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1
Sarib, Suprijati, M. Alimashariyanto, Rahmah Nur, Ade Irma Imamah, and Rahmawaty Rahmawaty. "THE GOVERNMENT'S ROLE IN OVERCOMING UNDERAGE MARRIAGE IN THE MUSLIM COMMUNITIES IN." Jurnal Pembaharuan Hukum 10, no. 1 (March 31, 2023): 1. http://dx.doi.org/10.26532/jph.v10i1.22433.
Повний текст джерелаАнотація:
This research aims to analyze the government's role in overcoming underage marriage in the Muslim communities in Manado City, North Sulawesi Province, Indonesia. The government's involvement is significant because of the yearly increase of child marriage cases in the city. Therefore, this qualitative research employed a descriptive approach to analyze the data, which were collected through observation, interviews, and documentation. The primary data sources were the heads of the Religious Affairs Offices in Manado City, consisting of the Tuminting, Tikala, Wenang, and Singkil Subdistricts, while journal articles, government regulations, literature, and other relevant documents constituted the secondary data. Subsequently, the results showed that the government's duties and functions concerning marriage in the city are implemented through the Religious Affairs Office and include providing services, monitoring, recording, reporting, and guidance. Its role in combating underage marriage in the city's Muslim community is performed through formal activities, namely the socialization of Act No. 16/2019 concerning the age of marriage, pre-marital guidance and education for school-age children and millennial youth, as well as marriage preparation guidance. Also, non-formal activities are performed through lectures, coaching, and rendering marriage advice at the majlis ta'lim and youth events in mosques.
2
Susantok, Mochamad, and Sugeng Purwantoro Edy GS. "Peningkatan ketrampilan pemuda di sekitar Masjid Ash-Siddiq, Umbansari Rumbai Pekanbaru melalui kegiatan pelatihan berbasis teknologi." Unri Conference Series: Community Engagement 2 (November 19, 2020): 44–49. http://dx.doi.org/10.31258/unricsce.2.44-49.
Повний текст джерелаАнотація:
The Directorate of Youth and Sports of the Ash-Siddiq Islamic Foundation (YIAS) is located at the Ash-Siddiq mosque complex as a center for Islamic activities for the Muslim community in 3 RW 10, 11 and 13 in Umbansari sub-district, Rumbai district, Pekanbaru City. The problem is the lack of trained human resources for publication activities and the lack of youth activities in mosques. The aim of the program is to increase the participation of environmental youth in positive activities as well as to increase the number of congregations praying 5 times a day among youth as an effort to foster and coordinate activities at the YIAS Youth and Sports Directorate. The method of implementing program activities includes the provision of internet services within the Ash-Siddiq mosque as a means of publicizing activities through social media. Then in addition to video editing workshops as technical skills provision to support the YIAS activity publication program. The program results in the form of the impact of increasing youth participation in religious activities such as congregational prayer in mosques which increased by an average of 174.4%. In addition, the increase in publications on social media Facebook, Instagram, and YouTube to an average of 9.6 posts for each YIAS official account on social media. Then the results of the usability survey analysis of the use of internet services and the use of video streaming equipment to publish directly, the results are 90.9% or 4.54 on a scale of 1-5
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Ulli Kadaria, Aini Sulastri, and Winardi. "Pelatihan Komposting Remaja Masjid Raudhatul Islamiyah Kabupaten Kubu Raya." Jurnal Pengabdian Pada Masyarakat 7, no. 4 (November 30, 2022): 910–19. http://dx.doi.org/10.30653/002.202274.185.
Повний текст джерелаАнотація:
COMPOSTING TRAINING FOR YOUTH AT RAUDHATUL ISLAMIYAH MOSQUE KUBU RAYA REGENCY. Youth of Raudhatul Islamiyah Mosque is one of the youth Muslim organizations who live in Central Java Village, Ambawang District, Kubu Raya Regency. Even though they are based on Islam, mosque youth are not only engaged in religious activities. Several activities have been carried out at that location and the participation of the youth of the mosque is very good, this is proven by the well-maintained tools that have been given and the routine activities that are carried out in mutual cooperation. In previous activities, community services were also carried out in the form of socializing the sorting of organic and inorganic waste and providing composting tools on a small scale, but the interest of mosque youth in processing waste, especially organic waste, needs to be facilitated. In this activity, socialization and training on composting were carried out, as well as the provision of composting equipment on a large scale. Mosque youth are actively involved in socialization and training activities. After the socialization, training, and mentoring activities, it is hoped that the youth of the mosque can develop the knowledge that has been obtained for a wider scope and can be applied in their respective neighborhoods so as to reduce the volume of organic waste.
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Faturohim, M., Ahmad Faiz Khudlari Thoha, and Fathurrahman Masrukan. "Mosque Da'wah Program and Muslim Youth: Study on Management of Saba Baduy Program in Banten." MUHARRIK: Jurnal Dakwah dan Sosial 4, no. 02 (September 2, 2021): 169–85. http://dx.doi.org/10.37680/muharrik.v4i02.927.
Повний текст джерелаАнотація:
The creative da'wah programs of mosques will be a strong attraction for their congregation. Saba Baduy is one creative program hold by the Muslim Youth of Masjid Agung Ar Rahman Pandeglang that combines da'wah and cultural values. This study aims to examine the planning process of the Saba Baduy program so that a comprehensive pattern of the program can be drawn. This study used a qualitative method. The data were collected through interviews and document studies. The results of this study found that there are four key success factors of the program planning: determining program goals and targets, planning for locations and transportation systems, preparing creative events, as well as security and comfort services for participants. In addition to these aspects, the right way of communication with the Baduy ethnic during the program is also an essential supporting factor. The impact of this study will be beneficial in the development of other creative da'wah programs in various mosques in Indonesia.
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Van de Sande, Adje, Tara McWhinney, Katherine Occhiuto, Jennifer Colpitts, Ismail Hagi-Aden, Ahmed Hussein, and Zoey Feder. "Identifying Barriers faced by Ottawa Somali Youth in Accessing Post-secondary and Vocational Opportunities: An Example of Community-Based Participatory Research." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 5, no. 1 (February 19, 2019): 1–20. http://dx.doi.org/10.15402/esj.v5i1.67846.
Повний текст джерелаАнотація:
In 2016, with funding from the Ontario Trillium Foundation’s Seed Grant program, the Somali Centre for Family Services of Ottawa (SCFS) invited the Centre for Studies on Poverty and Social Citizenship (CSPSC) at Carleton University to carry out a needs assessment focusing on the barriers faced by Somali youth in accessing post-secondary education and employment training opportunities. The main objective of the needs assessment was to address social and economic exclusion locally by inviting Somali youth (ages 19-30) from the Ottawa area to participate in focus groups to discuss the barriers they have faced in accessing post-secondary education and employment training programs, and to invite their views on the supports needed to address these barriers. The CSPSC and the SCFS agreed that the research would involve a participatory action research approach where members of the Somali and Muslim Community would participate on an advisory committee, and where youth from the Somali Community would be directly involved in all phases of the research. Five themes were identified during the analysis: Barriers to accessing post-secondary education; Barriers to accessing job placements and training programs; Barriers to securing employment; A need for a Somali-focused employment resource centre; A need for Somali youth mentors.
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Sule, Muhammad Maga. "Muslim Youths and Societal Development: The Case of Nasarawa State." DINIKA : Academic Journal of Islamic Studies 3, no. 1 (April 30, 2018): 37. http://dx.doi.org/10.22515/dinika.v3i1.694.
Повний текст джерелаАнотація:
A linkage between Muslim youths and societal development is obvious and enduring since the time of the first Prophet on earth, Adam (A.S.). This interaction is connected symbiotically and, furthermore, one depends on the other for its sustenance. Therefore, the role of Muslim youths in the development of Nasarawa State cannot be ignored. The wheels of the development of a country rest on the shoulders of the youths. Consequently, the youths in Nasarawa State are the engine of the growth and development because they provide the labor force for the production of goods and services to take effect in the development of the state. Thus, the role of Muslim youths in the development of Nasarawa State is crucial for the entire developmental processes and aspirations of the whole society. In addition, the productive youths are acknowledged as the cornerstone for societal rejuvenation. Keywords:Youth, Social Development, Nasawara State
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Shome, Anamitra, Fauzia Jabeen, and Rajesh Rajaguru. "What drives consumer choice of Islamic banking services in the United Arab Emirates?" International Journal of Islamic and Middle Eastern Finance and Management 11, no. 1 (April 16, 2018): 79–95. http://dx.doi.org/10.1108/imefm-03-2017-0066.
