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Saffari, Siavash. "Ali Shariati and Cosmopolitan Localism." Comparative Studies of South Asia, Africa and the Middle East 39, no. 2 (August 1, 2019): 282–95. http://dx.doi.org/10.1215/1089201x-7586797.
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AbstractLeading twentieth-century Iranian public intellectual Ali Shariati has been described by some as a proponent of a project of nativism and cultural authenticity. This article offers an alternative reading of Shariati, one that highlights the germination of his thought in a process of constant oscillation between particular historical-sociopolitical attachments and a decidedly cosmopolitan intellectual horizon. This oscillation, it is argued, while born out of the core-periphery dynamics of commodity and knowledge production within a colonially constructed world order, nevertheless allows Shariati to transcend postcolonial anxieties and nativist traps even as he calls on his fellow Iranian and Muslim intellectuals to attend to resources within the local culture and to delink from Eurocentric and colonially globalized knowledge regimes. In order to place his thought within the broader framework of the emergence and evolution of anti- and decolonial thought, Saffari reads Shariati in dialogue with some of the leading twentieth- and twenty-first-century critics of colonial modernity: Muhammad Iqbal, Frantz Fanon, Enrique Dussel, and Walter D. Mignolo. Saffari argues that the oscillation between local attachments and cosmopolitan vistas in Shariati's work is best understood as a function of his cosmopolitan localism.
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Baihaqi, Wazin. "FILSAFAT MANUSIA ALI SHARI'ATI." ALQALAM 26, no. 3 (December 31, 2009): 323. http://dx.doi.org/10.32678/alqalam.v26i3.1566.
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The philosophy of man, according to Ali Shariati, covers several ideas. He explains the philosophy of man by stating that the verses of the Qur'an much more use the symbolic language. The symbols stated in the Qur'an are then interpreted by Ali Shariati to express his concept on the philosophy of man.The history of the creation of Adam telling that Adam is able to mention the names of several objects around him is a symbol of the intellectual ability of man. Performing the angels bow because of Adam's intellectual capability shows us the appreciation of Islam to humanism. The statement of the Qur'an that human spirit is created from a part of God's spirit is interpreted that human is endowed power (at a certain levels) by God in which it is, as a matter of fact, a manifestation of the attributes of Allah. Due to his intellectual capability and his power, man is, then, appointed to be His khalifah in the World.Ali Shariati states that human is two-dimensional beings. This conclusion constitutes an interpretation of several verses of the Qur'an stating that man is made of loam ( as a symbol of lowness) and a part of God's spirit (as a symbol of holiness). In order not to be fell into one of the extreme poles, man needs religion, God, holy book and prophet that have two-dimensional aspects, the mundane and the beyond. The only religion that has both of these aspects is Islam.
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Hamèd, F. "La hiérocratie shi'ite et Ali Shariati." CEMOTI 14, no. 1 (1992): 79–111. http://dx.doi.org/10.3406/cemot.1992.1023.
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HAMED, F. "La hiérocratie shi'ite et Ali Shariati." CEMOTI, no. 14 (June 1, 1992): 79111. http://dx.doi.org/10.4000/cemoti.345.
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Nurrochman, Nurrochman. "ISLAM DAN SOSIALISME (Telaah atas Pemikiran Ali Syariati)." Wahana Akademika: Jurnal Studi Islam dan Sosial 1, no. 1 (May 6, 2016): 41. http://dx.doi.org/10.21580/wa.v1i1.800.
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<p><span>Abstract</span></p><p><span>Ali Shariati, as it is known, is a key figure behind the Iranian revolution. In line<br /><span>with the thinking Hanafi and Engineer, Shariati comes with the embodiment of<br /><span>the spirit of a just social system. He was a great orator and a writer profilik. In<br /><span>the early days of the Iranian revolution, the classroom is always filled by a<br /><span>Shariati college students who want to listen to his revolutionary ideas. Similarly,<br /><span>his works. Although sometimes seem provocative, but Shariati's writings can not<br /><span>be denied has become a kind of detonating the Iranian revolution. Shariati was<br /><span>able to stand in the middle of these two poles, Islam (Shia) on the one hand and <span>Marxism on the other. He shrewdly combining the two, and then give birth to <span>an idea of Islamic socialism. This paper is framed to elaborate further thought <span>Ali Shariati primarily on the concept of Islamic socialism. Posts will be limited to <span>the three principal discussions, namely, how the concept of Islamic socialism Ali <span>Shariati, is there any influence of Marxism in Islamic thought possible Shariati <span>and juxtaposed with the classical teachings of Marxism?</span></span></span></span></span></span></span></span></span></span></span></span></span></span></p><p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><br /><span><strong>Keywoard:</strong> <em>Islam, sosialisme, marxisme, kiri Islam</em></span></span></span></span></span></span></span></span></span></span></span></span></span></span><br /></span></p>
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Dehaghi, Ali Asghar Amini. "Ali Shariati’s Use of Traditional Media and the Historical Memory for Promoting Islamic Revolution in Iran." Asian Social Science 12, no. 4 (March 19, 2016): 37. http://dx.doi.org/10.5539/ass.v12n4p37.
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<p>The thing that has always made Shariati immanent, according to some of his fans, in addition to his companionship conscious in first period and reforming in the second is Shariati’s use of social communication process in form of traditional media which is usually about Shia clergy.</p><p>Plus, in order to have a stronger impact on his contacts tried to de familiarize traditional concepts especially religious and historical-myth memory community in the process of extraction and refining from religious – historical concepts. So when audiences were exposed to the message of Ali Shariati in the traditional communication process they imagined it was a manifestation of religion with the concept of revolution, which had never happened before. Therefore Shariati was one of the most successful intellectuals in contacting with the audience, someone unprecedented in the history of Iran. </p>
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Abedi, Mehbi. "Ali Shariati: the architect of the 1979 Islamic revolution of Iran." Iranian Studies 19, no. 3-4 (September 1986): 229–34. http://dx.doi.org/10.1080/00210868608701678.
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Mahdavi, Mojtaba. "One Bed and Two Dreams? Contentious Public Religion in the Discourses of Ayatollah Khomeini and Ali Shariati." Studies in Religion/Sciences Religieuses 43, no. 1 (September 20, 2013): 25–52. http://dx.doi.org/10.1177/0008429813496102.
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Ayatollah Khomeini and Ali Shariati are seen as twin pillars of revolutionary Islam in contemporary Iran. This article contextualizes and compares these radical discourses in three sections. It first problematizes the transformation of Khomeini as a quietist cleric into a revolutionary ayatollah. While Khomeini’s theory of velayat-e faqih was a radical departure from the dominant Shiite tradition, its practice has contributed to a new era of post-Khomeinism. Second, it examines Shariati’s discourse and a new reading of his thought in the post-revolutionary context. Third, it demonstrates that these discourses differ radically on the three concepts of radicalism, public religion, and state. The conclusion sheds some light on the conditions of Khomeinism after Khomeini, and Shariati’s discourse three decades after the revolution. It suggests that Iran has gradually entered into a new era of post-Islamism.
