Academic literature on the topic 'Islam – Aspect social'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Islam – Aspect social.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Islam – Aspect social"
1
Ifdholul Maghfur and Moh. Mukhsinin Syu’aibi. "NASIONALISME EKONOMI DI INDONESIA (Prespektif Ekonomi Islam dalam Al-Qur’an dan Hadis)." MALIA (TERAKREDITASI) 11, no. 2 (June 15, 2020): 241–58. http://dx.doi.org/10.35891/ml.v11i2.1728.
Full textAbstract:
Economic nationalism in the perspective of Islam for its adherents not only becomes religion and state in the sense of Western studies but it is also a system that encompasses all aspects of human life in the sphere of the state and nation. In his book, Marcel Boisard considers that the universality of Islam as a religion and social system can be proven in five aspects: the metaphysical aspect, the religious aspect, the sociological aspect, the economic aspect and the political aspect. Nationalism or belief in one's own product as a faith in the Essence of God as outlined in a very strong belief, Islam is a universal ideology that cannot be equated with any ideology and religion
2
Amatul, Amatul Jadidah. "KONSEP KETAHANAN KELUARGA DALAM ISLAM." MAQASHID Jurnal Hukum Islam 4, no. 2 (December 30, 2021): 65–77. http://dx.doi.org/10.35897/maqashid.v4i2.723.
Full textAbstract:
Islam pays its great attention towards family life by putting the fundamental sources of familyhood in daily life activities. These fundamental sources have to be emphasized in some form of aspects such as educational aspect, biological, religious, caring, social, economic, and entertaining aspect. Family life qualities certainly depend on the relation with the society. These qualities literally influenced the environment and people in general, moreover for the citizen. Family becomes the medium for individual to sprout over of mental caring and sustainability. Family’s sustainability constitutes of the mediums to comprehend the family’s member accomplishments. Each individual must be measured by its aspect on the roles, function, and responsibility to create prosperity. Ideal family sustainability can be measured by its tenacity towards structural changes, functions, and communication as well. Thus, this family sustainability aspects can be defined into five: religion, physical, mental, economic, and sosial sustainability. This is the main aspect in the familyhood. Almost out of the question for Indonesia to be able to compete in the future when the family sustainability is neglected
3
Abidin, Zaenal, Risal Qori Amarullah, Isop Syafei, and Edy. "Kebudayaan Dalam Persepsi Islam." Edusifa: Jurnal Pendidikan Islam 8, no. 1 (November 29, 2022): 21–26. http://dx.doi.org/10.56146/edusifa.v8i1.50.
Full textAbstract:
This study aims to analyze culture in Islamic perceptions. This research is important because of the rise of cultures circulating in society. This research provides important insights regarding how culture is perceived in Islam, so that the habits or behavior carried out by the community are not only cultural but must be based on the Al-Qur'an and the Sunnah of the Prophet Muhammad. In writing this journal the authors used the method of library research (library research), then analyzed using the method of content analysis (content analysis) in the form of descriptive-analytic by collecting data from literature related to discussions of culture in Islamic perceptions. The results of this study the authors found the answer that culture in Islamic perception is a manifestation of the results of human reason or morality and rationality which are then transformed into a reality of social order, Islamic culture has two aspects, namely the normative aspect and the application aspect, the normative aspect is the main source based on the Al-Qur'an 'an and the Sunnah of Rasulullah SAW, while the implementation aspect is the actualization which is carried out based on the Al-Qur'an and Sunnah of Rasulullah SAW
Keywords: Culture, Perception, Islam
4
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.
Full textAbstract:
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.
5
Haqqul Yaqin. "Konstruksi Kearifan Lokal Islam Aboge di Probolinggo." HUMANISTIKA : Jurnal Keislaman 4, no. 1 (November 15, 2019): 17–29. http://dx.doi.org/10.36835/humanistika.v4i1.28.
Full textAbstract:
Religion is a phenomenon associated with many dimensions, including the social dimension. Social thinkers such as Durkheim, Marx, and Weber also imply that religion is essentially more of a social aspect than a purely individual thing. Hence it can be said that there is an inevitable connection between religion as one of the social phenomena with many aspects of community life. Religion can also be said to be inseparable from the influence of the context of the society in which the religion develops. These influences can then be carried away in tradition and it is not uncommon to find that the content of religious interpretation has already contained a tendency of certain political interests.
6
Thaib, Erwin Jusuf. "Diikili Sebagai Ekspresi Islam Nusantara dalam Budaya Islam Lokal Gorontalo : Perspektif Dakwah Islamiyah." Al-Ulum 16, no. 1 (June 8, 2017): 103. http://dx.doi.org/10.30603/au.v16i1.46.
Full textAbstract:
Preaching has been deployed with a variety of media and approaches used. One medium of propaganda that is often used is culture. This phenomenon can be found in the majority culture of Gorontalo people embraced Islam. Melting the boundaries between religion and culture is a common thing for people of Gorontalo. Dikili is seen as one of the expressions of Islam Nusantara in Islamic culture of Gorontalo. Moral messages contained in the narrative Kitabi Lo Dikili relevant to preaching in general involves two aspects, aspects of the teachings of monotheism and moral teaching aspect / character of the Prophet Muhammad. Both of these aspects stand as it relates to the social setting that is faced by the Prophet when preaching for the first time in the city of Mecca.
7
Yudha Hafidh Pratama, Ahmad Raihan Anargya, and Athila Shofia Rosidah. "Kesehatan Mental Dalam Islam." JURNAL RISET RUMPUN ILMU KEDOKTERAN 2, no. 2 (October 14, 2023): 192–97. http://dx.doi.org/10.55606/jurrike.v2i2.2026.
Full textAbstract:
Mental health is a vital aspect of deep human life, and religious views play a crucial role in understanding it. This research aims to explore and understand the relationship between mental health and religious perspectives on individual quality of life. The research method used was a systematic review by searching for articles on Google Scholar using the keywords "Health," "Mental," "Al-Qur'an," and "Islam." Inclusion criteria include research articles in the last 10 years, Indonesian, in journal form, and publicly accessible. The research results show that mental health plays an important role in the Islamic view, which provides comprehensive guidelines for maintaining mental health. In the Islamic view, several important aspects include tawakkal (submission of oneself to Allah), dhikr and prayer to relieve stress and anxiety, maintaining balance in life, supporting healthy social relationships, providing social support, forgiveness, patience, and when needed, seeking help professionals such as psychotherapy or counseling. The Islamic view of mental health involves spiritual, psychological, and social dimensions, and by combining religious teachings with appropriate medical care and social support, individuals can achieve optimal mental health in accordance with the principles of their religion. Mental health in the Islamic view is an integral component of efforts to achieve holistic well-being in an individual's life.