Повний текст джерелаАнотація:
Purpose Islamic banking (IB) has witnessed remarkable growth in the past decade. The purpose of this study is to explore some factors that are influencing the choice of Islamic banking and finance (IBF) products and services in the United Arab Emirates (UAE), a predominantly Muslim country. Design/methodology/approach Students enrolled at a university located in a major emirate in the UAE were asked to respond to a survey on factors underlying their decision to open an account at an Islamic bank. Responses were analyzed using descriptive statistics, analysis of variance and regression analysis. Findings Results indicate that the decision to open an account with an Islamic bank is influenced by consumer expectations regarding the conformity of the bank’s operations with Islamic principles, as well as consumers’ Arab language skills. Variables such as consumers’ nationality, gender, education and familiarity with IB do not have a significant influence on the decision to open an account at an Islamic bank. Research limitations/implications The study focuses on university students from a certain Emirate only, which somewhat limits the generalizability of the research results. Nevertheless, the findings of this study may potentially provide some practical insights for further improving and promoting IB, with special reference to the UAE youth market segment. Originality/value The research is original in nature, particularly as there have not been many instances where the choice of potential consumers (university students) regarding IB and finance services has been explored within the IB sector in a predominantly Muslim nation such as the UAE, an emerging Gulf economy. Consequently, the research findings have important implications for Islamic banks operating in a predominantly Islamic environment.
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ISNA, Convention Reporters Committee. "The Forty-second Annual ISNA Convention." American Journal of Islam and Society 22, no. 4 (October 1, 2005): 153–55. http://dx.doi.org/10.35632/ajis.v22i4.1679.
Повний текст джерелаАнотація:
The theme of this year’s event, “Muslims in North America: Accomplishments,Challenges, and the Road Ahead,” was a public proclamation thatNorth American Muslims are focusing on the future. One highlight was thepresence of Undersecretary of State for Public Diplomacy Karen Hughes,who met with heads of Muslim American organizations on the grounds thatshe needed their advice to help her reach out to the wider Muslim world.Overall, the convention focused on advancing values of the family, community,compassion, and justice; the workshops addressed communitybuilding, organizing politically, promoting civil rights, opposing Islamophobia,sharing Islam, and promoting interfaith understanding.The conference was inaugurated by the leaders of ISNA’s constituentorganizations and leaders of other faiths. Bob Edgar (secretary general,National Council of Churches), set the tone: “If you want to walk fast,walk alone. If you want to walk far, walk together!” Muhammad NurAbdullah (president, ISNA) spoke of such ISNA accomplishments as theimam and chaplain training services and empowering Muslim youths. Theinaugural session was addressed by Khurshid A. Qureshi (president,AMSE) Rafik Beekun (president, AMSS), Rehana Kausar (president,IMANA), Mohammad Sheibani (president, MSA), and co-chairs OmarSiddiqi and Kulsoom Salman (both of MSA-National). Ingrid Mattson(vice president, ISNA; director, Islamic chaplaincy; and professor, Islamicstudies and Christian-Muslim relations, Hartford Seminary), Abdul-MalikMujahid (president, Council of Islamic Organizations of Greater Chicago),Bob Edgar (secretary general, National Council of Churches), and RickUfford-Chase (chair of the moderator of the 216th General Assembly ofthe Presbyterian Church [USA]).The ISNA Dr. Mahboob Khan Community Service Award was presentedto Ilyas Ba-Yunus, a founding member of MSA who helped establishISNA and served as its first president. A respected sociologist, he is theauthor of several studies related to Muslim life in America. FormerMalaysian deputy prime minister Anwar Ibrahim, the keynote speaker at theCommunity Service Recognition luncheon, expressed his gratitude forISNA’s role in securing his release after the charges brought against him byformer prime minister Mahathir Muhammad failed the court test. In keepingwith a now 3-year-old tradition, Anwar received an award recognizing hiscontribution to democracy, civil society, and social justice ...
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Irawan, Deni, and Munadi Munadi. "PELATIHAN PENYELENGGARAAN JENAZAH PADA MASYARAKAT MUSLIM DI DESA PENDAWAN KECAMATAN SAMBAS." Jurnal Pengabdian Kepada Masyarakat 1, no. 1 (September 24, 2021): 31–48. http://dx.doi.org/10.37567/pkm.v1i1.869.
Повний текст джерелаАнотація:
The implementation of this community service activity is designed in the form of training on funeral management which aims to provide direct knowledge about the procedures for carrying out funeral services so that it can motivate the community to continue learning and invite young people to learn it because the living must take care of the body people who have died. The targets in this training activity who can attend include the Head of Pendawan Village, Sambas District or those who represent in this case attended by the village secretary as a leader in Pendawan Village, two members of the Village Consultative Body (BPD) of Pendawan Village partners in the Village, Management The Miftahul Jannah Mosque in Pendawan Village as a partner in carrying out the training activities for the organization of bodies as many as five people, representatives of the PKK women in Pendawan Village as training participants, five members of the Miftahul Jannah Mosque Congregation, Youth of the Miftahul Jannah Mosque in Pendawan Village as training participants totaling five people, IAIS Sambas Lecturers as many as two people as a team of presenters and several other invitees. This activity can run smoothly, as evidenced by the question and answer response of the community who want to know the procedures and obstacles they face while taking care of the bodies in Pendawan Village, Sambas District. The results of this activity show a strong desire from the community to learn and find solutions to fight problems related to the management of funeral arrangements that the funeral organizers themselves cannot resolve. According to fight, the issue of whether or not is to do something that is done because of the habits of the local community or the application to the corpse due to an element of demand from the heirs to do things outside of Islamic law.
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Aty, Mourad. "The Obama Administration and Egypt’s Muslim Brotherhood (2010-2016): Ally or Predicament?" Uchenie zapiski Instituta Afriki RAN 63, no. 2 (June 15, 2023): 132–46. http://dx.doi.org/10.31132/2412-5717-2023-63-2-132-146.
Повний текст джерелаАнотація:
The Muslim Brotherhood has always been very controversial. Since its creation in the late 1920s, it has been at the heart of Egypt’s most important upheavals and struggles. As a Pan-Islamist religious and social movement, its self-stated aim is “Islam is the solution”. During the early days of the so-called “Arab Spring,” the movement was the readiest political power to go through the electoral process and achieve victory far more than any other party. This was due to its long history in charity and social services and the well-organized preachers who are deeply rooted in Egyptian society. The sharp victory in the 2011 Legislative Elections was not enough for the movement. Backed by his Islamist allies and most of the youth who participated in the “Revolution,” Mohamed Morsi ran for president and won in 2012. One year later, he was ousted after a “second uprising” in the streets of Cairo and many other Egyptian cities. Another crackdown was inevitable and the movement went back to clandestinity. Amidst all these events, the United States under President Obama could not distance itself from what was going on. In the beginning, the US administration was divided over the popular uprisings in the whole region and in Egypt in particular. In Egypt, the Obama administration backed Morsi during his presidency although his movement was known to be traditionally against Western interests in the region. Many Egyptian politicians were into the idea that the cabinet was compromised and officials with connections to the Muslim Brotherhood were influencing the decision-making process. When it was time, the US government has leaned into the army which is the only institution that guarantees the peace treaty with Israel. The aim of this paper is to provide an understanding to the blur in the US stance before and during the period when the army took over. It explains the major interests which did not make the issue of democracy a priority and led to the disposal from the Muslim Brotherhood.
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Varyvoda, Yuliia. "SOCIAL REHABILITATION OF CHILDREN AND YOUTH WITH SPECIAL EDUCATIONAL NEEDS OF MEANS OF MUSEUM PEDAGOGY." Social work and social education, no. 1(12) (April 30, 2024): 74–80. http://dx.doi.org/10.31499/2618-0715.1(12).2024.305126.
Повний текст джерелаАнотація:
The article presents the aspects of social rehabilitation of children and youth with special educational needs that require new ways of solving them. The author notes that museum pedagogy is an effective way to solve existing problems in the social rehabilitation of children and youth with special educational needs. The purpose of the article is to theoretically substantiate the effectiveness of using museum pedagogy in the implementation of social rehabilitation of children and youth with special educational needs. The methods used to study this issue include the analysis of scientific literature on social work and museum pedagogy and its generalization. During social rehabilitation, attention should be paid to the following aspects: psychosocial support, social adaptation, vocational rehabilitation, medical care, educational initiatives, work with children and youth, and social partnership. The author believes that the model of social rehabilitation of children and youth through museum pedagogy is an innovative service in social work. Among the possibilities of museum pedagogy are interactive museum expositions, adapted excursions and programs, museum therapy, creative workshops, developmental games and exercises, inclusive groups, social interaction and the use of various technologies. Prospects for further research include the study of intersectoral cooperation with educational institutions, social services, local governments, inclusive resource centers, rehabilitation centers, medical institutions, NGOs and youth centers. It also includes studying the practical implementation of the innovative model.
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Peggie, Andrew. "A report of a National Conference for Head Teachers, Education Officers, Governors, Parents, Teachers and Heads of Music Services organised jointly by Music for Youth and the Music Education Council." British Journal of Music Education 11, no. 3 (November 1994): 181–90. http://dx.doi.org/10.1017/s026505170000214x.