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Ghessimi, Hamed. "Translation and political engagement." Babel. Revue internationale de la traduction / International Journal of Translation 65, no. 1 (February 26, 2019): 51–60. http://dx.doi.org/10.1075/babel.00073.ghe.
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Abstract The activist aspect of translation that has illocutionary and perlocutionary dimensions is a sort of speech act that rouses, inspires, bears witness, mobilizes and incites to rebellion, actually participating in social movement and political change. In this way, translators are the producers of new knowledge signifying the assertion of power by choosing deliberately to subvert the traditional allegiance of translation and also interjecting their own world view and politics into their work, and these translators undertake the work they do because they believe the texts they produce will benefit humanity or impact positively upon the receptor culture in ways that are broadly ideological. This paper investigates the issue of an Islamic Marxist translators’ agency applying Pierre Bourdieu’s sociological concepts (habitus, field, capital) in the socio-political context of Iran in the 1960s and 1970s. This study surveys how based on his habitus Ali Shariati, an Islamic Marxist translator and thinker, translated some texts to transfer new knowledge to society as cultural capital which intensified the initiation and facilitation of social reform and political change in Iran in the 1970s. The paper peruses some texts translated by Ali Shariati to show that he wielded his own politics in translation to illuminate Iranians’ thought against the imperial regime to stimulate them to subvert the Pahlavi dynasty.
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Saffari, Siavash. "Rethinking the Islam/Modernity Binary: Ali Shariati and Religiously Mediated Discourse of Sociopolitical Development." Middle East Critique 24, no. 3 (June 10, 2015): 231–50. http://dx.doi.org/10.1080/19436149.2015.1046708.
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Akhavi, Shahrough. "Islam, politics and society in the thought of Ayatullah Khomeini, Ayatullah Taliqani and Ali Shariati." Middle Eastern Studies 24, no. 4 (October 1988): 404–31. http://dx.doi.org/10.1080/00263208808700754.
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Palombo, Matthew. "The Emergence of Islamic Liberation Theology in South Africa." Journal of Religion in Africa 44, no. 1 (February 25, 2014): 28–61. http://dx.doi.org/10.1163/15700666-12301272.
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AbstractThere is a growing interest in Islamic liberation theology today, and seminal authors such as Ali Shariati, Alighar Ali Engineer (1984, 1990), Farid Esack (1984, 1997), and Hamid Dabashi (2008) have developed its central commitments. In South Africa the earliest representative text was the ‘Review of Faith’ (1984) by Farid Esack, used by the Call of Islam (est. 1984) for cultivating personal piety and conscientization (critical consciousness) against apartheid. Based on recent interviews, unpublished manuscripts, and published works, this article demonstrates how Islamic liberation theology emerged in the political praxis of Muslims against settler colonialism and apartheid. In this subaltern history, political Islam as political praxis and not state building generated a unique discursive space for an Islamic liberation theology to emerge within the confluence of two ideological paths: those of humanism and Islamism.
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Wain, Alexander. "Indigenous Islamic Modernity: A Necessary Basis for Renewal and Reform." ICR Journal 7, no. 2 (April 15, 2016): 267–71. http://dx.doi.org/10.52282/icr.v7i2.268.
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The Orient is not an inert fact of nature. It is not merely there, just as the Occident itself is not just there either…[rather] men make their own history, that what they can know is what they have made. [Edward Said][I aim] to wage an emancipatory cultural and intellectual struggle to save human freedom from the barren wastelands of capitalism and class exploitation, equality and justice from the violent and pharaonic dictatorship of Marxism, and God from the ghastly and gloomy graveyard of clericalism. [Ali Shariati]
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Halilovic, Seid. "Ijtihad and Islam in the spirit of the age in Muhammad Iqbal and Ali Shariati Seid Halilovic." Kom : casopis za religijske nauke 5, no. 1 (2016): 57–84. http://dx.doi.org/10.5937/kom1601057h.
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Martin, Vanessa. "The Near and Middle East - Ali Rahnema: An Islamic Utopian: a political biography of Ali Shariati. xiii, 418 pp. London: I. B. Tauris, 1998. £39.50." Bulletin of the School of Oriental and African Studies 62, no. 3 (October 1999): 559–60. http://dx.doi.org/10.1017/s0041977x00018711.
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الحسيني, حنان فيض الله. "أثر الرؤية التوحيدية في رسم ملامح الإنسان عند علي شريعتي وعلي عزت بيجوفيتش." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 24, no. 95 (January 1, 2019): 97–67. http://dx.doi.org/10.35632/iokj.v24i95.177.
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يكشف البحث عن ملامح الرؤية التوحيدية، ومعالم بناء الإنسان في الفكر الإسلامي المعاصر، وَفقاً لتصوُّر اثنين من مُفكِّري المدرسة التوحيدية: علي شريعتي، وعلي عزت بيجوفيتش، وذلك بتحديد الأُسس المعرفية التي قامت عليها الرؤية التوحيدية لكلٍّ منهما، والأدوات المنهجية التي استخدمها كلٌّ منهما في تحقيق الغاية المنشودة؛ بُغْية استخلاص خبراتهما المعرفية في التأسيس النقدي للنموذج الغربي، وما أعقبه من رسمٍ لملامح الرؤية التوحيدية، مُتَّبِعينَ في ذلك منهجية تحليل النصوص التأسيسية لكلٍّ من شريعتي وبيجوفيتش في جوانبها الـمُتعدِّدة، فضلاً عن استخلاص الأدوات المنهجية والمفاهيم التأسيسية التي قدَّمها هذان الـمُفكِّران في نقد النموذج المعرفي الغربي، وبناء نموذج معرفي جديد يقوم على أساس التوحيد.
This paper reveals the features of the Tawhidi perspective and the parameters of Man's image in contemporary Islamic thought, as perceived by two Tawhidi school thinkers: Ali Shariati and Ali Izzat Begovic. We carried out the study by identifying the epistemological bases on which the Tawhidi perspective and the methodological tools of each were based and utilized in achieving the desired goal; in order to extract their epistemological experiences in criticizing the Western epistemological model, and establishing a new model founded on Tawhid.
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Rustandi, Dudi. "Analisis Wacana Pesan Komunikasi Dakwah Ali Syari’ati." Anida (Aktualisasi Nuansa Ilmu Dakwah) 17, no. 2 (June 26, 2019): 203–20. http://dx.doi.org/10.15575/anida.v17i2.5062.
