (X2), Islamic banking asset (X2), and Islamic Banking Activiti (X3). This research method uses panel data analysis. This study found that the Islamic Financial Depth variable had a signficant effect on economic growth, the variable Islamic banking asset and Islamic banking activities had a signficant effect on economics growth with alpha 0.05. Overall there is a signficant influence of Islamics financial variables on economic growth in Muslim-majority countries in ASEAN. Therefore, the government must support activity related to Islamic finance especially in Islamic banking so that the performance of Islamics banking can maximize and contribute to economic activity and encourage economic growth.
Дисертації з теми "Islamic"
1
Wimelius, Malin. "On Islamism and modernity : Analysing Islamist ideas on and visions of the Islamic state." Doctoral thesis, Umeå universitet, Statsvetenskapliga institutionen, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-15166.
Повний текст джерелаАнотація:
This dissertation is a study of Islamist ideas on and visions of the Islamic state. It begins with the observation that although a growing amount of research explores Islamism; few studies closely investigate Islamist ideas. The aim of this dissertation is to empirically and theoretically contribute to the understanding and interpretation of contemporary Islamism and its intellectual origins. Sayyid Qutb, Abu al-Ala al-Mawdudi and Ruhollah Khomeini are generally considered as sources of inspiration to Islamists currently active. Their ideas are analysed and compared to those of two Islamist parties; the Jamaat-e-Islami (JI) in Pakistan and the Front Islamique du Salut (FIS) in Algeria. Islamism is part of a global religious resurgence that has taken many politicai and other social scientists by surprise. According to modernization and secularisation theories, such a resurgence was not to be expected. The focus in this study is therefore on the relationship between visions of the Islamic state and modernity. In this respect, two theoretical positions are critically assessed; one stating that we should understand Islamism in terms of a rejection of modernity and the other that Islamism can be understood and interpreted as an expression of there being multiple or alternative modernities. A key issue in this regard revolves around the question of how modernity is alternative and what that means. A content-oriented analysis of ideas — based on a social constructivist approach and anchored in practical hermeneutics - is utilized in the reconstruction and analysis of Islamist texts. A framework for analysis is developed in which dimensions of modernity are constructed. Islamist ideas on and visions of the Islamic state are analysed in terms of what is rejected, accepted or possibly added to these dimensions. The empirical contribution to research on Islamism is the content-oriented analysis of Islamist ideas. This analysis also helps to explore similarities and differences between the ideas of Qutb, Mawdudi and Khomeini and those of the JI and the FIS. The comparisons show that Islamist ideas are under evolution; there are important differences between the two contemporary parties and their sources of inspiration. Moreover, the content-oriented analysis reveals the complexity of the relationship between modernity and visions of the Islamic state. The theoretical contribution involves both theory-testing and theory-development. It is concluded that theories of multiple or alternative modernities, with some reservations, can be applied to Islamist ideas on and visions of the Islamic state.digitalisering@umu
2
Al-Obaid, Hanan. "Philosophy of Islamic ornament in Islamic art." Thesis, Cardiff University, 2005. http://orca.cf.ac.uk/55634/.
Повний текст джерелаАнотація:
The view of Islamic art as a minor art and its various ornaments as without any purpose or meaning is questionable since such a perspective ignores the great influence of the Islamic religion on it. This study investigates in close detail the philosophy of ornament in Islamic art. Clearly, Islamic ornamentation plays a central role in Islamic art and architecture. It is divided into four main elements: Arabic calligraphy, vegetal and geometric ornament, and human and animal figural representation. Due to the significance of Islamic ornamentation, this study will examine its origins, development and impacts on the art and architecture of other cultures as well as the influence of other cultures on the development of Islamic ornamentation. It will also examine the rich historical and cultural background from which the art of Islamic ornament emerged in order to identify the characteristics of Islamic ornament in the context of history, its development, its aesthetic values and its underlying philosophy and forms of expression. In this study the historical survey method is employed to examine the development of Islamic ornamental elements. This study also explores the various Islamic ornamental methods and techniques that artists used to create beautiful Islamic ornaments as well as the meanings of Islamic ornamental symbols in both Islamic art and architecture. This study identifies the most important factors contributing to the beauty of Islamic ornamentation. The nature of the relationship between Islamic artists and spectators and their roles in the context of Islamic art also is examined. The thesis concludes that Islamic ornamentations are based on a divine philosophy that stimulates contemplation of God's Majesty and transcendence through wonder at the cosmos He has created. Another important characteristic of Islamic culture is its acceptance of cultural variations which it absorbed and then used to develop its own unique character and identity. Finally, the study identifies two types of Islamic ornamentation, namely, secular ornamentation and pure Islamic ornamentation, and offers a contrastive definition of both.