8
Sulaiman, Surpani, and Maria Ulfah Anshor. "Islam dan kesejahteraan antara representasi dan inspirasi dalam demokrasi." Journal of Government Science (GovSci) : Jurnal Ilmu Pemerintahan 4, no. 2 (July 31, 2023): 94–111. http://dx.doi.org/10.54144/govsci.v4i2.54.
Full textAbstract:
Social welfare is often measured based on aspects such as income, population, health, education, employment, consumption, housing, and social culture. However, some people who already have a luxurious house, vehicle, deposit, and various other forms of wealth actually feel anxious, restless, fearful, and even commit suicide. This fact shows that there is something lacking in measuring social welfare. Islamic economics offers a different concept of welfare. Welfare in Islam is not only measured from the material aspect, but also from the spiritual aspect. In Islam, the happiness of life is given by Allah SWT to anyone who is willing to do good deeds accompanied by faith in Allah SWT. Three indicators for measuring welfare and happiness in Islam are mental formation (tauhid), consumption, and the disappearance of fear and all forms of anxiety. Zakat is one of the important instruments in Islamic economics to achieve social welfare. Zakat is an obligation for every Muslim who is able to give out a portion of his wealth to be given to those in need. Zakat can make a significant contribution to the economy of society, especially for rural communities. Zakat can also help reduce poverty and social inequality. By applying the concept of welfare offered by Islam, we can create a prosperous society, both materially and spiritually.
9
Asnawi, Mu’aliyah Hi. "KETIDAKSANTUNAN BERBAHASA PADA ISLAMOPHOBIA DI MEDIA SOSIAL." JURNAL ILMU BUDAYA 8, no. 2 (August 10, 2020): 259–67. http://dx.doi.org/10.34050/jib.v8i2.11029.
Full textAbstract:
The writer of this article intended to analyze the image of the disrespectful utterance of Islamophobia in social media. The method of qualitative research and an inductive approach was used for the whole research process. The textual data of term of Islamophobia by the social media users and the discourse analysis method were used in this article. The decision of this article was the phenomenon of the disrespectful utterance of Islamophobia in social media could be identified into two aspects according to its’ source. The first aspect was the term of Islamophobia were constructed by the external side, by the non-muslims, by the Westerns, which Islam pictured stereotypically by this group. The second aspect was the term of Islamophobia manifested from the internally Muslims, which various expressions from the radical Islam group in social media supported the beginning of Islamophobia perception.
10
Umam, Hoerul. "Rekonstruksi Formulasi Metodologi Studi Islam." Jurnal Health Sains 1, no. 6 (October 23, 2020): 680–95. http://dx.doi.org/10.46799/jsa.v1i6.114.
Full textAbstract:
Two aspects in Islamic teachings are normative and historical aspects. These two aspects are always intertwined throughout history. However, there are some Muslims who were less notice one of that aspect, the historical aspect. As a result, they are romanticism and apathy in the face of changing times is always changing. Unfortunately, the current methods of Islamic studies, according to the writer, are still dominated by this group. The social sciences and humanities have not received serious attention in the study of Islam. Therefore, the writer argues that this study of the need naqdiyah (criticism) in Islamic studies during this time that begins with the search for the fundamental values of Islam through the deepening of the philosophy of science and epistemology of Islam. Philosophy realized that the religious studies are something that does not separate from the authors’ point of views, inventors and originators. On the other hand, Islamic epistemology would explore various seizure hegemonies that occur in the history of Muslims. Expected epistemology is the epistemology that greet and advise each other, not the other way which claims to be the sole owner of the truth. In the reconstruction of Islamic studies, the authors offer the importance of doing multi approach to address each other as well as the presence of different methodologies. Multi approaches and methodologies that are not monolithic would make the study of Islam always answer the needs of contemporary life such as human rights, gender, environment, democracy and others.
Dissertations / Theses on the topic "Islam – Aspect social"
1
Abdallaoui, Mohammed. "Religion et société dans l'islam d'aujourd'hui (les implications conceptuelles)." Paris 1, 1993. http://www.theses.fr/1993PA010676.
Full textAbstract:
Le fait que l'Islam affirme la liaison intime du spitituel et du temporel découle nécessairement selon les islamistes, sur une vision globale de l'homme et de la société. On ne peut, selon ce courant, analyser les notions d'organisation sociale, de justice, de la conception économique et sociale de l'islam sans se référer au sens du monde et au rapport de l'homme avec Dieu. Ceci dénote une perception radicalement différente de l'Islam par rapport au courant moderniste (qui a suivi la voie de l'imitation de la pensée occidentale). Le mérite de certains penseurs islamistes est d’avoir élargi le débat dans le domaine philosophique. A l'opposé des modernistes, ils ont posé de nouveaux problèmes et ont ouvert de nouvelles voies à la recherche. C'est dans cette optique que la pensée musulmane contemporaine propose, pour définir l'attitude de l'islam face au matérialisme et à l'idéalisme la notion d'équilibre entre la matières et l'esprit, entre le temporel et le spirituel. Il s'agit de démontrer comment une religion qui développe un sentiment extraordinaire de la transcendance divine donne-t-elle l'importance aux rapports entre l'homme et la société et l'homme et le mondeThe fact that islam confirms the intimate ling between the spiritual and the temporal necessarily results, according to the islamists, in an overall vision of man and society. Following this stream, one can't analyse notions of social organization, of justice, of the econolic and social vision of islam without reference to the meaning of the world or the relation fo man to god. This is indicative of a radically different perception of islam in comparison to the modern trend (which is imitative of western thinking). The merit due to some islamist thinkers is that widened the debate to the philosophical field. Contrary to the modernists, they raised new issues and opened new avenues of exploration. It is within this view that the contemporary muslim thinking suggets, in order to define the attitude of islam facing materialism and idealism, the notion of equilibrium between matter and spirit, between temporal and spiritual. One must demonstrate how can a religion which develops an extraordinary feeling of devine transcendance, give importance to the relationships of man to society and man to the world
2
Çivgin, Izzet. "De l'empire à l'Etat-nation : l'islam dans la vie politique et sociale de la Turquie." Amiens, 2012. http://www.theses.fr/2012AMIE0028.
