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Journal articles on the topic 'Islamic unity'
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1
Amanullah, Muhammad, and Tazul Islam. "Understanding the Problems and Prospects of the Muslim Unity: An Analysis of Mawdūdī’s Views." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 421–33. http://dx.doi.org/10.31436/jia.v8i0.254.
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MawdËdÊ's thesis of Muslim unity touches core of the issue as he emphasizes on finding the basics of understanding the Muslim unity. Any attempt to set the theory of Muslim unity may not get the practical dimension until the standards of its understanding are laid out. In other words, it can be said that setting the basics of understanding the unity is a prerequisite for shaping effective theory of Muslim unity. After a thorough exploration, MawdËdÊ's works on Muslim unity appear to be written very systematic and methodological manner. He critically scrutinizes the basics of understanding the unity. As he claims, one must find out the common grounds that especially bind Muslim countries together and all Muslims in general; and the issue of Muslim unity may remain vague until the Islamic culture is completely conceived of. He says that ";;;the unity of Islamic world cannot be conceived of without Islamic culture";;;. MawdËdÊ recommends that the common things which unite all Muslims together are the common beliefs and thought, common culture, common moral system, civilizational relationship, vitality of the concept of one Ummah, universal brotherhood and geographical location of the Muslim world. This paper is devoted to critically analyze MawdËdÊ’s ideas on Muslim unity.
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Malik, Darussalam, M. Afif Ansori, and An An Andari. "Dynamics of Islamic Unity Education Institute." Scaffolding: Jurnal Pendidikan Islam dan Multikulturalisme 5, no. 3 (August 26, 2023): 78–92. http://dx.doi.org/10.37680/scaffolding.v5i3.3482.
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The purpose of this study was to find out the history and dynamics of Persis educational institutions. The research method uses library research with data sources in books form and scientific journals related to the dynamics of educational institutions, and data analysis techniques use content analysis. The study results revealed that Persis birth began with a Tadarusan formation (Islamic religious study) group in Bandung city led by H. Zamzam and H. Muhammad Yunus. Persis has been led by several figures who have their own characteristics of thought, including KH. Zamzam as Persis founder. Ahmad Hasan is the main teacher and founder of Persis. Mohammad Natsir is a political scholar. KH. E. Abdurrahman was a great scholar and a humble legal expert. Persis gives great attention to the education field. In this education field, Persis has established educational institutions ranging from early childhood or kindergarten to tertiary institutions, both in madrasas form, schools, and Islamic boarding schools. Apart from that, Persis also organizes courses and discussion groups. So it is necessary to continue to maintain this spirit, especially in eradicating stupidity context, backwardness, superstition, heresy, and superstition, as well as Indonesian people colonization by carrying out enlightenment among Muslims.
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Şentürk, Recep. "Jedinstvo u mnogostrukosti / Unity in multiplexity." Context: Journal of Interdisciplinary Studies 5, no. 2 (March 15, 2022): 69–81. http://dx.doi.org/10.55425/23036966.2018.5.2.69.
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History testifies that Muslims are successful in diversity management. Islamic polity has never aimed to build a community exclusively for Muslims; instead, Muslims built an Open Civilization from Andalusia to India where people from different cultures lived together. Islamic law has taken adamiyyah (humanity regardless of religion) as the subject of Islamic law to which rights and duties are accorded. This tradition, originating from Abu Hanifa, has formed the foundation of a universalistic interpretation of Islam in the Ottoman Empire and modern Turkey. The present movement in the Muslim world from dictatorships towards democracy is a long-delayed outcome of Islamic political ideals and values, which give utmost priority to unity, freedom and justice. There is a strong universalistic Islamic political tradition, the last major example of which is the Ottoman Khilafah whose pluralistic legacy has yet to be claimed. Islamic unity in diversity or Open Civilization is rooted in the multiplex Islamic thought.
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Hyman, Anthony. "The politics of Islamic revivalism: diversity and unity and Islamic fundamentalism." International Affairs 64, no. 4 (1988): 721–22. http://dx.doi.org/10.2307/2626143.
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Arkoun, Mohammed, and R. Scott Walker. "The Unity of Man in Islamic Thought." Diogenes 35, no. 140 (December 1987): 50–69. http://dx.doi.org/10.1177/039219218703514003.
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Maulana, Abdullah Muslich Rizal, Muhammad Faqih Nidzom, Achmad Reza Hutama Al Faruqi, and Choirul Ahmad. "Reconsidering Manifestation and Significances of Islamic Philosophy." Aqlania 12, no. 1 (June 30, 2021): 25. http://dx.doi.org/10.32678/aqlania.v12i1.3633.
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Islamic Philosophy should be observed as the worth treasure that manifested during the history of Islamic Intellectual Tradition. Quite different from the Philosophical traditions breed in Western Civilization, Islamic Philosophy affirmed its construction based on Revelation, Intuition, and demonstration. This paper will enquire several arguments reconsidering an influential position of Philosophy in Islamic Intellectual Tradition; ranged from an elaboration regarding the unity of Reason (Ratio-Intellectus), unity of existence, and the unity or relation between the Knower and the known object. Consequently, there are at least five significances of Islamic Philosophy to be studied by present-day Muslims by order: Islamic Philosophy acquired the whole competencies to seek the truth and wisdom; it is required as a systematic thought to face challenges confronted by Western Civilization; especially their destructive ideas; Islamic Philosophy also encourage mankind to find an answer an eternal question concerning the nature of their world; and finally, Islamic Philosophy counteracts the bias framework of Orientalists.
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Nurhofipah Hutabarat and Ellya Roza. "Analisis Konsep Pendidikan Islam Dalam Piagam Madinah." Jurnal Pendidikan Islam 14, no. 02 (November 30, 2023): 66–73. http://dx.doi.org/10.22236/jpi.v14i02.13270.
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The Medina Charter (shahifatul madinah), known to Muslims as the Madina constitution, is a sheet or book written by the Prophet Muhammad SAW. The purpose of this writing is to find out how to analyze the concept of Islamic education in the madinah charter. The research method uses a library research approach, which is a research conducted by collecting information and data such as books, articles and various journals related to the research title. The results of this study indicate that the presence of the Medina charter is a symbol of unity, meaning that the Medina charter can unite the people of Medina based on faith, regardless of ethnicity or class. And after the Prophet hijrah to Medina, education can be carried out freely, systematically, and structured by establishing several Islamic educational institutions. Islamic education in Medina emphasizes the formation and development of a new society, towards a social, political, and civic unity and child education in Islam. This is where Islamic education began to develop rapidly. The essence of Islamic education in this period is based on the Qur'an and Sunnah.
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Junaedi, Mahfud, and Mirza Mahbub Wijaya. "ISLAMIC EDUCATION DEVELOPMENT BASED ON UNITY OF SCIENCES PARADIGM." ULUL ALBAB Jurnal Studi Islam 22, no. 2 (December 31, 2021): 292–312. http://dx.doi.org/10.18860/ua.v22i2.13362.