3
Kucukoglu, L. Sevinc. "Organizational Structures And Networks Of Four Islamist/islamic Women." Master's thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/2/12605695/index.pdf.
Повний текст джерелаАнотація:
The main purpose of this study is to understand the organizational structures of Islamist/Islamic women&rsquos NGOs and explain the network mechanisms of them in the context of new social movements. This study is based on a social movement research
thus, both organizational structures and network mechanisms of Islamist/Islamic women&rsquo
s NGOs are explained and analyzed in terms of the features of new social movements, to answer the question of &lsquo
whether Islamist/Islamic women&rsquo
s NGOs are potential and possible actors of a possible Islamist/Islamic women&rsquo
s movement in Turkey&rsquo
. The fieldwork of the present study was conducted on Islamist/Islamic women&rsquo
s NGOs, which were selected according to a purposive sampling. 4 NGOs were selected, of which founders and the active members are all Islamist/Islamic women, from 4 cities of Turkey, One NGO was selected from each city. The semi-structured interviews and deep interviews were the main data collection techniques used to get information about their organizational structures and network mechanisms. The responses were analyzed through the issues of organizational diversities, three different levels of network mechanisms, and networking types in the context of formation a new social movement. As network mechanisms, the three levels of networks defined in the study: relations with the state and local governments, networks with the NGOs outside the sampling group and networks among the NGOs inside the sampling group, in the framework of the role and potential of Islamist/Islamic women&rsquo
s NGOs to form an Islamist/Islamic women&rsquo
s movement.
4
Subandi, Setyo Nugroho. "Islamic center." Virtual Press, 1990. http://liblink.bsu.edu/uhtbin/catkey/722224.
Повний текст джерелаАнотація:
In the United States, Mosques and Islamic centers have existed for many decades to meet the social and religious needs of Muslims. However, since Muslims are a minority in this country, they still face some problems since the practice of various Islamic laws and prohibitions sometimes are inappropriate with the Western way of life. Assessing Muslims in the American context, a key issue to consider is the degree to which Muslims may become socially integrated into the American culture. Here the role of the Islamic center, as an institution, is significant in helping Muslims to meet each other and to adjust to the realities of life in America.In general, an Islamic center involves a concentration of facilities for activities which have the characteristic of Islam. Therefore, there is no basic difference in function between a Mosque and an Islamic Center, since the Mosque traditionally is not only a house of worship, but is also the center of Islamic society and culture. The term Islamic center is used in this study to emphasize the interest in the social side of Mosque activities, in addition to religious functions, that might be more appropriate with Muslims life in the American context.The purpose of the Islamic center is to promote a better understanding of Islam and greater acceptance and appreciation of its truth, culture, and contribution to human civilization. As we know, the ethos of Islam lies not only in the connection of individual with God, but also with human relations in the social order.Department of Architecture
5
Chachi, Abdelkader. "Islamic banking." Thesis, Bangor University, 1989. https://research.bangor.ac.uk/portal/en/theses/islamic-banking(31789e8c-aafc-402e-8c3e-3ef8d8e1a0fa).html.