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The purpose of this study is to explore the hidden message in the message of communication (da'wah) and the rhetoric conveyed by someone is a response from the social reality of the community that surrounds a Muballigh who shows his attitude and character. This gave birth to a distinctive character, different from other people's messages. It also refers to the social, political, economic, social and cultural context in which a person lives. This can be found from the preaching messages of Ali Shariati. Using the Teo A. Van Dijk model discourse analysis method, the researcher described the da'wah message based on the framework of the discourse elements; first, macro structure, Second; superstructure, third; micro structure. The use of the Discourse model is intended to interpret the latent intent of the message. The results of the study concluded that Ali Shari'ati's message of preaching emphasized a lot of aspects of aqeedah and morals, with the following characteristics; (1) The content of Shari'ati's message of preaching uses the historical sociological analysis methodology using reasoning or logic of comparison, (2) Tawhid becomes the basis of every content of Shari'ati's message, (3) The message is always progressive, this is characterized by new interpretations and meanings, (4) have a commitment to the culture and traditions of the local community, (5) Islam must be the basis of movement and side with the weak, (6) More emphasis on moral character.AbstrakTujuan penelitian ini adalah untuk mengeksplorasi pesan tersembunyi di dalam pesan komunikasi (dakwah) dan retorika yang disampaikan seseorang merupakan respon dari realitas sosial masyarakat yang melingkupi seorang Muballigh yang menunjukan sikap dan karakternya. Hal tersebut melahirkan karakter pesan yang khas, berbeda dari pesan orang lain. Hal tersebut merujuk pula pada konteks sosial politik, ekonomi, sosial, dan budaya dimana seseorang hidup. Hal ini dapat ditemukan dari pesan-pesan dakwah Ali Syariati. Dengan menggunakan metode analisis wacana model Teo A. Van Dijk, peneliti menguraikan pesan dakwah berdasarkan kerangka elemen-elemen wacana; pertama, struktur makro, Kedua; superstruktur, ketiga ; struktur mikro. Penggunaan model Wacana dimaksudkan untuk menafsirkan maksud laten dari pesannya. Hasil penelitian dapat disimpulkan bahwa pesan dakwah Ali Syari’ati banyak menekankan aspek akidah dan akhlak, dengan ciri-ciri sebagai berikut; (1) Isi pesan dakwah Syari’ati menggunakan metodologi analisis sosiologi sejarah dengan menggunakan penalaran atau logika komparasi, (2)Tauhid menjadi basis dalam setiap isi pesan dakwah Syari’ati, (3) Isi pesannya selalu menggungah dan progresif, hal ini dicirikan dengan penafsiran dan pemaknaan baru, (4) mempunyai komitmen terhadap budaya dan tradisi masyarakat setempat, (5) Islam harus menjadi basis pergerakan dan memihak kaum lemah, (6) Lebih menekankan aspek akidah akhlak.
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Dangor, Suleman. "A Muslim Theory of Human Society." American Journal of Islam and Society 17, no. 2 (July 1, 2000): 126–30. http://dx.doi.org/10.35632/ajis.v17i2.2066.
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l11e book is composed of an introduction, five chapters, a bibliography, andan index. In the first chapter, the author presents Malik Bennabi's understandingof religion and its pace in human life. The second chapter outlines his viewsas to why human beings associate with each other and form societies. The thirdchapter deals with the constitution and dynamics of society as conceived byBennabi. The fourth chapter is devoted to culture which features prominentlyin his writings. The final chapter discusses his cyclical theory of human socioculturaland historical development.The author informs us that he was introduced to Bennabi's thoughts by readinghis Le Phenomene Coranique (The Qur'anic Phenomenon). He was soimpressed with Bennabi's writing that when he contributed an article on theprospects of an Islamic theory of human society, he referred not only to theworks of Ali Shariati, Muhammad Baqir as-Sadr, Murtaza Mutahhari, but alsoto Bennabi. An international seminar on Malik Bennabi held at the Universityof Malaya in Kuala Lumpur in 1991 gave him the opportunity to read a paperdealing with Bennabi's contribution to social theory, in addition to inspiring ...
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Kersten, Carool. "Religion and Politics in the Middle East." American Journal of Islam and Society 28, no. 2 (April 1, 2011): 106–19. http://dx.doi.org/10.35632/ajis.v28i2.1253.
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In the final decades of the twentieth century, a new strand of Islamic intellectualismbegan inserting itself into contemporary Muslim discourses onpolitics, law, and human rights. Not fitting into existing neat categoriessuch as traditionalist, revivalist, and modernist-liberal Islam, its promotersoperate on the interstices of established traditions and practices within theMuslim world, as well as the liminal spaces between cultures and civilizations.With the advent of the new millennium, the impact of their alternative, cosmopolitan or culturally hybrid ways of engaging with the Islamicheritage, or turath, is receiving increasing recognition.In his latest book, Religion and Politics in the Middle East, which examineswhether religion has primacy over politics or the other way around,Robert D. Lee’s focus has shifted from individuals (Muhammad Iqbal,Sayyid Qutb, Ali Shariati, and Mohammed Arkoun) to a quartet of countries(Egypt, Israel, Turkey, and Iran). At the same time, he continues toacknowledge the significance of maverick thinkers such as the EgyptianNasr Hamid Abu Zayd, Turkey’s Said Nursi and Fethullah Gülen, and theIranian Abdolkarim Soroush and Mohsen Kadivar in questioning, challenging,and transforming the intellectual and political scenes in their respectivecountries and beyond—although often forced to do so from abroad asexilic intellectuals ...
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Eficandra, Eficandra. "Maqasid al-shariah: suatu kajian terhadap ijtihad Ali ibn Abi Thalib." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 12, no. 1 (June 30, 2012): 21. http://dx.doi.org/10.18326/ijtihad.v12i1.21-41.
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Ijtihad conducted by Ali ibn Abi Talib continuously to understand in depth the purpose of Islamic law and reason for its implementation, and to realize maslahah (the public good) for human life on earth. This Ijtihad was always supported by nas the Qur’an’s and Sunnah’s text) and also according to the spirit of Shari’ah. The results of Ali’s ijtihad if linked with the approach and application of maqasid al-shari’ah (the goals and objectives of Islamic law) as the study of usul al-fikih (the methodology of Islamic law) had many similarities. In another sense, Ali ibn Abi Talib was really smart to understand and apply maqasid al-shari’ah in the five types of maslahah, namely faith or religion, life or human self, intellect, lineage or posterity, and property or wealth. Likewise, in the application of the five maslahah, levels and priorities in the form daruriyyat (the essential benefits), hajiyyat (the complementary benefits), and tahsiniyyat (the embellishment benefits) was always be considered by him. On the other hand, if there was a clash between one maslahah with another maslahah, Ali ibn Abi Talib solved it by consideration of the level and priority in the implementation of mas}lah}ah to be realized.
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Mohamed, Yasien. "The Islamic Ideology of Ali Shari’ati." American Journal of Islamic Social Sciences 27, no. 2 (April 1, 2010): 28–49. http://dx.doi.org/10.35632/ajiss.v27i2.359.
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It has been thirty years since the Islamic revolution of Iran of 1979, and the name of Imam Khomeini remains alive in the minds of the people as its leader. However, little is known about the contribution of Ali Shari’ati (d. 1977) in awakening the educated youth to realize Islam’s political relevance and to participate in the struggle against the shah’s despotism. The new generation of Iranians know even less about his vision of governance and how it differs from Khomeini’s concept of governance by the ulama. This paper attempts to answer the following questions: Why did Shari’ati appeal to the students and intellectuals? What philosophical and theological elements make up his Islamic ideology, his Islamic sociology, and his concept of struggle (jihad)? How did he manage to blend Shi’ite theology and Marxist dialectical struggle to produce his own brand of Islamic ideology? Is the role of the sociologist to describe or to transform society?
