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Journal articles on the topic 'Contributions in Islam'
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1
Sutarman, Sutarman. "PENDIDIKAN ISLAM DI INDONESIA: RESTROPEKSI DAN PROYEKSI MODERNISASI PENDIDIKAN ISLAM DI INDONESIA." Al-Misbah (Jurnal Islamic Studies) 1, no. 2 (December 20, 2013): 138–54. http://dx.doi.org/10.26555/almisbah.v1i2.86.
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Modern Islam Education in Indonesia are generally are influenced by Muhammadiyah organization. As we know that organization of Muhammadiyah has many schools from the Playgroup until the University. Not only Muhammadiyah, NU organization also gives some contribution of education in Indonesia, especially a boarding school. Not only both of the private organization which give some contributions in education, there are also many pionirs of Islamic education in Indonesia that have given the contributions, as like Ki Hajar Dewantara, Harun Nasution, Mukti Ali, Malik Fajar, etc. They dreamed to the generation that would combine intellectual†enlightenment†with pure spirituality, wisdom, and continuous activism. Being extraordinarily knowledgeable in religious and social sciences and familier with principle of material sciences. So, the equilibrium for society are able to be gotten.
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Haynes, Jeffrey. "Innovation in Islam. Traditions and contributions." Democratization 18, no. 6 (December 2011): 1299–301. http://dx.doi.org/10.1080/13510347.2011.640083.
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Noor, Wahyudin. "Menelisik Sumbangan Islam Bagi Peradaban Modern." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 8, no. 1 (July 1, 2017): 75–89. http://dx.doi.org/10.32923/maw.v8i1.698.
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Islamic contributions to modern civilization, include: first, the contribution of Islam in modern science in a system of belief based on monotheism; secondly, in the political sphere, that Islam and democracy are essentially compatible, viable, and should be seen as a continuation or development of the Islamic "democratic" model; thirdly, for Islamic economics, starting from pioneering thinking to the continued to application of the system as part of the economic development of Islamic contributions to modern civilization; fourth, for social issues divided over human rights and women's status in Islam it opens up a golden opportunity for the Muslim community to radically revise the whole system of traditional thought toward a new system of thought, both in the Islamic horizon and the historical horizon of comparison; comparisons between Islam, Christianity, and Judaism, and specifically the comparison between Islam and modern Western achievements to the present day.
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Farnaz, Sofia, and Farzana Jabeen. "Socio-religious contributions of Hazrat Khadeeja (RA)." Pakistan Journal of Gender Studies 7, no. 1 (June 8, 2013): 1–13. http://dx.doi.org/10.46568/pjgs.v7i1.267.
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Hazrat Khadija (RZ) has the privilege of being the first wife and first sahabiyah of Rasool Allah (Sal Allaho Alaihi Wasalam). She belonged to a famous Arabian family of Quraish. Social and religious services of Hazarat Khadija for Islam are un-parallel. She encouraged Rasool Allah (Sal Allaho Alaihi Wasalam) during his Divine Mission. Moreover, she spent her wealth in the way of Allah which health muslims to cope with initial economic problems in the earlier days of Islam. During her 25 years of companionship with Rasool Allah (Sal Allaho Alaihi Wasalam) Hazrat Khadijah (RZ) remained sincere and loyal to Islam.
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Benaboud, M’hammad. "Islam and the West." American Journal of Islam and Society 9, no. 4 (January 1, 1992): 574–76. http://dx.doi.org/10.35632/ajis.v9i4.2545.
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This book is perhaps the best overall presentation of the Moriscoquestion in English. The author has succeeded where others have failedin presenting a work simultaneously acceptable to the specialist and capableof being read by the cultivated general reader. The specialist willprobably not find a better study of the Moriscos, because the author hasadopted a comprehensive overall approach. The very complete bibliographyincludes studies of most of the distinguished specialists on thesubject, particularly the Spaniards, as they have studied this topic moreprofoundly than anybody else. The works of non-Spaniard scholars whohave made significant contributions to this field, such as Cardaillac of theUniversity of Montpelier and Harvey of the University of London, arealso listed. Chejne has further relied on numerous aljamiado manuscripts,which makes his study an important contribution in its own right. Theauthor's clear and simple style, as well as his manner of presentation, willalso satisfy the general reader.The issue of the Moriscos remains both fascinating and relevant toour time. Chejne has not examined a specific aspect of the Morisco question,as did Cardaillac in his classical study of the Morisco question's ...
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Zebar, Abdul, Muhammad Irsan Barus, and Candra Wijaya. "Berguru Islam ke Barat dan Pengembangan Perguruan Tinggi Keagamaan Islam di Indonesia." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 11, no. 1 (June 18, 2019): 105. http://dx.doi.org/10.24114/jupiis.v11i1.12513.
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This paper describes the background of sending lecturers of Islamic Religious Education Perguruan Tinggi Keagamaan Islam (PTKI) to the Islamic West and their contribution to the development of ICM in Indonesia. Historically the background of sending Perguruan Tinggi Keagamaan Islam (PTKI) lecturers to the West was to change Islamic studies in Indonesia to become more comprehensive with more universal scientific methodologies and traditions. The shipping project was opposed by some Islamic leaders because it was considered to give birth to religious liberalism. On the other hand, the sending of lecturers was supported by a number of Islamic leaders to eliminate the tendency of sect sect of schools in Indonesia and efforts to integrate science in Islam. The contributions of alumni of Western Perguruan Tinggi Keagamaan Islam (PTKI) lecturers include (1) encouraging the entry of science courses in Perguruan Tinggi Keagamaan Islam (PTKI); (2) rationalizing the organizational structure of the campus, (3) updating the curriculum with more intensive Islamic studies with a variety of rich methodologies Renewing the curriculum; (4) publishing scientific journals; (5) open post graduate programs; and (6) changing studies at Islamic Higher Education from the pattern of schools to the non-Mazhabi approach.
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Phares, Walid, Lorenzo Vidino, and Amr Hamzawy. "Political Islam in Europe and the Mediterranean: Three Contributions." European View 10, no. 1 (June 2011): 149–50. http://dx.doi.org/10.1007/s12290-011-0164-4.
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Gladney, Dru C. "Islam." Journal of Asian Studies 54, no. 2 (May 1995): 371–77. http://dx.doi.org/10.2307/2058742.
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The study of islam in china has been strongly influenced by what Lila Abu-Lughod (1989:269) termed “zones of theory” in the general Western scholarship of Islam, in which studies of the Middle Eastern “core” have been privileged over Islam on the so-called periphery. Muslims in China, relegated to the distant margins of both Sinological and Islamic scholarship, have rarely received much academic attention. This summary attempts a brief overview of past scholarship on Islam in China and recent contributions to the field. It is concerned primarily with Islam among the people known as the “Hui,” as they are the “Muslim Chinese” proper, whereas the other nine Muslim nationalities identified by the Prc government do not speak Chinese as their native languages and belong more properly to Central Asian studies. The 1990 census revealed that there are a total of 17.6 million members of the ten mainly Muslim nationalities, with the Hui numbering 8.4 million. Like the U.S. census, religion is not a category on the Chinese census, so this figure includes some members of these nationalities who may not believe in or practice the Islamic religion, as well as excluding Han and other minority nationalities who might believe in Islam. Though some Muslims, especially Uygur, complain of underreporting of their populations, this is a fairly good initial estimate of the number of Muslims in China, indicating an increase of 1.2 million over the 1982 figure, a 13 percent increase (Gladney 1991:20).
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Akhmetova, Elmira. "Women in Islamic Civilisation: Their Rights and Contributions." ICR Journal 7, no. 4 (October 15, 2016): 476–91. http://dx.doi.org/10.52282/icr.v7i4.230.
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This paper provides a general survey of the contributions made by women to science, knowledge and welfare in Islamic civilisation. The paper determines that early Muslims approached Islam and science in a holistic fashion, after adopting an epistemology which maintained a unity between science, technology and spiritual knowledge. The paper also suggests that, in the early age of Islam, women were given positions of trust and high responsibility in the spheres of leadership, education, and science. But, this empowerment of women in early Islam bears little relation to the conditions of women in modern-day Muslim societies, where women often suffer the most in conflict-ridden regions, whether from insecurity, domestic abuse, low education levels or poor medical care. The paper accordingly establishes a direct link between the absence of good governance and issues like gender inequality, the violation of the rights of women, and the current weakness of Muslims in science and technology. Without good governance, the status of women is unlikely to improve. If women’s rights to both a proper education and an occupation continue to be neglected, the equilibrium of Muslim society will be damaged, hindering its ability to produce innovative and passionate minds.