Повний текст джерелаАнотація:
ement among economists as to why interest should be paid, it was almost unanimously held by most if not all economists that interest is necessary for banking and consequently necessary for financial and economic development and that any religion, like Islam, that prohibits interest, is an obstacle to economic growth and development. This view was not exclusively held by Western economists who may not know much about Islam, but even by some Muslim thinkers who, repeating the controversial arguments justifying interest, claimed that there is no other way to develop except to leave the religion of Islam aside or at least its economic and political aspects because it stands in the way of progress and development. However, there were some other Muslim scholars who were not so convinced of the Western and pro-Western idea that interest is a necessary component of any financial and economic development and were convinced that if Allah has forbidden interest then there must be something wrong with it and when He allowed trade and PLS (Profit and Loss Sharing) system of finance as alternatives, then these must, perhaps, lead to the achievement of greater financial and economic development 'without tears' (Kahf 1978). They sought in the Koran and Sunnah a way of doing banking and encouraging development that is not only complying with Shariah but that may lead to a more just and more beneficial way of development. They dug into the historical practices of the Prophet Mohammed (PBUH), his companions and the early followers and found that the alternatives, to interest, that were acceptable to, maintained and encouraged by, Islam, are trade (profit) and the PLS system which were practiced long before the rise of Islam, so they just applied the principles to today's banking practices and called it 'Islamic Banking'. This study aims to show that interest is not a necessary component of banking, as was widely held before, and that Islam, by prohibiting interest and permitting profit and Profit sharing as alternatives, is not an obstacle to, but a promoter of, economic growth and development with social justice. This study also attempts to distill and refine the theoretical bases of Islamic Banking. It critically surveys and discusses the different theories that have been advanced to justify interest and profits and compares the functions and institutions of the Islamic Financial and Banking Systems with their Interest-Based counterparts. It also discusses the likely impact of the Profit and Loss Sharing (PLS) system, and empirically analyses the performance of some of the oldest Islamic Banks vis-a-vis the performance of the Interest-Based Banks of the same countries. The empirical analyses undertaken showed that Islamic banking is more appropriate and more relevant to the economic growth and development of the Muslim World. Despite the fact that they are operating in hostile and non Islamic environments, the existing Islamic Banks have managed to mobilise substantial amounts of deposits and contributed greatly to the finance of many economic sectors and projects of the countries they are working in.
6
Jan, Shafiullah. "A critique of Islamic finance in conceptualising a development model of Islam : an attempt in Islamic moral economy." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/8503/.
Повний текст джерелаАнотація:
As part of Islamic identity development, in the postcolonial era Islamic economists, while dissatisfied with the western approach toward economic and institutional development, initiated a project of developing an economic system. Since, Muslim countries were faced with socio-political problems such as inequality, lack of political rights as well developmentalist failures, such cruel realities on the ground led to call for the revival of Islamic Moral Economy (IME). This socio-religiously constructed economic system understanding places the wellbeing of society at the centre and achieve human development through fair distribution and establishment of social justice and equity as proposed by maqasid al-Shari’ah or the objective of Shari’ah. While the IME project was being conceptualised, the emergence of OPEC in 1960’s and increases in wealth in the Middle East countries due to petrol price shocks added to such demand for Islamically permissible financial products and eventually led to the creation of Islamic Banking and Finance (IBF) resulting in a paradigm shift from ‘searching an authentic development strategy’ to ‘financialisation of economy’. IBF was hailed as first step toward a unique and comprehensive IME, growing with more than 15% annually, which would allow Muslims to create a society based on justice and equity. However, development of debt like instruments and utilizing of such controversial instruments in majority for financing on the balance sheets of IBF clearly shows that IME discourse is only limited to the contractual aspects of these instruments. Such preference of economic incentives over religion has shifted IBF to become an integral part of international financial system. Thus, IBF, an operational tool of IME, failed to produce the economic development based on justice and equity in Muslim world as envisaged by IME, as majority of Muslim countries are still faced with basic issues such as health, education and overall wellbeing and are lagging behind on various development indices. The aim of this study, hence, is to explore IME within alternative system approach in an attempt to propose an Islamic development model, while integrating both worldly developments from Islamic perspective with the spiritual development representing a search for an Islamic authenticity in economic development. In an attempt for doing so, this research located the economic development issues in the Muslim world through an extensive analysis and also extensively analysed the aspects of Islamic banks to identify the ‘social failures of IBF’ with the objective of developing ground for the development of an authentic model. The theoretical model proposed in this study is, by definition, value laden in the sense of being determined by Islamic ontology and epistemology, integrating both qualitative and quantitative aspect of human life proposed by maqasid al-Shari’ah that not only helps to formulate policies related to economic aspect of human life but also broad enough to cover all aspects of human life in order to achieve falah in akhirah. In the model, axioms of IME and maqasid al-Shari’ah, serve as higher-order generalisations from which specific statements of lower order generality are deduced about the moral imperative which motivates individuals to work for social good. Furthermore, theoretical model of Islamic development is compared with the Sen’s capability Approach to establish parallelism in terms of processes and outcomes with the objective of identifying articulation and also the essentialisation of justice as the main crux of IME in the development process within the tawhidi knowledge universe.