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The focus of this research lies in the philosophical analysis of Islamic education based on the Unity of Sciences paradigm. So far, no researcher has studied this issue specifically and comprehensively. This study uses a philosophical and phenomenological approach of library research. The finding shows that the development of managed Islamic education has both human and divine potential. Unity of Sciences has become the basis for creating a balanced Islamic education paradigm with humanization and spiritualization strategies. Therefore, development of Islamic education based on Unity of Sciences can produce modern scientists who are religious and not anti-local culture. Thus, this paradigm encourages scientists to dialogue and reciprocally lead someone closer and closer to God, the Most True (al-Ḥaqq). This paradigm is implemented into the curriculum at State Islamic University (UIN) Walisongo Semarang.
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Kausar, Zeenath. "A Philosophical Critique of Nationalism." American Journal of Islamic Social Sciences 20, no. 2 (April 1, 2003): 1–25. http://dx.doi.org/10.35632/ajiss.v20i2.519.
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In this paper, I explore Iqbal’s views on nationalism, not only in the context of the Indian subcontinent but also in general terms as well. I contend that Iqbal’s political philosophy is mainly inspired by the Islamic concept of tawhid. His profound reflections on the unity of life, the unity of the Islamic ummah, and the unity of humanity based upon the concept of tawhid strike the root of secularism and nationalism. His philosophy of “self” (khudi) and his conception of the Islamic social order also are discussed briefly in order to elucidate some of his views on humanity and the Islamic mission, which stand in complete contradiction to nationalism.
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Kausar, Zeenath. "A Philosophical Critique of Nationalism." American Journal of Islam and Society 20, no. 2 (April 1, 2003): 1–25. http://dx.doi.org/10.35632/ajis.v20i2.519.
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In this paper, I explore Iqbal’s views on nationalism, not only in the context of the Indian subcontinent but also in general terms as well. I contend that Iqbal’s political philosophy is mainly inspired by the Islamic concept of tawhid. His profound reflections on the unity of life, the unity of the Islamic ummah, and the unity of humanity based upon the concept of tawhid strike the root of secularism and nationalism. His philosophy of “self” (khudi) and his conception of the Islamic social order also are discussed briefly in order to elucidate some of his views on humanity and the Islamic mission, which stand in complete contradiction to nationalism.
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Rangkuti, Putri Anggria Ningsih, and Rubino Rubino. "Penerapan Prinsip Komunikasi Islam Badan Kesatuan Bangsa dan Politik dalam Menjalin Kerukunan Organisasi Kemasyarakatan di Kota Binjai." Reslaj : Religion Education Social Laa Roiba Journal 5, no. 6 (June 25, 2023): 3573–81. http://dx.doi.org/10.47467/reslaj.v5i6.1255.
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This research was conducted to explain and inform the application of Islamic communication principles of the National Unity and Politics Agency in establishing harmony in Community Organizations in Binjai City. The method used is a qualitative phenomenological approach. Meanwhile, the aim of the researcher is to explain and inform the application of the Islamic communication principles of the National and Political Unity Agency in establishing harmony with the Management of Community Organizations by applying any Islamic Communication Principles that have been used. Informants here include the Secretary to the Head of the Agency, the Head of Political Affairs, and the Secretary of Political Affairs. The results of this study indicate that the application used in the National Unity and Politics Agency is that there are six qaulan principles of Islamic communication that are applied in the National Unity and Politics Agency, namely, qaulan sadida as they apply the values of truth, qaulan baligha, qaulan karima, qaulan maysura, qaulan layyina and the last one also uses qaulan ma'rufa as words or sentences that will not embarrass the communicant or himself when communicating.
Keywords: Utilization of Islamic Communication Principles in Mass Organizations, Politics, and the National Unity Agency.
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Shobirin, Muhammad Yusuf. "The Roles of Multicultural Islamic Education in The Empowerment of Civil Society." JURNAL PENELITIAN KEISLAMAN 19, no. 2 (December 30, 2023): 176–85. http://dx.doi.org/10.20414/jpk.v19i2.8415.
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Indonesia’s national identity is shaped by its diverse cultural tapestry, which embodies a rich historical legacy. While this diversity is a source of pride, it can also pose challenges that may lead to societal discord. Therefore, Islamic Education rooted in Multiculturalism is vital in fostering unity amidst diversity. Within this framework, Islamic Education plays a crucial role in harmonizing differences and shaping successive generations. By fostering appreciation for diversity and promoting solidarity, it bridges societal gaps and fosters a sense of belonging among Indonesians. Through Islamic teachings, this paradigm values diversity as a unifying force, fostering a society where differences strengthen unity. This approach aims to foster a population that values mutual respect, cooperation, and national unity, regardless of cultural differences. Therefore, Islamic Education within Multiculturalism aims to shape a generation that values diversity while also strengthening the nation's unity and integrity.
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Nasution, Suryadi. "Persis: Pergerakan Dakwah di Kota Medan Tahun 2010-2015." JUSPI (Jurnal Sejarah Peradaban Islam) 4, no. 1 (August 27, 2020): 50. http://dx.doi.org/10.30829/juspi.v4i1.7926.
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<em>This research aims to identify the Islamic unity movement in the North Sumatera in the field education, preaching, culture, and society environment. The research approach of this study uses case study to describe the development of Islamic Unity in the north sumatera. Techniques for collecting data uses observation, interview, and documentation by gathering the observation result, reduction, data description and result discussion. Commonly the Islamic Unity Movement is divided into two part, first, preaching (Da’wah) movement through the distribution of Islamic Unity’s bulletins in once a fortnight. Second, the establishment of zakat center community that serving distribution of zakat community and giving scholarship in 15% from zakat, infaq and shadaqah’s income.</em>
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Muhyidin, Muhyidin, and Dewi Mutmainnah. "Menimbang Gagasan Islamisasi Ilmu-ilmu Sosial; Studi Kritis atas Pemikiran Ismail Raji Al-Faruqi." Ummul Qura: Jurnal Institut Pesantren Sunan Drajat (INSUD) Lamongan 16, no. 2 (October 31, 2021): 98–107. http://dx.doi.org/10.55352/uq.v16i2.532.
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The idea of Islamization of knowledge in essence emerged as a response to the dichotomy between religious science and science that the secular West and modern culture introduced into the Islamic world. The progress achieved by modern science has had an amazing effect, but on the other hand it has also had a negative impact, because modern (Western) science has dry values or is separated from religious values. In addition, the Islamization of Science is also a reaction to the crisis in the education system faced by Muslims, namely the dualism of the Islamic education system and modern (secular) education which confuses Muslims. According to Al-Faruqi, Islamization is an effort to understand and rebuild social and natural sciences in which there are Islamic elements, so that they change to be in line with Islamic orientation. And every scientific discipline must cultivate Islamic principles whose methodology is imbued with the spirit of monotheism, which includes: the principle of the oneness of God, the unity of the universe, the unity of truth and knowledge, the unity of life, and the unity of mankind
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Dashti, Mehdi, and Noor Aqa Neveesa. "شاخصهای بیداری اسلامی در شعر خلیلالله خلیلی." ghalib quarterly journal 13, no. 1 (March 20, 2024): 65–89. http://dx.doi.org/10.58342/ghalibqj.v.13.i.1.4.
