Academic literature on the topic 'Islamisk etik'
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 'Islamisk etik.'
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 "Islamisk etik"
1
Harmakaputra, Hans Abdiel. "Islamism and Post-Islamism: “Non-Muslim” in Socio-Political Discourse of Pakistan, the United States, and Indonesia." Al-Jami'ah: Journal of Islamic Studies 53, no. 1 (July 2, 2015): 179. http://dx.doi.org/10.14421/ajis.2015.531.179-204.
Full textAbstract:
Islamism is defined by Asef Bayat as ideologies and movements that strive to establish some kind of an ‘Islamic order,’ in the form of a religious state, sharia law, or moral codes. However, Bayat and other scholars have found that nowadays Islamism is changing and many countries share the traits of post-Islamism instead of Islamism. According to Bayat, post-Islamism is both condition and project to “conceptualize and strategize the rationale and modalities of transcending Islam in social, political, and intellectual domains.” In short, it has a hybrid tendency to combine Islam and democracy. This paper will discuss how the category of “non-Muslim” is taken place in the socio-political discourse of Islamism and post-Islamism. To limit the discussion, there are only three examples from Pakistan, the United States, and Indonesia.[Islamisme menurut Asef Bayat adalah ideologi dan gerakan yang berjuang untuk membentuk semacam “tatanan Islam” dalam bentuk negara Islam, hukum syariat, atau pun hukum etis. Saat ini, islamisme telah berubah. Di beberapa negara muncul gejala post-islamisme yang khas. Bayat mendefinisikan post-islamisme sebagai kondisi dan keinginan untuk mengkonsep alasan dan modalitas untuk mengusung Islam ke ranah sosial, politik, dan keilmuan. Sehingga, muncul pula kecenderungan untuk menggabungkan Islam dan demokrasi. Tulisan ini mendiskusikan konsep “non-muslim” dalam wacana sosial politik terkait dengan Islamisme dan post-Islamisme. Pembahasan dibatasi pada tiga contoh dari Pakistan, Amerika Serikat, dan Indonesia.]
2
Supratman, Frial Ramadhan. "Before the Ethical Policy: The Ottoman State, Pan-Islamism, and Modernisation in Indonesia, 1898–1901." Al-Jami'ah: Journal of Islamic Studies 54, no. 2 (December 14, 2016): 447. http://dx.doi.org/10.14421/ajis.2016.542.447-475.
Full textAbstract:
By drawing on Ottoman-Turkish documents in the Prime Minister’s Ottoman Archives, this paper investigates the role of the Ottoman state and Pan-Islamic ideology on modernisation in Indonesia. The article revisits the process defining the Ethical Policy (Politik Etis) as the turning point of the emergence of modernisation in Indonesia. In existing scholarship, the ‘Ethical Policy’ became the grand narrative in Indonesian history, meanwhile the influence of Pan-Islamism is only seen as the unsuccessful political propaganda of Abdulhamid II on the anti-colonialism movement in Indonesia. Many Indonesian and Ottoman historians view Pan-Islamism in the context of anti-colonialism fighting against the Dutch militarily in the late nineteenth and early twentieth centuries. This article proposes an alternative view to this narrative which acknowledges Pan-Islamism as a modernisation step for Indonesians which was signed by the Jawi students arrival in Istanbul and shows the Hadhrami community as the agent of modernisation. In short, the article shows the Ottoman influence on the emergence of the Ethical Policy of 1901 in Indonesia.[Menggunakan dokumen-dokumen Turki Utsmani yang disimpan di Prime Minister’s Ottoman Archives, makalah ini meneliti peran imperium Utsmani dan ideologi Pan-Islam dalam modernisasi Indonesia. Hal itu dilakukan dengan meninjau kembali proses mendefinisikan Politik Etis sebagai titik balik lahirnya modernisasi Indonesia. Dalam literatur yang ada sekarang, Politik Etis menjadi cerita utama dalam sejarah Indonesia, sementara Pan-Islamisme hanya dipandang sebagai propaganda gagal dari Abdulhamid II bagi gerakan anti kolonial di Indonesia. Kebanyakan sejarawan di Indonesia dan Turki dalam konteks perjuangan melawan penjajah Belanda. Artikel ini menawarkan narasi alternatif yang mengakui Pan-Islamisme sebagai salah satu tahapan penting modernisasi Indonesia yang ditandai dengan datangnya para mahasiswa Jawa di Istambul dan menunjukkan peran komunitas Hadhrami sebagai agen modernisasi.]