Повний текст джерелаАнотація:
On Monday and Tuesday July 4 and 5,1994, a national conference was held at the Queen Elizabeth Hall, London, concurrently with the annual National Festival of Music for Youth. Organised jointly by Music for Youth and the newly renamed Music Education Council, and supported by the Times Educational Supplement, it aimed to address questions of support and provision for music education and the maintenance of quality in music education in the light of changing national structural and funding circumstances in the UK. This report outlines the platform speakers' contributions in precis form, together with an overview of the emerging themes and issues identified during both presentations and question/discussion sessions.
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Muhammad Firnanda, Heri Susanto, Ersis Warmansyah Abbas, and Sriwati Sriwati. "Virtual Field Trip to the Youth Pledge Museum in History Learning at SMA Negeri 7 Banjarmasin." Santhet (Jurnal Sejarah Pendidikan Dan Humaniora) 8, no. 1 (May 31, 2024): 757–64. http://dx.doi.org/10.36526/santhet.v8i1.3671.
Повний текст джерелаАнотація:
The Ministry of Education and Culture, through the Museum Sumpah Pemuda's implementing unit, has introduced virtual visitation services. Virtual visits, or virtual field trips, in history education serve as an alternative to real field trips. This research aims to describe the implementation of history education using virtual field trips to the Museum Sumpah Pemuda in SMA Negeri 7 Banjarmasin, specifically focusing on the topic of Sumpah Pemuda, conducted in the year 2021. The research utilized a descriptive qualitative research method, involving observation, interviews, and document analysis. The virtual field trip was designed as part of the history education curriculum, encompassing planning, implementation, and evaluation phases. The implementation of the learning process consisted of an opening phase, core activities, and a closing phase. The utilization of virtual field trips in history education at SMA Negeri 7 Banjarmasin is expected to be an efficient alternative that enhances students' learning experiences.
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Supriansyah, Supriansyah. "WHEN ISLAMIC COSMOPOLITANISM MEET SOCIAL MEDIA TECHNOLOGY: ONLINE/ OFFLINE COMMUNITY, AUTHORITY, AND TRADITION." TASHWIR 10, no. 1 (October 29, 2022): 1–16. http://dx.doi.org/10.18592/jt.v10i1.7437.
Повний текст джерелаАнотація:
Abstract: This article examines the broadcasting of religious activities via social media accounts "Aswajanet" and social dynamics in the community, from November 2019 until August 2020. Aswajanet is the official social media accounts of a young people community in Banjarmasin, which did the broadcasting regularly various online Pengajian (Sermon) or Haul using social networking services. Activities social media Aswajanet does not build the image of Majelis Taklim or Preacher or disseminate information on religious activities only. According to them, broadcasting Haul and Pengajian (Sermon) live via social media does not diminish the meaning contained in this religious ritual. They consider these activities to be part of their efforts to maintain memory and relations with the Ulama, an essential tradition of Islamic traditionalist or Islamic Traditionalist. Using the Ethnographic Digital method, this article collects entire upload status and direct broadcasting religious activity in the interface of social media in the "Aswajanet" account and observing them offline activities. I formally or informally conduct interviews with several of Aswajanet’s activists and some influencer other social media in Banjarmasin. In this article, I ask two primary questions: How is the interaction and articulation of young people in the community Aswajanet with communications technology and the internet? How does social media technology affect authority, collective memory, and Islamic identity in Banjar? As a result, this article has found that majority activity accounts of social media the young Muslim Traditionalist still at rites and religious traditions, such as Pengajian, Haul, and other major religious practices that mediated the computer uploaded online. Besides, through new media, they also carry out discussions, friendships, and support that combine local and online resources, practices, and connections, offering spiritual experiences and new social ties. They emphasize the old identity and tradition, Islam Traditionalistism, among young people rather than replacing it.Keywords: Aswajanet; Islamic Traditionalism; Youth.
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GÜZEL, FATİH. "FÜTÜVVET TARİHİNDE BİR DÖNÜM NOKTASI: HALİFE NÂSIR Lİ- DİNİLLÂH’IN FÜTÜVVETİ TANZİMİ." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 104 (December 3, 2022): 441–51. http://dx.doi.org/10.34189/hbv.104.024.
Повний текст джерелаАнотація:
Having been an ʿAbbāsid Caliph in such a period when the Caliphate office lost its political authority and symbolically serviced as a religious power, al-Nāṣir li-Dīn Allāh desired to reset the authority of Caliphate in Islamic world. For doing so he did notable military, political, intellectual and social reforms. One of the reforms he did that dates back to the earlier times was to improve the concept and position of the idea of futuwwa under his authority. Term “futuwwa,” referring youth, bravery and gallantry derives from the Arabic term fetā that means youth in Arabic. Two different types of concept of futuwwa have been developed in historical process. One is resulted in due to the fact that social and demographic changes in the Middle East. Especially, after the Islamic conquests around the Middle East, rapid urbanization has been appeared there. This urbanization phenomen caused to weaken the ties within tribe members. Unitary function of the tribe was replaced with futuwwa unities that were formed by young people who were having same profession and had same ideology. The purpose of this development was to increase the social cooperation and the association activities. Moreover, ṣūfism also created a kind of futuwwa that requires men to be virtuous men and to do favours for others without any personal interest. It is meaningful that this kind of futuwwa also emphasizes public service. As a result of the fact that some of the scattered and disobedient futuwwa unites, Caliph al-Nāṣir li-Dīn Allāh ordered al-Suhrawardī who is the leading ṣūfī of his era to compose a new doctrine related to the concept of futuwwa. Al-Suhrawardī tried to integrate the futuwwa unites with the ṣūfistic approach of the concept of futuwwa and he also aimed to form such virtuous futuwwa unites that they devote themselves to the public interest. Furthermore, al-Nāṣir li-Dīn Allāh who declared himself as a leader of all futuwwa groups did not hesitate to disband some futuwwa groups not obeying his authority. In this way, he not only overcome the disobedient futuwwa unites but also increase his authority over all futuwwa unites, and finally, the entire futuwwa unites unavoidably confirm his power. It is seen that al-Nāṣir li-Dīn Allāh focused on rearranging the concept and mission of the futuwwa to unite all Muslims under the power of futuwwa by ignoring the denominational differences within all Muslims. Thus, the concept of futuwwa that was legitimized during the reign of the Caliph al-Nāṣir li- Dīn Allāh turned to the shape of the craft guilds in following periods as it organize the artisan and craft groups in Muslim societies. Therefore, futuwwa which spread and serviced under the title of Akhīsm in Anatolia contributes to the shape of the socio-economic life in Anatolia. In this study, not only the position and role of al-Nāṣir li-Dīn Allāh as a leader of futuwwa unites were discussed in the sense of his perception of futuwwa and but also his reforms, and possible aims regarding this phenomenon were covered. Keywords: Futuwwa, Akhīsm, al-Nāṣir li-Dīn Allāh, ʿAbbāsid.
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Saaid Ali, Abd Elrahman Elzahi. "Improving Rural Livelihoods in North East Kenya: Evidence of Sharia Cooperatives Outreach." Asian Journal of Social Science Studies 6, no. 3 (October 6, 2021): 13. http://dx.doi.org/10.20849/ajsss.v6i3.933.
Повний текст джерелаАнотація:
Sharia cooperatives (SACCO) are essential low-cost financing that helps underserved communities in Kenya through giving loans, savings, school fees, and considerable group lending. This research used both the structured questionnaires and Focus Group Discussion methods to investigate Sharia cooperatives providers and clients as the best means of financial inclusion to support the disadvantaged people in North-East Kenya (NEK) counties. Four dimensions of financing outreach including scope, cost, worth, and depth sharia cooperatives outreach have been studied. The results have shown Kenyans sharia cooperatives have not achieved a reasonable scope of outreach. This might be due to what is found in the study the lack of qualified sharia cooperatives staff and both financial and digital financial illiteracies of the clients. The clients were found to have low knowledge of their products and services, lack of using the internet and digital devices, and more than 80% of them undertaking transactions at the premises and preferred direct contact. Moreover, the results showed the investigated SACCO did not reach the optimal worth outreach Due to the increase in the number of underserved people and the high rate of poverty in the remote rural areas. The results also show SACCO in Kenya have achieved reasonable depth outreach since they are covered the underserved community members such as women, youth but need to exert still more efforts to reach the remote rural areas. Although the customers have seen the cost of sharia cooperative services is reasonable, the results showed the high cost of attracting new clients. That might be due to the unused of the targeted communities the new means of connections such as webmail, internet, and smart devices. Based on these results the study might recommend that these SACCO might need to implement effective training strategies to enhance clients and staff knowledge to improve financial and digital illiteracy to improve the scope, worth, and cost outreach dimensions. The results also show low depth outreach due to the poor basic infrastructures, lack of capital to adopt wireless finance to expand to remote areas. For this study might recommend more capital injection for SACCO to adopt digital financial technology. These results give good policy implication for the Islamic Development Institution (IsDB), Islamic financial institutions, investors, and other alike to help these sharia cooperatives through capital injection, financial awareness seminars, telecommunication companies, and building capacity programs to promote this low-cost financing for the most disadvantaged Muslim minority in Kenya.