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Islamic awakening is a movement of vigilance and awareness among Islamic community, during which, after a prolonged period of Intellectual regression, declination, and imitation of West, Muslims renewed the thought and resisted to gain enormity and control over affairs of Islamic lands. Studying role of Khalilullah Khalili a contemporary poet from Afghanistan in Islamic awakening and investigation of such awakening indicators in his poems, show that Khalili had a dominant role in revival of religious thoughts, creation of unity, self-esteem, and spirit of Muslims’ return to their olden enormity. The aim of present paper is introducing Khalilullah Khalili, s describing role of his poetry in awakening of Persian-speaking Islamic society and investigation of the most important indicators of Islamic awakening in his poetry. The present research will answer such questions as what are the indicators of Islamic awakening and how are these indicators reflected in Khalilullah Khalili’s poetry? This research, conducted with an analytical-descriptive approach, utilizes reputable literary and literary criticism sources to explain parameters of Islamic awakening and example of Khalilullah Khalili’s poetry have been described as witness of the discussion. In Khalili's poetry, numerous indicators and signs of Islamic awakening and his attention to the revival of lost Islamic values and the glorious past of the Islamic community can be found. Among the most notable indicators are the promotion of the idea of global Islamic unity, the call for Muslim unity, condemnation of various forms of division, anti-colonialism, advocating the establishment of the duty of jihad, strengthening self-confidence and self-belief among Muslims, instilling hope for a bright future, calling for a return to the Quran and Its liberating message, renewing Islamic thought, and combating superstitions resulting from the period of decline
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Pramanik, Ataul Huq. "Development Strategy and Its Implications for Unity in the Muslim World." American Journal of Islamic Social Sciences 20, no. 1 (January 1, 2003): 46–87. http://dx.doi.org/10.35632/ajiss.v20i1.517.
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This paper seeks to achieve the following objectives: to discuss the idea of unity from the Islamic and secular perspectives; to test empirically how the absence of certain universal values (virtues) in the pursued development strategies shattered unity and thereby led to the Ummah’s disintegration; to examine how the interrelationships between growth and democracy can promote unity by creating a civil society through higher human development; and to examine the Organization of the Islamic Conference’s (OIC) role in strengthening unity among diverse Muslim communities.
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Pramanik, Ataul Huq. "Development Strategy and Its Implications for Unity in the Muslim World." American Journal of Islam and Society 20, no. 1 (January 1, 2003): 46–87. http://dx.doi.org/10.35632/ajis.v20i1.517.
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This paper seeks to achieve the following objectives: to discuss the idea of unity from the Islamic and secular perspectives; to test empirically how the absence of certain universal values (virtues) in the pursued development strategies shattered unity and thereby led to the Ummah’s disintegration; to examine how the interrelationships between growth and democracy can promote unity by creating a civil society through higher human development; and to examine the Organization of the Islamic Conference’s (OIC) role in strengthening unity among diverse Muslim communities.
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Adinugraha, Ema Hidayanti, Agus Riyadi, Hendri Hermawan. "Fenomena Integrasi Ilmu di Perguruan Tinggi Keagamaan Islam Negeri: Analisis Terhadap Konsep Unity of Sciences di UIN Walisongo Semarang." HIKMATUNA : Journal for Integrative Islamic Studies 4, no. 1 (June 15, 2018): 1. http://dx.doi.org/10.28918/hikmatuna.v4i1.1267.
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The purpose of this study is to describe the historicity of the Islamization of Knowlegde (IoK) movement, and to explain the realization of IoK idea in the sphere of State Islamic Religious College (PTKIN), especially the analysis of the unity of sciences concept at Walisongo State Islamic University of Semarang. This research uses qualitative method with descriptive analysis approach. The results showed that the idea of IoK in Indonesian context was transformed into the domain of the Islamic Religious College which became the central development of Islamic science in the hope of accelerating the ideals of IoK in Indonesia. This change has consequences for every Islamic Higher Education both State and Private especially Walisongo State Islamic University of Semarang, in order to develop the philosophical paradigm of developing sciences integration. This gave birth to various paradigms that could ultimately enrich the achievement of Unity of Sciences (Wahdah al-Ulum) at Walisongo State Islamic University through his Panca Kamil, namely virtuous noble character, insightful unity of science, achievement in academic, career professionally and community services.
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Babaei, Habibollah. "Unity and identity after Ashura in Islamic history." Kom : casopis za religijske nauke 2, no. 1 (2013): 97–111. http://dx.doi.org/10.5937/kom1301097b.
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Choudhury, Masudul Alam. "Islamic Economics and Finance and their Institutional Implications." Sociology of Islam 4, no. 4 (October 21, 2016): 368–402. http://dx.doi.org/10.1163/22131418-00404006.
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A critic is launched on the conventional understanding and practice of Islamic economics and finance, and institutionalism. The missing worldview is the distinctive Islamic one concerning the functional nature of the epistemology of unity of knowledge that emanates from the monotheistic law in the Qur’an and the Sunnah, and thereby by Islamic discursive institutionalism. The paper formalizes and recommends that the worldview of unity of knowledge (Tawhid) by its epistemology and functionalism be/is formalized and applied at intellectual and institutional levels. The paper recommends returning every inquiry to the Qur’an, the Sunnah, and Islamic discourse forever fresh search and discovery in all socio-scientific matters. The scope of the maqasid as-shari’ah is thus broadened out into the widest socio-scientific inquiry. Several examples and empirical evidences showing the institutionalizing possibility of Islamic financial economics are provided in light of the theory of unity of knowledge.
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Muhyidin, Muhyidin, and Dewi Mutmainnah. "Menimbang Gagasan Islamisasi Ilmu-ilmu Sosial; Studi Kritis atas Pemikiran Ismail Raji Al-Faruqi." Ummul Qura Jurnal Institut Pesantren Sunan Drajat (INSUD) Lamongan 16, no. 2 (October 24, 2021): 98–107. http://dx.doi.org/10.55352/uq.v16i2.140.
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The idea of Islamization of knowledge in essence emerged as a response to the dichotomy between religious science and science that the secular West and modern culture introduced into the Islamic world. The progress achieved by modern science has had an amazing effect, but on the other hand it has also had a negative impact, because modern (Western) science has dry values or is separated from religious values. In addition, the Islamization of Science is also a reaction to the crisis in the education system faced by Muslims, namely the dualism of the Islamic education system and modern (secular) education which confuses Muslims. According to Al-Faruqi, Islamization is an effort to understand and rebuild social and natural sciences in which there are Islamic elements, so that they change to be in line with Islamic orientation. And every scientific discipline must cultivate Islamic principles whose methodology is imbued with the spirit of monotheism, which includes: the principle of the oneness of God, the unity of the universe, the unity of truth and knowledge, the unity of life, and the unity of mankind
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Ghoniyah, Nunung, Sri Hartono, and Bedjo Santoso. "Etika Bisnis Islam dalam Peningkatan Kinerja Bisnis Berkelanjutan pada UMKM Jasa Nursery di Semarang." Indonesian Journal of Community Services 4, no. 2 (November 19, 2022): 125. http://dx.doi.org/10.30659/ijocs.4.2.125-131.