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Mohamed, Yasien. "The Islamic Ideology of Ali Shari’ati." American Journal of Islam and Society 27, no. 2 (April 1, 2010): 28–49. http://dx.doi.org/10.35632/ajis.v27i2.359.
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It has been thirty years since the Islamic revolution of Iran of 1979, and the name of Imam Khomeini remains alive in the minds of the people as its leader. However, little is known about the contribution of Ali Shari’ati (d. 1977) in awakening the educated youth to realize Islam’s political relevance and to participate in the struggle against the shah’s despotism. The new generation of Iranians know even less about his vision of governance and how it differs from Khomeini’s concept of governance by the ulama. This paper attempts to answer the following questions: Why did Shari’ati appeal to the students and intellectuals? What philosophical and theological elements make up his Islamic ideology, his Islamic sociology, and his concept of struggle (jihad)? How did he manage to blend Shi’ite theology and Marxist dialectical struggle to produce his own brand of Islamic ideology? Is the role of the sociologist to describe or to transform society?
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Zaidi, Ali Hassan. "Reason, Freedom and Democracy in Islam." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 102–4. http://dx.doi.org/10.35632/ajis.v21i1.1815.
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While the public role of intellectuals in North America, and perhaps in theWest more generally, is declining, one may hazard to say that their roleremains significant in the Muslim world, judging by the number of intellectualswho have been censored in Muslim societies. Iran, in particular,has a strong tradition of public intellectuals, the latest of whom isAbdolkarim Soroush, a vocal critic of the post-revolutionary clericalregime. An official in the early years of post-revolutionary Iran, he hassubsequently been harassed and censored for arguing that secularism is the best way to guard against the abuse of power. Since Soroush hasquickly gained a following both inside and outside Iran, the editors are tobe commended for editing and translating his wide-ranging ideas andmaking them accessible to the English reading public.The editors’ introduction contextualizes Soroush’s work by locatinghim within a current of Iranian enlightened-religious intellectuals, and,more generally, in a current of Muslim reformist thought that includes thelikes of Muhammad Iqbal and Ali Shariati. Chapter 1, an interview withSoroush, reveals the major influences on the development of his thought,while the remaining 11 chapters are a collection of his essays, lectures,and speeches. Most of this material consists of lectures that he deliveredin the early 1990s. Chapters 2, 4, and 6-9 represent the core of his ideason the limits of religious knowledge, secularism, and the mutual dependenceof freedom and critical reason. The remaining chapters nicelyround out the book with topics ranging from a defense of critical reason,science, and freedom to the differences between the educational model ofthe traditional religious seminary versus the modern university.Chapter 2 presents Soroush’s theory of the contraction and expansionof religious knowledge. Here, he makes the controversial (at least in thepost-revolutionary Iranian context) argument that while religion andsacred scriptures may be flawless and constant, the interpreters of religionare not. Hence, Soroush argues that traditional Islamic knowledge needsto be treated like any other branch of knowledge, “as incomplete, impure,insufficient, and culture-bound” (p. 32) ...
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Divine, Donna Robinson. "An Islamic Utopian: A Political Biography of Ali Sharicati: Ali Rahnema." Digest of Middle East Studies 10, no. 1 (July 2001): 48–50. http://dx.doi.org/10.1111/j.1949-3606.2001.tb00403.x.
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Muammar, Arief, Amroeni Drajat, and Katimin Katimin. "The Relevance of Ali Hasjmy's Thoughts on Islamic Country of Islamic Sharia Implementation in Aceh." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 2 (May 14, 2019): 228–40. http://dx.doi.org/10.33258/birci.v2i2.255.
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This research deals with the relevance of Ali Hasjmy's thoughts on Islamic country of Islamic sharia implementation in Aceh. This research is conducted by using descriptive qualitative approach. The concept of an Islamic Country which built by Ali Hasjmy was relevant to the implementation of the formalization of Islamic shariah in Aceh at least in four fields. 1) The relevance of the paradigm of the Islamic Country to the republic system, 2) the relevance of the field of staffing in the concept of the Islamic Country with the criteria of the apparatus in the formalization system of Islamic shariah, 3) The relevance of the concept of the Islamic Country concerning the division of power with the structure of the Aceh government, 4) the relevance of definite social security in the concept of the Islamic Country with social welfare programs and community empowerment in Aceh
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Puspitasari, Laili Latifah, and Rifqi Muhammad. "Perumusan Konsep Shariah Governance di Indonesia: Evaluasi Model Pengawasan Syariah di Sektor Perbankan." Muqtasid: Jurnal Ekonomi dan Perbankan Syariah 10, no. 1 (August 9, 2019): 1. http://dx.doi.org/10.18326/muqtasid.v10i1.1-16.
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Abstract This study aims to evaluate Sharia governance infrastructure in Sharia banking in Indonesia, specifically the Sharia review phase by the Sharia Supervisory Board which was disclosed in the Sharia bank annual report. Furthermore, an analysis of the possibility of adopting the Shariah Governance Framework (SGF) of Bank Negara Malaysia (BNM) is based on the perceptions of experts, using 3 research samples, namely Bank Syariah Mandiri, BPD DIY Sharia Business Unit, and BPRS Bhakti Sumekar. The data analysis uses a qualitative descriptive approach. Our results show that the governance processes, procedures and mechanisms in the Sharia review process by the DPS are supported by the bank's internal functions, namely the function of Internal Audit and the Compliance function. Based on these conditions, SGF BNM adoption is considered less suitable when applied to Islamic banking in Indonesia. One of them was caused by a lack of human resources in Indonesia with dual competency (Sharia law and finance). So that it is not possible to separate each unit such as the SGF BNM, namely Shariah Audit, Shariah Review, Shariah Research, and Shariah Risk ManagementAbstrak Penelitian ini bertujuan untuk mengevaluasi infrastruktur tata kelola Syariah pada perbankan Syariah di Indonesia, khususnya tahap Shariah review oleh Dewan Pengawas Syariah yang diungkap pada laporan tahunan bank Syariah. Untuk selanjutnya dilakukan analisis kemungkinan adopsi Shariah Governance Framework (SGF) Bank Negara Malaysia (BNM) yang didasarkan pada persepsi para ahli dengan menggunakan 3 sampel penelitian, yaitu Bank Syariah Mandiri, Unit Usaha Syariah BPD DIY, dan BPRS Bhakti Sumekar. Analisis data menggunakan pendekatan deskriptif kualitatif. Hasil penelitian menunjukkan bahwa proses, prosedur, dan mekanisme tata kelola khususnya pada proses Shariah review oleh DPS didukung oleh fungsi internal bank, yaitu fungsi Audit Internal dan fungsi Kepatuhan. Berdasarkan kondisi tersebut, adopsi SGF BNM dinilai kurang sesuai apabila diterapkan pada perbankan Syariah di Indonesia. Hal tersebut salah satunya disebabkan oleh kurangnya jumlah sumber daya insani di Indonesia dengan dual competency (hukum Syariah dan keuangan). Sehingga belum memungkinkan untuk dilakukan pemisahan tiap unit seperti pada SGF BNM yaitu Shariah Audit, Shariah Review, Shariah Research, dan Shariah Risk Management
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Nugroho, Anjar, and Tulus Warsito Surwandano. "Ali Shari’ati’s revolutionary Islamic thought and its relevance to the contemporary socio-political transformation." Indonesian Journal of Islam and Muslim Societies 7, no. 2 (December 1, 2017): 251. http://dx.doi.org/10.18326/ijims.v7i2.251-276.