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Wartono, Wartono, and Supriyono Supriyono. "The Contributions of Indonesian Islam: in the Context of Socio-Cultural Identity." International Journal Ihya' 'Ulum al-Din 22, no. 2 (December 3, 2020): 131. http://dx.doi.org/10.21580/ihya.22.2.5660.
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<p><em>This paper discusses on the contribution of Indonesian Islam in the context of socio-cultural identity. Muslim is a large social identity which represent to citizenship identification in Indonesian context. The dynamic of Indonesian Muslim that have special status is interesting to be investigated about socio-cultural identity. Actually, both in the Qur’an and the substantive level, Islam expression can be diverse. It could be considered Islamic expression of its role, character, approach and region. This paper records the results of research that has addressed the varietyproblem of Islamic identity in terms of region. The data was collected through answer method, documentation, and analyzed through content analysis. As a result, there are eight</em><em> </em><em>Islamic identities from the perspective of the region published in Indonesian, they are: Archipelago Islam, Indonesian Islam, Javanese Islam, Radical Islam, Islamic Sasak, Islamic Sharia, and Islam Indigenous Hatubana, Kumai Bubuhan Islamic, and Coastal Islamic. All Islamic identity is influenced by the culture and the local tradition. Only a handful of variants that the identity is rather keep a distance with the local culture and tradition, five times in Islamic Sasak, Islamic Sharia in Hatubana and Nabu Group in Kumai Bubuhan Islamic. The result describes that Muslim construct their citizenship identity with extending of Islamic teaching categorization and education in both of cultural and national. That is against to Turner’s opinion which said that citizenship will be luck by religious identification. Furthermore, Indonesian Muslim have been met of the citizenship identity as a transformative process from primordial categorization into inclusive categorizatio</em><em>n<strong></strong></em></p>
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Rokhmad, Abu. "Institutions and Contributions to Islamic Law in Indonesia’s Legal System." Walisongo Law Review (Walrev) 3, no. 1 (June 23, 2021): 21–44. http://dx.doi.org/10.21580/walrev.2021.3.1.7282.
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This research examines the institutionalization, position and contribution of Islamic law to the national legal system. This study uses a qualitative method with a sociological legal approach. The data source comes from legal materials such as laws and other regulations. The research results show that the institutionalization of Islamic law into the national legal system is carried out procedurally, democratically and in accordance with the needs of the community. This institutionalization is a further process and recognition of the position of Islamic law, not only as a raw material for the making of national laws, but also as a source of law (legal sources) and even a source of values (values sources) for the development of national law. The contribution of Islamic law to the development of the national legal system can be seen in the law on marriage, zakat, waqf, hajj, guarantees of halal products and others which substantively do not contradict Islamic law.[]Riset ini mengkaji tentang pelembagaan, posisi dan kontribusi hukum Islam ke dalam sistem hukum nasional. Kajian ini menggunakan metode kualitatif dengan pendekatan sosiologi hukum. Sumber data berasal dari bahan-bahan hukum seperti UU dan regulasi lainnya. Hasil riset menunjukkan bahwa pelembagaan hukum Islam ke dalam sistem hukum nasional dilakukan secara prosedural, demokratis dan sesuai dengan kebutuhan masyarakat. Pelembagaan ini merupakan proses lanjut dan pengakuan mengenai posisi hukum Islam, bukan saja sebagai bahan mentah (raw material) pembuatan hukum nasional, tapi juga sebagai sumber hukum (legal sources) dan bahkan sumber nilai (values sources) pembangunan hukum nasional. Kontribusi hukum Islam dalam pembangunan sistem hukum nasional dapat dilihat pada UU perkawinan, zakat, wakaf, haji, jaminan produk halal dan lainnya yang secara substantif tidak bertentangan dengan hukum Islam.
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Syaikhu, Ach. "Intelektual Islam dan Kontribusianya atas Kemajuan Dunia Barat." FALASIFA : Jurnal Studi Keislaman 10, no. 2 (September 17, 2019): 91–101. http://dx.doi.org/10.36835/falasifa.v10i2.198.
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Islam is a religion that has virtue values, which are rahmatan lil'alamin. In the designation as a universal religion, namely the teachings of Islam which is intended for all people, not related to place and time. This assures us that Islam and its teachings are a basic key in constructing the social life of society. Historically, Islam has had a major role in the progress of the world, including in the West. This paper discusses the forms of Islamic intellectual contributions and their thoughts on the progress of civilization in the Western World. The author uses the method of literature study to discuss and dissect more deeply the contribution of Islamic intellectuals to the progress of the West. The results obtained are, Islam contributes greatly to the advancement of Western civilization, which when the Western world experiences the formation of thought in the development of science and civilization, at that time Islam also experienced a glory period. This is what makes Western scientists flock to explore Islam deeper and apply it back to the West.
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Junaenah, Inna. "Kontribusi Tatanan Islam terhadap Demokrasi Permusyawaran di Indonesia." AHKAM : Jurnal Ilmu Syariah 16, no. 2 (December 11, 2016): 163–70. http://dx.doi.org/10.15408/ajis.v16i2.4446.
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The Contributions of Islamic Order to Deliberative Democracy in Indonesia. Many references indicate the dynamic development of democracy with various definitions and classifications. The founding fathers did not want liberal democracy. Therefore, the consultative democracy was selected as outlined in the formulation of the fourth principle of Pancasila. This decision was considered special because there has been a contribution of Islamic thought. This article describes the principles of Islam in the deliberation that carry deliberative democracy including the meaning and purpose of deliberation, the agency that deliberation, and decision making. Those principles are reflected in the formulation of the fourth principle, the existence of the people’s Consultative Assembly, the membership of the Assembly in 1945 before amendments, and decision making method.DOI: 10.15408/ajis.v16i2.4446
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Haug, Robert. "Recompense and Reward: The Scholarly Contributions of Michael David Bonner (1952‒2019)." Der Islam 96, no. 2 (October 4, 2019): 271–80. http://dx.doi.org/10.1515/islam-2019-0024.
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Gökçek, Mustafa. "Late Ottoman Discourses on Nationalism and Islam and the Contributions of Russia’s Muslims." American Journal of Islamic Social Sciences 32, no. 4 (October 1, 2015): 1–20. http://dx.doi.org/10.35632/ajiss.v32i4.216.
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This study focuses on the early twentieth-century nationalist and Islamist discourses in the Ottoman Empire. Particularly after the 1908 coup, Turkish and Arab nationalism spread among the intellectuals. Under the Committee of Union and Progress (CUP) party’s leadership, Turkish nationalists received tremendous support to spread their views through associations and publications. Some of them defended the compatibility of Turkish nationalism with Islam. In response, traditional Islamist intellectuals argued that Islam was opposed to nationalism and tribalism and pointed out the potential dangers of pursuing nationalism in a multiethnic society. This article mostly focuses on the nationalist and traditionalist intellectuals. Among the first group was Halim Sabit, a Kazan Tatar who moved to Istanbul from Russia to pursue religious studies at a madrasa. He eventually became heavily involved in nationalist circles and published articles in Sırat-i Mustakım and İslam Mecmuası on how Islam allowed nationalism and how Turkish nationalism could serve Islam. At the same time, he participated in a trip to the Middle East to convince the Arabs of the need for Islamic unity. In contrast to Musa Kazım, Said Nursi, and other intellectuals, Sabit emphasized the unity of Muslim nations within the empire.
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Gökçek, Mustafa. "Late Ottoman Discourses on Nationalism and Islam and the Contributions of Russia’s Muslims." American Journal of Islam and Society 32, no. 4 (October 1, 2015): 1–20. http://dx.doi.org/10.35632/ajis.v32i4.216.
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This study focuses on the early twentieth-century nationalist and Islamist discourses in the Ottoman Empire. Particularly after the 1908 coup, Turkish and Arab nationalism spread among the intellectuals. Under the Committee of Union and Progress (CUP) party’s leadership, Turkish nationalists received tremendous support to spread their views through associations and publications. Some of them defended the compatibility of Turkish nationalism with Islam. In response, traditional Islamist intellectuals argued that Islam was opposed to nationalism and tribalism and pointed out the potential dangers of pursuing nationalism in a multiethnic society. This article mostly focuses on the nationalist and traditionalist intellectuals. Among the first group was Halim Sabit, a Kazan Tatar who moved to Istanbul from Russia to pursue religious studies at a madrasa. He eventually became heavily involved in nationalist circles and published articles in Sırat-i Mustakım and İslam Mecmuası on how Islam allowed nationalism and how Turkish nationalism could serve Islam. At the same time, he participated in a trip to the Middle East to convince the Arabs of the need for Islamic unity. In contrast to Musa Kazım, Said Nursi, and other intellectuals, Sabit emphasized the unity of Muslim nations within the empire.