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Tujuan dari pengabdin ini adalah untuk membantu UMKM meningkatkan kinerja berkelanjutan suatu bisnis, melalului penguatan aksioma etika bisnis Islam, yaitu unity, free will, equilibrium, responsibility dan ihsan, pada Perusahaan Nursery di Kota Semarang. Oleh karena itu diperlukan adanya pengetahuan tentang etika bisnis Islami dalam layanan produk jasa. Pendampingan secara online dalam bentuk webinar series, yang tujuannya adalah untuk memberikan pendampingan mengenai bagaimana mengelola bisnis di masa Pandemi dengan tetap memperhatikan asas kesejahteraan masyarakat, terutama kesehatan dan keselamatan. Untuk meningkatkan pengetahuan dan pemahaman masyarakat mengenai �Etika bisnis Islam layanan produk Jasa� dalam meningkatkan kesejahteraan dan perekonomian dan memberikan media pembelajaran dalam mendiagnosis masalah yang dihadapi pelaku usaha dalam bianaan industry ekonomi kreatif di bidang �Jasa Nursery� dan membantu dalam menyelesaikan masalah yang dihadapi. Hasil pengabdian menunjukan bahwa UMKM Jasa Nursery dapat meyelesaikan permasalahan melalui etika bisnis Islam (unity, free will, equilibrium, responsibility dan ihsan).The purpose of this service is to help MSMEs improve the sustainable performance of a business, through strengthening the axioms of Islamic business ethics, namely unity, free will, equilibrium, responsibility and ihsan, at Nursery Companies in Semarang City. Therefore it is necessary to have knowledge of Islamic business ethics in service products. Online assistance in the form of a webinar series, the purpose of which is to provide assistance on how to manage a business during a pandemic while still paying attention to the principles of community welfare, especially health and safety. To increase people's knowledge and understanding of 'Islamic business ethics and service products' in improving welfare and the economy and provide learning media in diagnosing problems faced by business actors in the creative economy industry fostered in the field of 'Nursery Services' and assisting in solving problems faced. The results of the service show that the MSME Nursery Services can solve problems through Islamic business ethics (unity, free will, equilibrium, responsibility and ihsan).
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Rossi, Adriano V. "Alessandro Bausani and ‘Muslim Languages’, Forty Years After." Eurasian Studies 18, no. 1 (September 23, 2020): 194–210. http://dx.doi.org/10.1163/24685623-12340092.
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Abstract Resorting to personal memories from the 1960s, 1970s and 1980s, the author, who defended in 1971 at the University of Rome a thesis entitled Iranian Elements in Brahui, under Prof. Bausani’s direction (later revised and published under the title Iranian lexical elements in Brāhūī [Naples: Istituto Universitario Orientale, 1979]), reconstructs the political and cultural climate in which – at the end of the 1970s – a major subject of enquiry was the problem of the nature of the national unity among the countries of the Arab world. At the urging of Biancamaria Scarcia, Bausani decided to publish at the Institute of Islamic Studies of the University of Rome a volume of historical and linguistic essays coordinated by himself and B. Scarcia (Mondo islamico tra interazione e acculturazione [Roma: Istituto di studi islamici, 1981]). In this volume, Bausani published an essay on the concept of ‘Islamic language’ that took stock of his previous proposals made over more than twenty years (starting with his speech at the 1966 Ravello conference on a comparative history of the Islamic literatures). The author demonstrates that notwithstanding his use of linguistic terminology, Bausani’s main interest has always been the investigation of the possibility of identifying minimum distinctive traits present in the different literary typologies of various countries of Islamic culture.
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Abdillah, Junaidi, Mahdaniyal Hasanah Nuriyyatiningrum, and Nafila Inarotussofia Miftahunnaja. "Unity of Sciences (UoS) as a Paradigm For Indonesian Islamic Family Law Reconstruction." Al-'Adalah 19, no. 1 (June 20, 2022): 99–122. http://dx.doi.org/10.24042/adalah.v19i1.10189.
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Unity of Sciences (UoS) as a Paradigm For Indonesian Islamic Family Law Reconstruction. This article aims to examine the use of the Unity of Sciences (UoS) application in efforts to reconstruct family law in Indonesia. This is because the existence of Islamic family law in this country has gained a good place in people's lives, evidenced by the transformation of several al-ahwāl al-shakhsyiyah’s (Islamic Family Law) materials into national law. This transformation, even though it implies a renewal entity, however, at the same time, it draws a lot of criticism from some circles, ranging from constructive to deconstructive criticism. This study is a research library that uses a philosophical approach and a siyāsah shar'iyyah‘s (Islamic politics of Law) perspective. The data were obtained through document-juridical sources which were then analyzed using inductive analysis and critical reflection. This study concludes that the characteristics of Islamic family law reform in the form of statutory regulations have used a reformative approach and burhāni reasoning. In addition, to respond to and anticipate the dynamics and legal changes that are profane in nature, Islamic law requires a Unity of Sciences (UoS) approach so that Islamic law can be grounded in Indonesia.
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Dr Farzana Azam Lotfi. "Iqbal and the Universality of Unity of Islamic World." Tasdiqتصدیق۔ 2, no. 1 (March 31, 2021): 07–14. http://dx.doi.org/10.56276/tasdiq.v2i1.41.
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Iqbal's poetry is great and universal, and the best combination of divine values. He was a universal poet. He did not merely raise slogans for the unity of the Islamic world. He wants to see the scattered shiraza of the Islamic nation reunited. He wanted to recreate the same old glory, honor, and respect among the Muslims. Cordoba, Constantinople, Turkey, Palestine, Tripoli, and Granada Iqbal places it as an unforgettable monument. Iqbal has inspired recovery instead of greatness. The ultimate goal of Islam is for mankind to become one family. He has based the unity of the Islamic world on the unity of humans and has made the common cultural heritage the basis of his poetry. His words are not demeaning to any religion in the world. He believed that Islam is also the biggest supporter of this ideology۔
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Takim, Liyakat. "THE QUR’ĀNIC VISION: UNITY OR UNIFORMITY?" Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 10, no. 1 (April 26, 2012): 17–24. http://dx.doi.org/10.1163/22321969-90000031.
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Given the fact that, in recent times, there has been much discussion on violence in Islam,a discourse on the issue of peace within the Islamic tradition is to be welcomed. It is imperative to voice an opinion on an issue that is of major concern to millions of people, especially for a religion that has often been targeted as violent and extremist. In this paper, I will attempt to delineate the Qur’ānic position on peaceful coexistence with the “other.” I will also examine the classical juridical and exegetical pronouncements on peace and war in Islam. In the final section, I will assess the possibility of an Islamic theology of peace in modern times.
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Ahmad, Waheed, and Rabia Bint Sajjad Ahmad. "مذاہب عالم کے مابین اتحاد اور رواداری : قرآن و سنت کی روشنی میں ایک مطالعہ Unity and Tolerance between the World Religions: A Study in the Light of the Qur'an and Sunnah." Al-Wifaq 5, no. 1 (June 30, 2022): 203–13. http://dx.doi.org/10.55603/alwifaq.v5i1.u12.