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Chande, Abdin Noor. "Islam, Islamic leadership and community development in Tanga, Tanzania." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39277.
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This study which focusses on a coastal Swahili society, examines the economic, political and social evolution of the Tangan Muslim community through the various phases of its history. The study pays specific attention to the role played by religious leaders, whether as competitors, or simply as madrasa teachers in a community with a tradition of Islamic scholarship. At the macro-level, the relationship between various Muslim organizations and the state also receives our scrutiny. This is done through analysis of the educational system and its structuring of the social order. Finally, we assess the views of the Tangan religious leadership regarding religion and society against a general discussion of intra-religious issues and political developments in the country, thereby achieving a better understanding of Islam in contemporary Tanzania.
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Nasr, Seyyed Vali Reza 1960. "The politics of an Islamic movement--the Jama'at-I Islami in Pakistan." Thesis, Massachusetts Institute of Technology, 1991. http://hdl.handle.net/1721.1/97779.
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Al-Ainati, Maryam J. "Exploring Islamic Geometries." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/art_design_theses/120.
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Islamic design is a rich art form with spiritual and meditative meaning expressed through its infinite pattern. The iterative process of creating pattern, unified yet diverse, is an intri-cate geometric path conveying conceptual exploration. Process of form development in Is-lamic patterns defines its growing design, seeking explicit relationships between unity and multiplicity. As the grid expands and patterns unfold, new concepts are introduced for pat-tern exploration and formation. Reoccurring focal points of the Islamic geometries mark significant moments in which these patterns take form. By fusing traditional Islamic design fundamentals with contemporary concepts for interiors, I expand the realm of this rich art form from a two dimensional form to a three dimensional structure.
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Curreem, Hassan Abdul. "An islamic centre." Thesis, Hong Kong : University of Hong Kong, 1995. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25945816.
Повний текст джерелаКниги з теми "Islamic"
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Inc, Islamic Philosophy Online, ed. Islamic philosophy online: Philosophia Islamica. [Wayne, N.J.?]: Islamic Philosophy Online, Inc., 2001.
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South Asian People's Union against Fundamentalism & Communalism (Dhaka, Bangladesh), ed. Jamat-e-Islami's link with Islamic militancy. Dhaka: South Asian People's Union against Fundamentalism & Communalism, 2007.
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Hainsworth, Antony. Islamic financial institutions and islamic finance. London: LexisNexis, 2009.
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Sujaʼ, Balquis. Islamic librarianship and Malaysian Islamic libraries. Petaling Jaya, Selangor Darul Ehsan, Malaysia: Read Resources, 2012.
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N, Haghighi A., and University of Toronto at Mississauga. Dept. of Religion., eds. RLG 350H5F: Islamic reform & Islamic fundamentalism. [Toronto]: Utpprint, 2007.
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Faisal, Abdullah Al-Alim Maulana, and Philippine Academy for Continuing Education and Research., eds. Islamic values: Textbook on Islamic values. [S.l.]: Philippine Academy for Continuing Education and Research, 2005.
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Zain, Shukri. Brunei, an Islamic nation: Islamic background. Negara Brunei Darussalam: Islamic Da'wah Centre, Ministry of Religious Affairs, 2000.
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Blair, Sheila. Islamic calligraphy. Edinburgh: Edinburgh University Press, 2006.
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1933-, Nasr Seyyed Hossein, ed. Islamic spirituality. London: Routledge & Kegan Paul, 1987.
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Goodwin, Godfrey. Islamic Spain. San Francisco: Chronicle Books, 1990.
Знайти повний текст джерелаЧастини книг з теми "Islamic"
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Sahin, Abdullah. "Islam, Social Work and Common Good in the Muslim Minority Context of Europe: Rethinking Shariʿa as Relational Ethics." In Exploring Islamic Social Work, 179–200. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-95880-0_11.