3
Hidayat, Rahmat, and Suwanto Suwanto. "Membumikan Etika Politik Islam Nabi Muhammad SAW Periode Madinah dalam Konteks Perpolitikan Indonesia." JUSPI (Jurnal Sejarah Peradaban Islam) 3, no. 2 (January 5, 2020): 124. http://dx.doi.org/10.30829/juspi.v3i2.4469.
Full textAbstract:
<p>Dewasa ini, para elite politis massif melancarkan propaganda politik negetif baik di dunia nyata maupun maya. Persoalannya, ambisi politik yang berlebihan seringkali menghalalkan segala cara untuk mencapai tujuan politik, seperti dengan <em>money politic</em>, <em>hoax</em>, dan <em>hatesp</em><em>e</em><em>ech</em>. Berpolitik yang tidak etis ini berdampak pada instabilitas sosial yang menuai konflik dalam masyarakat. Selain itu, Machiavelisme politik menumbalkan moralitas publik dan mencoreng etika politik yang dijunjung tinggi oleh Pancasila dan ajaran Islam. Studi artikel ini yaitu kualitatif-deskriptif dengan pendekatan sejarah yang diintegrasi-interkoneksikan. Studi ini berusaha mengeksplorasi nilai etika politik Nabi Muhammad SAW periode Madinah di tahun politik Indonesia yaitu dengan merefleksikan nilai-nilai kepemimpinan Nabi Muhammad SAW Periode Madinah, seperti <em>ukhuwah islamiah</em>, persatuan, musyawarah, <em>at-ta’awun</em>, dan keadilan. Aktualisasi nilai-nilai etika politik Islam ini tentu sangat relevan guna mewujudkan kehidupan demokratis yang sehat, bersih, dan santun. Artinya, etika politik Nabi Muhammad SAW periode Madinah dapat diteladani dalam lingkup perpolitikan nasional menuju masyarakat madani menjunjung persatuan-kesatuan dalam kebhinnekaan.</p><p>Kata Kunci: Etika politik Islam, politik Indonesia. </p>
4
Baharun, Hasan, and Robiatul Awwaliyah. "Pendidikan Multikultural dalam Menanggulangi Narasi Islamisme di Indonesia." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 5, no. 2 (November 2, 2017): 224. http://dx.doi.org/10.15642/jpai.2017.5.2.224-243.
