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1
Ahmad, Lmtiazuddin. "Economic Doctrines of Islam." American Journal of Islam and Society 14, no. 2 (July 1, 1997): 283–86. http://dx.doi.org/10.35632/ajis.v14i2.2244.
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Dr. Haq’s book belongs to the same group of issue-oriented studies in Islamiceconomics that Umar Chapra’s’ books do. However, unlike Chapra, who firstprovides a critical evaluation of the failed modem economic systems and thenestablishes the supremacy of Islam’s economic development strategy, IrfanUl Haq starts out with a comprehensive expository analysis of Islamic mnomicdoctrines. He then relies on extensive personal interpretation to derive andthen justify various policy prescriptions for the promotion of economic growthin an Islamic economy.The book contains four parts, which are divided into fourteen chapters. Thefirst five chapters in the first two parts discuss Islamic methodology and Islam’ssocial and political order. The book‘s major theme is included in the third andfourth parts where the author discusses most of the economic issues and policies.Since the controversial policy-oriented economic subjects are covered inthese parts, I will concentrate on the evaluation of these major economic subjects.These subjects include the proper role of the public sector, fard al-kifayahand its implications, interest-free financing, land ownership and tenure, taxation,poverty, employment, and the policies to provide economic essentials.Fard al-Kifayah and Its Implications for Economic PolicyIn discussing the principle of fard al-kifayah and the role of the Islamic statein providing public goods, Dr. Haq advocates a policy of nationalization ofresources as an appropriate policy for an Islamic state to follow. The same policyis extended elsewhere to include price fixing and direct control of the graintrade, and by implication, of all other commercial activity. Rather than providinga justification for such a policy on economic and Islamic grounds, he carriesout his entire discussion on the assumption that big government has the capacityand the means to solve all economic problems. This thesis, in my view, contradictsthe basic economic philosophy of Islam, which incorporates private initiativeand free enterprise with a primary focus on the individual as a decisionmaker and khurifah of God on earth. The author continues to overlook the factthat equity and efficiency are not complementruy, but often competitive. Anover-emphasis on the distributional justice of Islam creates an erroneous impressionthat in the Islamic worldview, economic growth and development are relegatedto a secondary role. This is not only incorrect, but it also contradicts thevery thesis of his book. Elsewhere I have elaborated on the Qur’anic view ofman and its implications for his economic role.land Ownership and TenureIn the beginning of chapter 10, the author correctly notes that Islam allowsland accumulation without any restrictions and recommends a balanced ...
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Faghfoory, Mohammad H. "Doctrines of Shi'i Islam." American Journal of Islam and Society 20, no. 2 (April 1, 2003): 119–21. http://dx.doi.org/10.35632/ajis.v20i2.1861.
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The growing interest in Shi'ism in the western world since the Iranian revolutionhas resulted in the publication of numerous books and articles onShi' i f slam. Most studies, however, focus on Shi' ism's historical development, highlight differences between Shi'i and Sunni Islam, or discuss Shi'ipolitical behavior in the context of the politics of violence. This book byAyatullah Ja'far Sobhani, an emjnent scholar of Shi'ism and professor ofIslamic studies in the Hawzah 'llmiyah of Qum (Iran), is a notable exception. The author is a Qur'anic commentator, a prolific writer, a biographerof the Prophet and Imam 'Ali, and has written several books on theologyand jurisprudence.Sobhani opines that modern man (sic) is turning to religion once againbecause of his (sic) disillusionment with technological innovation and scientificadvancement. The author seeks to meet this need by presenting anauthoritative yet objective account of Shi' i Islam from within, and theShi'is' perception of their tradition and of themselves without exaggerationand distortion.The book is a useful source for non-specialists as well as advancedreaders who want to learn about the contemporary expression of Shi'i traditionfrom an authoritative source. As Shah Kazemi states in his introduction,the book presents an account of the mainstream religious thinking ofcontemporary Iran's official religious establishment, yet is not influencedby the revolutionary environment. It follows the traditional format and linesof argument laid out by previous Shi' i 'ulama.The book is divided into three chapters, preceded by the translator'sforward and the author's preface. In chapter l, Sobhani establishes a philosophicalframework within which he presents the doctrines of lthna 'AshariShi'ism. Chapter 2 discusses some legal issues and principles of Shi'i theology.In the third chapter, Sobhani departs from the traditional paradigmof Shi' i treatises and addresses some controversial and contested legalissues and challenges ...
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Mohd. Shukri, Muhammad Hafiz, Rahmah Ismail, and Ruzian Markom. "The Application of Caveat Emptor and Caveat Venditor Doctrines from Civil and Islamic Perspectives." Jurnal Undang-undang dan Masyarakat 28, no. 2021 (April 2, 2021): 92–103. http://dx.doi.org/10.17576/juum-2021-28-09.
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Since a long time ago, consumers have never been completely safe from exposure to the risk of purchasing defective products, which may cause an adverse effect on them. The introduction of the doctrines of caveat emptor and caveat venditor became a part of the common law to resolve disputes between manufacturers, sellers, and consumers. This study therefore aims to analyze the application of the caveat emptor and caveat venditor doctrines according to civil and Islamic perspectives to see how far the application of both doctrines can provide justice to consumers. Utilizing doctrinal approach based on the methodology of qualitative legal research, this study involves in-depth analysis of statutory provisions, court cases, Quranic texts, hadiths, and the opinions of Muslim scholars. The research findings were analyzed through content analysis and critical analysis methods. This study has proven that there are legal problems with regards to the application of the caveat emptor doctrine and its resulting negative impact on consumers, thus leading to the formation of the caveat venditor doctrine. Although the term “caveat venditor” and its definition are not expressly mentioned in the Qur’an and the hadiths, the application of the doctrine is seen to have a strong foundation in Islam. The results of this study are expected to contribute significant new knowledge in the field of consumer law since a comparative analysis of the application of both doctrines according to civil and Islamic perspectives is still lacking, especially in cases involving the selling of defective products.
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Islam, Md Thowhidul. "The Religious Philosophy of Abdullah ibn Muhammad Al-Habashi Al-Harari and the Doctrines and Politics of Al-Ahbash: an Evaluation." International Journal of Interreligious and Intercultural Studies 4, no. 2 (December 26, 2021): 22–37. http://dx.doi.org/10.32795/ijiis.vol4.iss2.2021.755.
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Shaikh Abdullah ibn Muhammad ibn Yusuf Al-Habashi Al-Harari of Ethiopia is a controversial Islamic scholar and founder of Al-Ahbash in Lebanon. He was involved in the struggle mainly with the Islamic fundamentalist Wahhabis there and was expelled from Ethiopia in 1947. After living in different cities, he settled down at Beirut, Lebanon in 1950. He was declared leader of the Jam’iyyat al-mashari’ al-khayriyya al-islamiyya (Association of Islamic Charitable Projects) in 1983 after the death of its founder Shiakh Muhiyy al-Din al-Ajuz. Since then, it has been known as ‘Al-Ahbash’ (the Ethiopians) after his title Al-Habashi. Al-Ahbash became one of the most controversial Muslim associations in the contemporary spectrum of Islamic groups because of its religious philosophy and doctrines.
Al-Ahbash philosophy blended Sunni and Shi’a theology with Sufi spiritualism into a doctrinal eclecticism. Its ideological discourses mainly follow Shafi’i, Ash’ari and Maturidi doctrines. Al-Ahbash’s doctrine has also been influenced by some Sufi orders (tariqas) like Rifa’iyya and Qadiriyya. It emphasized Islam’s innate pluralism and determines the religious and political program, which do not fit with the conventional Islamists idea. It advocated for opposition to Islamic political activism and the use of violence against the ruling order. These attributes opposed to the political thoughts of many Islamic thinkers like Ibn Taymiyya, Ibn Abd Al-Wahhab, Sayyid Qutb. The most controversial issue in Al-Ahbash doctrine is the question of the relation among religion, politics, and the state in Islam. Al-Ahbash advocated the separation of religion and state and thereby rejected the idea of an Islamic state. Its views on education, women and science also contradict many of the above named writers opinions. Thus, Al-Ahbash represents a new but controversial view in Islam. This paper is aimed at understanding the philosophy and political doctrines of al-Ahbash.