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AbstractThis chapter explores the interface between Islam, social work and the common good within the Muslim minority context of Europe. The ethics-law nexus in Muslim tradition is examined to argue for a transformative Islamic engagement with the secular public space. Literature on Islam and social work is limited to providing basic information about Islam to frontline practitioners. The current inquiry intends to develop an Islamic perspective on social work and wellbeing. Increasing association of Muslims with extremism form negative public perceptions of Islam in Europe. Within this discourse of suspicion, Islam is coded as a cause of public harm and ‘Shariʿa law’ is often associated with human rights violations. This study argues that a critical dialogue among the faith-embedded and secular traditions of social ethics in Europe remains vital to fostering a shared sense of common good. Contemporary discussions on social ethics in Islam are dominated by maqāṣid ash-sharī ʿa (objectives of Islamic law) and fiqh al-ʿaqalliyyāt (Muslim minority law). Whilst the former is purported to be a metaethical discourse and the latter implying a contextualising intent, both operate within strict juristic hermeneutics. Alternatively, this inquiry rethinks Shariʿa as relational ethics and practical wisdom (ḥikma), closer to the concept of phronesis in ancient Greek philosophy, guiding human relations as imagined in Qurʾanic anthropology and its vision of a just society. Shariʿa is framed within Islam’s transformative view of human flourishing, tarbiyya. The notion of relational ethics is further grounded in dialogue with phenomenology-informed discussions on ethics, particularly in the work of Levinas, and Habermas’s ‘theory of communicative action’.
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Bahramitash, Roksana, Atena Sadegh, and Negin Sattari. "Islamist, Islamic and Muslim Women." In Low-Income Islamist Women and Social Economy in Iran, 35–48. New York: Palgrave Macmillan US, 2018. http://dx.doi.org/10.1057/978-1-137-52539-0_4.
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Shaw, Wendy M. K. "Islamic Art in Islamic Lands." In A Companion to Islamic Art and Architecture, 1150–71. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119069218.ch44.
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Grabar, Oleg. "What Makes Islamic Art Islamic?*." In Islamic Art and Beyond, 247–51. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003554424-21.
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Ehteshami, Anoushiravan. "Islamic Fundamentalism and Political Islam." In Issues in World Politics, 179–99. London: Macmillan Education UK, 1997. http://dx.doi.org/10.1007/978-1-349-25639-6_9.
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‘Abduh, Muḥammad, Isḥᾱq Musa’ad, and Kenneth Cragg. "The Islamic Religion, or Islam." In The Theology of Unity, 123–31. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003254850-13.
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Rahim, Nor Rejina Abdul. "Islamic Capital Markets and Islamic Equities." In Islamic Capital Markets and Products, 36–47. Chichester, UK: John Wiley & Sons, Ltd, 2017. http://dx.doi.org/10.1002/9781119218845.ch2.
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Elleissy, Abdullah. "Attaining the ‘Islamic’ in Islamic Schools." In Islamic Schooling in the West, 227–37. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73612-9_11.
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Kowalski, Jeremy. "Islamic, Islamist, Islamitic: From Conceptual Violence to a Conceptual Break." In Domestic Extremism and the Case of the Toronto 18, 1–35. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-349-94960-1_1.
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Kumaraswamy, P. R., and Md Muddassir Quamar. "Islamic Dimension." In India's Saudi Policy, 53–81. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-13-0794-2_4.
Повний текст джерелаТези доповідей конференцій з теми "Islamic"
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Maigre, Marie-Elisabeth. "THE INFLUENCE OF THE GÜLEN MOVEMENT IN THE EMERGENCE OF A TURKISH CULTURAL THIRD WAY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mxux7290.
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This paper aims to understand the role of Fethullah Gülen’s movement in the emergence of the new Islamic culture in Turkey. Among the Islamic dynamics that emerged in the 80s, the movement based on Gülen’s ideas is unique not in that it spread through an intellectual, healthcare and media network – this is true of other Sufi communities – but in its develop- ment of an effective educational programme now comprising more than 300 schools around the world. In the 1990s, this movement favoured a ‘Turkish Islam’ encompassing the principles of de- mocracy and moderation, and so rejected the radical ideals of Necmettin Erbakan’s Refah party. After the 1997 ‘soft coup’ removed the Erbakan government, pro-Islamic businesspeo- ple became more disinclined to support a party that could threaten their business interests. A reformist branch led by Istanbul mayor, Recep Tayyip Erdoğan, began to adopt the principles of democracy and religious freedom as part of a new political argument, and eventually won the general elections of November 2002. It seems that three actors – the Islamist reformists, the businessmen, and Gülen’s followers – converged around the common concepts of Turkish Islam, Conservative Democracy, and Business to re-elaborate the cultural content of the Islamic movement with a more Western- democratic and capitalist orientation. The phrase ‘Islam de marché’, coined by Patrick Haenni, refers to the culture, born of globalisation, in which business success is efficiently used to translate thinking or religious beliefs into something practical and derive some cul- tural influence from association with the state. Fethullah Gülen, whose movement is a paradigm of these new approaches, could be consid- ered a far-sighted visionary since he anticipated the need for Turkish people, whether secular or Islamist, to adapt to the present times, and the strong potential of globalisation to diffuse his vision of Islam.