Full textAbstract:
Si les fondateurs de la République n'arrivent pas à créer un individu libéré de la contrainte communautaire (ils plaident eux aussi pour un communautarisme national), les pratiques culturelles deviennent aujourd'hui moins communautaires. Même les nouveaux acteurs islamiques essaient de concilier leur foi et leur réussite mondaine. L'islam politique participe au mouvement de l'individualisation et se réfère de moins en moins à un Etat islamiste. La société turque parait en situation de sortie d'un monde où la religion est structurante pour passer dans un monde où elle continue d'exister, mais à l'intérieur d'une forme politique et un ordre collectif qu'elle ne détermine plus. Si l'islam risque de devenir plus visible et influent dans l'espace public, l'islam politique a connu un échec ; l'utopie islamiste est discréditée. Le leader du parti au pouvoir, issu de la mouvance islamiste, répète sans cesse qu'il a dévêtu la chemise islamiste et se revendique démocrate conservateurIf the founders of the Turkish Republic do not manage to create an individual released from the community constraint, the religious pratices become more individualized today. The new Islamic actors try to reconcile teh faith with the business succcess. They enter the individuation process and do not seek to create an Inslamic state anymore. This evolution is part of a process of secularization and even signifies an "exit from religion" as M. Gauchet has described it. The use of Islamic symbols such as Islamic dressses, Islaming greetings become much more visible in public space. But Turkey is not threatened by an Islamic peril ; the Islamic utopia is defeated. Turkey's ruling Justice and Development party led by Erdogan (Prime Minister since 2003) claims to be a conservative democrat despite its Islamic origins
3
Sane, Mamadou Karfa. "Islam et société au Sénégal, approche sociologique d'une confrérie : le cas de la confrérie Tidjane." Nantes, 2004. http://www.theses.fr/2004NANT3035.
Full textAbstract:
La religion, jusqu'à l'aube du 21ième siècle fait, encore paradoxalement, preuve d'une grande vigueur à l'échelle mondiale. Sous des visages relatifs, des enjeux multiples et variés, l'Islam ne cesse de s'étendre, fait parler de lui et suscite interrogations et inquiétudes ici et là. Au Sénégal il est d'un dynamisme inédit. Dominé par des confréries de dimensions religieuse, sociale, économique et politique inégales, l'Islam, bien que affecté dans sa pureté dogmatique, est l'élément culturel dominant et le principal cadre de référence. Il imprègne tous les domaines de la vie et a des effets sur les repères identitaires, la structuration et l'organisation de la société. Une société dont la segmentation distinctes des groupes ethniques est subordonnée à leurs organisations culturelle, sociale, politique et religieuse. Avec des associations et organisations islamiques, qui revendiquent un islam purifié et remettent en cause la lai͏̈cité de l'Etat, une question de l'Islam se pose au Sénégal. L'arabisation, la modernisation et la promotion du système d'enseignement arabo-islamique comportent des enjeux multiples dans un pays où l'école française, plus crédible, tient encore le monopole de la création des marchés de compétencesReligion, at the dawn of the 21st century is still, paradoxically, very much alive. Assuming different faces, in multiple and varied ways, Islam never stops spreading, arousing debate and provoking questions and concerns here and there. In Senegal Islam is extremely dynamic. Dominated by fraternities of unequal political, economic, social and religious dimensions, Islam is the dominant cultural element and the principal frame of reference, even though affected by its dogmatic purity. It permeates all walks of life and influences markers of identity, and the structuring and organisation of society. A society which is segmented into different ethnic groups and which is subordinate to their religious, political, social and cultural organisations. With Islamic associations and organisations, who militate for a pure form of Islam and challenge the secularisation of the State, the question of Islam is raised in Senegal. With arabisation, modernisation and the promotion of the arabo-islamic education system, much is at stake in a country where more credible French schools still hold the monopoly in the creation of markets of competence
4
Kakpo, Nathalie. "Jeunes issus de l'immigration et Islam : famille, école, travail et identifications religieuses." Paris 8, 2004. http://www.theses.fr/2004PA082540.
Full textAbstract:
Les religiosités musulmanes des jeunes issus de l'immigration maghrébine et turque originaires des classes populaires sont au cœur de cette étude. L'hypothèse centrale de ce travail est que les identifications religieuses juvéniles ne peuvent être appréhendées qu'au travers d'une analyse de leurs parcours familiaux, scolaires et professionnels. C'est dans les trajectoires d'accès aux places des enfants des classes populaires que s'enracinent les motivations, formes et contenus des religiosités musulmanes et non dans l'appartenance à une communauté musulmane réifiée. Les garçons désirent accéder à une autre image d'eux-mêmes que celles que leur renvoient les acteurs institutionnels ou les jugements parentaux. Quant aux filles, elles désirent se défaire des jugements dévalorisants des frères et du contrôle social que ces derniers exercent sur ellesMy research deals with religious commitments of french native north african and turkish and their manifestations in political arena. Our main hypothesis is that it's necessary to analyse the social trajectories of the young men, their experiences at school, on the labour market to understand their attitudes regarding to religion
5
Touba, Keltoum. "Le travail et l'évolution de sa valeur dans les cultures judéo-chrétienne et arabo-musulmane : une étude exploratoire de l'Antiquité jusqu'à nos jours." Paris 10, 2004. http://www.theses.fr/2004PA100034.
Full textAbstract:
Aujourd'hui le travail est une valeur rare et recherchée. Or cette valeur a-t-elle existé dans les cultures chrétienne, hébrai͏̈que et arabo-musulmane ? Jusqu'au XVIe siècle l'Occident chrétien a méprisé le travail et l'argent, mépris issu de différents héritages, grecs et romains, qui stigmatisent les activités attachées à la nécessité, condition contraire de l'homme libre. Toutefois, l'enseignement hébrai͏̈que valorise le travail manuel, le commerce et le profit. L'islam s'inscrit dans cette logique en encourageant les activités lucratives et la quête du savoir jusqu'au XVe siècle. A la fin de cette période et jusqu'au XVIIIe siècle le déclin de la civilisation arabe est au rendez-vous. Au même moment une interprétation positive du travail éclôt en Occident. La découverte des textes grecs et arabes permettent un bouleversement intellectuel profond conduisant à une remise en question de l'interprétation des écrits religieux ; une nouvelle éthique valorise le travail, l'argent et les richesses grâce aux réformateurs qui jettent les premières pierres de la logique capitaliste. Au XIXe siècle le libéralisme triomphe : la liberté d'entreprendre et l'égalité juridique des droits ; le travail devient travail-marchandise : la maissance du prolétariat conduit à l'émergence du travail salarié s'étendant à toutes les activités à la fin du XXe siècle. Or le chômage bouleverse le travail subordonné. La colonisation européenne introduit dans les sociétés arabes cette représentation renversant le travail traditionnel organisé en corporation. Le monde arabe indépendant hérite de ce modèle qui demeure inachevée à cause du travail souterrainNowadays work is a scare value. But did this value exist in Christian, Hebraic and Muslim-Arabic cultures ? As far as the sixteenth century the Christian west despised work and money because of different inheritances, Greek and Roman, which stigmatized dependent and profitable activities no conformable to free man. But Hebraic study valorized a manual work, commerce and profit. Islam, which as far as fifteenth century, legimized and encouraged business activity and scientific knowledge, followed the same logic. After this period, an Arabic civilisation was decaded because it was threatened by the crusades, the Mongols and by internal dissent. In Christian western a new interpretation of Luther and Calvin valorized work and business activity. This protestant ethic favoured rational organization which offered modern man the possibility of effective control over nature and society, freed him from the anxities of an unpredictable world and released him from the domination of magical and religious force, sufficient condition for rational capitalism. In this capitalism, work became a merchandise subject to lax of supply and demand : the emergent proletariat led to the origin of subordinate labour which became a favourite model in western countries. But an unemployement upsets this model which was introduced in Arabic world. At independence many Arabic countries imitated western liberal economy, but labour law is not sufficient facing the problem of underground work
6
Saâfi, Hamda Kalthoum. "Vers une plateforme de modernisation de la pensée islamique : Une nouvelle alternative à travers la pensée de Abdelmagid Charfi, Mohammed Arkoun et Nasr Hamid Abou Zeid." Thesis, Paris 3, 2011. http://www.theses.fr/2011PA030197/document.