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In Islam, non-Muslims have complete freedom to adhere to their religion. There will be unity with them based on tolerance will be exercised with them. The Islamic State will not attack their faith and worship. Tolerance will be treated as much as there is scope in Islamic law. Their places of worship will be protected. All prophets will be respected. But from the end of the twentieth century to the present, there have been several incidents which have been hurting the feelings of Muslims. Muslims all over the world are protesting this attitude. Muslims want equal rights and honour around the world. They want human unity and interfaith harmony. This article presents the Islamic concept of unity and tolerance with other religions. Conclusions and recommendations have been formulated at the end of the article. Dr. Syed Waheed Ahmad1 Rabia Bint Sajjad Ahmad Saeedi2 1International Islamic University, Islamabad, Pakistan. 2
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Masrukhin, M., and S. Supaat. "The Islamic Mass Organization Contribution in Protecting the ReligiosityInclusive and Diversity in Indonesia." ADDIN 12, no. 2 (August 1, 2018): 407. http://dx.doi.org/10.21043/addin.v12i2.4541.
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<p align="center"><strong>Abstract</strong></p><p>This study aims to describe the contribution of Islamic community organizations (ormas) in maintaining diversity and religiousness are inclusive in Indonesia. This research uses qualitative approach and kind of research of Secondary Data Analysis (SDA). Data collection techniques with secondary data through the internet media. Data analysis techniques using three steps are: (1). Indentifying sources of information, (2). Gathering existing data, (3). Normalizing data of needed, (4). Analyzing data.The results of this study found: (1) The existence of Islamic organizations in Indonesia can be seen from three things: (a). Indonesia is a country that has diversity in the life of the community, the existence of Islamic organizations if managed properly communicative, controlled, transparent and accountable, it will be able to become a buffer in national development, (b) Popularity of Islamic organizations in the perspective of students there are five: Nahdlatul Ulama, Muhmmadiyah, Front Pembela Islam (FPI), Lembaga Dakwah Islam Indonesia and Hizbut Tahrir Indonesia. Organizations of Islamic societies that are considered popular by students are NU and Muhammadiyah, (c) The Government is obliged to discipline all existing organizations by making a set of rules in the form of Ormas Ordinances and Government Regulations. Real mass organizations are against the value of Pancasila and the UUD 1945, the government is entitled to be given warning, guidance until the revocation of the permit of the relevant organization, (2). Indonesia is a plural country. Pluralism can be seen from the diversity and religiousness of the community. The pluralism of the Indonesian people encourages us to unite in the unitary state of the unity of the Indonesian republic, (3). The formation of Islamic organizations aims to maintain unity and unity of the nation and also as a media aspirations of the community. The role of Islamic Organizations in maintaining diversity and religiousness that are inclusive in Indonesia can be seen two forms of Islamic mass organizations proven in history plays an important role in maintaining pluralism in Indonesia and Islamic organizations contribute positively to the development of Islamic education in Indonesia, (4). Islamic organizations in historical development have experienced many obstacles both internally and externally, government support is very important in the development of Islamic organizations in Indonesia.</p>
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Taplin, Ruth. "Islamic Values and the New Technology: are they Compatible?" Journal of Interdisciplinary Economics 2, no. 3 (January 1988): 179–98. http://dx.doi.org/10.1177/02601079x8800200303.
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In this paper theories concerning the compatability of Islamic religious cultural ideology with Western capitalist technology are reviewed and criticised. Some theorists argue that Islam is antithetical to the requirements of a modern industrialised society, while others view Islam as compatible with the demands of Western technical change and point to its flexibility in shaping the various states where it is the national religion. We suggest that arguments should be focussed on internal weakness in terms of contradictions between the unity facilitated by the Islamic religion’s cultural-ideology at the level of the cultural ideology and the disunity caused by separate family units that fight among themselves for scarce resource, these contradictions between unity and disunity, touched upon by the Orientalists have not prevented the adoption of Western capitalist technology, but have allowed Western manipulation of Arab Islamic economies. Disunity on the level of the family, which has caused disunity among different classes of Islamic Arab society has allowed two conflicting internal dynamics to exist. One dynamic at the level of the family is weak, which allows Western technology and economic structures to be absorbed while Islamic religious cultural-ideology is so strong that a reaction is formed against Western cultural-ideology, which strengthens Islamic cultural-ideology and therefore the structure of the family. Palestinian Arabs are used as an example of this phenomenon because of their dramatic contact with Western technology.
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Jafar, Wahyu Abdul, and Musda Asmara. "The Urgency of Ahlus Sunnah wal Jamaah Based Islamic Jurisprudence in Maintaining Cohesiveness of the Indonesian Republic." Al-Istinbath : Jurnal Hukum Islam 7, no. 1 (May 30, 2022): 93. http://dx.doi.org/10.29240/jhi.v7i1.4153.
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This study aims to determine the urgency of Ahl as-Sunnah wal-Jamaah Based Islamic Jurisprudence in Maintaining Cohesiveness of the Indonesian Republic. This study is literature research, which uses documentation techniques in collecting research data. At the same time, the analysis technique used in this research is the descriptive inductive technique. After conducting in-depth research, a conclusion was found that ahlus sunnah wal jamaah Based Islamic Jurisprudence is urgently disseminated and practiced. Ahlus sunnah wal jamaah Based Islamic Jurisprudence can be a strong binder of unity and integrity because there are ahlus sunnah wal jamaah Based Islamic Jurisprudence values of hubul wathon (love of the homeland), unity, and tolerance among religious believers. This teaching is more accepting of the differences in the broader community than radical and liberal Islam teachings, which divide the unity among Muslims and often create commotion and quarrels in society. Ahl as-Sunnah wal-Jamaah Based Islamic Jurisprudence can block Islamic sharia that deviates and leaves the corridor of the principle of tasriul ahkam, namely realizing the benefit of human life. The benefit will be easily realized if in a country the people are united, in harmony, live in peace, and are not hostile to each other.
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ALTAREB, BELKEIS Y. "Islamic Spirituality in America: A Middle Path to Unity." Counseling and Values 41, no. 1 (October 1996): 29–38. http://dx.doi.org/10.1002/j.2161-007x.1996.tb00860.x.
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Naz, Humera. "http://habibiaislamicus.com/index.php/hirj/article/view/178." Habibia Islamicus 5, no. 1 (February 10, 2021): 83–104. http://dx.doi.org/10.47720/hi.2021.0501u06.
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There is no doubt that there is no corner of civilization in which Muslims have not made significant progress. But most of his accomplishments are reflected in the architecture and its supporting arts. The one and a half thousand year history of Islam is in fact the history of the rise of Islamic architecture. Muslims decorated a large part of the world with beautiful buildings in different periods of their rule. Thus, at different times, Islamic architecture took different forms. Among them, there is diversity due to the differences in the country and the buildings, which is due to the climate, environment and construction issues of this country. But despite this, there is unity and continuity in Islamic architecture. This is a feature of Islamic civilization. In spite of their diversity, Islamic civilization has allowed fusion in all of them, which we call Islamic colors. And the basic element of this unity was the Islamic faith which united the different nations in this one faith. Due to which, whatever religious buildings are built in any part of the world in the future, they are all the same, which was not affected by time and distance. Every building has its own uniqueness. These Islamic buildings have a deep Muslim imprint. This is due to the architectural style and decorative carvings of these buildings and these carvings have a spiritual aspect which has its own distinct identity of Islamic architecture. At the same time, it is a valuable asset that still reflects Islamic civilization. In our article, we have examined this unity of Islamic architecture in a cultural context.