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Aravik, Havis, Achmad Irwan Hamzani, and Nur Khasanah. "Dari Konsep Ekonomi Islam Sampai Urgensi Pelarangan Riba; Sebuah Tawaran Ekonomi Islam Timur Kuran." Islamic Banking : Jurnal Pemikiran dan Pengembangan Perbankan Syariah 6, no. 2 (February 3, 2021): 215–32. http://dx.doi.org/10.36908/isbank.v6i2.177.
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Islamic economic thought became increasingly prevalent with the birth of various schools of thought in Islamic economics. One of them is the critical alternative school that was pioneered by Timur Kuran. This research will discuss from Islamic economics to the urgency of prohibiting usury; an offer of the East Kuran Islamic economy. With the aim of knowing and analyzing the extent to which Eastern Kuran's economic thought made significant contributions to the development of contemporary Islamic economics. This research is a qualitative research with a library research approach and all data obtained were analyzed using descriptive analysis methods. The results of this study indicate that Timur Kuran is one of the pioneers of the Critical alternative school which critically studies various concepts of Islamic economics and banking. Various forms of economic thought such as from the concept of Islamic economics are none other than modern doctrines that offer alternatives to the economic systems of Capitalism and Socialism. The emergence of an Islamic economy was none other than political-cultural, with the largest contribution coming from Pakistanis, zakat is a more effective safety net than a secular redistribution system and the waqf system does not yet have the flexibility needed for efficient resource use, and the Qur'an prohibits the practice of usury which involves compounding the debt of a loan that is unable to make payments according to a predetermined schedule.
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Kucukcan, Talip. "Islam in Europe." American Journal of Islam and Society 10, no. 3 (October 1, 1993): 431–34. http://dx.doi.org/10.35632/ajis.v10i3.2500.
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This conference was opened by Jergen Nielsen (Centre for the Studyof Islam and Muslim-Christian Relations, Selly Oak Colleges,Birmingham, United Kingdom), who discussed "Muslims in Europe intothe Next Millennium." After a brief account of earJy Muslim migration toEurope, viewed as a migrant population from a "rival civilizationH or a"victim" of colonialism, he argued that the second-generation Muslimshave become more aware of colonial experiences than the parentgeneration. He attributed this ot their parents' rural background, wherepeople tend to be more illiterate and lack intellectual resources. Althoughone cannot make broad generalizations on recent trends, Nielsonmaintained that young Muslims in western Europe are disconnectingthemselves from ruraltraditional Islam and preferring a more intellectualinterpretation of Islam. Felice Das.setto (Universite Catholique de Louvain-la-Neuve, Belgium)outlined the nature and scope of contributions made by anthro pologists, sociologists, orientalists, andpolitical scientists to the study of Muslims in western Europe in "The Stateof Research on Islam in Eupero." Dassetto pointed out that the orientalists'methods and theories failed to understand current themes, especially in thecontext of the Muslim presence in Europe. Universities became interested in studying Islam ...
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Asroor, Zaimul. "Islam Transnasional vs Islam Moderat: Upaya NU dan MD dalam Menyuarakan Islam Moderat di Panggung Dunia." AT-TURAS: Jurnal Studi Keislaman 6, no. 2 (December 28, 2019): 31–73. http://dx.doi.org/10.33650/at-turas.v6i2.807.
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Abstract: Transnational ideologies with a "fierce" face such as HTI, Muslim Brotherhood and Salafi have progressed from year to year, especially after the reformation. This is evidenced by their success infiltrated into the bodies of two large Indonesian Islamic organizations known to be very moderate (NU and MD) in the 2006-2007s. In response to this, the 33rd NU conference and the 47th MD conference in 2015 seemed to be evidence of the seriousness of the two organizations to not only improve themselves after being infiltrated but also to make both of them intensified to introduce Indonesian Islamic patterns to the outside. This paper concludes that the face of moderate Islam in Indonesia will be maintained as long as NU and MD remain steadfast as the "bodyguards" of the Republic of Indonesia. More than that, both of them are determined to utter a new Islamic model typical of Indonesia on the world stage, namely Islam Nusantara Berkemajuan. Therefore, the efforts of the transnational movement whose agenda is to replace the foundation of the Indonesian state into a caliphate will end in vain. Keywords: Moderate Islam, Indonesia's Contributions, NU, MD, Transnational Ideology.
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Jawahir Fanani. "Kontribusi Ilmu Pengetahuan dan Teknologi (IPTEK) dalam Perkembangan Sistem Ekonomi Islam." El-Faqih : Jurnal Pemikiran dan Hukum Islam 5, no. 1 (April 30, 2019): 43–50. http://dx.doi.org/10.29062/faqih.v5i1.27.
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The development of the IPTEK (Science and Technology) world has brought tremendous benefits for the advancement of human civilization. The types of work that previously demanded considerable physical capability, are now relatively can be replaced by automatic machine devices. The working system that has been over-enabling human energy with the science and sophistication of technology is amazing. The civilization of the nation and the world society in the future is understood and realized will be faced with the complex situation in various branches of science. Therefore, to power, the IPTEK is required lofty values to be accountable. The debate that IPTEK's contributions with the development of an area the Islamic economic system is still ongoing. This is due to the absence of a theory, research, or model that can explain the relationship between the two factors above. It takes a test using a valid method to generate an accurate conclusion on the development and contribution of IPTEK applications with the development of the Islamic economic system. Nevertheless, some communities still believe that IPTEK's contributions to the development of the Islamic economic system of a particular region.
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Parveen, Dr Rashida, and Dr Muhammad Amin. "“Fiqhi” Contributions of the Ulama of Khyber Pakhtunkhwa Ananalytical Study." Fahm-i-Islam 1, no. 2 (December 31, 2018): 19–35. http://dx.doi.org/10.37605/fahm-i-islam.1.2.2.
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“Fiqh” or “Al-Fiqh” is one of the most important fields of Islamic Religious Sciences. It deals with the nature and rulings of the practices usually observed by the Muslims in their daily lives regarding being lawful or otherwise. In this field, the contributions of the religious scholars of the province of Khyberpakhtunkhwa are highly admirable. Being a gate-way for the Sub-Continent including China, the scholastic pursuits progressing in Syria, Iraq and subsequently in Asia Minor, particularly impressed/influenced the Fiqhi developments of this region (Khyberpakhtunkhwa). The reason for the said influence on this specific area (region) has also been elaborated in this article. An massive creative work along with original research studies were carried out by the inhabitant scholars of the Sub-Continent in general and that of the Khyberpakhtunkhwa Province, in particular since long duly producing remarkable books in this field. There is another specific characteristic of the people of this region: that the majority of them are the followers of “Fiqh-e-Hanfi” In this article, only as a sample, an analytical review of the books of “Ulema” hailing from this region (like Syed Amin –al-Haque”, Maulana Shaista Gul” , “Maulana Hamd-Allah-Jan” and “Sheikh-AlQuran, Maulana Muhammad Tahir”) has been presented to prove the above-cited hypothesis.In addition to that all of the above details and some more have been elaborated along with special focus on the creative works of the Religious Scholars of this region. Most of the research works- (other than those mentioned in this article) are published in the forms of presentable books. This will prove helpful for the young researchers in future.
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Latif, Abdul. "PERADABAN ISLAM: HEGEMONI DAN KONTRIBUSINYA DI BIDANG SASTRA ARAB." Al-Fathin: Jurnal Bahasa dan Sastra Arab 1, no. 2 (January 22, 2019): 107. http://dx.doi.org/10.32332/al-fathin.v1i2.1269.