Full textAbstract:
La pensée des trois auteurs objets de cette thèse constitue une plateforme pour la modernisation de la pensée islamique. Ces néo-modernistes se proposent, à travers la déconstruction du patrimoine islamique et la critique des fondements dogmatiques et idéologiques de sa construction juridique (le fiqh), de montrer le caractère humain du travail interprétatif et ainsi de le désacraliser. Il s'agit de reconstruire la conscience islamique sur des bases épistémologiques modernes. Abordant le legs et les Textes fondateurs par une conscience scientifique, ils veulent renouveler de l'intérieur la pensée islamique, refonder son histoire en réhabilitant sa pensée rationnelle et confirmer la centralité du Coran. L'analyse critique de l'exégèse, du fiqh et de la charia montre leur dérive par rapport au message prophétique. Une lecture renouvelée, recentrée sur le Message originel, dont les fondements universels sont la liberté individuelle, l'égalité, la justice et la responsabilité solidaire, propose une alternative au blocage de la pensée et des sociétés islamiques. Cette alternative repose sur un double enjeu religieux et politique : la modernisation de la pensée islamique va de pair avec la démocratisation du système politique. Cette transformation devrait aboutir à moderniser la religiosité et à faire émerger le musulman moderne qui vit pleinement sa citoyenneté moderne en harmonie avec sa foi libre en un message islamique universelHe thought of the three authors of this thesis is a platform for the modernization of Islamic thought. These neo-modernists propose, through the deconstruction of the Islamic heritage and criticism of dogmatic and ideological foundations of Islamic law (fiqh), to show the humanity of the interpretative work and thus to desecrate. This is to rebuild the Islamic consciousness on modern epistemological bases. Addressing the legacy and the founding texts by a scientific conscience, they want to renew from within Islamic thought, recast its history by rehabilitating his rational thinking and confirm the centrality of the Koran. Critical analysis of exegesis, fiqh and sharia shows their drift from the prophetic message. Reading renewed, refocused on the original message, whose foundations are universal individual freedom, equality, justice and responsibility, provides an alternative to blocking of thought and Islamic societies. This alternative is based on a dual challenge: religious and political modernization of Islamic thought is consistent with the democratization of the political system. This transformation should lead to modernize religiosity and the emergence of the modern Muslim who lives in full modern citizenship in tune with free faith in universal Islamic message
7
Minkov, Anton. "Conversion to Islam as reflected in kisve bahasi petitions : an aspect of Ottoman social life in the Balkans, 1670-1730." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ64622.pdf.
Full text
8
Barylo, William. "L'islam, moteur de I'engagement citoyen ? : études des constructions personnelles et impact social de l'islam dans l'espace public européen à partir du milieu associatif musulman." Paris, EHESS, 2016. http://www.theses.fr/2016EHES0027.
Full textAbstract:
La première décennie du XXIe siècle a vu émerger en Europe un type inédit d'associations caritatives. Elles regroupent souvent un petit groupe de jeunes activement réunis autour de l'éthique musulmane. Cette dernière agit comme un ciment du lien social entre bénévoles tout comme un moteur de leur motivation. A l'aide d'un matériau empirique abondant issu d'une approche ethnographique, ce travail présente d'une part une esquisse du processus d'engagement des bénévoles dans les charités musulmanes. D'autre part, sont analysées les manières dont les bénévoles musulmans s'approprient les cultures contemporaines et modernes à la lumière des pratiques et de l'éthique de l'islam tout en figurant l'émergence d'une nouvelle génération de citoyens européens proposant une vision nouvelle et originale des fondements de l'identité européenne en rafraîchissant des concepts tels que la citoyenneté et la démocratieThe first decade of the 21st century gave birth to some original and innovative charities in Europe, lead by small groups of young active Muslims. In these organisations, islamic ethics is not only a social cernent, tying strong bonds, but also a motor to volunteers' motivation. With the help of a comprehensive amount of empirical data through an ethnographie approach, this work drafts the process and dynamics of getting involved in thèse Muslim charities. This research analyses how these Muslim volunteers embrace modem cultures in light of islamic practices and values and eventually, how they embody a whole new generation of European citizens, refreshing key concepts such as citizenship and democracy
9
Madinier, Rémy. "L'urne, l'étoile et le croissant : le Masjumi (1945-1960) : un parti démocrate musulman dans l'Indonésie contemporaine." Lyon 2, 2000. http://theses.univ-lyon2.fr/documents/lyon2/2000/madinier_r.
Full textAbstract:
Fondé en novembre 1945, le Masjumi fut sans doute le plus grand parti islamique du monde contemporain. Rassemblant à l'origine, l'ensemble des associations musulmanes d'Indonésie, il joua un rôle de premier plan durant la période dite de " Révolution physique " (1945-1949) puis fut le principal parti de gouvernement entre 1950 et 1955, une fois l'indépendance du pays assuré. Mais derrière l'unanimisme de la période révolutionnaire se profilait de graves dissensions qui entraînèrent plusieurs scissions au sein du parti (en 1947 avec le PSII puis en 1952 avec le Nahdlatul Ulama). L'essentiel de l'idéologie du Masjumi jusqu'en 1957 fut consacrée à tenter de concilier la pratique d'une démocratie parlementaire inspirée de l'Occident et les valeurs de l'islam. Mais le relatif échec du parti aux élections de 1955 (il ne rassembla qu'un peu plus de 20% des suffrages et arriva en seconde position derrière le Partai Nasionalis Indonesia) et surtout son opposition aux projets du président Soekarno qui souhaitait l'instauration d'une " démocratie dirigée " entraînèrent une radicalisation de ses positions. Durant les débats à l'Assemblée constituante, entre 1957 et 1959, le Masjumi se fit le défenseur d'une conception stricte de l'Etat islamique, il réclama en particulier l'inscription dans la Constitution de la charte de Jakarta qui faisait obligation aux musulmans d'appliquer la loi islamique. Mais dans le même temps ses dirigeants défendirent pied à pied la démocratie parlementaire allant même, pour certains d'entre eux, jusqu'à s'engager dans le vaste mouvement de rébellion régionaliste qui ébranla l'Indonésie entre 1958 et 1960. Interdit en 1960, le Masjumi demeure aujourd'hui le symbole d'une unité perdue de l'islam politique indonésien, même si son héritage semble avoir été accaparé par les tenants d'un islam radical oublieux de son attachement à la démocratieBorn in 1945 in Jakarta, the Masjumi was probably the biggest muslim party in the whole islamic associations of Indonesia. It was a very important actor during the 1945-1960 period (called the physical Revolution), then was the first governmrnt party during 1950-1955 period, when the independance of the country was secured. But the unity of the party was damaged by two scissions, in 1947 with the PSII and in 1952 with the Nahdlatul Ulama. Until 1957, the core of the Masjumi ideology was an attempt to conciliate the practice of western democracy with the values of Islam. But after the elections of 1955 - wich where a big deception for Masjumi - it tends to radicalize its positions. During the debates at the constituante assembly betwen 1957 and 1959, the Masjumi party was the advocate of radical revendications for an islamic state. But during the same time, its leaders took part in a struggle for the safety of democraty against the Soekarno conception of guided democraty. For this very reason, some of them where involved in the PRRI rebellion during the years 1958-1960. In today's Indonesia, The Masjumi party remains as the symbol of the lost unity of political islam, but its inheritage seems to be accaparate by the representants of islamic radicalism
10
Ait, M'Barek Abbes. "Islam et société : questions contemporaines et enjeux européens." Thesis, Lyon 2, 2015. http://www.theses.fr/2015LYO20068.