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Ali Shari’ati emerged as an enlightened intellectual figure in the phenomenonof the authoritarian and oppressive power of the Syah Pahlavi regime. Shari’atiappeared as a pioneer of radical ideas about Islam and the revolution whichstemmed from the Shi’a teachings that had been grafted into the revolutionary tradition of the Third World and Marxism. Shari’ati succeeded in establishing a revolutionary Islamic ideology that became the basis of the mass collective consciousness against the regime of the Syah. In Shari’ati’s thought, Islam is an emancipatory ideology and liberation. The progressive and revolutionary view of Shari’ati’s Islam derives from a belief system of tauhid. While tauhid in Shari’ati’s view is the unity among God, man and the universe, the society which is full of social discrimination, injustice, and arbitrariness can be categorized as Shirk, the opponent of tauhid. In the context of the Iranian revolution, the Shari’ati’s Islamic thought and ideology became the fourth t-text-stroke-width: 0px; "> bridge or road from the ideological stalemate of the pre-revolutionary opposition movement, which is between secularist-nationalist, Marxist-Communistand Islamic Fundamentalism. Further, Shari’ati’s ideology paved the way forthe acceptance of Imam Khomeini as a revolutionary leader. This paper aimsto contextualize Ali Shari’ti’s views on socio-political change in Indonesia.Ali Shari’ati muncul menjadi sosok intelektual tercerahkan dalam fenomenakekuasaan rezim Syah Pahlevi yang otoriter dan menindas. Shari’ati lalu tampilsebagai pelopor gagasan-gagasan radikal tentang Islam dan revolusi yang bersumberdari ajaran Syi’ah yang sudah dicangkokkan dengan tradisi revolusioner DuniaKetiga dan Marxisme. Ali Shari’ati berhasil membangun ideologi Islam revolusioneryang kemudian menjadi basis kesadaran kolektif massa menentang kekuasaan rezimSyah. Dalam pemikiran Shari’ati, Islam adalah sebuah ideologi emansipasi danpembebasan. Pandangan Islam Ali Shari’ati yang progresif dan revolusionerbersumber pada satu sistem keyakinan yaitu tauhid. Jika tauhid dalam pandanganShari’ati adalah kesatuan antara Tuhan, manusia dan alam semesta, maka kondisimasyarakat yang penuh diskriminasi sosial, ketidakadilan, dan kesewenang-wenangandapat dikategorikan sebagai syirk, lawan dari tauhid. Dalam konteks revolusi Iran,tawaran pemikiran dan ideologi Islam Syari’ati menjadi jembatan atau jalan keempatdari kebuntuan ideologi gerakan oposisi pra-revolusi, yaitu antara nasionalis-sekuler,Marxis-Komunis dan Fundamentalisme Islam. Ideologi Shari’ati melapangkanjalan bagi diterimanya Imam Khomeini sebagai pemimpin revolusioner. Tulisanini hendak mengkontekstualisasikan pemikiran Ali Shari’ati dalam perubahan sosialpolitik di Indonesia.
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Khanlarzadeh, Mina. "Theology of Revolution: In Ali Shari’ati and Walter Benjamin’s Political Thought." Religions 11, no. 10 (October 1, 2020): 504. http://dx.doi.org/10.3390/rel11100504.
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In this paper, I offer a comparative analysis of the political thoughts of twentieth century Iranian revolutionary thinker and sociologist Ali Shari’ati (1933–1977) and German-Jewish philosopher Walter Benjamin (1892–1940). Despite their conspicuously independent historical-theoretical trajectories, both Shari’ati and Benjamin engaged with theology and Marxism to create theological–political conceptions of the revolution of the oppressed. Shari’ati re-interpreted and re-animated Shia history from the angle of contemporary concerns to theorize a revolution against all forms of domination. In comparison, Benjamin fused Marxism with Jewish theology in his call to seize the possibilities of past failed revolutions in the present. Both Shari’ati and Benjamin conceptualized an active messianism led by each generation, eliminating the wait for the return of a messiah. As a result, each present moment takes on a messianic potential; the present plays an essential role to both thinkers. Past was also essential to both, because theology (through remembrance) had made the past sufferings incomplete to them. Both thinkers viewed past sufferings as an integral part of present struggles for justice in the form of remembrance (or yād or zekr for Shari’ati, and Zekher for Benjamin). I explore the ways Shari’ati and Benjamin theorized the role of the past in the present, remembrance, and messianism to create a dialectical relation between theology and Marxism to reciprocally transform and compliment both of them.
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WAHYUDI, Y. "ALI SHARI'ATI AND BINT AL-SHATI' ON FREE WILL: A COMPARISON." Journal of Islamic Studies 9, no. 1 (January 1, 1998): 35–45. http://dx.doi.org/10.1093/jis/9.1.35.
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Zumrotun, Siti. "Al-Maqasid: alternatif pendekatan ijtihad zaman kontemporer." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 13, no. 1 (June 1, 2013): 125. http://dx.doi.org/10.18326/ijtihad.v13i1.125-139.
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Faraji, Mehdi. "Review of Kingshuk Chatterjee, ‘Ali Shari’ati and the Shaping of Political Islam in Iran." Contemporary Islam 9, no. 1 (May 9, 2013): 93–96. http://dx.doi.org/10.1007/s11562-013-0253-z.
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Şengül, Serdar. "Abluted Capitalism: Ali Shariati’s Critique of Capitalism in His Reading of Islamic Economy." Studies in Christian Ethics 28, no. 4 (September 30, 2015): 431–46. http://dx.doi.org/10.1177/0953946814565982.
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Ramdane, Tahraoui, and Merah Suad. "Review of What is to be done: The Enlightened Thinkers and Islamic Renaissance. By Dr. Ali Shari’ati." IIUM Journal of Educational Studies 2, no. 2 (December 31, 2014): 107–15. http://dx.doi.org/10.31436/ijes.v2i2.52.
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Davari, A. "A Return to Which Self?: Ali Shari'ati and Frantz Fanon on the Political Ethics of Insurrectionary Violence." Comparative Studies of South Asia, Africa and the Middle East 34, no. 1 (January 1, 2014): 86–105. http://dx.doi.org/10.1215/1089201x-2648587.