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Islamic Civilization is one of civilizations which has a prominent role in the world civilizations history. But many bad stereotypes has been given by Orientalist about Islamic Civilization. More than it, some of them also regard that Islamic Civilization has the lowest contribution in human civilization advancement. To know how Islamic Civilization ruled and had a role in developing civilization in that time, so the writer uses hegemony theory of Antonio Gramsci. The result of this research proves that there are two ways done by Islamic Civilization in ruling the society under its authority, first is by structured leadership led by the highest commander in Islam society civilization, and second is by morality leadership which that moral is taken from Alquran principals and values. Despite opinions above, Islamic Civilization contributions also has been acknowledged by European especially in this three sectors, it is in science, morality and thought. The contribution of Islamic civilization in the field of Arabic Literature is the presence of themes of heroism and the spirit of struggle in European literary works.
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Zohaib, Muhammad. "Women and Da‘wah in the 20th Century: An Analysis of Maryam Jameelah's Contributions." Journal of Religious and Social Studies 1, no. 01 (June 19, 2021): 17–32. http://dx.doi.org/10.53583/jrss02022021.
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Maryam Jameelah was a Jewish-American lady who, after embracing Islam, selected Pakistan as her adopted abode. Mostly her conversion to Islam and fierce criticism of western civilization became the topic of discussion among academics. However, her work for da‘wah, so evident since her childhood, did not find much attention in the literary circles. A study of her life and works can reveal answers to the questions such as how she engaged herself in this field, what is the methodology adopted by her, and how does her work is useful for the women interested in da‘wah. Analyzing her published books and articles along with the unpublished material found in her library, the current paper focuses on the practical aspects of her da‘wah activities. It is argued that being a convert, she was aware of the problems of people who either converted to Islam or had an interest in it. Thus, targeting an English-speaking audience, she did not only write a bulk of literature to disseminate her understanding of Islam in Euro-American communities, but also practically contributed to this field through her discussions with non-Muslims, correspondence, and economic support for Islamic organizations.
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Zohaib, Muhammad. "Women and Da‘wah in the 20th Century: An Analysis of Maryam Jameelah's Contributions." Journal of Religious and Social Studies 1, no. 01 (June 19, 2021): 17–32. http://dx.doi.org/10.53583/jrss02.01.2021.
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Maryam Jameelah was a Jewish-American lady who, after embracing Islam, selected Pakistan as her adopted abode. Mostly her conversion to Islam and fierce criticism of western civilization became the topic of discussion among academics. However, her work for da‘wah, so evident since her childhood, did not find much attention in the literary circles. A study of her life and works can reveal answers to the questions such as how she engaged herself in this field, what is the methodology adopted by her, and how does her work is useful for the women interested in da‘wah. Analyzing her published books and articles along with the unpublished material found in her library, the current paper focuses on the practical aspects of her da‘wah activities. It is argued that being a convert, she was aware of the problems of people who either converted to Islam or had an interest in it. Thus, targeting an English-speaking audience, she did not only write a bulk of literature to disseminate her understanding of Islam in Euro-American communities, but also practically contributed to this field through her discussions with non-Muslims, correspondence, and economic support for Islamic organizations.
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Mamat, Mohd Anuar. "[Malay Manuscrpt in Islamic Education: A Preliminary Study in The National Library of Malaysia] Manuskrip Melayu dalam Bidang Pendidikan Islam: Suatu Kajian Awal di Perpustakaan Negara Malaysia." Jurnal Islam dan Masyarakat Kontemporari 15, no. 1 (July 1, 2017): 61–83. http://dx.doi.org/10.37231/jimk.2017.15.1.221.
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The Islamic scholars in Malay Archipelago played significant roles in various branch of knowledge. They are committed in developing the Malay-Islamic civilization as well as Islamic knowledge. Their contributions are proved by the existence of around 22,000 copied manuscripts in various fields of knowledge. Therefore, this paper will focus on the contribution of Islamic scholars in Malay Archipelago in Islamic education by studying the Malay manuscripts. The focus is mainly on manuscripts of Islamic education since the previous studies discussed their contributions and the categories of manuscripts in general. The manuscripts of Islamic education are categorized under the field of religion. Data are collected from the descriptive catalogues published by The National Centre for Malay Manuscripts, National Library of Malaysia. There are about 32 manuscripts related to Islamic education, which is 12 manuscripts entitled ‘Adab’ as the term for Islamic education treatises. The selected manuscripts of education will be reviewed and explained in detail. The finding of this paper intended to reveal that Islamic scholars in Malay Archipelago have a significant contributions in the educational field. Therefore, further studies and researches can be done in educational field in relation to the educational thought and the classical works of the early Islamic scholars in Malay Archipelago.
Keywords: Malay Scholars; Malay Manuscripts; Islamic Education; Manuscript Studies; National Library of Malaysia.
Peranan yang dimainkan oleh para ulama Alam Melayu dalam pelbagai aspek keilmuan sememangnya tidak dapat dinafikan lagi. Mereka berusaha membangunkan tamadun Melayu-Islam dan mengembangkan ilmu dalam segenap aspek. Sumbangan yang dihasilkan dalam bidang keilmuan terbukti dengan kewujudan sekitar 22,000 manuskrip dalam pelbagai bidang ilmu. Oleh itu, artikel ini akan memfokuskan perbincangan mengenai sumbangan para ulama Alam Melayu dalam bidang pendidikan Islam dengan mengkaji manuskrip Melayu-Islam dalam bidang tersebut. Bidang pendidikan menjadi fokus utama artikel ini disebabkan kajian-kajian lepas hanya membincangkan sumbangan ulama Alam Melayu secara umum sahaja dan kajian tentang manuskrip juga dibahagikan dalam kategori yang terlalu umum. Manuskrip bidang pendidikan Islam atau yang membicarakan tentang pendidikan hanya dikategorikan di bawah bidang agama dan sehingga kini masih belum ada penulisan berkaitan manuskrip Melayu dalam bidang pendidikan Islam. Pengumpulan data dibuat secara khusus dengan meneliti katalog-katalog deskriptif yang diterbitkan oleh Pusat Kebangsaan Manuskrip Melayu, Perpustakaan Negara Malaysia, memilih dan mengemukakan deskripsi umum manuskrip Melayu terpilih dalam bidang pendidikan Islam. Kajian awal ini mendapati wujudnya sekitar 32 naskhah manuskrip yang amat berkait rapat dengan bidang pendidikan Islam dengan 12 naskhah manuskrip yang dijudulkan sebagai ‘Adab’ sebagai karya yang membincangkan tentang ilmu dan pendidikan Islam. Dapatan ini sekaligus membuktikan bahawa ulama Alam Melayu juga memberi sumbangan yang besar dan bernilai dalam bidang pendidikan Islam. Hasilnya juga diharapkan memudahkan pengkaji manuskrip Melayu untuk meneroka kajian lanjutan dalam bidang pendidikan Islam khasnya pemikiran dan karya-karya klasik para tokoh ulama Islam di Alam Melayu.
Kata kunci: Ulama Nusantara; Manuskrip Melayu; Pendidikan Islam; Kajian Manuskrip; Perpustakaan Negara Malaysia.
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Fahrurrozi, Fahrurrozi, and Muhammad Thohri. "THE CONTRIBUTIONS OF THE ISLAMIC WASATHIYAH OF MAKKAH AL-MUKARRAMAH IN THE SPREADING OF ISLAM IN LOMBOK, INDONESIA." AKADEMIKA: Jurnal Pemikiran Islam 24, no. 2 (February 24, 2020): 278. http://dx.doi.org/10.32332/akademika.v24i2.1924.
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Kehadiran Alumni Madrasah Saulatiyyah di bagian tengah Nusantara diterima secara luas dengan penciri transimisi Sunni vis a vis Wahabi, sejak di Makkah. Para alumni Saulatiyyah sebenarnya mengalami urban-pressure metropolitan Makkah namun ramah terhadap problem khilafiyah lintas pemikiran Islam. Alumni Saulatiyyah adalah Tuan Guru. Mereka berada di poros tengah Indonesia (Lombok) dalam bentangan Nusantara. Mereka konsisten bergerak mengabdi, mengajarkan faham sunni moderat melalui kegiatan edukasi sejak pra-kemerdekaan, lalu gerakan edukasi menjadi model utama gerakan dari generasi ke generasi. Arus besar pelajar Saulatiyyah sekitar 1985-an. Infiltrasi Saulatiyyah adalah gerakan revolusioner pelembagaan ajaran agama Islam dengan gaya kepemimpinan paternalistik-kolegial.Infiltrasi Saulatiyyah berupa taklim dan pendidikan formal. Pendidikan formal yang dibangun adalah madrasah dan sekolah. Lombok dengan tuan guru Saulatiyyah bukan pendidikan Islam Jawa (tanpa pegon, tanpa utawi iku), melainkan pendidikan Saulatiyyah.Sanad keilmuan alumni Saulatiyyah adalah sanad ‘aly (langsung ke pusat Islam terutama Fiqh, Quran Hadits dan Qiraah). Produk pendidikan yang digiatkan alumni Saulatiyyah bukan sekolah Arab (pengantar bukan bahasa Arab, bukan pula pondok tahfiz).Saulatiyyah dan reflikanya adalah ortodoksisme Islam modernisme pendidikan.