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Noer, Kautsar Azhari. "Tasawuf Dalam Peradaban Islam: Apresiasi dan Kritik." Ulumuna 10, no. 2 (November 5, 2017): 367–90. http://dx.doi.org/10.20414/ujis.v10i2.482.
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It is undeniable that Islamic mysticism (tasawuf) has important contribution to Islamic civilization development. But, its complicated and ‘wilderness’ teaching makes it always becomes the object of criticism especially from the scholars of fiqh.
Using historic-conceptual trace, this writing reveals the role of Islamic mysticism in developing Islamic civilization such as in philosophy, education, psychology, literature, dance and music. The fundamental concept of sufi wahdah al-Wujûd (the oneness of Being) gives contribution to solve problems related to modern science especially physic. Islamic mysticism like modern physic, teaches the awareness of unity and interrelationship among all things and events, occurrence of all phenomena in this universe as a manifestation of a basic unity.
However, its intricate teachings which is difficult to accept by ordinary people frequently lead to misunderstanding. To make thing worst, some practitioners of Islamic mysticism commercialize the spiritual value of the Islamic mysticism for a little price.
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Suberu, Ibrahim. "Nigerian Supreme Council for Islamic Affairs and the Quest for Unity of Muslim Ummah in Nigeria." International Journal of Emerging Issues in Islamic Studies 2, no. 2 (December 19, 2022): 21–33. http://dx.doi.org/10.31098/ijeiis.v2i2.1000.
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Abstract
The emergence of Islamic organizations during the colonial era caused disunity among the Muslim Ummah in Nigeria. The quest to coordinate the affairs of these organizations and to unite the Muslim Ummah nationally under one umbrella led to the establishment of the Nigerian Supreme Council for Islamic Affairs (NSCIA) in 1973. This study, therefore, examines the role of NSCIA in addressing the challenges of disunity confronting the Muslim Ummah in Nigeria. Data were collected from oral interviews, questionnaires and secondary sources. A multidisciplinary approach was adopted using a combination of historical, phenomenological and sociological methods of data analysis. The theoretical framework is built on the theory of Asabiyyah by Ibn Khaldun and the theory of structural functionalism. The study discovered that the need to protect Islamic faith from colonial influence gave rise to the emergence of Islamic organizations in Nigeria. It is also discovered that Nigerian Muslims are divided along ethnic, regional and organizational lines. The study shows that despite the establishment of NSCIA in 1973, to foster unity, there are still issues bothering on disunity among the Muslim Ummah in Nigeria. Perpetuation and nothernization of the council's leadership is discovered to be a factor responsible for the inefficiency of the Council to unite the Ummah. This work recommends a review of the constitution of NSCIA for effectiveness. It also suggests rotation of its headship and that serious effort should be made by the Council at cultivating the spirit of unity among Muslims Ummah.
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حنش, إدهام محمد. "الوحدة والتنوّع في نظرية الفن الإسلامي." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 18, no. 69 (July 1, 2012): 146–19. http://dx.doi.org/10.35632/citj.v18i69.875.
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الوحدة والتنوع؛ مفهوم مشترك؛ وموضوع أساسي ومهم في المعرفة الإسلامية بعامة، وهو إشكالية فلسفية ونقدية في نظرية الفن الإسلامي بخاصة. ولذلك حاول هذا البحث دراسة الوحدة والتنوع بوصفهما قيمة من القيم الجمالية والرمزية في الفن الإسلامي، دراسة استقرائية تحليلية لأدبيات هذا الموضوع وقراءاتها المتباينة لإشكالياته المتعلقة بالرؤية والمنهج.
وتوصل هذا البحث إلى أن الوحدة هي الأصل والجوهر، وأن التنوع هو الفرع والمظهر الدال عليه بصورة رمزية، يمكن أن تتأسس عليها النظرية الخاصة بالوحدة والتنوع في الفن الإسلامي. وأن هذه النظرية تقوم تحديداً على (الوحدة الخصائصية) لهذا الفن، وعلى أن (التوحيد) هو الجوهر المعرفي لنظرية الفن الإسلامي؛ على أساس أن التوحيد هو أصل العلاقة بين الجلال والجمال، ومصدر تجلياتهما في الطبيعة وفي الصناعة، التي هي عنوان التقليد الإنساني في المعرفة الفنية.
Unity and diversity is a common concept in Islamic knowledge in general, and in philosophical and critical theory in Islamic Art in particular. Therefore, this article studies unity and diversity as values involved in Aesthetics and Symbolism in Islamic art. The study critically analyzes the literature on this subject and its different readings as related to vision and methodology. It concludes that unity is the origin and essence, while diversity is the symbolic manifestation. This is a theory of unity and diversity in Islamic art based specifically on the ‘qualitative unity’. It is a theory which revolves around the concept of Tawhid as the epistemological essence of the Islamic art, because this concept is the origin of the Divine beauty and sublime, and the source of their manifestations in Nature and in human creativity, as well as the subject of human imitation in knowledge of Art.
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Günther, Hans-Christian. "Islamic Values in the World Today – Indonesia and the Islamic World." Sunan Kalijaga: International Journal of Islamic Civilization 4, no. 1 (March 30, 2021): 23. http://dx.doi.org/10.14421/skijic.v4i1.1996.
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The present paper is dedicated to answer the question on how Islamic values contribute to today’s multicultural societies. In this context, Indonesia is a good example with its basic tenets of Indonesian state ideology. I argue that this state ideology is coined by Islamic values, but the Indonesian state does not fully live up to these values, because there is no proper input of Islam. Learning from the Indonesian model, I am sure that Islam is not only fully compatible with democracy and a multicultural society, it is also the religion which, if applied in its true sense, can best deal with multicultural and multi religious societies as was stated in the Bhineka Tunggal Ika (Unity in Diversity) principle.
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Mohammad Qasim Rashidi and Habiburrahman Rizapoor. "The Phenomenon Of Al-Takfir: Impacts On Unity Within The Islamic Ummah." Al-Tatawur: International journal of Social Science 1, no. 3 (August 24, 2023): 61–77. http://dx.doi.org/10.61806/al-tatawur.v1i3.6.
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The phenomenon of Al-Takfir, characterized by the practice of denouncing fellow Muslims as apostates, has emerged as a critical concern within the Islamic community. This article delves into the detrimental ramifications of Al-Takfir on the unity of the Islamic ummah, elucidating its role as a divisive theological practice that has led to fragmentation within the global Muslim community. Employing an extensive examination of historical occurrences, theological viewpoints, and modern expressions of Al-Takfir, this study scrutinizes its contributory role in eroding the essential unity intrinsic to Islam.
The research underscores that the prerogative of declaring Takfir is not vested in every individual but is relegated to Allah and the Prophet, supported by explicit Quranic verses, authenticated Hadiths, or consensus (Ijma') among Muslim scholars. Similarly, the research underscores that the phenomenon of Takfir has grave repercussions for Muslim unity, as it engenders multiple factions and nurtures mutual animosity among Muslims.