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Fahmy, Hamid. "Genealogi Liberalisasi Pemikiran Islam." Ulumuna 13, no. 1 (June 30, 2009): 109–40. http://dx.doi.org/10.20414/ujis.v13i1.374.
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Liberalization of islamic thought is often related to or claimed as renewal of islamic thought (tajdid), yet the term ‘liberal’ itself has no root in islamic intellectual tradition, let alone the concepts offered by this movement. The genealogy of thought that underlines this movement is traceable from the trend of postmodernism and the remnant of modernism in the West. In fact, the shift from modernism to postmodernism in the West brought about the approaches of social and human sciences studies, including religious studies. Such doctrines that came along with the trend of thought in Western postmodernism as relativism, nihilism, pluralism, equality, feminism, democratization in all respect are doctrines that played pivotal role in liberalization of religious thought in the West. Now, those doctrines are playing in the mind of the exponent of liberalization of Islamic thought with almost the same rationale with the program of secularization.
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Rohmatika, Ratu Vina, and Kiki Muhamad Hakiki. "Fanatisme Beragama Yes, Ekstrimisme Beragama No; Upaya Meneguhkan Harmoni Beragama Dalam Perspektif Kristen." Al-Adyan: Jurnal Studi Lintas Agama 13, no. 1 (November 12, 2018): 1–22. http://dx.doi.org/10.24042/ajsla.v13i1.2940.
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The articlefocuses on how the Christian presents a teaching doctrine of difference. Based on the research results, although Christian doctrine contains the exclusive doctrines, it isfound in its scripturesthe inclusive (humanist) doctrines. Christianity teaches that fanatics to human values as substantial religious values.This situation strengthens that every religion, including Islam, Buddhism, Hinduism, has inclusive teaching of difference. Being religious fanaticism is important, but behaving extremists is not necessarily, especially those who are different. There are many ways that can be done to cultivate the attitude form of religious harmony such as disseminating pluralism, organizing interfaith dialogue, and studying religious studies.
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Fatwa, Ach Fajruddin. "Historisitas Doktrin Konflik dan Integrasi Sosial dalam Al-Qur'an." Al-Tahrir: Jurnal Pemikiran Islam 11, no. 1 (May 1, 2011): 55. http://dx.doi.org/10.21154/al-tahrir.v11i1.26.
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Academic findings show that there is a clear distinction between Muslims and Orientalists when they learn al-Qur'an on social conflict and integration. Muslims employ legal and theological perspective that results in normative doctrines. As an internal study, it claims superiority and excellence over non-Muslims studies. According to Muslim scholars, conflict and peace is inseparable. Conflict is a price to uplift peaceful agendas. On the contrary, orientalists who make use socio-historic approach expose the dominance of conflict doctrines in Al-Qur'an over its instruction about peace. Islam is a religion that legalizes violence in its spread. This article is an attempt to make a bridge between the two perspectives to uncover socio-theological facts which trigger the doctrine of war in Islam.
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Susanto, Edi. "Pendidikan Agama Islam dalam Lanskap Post Tradisionalisme Islam." ISLAMICA: Jurnal Studi Keislaman 6, no. 2 (January 23, 2014): 252. http://dx.doi.org/10.15642/islamica.2012.6.2.252-262.
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This paper is interested in exploring the most recent current of thought belonging to the younger generation of Indonesian intelligentsia. This current of thought is known by many as post-traditionalism. While discussing some of its most notable traits, this paper tries to show that the school of thought –while being intellectual and discursive- is also concerned with the state of education in the country. The paper argues first and foremost that the advent of this school was due to the poor quality of religious discourse in the country. By means of critical approach and “leftist” epistemology, this group tries to subvert the existing discourses, which it considers irrelevant. Since these irrelevant doctrines were encapsulated in the educational institutions, the practical and strategic way to dismantle these doctrines is by deconstructing their educational system on the one hand, and by reconstructing the new one; the one that reflects the universal and humanitarian values of Islam such tolerance and understanding.
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Grönbold, Günter. "Heterodoxe lehren und ihre widerlegung im Kālacakra-tantra." Indo-Iranian Journal 35, no. 4 (1992): 273–97. http://dx.doi.org/10.1163/000000092790083967.
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AbstractAt the end of the second chapter of the Buddhist Kālacakra-Tantra (dated c. 10th century) we find a group of verses in which several doctrines are characterized and criticized: Brahmanism, Vaisnavism, Śaivism, materialism, Islam and Jainism. Moreover the text refers to Buddhism itself as well as the so-called heterodox Buddhist schools. It is the only old Sanskrit text known until now in which the Islam is mentioned and recognized as a doctrine.
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Sumirat, Iin Ratna. "PANDANGAN ISLAM TENTANG HAKASASI MANUSIA." ALQALAM 30, no. 2 (August 30, 2013): 407. http://dx.doi.org/10.32678/alqalam.v30i2.1064.
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This. article discusses the Islamic veiw on human rights. The idea of human rights is generally viewed as a secular idea of West. This opinion seems incorrect. Doctrines of human rights, as a matter of fact, has existed in the tradition of world religions since more than a thousand years ago and has left moral foot-steps that could not be eliminated from the recent thoughts. The idea of human rights is also noted in the holy texts of Islam. In Islam, the idea of human rights is an important part of Islamic doctrines in which Islam guarantees and provides legitimation not only on political rights, but also on socio-economic rights of individuals. A lot of verses of Qur'an show how Islam appreciate and respect human rights and raise the position of humans among other creations.
Key Words: Islam, West, Human Rights, Islamic Doctrines
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Said, Yazid. "Prayer in Islam and Christianity." Modern Believing: Volume 63, Issue 3 63, no. 3 (July 1, 2022): 272–79. http://dx.doi.org/10.3828/mb.2022.24.
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Prayer, a pillar of Judaism, Christianity and Islam, takes different forms within and between each tradition. At the same time, it reflects the foundational articles of faith in each tradition. This short article reviews the various elements that shape the basic forms of the practice and how they reflect the doctrines of each tradition. It calls for mutual understanding and questioning whilst showing why there is no escaping our doctrinal differences. As such, Muslims and Christians are not simply fighting for better answers to the same questions. Rather, they begin with different questions about the nature of creation and of humanity in the first place, which is why their answers and practices differ.
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Annisa, Firda. "TAHLILAN SEBAGAI SINKRONISASI AGAMA DAN BUDAYA." Sahaja 1, no. 2 (October 31, 2022): 97–108. http://dx.doi.org/10.61159/sahaja.v1i2.22.
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Before Islam came, the majority of Indonesian people at that time are still Hinduism. Then Walisongo came to bring Islam and started to spread Islam doctrines in order to call the Indonesian who at that time were still keep up with Hindu doctrines, one of their doctrine called "pinde pitre yajna" which is better known as "tahlilan" right now. The pinde pitre yajna doctrines originally had a ritual/activity called "jagongan" this ritual works by talking late into the night, gambling, drinking liquor and also reciting magic spells at the funeral home. The method of discours that used by Walisongo is the method of assimilation of Islamic - Hindu culture by changing these bad habits with activities that are more Islamic. The magic spell that is usually recited is changed to the t}ayyibah (good) sentences. However, there are several Islamic sects that contradict with this method and then state that the teachings conveyed through the Walisongo contain elements of bid’ah (acts that were not taught by the Prophet Muhammad). This paper uses a qualitative method in terms of literature. In this journal the author wants to explain the facts of the concept of tahlilan using the maxim law perspective (ka>idah fiqhiyyah), namely the 'urf (tradition). Tahlilan can be justified as 'urf which is not in Islam because tahlilan is a misleading tradition then guided by the Walisongo in accordance with Islamic law without any coercion.