Full textAbstract:
La laïcité est, en principe, intrinsèquement liée d’une part, à la sécularisation des esprits et des attitudes, des institutions et des gouvernements, des lois et du droit, et d’autre part, au pluralisme démocratique et à un Etat garant des libertés et des droits de l’Homme. Quelle attitude l’islam contemporain a-t-il face à la séparation du religieux et du politique ? Nous nous proposons à travers cette recherche de nous situer un peu plus en amont de la pensée islamique savante et des doctrines fondamentalistes, en relation avec l’esprit critique et les enjeux de la modernité, de la laïcité et de la sécularisation. Bien au-delà de la pensée réformiste contemporaine, qui s’emploie à une relecture des Textes Fondateurs visant à remodeler la jurisprudence de manière à jeter la passerelle entre Tradition et société moderne, bien au-delà des émergences de laïcité de la pensée soufie plus orientée vers la liberté intérieure, la fraternité, l’accueil de la différence et l’amour, bien au-delà aussi de l’exégèse des sources scripturaires de l’orthodoxie musulmane, nous jugeons nécessaire de remonter le temps de l’Islam de manière à voir comment est interrogé l’héritage arabo-musulman afin d’en dégager l’authenticité, ou du moins « l’historiographiquement correct » dans l’ensemble des stéréotypes, des caricatures et des déformations séculaires : soit en nous plaçant sans complexe entre « l’écriture et l’histoire » comme Alfred Louis de Prémare, de manière à en mesurer les écarts, les interstices où naissent les distorsions vu que la modernité, c’est à dire l’innovation, le changement cumulatif et auto-généré, est déterminée par l’initiative historique ; soit en revoyant la position de certains penseurs musulmans contemporains face à la question des fondements de l’Islam ou du fait coranique, comme Arkoun, Jabri, Ramadan dont le travail varie, selon qu’il se donne comme objectif de déconstruire la croyance religieuse, position la plus radicale, ou de s’intéresser aux catégories utilisées par l’exégèse coranique dont « al-nāsiḫ » et « al-mansūḫ », ou enfin de procéder à une réélaboration du fiqh. La déconstruction sera donc antérieure, externe et totale ou bien interne et partielle selon que l’on procède à un travail de ruine ou à une simple analyse. L’exigence d’historicité et de rationalité est telle que quelque « significatif que soit l’échantillon des interprétations anciennes ou modernes, des textes coraniques de référence sur les questions importantes qui travaillent les sociétés actuelles, pour extrêmement répétitives d’un auteur à l’autre à travers les siècles, que soit la Tradition théologico-juridique dominante, dont on a tiré les commentaires du Coran », elle requiert un effort constant « devant la redoutable responsabilité qui oblige à penser tout autrement la vie et à prendre des décisions dans l’épreuve de l’indécidable en inventant de nouvelles lumières dans des conditions politiques et techniques entièrement renouvelées », pour reprendre Marc Goldschmit dans sa définition de la déconstructionSecularism should, intrinsically, be linked on one hand, to the Secularization of minds and attitudes, institutions and Governments, laws and law, and on the other hand, democratic pluralism and a State guarantee of freedoms and human rights. How does contemporary Islam face the separation of religion and politics? I set out through this research to put myself a little bit upstream of scholarly Islamic thought and fundamentalist doctrines, in relation with critical thinking and the stakes of modernity, secularism and secularization. Well beyond the contemporary reformist thinking, which apply to a rereading of Islam’s founding texts to reshape the jurisprudence in order to create a link between tradition and modern society, well beyond the emergence of the Sufi thought secularity, more oriented towards interior freedom, fraternity, accepting difference and love, also beyond the exegesis of the scriptural sources of Muslim orthodoxy, it’s necessary to go back in Islamic time in order to see how the Arab-Muslim heritage is examined to identify the authenticity or at least “the historiographically correct” in all stereotypes, caricatures and secular distortion : either by analyzing how some historians have interfered, without any inhibitions, in “writing and history” like Alfred-Louis de Prémare, so as to measure the gaps where you can find distortions because modernity, which means innovation or cumulative change self-generated, is determined by the historical initiative. Or by reviewing the position of some contemporary Muslim thinkers faced with the question about the foundations of Islam or the Quranic exegesis “al-nāsiḫ” and “al mansūḫ”, or finally by reelaborating the fiqh. Deconstruction will be previous, complete and external, or internal and partial, depending on whether one ruins or performs a simple analysis. The requirement of historicity and rationality is such as "however significant the sample of interpretations ancient or modern is, reference Koranic texts about the important issues found in today’s society, extremely repetitive from one author to another through the centuries, whether it be the dominant theological-legal Tradition, from which we extract the Koran comments", it requires a constant effort "in front of a formidable responsibility that requires thinking about life differently and make decisions despite of the undecidable by inventing new lights in political and technical conditions fully renewed ", to quote Marc Goldschmit in his definition of deconstruction
Books on the topic "Islam – Aspect social"
2
1935-, Haddad Yvonne Yazbeck, and Esposito John L, eds. Islam, gender, & social change. New York: Oxford University Press, 1998.
Find full text
3
Islam and sustainable development: New worldviews. Burlington, VT: Gower Pub., 2011.
Find full text
4
L, Esposito John, ed. The Oxford dictionary of Islam. New York: Oxford University Press, 2003.