Keywords: Kontribusi, Paternalistik, Saulatiyyah, dan Ortodoksi Islam.
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Purwono, Andi. "Diplomasi Kiai Nahdlatul ‘Ulama (NU) Melalui Konferensi Ulama Internasional." SOSIO DIALEKTIKA 5, no. 2 (December 7, 2020): 22. http://dx.doi.org/10.31942/sd.v5i2.3875.
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As the largest religious organization, Nahdlatul Ulama has had an international role since its inception. One of these roles is realized through the holding of several international conferences. This article aims to explain the reasons of these conferences and to describe the activities and contributions to the world and especially towards Indonesian foreign policy. This qualitative research used documentary/ literature study in collecting data. The research found that ideational motivation related to the logic of appropriateness (the call) to spread the teachings of Islam rahmatan lil alamin was the reason for the establishment. The conferences gave positive contribution as religious epistemic community, in building network, and in the framework of Islamic and western relations. Towards Indonesian foreign policy, these conferences, firstly emphasized the washathiyah / moderate character of Indonesian Islam which has proven to be compatible with democracy and modernity. Secondly, the thoughts and recommendations generated are valuable inputs for policy makers. Thirdly, the ulama network also has sharpen Indonesia's diplomacy in area Indonesia foreign policy implementation.
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Key Words: Diplomacy, Conference, Ideational Motivation, Cononstructivism, Contributioni.
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Kisworo, Budi. "The Implementation of Islam as Rahmah Li Al-'Alamin in Indonesia: Contributions, Challenges and Opportunities." AJIS: Academic Journal of Islamic Studies 2, no. 2 (December 25, 2017): 105. http://dx.doi.org/10.29240/ajis.v2i2.311.
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Prophet Muhammad was sent with the teachings of Islam, so Islam is rahmatan lil'alamin.Islam is a blessing for all humans and the nature. In language grace means that tenderness is combined with compassion. In other words, grace can be interpreted with affection. His grace or outpouring of affection is of meaningful and material. The meaningful grace is the enjoyment that comes from being close to Allah SWT, and this is only given to the believers. While the material grace is in the form of physical pleasure and given to all people.So, the Prophet Muhammad saw is the form of Allah's love for all humanity. Islam in Indonesia will not be able to function as rahmatan lil 'alamin as long as the Qur'an is only roled as the five kinds. Islam will serve as rahmatan lil 'alamin only if Muslims want to read the Qur'an, memorize it, teach it to others, understand the content and intentions of its content, put it into national law,respect and obey it.
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NASUTION, KHOIRUDDIN. "MASYARAKAT BILATERAL ISLAM." ALQALAM 27, no. 2 (August 31, 2010): 186. http://dx.doi.org/10.32678/alqalam.v27i2.595.
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Hazairin can be classified as a phenomenal Islamic scholar, together with a number of other Islamic scholars, such as Fazlur Rahman from Pakistan, Syahrur from Syria, Fatimah Mernissi from Morocco, Leila Ahmed from Egypt, and several other Islamic scholars. They are called phenomenal Islamic scholars for their formal education are non-Islamic studies, but have contributions and extraordinary and amazing discoveries in the field of Islamic studies. Fazlur Rahman from Pakistan who has the educational background of medical (medicine), Syahrur from Syria who has the formal educational background in civil engineering, Fatimah Mernissi who has the educational background of Sociology, and Leila Ahmed who has the formal education in History at the Universiry of Cambridge, and several other Islamic scholars. The formal educational background of Hazairin is on law, especially Customary Law and Social -Anthropology (Ethnology). However, his studies on the field of Islamic law are very admirable. What has been found by Hazairin can be classified as an invention, not just a development or an improvement. One of Hazairin's remarkable findings is that Islam emerges to build a community based on the bilateral family. His conclusion is contrary to the formulation and conclusion of other scholars and the most mulim in general that Islam emerges to build the community based on patrilineal family. This article is a description of Hazairin's brilliant theory.
Keywords: bilateral Islamic society, hazairin, customary law
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Ismail, Muchammad. "STRATEGI KEBUDAYAAN: PENYEBARAN ISLAM DI JAWA." IBDA` : Jurnal Kajian Islam dan Budaya 11, no. 1 (January 15, 2013): 46–60. http://dx.doi.org/10.24090/ibda.v11i1.67.
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This article reveals the Walisongo’s role as the Javanese’s Islamicscholars who spread out Islam in Java Island. Their teaching has manysocial contributions especially on the messages that were taught by theJavanese Islamic scholars. the preaches contain a series of cultural symbolswhich is basically reflects the social changes.The descriptive methodis used to describe the messages which are implicitly and explicitly lie attheir language. The sociology and culture analysis is not only intended torevealing the meaning of the symbols but also to find out the structure ofthe language.
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Ndeenullah, Muhammad, Muhammad Faisal Zia, and Misbah Bibi Qureshi. "Social contributions of Women: before and after the advent of Islam." Pakistan Journal of Gender Studies 7, no. 1 (June 8, 2013): 31–48. http://dx.doi.org/10.46568/pjgs.v7i1.270.
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The vast study and perusal of the social status and social contribution of women to a prosperous society reveals that before the emergence of Islam the status of women in society was just a scratch. They were behaved as if they were some sort of chattel. The birth of a daughter was condemned and the father of a daughter felt himself contemptible. The Romans believed that a woman is a shape of God's wrath. Till the end of sixteenth century The French did not believe that a woman, like a man, bears soul in the body. The Arabs used to bury their newly born daughter and they believed that the birth of a daughter is an indication that our gods are angry with us. The researcher concluded that the woman was not considered even a human being. The Hindus used to burn or bury living wife with her deceased husband and they did not allow a widow to live in the society. The all ancient civilizations were indulged in this abominable act. On the emergence of Islam the woman, first time in human history, got her natural rights and social status. They started participation in social work as teachers, nurses and even started getting knowledge with equal opportunity as compared to men were privileged in the society. The contribution of women in the society was empowered by new Islamic vision. We find that their contribution, even in the battle-fields was marvelous and exuberant. The social status of a woman bestowed them to pay their duties independently as well as to demand their legal rights. The Islamic society founded by the Holly Prophet (s.a.w) gave freedom to women in the society.
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Hopkins, Peter. "Geographical contributions to understanding contemporary Islam: current trends and future directions." Contemporary Islam 3, no. 3 (September 29, 2009): 213–27. http://dx.doi.org/10.1007/s11562-009-0095-x.
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Faiqoh, Elok, and Najmawati Sulaiman. "ISLAMIC CONTRIBUTIONS IN THE FIELDS OF ART AND SCIENCE." Jurnal Ilmiah Publipreneur 8, no. 2 (December 31, 2020): 1–10. http://dx.doi.org/10.46961/jip.v8i2.171.
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The discussion of islamic contributions in the fields of art and science is very much embedded in the history of islamic civilization and culture. The rapid growth of Islam is recognized as a most influential civilization. Through this study, researchers invited readers to learn more about the contribution of Islam to the development of world civilization in both the fields of art and science. Descriptive research is used in this study because the information used in this study is wordplay rather than numerical figures obtained from the yellow scriptures, journals, magazines, newspapers, and books. The form of islamic contribution in arts by al-Ghozali talks about the art law itself being poured in his magnum opus (his masterpiece) of Ihya' 'Ulumuddin'. Whereas in science there are al-Khawarizmi with its discovery in the books of al-Jam’a wal Tafriq bil Hisab al-Hindi, al-falaki with astrological predictions in the books of al- 'uluf, ibn haytam and al-khoziny with optical and gravitational theories in the books of al-manadzir and mizanul hikmah, ar-razi the discoverer of fontanel's thread, in modern sociology ibn khaldun with the work of the Muqaddimah, and Avicenna in medicine of the Qanun fi at-Tib.