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Anshori, Anshori. "Penafsiran Ayat-Ayat Ibadah (Studi Pemikiran Tafsir Harun Nasution)." Nun: Jurnal Studi Alquran dan Tafsir di Nusantara 6, no. 2 (December 30, 2020): 211–39. http://dx.doi.org/10.32495/nun.v6i2.163.
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This article discuss about Harun Nasution’s thought in doctrine of Islam, particularly relate with his thought about observance verses in al-Qur’ān. He is one of the figure indonesian modernist because his effort to criticize understanding society that be judged taqlid or a reclusive gesture and closing the ijtihad doors. In his opinion, the advances of science in the time of classical Islam period were none other than due at that time the ijtihad doors were wide open. Therefore, the notion held by Harun Nasution is the rational theology as adopted by Muhammad Abduh who is also close to Mu’tazilah. Harun argued that in the doctrine of Islam, divided inti two doctrines, that are unchangeable teachings, and then adaptable teachings that could be changed. The unalterable doctrine is like the Qur’anic text that is the source of the doctrine of Islam. As for the interpretation or understanding of the Qur’anic text includes something that can be changed in which it’s understanding is tailored to the needs of the ages.
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Tajdin, Mustapha. "Understanding Islam between Theology and Anthropology: Reflections on Geertz’s Islam Observed." Religions 13, no. 3 (March 5, 2022): 221. http://dx.doi.org/10.3390/rel13030221.
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There is a divergence between religion and its modes of application, or religion and religiosity. This essay provides a critical analysis of Clifford Geertz’s book Islam Observed and tries to attempt the question of whether Islam is better understood exclusively as a set of socially conditioned symbols and practices. However, an anthropological interpretation solely based on symbols leaves much to be desired as it lends itself to a kind of radical relativism in which generalizable conclusions become impossible. The theological approach tends to bypass the role sociopolitical contexts play in sustaining, negotiating, and modifying religious doctrines. Islam has been studied from the perspectives of these two mutually exclusive methodologies. This study attempts to arrive at an interdisciplinary analysis in which theology and anthropology cooperate to formulate a comprehensive understanding of Islam as a social system sustained by specific practices and as a theological structure communicated through a dialogue between abstract doctrines and mundane rituals.
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Rustamov, Ayder. "Social doctrine of Islam." Ukrainian Religious Studies, no. 31-32 (November 9, 2004): 69–85. http://dx.doi.org/10.32420/2004.31-32.1537.
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The main factors determining the dynamics of the social development of a country, in addition to economic and political, include spiritual components: religion, culture and national traditions. Among the many theoretical developments, a special place is occupied by the social doctrines of world religions: Christianity, Judaism, Islam, Buddhism. According to such authoritative scholars as Sergiy Bulgakov, Max Weber and Ivan Ilyin, it is religious foundations that are the sources of social development of various types of civilizations, and, in the figurative expression of Karl Jaspers, their axial (pivotal) and most valuable characteristics around which the course of history unfolds
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Zada, Khamami. "Wajah Penerbitan Islam di Indonesia Radikal." JURNAL INDO-ISLAMIKA 1, no. 1 (July 20, 2011): 1–19. http://dx.doi.org/10.15408/idi.v1i1.1482.
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This paper discusses the radical façade of Islam demonstrated in number of media including articles, books and others in Indonesia. How Islam teaches to protect and apply its doctrines understood by some Indonesian Muslim activists and scholars representing some organizations is presented in this paper. It observes the continuity of the attempt of spreading quite radical Islamic doctrines by some publishers in the period of colonialization and that of independence. It argues that such the attempt has been influenced by the social and political changes, and led to actualize jihad notion as glorified by a number of Muslim countries in the words
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Setyawan, Agus. "TASAWUF DAN RADIKALISME ATAS NAMA ISLAM (Suatu Alternatif Mencegah Radikalisme di Dunia Islam)." Dialogia 14, no. 1 (December 8, 2016): 63. http://dx.doi.org/10.21154/dialogia.v14i1.644.
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Abstract: Violence in the name of Islam is increasingly worrying. Mass murder, kidnapping and terror have spread throughout the world, including Indonesia. One of factors that caused those conditions is human failure in modern era. They lose their vision and spirituality. They learned divinity and religious doctrines instantly. It means that they just leaned those doctrines on the surface. While, the inner meaning of thariqat and haqiqat, are never been touch. As a result, they lost the truth and closed by power lust, selfish and self-righteous. In hence, religion becomes creepy. Then to eliminate this radicalism is by studying Sufism greater in depth, in order to gain batiniah knowledge. Its knowledge leads to the center of truth. And it manifests into beautiful forms, full of harmony and brotherhood. As the result, peaceful is reached without violence in the name of Islam.
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Karimov, N. "THE DEVELOPMENT OF RELIGIOUS SCHOLARSHIP IN MAVAROUNNAHR." Frontline Social Sciences and History Journal 4, no. 5 (May 1, 2024): 46–59. http://dx.doi.org/10.37547/social-fsshj-04-05-07.
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This article gives an overview of religious scholarship in Mavarounnahr during the 9th to 12th centuries. Starting from the 8th century, various theological factions such as Qadariyya, Jabriya, Jahmiya, Mutaziliyya, and Rafidiyyah emerged within Islam, proliferating notably in Central Asia during the late 9th and early 10th centuries. Extensive scholarly studies by figures like Wilfred Madelung, Melchert Christopher, Ahmet Karamustafa, Shirin Akiner, Muhammad Mansur Ali, and Aiyub Palmer have elucidated the origins, significance, and societal impacts of these theological sects. A prevailing consensus among these scholars highlights Mavarounnahr, or contemporary Central Asia, as a region where hadith scholars (Ahl al-hadith), adherents of Hanafi jurisprudence, and followers of Moturidism thrived. Notably, these scholars underscored the symbiotic relationship between certain Sufi practices (such as malamatiya and karramiya) and Islamic sects. It is documented that proponents of hadith, Hanafi jurisprudence, and Moturidism vehemently opposed groups espousing distorted interpretations of religious doctrines. Additionally, numerous studies have explored the doctrinal disparities between the Ahl al-Hadith and the Hanafi school, sometimes associating Abu Hanifa with the Ahl al-Ray. According to scholars like Khalid Blankinship and Ira Lapidus, the 10th-century scholar al-Moturidi of Samarkand formulated the Moturidi doctrine, synthesizing positive elements from divergent theological streams. Essentially, Imam al-Moturidi expanded upon the foundational principles laid down by Abu Hanifa, anchoring his doctrines in the Quran and hadith while refuting the ideologies of groups like Jahmiyyah, Qaramit, Rafidiyyah, Murjiyyah, and Karramiyyah, which he perceived as distorting the essence of Islam and misinterpreting religious tenets. The objective of the analysis presented in this article is to explore the scholarly discourse surrounding Hanafi jurisprudence, Ahl al-Hadith, and other theological factions prevalent in Central Asia, with a focus on delineating their principal doctrines and trajectories.
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Esha, Muhammad In'am. "AGAMA SIKH DI INDIA: Sejarah Kemunculan, Ajaran dan Aktivitas Sosial-Politik." El-HARAKAH (TERAKREDITASI) 8, no. 1 (December 8, 2008): 83. http://dx.doi.org/10.18860/el.v8i1.4615.