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Celarent, Barbara. "On the Sociology of Islam. By Ali Shariʾati. Translated by Hamid Algar. Berkeley, Calif.: Mizan Press, 1979. Pp. 125.Marxism and Other Western Fallacies. By Ali Shariʾati. Translated by R. Campbell. Berkeley, Calif.: Mizan Press, 1980. Pp. 122." American Journal of Sociology 117, no. 4 (January 2012): 1288–94. http://dx.doi.org/10.1086/664620.
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Pargoo, Mahmoud. "Shiʿi Reformation in Iran: The Life and Theology of Shariʿat Sangelaji, written by Ali Rahnema." Shii Studies Review 2, no. 1-2 (April 16, 2018): 387–90. http://dx.doi.org/10.1163/24682470-12340031.
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Hermanto, Agus. "Tradisi Sebagai Sumber Penalaran Hukum Islam (Studi Paradigma Ahli Sunnah Wal Jama’ah)." JURNAL MAHKAMAH 2, no. 1 (August 3, 2017): 161. http://dx.doi.org/10.25217/jm.v2i1.80.
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Abstract: "Tradition ('urf) as a Source of Islamic Law Reasoning; Study Paradigm Sunnah wal Jama'ah Experts in Developing Local Culture "One tradition ( 'urf) can be used as a source of Islamic law if it does not conflict with Personality', and not all traditions can be used as a source of Islamic law. Tradition itself is an activity that is repetitive, but does not violate the order of Shariah, the tradition is not sharia, but branches (furu ') in order to address or even develop Islamic teachings amaliyah (amaliy) or often called (bid’ah hasanah) .The ahlu sunnah wal jama'ah develop local culture such as tahlilan, yasinan, istighasah, tawashul or the like in the implementation of the (practice) there is no standard rules, but it is the implementation of more emphasis on reading tahlil (la ilaha ilallah), or yasinan namely reading yasin as the heart of a Qur'an, namely istighasah appeal help in Allah and not in others, and that is ihtiram tawashul to teachers as washilah in a prayer, and of course this is bid’ah hasanah not teaching out of Personality ' ,Keywords: Tradition, 'urf, Ahl Sunnah Wa al-Jama'ah
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Vakily, Abdollah. "Methodological Problems in the Study of Islam, and Ali Shariati's Proposed Methodology for the Study of Religions." American Journal of Islam and Society 18, no. 3 (July 1, 2001): 91–109. http://dx.doi.org/10.35632/ajis.v18i3.2006.
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This paper intends to describe some of the problems involved inthe methodological study of Islam, as well as the measures suggestedby scholars (Muslims and non-Muslims) to correct and solve suchproblems. It then presents the methodology developed by Ali Shariatifor the study of religions, and its application to Islam. The paperconcludes by assessing Shariati's proposed methodology vis-a-vis theaforementioned problems and corrective measures.
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Adil, M. "Membangun Aceh Melalui Pendidikan (Studi Analisis Konsep KOPELMA Darussalam Ali Hasjmy)." Tadabbur: Jurnal Peradaban Islam 1, no. 2 (October 1, 2019): 337–48. http://dx.doi.org/10.22373/tadabbur.v1i2.19.
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This study aimed to investigate the background of the establishment of KOPELMA Darussalam, the concept of KOPELMA Darussalam proposed by Ali Hasjmy, and the relevance of Ali Hasjmy's educational thoughts with Aceh’s development through education. The study used a library research design, employing the primary data from Ali Hasjmy’s writings and the secondary data from two figures who had lived with and were close to Ali Hasjmy. The data were analyzed by using a descriptive analysis method. The results of the study revealed that Ali Hasjmy founded KOPELMA Darussalam as a manifestation of his educational, cultural, and political thoughts. This, in turn, gave birth to a big concept to Aceh’s development towards modernization, equipped with Islamic sharia, Acehnese culture and traditions, and science, after Aceh was hit by prolonged social conflict. The concept of KOPELMA Darussalam proposed by Ali Hasjmy intended to create KOPELMA Darussalam as a symbol of peace and love, a place to produce faithful and devoted humans to the religion and the nation, a place to establish science for humanity, a place to build "Pancasila"-instilled citizens, a symbol for the collapse of educational secularism and dichotomy of science in Aceh, a source of the realization of the Acehnese aspirations (i.e., of the ideals of justice and prosperity), an oasis of knowledge, and a manufacturer of people with devoted souls and spirit to the religion and the nation. To date, Ali Hasjmy's educational thinking about "The Ideal Concept of Darussalam (Abode of Peace)" is still relevant with the basis for Aceh's development through education.
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Susanto, Nanang Hasan, and Imam Suyuti. "Kontekstualisasi Pendidikan Kritis Berbasis Pemikiran Ali Syari’ati di Indonesia." Journal of Islamic Studies and Humanities 3, no. 1 (February 12, 2019): 1. http://dx.doi.org/10.21580/jish.11.2824.
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<p>This paper aims to find out the contextualization of the critical ideology of Ali Syari'ati in the field of Islamic education. This paper uses a qualitative approach by gathering various literature on Ali Syari'ati's critical thinking, then analyzing it in the context of national education in Indonesia. The results of the study show that: first, education must be able to free humans from all forms of colonialism. second: the aim of critical education is to create an independent person and become a social prophet (rushan fekr) whose duty is to bring the people towards the desired ideals together, namely social welfare, free from acts of tyranny and misery of the people. third: making enlightened students that they are able to get out of four social prisons which include nature, history, society and human ego. In the context of Islamic education in Indonesia it can be realized by shaping students to be highly critical, independent and socially conscious individuals.</p><p><strong>Keywords:</strong> critical education; Ali Shari'ati; independent; social awareness; human ego; Islamic education; Indonesia;</p><p> </p><p><strong>Abstrak</strong></p><p>Tulisan ini bertujuan untuk mengetahui kontekstualisasi ideologi kritis Ali Syari’ati dibidang pendidikan Islam. Tulisan ini menggunakan pendekatan kualitatif dengan mengumpulkan berbagai literatur mengenai pemikiran kritis Ali Syari’ati, kemudian dianalisis dalam konteks pendidikan Nasional di Indonesia. Hasil penelitian menunjukkan bahwa: pertama, Pendidikan harus dapat membebaskan manusia dari semua bentuk penjajahan. kedua: tujuan pendidikan kritis adalah untuk mewujudkan pribadi yang merdeka dan menjadi nabi sosial (rushan fekr) yang bertugas untuk membawa umat menuju cita-cita yang diinginkan bersama, yaitu kesejahteraan sosial, terbebas dari tindak kezaliman dan kesengsaraan umat. ketiga: menjadikan siswa yang tercerahkan yaitu mereka mampu keluar dari empat penjara sosial yang meliputi sifat dasar, sejarah, masyarakat, dan ego manusia. Dalam konteks pendidikan Islam di Indoenesia bisa diwujudkan dengan membentuk anak didik menjadi pribadi yang kritis, independen dan berkesadaran sosial yang tinggi.</p><strong>Kata Kunci:</strong> pendidikan kritis; Ali Syari’ati; independen; kesadaran social; ego manusia; pendidikan Islam; Indonesia
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Rahmatullah, Indra. "LEGAL OPINION AHLI SYARIAH PASAR MODAL (ASPM) DALAM INDUSTRI PASAR MODAL SYARIAH DI INDONESIA." Law and Justice 3, no. 1 (November 2, 2018): 22–29. http://dx.doi.org/10.23917/laj.v3i1.6107.