Find full text
6
Kabboura, Mounia Aït, and Mohamed Fadil. Allah et la polis: Quel islam pour quelle identité? Montréal: Les Presses de l'Université de Montréal, 2021.
Find full text
8
Heavy metal Islam: Rock, resistance, and the struggle for the soul of Islam. New York: Three Rivers Press, 2008.
Find full text
9
Bouhdiba, Abdelwahab. La sexualité en Islam. 4th ed. Paris: Presses universitaires de France, 1986.
Find full text
10
Making Islam democratic: Social movements and the post-Islamist turn. Stanford, Calif: Stanford University Press, 2007.
Find full textBook chapters on the topic "Islam – Aspect social"
1
Shumilina, Vera, and Daniil Popov. "RELIGIOUS EXTREMISM AS A THREAT TO THE SECURITY OF MODERN RUSSIA." In Socio-economic and legal problems of modern society, 113–20. au: AUS PUBLISHERS, 2022. http://dx.doi.org/10.26526/chapter_61e7f12a9aba36.62959509.
Full textAbstract:
The article deals with the problem of religious extremism in the ideological aspect of the threat to the security and stability of modern Russian society posed by the radical religious current "Wahhabism". On the basis of analysis of one of the most controversial religions - Islam - conclusions are made as to what methods should be undertaken to combat religious extremism
2
Tausch, Arno. "Discussion and Conclusions of This Study in the Context of the Empirical Results Obtained." In Political Islam and Religiously Motivated Political Extremism, 77–81. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-24854-2_6.
Full textAbstract:
AbstractWe have emphasised in this chapter that our findings do not fit into any simple political template of thinking that has existed for many years on the topic of “Islam” and “migration”. Our findings show that surveys authoritatively designed by Arab social science clearly measure “political Islam”, but that the phenomenon is less pronounced in the population that says it wants to emigrate to the West than in the Arab population as a whole. We have also clearly pointed out that the RMPE cannot be separated from the climate of lawlessness that many observers unfortunately now see rampant, especially in Western industrialised countries, and secondly, that the drivers of the key variables of the RMPE are rooted in such patterns of thought and values as the demand for a redistributive state, the apolitical young generation, the rejection of the neoliberal market economy, corruption and lawlessness as well as racism and xenophobia. The best blockades against the RMPE are feminism and secularism. An honest examination of the phenomenon of RMPE will also not be able to ignore the fact that especially in Catholic countries, where the decay of traditional values is progressing particularly fast, not only the acceptance of corruption but also of political violence is on the rise again. This problem also arises in countries with a confessional orientation towards Eastern religions. The rejection of free-market competition (competition is harmful) is also clearly linked to a higher acceptance of political violence, according to the World Values Survey. The results of our study on political Islam in the Arab world certainly also have some very shocking aspects that cannot simply be swept under the carpet. Weighted by population, the Arab Barometer data show that more than 70% of Arabs have a (sympathetic) understanding of the anti-American terror that culminated in 9/11 in Manhattan. More than 44% of Arabs favour Sharia with corporal punishment, more than 37% want the rights of non-Muslims in society to be less than those of Muslims, and more than 34% also want Sharia to restrict the rights of women. We finally highlight that following the late Harvard economist Alberto Alesina (1957–2020), social trust is an essential general production factor of any social order, and the institutions of national security of the democratic West would do well to make good use of this capital of trust that also exists among Muslims living in the West.
3
Angeles, Vivienne Sm. "Philippine Muslim Women Tradition and Change." In Islam, Gender, & Social Change, 209–34. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195113563.003.0011.
Full textAbstract:
Abstract Muslims constitute the largest minority group in the Philippines. Estimates in 1990 placed their number at between five and six million or about 8.6% of the country ‘s total population of 63 million. ‘ Muslims are concentrated in the southern parts of the islands of Palawan and Mindanao and are distinguished by varied ethnolinguistic characteristics2 as well as different economic activities.3 Despite these variations, their common bond is that they are Muslims, which is a key aspect of their identity in a predominantly Christian country. Because of this religious distinction and because the Muslim areas are geographically isolated from the political and economic centers of the country, Muslims exhibit cultural norms and traditions that differ from the rest of the Philippines.
4
Dallal, Ahmad S. "Conclusion." In Islam without Europe, 280–322. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469641409.003.0007.
Full textAbstract:
Whether through a deliberate and conscious reconfiguring of choice juristic symbols and idioms, or through an academic attempt to order and classify the cumulative outcomes of a gradually emerging legal tradition, the legal writings of eighteenth century reformers were also historical writings that reflected on the historical contexts in which the law was articulated, and commented on the social and political crises of their times. As such, the legal writings of eighteenth-century reformers were sites in which traditional notions of authority were assessed, contested and restructured. This Chapter focuses on this aspect of eighteenth century legacy. It underscores the fact that the primary site of eighteenth century reform was in the fields of usul (theoretical principles). It also outlines the systematic arguments generated in the eighteenth century that limited the scope of religious law rather than extending it endlessly through legal analogy.
5
Karpat, Kemal H. "Ottomanism, Fatherland, and the “Turkishness” of the State." In The Politicization of Islam, 328–52. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195136180.003.0016.
Full textAbstract:
Abstract In the era of modernization, the sultan and the Ottoman elites made use of both traditional and newly introduced concepts, institutions, and titles in order to recast the multiethnic and multilinguistic traditional Ottoman comity into a relatively homogeneous united political body. Usually referred to as “reform,” this effort was neither undertaken according to a well-defined plan nor carried out by an organization created specifically for the purpose but resulted from the belief that change was better than preserving the status quo. The Tanzimat reforms of 1839–56 created a momentum that led to a great expansion of their initial scope. After 1870, a small but constantly growing number of both modernist and Islamist intellectuals, educated mostly in the modern schools, expanded their interest beyond political institutions to the social, cultural, and philosophical aspects of society. Despite growing dispute about its nature, there was a basic agreement that change was inevitable and would have to include the acceptance of dünyevilik, or the worldly aspect of human and social life. The Hungarian Arminius Vambery, who had followed events in the Ottoman Empire for forty years, claimed that Ottoman society had changed in a very fundamental manner and achieved a high degree of progress toward diversity of thought, lifestyle, and patterns of organization.1 He failed to note that Ottoman change was not a predetermined, unilinear absorption of solely Western concepts but a multidimensional evolution that incorporated values and ideas of the traditional culture and history as well.
6
Sadri, Mahmoud Sadri Ahmad. "The Three Cultures." In Reason, Freedom, & Democracy in Islam, 156–70. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195128123.003.0010.
Full textAbstract:
Abstract We Iranian Moslems are the inheritors and the carriers of three cultures at once. As long as we ignore our links with the elements of our triple cultural heritage and our cultural geography, constructive social and cultural action will elude us. I will later argue that our social thinkers and reformers have all seen themselves somehow entangled in these over lapping cultural webs and have sought to weave their way out of them. I will also argue that the immense cultural aberrations that have caused us to miss important historical opportunities originated in the confluence of these three cultures, with one aspect of our cultural heritage eclipsing others and thereby causing various obesities and ailments in the cultural physiognomy of our nation.