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Rahman, Dr Saeed Ur, and Salman Hanif. "Dr. Siraj-ul-Islam Hanief and his Quranic Contributions (1981-2019): An Analytical Study." Fahm-i-Islam 2, no. 2 (December 30, 2019): 1–23. http://dx.doi.org/10.37605/fahm-i-islam.2.2.2.
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The Noble Quran is the central Islamic divine text and a complete code of life. For better understanding of the Quran, Mufassireen and other Muslim Scholars have been engaged in writing Tafasir & books on its explanation and interpretations. Dr Siraj-ul-Islam Hanief is an Islamic Scholar, hailing from a remote but historical area named Hussai located near Shabaz Ghari in Mardan district of KP. In Islamic Studies, his speciality (interest) is in Tafsir and Hadith, specifically Fan "Asma-Al-Rijal" and "Jarh-Wa-Tadeel". He has authored about 60 books in Arabic, Urdu & Pashto languages on Tafsir, Hadith, Aqidaha, Fiqh and various other toipcs. Out of which 40 books have been published uptill now. Besides this he has supervised many research scholars who worked on Tafsir projects. He has also been delivering annual Dwra-e-Tafsir at Masjid Taqwa, Hussai. Dr Siraj has been serving as Theology & Arabic Teacher, Lecturer and Assistant Professor of Islamic Studies in the education department, colleges & universities of the Khyber Pakhtunkhwa from time to time. Though, Dr Siraj-ul-Islam’s Islamic scholarship and authorship and contribution in the field of Quran and its sciences, are of paramount importance but unfortunately very little number of people from academia know about it. This paper presents a scholarly and analytical study of his contributions (Books, Articles, Duroos, Research Supervisions and Projects) in Quranic Studies (1974-2019) for the information, easy access and facilitation of research scholars in Islamic Studies.
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MOTADEL, DAVID. "ISLAM AND THE EUROPEAN EMPIRES." Historical Journal 55, no. 3 (August 3, 2012): 831–56. http://dx.doi.org/10.1017/s0018246x12000325.
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ABSTRACTThis essay surveys literature on the engagement of different European empires, including the French, British, Dutch, Russian, and German, with Islam. While the history of Islam and empire has attracted the attention of scholars for decades, most of their studies have been written primarily as contributions to the historiography of a specific empire or a distinct geographic region and rarely refer to research on other imperial powers, even though the questions and themes raised are remarkably similar. The article brings together these studies, exploring the following topics: Islam and imperial rule and, in particular, the ways in which religious institutions were accommodated and controlled in the colonial state; Islam and anti-imperial resistance; and the relationship between Islam, information, and colonial knowledge. It assesses the dominant themes in the field and points to a number of questions that remain to be studied.
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Ummatin, Khoiro. "Demokratisasi Dalam Politik Kepartaian Islam." POROS ONIM: Jurnal Sosial Keagamaan 1, no. 1 (June 30, 2020): 19–30. http://dx.doi.org/10.53491/porosonim.v1i1.23.
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This paper is the result of a literature search comparing the democracy process to two Islamic parties, the Partai Persatuan Pembangunan (PPP) in Indonesia and the Partai Islam Se-Malaysia (PAS) in Malaysia. The study confirms that although both of these Islamic parties have a similar struggle, they have a difference in the process of democratization. Similarly, both parties are always experiencing obstacles in every general election in particular regarding the public trust of both parties. PPP in Indonesia on its way has not won the elections, like PAS in Malaysia. PAS in Malaysia is the opposition party against the UMNO party based ethnic (Malay). The study suggested the importance of advanced studies to see comprehensively on the contributions and challenges of the Islamic parties in Indonesia and Malaysia so that studies have a deeper analysis base.
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Tampubolon, Ichwansyah. "MUHAMMADIYAH DAN PEMBERDAYAAN MASYARAKAT ISLAM." Jurnal at-Taghyir: Jurnal Dakwah dan Pengembangan Masyarakat Desa 1, no. 1 (January 8, 2019): 54–68. http://dx.doi.org/10.24952/taghyir.v1i1.1047.
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AbstractIn perspective of Islamic community empowerment, it can be rised the proposition that Muhammadiyah is really exist as an empowerment organization or development of the Islamic community in contemporary era. It is because of it`s roles and contributions in effort autonomously and progressifly to conduct empowerment or development of the Islamic community in Indonesia, particularly in the area of religious life, education, health, and social by making use of modern Islamic management approach.Key words: Muhammadiyah, Islamic community empowerment, mode of empowerment AbstrakDalam perspektif pemberdayaan komunitas Islam, dapat dikemukakan dalil bahwa Muhammadiyah benar-benar ada sebagai organisasi pemberdayaan atau pengembangan komunitas Islam di era kontemporer. Itu karena peran dan kontribusi dalam upaya secara mandiri dan progresif untuk melakukan pemberdayaan atau pengembangan komunitas Islam di Indonesia, khususnya di bidang kehidupan agama, pendidikan, kesehatan, dan sosial dengan memanfaatkan pendekatan manajemen Islam modern.Kata kunci: Muhammadiyah, pemberdayaan komunitas Islam, mode pemberdayaan
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Mohammad Hazim ShahMohammad Hazim Shah, Mohammad Hariz Shah, and Mohammad Hazim Shah. "Ahmad Ibrahim dan Sumbangannya dalam Perkembangan Islam di Malaysia." Journal of Al-Tamaddun 16, no. 1 (June 29, 2021): 81–98. http://dx.doi.org/10.22452/jat.vol16no1.6.
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Ahmad Ibrahim was one of the key individuals who was responsible in developing the administrative legal system in Malaysia through judicial reform of the Sharia Court. Since colonial period, the Civil Court has been dominating the country’s legal system thus inhibiting the progress and contribution of Islamic law as well as limiting the jurisdiction of the Sharia Court. This article discusses the history of the Islamic law in Malaysia in the judicial administration context as well as analyses the achievement and development of the Sharia Court seen today as a result of the contributions and ideas conceived by Ahmad Ibrahim. This study uses the qualitative method by way of document analysis from books, journal articles, conference papers, newspaper excerpts and statutes such as the Federal Constitution, Acts, Enactments and related cases. The finding suggests that the modern and dynamic landscape of Malaysia Sharia Courts today is the result of Ahmad Ibrahim’s ideas and works through administrative, legal and educational approach which is organic and non-confrontational. This approach is indeed suitable and harmonious in the context of Malaysian multiracial and religious society.
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Muhajarah, Kurnia. "Kontribusi Pendidikan Agama Islam dalam Pencegahan Kenakalan Remaja." TARBIYA ISLAMIA : Jurnal Pendidikan dan Keislaman 7, no. 1 (February 5, 2018): 21. http://dx.doi.org/10.36815/tarbiya.v7i1.158.
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Juvenile delinquency becomes a phenomenon in this life. The emergence of juvenile delinquency is influenced by various life factors that involve himself, his family and his environment. There have been many studies that examine the juvenile delinquency. This paper will discuss two main questions namely: what factors cause juvenile delinquency and how the contribution of Islamic Education (PAI) in preventing juvenile delinquency. The method used in this paper is literature study that is directed to answer the above questions. The answer is parsed by the deepening of the material by method of content analysis, hope the data obtained with the depth of material and things that surround it.The results of the study of this paper show that, First, juvenile delinquency is caused by self-adolescent factors (internal) and the environment (external). External factors that cause juvenile delinquency are families, less harmonious marital relationships, the environment, and schools, including teachers, lessons, school tasks, learning methods. Second, PAI has two contributions in preventing juvenile delinquency, namely PAI able to form a religious adolescent personality, so far from the world of juvenile delinquency and PAI able to provide space for adolescents in positive expression embodied in the balance of understanding the material of religion and knowledge.
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Haji Ishak, Mohd Shuhaimi Bin, and Sohirin Mohamad Solihin. "Integrated Education from the Qur’anic Perspective: Contributions of Mohammad Natsir." IIUM Journal of Educational Studies 3, no. 1 (June 30, 2015): 5–20. http://dx.doi.org/10.31436/ijes.v3i1.55.
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This study discusses Mohammad Natsir’s concept of integrated education from the Qur’anic perspective. Natsir was concerned with the need to develop the Muslim ummah in Indonesia through educational approaches. He disagreed with the system of Islamic education as represented within Islamic boarding schools known as pesantren, arguing that graduates from such institutions were not equipped with worldly knowledge to maintain their survival and contribute to the development of the ummah in the real world. He equally criticized graduates of Western education for being highly motivated by material interests. The purpose of education, according to Natsir, cannot be separated from the mission of life in this world: that is to promote justice and to eradicate evil practices in the community. Natsir disagreed with the division of knowledge into Eastern and the Western, asserting that both realms of knowledge belong to God. The study attempts to discuss the relevance of his educational thought today as a contribution to the concept of Islamization of knowledge.