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To ensure that the sharia capital market keeps value of sharia, legal opinion from Sharia Capital Market Expert (ASPM) is required. ASPM provides legal opinion (sharia) for parties planning to conduct transaction in sharia capital market with 2 (two) stages: filtering from financial aspect and business screening. In financial screening, ASPM will ensure financial company is free from usury while business screening, ASPM will assess the business company activity is not against the sharia. ASPM task is almost same with other supporting professions namely Legal Consultant in the Capital Market (Conventional) which provides legal opinion when there are parties conducting transaction in the capital market. But ASPM has differentiation because legal opinion (sharia) made it must consider the Islamic law (sharia).
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Fakhyadi, Defel. "Hukum Waris Mazhab Negara: Sebuah Tinjauan Sisi Maslahah (Studi Analisis Pemikiran Hazairin dan KHI)." JURNAL INDO-ISLAMIKA 4, no. 1 (June 20, 2014): 113–46. http://dx.doi.org/10.15408/idi.v4i1.1555.
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This article proves that the modernization of inheritance law is a form of reformation in Islamic law by taking into account the sociological condition of the society to achieve maslahah (maqasid al-shariah). Islamic inheritance law is influenced by the Arabic inheritance law in the pre-Islam era that followed patrilineal system, which influenced the mainstream thoughts of Islamic scholars in understanding inheritance law. This, in turn, resulted in patriarchal Islamic inheritance law. For that reason, it is necessary to re-interpret the law in order to construct a comprehensive fiqh (Islamic law). Hazairin’s thoughts are a revolutionary of inheritance law in Indonesia, such as bilateral inheritance, ahli waris pengganti and kala>lah. Some inheritance law reform contained in KHI are not addressed in conventional fiqh, because there are several aspects to be taken by Indonesian scholars whose ideas are not in conflict with the principles of Sharia (maslahah).
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CHEN, Vivien. "Law and Society in the Evolution of Malaysia’s Islamic Capital Market Regulation." Asian Journal of Law and Society 4, no. 1 (July 27, 2016): 133–56. http://dx.doi.org/10.1017/als.2016.20.
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AbstractThe strong growth of Islamic capital markets internationally has seen the corresponding development of regulatory frameworks incorporating sharia law. Malaysia has been at the forefront of Islamic capital market regulatory development, merging corporate law drawn from its common-law heritage with sharia principles. This article examines the interaction of law with political economy and sociocultural influences in Malaysia which has underpinned the evolution of hybrid Islamic capital market regulation. It analyses the evolution of Malaysian Islamic capital market regulation against theories of legal origin and legal evolution. The analysis suggests that the sharia and common-law components of Islamic capital market regulation have evolved along two separate and seemingly inconsistent trajectories. While the secular corporate law component continues to evolve in tandem with its common-law tradition, development of the sharia component represents a distinct shift away from common-law traditions.
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Al-Qurtuby, Sumanto. "THE LUTHER OF SHI’I ISLAM." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 1 (May 30, 2012): 137. http://dx.doi.org/10.21580/ws.20.1.188.
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<p class="IIABSBARU">This paper examines socio-historical roots of the emergence of the idea of “Islamic Protestantism” within Iranian Shi’i tradition. The central focus of this study is to present thoughts and activities of so-called “Iranian Luthers” as the agents, actors, and prime movers of the birth of Islamic reformation in Iran. These actors whose ideas of Islamic reformation have had great influences and reached broader audiences beyond Iranian territory include Sayyid Jamal al-Din al-Afghani, Ali Shari’ati, Mehdi Bazargan, Hashem Aghajari, and Abdul Karim Soroush. There are a number of Iranian reformers deserve credits for their thoughtful, controversial ideas of Islamic reformations. These Iranian reformers are considered “the Luthers of Islam” for their deep admiration of Martin Luther’s Protestant Reformation, and their calls for Islamic reformation just like Luther did in the sixteenth century Europe. By the socio-historical and descriptive analysis, this paper is not intended to compare two religious reformations in Iran and Europe, but rather to study and analyze their notions with regard to Islamic reformation.</p><p class="IKa-ABSTRAK">***</p>Artikel ini membicarakan tentang akar sosio-historis munculnya gagasan “Protestanisme Islam” dalam tradisi Syi’ah Iran, dengan fokus kajian pemikiran dan gerakan yang disebut “Luther Iran” sebagai agen, aktor, dan penggerak utama lahirnya reformasi Islam di Iran. Ide-ide reformasi Islam memiliki pengaruh besar dan mencapai khalayak yang lebih luas di luar wilayah Iran termasuk Sayyid Jamal al-Din al-Afghani, Ali Shari’ati, Mehdi Bazargan, Hashem Aghajari, dan Abdul Karim Soroush. Sejumlah reformis Iran layak mendapatkan perhatian karena pemikiran, ide-ide kontroversial mereka dalam reformasi Islam. Para reformis Iran dianggap sebagai “Luther Islam” karena kekaguman mendalam mereka terhadap Martin Luther, dan mereka menghendaki reformasi Islam seperti yang terjadi pada masa Luther di Eropa abad keenam belas. Dengan analisis sosio-historis dan deskriptif, tulisan ini tidak dimaksudkan untuk membandingkan dua reformasi keagamaan di Iran dan Eropa, melainkan untuk mempelajari dan menganalisis gagasan-gagasan mereka mengenai reformasi Islam.
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Butler, Jean. "Christer Hedin: Ali Shariatis befrielseteologi. Västerländske inslag i shiitisk revolutionär islam. Studier av inter-religiösa relationer 26. Universitetstryckeriet, Uppsala 2006. 125 s." Tidsskrift for Islamforskning 3, no. 2 (September 24, 2008): 68. http://dx.doi.org/10.7146/tifo.v3i2.24568.
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Aziz, Abdul. "Pembagian Waris Berdasarkan Tingkat Kesejahteraan Ekonomi Ahli Waris dalam Tinjauan Maqashid Shariah." Journal de Jure 8, no. 1 (June 25, 2016): 48. http://dx.doi.org/10.18860/j-fsh.v8i1.3729.