7
Al-Kohlani, Sumaia A. "Religion and Feminist Economic Ethics." In The Oxford Handbook of Religion and Economic Ethics, 613–28. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780192894328.013.33.
Full textAbstract:
Abstract This chapter starts by analysing the feminist economics concept and the ethical economics decisions females usually encounter in patriarchal societies. It discusses the economic return of females’ education, and the economic, social, and ethical consequences of females’ illiteracy, as well as unpaid work such as domestic work and care work. After that, it analyses how male-dominant religions—Christianity, Islam, and Hinduism—contribute to females’ economic, social, and ethical status and the changes that have occurred in both religious and secular countries in relation to feminist economics ethics and gender norms. Then, it assesses what is still left to do to improve females’ economic status without decreasing the ethical aspect of the issue. Finally, the chapter provides a conclusion and suggestions for future studies.
8
Kristó-Nagy*, István T. "Who Instigated Violence: A Rebelling Devil or a Vengeful God?" In Violence in Islamic Thought from the Qur'an to the Mongols, 93–106. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748694235.003.0006.
Full textAbstract:
The contrast between the attitude towards violence of the God of the Old Testament and the God of the New Testament was already explored by Marcion (d. c. 160 ad) before the advent of Islam and has been rediscovered again and again since.1 Marcion saw the former as the creator of the world and God of the law and the latter as the good God, the God of love.2 The character of the former reflects a community’s need for sanctified social norms, while the character of the latter shows the community’s and the individual’s longing for the hope of salvation.3 The God of the Qurʾān is also one of punishment and pardon. This chapter investigates the former aspect and focuses on: (1) the appearance of evil and violence in the universe as described in the Qurʾān; (2) the philosophical-theological questions revealed by this myth; and (3) its social implications.
9
"The Institutional and Social Aspects of Later Sufism." In Islam in Historical Perspective, 249–72. Routledge, 2015. http://dx.doi.org/10.4324/9781315663777-19.
Full text
10
"Structural-Functionalism, Stratification and Historical Background of Islamic Economic Thought." In Islamic Economy and Social Mobility, 159–74. IGI Global, 2016. http://dx.doi.org/10.4018/978-1-4666-9731-7.ch006.
Full textAbstract:
A thorough analysis of the Islamic economy requires a multi-disciplinary analysis of the political, religious, and ethical aspects, and how they influence the workings of the economy. Islam is both a religious and a political community. The differences between religion and politics in Islam are not clear-cut. Islam does not admit separation between church and state. This factor makes Islam an appropriate area of study, not only to theologians, but also to sociologists, political scientists, economists, lawyers, historians, and philosophers. Some basic economic conceptual foundations of Islamic systems in connection with the Shari'a, or the legal basis, are discussed. As a multifaceted religion, Islam, at times, has been formulated not only by the reformers and intellectuals, but also by social classes whose interests are no longer nourished by a romanticized, glorious past history. Rather, these social actors wish to locate themselves within a global world with access to work, social mobility, and status opportunities. This framework will allow readers to identify the reasons and the procedures by which different Islamic economic systems, or modes of economy, have been derived from a single source which is acceptable to all Muslims.
Conference papers on the topic "Islam – Aspect social"
1
Ruiz González, Hacomar, Efrain Marrero Salas, Juan Carlos García Ávila, Ithaisa Abreu Hernández, and Matilde Arnay de la Rosa. "El patrimonio histórico como recurso didáctico en el Parque Nacional del Teide." In I Simposio anual de Patrimonio Natural y Cultural ICOMOS España. Valencia: Editorial Universitat Politècnica de València, 2020. http://dx.doi.org/10.4995/icomos2019.2020.11718.
Full textAbstract:
El Parque Nacional del Teide es un espacio geográfico que destaca por sus características geológicas y naturales únicas, las cuales le valieron su declaración como patrimonio mundial en 2017. No obstante se trata también de un territorio humanizado desde la etapa prehispánica, cuyas actividades dejaron su huella en el territorio, dando a la arqueología numerosas pautas para conocer cómo se articuló la ocupación guanche de la alta montaña de Tenerife. En la actualidad el profesorado de enseñanza secundaria parte de un inconveniente destacable que es la falta de yacimientos arqueológicos visitables en la Isla de Tenerife, espacios en los que el alumnado pueda consolidar su conocimiento relativo a las culturas aborígenes canarias. Por ello con nuestro trabajo se pretende hacer un análisis del potencial didáctico para las Ciencias Sociales, y específicamente para la materia de Historia, de un espacio geográfico como es el Parque Nacional del Teide, presentando una propuesta que integre a Las Cañadas del Teide en la enseñanza de la etapa prehispánica de las Islas, teniendo en cuenta aspectos relacionados con el uso de objetos arqueológicos, visitas guiadas o actividades relacionadas con la disciplina arqueológica.
2
Sarudin, Anida, Mazura Mastura Muhammad, Muhamad Fadzllah Zaini, Husna Faredza Mohamed Redzwan, and Siti Saniah Abu Bakar. "The Relationship between Astronomy and Architecture as an Element of Malay Intelligentsia." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.11-4.
Full textAbstract:
Islam has been very influential in shaping societal developments in the Malay world. Such an influence manifests in various aspects of their lives, one of which can be clearly seen in several influential works carried out by Malay intellectuals in a number of fields. Old Malay manuscripts that deal with many Islamic aspects of knowledge has become a great legacy left by esteemed Malay religious scholars and intellectuals that serves as a testimony of the spread of Islam to the Malay world. Against such a backdrop, this study was carried out to examine the positive (good) and negative (bad) signs associated with Islamic months that helped Malays decide the appropriate months in which houses should be built. The study was based on a mixed-method approach based on a quantitative method and a qualitative method to help yield empirically reliable findings. The corpus-based analysis was the main analysis used by focusing on significant lexical values and concordant synthesis to highlight the good and bad signs associated with Islamic months. The researchers selected five (5) manuscripts that belonged to a corpus called Petua Membina Rumah. The analysis showed 50% of the Islamic months had negative signs while 42% of such months had positive signs. The remaining 8% had a mix of positive and negative signs. In addition, there were some instances involving a combination of positive and negative signs. Such occurrences provide an interesting view of the impact of signs on the Malay society, especially on its civilization. These significant findings highlight not only the Islamic months deemed suitable for building houses but also the thinking of Malay scholars in shaping the civilization of the Malay world.
3
Габазов, Тимур Султанович. "ADOPTION: CONCEPT, RELIGIOUS AND HISTORICAL AND LEGAL ASPECTS." In Социально-экономические и гуманитарные науки: сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Апрель 2021). Crossref, 2021. http://dx.doi.org/10.37539/seh296.2021.54.40.012.