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Hettiarachchi, Shanthikumar. "TURKISH MUSLIMS AND ISLAMIC TURKEY: PERSPECTIVES FOR A NEW EUROPEAN ISLAMIC IDENTITY?" In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qdnp5362.
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The paper discusses the potential of Fethullah Gülen’s thinking on the revival of core socio- ethical tenets of Islam to influence an emerging European Islamic identity. The long absence of any substantial Muslim population from the religious landscape of western Europe in the modern period began to end with the post-War immigration of Muslims from South Asia to the UK and other parts of Europe. But Muslims from other parts of the Islamic world have also established communities in Europe with their own, different expressions of Islam. The presence of Muslims represents a religio-cultural counterpoint to the projected ‘post-Chris- tian society of Europe’, since they are now permanently settled within that society. The encounter of ‘Turkish Islam’ (Anatolian & other) and the majority ‘South Asian Islam’ (with its diverse strands, Barelvi, Deobandi and others) in western Europe hints at the build- ing of a new ‘European Islamic’ identity. Arguably, this twenty-first century ‘European Islam’ might be a synthesis of the ‘Turkish’ and the ‘South Asian’ expressions of Islam. Any dishar- mony, on the other hand, might kindle yet another rivalry in the heart of Europe. This paper considers whether Gülen’s thought on community education based on the fundamentals of Islam could help build a positive and fresh expression of Islam that may reform the prevailing image of it as a cultural tradition that resorts to violence in order to redress grievances.
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Iliev, Andrej, Aleksandar Grizev, and Aleksandar Petrovski. "IDEOLOGY OF MODERN WAHHABISM." In SECURITY HORIZONS. Faculty of Security- Skopje, 2022. http://dx.doi.org/10.20544/icp.3.7.22.p16.
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Wahhabism represents an ideological and religious movement. It is the dominant islamic movement in Saudi Arabia. The founder of this ideology is Muhammad Ibn Abd AlWahhab (1703-1792). In the introductory part of this paper, the authors give an explanation of the historical paths of Wahhabism as a general Islamic doctrine. The main focus of the paper is on the basis of the ideology of wahhabism. This ideology starts with the Muslim brotherhood of Hassan el-Banna in 1928, through the Islamic ideological movements of Abul ala Maududi and Sayid Qutb and ends with the extremist Deobandi faith in South Asia. All of these Islamist movements established a strong presence in the Muslim world during the second half of the 20th century. In the sesond part of the paper, the authors give a review on wahhabism ideology, as in its basis, wahhabism is not an officially recognized and approved Islamic religious direction. Having in mind that the main role of wahhabism is unification of Saudi Arabia, this religious direction has always been a broader subject of public attacks and criticism. However, the interest in wahhabism increased at the beginning of the 21st century, especially with the terrorist attacks in the USA on 11.09.2001. One of the first Islamic movements based on wahhabism was founded in Saudi Arabia, known as “Ikhwan”. This Islamic movement was represented by Bedouin tribes that were formed by Ibn Saud. Finally, having in mind the full spectrum of ideological and doctrinal steps of wahhabism in general, we must mention the influence of wahhabism towards the other Islamic movements, and also gave a clear vision of its widespread vision in global frames. The ideology of wahhabism, according to the world views on radical Islam movements, represents a prototype ideology of some extreme and terrorist groups. The aim of this paper is to analyze the historical development and social role of the modern ideology of wahhabism towards other Islamic movements. All of the above mentioned will be analyzed through the comprehensive social changes that have taken place in the world over the last century. 190 Keywords: ideology, modern wahhabism, islamic movements, influence, terrorist groups
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Cevik, Gulen. "A Problematic Construct: ‘Islamic Architecture’." In 111th ACSA Annual Meeting Proceedings. ACSA Press, 2023. http://dx.doi.org/10.35483/acsa.am.111.27.