Abstrak:
Kajian ini membincangkan konsep pendidikan bersepadu hasil pemikiran Mohammad Natsir dari perspektif Al-Quran. Natsir amat prihatin tentang keperluan untuk membangunkan umat Islam di Indonesia melalui pendekatan pendidikan. Beliau tidak bersetuju dengan sistem pendidikan Islam yang diwakili oleh sekolah berasrama penuh Islam yang dikenali sebagai pesantren, dengan alasan bahawa graduan dari institusi sedemikian tidak dilengkapi dengan pengetahuan duniawi untuk mengekalkan survival mereka dan menyumbang kepada pembangunan ummah di dunia sebenar. Beliau turut mengkritik graduan pendidikan Barat yang bermotivasi kerana kepentingan material. Tujuan pendidikan menurut Natsir, tidak dapat dipisahkan daripada misi kehidupan di dunia ini: iaitu untuk menggalakkan keadilan dan membasmi amalan-amalan kejahatan dalam masyarakat. Natsir tidak bersetuju dengan pembahagian ilmu kepada Timur dan Barat, dan menegaskan bahawa kedua-dua alam ilmu kepunyaan Allah. Kajian ini cuba untuk membincangkan kerelevanan pemikiran pendidikan beliau sebagai sumbangan kepada konsep pengislaman ilmu.
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Kersten, Carool. "Sultans, Shamans & Saints." American Journal of Islam and Society 26, no. 3 (July 1, 2009): 141–44. http://dx.doi.org/10.35632/ajis.v26i3.1385.
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Few people in North American academia are more knowledgeable aboutIslam in Southeast Asia, and especially in Indonesia, than Howard Federspiel.The forte of his own research contributions lays not so much in innovativeanalyses as in presenting comprehensive and useful overviews forspecialists and novice students alike. As a political scientist, he made hisname with his study of Indonesia’s Persatuan Islam (PERSIS), a modernistIslamic organization active from the 1920s until the 1950s – the critical timeframe during which the Dutch colony gained its independence. This was followedby further contributions to the country’s contemporary intellectualhistory. With Sultans, Shamans & Saints, Federspiel has now tried his handat producing a general overview of Islam in Southeast Asia ...
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Woodrich, Christopher A. "Perkembangan Islam dan Praktek Islam dalam Selebaran Film Indonesia di Era Soeharto (1966-1998)." Wardah 18, no. 1 (September 27, 2017): 13. http://dx.doi.org/10.19109/wardah.v18i1.1430.
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Using a corpus of 300 film flyers issued between 1966 and 1998, this article examines how Islam was depicted in advertisements for Indonesian films under the Suharto government. It finds that, although explicit symbols of Islamic religiosity were generally not included in film flyers, such depictions could still be found, both in flyers for films intended to preach Islamic values as well as in flyers for films with more general themes. Markers of Islam identified include turbans, skullcaps, headscarves, language, the Qur'an, prayers, prayer beads, mosques, and the Kaaba, all of which were used to portray an Islamic identity that was in some ways highly normative while in other ways quite diverse. Though these flyers tempered the exclusivity of Islamic identity, they are also indicative of the religion's special position in contemporary Indonesian popular discourse. The use of these markers, thus, underscores the dynamicity and fluidity of discourse on Islamic identity in Suharto-era Indonesia and emphasizes the need to recognize the contributions of popular culture to national discourse of identity, religious or otherwise.
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Jamaa, La. "Fatwas of the Indonesian council of ulama and its contributions to the development of contemporary Islamic law in Indonesia." Indonesian Journal of Islam and Muslim Societies 8, no. 1 (July 2, 2018): 29. http://dx.doi.org/10.18326/ijims.v8i1.29-56.
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This article addresses the contributions of the fatwas of the Indonesian Council of Ulama (MUI) to the transformation of contemporary Islamic law and the development of Islamic law in Indonesia, from 1975 to 2011. It aims to respond to the existing papers claiming that the MUI’s fatwas were likely to be compliant with the government’s wishes and dependent. This paper also wants to demonstrate another fact that the MUI has been inconsistently using their own guidelines for the determination of its fatwas. The present study found that over 26 years the MUI’s fatwas contributed positively to the transformation of contemporary Islamic law in Indonesia. During the period, the MUI produced 137 fatwas and 50 decisions, either addressed to Muslims and the Indonesian government. Therefore, the MUI’s fatwas, as among the elements of Islamic law in Indonesia, also contributed to the development of contemporary Islamic law in Indonesia.Artikel ini mengkaji kontribusi fatwa Majelis Ulama Indonesia terhadap transformasi hukum Islam kontemporer, dan perkembangan hukum Islam di Indonesia, dalam kurun waktu 1975 sampai dengan 2011. Tulisan ini bertujuan untuk menanggapi tulisan yang telah ada selama ini, bahwa fatwa MUI cenderung mengikuti keinginan pemerintah, dan tidak mandiri. Tulisan ini juga ingin membuktikan fakta lain, bahwa MUI tidak konsisten menggunakan pedoman penetapan fatwanya. Penelitian ini menemukan, bahwa fatwa MUI selama kurun waktu 26 tahun, telah memberikan kontribusi positif terhadap transformasi hukum Islam kontemporer di Indonesia. Selama kurun waktu tersebut, MUI telah menghasilkan 137 fatwa, dan 50 keputusan baik yang ditujukan kepada umat Islam, maupun pemerintah Indonesia. Sehingga fatwa MUI, sebagai salah satu unsur hukum Islam di Indonesia, telah juga memberikan kontribusi terhadap perkembangan hukum Islam kontemporer di Indonesia
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Amrulloh, Amrulloh. "Kontribusi M. Syuhudi Ismail dalam Kontekstualisasi Pemahaman Hadis." MUTAWATIR 7, no. 1 (June 1, 2017): 76–104. http://dx.doi.org/10.15642/mutawatir.2017.7.1.76-104.
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This article deals with the contextual understanding of Syuhudi Ismail to the ḥadîth. Syuhudi is one of the inspired Indonesian Muslim scholars who has high attention to the study of h}adîth. His work entitled Hadis Nabi yang Tekstual dan Kontekstual: Telaah Ma’anil Hadis tentang Ajaran Islam yang Universal, Temporal dan Lokal, has been considered as one of the most valuable contributions in promoting the dynamic, progressive and universal understanding of Islam. By applying descriptive-comparative analysis and contextual approach, this article finds that Syuhudi’s contributions in formulating the concept and practice of contextual understanding of the ḥadîth are quite different from other Muslim scholars. This is due to the basic assumption of Syuhudi’s understanding that the prophet has several roles at the mean time, the necessity of applying universal value of Islam, and the actual change of the society. This, in turn, brings Syuhudi’s contextual understanding into the idea of differentiated meanings of the ḥadîth which are universal, local and temporal.
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Bilici, Mucahit. "Cultural Diversity and Islam." American Journal of Islam and Society 21, no. 2 (April 1, 2004): 129–31. http://dx.doi.org/10.35632/ajis.v21i2.1805.
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As a compilation of papers presented at an international conference (1998)on “Cultural Diversity and Islam” at American University in Washington,DC, this volume brings together the contributions of a wide array of scholars.It has four sections and twelve chapters dealing with diversity and/orpluralism in relation to Islam.The first section, “Cultural Diversity in Civilizational Perspective,”provides a macro (and at times comparative) perspective on Islam anddiversity. In chapter 1, the editors prepare the ground for discussion by providingsome definitions, potential questions, and chapter summaries. Theyalso explain why they prefer the concept of diversity over pluralism.In chapter 2, Seyyed Hossein Nasr discusses what he calls “a theoreticaland practical dilemma” in Islam: unity vs. diversity. Entitled“Unity and Diversity in Islam and Islamic Civilization,” this chaptermakes general statements about the nature of diversity in Islam and howunity and uniformity differ. Nasr argues that “Islam’s refusal to reducethis unity-in-diversity to mere uniformity, far from weakening the faith,has been a major cause of its strength through the ages” (p. 33). Tounderstand more fully how Islam created a unitary civilization that hasthrived on diversity, he looks at different cultural zones within Islam.The issue of Islam and diversity is often discussed in reference to theassertion of Islam’s compatibility with democracy as well as the challengesproduced by globalization, which brought Islam into closer contactwith western and other cultures. It is uncommon for scholars addressingsuch issues to raise the question of power.Sulayman S. Nyang’s excellent article in chapter 3 brings the issueof power into the equation. Looking at what he calls the factors and ...