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<p>The paper examines the Sikhism on its history, doctrines, and political activities. The Sikhism was founded by Guru Nanak whose ideology was initially closed to Islam and further moved to Hindu. However, the political conflict in India between Hindu and Islam is as one strong reason to make eclecticism. Therefore, the doctrines of Sikhism were taken from Islam on one side and Hindu on another side. It results in the Sikhism as a dualistic doctrine in its concept on God, human beings and nature. The Sikhism was involved conflict in India's society when the leader of Sikhism dragged in the political sphere. In the beginning it tried to mediate the conflict between Islam and Hindu. However, it turned to be a trigger into triangle conflict, The Sikh, Islam and Hindu. It becomes obvious that religion is not immune from political conflict, as politics can also become the conflict trigger among religions.</p><p> </p><p>Makalah ini mengkaji Sikhisme mengenai sejarah, doktrin, dan aktivitas politiknya. Sikhisme didirikan oleh Guru Nanak yang ideologinya awalnya tertutup bagi Islam dan selanjutnya beralih ke Hindu. Namun, konflik politik di India antara Hindu dan Islam adalah salah satu alasan kuat untuk membuat eklektisisme. Oleh karena itu, doktrin Sikhisme diambil dari Islam di satu sisi dan Hindu di sisi lain. Ini menghasilkan Sikhisme sebagai doktrin dualistik dalam konsepnya tentang Tuhan, manusia dan alam. Sikhisme terlibat konflik di masyarakat India ketika pemimpin Sikhisme menyeret dalam ranah politik. Pada awalnya ia berusaha menengahi konflik antara Islam dan Hindu. Namun, hal itu berubah menjadi pemicu konflik segitiga, Sikh, Islam dan Hindu. Menjadi jelas bahwa agama tidak kebal dari konflik politik, karena politik juga bisa menjadi pemicu konflik antar agama.</p>
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Fadel, Mohammad. "International Treaties (Mu’âhadât) in Islam." American Journal of Islam and Society 27, no. 1 (January 1, 2010): 130–32. http://dx.doi.org/10.35632/ajis.v27i1.1354.
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In the post-9/11 era and with increasing tension between the Islamic and thenon-Islamic worlds due to al-Qa’ida’s purported global jihad, Labeeb Bsoul’sstudy of the Islamic law of international treaties is certainly a timely contributionto an important topic. While this work represents a fairly comprehensiveresource for researchers in this area insofar as it gathers the opinions ofnumerous pre-modern (and some modern) scholars of Islamic law on variousissues related to war and peace between Islamic and non-Muslim states,it is, unfortunately, no more than a simple compilation of their views.Indeed, the author provides no meaningful historical framework by which one could trace doctrinal development or tie these doctrines to a wider historicalor philosophical tradition of international law. Those looking foranswers regarding the possibilities for mutual co-existence between Muslimand non-Muslim states on the basis of mutual equality will be severelydisappointed ...
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Tahir, Masnun. "Pencarian Otentisitas Islam Liberal Di Indonesia." Ulumuna 10, no. 1 (November 4, 2017): 121–54. http://dx.doi.org/10.20414/ujis.v10i1.438.
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In the contemporary Islamic discourse in Indonesia, an Islamic movement initiated by a group of young muslim intelectuals emerged which offered a new paradigm in comprehending Islamic doctrines. The movement naming itself Jaringan Islam Liberal (JIL) carrys some jargons of modern life like pluralism, tolerance, inclussivism, freedom of thought, and human rights.
Through sociological approach, this article shows that JIL has played a significant role in dinamizing Islamic discouse in Indonesia. JIL proposed the “individualism” of Islamic thought; it is called “individual autonomy” in Berger and Luckman’s term, and “Islamic liberalism” in Binder and Kurzman’s one. Some methodologies applied by JIL in promoting its ideas are ijtihad freedom, hermeneutics, reactualization of Islamic doctrines, and “al-muhâfazhah ‘alâ al-qadîm al-shâlih wa al-akhdzu bi al-jadîd al-ashlah”.
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Robinson, Francis. "Reconsidering Islam in a South Asian Context." American Journal of Islam and Society 27, no. 3 (July 1, 2010): 120–22. http://dx.doi.org/10.35632/ajis.v27i3.1316.
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This is an ambitious book, as M. Reza Pirbhai attempts to lift our understandingof Islam in South Asia, or indeed of Islam anywhere, both out ofthe essentializing straitjacket in which western Orientalist scholarship hasplaced it and out of a similar straitjacket in which many modern Muslims,often influenced by western scholarship, have also placed it. He is concernedto demonstrate that what he calls “doctrinal Islam” ismultidisciplinary and variable within disciplines. Theology includes conceptsof immanent monism, transcendental monism, monotheism andabsolute transcendentalism. Jurisprudence is rooted in four Sunni and twoShi`a schools, most accepting concepts of independent reasoning andconsensus, some extending to notions of public utility, equity and the virtualinclusion of customary law as an additional source of the shari`a.Mysticism ranges from concepts included in theology and jurisprudenceto the addition of anti-nomian and latitudinarian doctrines…. (pp. 337-38)The rich possibilities of the Islamic tradition are set before us – indeed,the potential for there to be many “Islams.” In making sense of these possibilities,he brings forward two particular worldviews: the “Sober Path”and the “Intoxicated Way.” The former divides the world into “Muslim”and “non-Muslim” and has its distinctive forms of hospitality and hostilityto the resources it finds in any locality. The latter also contains a range ofapproaches, some intersecting with the sober path and others leading on toantinomian or latitudinarian ground. What is crucial, he insists, is that allremain equally valid expressions of doctrinal Islam, provided that no valuejudgment is made about what is orthodox Islam ...
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Tolan, John. ""SARACEN PHILOSOPHERS SECRETLY DERIDE ISLAM"." Medieval Encounters 8, no. 2-3 (2002): 184–208. http://dx.doi.org/10.1163/15700670260497042.
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AbstractThirteenth-century mendicant missionaries deployed rationalistic arguments to attempt to prove the irrationality of Islam. Yet at the same time, the works of Muslim philosophers, scientists and theologians became an integral part of the curriculum of European universities. This posed a problem: if Islam is as "irrational" as the polemicists and missionaries claim, how could the authors of such sophisticated works of learning adhere to its doctrines? This article examines the response to this problem offered by various medieval writers, in particular four writers of the thirteenth century: Ramon Martí, Roger Bacon, Ramon Llull, and Riccoldo da Montecroce. These authors claimed that learned Saracens did not in fact believe in the doctrines of the Qur'ān, that only the fear of physical punishment made them publicly proclaim their adherence to Islam. All four Christian polemicists were well read in Arabic philosophy; they base their claims on their (mis-)reading of Ibn Sinā, al-Ghazāli, and Ibn Rushd. The (real) philosophical and theological disagreements between Muslim thinkers become "proof" of the "irrationality" of Islam.
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Dani, Akhmad Anwar. "DAKWAH ISLAMIYAH: MENIMBANG KEMBALI KONSEP DAKWAH ISLAM MOHAMMAD NATSIR." Dirosat : Journal of Islamic Studies 1, no. 1 (October 30, 2016): 101. http://dx.doi.org/10.28944/dirosat.v1i1.12.
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Basically, Islam is message (risalah) religion that it put its da’wah activities in delivering all doctrines which are consist inside this religion. These become center role for developing the future. Da’wah vitality in Islam gives the signal that will come the new formulation appropriating with developing of the world in this time. It is an opportunity for Islam in order it’s doctrines concept were received by new civilization; modern civilization. This proposition will be answered by Muhammad Natsir with amarma’ruf nahi munkar concept, which it combined the matter of da’wah, subject of da’wah and object of da’wah as a concept inseparable between and other.
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Ansor, Muhammad. "ISLAM AWAL, RIDDAH, DAN PRAKSIS KEBEBASAN BERAGAMA: REINTERPRETASI HADIS MAN BADDAL DÎNAH FAQTULÛH." MUTAWATIR 5, no. 2 (September 28, 2016): 273. http://dx.doi.org/10.15642/mutawatir.2015.5.2.273-296.
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A doctrine that is associated to the Prophet for killing apostates was widely known by Muslim community, in spite of one of the main principles of the Islamic doctrines teached the freedom of religion. The following article discusses some Hadiths on killing apostates and relates them with the early Islamic historical narration. Besides, this article describes the classical and contemporary ulamas in their multiple understanding of Hadiths on killing apostates. Finally, I argue that the reasons of fighting against persons who are suspected as apostasy in the early Islamic period are more political in nature. Essentially, Islam allows people to convert to and from Islam, in the absence of criminal punishment under a sentence of death.