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Qolbi, A'yun, and Raditya Sukmana. "DETERMINAN NIATAN MAHASISWA TERHADAP WAKAF TUNAI SECARA ONLINE MENGGUNAKAN MODIFIKASI TECHNOLOGY ACCEPTANCE MODEL." Jurnal Ekonomi Syariah Teori dan Terapan 9, no. 1 (January 30, 2022): 78. http://dx.doi.org/10.20473/vol9iss20221pp78-91.
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ABSTRAKTujuan dari Penelitian ini adalah menguji pengaruh kepercayaan dan citra website yang diintegrasikan dengan persepsi kemudahan penggunaan dan persepsi kebermanfaatan pada niatan seorang mahasiswa dalam membayar wakaf secara online, yang menjadikan penelitian ini berbeda dengan penelitian sebelumnya adalah penggunaan citra website sebagai determinan niatan mahasiswa dalam menggunakan layanan wakaf online ini. Penelitian ini menggunakan pendekatan kuantitatif dengan metode SEM-PLS serta melibatkan responden sebesar 100 responden dengan menggunakan Purposive Sampling dengan kriteria seorang muslim usia 18-35 dan seorang mahasiswa. Software analisis untuk mengolah data dalam penelitian ini menggunakan Smartpls 3.3, untuk data diperoleh dengan menggunakan kuesioner online menggunakan skala likert 1 sampai 5, dengan keterangan sangat setuju hingga tidak setuju. Hasil dari penelitian ini menunjukkan bahwa kepercayaan, citra website, kebermanfaatan aplikasi, dan kemudahan penggunaan berhubungan signifikan terhadap niat penggunaan wakaf online. Implikasi hasil penelitian ini diharapkan dapat memberikan tambahan pengetahuan terutama dalam ilmu pemasaran Islam terkait penggunaan behavioral intention dalam penggunaan layanan wakaf online, serta diharapkan penelitian ini dapat memberikan masukan bagi manajemen lembaga donasi terutama nazir untuk lebih memperhatikan kemudahan penggunaan konsumen, manfaat yang dirasakan, kepercayaan lembaga, citra perusahaan serta niat dalam menggunakan layanan wakaf secara online.Kata kunci: Wakaf online, technology acceptance model, trust, image. ABSTRACTThe purpose of this study was to examine the effect of trust and website image, which is integrated with perceived ease of use and perceived usefulness, on a student's intention to pay waqf online. What makes this research different from previous research is using website images to determine student intention in using this online waqf service. This study uses a quantitative approach with the SEM-PLS method and involves 100 respondents using purposive sampling with the criteria of a Muslim aged 18-35 and a student. The analysis software to process data in this study used Smartpls 3.3 for data obtained using an online questionnaire using a Likert scale of 1 to 5, with statements strongly agreeing to disagree. This study indicates that trust, website image, application usefulness, and ease of use are significantly related to the intention to use online waqf. The implications of the results of this study are expected to provide additional knowledge, especially in Islamic marketing related to the use of behavioral intention in the use of online waqf services. It is hoped that this research can provide input for the management of donation institutions, especially Nazir, to pay more attention to consumers' ease of use, perceived benefits, and institutional trust., corporate image and intention to use online waqf services.Keywords: online waqf, technology acceptance model, trust, image. DAFTAR PUSTAKAAbdul Shukor, S., Johari, F., Abd Wahab, K., Kefeli Zulkefli, Z., Ahmad, N., Haji Alias, M., Abdul Rahman, A., Mohd Orip, N. M., Ibrahim, P., & Abu-Hussin, M. F. (2019). Trust on awqaf institutions: evidence from Malaysia. Journal of Islamic Marketing, 10(2), 511–524. https://doi.org/10.1108/JIMA-05-2017-0054Ahn, J. chang, Sura, S., & An, J. C. (2018). Intention to donate via social network sites (SNSs): A comparison study between Malaysian and South Korean users. Information Technology and People, 31(4), 910–926. https://doi.org/10.1108/ITP-12-2015-0307Aldeen, K. N., Ratih, I. S., & Herianingrum, S. (2020). Contemporary issues on cash waqf: A thematic literature review. International Journal of Islamic Economics and Finance (IJIEF), 3(3), 119–144. https://doi.org/10.18196/ijief.3236Alrubaiee, L. S., Aladwan, S., Abu Joma, M. H., Idris, W. M., & Khater, S. (2017). Relationship between corporate social responsibility and marketing performance: The mediating effect of customer value and corporate image. International Business Research, 10(2), 104. https://doi.org/10.5539/ibr.v10n2p104Bailey, A. A., Pentina, I., Mishra, A. S., & Ben Mimoun, M. S. (2017). Mobile payments adoption by US consumers: An extended TAM. International Journal of Retail and Distribution Management, 45(6), 626–640. https://doi.org/10.1108/IJRDM-08-2016-0144Berakon, I., Aji, H. M., & Hafizi, M. R. (2021). Impact of digital sharia banking systems on cash-waqf among Indonesian Muslim youth. Journal of Islamic Marketing. https://doi.org/10.1108/JIMA-11-2020-0337Blagoeva, K. T., & Mijoska, M. (2017). Applying TAM to study online shopping adoption among youth in the republic of Macedonia. Genetika, 46(3), 27–32.Eneizan, B., Alsaad, A., Alkhawaldeh, A., Rawash, H. N., & Enaizan, O. (2020). E-WOM, trust, usefulness, ease of use, and online shopping via websites: The moderating role of online shopping experience. Journal of Theoretical and Applied Information Technology, 98(13), 2554–2565.Faisal, M., Yusof, M., Alam, S., Faiz, M., Yusof, M., Alam, S., Hasarudin, M. H., Alam, S., Romli, N., Lumpur, K., Terms, G., & Statement, P. (2014). Cash waqf and infaq: A proposed e-philanthropy in Malaysia. Jurnal Kemanusiaan, 12(1), 1–10.Hair Jr., J. F., Gabriel, M. L. D. da S., & Patel, V. K. (2014). Modelagem de equações estruturais baseada em covariância (CB-SEM) com o AMOS: Orientações sobre a sua aplicação como uma Ferramenta de Pesquisa de Marketing. Revista Brasileira de Marketing, 13(2), 44–55. https://doi.org/10.5585/remark.v13i2.2718Indahsari, K., Burhan, M. U., Ashar, K., & Multifiah. (2014). Determinants of individual Muslim behaviour in accomplishing zakah, infaq, shadaqah and waqf through amil institution. International Journal of Economic Policy in Emerging Economies, 7(4), 346–365. https://doi.org/10.1504/IJEPEE.2014.066627Iskandar, M., Hartoyo, H., & Hermadi, I. (2020). Analysis of factors affecting behavioral intention and use of behavioral of mobile banking using unified theory of acceptance and use of technology 2 model approach. International Review of Management and Marketing, 10(2), 41–49. https://doi.org/10.32479/irmm.9292Joseph, S. (2014). Waqf in historical perspective: Online fatāwā and contemporary discourses by muslim scholars. Journal of Muslim Minority Affairs, 34(4), 425–437. https://doi.org/10.1080/13602004.2014.965974Kasri, R. A., & Chaerunnisa, S. R. (2021). The role of knowledge, trust, and religiosity in explaining the online cash waqf amongst Muslim millennials. Journal of Islamic Marketing. https://doi.org/10.1108/JIMA-04-2020-0101Klopping, I. M., & Mckinney, E. (2004). Extending the technology acceptance model and the task-technology fit model to consumer e-commerce. Information Technology, Learning, and Performance Journal, 22(1), 35–48.Lubis, H. (2020). Potensi dan strategi pengembangan wakaf uang di indonesia. IBF: Islamic Business and Finance, 1(1), 43–59.Masrikhan, M. (2019). Optimalisasi potensi wakaf di era digital melalui platform online wakafin.com dengan konsep crowdfunding sebagai penggerak ekonomi masyarakat. Jurnal Ekonomi Syariah, 1, 1–12.Mohd Thas Thaker, M. A. Bin. (2018). Factors influencing the adoption of the crowdfunding-waqf model (CWM) in the waqf land development. Journal of Islamic Marketing, 9(3), 578–597. https://doi.org/10.1108/JIMA-05-2016-0043Mohd Thas Thaker, M. A., Mohd Thas Thaker, H., A.Pitchay, A., & Khaliq, A. (2019). A proposed integrated zakat-crowdfunding model (IZCM) for effective collection and distribution of zakat fund in Malaysia. International Journal of Zakat and Islamic Philanthropy, 1(2), 1–12.Niswah, F. M., Mutmainah, L., & Legowati, D. A. (2019). Muslim millennial’s intention of donating for charity using fintech platform. Journal of Islamic Monetary Economics and Finance, 5(3), 623–644. https://doi.org/10.21098/jimf.v5i3.1080Nour Aldeen, K., Ratih, I. S., & Sari Pertiwi, R. (2021). Cash waqf from the millennials’ perspective: a case of Indonesia. ISRA International Journal of Islamic Finance, ahead-of-p(ahead-of-print). https://doi.org/10.1108/ijif-10-2020-0223Phatthana, W., & Mat, N. K. N. (2011). The application of technology acceptance model (TAM) on health tourism e-purchase intention predictors in Thailand. 