In conclusion, the study proffers strategies aimed at fortifying unity within the Islamic ummah. These strategies encompass raising awareness about the diverse aspects of Islam, promoting dialogue among divergent perspectives, and accentuating the shared values that traverse sectarian divides. Ultimately, this research endeavors to present a nuanced comprehension of the intricate issue of Al-Takfir and its effects on the unity of the Islamic ummah. By providing insights into this multifaceted concern, the study aspires to contribute to the cultivation of a more harmonious and all-encompassing Muslim community.
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Hakima, Fatemeh, Naser Moheseni Nia, Mohammad Shafi Saffari, and Syed Esmail Ghafelehbashi. "From the Mystical Unity to the Pantheism (Oneness of Existence)." Journal of Politics and Law 9, no. 2 (March 31, 2016): 64. http://dx.doi.org/10.5539/jpl.v9n2p64.
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<p>In the gnostic literature of Iran and in the Islamic Gnosis, gnosis has been interpreted as an effort to save the individual by accessing to the real unity. <br />The unity, mystical journey (conduct) and the relation of God with creature are considered as three main axes under the theme of unity or the gnostic unity until before the pantheistic gnosis of Ibn Arabi, the concept's explanation and the definition of unity in terminological and lexical terms, expression of unity concept in the non-Islamic gnosis, explanation of unity concept in the Iranian-Islamic gnosis until the period of Ibn Arabi, expression of the way of mystical journey, explanation of mystics' attitude on the subject of mystic unity based on the belief of Gnostics of Khorasan school, expression of God's relation with creature in the Iranian and Ibn Arabi's gnosis are considered as the most fundamental under considering instances of this research work; in addition, a brief explanation on pantheism of Ibn Arabi is also under consideration. The theoretical pillars of exalted unity from the perspective of Ibn Arabi, are existence, entity and manifestation; Ibn Arabi, contrary to his preceding Gnostics doesn't consider the creatures mirageor hallucination. This view is somewhat different from the views of mystics of Khorasan, and Gnosis of Khorasan, the differences that have led to two ways of Conduct (Mystical journey) in gnosis. The scope of this research begins from the third century AD and continues by the end of the seventh century that is the rise of theoretical gnosis based on the Ibn Arabi's pantheistic opinions.</p>
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Sachedina, Abdul Aziz. "Unity through diversity." American Journal of Islam and Society 5, no. 1 (September 1, 1988): 59–75. http://dx.doi.org/10.35632/ajis.v5i1.2880.
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Islam: Faith, Submission and ActionIslam emerged as a moral challenge to humanity to respond to the callof the faith and create an ethically just public order that would reflect the‘active submission’ (the term, Islam signifies this sense) to the Divine Will.Accordingly, creation of the just public order was viewed as the directconsequence of faith in the Islamic revelation where mere profession of faithwithout moral and religious commitment to create an Islamic order wasconsidered hypocritical. In fact, the Qur’an views faith ('Iman) as generatingmoral social behavior which ought to be translated in the creation of a morallyjust order on earth. Consequently, the term Islam should never be definedas mere ‘submission’ without the understanding that the necessary consequenceof that ‘submission’ results in the transformance of the individual into a‘righteous’ person, and the society into an ideal public order.The Qur’an, however, also took note of the weaknesses in human natureand prescribed solutions for humanity to rise above these mostly self-cultivatedweaknesses when confronted by ‘glitterings’ of the worldly, material life. TheQur’anic prescription consisted of creating a system whereby humanity, havingresponded to the Divine call, was thus held responsible in two areas of itsrelationship. First, in the area of its relationship to Allah (SWT) by virtueof being created by Him; and, second, in the area of interpersonal relationshipby virtue of its composition of individual human beings.In the first area, where religious prescriptions directed the human lifetowards an existence of devotion and commitment, the purpose of Divineguidance was to endow humanity with volition and cognition to realize thenecessity of showing gratitude to the Creator. It, therefore, proceeded withan exercise of choice, even when the faith was declared as a Divine gift.The reason was that humanity could not be held responsible for ignoringthe call of the faith if there was compulsion involved in the initial offer offaith. After all, becoming a faithful person, according to the Qur‘an, is to ...
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Abdalla, Mohamad, Dylan Chown, and Nadeem Memon. "Islamic Studies in Australian Islamic schools: educator voice." Journal of Religious Education 70, no. 1 (March 2022): 25–42. http://dx.doi.org/10.1007/s40839-022-00164-y.
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AbstractThis paper responds to calls for renewal in Islamic schooling and education. In doing so, it provides insight into educators’ views on Islamic Studies (IS) in five Australian Islamic schools, with a focus on senior years (years 10, 11 and 12). The study offers a ‘dialogic alternative’ of ‘speaking with’ rather than ‘speaking for’ educators in Islamic educational research, planning, and renewal within K-12 Australian Islamic schools. It privileges educators’ voice and enables an insight into their experience with one of the most important and distinct features of Islamic schools – IS. Using phenomenology as a methodological framework, educators’ voice was elicited through focus groups where eighteen educators provided information describing their experience with IS. The study identified “strengths” and “challenges” of IS. Strengths includes parents’ desire for IS, educators’ personal connection with learner, knowledge of subject-matter, autonomy in teaching IS and unity among IS educators. The challenges outweigh the strengths and include insufficient time for IS, lack of resources, absence of a clear vision leading to a tokenistic and fragmented approach to the teaching of IS, low-level respect and recognition of IS educators and more.
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Rahma, Farida Nur, Tatang Hidayat, Mada Wijaya Kusumah, Didin Hafidhuddin, and Anung Al-Hamat. "Konsep Pendidikan Al-Qur’an Dalam Membentuk Masyarakat Islami (Al-Mujtama’ Al-Islami)." ZAD Al-Mufassirin 5, no. 2 (December 30, 2023): 200–226. http://dx.doi.org/10.55759/zam.v5i2.93.
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Indonesia as a country with the largest Muslim population in the world does not necessarily make it an Islamic society (Al-Mujtama' al Islami). This is because the living system that oversees it is not an Islamic system or rule. Secularism and capitalism are still the spirit in making various laws and regulations. So that the feelings and thoughts that are born and appear are liberal feelings and thoughts. The purpose of this study is to find the concept of Al-Quran education Surah An-Nahl verse 112 in shaping Islamic society. With the literature study method, researchers found the foundation of this education is Islam. The goal is to form a society that obeys, hastens and accepts Islamic law in total. So that the security and prosperity of Islam are bestowed by Allah for them. This goal must be supported by the application of Islamic law by the state, unity based on Islamic aqidah, enforcement of amar ma'ruf nahyi munkar and legal sanctions that make deterrent and atone for sins.
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Ulfa, Ulfa, Mufidah C.H., Samsul Susilawati, and Ahmad Barizi. "Multicultural Islamic Education in Indonesia: The Urgency Value of Model and Method." ADDIN 16, no. 1 (June 1, 2022): 131. http://dx.doi.org/10.21043/addin.v16i1.15787.