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Vetrova, O. A., O. O. Nishnianidze, and T. D. Krasil'nikova. "Comparative Analysis of the Social Concept of the Russian Orthodox Church and the Social Doctrine of Islam on BIoethics." Proceedings of the Southwest State University. Series: Economics. Sociology. Management 13, no. 2 (May 19, 2023): 254–63. http://dx.doi.org/10.21869/2223-1552-2023-13-2-254-263.
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Relevance. Religion permeates all spheres of human life: politics, economics, education, culture, medicine. There is no sphere of influence where religion would not leave its mark. In this regard, the consideration of the social doctrines of various prevailing confessions in the social life of a person is an urgent topic. Religion cares about the spiritual and physical well-being of a person, therefore, in the modern realities of the development of biomedical technologies, the moral aspect of human activity in the field of bioethics causes discussions in relation to such manipulations with the human body as IVF, surrogacy, abortion and transplantation. This leads to the need to consider these medical interventions from the point of view of the prevailing confessions in Russia.The purpose is to conduct a comparative analysis of the social concepts of Islam and Orthodoxy concerning bioethics issues.Objectives. To examine the existing approaches of Orthodoxy and Islam to bioethics; to identify the specifics of the doctrines of Islam and Orthodoxy in matters of surrogacy, IVF, abortion and transplantation; to compare the religious views of these denominations with regard to bioethics.Methodology. The study was conducted on the basis of a systematic approach within the framework of structural functionalism using universal scientific methods such as analysis, synthesis and generalization. Results. In the course of studying the doctrines of Islam and Orthodoxy in the field of bioethics, a comparative analysis of views on surrogacy, IVF, abortion and transplantation was carried out; similarities and differences of views of Orthodoxy and Islam on bioethics issues were revealed.Conclusions. The work identified similarities between Orthodox concepts and Muslim doctrines in relation to abortion, IVF, surrogacy and transplantation, differences are observed in relation to traditions.
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Kirabaev, Nur S., and Olga V. Chistyakova. "Anthropological Tradition: Byzantine Orthodoxy and Islam." Voprosy Filosofii, no. 6 (2023): 164–75. http://dx.doi.org/10.21146/0042-8744-2023-6-164-175.
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The article examines the formation of religious-anthropological traditions formed within the framework of Byzantine Christianity and medieval Arab-Muslim philosophy. The views of the Greek-Byzantine theologian and thinker Maximus the Confessor (580–662) regarding man in the Church Fathers’ theological development of the main Christian dogma of the Divine Incarnation of Jesus Christ are presented. In terms of philosophical comparativism, the anthropological concepts of St. Maximus and the most outstanding representative of Islam, the founder of the Sufi philosophical-theological system of the Middle Ages, Abu Hamid al-Ghazali (1058–1111) are compared. Both the common features of the theology and philosophy of these thinkers and the differences in their anthropological doctrines are demonstrated. One point of intersection is the philosophical idea of the perfect man, which was formed by the Greek-Byzantine Church Fathers and al-Ghazali and based on which they created a broader philosophical-theological understanding of man in his relationship to the Creator. The authors indicate how the idea of human perfection was realized in the relation God-man-world ontologically and epistemologically from the perspectives of Eastern Patristics and Sufism. The integrity of the spiritual-bodily man in the orthodox doctrine of Byzantine Christianity is shown. Al-Ghazali’s doctrine of man is substantiated as a conceptual comprehension of man’s place as a caliph – the deputy of God on earth – in the world’s system created by the deity.
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Fletcher, Charles. "Understanding Islam." American Journal of Islam and Society 22, no. 4 (October 1, 2005): 120–22. http://dx.doi.org/10.35632/ajis.v22i4.1674.
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Amidst the current struggle to accurately apprehend and explain Islam, variousworks have appeared since the 9/11 tragedy. Into this array of publicationscomes Jerald Dirks, who offers his contribution as an attempt to presentan undistorted introduction to Sunni Islam based almost exclusively onthe Qur’an and the Sunnah and aimed primarily at the western Christianreader. Dirks is an American Christian convert to Islam who has written onsuch diverse topics as clinical psychology, Arabian horses, and, recently,inter-religious issues: The Cross and the Crescent: An Interfaith Dialoguebetween Christianity and Islam (amana publications: 2001) and Abraham:The Friend of God (amana publications: 2002).Divided into ten chapters, Understanding Islam attempts to outlineIslam’s beliefs, doctrines, and practices in a manner accessible to the averagenon-Muslim western reader. One could offer a broader outline, notingthat chapters 1 to 3 deal with the basic history of Islam unfolded throughprophetic history; chapters 4 to 6 cover the faith’s sources, doctrines, and rituals; and chapters 7 to 9 focus upon the singular issue of jihad, its meaningand applications as “war” within the teachings of Islam and in wider history.The final chapter acts as a simple summary and exhortation to learnmore through recommended Qur’an translations and other materials.The introduction discusses Islam’s two primary sources, the Qur’an andthe Sunnah, along with the overall purpose and preview of the book’s contents.This is followed, in chapter 2, by a systematic comparative summary ofsuch major pre-Islamic events as creation and God’s revelation through Hisprophets. Here, the author compares and contrasts Islamic, Christian, andJewish accounts, including such non-Biblical sources as the pseudepigraphaland the apocryphal writings. The third (and longest) chapter, coveringroughly a third of the book, introduces Prophet Muhammad, his life and callto prophecy through to the Makkan and the Madinan periods, and ends withhis death. Dirks tries to locate Muhammad’s coming within the Jewish andChristian scriptures and tries to focus on issues that a western reader mightbe biased against, such as the Prophet’s multiple marriages and the treatmentof Madinah’s Jewish tribes. He acknowledges more than once the inadequacyof covering Muhammad’s life in such a brief chapter, and thereforerefers interested readers to more complete biographical accounts ...
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Nurhidin, Edi, and Abad Badruzaman. "Ruwat Islami: Islamic dialectics and culture in Java, Indonesia." IBDA` : Jurnal Kajian Islam dan Budaya 20, no. 2 (November 24, 2022): 249–65. http://dx.doi.org/10.24090/ibda.v20i2.6011.
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This paper studies the Islamic ruwat tradition as a manifestation of the encounter between Islam and local culture in Java within the framework of the Islam Nusantara discourse. This study begins with a literature survey enriched with qualitative field research. Informants in this research are religious leaders as well as community leaders who have knowledge and experience about ruwatan. The data that has been collected is then analyzed qualitatively according to the research focus. The results of this study found that an ruwat islami tradition is a form of harmonization between Islamic teachings and Javanese culture that is still sustainable today. The practice of ruwat islami rituals requires various types of dishes (sajen) as a form of alms that contain symbolic meanings in the form of Islamic values, teachings/doctrines, and history. The meeting point between the two resulted in the ruwat islami tradition which is one of the heritage of the Islam Nusantara tradition.
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Fathony, Alvan. "Hermeneutika Negosiatif Khaled Abou El Fadl: Menangkal Otoritarianisme Tafsir Agama dalam Hukum Islam." AT-TURAS: Jurnal Studi Keislaman 6, no. 1 (August 19, 2019): 116–41. http://dx.doi.org/10.33650/at-turas.v6i1.558.
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In this era of disruption, many people spend their activities in cyberspace, including in terms of studying the religious doctrines. However, not a few of them are trapped in the textualist religious doctrine, so the application of religious values that are rahmatan lil ‘alamin is not actualized properly. Seeing this phenomenon, Abou El Fadl considered that in this modern era the interpretation of Islamic legal sources, both the Qur'an and Hadith textually, would not be able to carry humanist religious messages. Therefore, a hermeneutic method is needed as a tool in revealing the meaning behind the sound of the sacred texts in religion. Keywords: Hermeneutic, Aboe El Fadl, and Islamic Law
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Meirbaev, Bekzhan, and Zhuldyz Zhorabek. "The appearance of part Highlights legal doctrines in Islam." Eurasian Journal of Religious studies 7, no. 3 (2016): 20–29. http://dx.doi.org/10.26577/ejrs-2016-3-84.