2010 International Conference on Business and Economics Research, 1, 196–199. http://www.ipedr.com/vol1/43-B10046.pdfRaza, S. A., Shah, N., & Ali, M. (2019). Acceptance of mobile banking in Islamic banks: Evidence from modified UTAUT model. Journal of Islamic Marketing, 10(1), 357–376. https://doi.org/10.1108/JIMA-04-2017-0038Rybaczewska, M., Sparks, L., & Sułkowski, Ł. (2020). Consumers’ purchase decisions and employer image. Journal of Retailing and Consumer Services, 55(October 2019), 0–7. https://doi.org/10.1016/j.jretconser.2020.102123Sabri, F. A. (2014). Wakaf uang (Sebuah alternatif dalam upaya menyejahterakan masyarakat). AL-IHKAM: Jurnal Hukum & Pranata Sosial, 8(1), 40–54. https://doi.org/10.19105/al-lhkam.v8i1.339Shaikh, I. M., Qureshi, M. A., Noordin, K., Shaikh, J. M., Khan, A., & Shahbaz, M. S. (2020). Acceptance of Islamic financial technology (FinTech) banking services by Malaysian users: An extension of technology acceptance model. Foresight, 22(3), 367–383. https://doi.org/10.1108/FS-12-2019-0105Singh, S., Sahni, M. M., & Kovid, R. K. (2020). What drives fintech adoption? A multi-method evaluation using an adapted technology acceptance model. Management Decision, 58(8), 1675–1697. https://doi.org/10.1108/MD-09-2019-1318Sohn, S. (2017). A contextual perspective on consumers’ perceived usefulness: The case of mobile online shopping. Journal of Retailing and Consumer Services, 38(May), 22–33. https://doi.org/10.1016/j.jretconser.2017.05.002Usman, H., Mulia, D., Chairy, C., & Widowati, N. (2020). Integrating trust, religiosity and image into technology acceptance model: the case of the Islamic philanthropy in Indonesia. Journal of Islamic Marketing. https://doi.org/10.1108/JIMA-01-2020-0020Victoria, O. A., Pujirahayu, E. W., Khisni, A., & Ong, R. (2019). Law development of waqf al-nuqud (Cash waqf) towards electronic waqf (E-waqf) based on public welfare. LDJ: Law Development Journal, 1(1), 13–17.Wadi, D. A., & Nurzaman, M. S. (2020). Millennials behaviour towards digital waqf innovation. International Journal of Islamic Economics and Finance (IJIEF), 3(3), 1–30. https://doi.org/10.18196/ijief.3232Wong, K. K. K.-K. (2013). Partial least squares structural equation modeling (PLS-SEM) techniques using SmartPLS. Marketing Bulletin, 24(1), 1–32. Retrieved from http://marketing-bulletin.massey.ac.nz/v24/mb_v24_t1_wong.pdf%5Cnhttp://www.researchgate.net/profile/Ken_Wong10/publication/268449353_Partial_Least_Squares_Structural_Equation_Modeling_(PLS-SEM)_Techniques_Using_SmartPLS/links/54773b1b0cf293e2da25e3f3.pdfZhang, E. M. (2010). Understanding the acceptance of mobile SMS advertising among young chinese consumers. Psychology & Marketing, 30(6), 461–469. https://doi.org/10.1002/mar
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Adane, Tsegaye, Walelegn Worku, Jember Azanaw, and Lamrot Yohannes. "Khat Chewing Practice and Associated Factors among Medical Students in Gondar Town, Ethiopia, 2019." Substance Abuse: Research and Treatment 15 (January 2021): 117822182199907. http://dx.doi.org/10.1177/1178221821999079.
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Background: Globally, khat chewing practice becoming an alarming and common among the youth generation, especially in higher educational institutions. It may also lead to frequent misbehavior, poor academic performance, and memory impairment among students. This study aimed to determine the prevalence of khat chewing practice and associated factors among medical students in Gondar town, Ethiopia, 2019. Method: A cross-sectional study was employed on 422 medical students. Data were collected using a self-administered questionnaire and analyzed using SPSS 20 software. Stratified followed by random sampling was employed to select the samples. A multivariable logistic regression model was fitted to identify the predictors. P ⩽ .05 was used to select statistically significant factors. Result: The current prevalence of khat chewing practice among medical students was 21.5%. The odds of khat chewing practice was higher among males (AOR = 3.353; 95%CI [1.460-7.701]), Muslims (AOR = 6.390; 95%CI [1.903-21.460]), fifth and 6 year students (AOR = 3.391; 95%CI [1.354-8.488]), smokers (AOR = 5.081; 95%CI [1.898-13.601]), alcohol users (AOR = 4.872; 95%CI [2.094-11.332]), students who had khat chewer close friends (AOR = 30.645; 95%CI [12.261-76.589]). Conclusion: Since a significant proportion of students were found to be khat chewers, continuous awareness creation on the impact of khat chewing and counseling services are recommended.
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Kageler, Len. "Foundations and Models of Muslim to Muslim Youth Work." Journal of Youth and Theology 12, no. 2 (January 17, 2013): 64–84. http://dx.doi.org/10.1163/24055093-90000069.
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This article explorers the Qur’anic, philosophical, and socio/cultural foundations of Muslim youth work, as well as Muslim youth work praxis. This research rest on three categories of source material: 1) an examination of key published and unpublished source documents, 2) a comprehensive review of international and country specific Muslim websites, and 3) extensive personal interviews with key Muslim youth work trainers in the UK, Canada, and the US. This paper concludes by suggesting three positive challenges for Christian youth work done in the presence of a robust Muslim youth work.
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Newman, Anneke. "Troubling Muslim youth identities." Compare: A Journal of Comparative and International Education 48, no. 3 (February 23, 2018): 468–70. http://dx.doi.org/10.1080/03057925.2018.1435773.
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Ozalp, Mehmet, and Mirela Ćufurović. "Religion, Belonging, and Active Citizenship: A Systematic Review of Literature on Muslim Youth in Australia." Religions 12, no. 4 (March 26, 2021): 237. http://dx.doi.org/10.3390/rel12040237.
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Muslim youth have been under scrutiny over the last two decades from a radicalisation and countering violent extremism lens. This bias has largely carried itself to research conducted on Muslim youth in the West. This article undertakes a systematic review and analysis of literature conducted on Muslim youth in the West and in Australia in the last two decades since 11 September 2001. The body of literature in this field can be grouped under three main themes: (1) the impact of terrorism policies and discourse on Muslim youth and their disengaged identities, (2) the relationship between religion (Islam) and civic engagement of Muslim youth, and (3) Muslim youth as active citizens. An important conclusion of this review is that most of the research is dated. There have been significant changes in the development of youth as they quickly evolve and adapt. The systematic review of literature exposed a number of gaps in the research: the current literature ignores generic adolescent factors and external social factors other than Islam that also influence Muslim youth; studies that examine both online and traditional activism and volunteering space are needed to understand the dynamics of change and shift; research needs to focus on Muslim youth who were born and raised in Australia rather than focus only on migrant youth; the ways some Muslim youth use their unique sense of identity as Australian Muslims to become successful citizens engaged in positive action is not known; how Muslim youth use avenues other than their faith to express themselves in civic engagement and their commitment to society is underexplored; it is not known the degree to which bonding networks influence the identity formation and transformation of Muslim youth; there is no research done to examine how adult–youth partnership is managed in organisations that successfully integrate youth in their leadership; there is a need to include Australian Muslim youth individual accounts of their active citizenship; there is a need to understand the process of positive Muslim youth transformations as a complement to the current focus on the radicalisation process. Addressing these gaps will allow a more complete understanding of Muslim youth in the West and inform educational and social policies in a more effective manner.
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Hardi, Eja Armaz. "MUSLIM YOUTH AND PHILANTROPHIC ACTIVISM." Epistemé: Jurnal Pengembangan Ilmu Keislaman 16, no. 01 (April 15, 2021): 15–29. http://dx.doi.org/10.21274/epis.2021.16.01.15-29.
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Since the last two decades, charity movements have been flourishing in Indonesian Islamic landscape. These organisations are involving not only state sponsored organizations, but also non-government associations and professional industries. This article exclusively discusses the youth-based charity movements in two important Islamic universities in Indonesia and tries to offer a new glance of youth charity movement as to which their movement relates to the issue of identity and social welfare. The article uses a qualitative method through a systematic literature review, in-depth interview, and observation to the activities of two youth-based charity movements at two state Islamic universities in Jambi and Surabaya. This paper further argues that the spirit of philanthropic movement does not only depend on economic wealth, but also on social solidarity, Islamic principle of economic distribution, and networks among the students that have been successfully translated into both social welfare activism and humanitarian activities.