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This paper interrogates the origins and provenance of the term ‘Islamic Architecture,’ making the argument that it is misleading. The term reflects nineteenth- century Orientalist discourse and diminishes the remarkable diversity of architectural traditions found in the predominantly Muslim countries of Asia and North Africa. The paper will survey the early terminology used to discuss the architecture of European colonies in the nineteenth and twentieth centuries, and then discuss the reasons for rejecting the term ‘Islamic architecture.’ A major point will be to note how local traditions of architecture tend to trump the importance of religious function, so that the continuities between the architecture before and after the introduction of Islam are stronger than the similarities that emerged subsequent to conversion to Islam.
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Wajdi, F., H. Umami, and Z. Lubis. "Islamic Education and Nurturing Islamic Characters within Islamic Homeschooling." In The Proceedings of the 4th International Conference of Social Science and Education, ICSSED 2020, August 4-5 2020, Yogyakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.4-8-2020.2302471.
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Kilinc, Ramazan. "THE PATTERNS OF INTERACTION BETWEEN ISLAM AND LIBERALISM: THE CASE OF THE GÜLEN MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qhfj3934.
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The unprecedented resurgence of religious organisations in the public sphere in recent years has given particular urgency to the old question of the compatibility of Islam and liberalism. Some scholars have argued that Islamic notions of social–political order are not hospitable to democracy and human rights. Others have argued that notions of democracy and human rights are firmly established in the Islamic political discourse but their expression depends on history, social structure and context. Although this debate has proved fruitful in framing the role of Islam in the public sphere, both sides have generally focused on essential sources of Islam. The debate needs to be extended to the empirical realm through study of particular Islamic movements and their responses to liberalisation trends. Such study should take into account local context, the organisational capabilities of the movement, and the Islamic repertoire that it deploys in mobilising its followers. This paper looks at the Gülen movement’s response to liberalisation processes in Turkey in the 1990s and 2000s. Since liberalism has radically transformed the economic and political system of the country over the last two decades, Turkey is a good example for our purposes. Furthermore, the increased influence of the Gülen movement in Turkey provides rich empiri- cal data of an Islamic movement engaging with liberalisation in civil society and politics. The paper concludes that, while the movement’s discourse and practice are compatible with liberalism, its Islamic ethos means that at some points it must engage liberalism critically.
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Amsori, Amsori, and Ernawati Ernawati. "Khilafah Islamiah in International Islamic Political Perspective." In Proceedings of the 2nd International Colloquium on Interdisciplinary Islamic Studies (ICIIS) in Conjunction with the 3rd International Conference on Quran and Hadith Studies (ICONQUHAS). EAI, 2020. http://dx.doi.org/10.4108/eai.7-11-2019.2294582.
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Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.
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Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.
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Weller, Paul. "ROBUSTNESS AND CIVILITY: THEMES FROM FETHULLAH GÜLEN AS RESOURCE AND CHALLENGE FOR GOVERNMENT, MUSLIMS AND CIVIL SOCIETY IN THE UNITED KINGDOM." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/cdcf7302.
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The 7/7 (2005) attack on London Transport by Muslims brought up in the UK shocked the Government, many Muslims, and the wider civil society. Subsequently, the UK’s ‘multi- culturalist’ policy consensus has been subject to intensive questioning. Politicians and some parts of civil society have challenged a perceived ‘separatism’ among Muslims; emphasised a need for shared values and social cohesion; and advocated the promotion of ‘moderate Islam’ and ‘moderate Muslims’. This paper argues that, in legitimising simplistic distinctions between ‘good’ (understood as ‘liberal’ or ‘modernist’) and ‘bad’ or ‘suspect’ (understood as ‘traditionalist’, ‘radical’ or ‘fundamentalist’) Muslims and forms of Islam, there is a risk of eliding the condemnation of terrorist crimes conducted on religious grounds into the criminalisation, or at least social marginalisation, of religious conservatism and/or radicalism. This approach, it is argued, is more likely to undermine the development of inclusive approaches to the common good and that what is needed instead are authentically Islamic approaches that can offer both a resource and a challenge to Government, Muslims and the wider civil society. Finally, it is argued that such resource and challenge can be found in themes from Fethullah Gülen’s teaching. Gülen, on Islamic grounds, condemns terrorism in the name of religion. Further, being rooted in a confident Ottoman Muslim civilisational heritage and having during the period of the Turkish Republic engaged with both ideological ‘secularism’ and political ‘Islamism’, he also offers a critique of the political instrumentalisation of Islam while ar- guing for an active Muslim engagement with the wider (religious and secular) society based on a distinctive Islamic vision characterised by a robustness and civility that could make a positive contribution in the present UK context.