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Kusmanto, Heri, and Warjio Warjio. "Politik Pembangunan Organisasi Kemasyarakatan Islam Indonesia – Malaysia." JPPUMA Jurnal Ilmu Pemerintahan dan Sosial Politik Universitas Medan Area 7, no. 2 (November 29, 2019): 183. http://dx.doi.org/10.31289/jppuma.v7i2.2415.
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<p><em>Politically, Kelantan</em><em> is unique compared to other states in Malaysia. Manifestations of the doctrine of competition between UMNO and PAS occurred in this last fortress of the Malay states (the last bastions of Malayness). Different political doctrines has caused relations between PAS-led Kelantan State Government and Federal Government, the UMNO-led Alliance, is always hot. But the doctrine of competition began to simmer down, upon the occurrence of the May 13, 1969 event, which allows both parties to come up with a government known as the PAS-Alliance Coalition Government (1973-1974) and later to be replaced by the Barisan Nasional (National Front) Government in 1974. PAS position in the National Front only lasted for three and a half years, when a political turmoil brewed up and has caused the party's expulsion. The expulsion of PAS from the National Front has caused the defeat of PAS to lose Kelantan State Legislative Assembly in the 1978 General Election. This provides the opportunity to the UMNO-led Barisan Nasional to rule Kelantan for 12 years and engage itself in extensive political strategies to defend its position from being constantly attacks by the PAS opposition quarters. However, due to some internal and external problems in the UMNO, PAS has won back the administration of the state of Kelantan by winning State Legislative Assembly in the 1990 general election.</em></p>
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Zubaidi, Ahmad. "AHLUSSUNAH WAL JAMAAH'S POLITICAL PRACTICES IN POST-REFORM INDONESIA." Al-Risalah 12, no. 2 (June 16, 2021): 273–96. http://dx.doi.org/10.34005/alrisalah.v12i2.1400.
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Islamic politics in Indonesia is very distinctive and has characteristics as a reflection of Indonesian Muslims who understand ahlussunnah wal jamaah so that the aspect of compromise and promoting togetherness, and attaching importance to stability is undeniable. However, that was before, later after the reformation, when the faucet of freedom was opened in Indonesia, many political ideologies entered Indonesia. They tried to change the established Indonesian political order, such as the emergence of the sharia formalization movement, the desire to establish an Islamic state, and the Islamic caliphate. The political activity of this model is increasingly visible in the era of President Jokowidodo as a symbol of resistance. This paper tries to elaborate and analyze with a descriptive analysis system on the phenomena in post-reform Indonesia. It is interesting because there are symptoms that the political doctrine of Aswaja will be defeated by the momentary political doctrines and the doctrines of khilafahism. However, during this upheaval, Aswaja's power and doctrine proved to endure despite the worrying erosion.
Politik Islam di Indonesia sangat khas dan berkarakteristik sebagai cerminan umat Islam Indonesia yang berpaham ahlussunnah wal jamaah, sehingga aspek kompromi dan mengedepankan kebersamaan dan mementingkan stabilitas angat kentara. Tapi itu dulu, belakangan pasca refeormasi, ketika kran kebebasan dibuka di Indonesia, banyal ideology politik masuk ke Indonesia dan berusaha merubah tatanan politik indonnesia yang sudah mapan, seperti munculnya gerakan formalisasi syariah, keinginan mendirikan Negara Islam, dan khiafah islamiyah. Bahkan aktifitas politik model ini semakin kentara di ere Presiden Jokowidodo sebagai symbol perlawanan. Tulisan ini mencoba mengelabirasi dan menganalisis dengan system analisis deskriptif terhadap fenomena yang terjadi di Indonesia pasca reformasi. Hal ini menarik karena ada gejala doktrin politik aswaja akan terkalahkan oleh doktrin politik sesaat dan doktin-doktin khilafihisme. Namun, di tengah pergolakan ini, kekuatan aswaja dan doktrinnya terbukti dapat bertahan walau di tengah erosi yang mengkhawatirkan.
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Dodkhudoeva, Lola Nazarovna. "Secularism and Islam: Some Results of Interaction." Islamovedenie 12, no. 2 (June 2, 2021): 91–112. http://dx.doi.org/10.21779/2077-8155-2021-12-2-91-112.
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The agenda of the global Islamic discourse of the 15th century of hijra (third quarter of the 20th – early 21st century) is formed under the influence of both endogenous and exogenous factors. The transformation of social, political, and religious determinants, as well as changes in the interpre-tation of local and global history, caused a rethinking of a number of doctrines and strategies that dominated the world's theoretical space and socio-political practices. An in-depth analysis of the re-alization of the theory of modernity and the doctrine of secularism raised the question of finding adequate interpretation tools in highlighting the current tendencies of world history. The search for a model of “Islamic modernity” in the Islamic intellectual space is a responce to the changes in the global world order. Understanding global challenges has contributed to the evolution of an Islamic spiritual and legal tradition ensuring its return to the public space in the era of post-secularism in a renewed quality, without excessive sacralizing the symbolic capital of Islam. On this basis, the so-called “New Islam” has taken shape representing new approaches to the issues of self-identification, political leadership, gender, etc.
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Karsidi, Karsidi, Bambang Sunarko, and Ashari Ashari. "MANAJEMEN BISNIS SYARIAH SEBAGAI UPAYA MERAIH RIZKI YANG BERKAH: SEBUAH ARTIKEL ULAS BALIK." Performance 23, no. 1 (August 18, 2017): 32. http://dx.doi.org/10.20884/1.performance.2016.23.1.291.
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Islam teaches and recommends us to do all the things in the life seriously and or-derly based on the norms established by the religion. Management means to regulate all the things in order to be well done, precise, in good order, and complete. This activity is declared in Islamic Doctrines. Therefore, if a business is carried out by the guidance of the norms of the Declared-Islamic Doctriness, the business will not only persue the ma-terial benefits,but also will hope the Favor and the Bless of Alloh/God. The business that is carried out based on the law of Islam is then termed by the Syariah Business Manage-ment. The material benefit gained from this business will have favor of Alloh/God and has the grant of Alloh/God in it.
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Nafis, Muhammad Muntahibun, and Muhammad Ainun Najib. "Pemikiran Sufistik dan Toleransi Beragama KH. Sholeh Bahruddin di Pesantren Ngalah Pasuruan." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 7, no. 2 (December 5, 2017): 330–52. http://dx.doi.org/10.15642/teosofi.2017.7.2.330-352.
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Sufism and tarekat (Sufi order) play a significant role in building and enhancing mutual-peaceful dialogue between Islam and other religions and cultures. The Sufis establish cooperation with followers of other religions. This is because Sufism holds moderate view and understanding of Islamic doctrines. Sufism is, therefore, not limited only on spirituality and mystical realm, but it is also able to create a harmonious relationship among humans and between humans and nature. This article seeks to present a related study on the doctrine of religious tolerance within Sufism promulgated by KH. Sholeh Bahruddin, the headmaster of Pesantren (Islamic boarding school) Ngalah Pasuruan East Java. Kiai Sholeh sees Sufism as the main foundation of religious tolerance. As the murshid of the Tarekat Qādirīyah wa Naqsabandīyah Mujaddadīyah Khālidīyah Kiai Sholeh has intensively cultivated Islam raḥmah li al-‘ālamīn in the pesantren he leads. This doctrine emphasizes that Islam raḥmah li al-‘ālamīn perceives all human beings as kabeh dulur (all are brothers) regardless of their religious and social background, and political preference. Through the concept of kabeh dulur, Kiai Sholeh builds human relationships with anyone, including people of different faiths and beliefs.