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Arshad, Sarah H. "11.1 SUICIDALITY IN MUSLIM YOUTH." Journal of the American Academy of Child & Adolescent Psychiatry 60, no. 10 (October 2021): S16—S17. http://dx.doi.org/10.1016/j.jaac.2021.07.081.
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Crossouard, Barbara, and Máiréad Dunne. "Muslim youth as global citizens." Social Identities 26, no. 3 (May 3, 2020): 298–313. http://dx.doi.org/10.1080/13504630.2020.1765760.
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Gilliat, Sophie. "MUSLIM YOUTH ORGANIZATIONS IN BRITAIN." American Journal of Islam and Society 14, no. 1 (April 1, 1997): 99–111. http://dx.doi.org/10.35632/ajis.v14i1.2254.
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Muslim youth organizations reflect some of the most dynamic andimportant issues currently facing the British Muslim community. Thequestion of young Muslims and the organizations in which they areinvolved must be a matter high on the agenda of all with an interest inthe future of Islam in Britain. In talking about Muslim youth movementsin the past and present, one is at the same time looking ahead into thenext millennium: the picture is one of exciting new directions, uncertainty,threat, and promise.In the first part of this paper, I will examine the emergence anddevelopment of Muslim youth organizations in Britain, paying attentionto questions such as their goals, membership, leadership, ethos, andactivities. In the second section, I will assess what needs the differentorganizations appear to be fulfilling and, in this part of the paper, I willfocus on issues relating to ideology, identity, belonging, the future ofIslam, and the resolution of generational conflicts. As the discussionprogresses, some assessment will be made of the significance of the differentMuslim youth groups as elements of the wider Islamic communityin this country and a consideration as to where they fit into the over-allstructure of Muslim activity.It is not my intention to survey every youth movement that has everexisted and what their activities and ideologies have been. Instead, thefocus will be on three major youth organizations, all of which contrastwith each other in quite significant ways, and yet which share somecommon aspirations. In a sense, they will provide the context for themore theoretical second section of the discussion. By concentrating onthree particular groups, a whole variety of other youth groups have ...
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Schleifer, S. Abdallah. "Contemporary Chaos and Muslim Youth." American Journal of Islam and Society 22, no. 4 (October 1, 2005): 123–32. http://dx.doi.org/10.35632/ajis.v22i4.1675.
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Why should I, your after-dinner speaker, a time for dessert – for sweetness– be the bearer of exclusively bad news, of chapters from the contemporarychaos that seemingly surrounds us. “The Darkness that Surrounds Us,” tocall upon the words of a great American poet Robert Creeley, who, I imagine,never would have imagined that his own troubling personal visionwould become an easily recognized metaphor to be invoked, as I invoke it,at a gathering of Muslim social scientists. Well, there are some good signs,like a nice after dinner mint that one discovers tucked just under one’s plateat the end of the meal, and I will get to them.My assumption is that I am really not here to tell you of things youknow, living as you do in the United States … things you know far betterthan I, particularly since, as a journalist, I feel on safest ground when I reportto you from personal experience. I cannot and will not even begin to addressthe many moments of humiliation and pain that many American Muslimshave experienced in the backlash to 9/11 and the events that have followed,precisely because I have been personally spared any those experiences. So,I will address experiences from which I have not been spared.I have lived abroad, in what could be called the Arab-Islamic world, forforty years. And for me, the trajectory of contemporary chaos and the crisisconfronting the Muslim youth has been a long one, long before 9/11. Morethan half of those years in the Middle East were spent as a journalist, mainly ...
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Elkomy, Fatten. "35.2 MICROAGGRESSION IN MUSLIM YOUTH." Journal of the American Academy of Child & Adolescent Psychiatry 58, no. 10 (October 2019): S50. http://dx.doi.org/10.1016/j.jaac.2019.07.359.
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Shehadeh, Hala. "Being Young and Muslim." American Journal of Islam and Society 28, no. 2 (April 1, 2011): 123–26. http://dx.doi.org/10.35632/ajis.v28i2.1256.
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Being Young and Muslim is a compilation of narratives that address thecultural politics of Muslim youth from multiple perspectives—youthfullifestyles, rebellion, and accommodations signify the “intricate relationshipbetween the young, youth identities and Islam” (19). The volume isdivided into five parts. Each part contains several chapters and contextualizesan aspect associated with being young and Muslim. Most of the chaptersin this volume were produced for two international workshops on the“Making of the Muslim Youth” that were presented in Leiden in February2005 and in The Hague in October 2006 (v). In the first chapter “Introduction:Being Young and Muslim in Neoliberal Times,” Linda Herrera andAsef Bayat present the focal points to be addressed throughout the volume:the approaches and directions Muslim youth will undertake in an era with“multiple constraints and opportunities of being young, Muslim, marginalized,and subjects of social control” (11) ...
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Murdianto, Murdianto, and A. `Ainun Zeva Zachari. "Indonesian Muslim Youth and The Korean Pop Wave (Case Study of Ponorogo Muslim Youth Students)." Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 17, no. 1 (June 14, 2022): 21–31. http://dx.doi.org/10.37680/adabiya.v17i1.1505.
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Pop culture, a culture produced in a commercial ecosystem, is often interpreted as a light, contemporary, and fun culture so that it is easily accepted and enjoyed by the public, especially teenagers. Korean Pop Culture, for example, extends its influence throughout the world, not only in Indonesia. K-pop has attracted the sympathy of young people, including Muslim youth at Madrasah Aliyah Negeri (MAN) 2 Ponorogo. This study examines the perception of Muslim youth at Madrasah Aliyah Negeri 2 Ponorogo on Korean Pop Culture and its impact on Muslim youth at the school. This research uses a descriptive qualitative research method by purposively selecting research subjects, namely Muslim youth students of MAN 2 Ponorogo who love Korean pop culture. This study shows that, firstly, the Muslim youth of man 2 Ponorogo perceives Korean Pop Culture as a symbol of novelty, trending, unique, colorful, combining various elements. Secondly, the Muslim youth of MAN 2 Ponorogo realize Korean Pop Culture has a positive and negative impact, which can eliminate Korean Pop Culture products that are not relevant to their identity as millennial teenagers and Indonesian Muslims.
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Hayes, Derren. "YOUTH WORK AND YOUTH SERVICES." Children and Young People Now 2016, no. 21 (October 11, 2016): 17–20. http://dx.doi.org/10.12968/cypn.2016.21.17.
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Arifa, M.Pd, Dr Zakiyah, Vita Nur Santi, and Mafruhatun Nadifah. "Citra Pemuda Muslim dalam Berita Jawa Pos Online: Analisis Linguistik Korpus." JURNAL Al-AZHAR INDONESIA SERI HUMANIORA 8, no. 2 (August 1, 2023): 123. http://dx.doi.org/10.36722/sh.v8i2.1776.
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<p><strong>This study aims to capture the image of Muslim youth in the national media Jawa Pos online using corpus-based linguistic analysis. The tendency and alignment of the media in portraying Muslim youth can lead to positive, negative, and neutral public opinion. This research is a text study using a quantitative and qualitative descriptive approach, by collecting news with the keywords Muslim/Islamic youth on Jawapos online and obtaining 39 news stories with 12,636 words. The news text is then analyzed and applied using Antcont to obtain linguistic features of word frequency, collocation, and concordance with descriptive linguistic analysis. The research results show that; the frequency of words that are significant means that the Jawa Pos online in reporting on Muslim youth tends to be general, with the involvement of government activities in places of worship, namely masjid. The emergence of collocations tends to be more about reporting on mosque youth, although there is a tendency for political elements and implies messages and actions that must be carried out by youth. Whereas with the emergence of concordance, this media provides definitions to opinions about the meaning of Muslim youth in general, both negative, neutral, and positive, and more often generates news with a positive and balanced tendency. From this result, the Indonesian national media should report in a balanced manner in constructing the image of Muslim youth in Indonesia, where the majority of the population is Muslim.</strong></p><p><strong><em>Keywords - </em></strong> <em>Corpus Analysis, Imaging, Muslim Youth, National Online Media.</em></p>
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Friberg, Jon Horgen, and Erika Braanen Sterri. "Decline, Revival, Change? Religious Adaptations among Muslim and Non-Muslim Immigrant Origin Youth in Norway." International Migration Review 55, no. 3 (January 25, 2021): 718–45. http://dx.doi.org/10.1177/0197918320986767.