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Hasyim, Fuad. "Gerakan Filantropi Islam di Amerika." Jurnal Online Studi Al-Qur'an 14, no. 1 (January 1, 2018): 16–31. http://dx.doi.org/10.21009/jsq.014.1.02.
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This research aims to explore the development of Islamic Philanthropy movement in America covering the discussion on the institutional basis of Islamic Philanthropy, and its contributions toward the solidarity and the empowerment of the Muslim community. The research is a kind of literary research with the qualitative research method and multidisciplinary approach. The result shows that there is four institutional basis of Islamic Philanthropy in America; those are mosques, educational institutions, ethnic, and religious school of thought. The facts are also found that there is a significant correlation between the existence of Islamic philanthropy institution and government political policies on radicalism issues that adhered to Muslim community in America.
Keywords: America, Philantrophy, Islam, Muslim
AbstrakPenelitian bertujuan untuk mengetahui perkembangan gerakan filantropi Islam di Amerika yang meliputi pembahasan tentang basis kelembagaan filantropi Islam dan kontribusinya terhadap solidaritas dan pemberdayaan umat Islam di Amerika. Penelitian ini adalah kajian literatur dengan menggunakan metode penelitian kualitatif dan pendekatan multidisiplin. Hasil penelitian menunjukan empat basis kelembagaan gerakan filantropi Islam di Amerika; yaitu masjid, lembaga pendidikan, etnis dan aliran atau madzhab pemikiran. Didapatkan pula fakta hubungan signifikan antara eksistensi lembaga filantropi Islam terhadap kebijakan politik pemerintah terkait isu radikalisme yang melekat pada umat Islam di Amerika.
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Hecker, Pierre. "Islam. The Meaning of Style." Sociology of Islam 6, no. 1 (April 18, 2018): 7–28. http://dx.doi.org/10.1163/22131418-00601001.
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The title of this paper is a reference to Dick Hebdige’s famous book Subculture. The Meaning of Style, which was published in 1979 and became one of the most influential works to emerge from the legendary Birmingham Centre for Contemporary Cultural Studies (cccs). Hebdige’s study explores the subversive implications of style in post-war British subcultures. The purpose of the following article is to apply his ideas on subculture and style to the discourse on fashion and Islam, with a particular focus on the debate over “modest fashion” in Turkey. Hebdige’s approach will be utilized here principally in order to explore the representation of Islam in fashion and to critically reflect upon the ideological dimensions of “modest fashion”. The present author argues that “modest fashion”, as represented in everyday dress, fashion and lifestyle magazines, advertisements, and fashion shows, is exemplary of the breakdown of consensus among pious Muslims in present-day Turkish society. Furthermore, this article aims to strengthen and reflect upon the use of semiotics in the field of Islamic studies. It draws on data collected during the first international Istanbul Modest Fashion Week held in Istanbul’s historic Haydarpaşa Train Station on 13 and 14 May 2016, as well as on journal articles, media contributions, fashion advertisements, and interviews conducted by the author with fashion designers, influencers, and the organizers of the Istanbul Modest Fashion Week.
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Munubiyya, Sani Jibril, Umar Yakasai Musa, and Abubakar Saddam. "THE HISTORICAL CONTRIBUTIONS OF CONTEMPORARY ULAMA BASED ON SECTS: IN PROMOTING ISLAMIC SOCIETY IN NORTHERN NIGERIA." International Research Journal of Shariah, Muamalat and Islam 2, no. 4 (June 10, 2020): 70–84. http://dx.doi.org/10.35631/irjsmi.24007.
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Islam clearly referred to the word of peace justice and equity where the Islam considered every individual as equal in the sight of Allah, and also indicates the must closer in the sight of Him is the most fairness person. However, Allah (SWT) kept sending a messenger from time to time from their kind, to serve as messenger and prophet for conveying the divine messages for guidance. The last and final Message and Messenger, that is the Qur’an and Prophet of Allah, Muhammad (PBUH), the son of Abdullah. Therefore, since there would never be any other messenger, the responsibly for carrying on with that onerous divine duties are vested on the most learned of their times, the Ulama’ in setting out an all-encompassing teaching and regulatory framework for achieving optimum relationship between man and his Creator, the entire environment of the Universe and all other creations therein. For this reason, the Ulama been considered at the honorable status of the inheritors of the Messenger of Allah SWT. The paper investigates the enormous contributions of Ulama’ and identifies the serious challenges facing the Islam and its society of Northern Nigeria based on varies of understanding mainly arising from the ideological teachings of the overzealous few and sects in disregarding the provisions of the Qur’an and Sunnah such as (Tariqa, Izala, and Salaf) which is considered the main problems of sectarianism, extremism, and disunity, in some cases in Northern Nigeria. The paper employed the comparison method, to analyze the theoretical discussion of the sects. The findings indicate that there is a need to screen the Ulama’ of all groups, in establishing a common structure that shall not only unite but will address the yearnings and aspirations of the Ummah and Islam in Northern Nigeria.
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Mahfud, Choirul. "IMAGINED ISLAMIC SOCIETIES AND THE ROLE OF ULEMA IN CONTEMPORARY INDONESIA." AKADEMIKA: Jurnal Pemikiran Islam 24, no. 2 (January 8, 2020): 269. http://dx.doi.org/10.32332/akademika.v24i2.1567.
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This article focuses discuss questions about how the role and contribution of ulema in the social life of religion in Indonesia. Also, how is the typology and characteristic of ulema in contemporary Indonesia. Sociologically, ulema is part of the most important topics in the study of religious institutions in the Islamic world, including when speaking about Islam in Indonesia. Ulema is also juxtaposed with umara. In this case, the position and role of the ulema are like an "informal" leader in a nation for Muslim Societies. In Indonesia, ulema has a central role in religious and state life to shape the imagined Islamic societies, such as Nusantara Islam and others. From time to time, ulema has made major contributions from before until after independence to the present. This is evident from the historical track record of ulema institutions in Indonesia. From Sabang to Merauke island, the term of ulema has an interesting nickname. For example, there are many other names of ulama like Kiai (Java), Tengku (Aceh), Ajengan (Sundanese), Buya (Minangkabau), Sheikh (North Sumatra), Tuan Guru (Lombok, West Nusa Tenggara and Kalimantan).
Keywords: Ulema, Indonesian Islam, and Imagined Islamic Societies
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Arjana, Sophia Rose. "The Study of Shi’i Islam." American Journal of Islam and Society 33, no. 1 (January 1, 2016): 132–36. http://dx.doi.org/10.35632/ajis.v33i1.892.
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Shi’i Islam is a broad subject encompassing history, theology, ritual, culture,and other topics. Several current monographs provide an overview ofone or more of these subject areas. Two examples that come to mind arePedram Khosronejad’s edited volumes on Shi’i pilgrimage, ritual, and materialculture, The Art and Material Culture of Iranian Shi’ism: Iconographyand Religious Devotion in Shi’i Islam (2011) and Saints and Pilgrimsin Iran and Neighboring Countries (2012). While these volumes help usunderstand the pilgrimage practices, art, and other cultural expressions ofShi’ism, they are not focused on the fundamentals, such as the movement’shistory, various theological schools, legal traditions, and textual sources.The Study of Shi’i Islam: History, Theology, and Law helps to fill this voidwith its large and serious collection of essays on Imami, Ismaili, and ZaydiShi’ism.The volume is organized into eight sections: “History and Historiography,”“The Qur’an and Its Shi’i Interpretations,” “Shi’i Hadith,” “Shi’i Law,” “Authority,”“Theology,” “Rites and Rituals,” and “Philosophy and IntellectualTraditions.” Contributions include essays by some of the greatest contemporaryscholars working in Shi’ism, including Mohammad Ali Amir-Moezzi, EtanKohlberg, Sajjad Rizvi, Maria Massi Dakake, and Wilferd Madelung.The Study of Shi’i Islam opens with a preface that includes a succinctand important discussion about the marginalization of Shi’ism in the academy.The reasons for the lack of attention, which has been somewhat remediedin recent years, include a worldview that used Western Christianity tocreate categories of Islam and the popularity of scientific Orientalism. As the ...