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Husein, UmmeSalma Mujtaba. "Islam, communication and accounting." Journal of Islamic Accounting and Business Research 9, no. 2 (March 5, 2018): 138–54. http://dx.doi.org/10.1108/jiabr-01-2016-0008.
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Purpose This paper aims to explore the notion of communication in accounting and in doing so elucidates the wider connotation of accounting frontiers offered in the Islamic philosophy, reflecting upon the Islamic doctrines that are indicative towards and offer a variety of implications for communication and accounting. Design/methodology/approach Drawing from the Islamic sources – Quran and other key texts – and other relevant preceding literature, the paper deliberates key Islam principles of significance and outline what they suggest for communication in accounting. Findings Islam has a profoundly embedded concern of the communicative aspect from a holistic viewpoint that is clear within its accounting implications as well. This paper illustrates the social aspects of Islamic accounting through its stance on communication, thereby opening up the more enabling potentials of Islamic accounting informed by wider and more facilitating dimensions of Islam’s teachings: Islam’s holistic approach to life; its attentiveness on society and its various groups; and its emphasis on behavioural conduct and emotional aspects. Consideration on these principles throws into questions the Western ways, develops and hones the existing stand of hegemonic positions and submits new ways forward. Research limitations/implications Aspiring organisations and larger entities such as nations who encourage the development of Islamic economy can benefit from the added accountability of entities to encompass the social and ethical responsibilities. Practical/implications The paper highlights Islamic doctrines as a basis of just and responsible accounting communication via incorporating the macro-societal elements and the behavioural communicative aspects. Originality/value The Islamic communication principles open up the inclusion of the missing behavioural aspect from accounting communication. This paper provides the necessary theoretical framework on how to include the humane side within accounting communication.
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Nakissa, Aria. "Comparing Islam with other Late Antique Religions: Examining Theological Parallels with Zoroastrianism, Judaism, Christianity, and Manichaeism." Islamic Studies Review 2, no. 2 (December 29, 2023): 129–82. http://dx.doi.org/10.56529/isr.v2i2.210.
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This article argues that Islamic theological doctrines emerged out of broad late antique religious trends. Such trends were reflected in Judaism and Christianity, but also transcended them. In support of this view, the article systematically examines parallels between Islamic theological doctrines, and those found in the late antique religions of Zoroastrianism, Judaism, Christianity, and Manichaeism. It is argued that all of these religions share six basic doctrines: (1) belief in one morally-concerned Supreme Being (2) belief in lesser spirit beings that are good or bad (3) belief in prophets (4) belief in scriptural texts (5) belief in an afterlife (6) belief that the world will end with the triumph of good over evil. It is argued that the preceding six doctrines coherently fit together into a larger perspective on the universe. The article explains how this perspective is central to late antique religions, including Islam.
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Fadel, Mohammad. "Marriage and Slavery in Early Islam." American Journal of Islam and Society 28, no. 4 (October 1, 2011): 142–45. http://dx.doi.org/10.35632/ajis.v28i4.1237.
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Kecia Ali has already acquired a reputation as one of the most important English-language scholars of Islam and gender of her generation. Her latest book will do nothing to detract from that reputation, and may well solidify her asthe leading scholar of her generation of Islam and gender in the United States.While the title suggests that its contents exhibit a parallel concernwith slavery and marriage, the work is really devoted to showing how theformally separate legal institutions of marriage and slave holding shapedand were shaped by each institution ‒ with their respective doctrines attimes converging, and while at other times, the doctrines diverged. Thebook consists of an introduction, five substantial chapters, and a conclusion.The chapters cover the formation of a marriage and its similarities toand distinctions from concubinage, the only other legal relationship thatmade sexual relations licit. The second chapter treats the interdependencyof claims within marriage, while pointing out the gendered nature of theclaims particular to the husband and the wife. The third chapter focuses onthe wife’s legal claims to her husband’s companionship, particularly in thecontext of a polygynous marriage. The fourth chapter deals with the variousmodes of dissolving a marriage in Islamic law and compares them witha master’s power to manumit his slave. The fifth chapter compares andcontrasts marriage and slavery as particular modes of ownership (milk) ...
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Rachman, Arief Aulia. "Akulturasi Islam dan Budaya Masyarakat Lereng Merapi Yogyakarta: Sebuah Kajian Literatur." JURNAL INDO-ISLAMIKA 2, no. 2 (June 20, 2012): 157–82. http://dx.doi.org/10.15408/idi.v2i2.1173.
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This essay attempts to discuss how Islam was perceived and developed in Java, within Lereng Merapi society in particular, and how Islam had influenced the local culture in one side and how it had been influenced by the local culture in another. This essay argues that there have been strong acculturation between Islam and local culture. It aslo argues that the spread of Islam in this society had taken long periods as Islam did not counter local culture. It, instead, penetrated with persuasive approach by adopting local culture and preserving pristine Islamic doctrines.
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Basyir, Kunawi, Abdul Kadir Riyadi, and Loekisno Choiril Warsito. "ISLAMIC GENETICS IN INDONESIA: Tracking the Hindu-Islamic Dialogue Concerning the Growth and Development of Javanese Islam." Religió Jurnal Studi Agama-agama 13, no. 1 (March 1, 2023): 1–19. http://dx.doi.org/10.15642/religi.v13i1.2159.
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This article examines the genetics of Islam in Indonesia, namely Javanese Islam. Through the lens of cross-cultural theology, this research aims to observe the dialogue and interaction between Hindu tradition and culture and Islamic religious practices and behaviors. Employing anthropological and sociological approach with an intensive library research method, this research found out that the style and behavior of Javanese Islam have resulted from the dialogue, interaction, negotiation, and synergy with Hindu (local) culture and traditions. The result also shows that Islam can harmonize and synergize its teachings with the local culture while maintaining its values or doctrines. Hence, Javanese Islam is better called Local Islam or Islam Nusantara rather than Syncretic Islam.
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Basyir, Kunawi, Abdul Kadir Riyadi, and Loekisno Choiril Warsito. "ISLAMIC GENETICS IN INDONESIA: Tracking the Hindu-Islamic Dialogue Concerning the Growth and Development of Javanese Islam." Religió Jurnal Studi Agama-agama 13, no. 1 (March 1, 2023): 1–19. http://dx.doi.org/10.15642/religio.v13i1.2159.
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This article examines the genetics of Islam in Indonesia, namely Javanese Islam. Through the lens of cross-cultural theology, this research aims to observe the dialogue and interaction between Hindu tradition and culture and Islamic religious practices and behaviors. Employing anthropological and sociological approach with an intensive library research method, this research found out that the style and behavior of Javanese Islam have resulted from the dialogue, interaction, negotiation, and synergy with Hindu (local) culture and traditions. The result also shows that Islam can harmonize and synergize its teachings with the local culture while maintaining its values or doctrines. Hence, Javanese Islam is better called Local Islam or Islam Nusantara rather than Syncretic Islam.
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Arminjon, Constance. "Islam contemporain : histoire des doctrines et des courants de pensée." École pratique des hautes études. Section des sciences religieuses, no. 122 (September 1, 2015): 187–94. http://dx.doi.org/10.4000/asr.1342.
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Amin, Faizal, and Moh Nor Ichwan. "Manuscript of Kitab Sifat Dua Puluh: The Portrait of Moderate Islamic Theological Doctrines from Interior Borneo." Jurnal THEOLOGIA 31, no. 2 (February 13, 2021): 207–32. http://dx.doi.org/10.21580/teo.2020.31.2.6918.