Full textAbstract:
В статье раскрываются устоявшиеся понятия усыновления и их историческое видоизменение с учетом положений Древнего Рима. Приводятся статистические данные работы судов общей юрисдикции за 1 полугодие 2019 года по исследуемой категории дел как Российской Федерации в целом, так и одного из субъектов - Чеченской Республики. Анализируется отношение таких основных мировых религий как христианство, буддизм и ислам к вопросу усыновления, а также к способам, с помощью которых можно и нужно преодолевать данную социальную проблему. В работе делается акцент на усыновление детей, имеющих живых биологических родителей, а не только сирот, и дается анализ в изучении вопроса усыновления на примере чеченского традиционного общества до начала ХХ века и в настоящее время, а также исследуются виды усыновления. Вводится понятие «латентное усыновление» и раскрывается его сущность. Выявляются разногласия между нормами обычного права и шариата, которые существуют у чеченцев, а также раскрываются негативные стороны тайны усыновления. И в заключение статьи разрабатываются рекомендации по взаимообщению и взаимообогащению между приемными родителями и биологическими родителями усыновляемого. The article reveals the established concepts of adoption and their historical modification, taking into account the provisions of Ancient Rome. Statistical data on the work of courts of general jurisdiction for the 1st half of 2019 for the investigated category of cases of both the Russian Federation as a whole and one of the constituent entities - the Chechen Republic are presented. It analyzes the attitude of such major world religions as Christianity, Buddhism and Islam to the issue of adoption, as well as to the ways by which this social problem can and should be overcome. The work focuses on the adoption of children with living biological parents, and not just orphans, and analyzes the study of adoption on the example of a Chechen traditional society until the beginning of the twentieth century and at the present time, as well as explores the types of adoption. The concept of “latent adoption” is introduced and its essence is revealed. Disagreements are revealed between the norms of customary law and Sharia that exist among Chechens, as well as the negative aspects of the secret of adoption are revealed. And in the conclusion of the article, recommendations are developed on the intercommunication and mutual enrichment between the adoptive parents and the biological parents of the adopted.
4
Zineb, BOUSSAID. "Suspicions about Women's Rights and Their Status in Islam Comparison between Islamic Discourse and Legal Covenants." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-20.
Full textAbstract:
There is no doubt that the world today is more interested than ever in the discourse of human rights that sheds light on the covenants and legal charters that govern this domain. Besides that, women are the pivotal pillar of the society; consequently, they are the primary concern in the human rights discourse of different generations. Subsequently, their personal, cultural, political, financial and social rights are recognized; furthermore, their rights are strengthened by official charters . Despite the fact that no one can deny the positive aspects of the human rights discourse related to the role and the status of women in society by spreading human rights awareness and building a strong relationship between men and women based on human considerations; nevertheless, real life is another world, it is paradoxical, declarations and covenants advocate for women’s rights, at the same time women suffer from violence, disrespect, and discrimination. In the era of rights, cultural openness, technological revolution and economic development, women are threatened more than ever by other ways of violence that directly target the natural instinct and the moral values by spreading abnormalities such as homosexuality and gender reassignment. These acts can also be seen in official discourses and adopted by official organizations and governments profiting from the lack of the moral discourse that should be undertaken by the monotheistic religions especially the Islam. Moreover, the human rights discourse accuses the religious discourse of violating women’s rights and raises a number of suspicions around it. This leads us to question the credibility and the effectiveness of the human rights discourse? And to look for the alternatives that the Islamic discourse can offer in order to remove all the suspicions raised around it. These are questions that I try to answer through this article by elucidating the essence of the Islamic discourse that works for spreading values and also to reply on the suspicions that have been raised about the status of women in the Islam. I decided to follow these steps: Introduction: defining the problem and determining the outlines. First: Instinct is a guide to family values and drawing up the relationship between men and women. Second: Polygamy. Third: Guardianship and Alimony responsibility for the family. Fourth: Guardianship in the Islamic marriage contract. Fifth: Females decrease in religion and mind. Sixth: The male has the equal of the portion of two females. Conclusion.
5
Malallah GAHAZAL, Maryam, and Shaymaa Harith MUHAMMAD. "Education is a Right to Empower Women for a Better Life." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-9.
Full textAbstract:
The preparation of women is based on providing them with education skills and skills that enable them to accomplish their tasks in a better way and reflect positively on all areas of life and promote the efforts of women in the homeland. Education is one of the most important and prominent rights that must be granted to man regardless of his gender. The importance of women is no less important than the education of men, as both are complementary Society’s tools for progress. Science enhances awareness and develops the ability to establish a correct family upbringing based on sound societal principles that call for love and peace. Therefore, this involves bringing out a conscious generation free from complexes based on division and violence. This is what societies should secure in terms of providing opportunities for women ،supporting them, and providing Ways and tools of education, as education increases women’s awareness of their rights, introduces them to their duties, and guarantees them a healthy and sound life. Islam has made education a duty obligatory for every Muslim man and woman, and here the role of education emerges as an essential aspect of empowering women in acquiring this legitimate right, which is a guarantor that gives them a greater ability to a decent life is one of the basic rights stipulated in many international agreements.
6
HAMADOUCHE, Marwa, and Nasser MILOUD. "Investment funds in Islamic banks and their impact on economic activity –Barwa Islamic Bank Case Study –." In VI. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress6-13.
Full textAbstract:
Islam urged on more than one occasion to invest and stressed its importance and impact on the individual and society, as a result of extrapolating many Quranic verses and hadiths that pour into the same context. The research paper emphasizes that Islamic investment funds are among the best investment programs that contribute to increasing capital and obtaining better returns with less risk, and also work on different investment models that all investors need to understand the basic difference between them so that they can make sound investment decisions. Islamic investment funds aim to accumulate savers' funds for the purpose of investing them in aspects and areas that comply with the provisions of Islamic Sharia to obtain a halal profit. The activity of Islamic investment funds established by Islamic banks and financial institutions is not limited to the role of intermediary between savers and other companies، or indirect investment represented in the formation of portfolios of securities، as is the case with investment funds established by investment companies and conventional commercial banks، The financing structure of these funds includes the formation of securities portfolios and their management in accordance with the rules of Islamic investment and the entry into direct investment operations in various fields of economic activity. Thus، the latter is one of the most important forms of savings mobilization at present. The impact of Islamic investment funds on economic activity can be summarized as: achieving economic and social progress for the Islamic Ummah، facilitating and diversifying the causes of halal profit, as well as the development of money and its non-hoarding. Investing before it is a means of profit and multiplying money is a tool to achieve the worship of God and His succession on earth Finally، the research included the study and analysis of investment through investment funds in Barwa Islamic Bank of Qatar and its impact on economic activity