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This article explores religious adaptation among immigrant-origin youth in Norway, using the first wave of the Children of Immigrants Longitudinal Study in Norway (CILS-NOR). To capture different dimensions of religious change, we distinguish between 1) level of religiosity, measured by religious salience and religious practices, and 2) social forms of religious belief, measured as the level of rule orientation and theological exclusivism. We compare immigrant-origin youth in Norway with young people in their parents’ origin countries, using the World Value Survey. We then compare immigrant-origin youth who were born in Norway to those who were born abroad and according to their parents’ length of residence in Norway. As expected, immigrant-origin youth from outside Western Europe—and those originating in Muslim countries in particular—were more religious than native and western-origin youth and more rule oriented and exclusivist in their religious beliefs. However, our results suggest that a process of both religious decline and religious individualization is underway among immigrant origin youth in Norway, although this process appears to unfold slower for Muslims than for non-Muslims. The level and social forms of religiosity among immigrant-origin youth are partially linked to their integration in other fields, particularly inter-ethnic friendships. We argue that comparative studies on how national contexts of reception shape religious adaptations, as well as studies aiming to disentangle the complex relationship between religious adaptation and integration in other fields, are needed.
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Che Nordin, Mohd Khairul Naim, Muhamad Syafriz Mhd Nazer, Ros Aiza Mohd Mokhtar, and Che Zarrina Saari. "Persepsi Belia Muslim Malaysia Terhadap Terorisme/ Perception of Muslim Youth in Malaysia towards Terrorism." UMRAN - International Journal of Islamic and Civilizational Studies 11, no. 1 (March 1, 2024): 13–33. http://dx.doi.org/10.11113/umran2024.11n1.654.
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Studies on modern terrorism over the past 20 years have shown an increase in youth involvement in violent activities. However, the findings of these studies mostly focus on the subjects of study, either specific organizations involved or the locations of their development. This study aims to examine the views of Muslim youth in Malaysia towards terrorist ideologies, with the goal of identifying their perceptions, understanding of national identity and acceptance or rejection of these ideologies. The research uses quantitative methods for data collection and analysis, including a survey of 850 participants aged 18-40 from across Malaysia, selected through random sampling with a focus on Muslim youth. The analysis includes descriptive statistics as well as inferential methods such as ANOVA and Pearson correlation to investigate differences and relationships among survey variables. The findings indicate that the majority of participants had a neutral stance towards terrorist ideologies and rejected elements of these ideologies. However, a minority of youth expressed acceptance of these ideologies. Based on these findings, the study suggests that ongoing education efforts that promote moderate and centrist interpretations of Islam from primary to higher education in Malaysia may help to prevent the spread of radicalism among youth.
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Ahmed, Asma. "Muslim Youth Yearning for Normal Lives." Annals of Social Studies Education Research for Teachers 2, no. 1 (May 21, 2021): 31–39. http://dx.doi.org/10.29173/assert16.
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Østberg, Sissel. "Muslim Youth: Challenges, Opportunities and Expectations." Journal of Contemporary Religion 29, no. 1 (January 2, 2014): 145–47. http://dx.doi.org/10.1080/13537903.2013.864819.
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Sahin, Abdullah. "Muslim youth: challenges, opportunities and expectations." British Journal of Religious Education 36, no. 2 (January 2, 2014): 241–43. http://dx.doi.org/10.1080/01416200.2013.872879.
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Awaad, Rania. "55.2 Engaging Muslim Youth in Therapy." Journal of the American Academy of Child & Adolescent Psychiatry 57, no. 10 (October 2018): S79. http://dx.doi.org/10.1016/j.jaac.2018.07.332.
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Nurefnazahani binti Haji Durani and Ahamad Faosiy Ogunbado. "Effects of Islamic Da’wah through Social Media among Muslim Youth inNegara Brunei Darussalam." AR-RĀ’IQ 3, no. 2 (December 1, 2020): 94–122. http://dx.doi.org/10.59202/riq.v3i2.436.
Повний текст джерелаАнотація:
Social media has impacted various facets of modern lifestyle and it has a profound influence in Islamic da’wah globally. Numerous researches had been conducted on Islamic da’wah, however, there are only few tangible researches are known about the influence of Islamic da’wah through social media on Muslim youth particularly in Negara Brunei Darussalam. Therefore, this article is an attempt to assess and highlight the effects of Islamic da’wah through social media among Muslim youth in Negara Brunei Darussalam. The opportunity to gain information on Islam through social media is limitless and open widely to Muslim youth in Negara Brunei Darussalam to learn and gain knowledge about Islam. As a result, young Muslim preachers in Negara Brunei Darussalam are able to attract Muslim youth by using social media besides offline settings such as religious gatherings. It is clear and noticeable that their activities began to attract Muslim youth who wants to deepen their understanding about Islam. In brief, the methodology used is library research which will be presented in descriptive and narrative approach. Since this article is based on secondary data without any data collection to further investigate the actual ratio in Negara Brunei Darussalam, hence, this article can be strengthened by giving out a questionnaire to Muslim youth who use social media as their platform to educate each other in becoming righteous Muslims.
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Ahmad, Siti Hawa, Nurul Badriyah Ali та Angraini Ramli. "إعداد شخصية الشباب المسلم لمواجهة مشاكل الجنسية في ضوء القرآن الكريم والأحاديث المختارة PREPARATION OF MUSLIM YOUTH IN FACING SEXUAL ISSUES IN THE LIGHT OF AL-QUR’AN & SELECTED HADITH". Journal of Nusantara Studies (JONUS) 2, № 1 (30 червня 2017): 122. http://dx.doi.org/10.24200/jonus.vol2iss1pp122-133.
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Pre-marital pregnancy, fornication, and free mixing between different genders are among the problems faced by Muslim youth nowadays. This paper aims to discuss the personality preparation guidelines in facing sexual activities based on the Story of Prophet Yusuf in al-Qur’an al-Karim as well as selected prophet’s narration in Hadith. The descriptive analysis shows that Qur’an and selected Hadith prepare four dimensions of guidelines which are: spiritual strength, mental strength, emotional strength as well as physical strength. The findings reveal that in terms of spirituality aspect, Muslim youth should be fully conscious of the existence of Allah and think of the bounty divine given by Allah. In terms of mental strength, Muslim youth must have positive thinking and consider the long term effects in this world and next before engaging themselves in the negative activities. Pertaining to emotional strength, Muslim youth should control their anger, and pertaining to physical strength, they need to keep their body healthy. Keywords: Hadith, Muslim youth, personality, prophet Yusuf, sexual issues.Cite as: Ahmad, S.H., Ali, N.B., & Ramli, A. (2017). Preparation of Muslim youth in facing sexual issues in the light of al-Qur’an & selected hadith. Journal of Nusantara Studies, 2(1), 122-133.
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Nurhayati, Abu Rokhmad, Tri bayu Purnama, Putra Apriadi Siregar, Reni Ria Armayani Hasibuan, and Fitri Hayati. "The Islamic Perspective on the Effect of Religiosity, Anxiety and Belief regarding COVID-19 on Undisclosed Status of COVID-19 in the Muslim Youth." Journal of Islamic Thought and Civilization 12, no. 2 (November 11, 2022): 164–78. http://dx.doi.org/10.32350/jitc.122.12.
Повний текст джерелаАнотація:
Many people who suffered from COVID-19 symptoms have been diagnosed as positive for COVID-19. However, most of them did not want to reveal their COVID-19 status. The purpose of this study is to investigate the effect of religiosity, anxiety, and COVID-19 belief on the undeclared status of COVID-19 in Muslim youth. This study uses a cross-sectional design; researchers will conduct research on Muslim youth in North Sumatra Province, with the main criteria suspecting COVID-19. Researchers will provide informed consent to Muslim youth parents (in case there are Muslim youths aged 16-17 years) for seeking formal permission to participate in this research process. In this study, data was analyzed using chi-square and logistic regression with 95% confidence intervals. This research was conducted on 826 Muslim youth who are willing to be respondents and suspect COVID-19 with symptom or had a contact with the closest family member who is diagnosed positive for COVID-19. There was no influence between social economics in COVID-19 (p=0.709; 95% CI), religiosity (p=0.88; 95% CI), anxiety (p=0.147; 95% CI) on undisclosed status of COVID-19. The results of this study indicate that youth who do not believe in COVID-19 have 2,351 risk (1.27-432; 95% CI) on undisclosed status of COVID-19 compared to youth who believe in COVID-19 experience on undisclosed status of COVID-19. To reduce the risk of COVID-19 transmission caused by Undisclosed Status COVID-19, the Indonesian government must increase Muslim youth confidence in COVID-19.
Keywords: Anxiety, Belief of COVID-19, Islamic Perspective, Muslim Youth, Religiosity, Undisclosed Status.
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Laeheem, Kasetchai, Jaruwat Songmuang, Hasbullah Azizskul, Khaled Hayisa-e, and Abdullah Chelong. "Development of Learning Activities to Promote Islamic Ethics for Muslim Youth in the Three Southern Border Provinces, Thailand." Journal of Social Sciences Research, no. 67 (July 15, 2020): 700–707. http://dx.doi.org/10.32861/jssr.67.700.707.