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Ahmed SHAKIR, Mahmood. "THE ROLE OF DR. SAMY MAKY AL_A'ANY IN TERMS OF THE ISLAMIC POETRY." In I V . I N T E R N A T I O N A L C O N G R E S S O F L A N G U A G E A N D L I T E R A T U R E. Rimar Academy, 2022. http://dx.doi.org/10.47832/lan.con4-15.
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Samy Maki Al_A' ni, the Academic, Iraqi researcher, who had studied in the University of Harvard 1956-1957 A.C. He had participated in establishing the British Encyclopedia and Al_Ma'arif Department. He contributed in publishing many books such as (Dumiet Al_Qasr Wa Ussrat A'hl Al_A'ssr), (Asha'r Al_Nisa' Lil Mizrbany), (Ka'ab bin Malik Al_A'nsary (the poet of Islamic faith)), (Dirasaat fi Al_A'dab Al_Islamy), (Islam and the poetry) and (Nadhrat fi sha'r Sadr Al_Islam). The professor had gained the king Faisal's reward in 1989 A.C. He made a documentary study of the Islamic stanzas poems. With respect to his studies which are mentioned above. Throughout his focusing on the Islamic poetry, he had shed light on many new Islamic purposes such the new images that had been crystalized within the Islamic war poem. And also, the evaluation of the Islamic poem due to the introductions, meanings and purposes which will be standed on and discussed in this study.
Звіти організацій з теми "Islamic"
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Yaphe, Judith S. Islamic Radicalism: Shifting Approaches to Power But Not to Islamic Goals. Fort Belvoir, VA: Defense Technical Information Center, February 1997. http://dx.doi.org/10.21236/ada385691.
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Pedersen, Dick. Defeating Militant Islamic Extremists. Fort Belvoir, VA: Defense Technical Information Center, April 2002. http://dx.doi.org/10.21236/ada402073.
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Aboul-Enein, Youssef H., and Sherifa Zuhur. Islamic Rulings on Warfare. Fort Belvoir, VA: Defense Technical Information Center, October 2004. http://dx.doi.org/10.21236/ada428335.
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Oesteboe, Terje. Islamic Militancy in Africa. Fort Belvoir, VA: Defense Technical Information Center, November 2012. http://dx.doi.org/10.21236/ada567188.
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Hessini, Leila. Living on a Fault Line: Political Violence Against Women in Algeria. Population Council, 1996. http://dx.doi.org/10.31899/pgy1996.1005.
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This study raises three questions to better comprehend the crisis women face in Algeria today: how are the state and the opposition groups addressing and defining women’s contemporary status, what is the link between women’s status and violence against them, and what are the tactics both of resistance and accommodation that Algerian women are using to survive in such a context? Throughout this study, the term “Islamic Fundamentalists” refers to movements and people in Algeria who use the “recovery” of early principles of the Ideal Muslim Community to develop their idea of a future Islamic “social order,” with the ultimate desire of achieving political power, often using violent means. This study discusses the general characteristic of these movements and the surge of political Islam in post-independence Algeria. This study investigates how violence—or the threat thereof—has become acceptable as a legitimate instrument to control women and force them to conform to a vision of an “Ideal Islamic Society.” As this report states, this type of violence, unlike state violence, is exclusively perpetuated by members of militant Islamist movements.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.
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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Boniface, William S. Islamic Fundamentalism: Threat or Bogeyman? Fort Belvoir, VA: Defense Technical Information Center, February 1992. http://dx.doi.org/10.21236/ada437232.
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Middleton, Gordon R. Jihad: Islamic Thought and Practice. Fort Belvoir, VA: Defense Technical Information Center, January 1992. http://dx.doi.org/10.21236/ada258362.
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Ware, Lewis B. Some Observations on Islamic Revolution. Fort Belvoir, VA: Defense Technical Information Center, April 1985. http://dx.doi.org/10.21236/ada215907.
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Russell, Michael G. Marxism in Islamic South Yemen. Fort Belvoir, VA: Defense Technical Information Center, April 1988. http://dx.doi.org/10.21236/ada215991.
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