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The construction of religious moderation is not only derived from the context of practices but also the texts of its theological doctrines. Manuscripts of Kitab Sifat Dua Puluh from West Kalimantan is a primary source to study the basis of Islamic religious moderation in Interior Borneo. The texts of the manuscript are no longer presented as a copy of al-Sanūsī’s Umm al-Barāhīn but it has become a corpus that accommodates local genius dan tradition. This article aims to examine the moderation of Islamic theological doctrine derived from the texts of the manuscript of twenty attributes of God. The texts of a manuscript considered as one of the sustainable best practices of South-East Asian localisations of Islam because it was one of the basic references for local Dayak Muslim community learning Islam in interior Boneo. This article is based on the results of philological studies on the manuscript collection written by Abang Ahmad Tahir (1860-1945) in Kapuas Hulu, West Kalimantan, Indonesia. The moderate Islamic theological doctrine in Abang Ahmad Tahir’s manuscript collection can be seen through three indicators namely the simplicity of the narrative articulation and arguments of the attributes of God, the synthesis of Islamic theological doctrine with Sufi doctrine, and the content of the text that gives no room for hate speech against local tradition and different systems of belief of the indigenous offspring of West Kalimantan.
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Mustofa, Ahmad. "Dialectics Between Religion and Culture (Sculptor ’S Reception Towards the Hadith About Carving Statue in Prumpung Magelang)." Analisa: Journal of Social Science and Religion 5, no. 01 (July 29, 2020): 71–85. http://dx.doi.org/10.18784/analisa.v5i1.1011.
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Islam as a doctrine has a unique relationship with culture. The uniqueness was emerging when Islam as a doctrine has to confront a tradition living in a community. This study discusses how the sculptors in Prumpung Magelang negotiate and compromise betwen the two of opposite entities in the comunity, that is (1) religious doctrines (sourced from authoritative texts) about the prohibition of crafting the image of living being, and (2) cultural and artistic practices of making living being as perfect objects of artistic passion. This research attempts to explore and understand the creative reasoning model of some sculptors in the area of Prumpung Magelang when they have to appreciate their artistic passion in sculpture without having to confront the meaning of authoritative texts. Through a reception theory approach, this research concluded that the compromise and negoitation of two opposite entities which often creates polemics in the community can be accommodated in a work of art with objects of living things but still within the corridors and boundaries allowed by the text authority (hadith).
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Mu'afiah, Evi. "Islam dan Menstrual Taboo." Musãwa Jurnal Studi Gender dan Islam 5, no. 1 (January 31, 2007): 41. http://dx.doi.org/10.14421/musawa.2007.51.41-59.
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Menstrual taboo has been historically conceptualizedby most societies as a curse for women. Such concept of menstruation deteriorates the social position and status of women in community. This article aims to discuss how Islam deals with the menstrual taboo. This is important, because all the ideas permeates by the menstrual taboo influence they way people deal with their women through the development of frame of thought, value system as well as behavioral system. Islam states that the misogynist myth of menstrual taboo and negative view toward menstruating women is contradictory to Islamic values which respect the equality of men and women before God. Unlike the doctrines believed in other religions which say that menstruation is a symbolic curse for women because of mother Eve's mistake, Islam considers it is a natural function decreed by God to maintain the life of human race.
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Muhyidin, Muhyidin, Triyono Triyono, and Mira Novana Ardani. "Pioneer Manuscript in Refuting Wahhabism: The Perspective of Kiai Dimyati bin Abdul Karim as-Surakarta as a Basis for Islamic Moderation." Journal of Maritime Studies and National Integration 6, no. 1 (June 10, 2022): 70–75. http://dx.doi.org/10.14710/jmsni.v6i1.14425.
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The study of manuscripts on religious moderation, especially those related to counter extremist and Wahhabi doctrines, missed a manuscript written in 1926. The manuscript was written by Kiai Muhammad Dimyati bin Abdul Karim as-Surakarta, under the title Lawāmi'ul Burhān wa Qawāṭi'ul Bayān. The main motivation in writing the manuscript was to educate people so that they are not influenced by wahhabism. This research is a study of manuscript Lawāmi'ul Burhān wa Qawāṭi'ul Bayān by Kiai Muhammad Dimyati. The manuscript has perspective about the importance of rising together against the narrow Islam of Wahhabism; Islam suppresses local cultural expressions, feels right about himself, seems unfriendly and different, and also downplays the role of women. This article finds that Kiai Muhammad Dimyati bin Abdul Karim has conducted a critical study of the Wahhabi doctrine, which according to him is mono-perspective and does not tolerate differences in interpreting Islamic law (mazhab).
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Fuad, Ahmad Nur. "Niz}?m al-Mulk dan Kontribusinya terhadap Pemikiran Politik Islam." ISLAMICA: Jurnal Studi Keislaman 13, no. 1 (September 1, 2018): 139–64. http://dx.doi.org/10.15642/islamica.2018.13.1.139-163.
Full textAbstract:
This article seeks to explore Niz}?m al-Mulk’s political career and his contribution to Islamic political thought. As a prominent waz?r of two Saljuq sultans, Alp Arslan and Malikshah, Niz}?m al-Mulk played an important role in running the government for almost 30 years. His adherence to Sunni theological doctrines and Shafi'i school of law has made him a defender of Sunnism against other sects like Ismailism. As a political figure and thinker, Niz}?m al-Mulk regarded justice and religion as a fundamental basis for state. In Siy?sat-n?ma, he elaborates many political bodies needed to build a strong state and government, such as waz?r, q?d}?, tax collectors, military, and intelligent agency. It can be argued that Niz}?m al-Mulk’s political thought as formulated in his work, Siy?sat-n?ma (the Book of Government), is based on his political and governmental experiences, his understanding of Islamic doctrines, and Persian political traditions.
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Nur Zen Hasanah, Rizki Alfi, Ria Rifkiah, and Asep Abdul Muhyi. "Contemporary Traditions and Challenges: Tafsir Maudhu’I’s Study of Islam and Fundamentalism<b></b>." Bulletin of Islamic Research 2, no. 2 (June 4, 2024): 181–98. http://dx.doi.org/10.69526/bir.v2i2.7.
Full textAbstract:
Islam and fundamentalism have become significant subjects in contemporary studies of religion and politics. The presence of fundamentalism in the context of Islam poses complex challenges, particularly in managing the relationship between tradition and contemporary realities. This research employs descriptive and thematic content analysis methods to analyze the phenomenon of Islamic fundamentalism, exploring its origins, characteristics, and impacts in social, political, and cultural contexts. Through a descriptive approach, this research provides a comprehensive overview of the phenomenon of Islamic fundamentalism from historical, doctrinal, and practical perspectives. Thematic content analysis allows for an understanding of interpretations and applications of Islamic doctrines that underpin fundamentalist movements. The findings highlight the complexity of the relationship between the rich tradition of Islam and rapidly changing contemporary contexts. While fundamentalism often claims to uphold the "purity" of tradition, this research demonstrates how rigid understandings and interpretations often conflict with the values of modernity, human rights, and pluralism. The results of this research provide deep insights into the dynamics between Islam, fundamentalism, and contemporary challenges. Their implications stimulate critical reflection on how Muslim and non-Muslim societies can respond to these challenges in ways that promote dialogue, tolerance, and mutual understanding.
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ALFITRI. "Religion and Constitutional Practices in Indonesia: How Far Should the State Intervene in the Administration of Islam?" Asian Journal of Comparative Law 13, no. 2 (December 2018): 389–413. http://dx.doi.org/10.1017/asjcl.2018.20.
Full textAbstract:
AbstractThis article investigates the extent of state intervention in the administration of Islam in Indonesia. The 1945 Constitution of Indonesia does not explicitly recognize or privilege any particular religion. Yet, the boundaries of religion-state relations in the country are often unclear and complex, especially in light of policies and laws that regulate religious life and appear to privilege the dominant religion and its adherents. In this article, I demonstrate the ways in which the state has increasingly interfered in the administration of Islam in Indonesia by focusing on two case studies: the management of Hajj and zakat. However, it is observed that the vague constitutional arrangements on religion in Indonesia provide avenues for interpretations (especially by the Ministry of Religious Affairs) that the state has a constitutional obligation to interfere in the administration of religion and implement religious doctrines; and in the case of Islam, to ‘bureaucratize’ the shariah. This further complicates the exercise of distinguishing between religious doctrines that require state intervention for implementation and those that do not.