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<p>The academic problems in this research study are multicultural Islamic education, which begins from academic anxiety that multicultural Islamic education development has not been implemented optimally. It is because Islamic education is often impressed as an education social fabrication system that is dogmatic, doctrinal, monolithic, and does not have a multicultural perspective. Meanwhile, the fact is that the position of Islamic education in developing dialogue with the community is very strategic since the fundamental of Islamic education is <em>rahmatan lil 'alamiin</em>, which can hold various aspects of life. It is a literature qualitative research with a documentary review and data analysis which uses three plots of activities that occur simultaneously, that are data reduction, data presentation, conclusion drawing, or verification. The findings of this study include the theoretical level of the conceptualization of multicultural education by synthesizing western thoughts to be led to a map of Islamic thought, so as to produce methods, values, and the urgency of multicultural education on the basis of Islamic theology. Namely unity in the divine aspect and its message (revelation), prophetic unity, no compulsion in religion, and recognition of the existence of other religions. This research also found the essence of multiculturalism as a frame model for Islamic education, as well as the appropriate multicultural Islamic education method to be applied in Indonesia. These values include: unity of humankind, competition in good works, forgiveness toward humankind, living together, equality/egilitarianism, mutual understanding, mutual respect, trust, positive thinking, tolerance, and non-violence. The implications of the results of this research are to provide recommendations that the reconstruction of the multicultural Islamic education model is related to the relationship between Muslims and non-Muslims by using learning theory that is relevant to the dynamics of the times and the diversification of religious communities in Indonesia.</p>
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Wijaya, Mirza Mahbub, Mahfud Junaedi, and Sholihan Sholihan. "Scientific Development Based on Unity of Sciences (Waḥdat Al-‘Ulum) Paradigm." International Journal Ihya' 'Ulum al-Din 23, no. 1 (June 24, 2021): 1–26. http://dx.doi.org/10.21580/ihya.23.1.6732.
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This study aims to determine the systematic and fundamental philosophical foundation of Walisongo State Islamic University (UIN). This research uses a philosophical and historical approach and content analysis method to obtain information in depth. Begins with data collection through literature studies, documents are related to it. The scientific integration of the Unity of Sciences paradigm in the scientific cluster being developed contains three strategies that try to answer. The first is the science of religion that is not down to earth or lacks benefits for the wider community. Then the second is when modern sciences are tasteless and value-free. The last is the local culture which began to fade with the development of modernization. These problems will be answered with the humanization of Islamic sciences, the spiritualization of modern sciences, and the revitalization of local wisdom. Scientific development in the clumps of Islamic sciences produces religious knowledge following the times, not rigid and friendly to local wisdom. Meanwhile, the natural sciences and social humanities are planted with spiritual values. Thus, this research can be used as a stepping stone or a model for scientific integration at the State Islamic Institute (IAIN) to shift to the State Islamic University (UIN).
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Bin Sarom, Muhammad, and Suriani Sudi @ Yusoff. "Langkah Perpaduan Sunnah Nabawiyah Sebagai Nilai Tambah Kepada Agenda Perpaduan Negara." HADIS 12, no. 23 (June 28, 2022): 51–62. http://dx.doi.org/10.53840/hadis.v12i23.184.
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A strong national unity has been a dream of every country, including Islamic countries. A good foundation of unity can ensure the stability and survivability of a country. At the same time, it can prevent it from being involved in crisis and prolong upheaval. The mission of Prophet PBUH in building the foundation of Muslims’ unity during his time had managed to create an united community and country with incredible powers. Hence, this article will discuss the foundations of a successfully developed unity formed by Prophet PBUH since beginning from his da’wah. Prophet PBUH shaped his companions’ souls to the construction of the Islamic State of Madinah. Therefore, this is a qualitative study using documents and literature analyses. The findings from this study will show the preliminary steps of a national unity shaped by Prophet PBUH, including the adaptation of Tawheed and spirituality up to the country’s technicality management. The findings will also conclude that the Prophet’s steps to national unity had solid foundations, were structured, and relevant to the progress of any country.
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Riyardi, Agung. "HIPOTESIS PENINGKATAN PENDAPATAN PETANI: PERSPEKTIF ISLAM." Jurnal Ekonomi Pembangunan: Kajian Masalah Ekonomi dan Pembangunan 3, no. 2 (January 1, 2007): 173. http://dx.doi.org/10.23917/jep.v3i2.3928.
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Optimizing the land can increase the small farmer income. That is, as the classical economic scale of farming state: "bigger land, bigger production (and the income) ". According to this principle, Islamic economist argue that there is two Islamic model, first the land leasing and second unity of the ownership and cultivating of the land. Besides, the models are the alternative of the land reform model. But the second model, the unity is the best alternative both for increasing the income and land reform
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Karimkhan, Ahmad. "The Awakening of Islamic Movement After the Islamic Revolution in Iran." Ampera: A Research Journal on Politics and Islamic Civilization 4, no. 03 (August 30, 2023): 166–73. http://dx.doi.org/10.19109/ampera.v4i03.22783.
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Various studies have examined the Islamic Revolution in Iran, analyzing its nature, key features, societal effects, and future outlook. The Islamic revolution has significantly influenced societal behavioral and ethical standards, particularly within education, cultural practices, and religious observances. It has deeply impacted the collective identity and perspective of Iranian society. This study investigates how Islamic cultural principles shape moral conduct and social behavior across different societal domains. Findings suggest that the Islamic Revolution has instilled a distinct cultural ethos in Iran, marked by its emphasis on justice, social equity, resilience, unity, spirituality, and religious precepts. Recognizing the Islamic Revolution's impact on Iran's cultural and social landscape is essential for comprehending its ongoing challenges and future trajectory. Based on these findings, further exploration of the Islamic Revolution's role in shaping Iran's cultural and social identity, and its broader societal implications, is recommended.
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Shalihin, Nurus, and M. Yusuf. "Islamic Populism in The Public Sphere and Interest in 212 Action." Indonesian Journal of Religion and Society 4, no. 2 (December 30, 2022): 131–39. http://dx.doi.org/10.36256/ijrs.v4i2.309.
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This research aimed to examine the importance of Islamic populism against the “212 Action” in Indonesia using qualitative methods. The primary data were collected through in-depth interviews with several informants and analyzed using the analysis offered by Miles and Huberman. The results showed three interests of Islamic populism towards the 212 Action. First, it had been used as a space for a parade of forces to rally the masses and unite militant religious organizations. Second, it made a space to break down the stereotypes against this group. Third, it had been used to instill unity ideology and strengthen the people’s strength. In conclusion, Islamic populism had made the 212 Action a space to convey some of its private interest agenda to the public sphere.
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Okoro, Kingsley. "Islamic Jurisprudence and Unity of Nigeria: A Socio-Historical Reconsideration." Open Journal of Philosophy 07, no. 04 (2017): 467–83. http://dx.doi.org/10.4236/ojpp.2017.74025.
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M.Arfah, Shiddiq, and Shamad M.Ishaq. "Islamic World Unity Through Developing Cross-Culture Communication and Religion." Global Journal Al Thaqafah 3, no. 1 (June 30, 2013): 7–10. http://dx.doi.org/10.7187/gjat282013.03.01.
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Mohammad-Arif, Aminah. "“Diversity in Unity” within a Revivalist Islamic Movement in India." Archives de sciences sociales des religions, no. 193 (April 22, 2021): 153–73. http://dx.doi.org/10.4000/assr.58676.
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