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The division of inheritance using Islamic inheritance jurisprudence is a must for Muslims. However, people are starting not using faraidl in inheritance issues because it does not suit current context. The application of Islamic law is in accordance with the purpose of application of the law (maqasid al-shari'ah), it gives justice and welfare for the heirs. The contemporary distribution of inheritance should be based on economic welfare of the heirs. If man has a better income than woman, the distribution of inheritance of woman should be greater than man, and vice versa. This concept of implementation is in accordance with the spirit of Islamic law, which is the creation of beneficiaries and the avoidance of harm.<br />Bagi umat Islam, pembagian waris menggunakan ilmu fara>idl merupakan bentuk menjalankan syariat Islam. Meskipun demikian, tidak banyak umat Islam yang menggunakan ilmu fara>idl karena dianggap tidak lagi ideal dalam konteks kekinian. Pemberlakukan hukum waris Islam selaras dengan tujuan pemberlakuan hukum (maqashid al-shari>’ah), yaitu memberikan keadilan dan kesejahteraan bagi ahli waris. Pembagian waris kontemporer mengacu pada keadilan distributif atau keadilan proporsional, sesuai dengan tingkat kesejahteraan ekonomi ahli waris. Jika ahli waris laki-laki memiliki pekerjaaan dan harta banyak, sedangkan saudara perempuannya mengalami nasib sebaliknya, maka pembagian waris untuk si perempuan seharusnya lebih banyak dari laki-laki. Begitu juga sebaliknya, jika laki-laki tingkat kesejahteraanya lebih rendah dari perempuan, maka laki-laki mendapat bagian yang lebih besar dari perempuan. Hal ini sesuai dengan ruh pemberlakuan hukum<br />Islam, yaitu terciptanya kemaslahatan dan terhindarnya kemudharatan.
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Daneshgar, Majid. "How Intellectuals Censor the Intellect: (Mis-)Representation of Traditional History and its Consequences." Journal of Interrupted Studies 2, no. 1 (June 14, 2019): 69–89. http://dx.doi.org/10.1163/25430149-00201001.
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This essay will explore how the intellects of both scholars and their audiences are censored. In addition to various Western thinkers, particular attention will be paid to Ali Shari'ati, one of the most influential thinkers of modern Iran, and how he represented an important Islamic tradition. Not only did his ideas inspire revolutionary acts by generations of Iranians, but Turkish, Arab, Malay, Indonesian, and Indian philosophers, sociologists, theologians, and politicians have all employed his definitions of concepts such as justice, injustice, revolution, corruption, and bliss. This article sheds light both on how intellectuals influence their audience, and their long-term impact on broader communities. In order to do so, it will analyze the material and political conditions that censor both what scholars are able to say, and what their audiences are allowed to hear.
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Ahmed Al-Melahi, Abdellah Ali. "Opinions of Shaikh Ali Al- Qaradaghi in the Issues of Debt Arrears in IFIs A Comparative Study with Institutional Ijtihād." Al-Rashad Journal of Islamic Finance 1, no. 2 (March 31, 2021): 90–113. http://dx.doi.org/10.46722/ajif.1.2.21e.
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Almost all the transactions done by Islamic financial institutions comprise of debts which are measured in local or foreign currencies. This study aims at presenting and discussing opinions of Sh. Shaikh Ali Al- Qaradaghi in issues related to debt arrears settlement as faced by IFIs and prioritizing its usage. The study will discuss the overall principles of debts in general, and about the bad debts in particular. Also, the study discussed standards and Shari’ah pronouncements about debts and arrears settlement issued by organizations and Shari’a boards which focus on issuing pronouncements and standards in the Islamic financial industry. Also, the study discussed opinion of Sh. Ali AlQaradaghi about debts arrears and comparing it with opinions of ijtihād organizations as per the sequence arranged by the researcher. The study found that difference in opinions is existing while dealing with a procrastinating debtor, but for insolvent debtor, so there is no difference of opinion between Shaikh Ali and other except Shariah Standards of Bank Negara Malaysia with no different treatment between a procrastinating and insolvent debtor. The study further arrived at that acceleration of installments and alternatives to bad debts are based on four aspects: acceleration of remaining installments, compensation due to harm of inflation during the arrears, imposing financial penalty, and liquidated damages. This is concerning all the ijtihād bodies. However, Shaikh Ali’s view goes around two aspects: acceleration of remaining installments and compensation due to harm caused by hyperinflation. The study found that there is 71% homogeneity in all the solutions between the opinions of Shaikh Ali and other bodies, and 50% homogeneity for the solution of compensation for harm of inflation. The researcher presented some recommendations, and some of the important ones are working towards unifying the alternatives at least in one country, subsequential treatment of treating bad debt starting from partial acceleration of installments in tandem with the harm of inflation, and finally going for harm of inflation which can be adopted by those who take the view of Shaikh Ali.
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Ihwan, Muhammad. "Studi Analisis Ijtihad Rasul SAW dalam Kitab Ijtihad Rasul SAW." Istidlal: Jurnal Ekonomi dan Hukum Islam 2, no. 2 (October 2, 2018): 164–78. http://dx.doi.org/10.35316/istidlal.v2i2.115.
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This research aims to find out the views of the scholars about the ijtihad of the Prophets in the book of Ijtihad al-Rasul SAW by Abdul Jalil Isa and to find out the description of the actions of the Prophet Muhammad which was considered ijtihad. The type of research is used by qualitative research. The data obtained were clarified and analyzed according to the topic of discussion. From the results of the data collection and analysis can be concluded that are: 1) The Preception of the scholars about ijtihad of the Prophets in the book of Ijtihad al-Rasul SAW are divided into three. Firstly, Abu Ali al-Juba'i argued that the Prophet did not carry out jihad, both in legal matters (sharia) and worldly affairs in. Secondly, Ibn Hazm, Ibn Taymiyyah and Kamal al-Hummam argued that the Prophet had jihad, both in the affairs of the Shariah and world affairs in. Thirdly, Qadhi Iyadh and Ibn Khaldun argued that the Prophet did not carry out jihad in the Shari'ah region, the Prophet only had jihad the in area of world affairs. This difference of opinions are based on the third approach in concluding the Prophet's ijtihad; 2) The act of the Prophet Muhammad SAW which was considered ijtihad in the book of Ijtihad al-Rasul SAW was that there were two, namely: The first, the act which turned out to be wrong then by the Shari was straightened out, and secondly, his decision was not followed by his friend.
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Yunan, Zuhairan Y., and Mia Rahmasari. "Measurement Of Shariah Stock Performance Using Risk Adjusted Performance." Al-Iqtishad: Jurnal Ilmu Ekonomi Syariah 7, no. 1 (January 28, 2015): 127–40. http://dx.doi.org/10.15408/aiq.v7i1.1364.
Full textAbstract:
The aim of this research is to analyze the shariah stock performance using risk adjusted performance method. There are three parameters to measure the stock performance i.e. Sharpe, Treynor, and Jensen. This performance’s measurements calculate the return and risk factor from shariah stocks. The data that used on this research is using the data of stocks at Jakarta Islamic Index. Sampling method that used on this paper is purposive sampling. This research is using ten companies as a sample. The result shows that from three parameters, the stock that have a best performance are AALI, ANTM, ASII, CPIN, INDF, KLBF, LSIP, and UNTR.DOI: 10.15408/aiq.v7i1.1364