Повний текст джерелаАнотація:
The objectives of the study were to investigate conditions of Islamic ethics promotion and to develop learning activities to promote Islamic ethics for Muslim youth in the three Southern border provinces. Data were collected through in-depth interviews, brainstorming and critique meetings with four groups of informants: Muslim youth, parents and guardians, Muslim leaders, and Muslim academics. The data were analyzed using content analysis and presented using descriptive analysis. The results were as follows. 1) Islamic ethics promotion faced the problems of lacking experts or knowledgeable persons to carry out Islamic ethics promotion, and family did not give importance to Islamic ethics promotion. As a result, Islamic ethics promotion was not successful, Muslim youth did not receive enough Islamic ethics promotion and some of them behaved against Islamic ethical principles and neglected Islamic practice. Even though Islamic ethics promotion is needed for Muslim youth to live their lives consistent with Islamic principles, some of them wanted to have group learning activities and Islamic ethics training camps to be organized regularly so that they could appropriately apply them in their everyday life. 2) There were seven types of learning activities to promote Islamic ethics among Muslim youth that the community could apply according to the needs of the target group and community context. They were group study activities, mind-resting activities and nighttime Islamic activities, Islamic ethics training camps, Anasyid activities (singing and chanting activities to raise awareness), social reflection plays, volunteering activities, and meet the Muslim youth of new generation activities.
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Rosidi, Imron, and Khotimah Khotimah. "Penguatan Moral di Kalangan Remaja di Desa Tarai Bangun Kampar." Empowerment: Jurnal Pengabdian Masyarakat 1, no. 3 (April 26, 2022): 311–15. http://dx.doi.org/10.55983/empjcs.v1i3.132.
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This article discusses about the empowerment of moral enforcement among Muslim youth in Desa Tarab Mulia Tarai Bangun Kampar. This empowerment employs preaching and question-answer methods. It focuses on the empowerment which is located in al-Muhajirin Mosque. This empowerment succeeds in giving moral understandings and empowerment among Muslim youth in Desa Tarab Mulia. It demonstrates on how Muslim youth is being attached to the mosque as the center of moral empowerment in Indonesia.
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Haryati, Tati, and Munawar Rahmat. "HOW MUSLIM YOUTH PSYCHOLOGICAL DEVELOPMENT CONTRIBUTES TO THEIR RELIGIOUS MATURITY." Ta dib Jurnal Pendidikan Islam 11, no. 2 (November 9, 2022): 157–70. http://dx.doi.org/10.29313/tjpi.v11i2.9348.
Повний текст джерелаАнотація:
This research aims to investigate the psychological development of Muslim youth and how it may contribute to the development of their religious maturity. A qualitative inquity, the study reviews relevant books and journal articles on psychological development and religious maturity. Data were then analyzed by ideas of leading Muslim scholars. Findings suggest that the psychological development of Muslim youth determine their religious maturity. As part of their development, youth experience different stages of psychological development including identity search as well trial and error in search of their identity. These phases lead to different stages of religious maturity among young people such as total belief in something, belief with awareness, belief with doubt, disbelief at all. This maturity is influenced by such development factors as personality, psychological condition, family and institutional environment, and social condition. Due to good psychological development, most Muslim youth experience good religious maturity as they become moderate followers of Islam. The study also suggests some recommendations how to provide Muslim youth with proper psychological development so that they become religious and moderate followers of Islam.
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Sintasari, Beny. "Pemberdayaan Remaja Masjid Dan Perannya Dalam Pendidikan Islam." Urwatul Wutsqo: Jurnal Studi Kependidikan dan Keislaman 10, no. 1 (April 18, 2021): 100–114. http://dx.doi.org/10.54437/urwatulwutsqo.v10i1.251.
Повний текст джерелаАнотація:
Youth empowerment and mentoring aims to make them a good young generation; namely adolescents who are righteous, faithful, knowledgeable, skilled and have noble character. To foster Muslim teenagers, it can be done in various approaches, including through the activities of youth mosques. Mosque youth is an organization that accommodates Muslim youth activities in prospering mosques. Mosque youth is an alternative forum for youth development that is good and needed by the people. By being oriented towards mosque, Islamic, scientific, youthful and skill activities, this organization can provide opportunities for its members to develop themselves according to their talents and creativity. Mosque youth have a very important role because mosque youth is an organization that really thinks about the development of Islam. Mosque youth play a role in the spread of Islamic culture. Through mosque youth, we can gradually instill Islamic values ??in children, so that they can fortify the Muslim generation in every activity.
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Aziz, Sameena. "Domesticating Madrasa Education." Context: Journal of Interdisciplinary Studies 5, no. 2 (October 1, 2018): 41–68. http://dx.doi.org/10.55425/23036966.2018.5.2.41.
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This paper presents findings of a study exploring the attitudes of Muslim youth in relation to their madrasa education and its influence on their lives. It further explores the flexibility of madrasas to adapt and reform against a backdrop of changing socio-political landscape scrutinising and planning for how diverse Muslim faith groups use their educational spaces in absentia of Muslim youth voices. A mixed method approach was used combining data from 40 questionnaires and nine semi-structured small-group interviews collected through an independent measures design involving two groups of participants, current and ex-madrasa pupils, aged 11 – 19. Interpretative Phenomenological Analysis of the data reveals the more recent teaching experiences of current madrasa pupils elicit a more positive response than the ex-pupils. Muslim youth argue that whilst madrasas play an important role in their early socialisation to God, Qur’an and Islam they are only now beginning to contextualise Islamic education to life in Britain. This evidence-based small scale study conducted in Peterborough identifies, through the voices of Muslim youth, that madrasas have the potential, with suggested improvements, to help Muslim youth inscribe their religious identities within a secular pluralistic British society. The findings have great ramifications for madrasa leaders and policy makers.
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Corry, Jane. "Youth Services Today." OLA Quarterly 18, no. 4 (2012): 12–14. http://dx.doi.org/10.7710/1093-7374.1372.
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Rogers, Emily. "Transforming Youth Services." Children and Young People Now 2017, no. 8 (April 11, 2017): 36–37. http://dx.doi.org/10.12968/cypn.2017.8.36a.
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Stephenson, Jo. "Youth offending services." Children and Young People Now 2022, no. 6 (June 2, 2022): 38–39. http://dx.doi.org/10.12968/cypn.2022.6.38.
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Sahrasad, Herdi. "YOUTH MOVEMENT AND ISLAMIC LIBERALISM IN INDONESIA." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 1 (September 9, 2020): 145–75. http://dx.doi.org/10.21274/epis.2020.15.1.145-175.
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This article examines dynamics of Islamic discourses in Post-New Order Indonesia, focusing on the birth of Jaringan Islam Liberal/JIL (Islamic Liberalism Network). The network which emerged in 2001 was a result of informal meeting and group discussions of young intellectuals at Jl. Utan Kayu 68 H, East Jakarta who later agreed to establish the JIL. Since its earliest foundation, the networks has been at the forefront to attack Islamic extremist and fundamentalist groups while calling for Islamic liberalism. This article tries to portray the emergence of the JIL and its liberalism agenda and offers the contestation on Islamic liberalism in Indonesia. As for the latter, it not only encapsulates responses of fundamentalist groups, but also important Muslim organisation, like the traditionalist Nahdlatul Ulama/NU and the Modernist Muhammadiyah, and important Indonesian Muslim thinkers. This article further argues that Islamic liberalism that takes its root to Muslim activism during the New Order Indonesia has shaken the basic foundation of a religion as introducing liberalism in Islamic discourses. It has invited contestation and responses for a significant Muslim group, including the two-most important Indonesian Muslim organisations, the NU and the Muhammadiyah. As this article further demonstrates, the contestation is mainly because of different opinions among Muslims on the limit of reason to understand religion.
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Kusumawati, Nurrani, and Dzikry Arrahim. "How Muslim Youth Community Brand Sells Merchandise Case: Shift Youth Movement." Asian Journal of Technology Management (AJTM) 14, no. 1 (2021): 89–108. http://dx.doi.org/10.12695/ajtm.2021.14.1.6.
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Abstract. Shift is a Muslim youth movement community in Indonesia. As one of the Islamic Brand in Indonesia, Shift starts selling the merchandise to broaden the brand. However, selling the brand's merchandise is not easy work to do. A couple of factors might affect customer purchase intention, such as brand loyalty and brand image. This research aims to find a strategy on how Islamic Brand sell merchandises. This study will discuss several variables, such as brand knowledge, brand satisfaction, brand identification, brand image, brand loyalty, and perceived quality to purchase intention. The data collection uses the questionnaire as the method and analyses it on Partial Least Square Structural Equation Modeling (PLS-SEM). The questionnaires are distributed by online platforms with sample size of 436 respondents who knew about Shift Brand and Shift's Merchandise. The outcomes are brand knowledge, brand satisfaction, brand identification, influence brand image and brand loyalty. Brand loyalty has a positive impact on purchase intention; however, brand image and perceived quality insignificant impact purchase intention. The Shift must develop a strategy to strengthen brand knowledge, brand satisfaction, and brand identification; therefore, it can increase brand loyalty, leading to purchase intention. Keywords: Brand loyalty, brand image, perceived quality, purchase intention, Islamic brand, and partial least square.