Full textAbstract:
<p><strong>Bahasa Indonesia:</strong></p><p>Kertas kerja ini memaparkan pendidikan multikultural dalam usahanya menanggulangi narasi Islamisme di Indonesia. Intisari dari pendidikan multikultural adalah sebuah ide dan gerakan pembaruan dalam proses pendidikan. Kemajemukan Indonesia adalah dua mata pisau yang memiliki sisi positif dan negatif. Dalam kemajemukan itu sendiri, keeratan afiliasi kelompok muncul bersamaan dengan potensi perpecahan dalam konteks situasi yang tak terkendali dengan baik. Oleh karenanya, pendidikan multikultural menawarkan demokrasi, kesetaraan, kemerdekaan, dan keberagaman dalam sebuah pendekatan. Dengan kedatangan pendidikan multikultural, ini diharapkan bahwa setiap lapisan masyarakat merasa dikenali, dihargai, diperlakukan secara demokratis dan pantas kendati berbagai perbedaan budaya. Sebagai hasilnya, mereka mendapatkan kesempatan yang sama dalam mencapai tujuan-tujuannya. Indikasi idealnya adalah adanya kemauan untuk menerima dan menghargai kelompok-kelompok lain dari etnik, gender, dan afiliasi keberagamaan dan budayanya. Dengan kata lain, pendidikan multicultural muncul sebagai pengikat, kepenghubungan, pengaman, dan penjamin terhadap keberlangsungan kemajemukan. Ajuan pendidikan multikultural ini muncul untuk mengangulangi narasi Islamisme di Indonesia yang muncul sebagai akibat dari ketika Islam berhadapan dengan modernitas yang identik dengan Barat.</p><p> </p><p><strong>English:</strong></p><p>This paper presents multicultural education in tackling Islamism narration in Indonesia. The heart of multicultural education is the idea and renewal movement in educational process. Indonesian diversity is like a double-edged knife, which involves both positives and negatives. In the diversity itself, strong group affilition emerged as well as potential of disunity appears in the context of unwell-managed circumstances. Hence, multicultural education offers democracy, equality, freedom, and pluralism in a single approach. With the advent of multicultural education, it is hoped that all levels of society will feel recognized, appreciated, democratically and equitably treated despite cultural differences. As a result, they have equal opportunity to achieve their goals. The ideal indication shows the willingness to accept and appreciate other groups of different ethnics, gender, and religious affilition and cultures. In other words, multicultural education exists as a binder, liaison, safety, and assurance of sustainability diversity. This multicultural education proposal emerged in order to overcome the narration of Islamism, which born as encounter efforts between Islam vis-à-vis the modernity associated with the west.</p>
5
Mudlofir, Ali. "Pendidikan Karakter melalui Penanaman Etika Berkomunikasi dalam al-Qur’an." ISLAMICA: Jurnal Studi Keislaman 5, no. 2 (January 22, 2014): 367. http://dx.doi.org/10.15642/islamica.2011.5.2.367-382.
Full textAbstract:
The study is aimed at exploring the Qur’anic concept of education. It argues that the Qur’an mostly speaks of education in terms of character-building and tries to inculcate noble values upon human being in such a way that the good characters may be attained. Hence, the paper is of an argument that the Qur’anic concept of education is ethical; it imposes ethical values upon human being. But the aspect of ethics that the paper will be speaking is that which has to do with ethics in social interaction. The paper will look at some key terms that the Qur’an uses to infer to this social interaction which include qaulan sadida, qaulan ma’rufa, qaulan baligha, qaulan masysura, qaulan karima, and qaulan layyina. To offer a better explanation of what social interaction is all about, the paper will address and invoke some social setting in which people interact one another. In other words, the argument of the paper will be invalidated by the social facts found on the ground. This study is thus both normative and empirical.
6
Makaruku, Nathalia Debby, Izak Y. M. Lattu, and Tony Robert C. Tampake. "Keterlibatan Masyarakat dalam Membangun Harmoni Sosial Muslim-Kristen Pra dan Pasca Konflik Etnik di Maluku." ISLAMICA: Jurnal Studi Keislaman 15, no. 1 (September 1, 2020): 68–91. http://dx.doi.org/10.15642/islamica.2020.15.1.67-90.
Full textAbstract:
The aim of the article is to give a sociological description and analysis toward the civic engagement of Taniwel Timur in building social harmony between Muslims and Christians, pre and post-conflict in Maluku. There are two main important points which are, the history of Muslims-Christians’ engagement in building a relationship and social interaction, and Muslims-Christians’ engagement becomes the basic in building harmonious social relationships. This research employed a qualitative research method through a structured interview technique with key informants, observation, and library study. The result of the research found that; first, the Muslims-Christians engagement divided into two which are the association form of civic engagement such as religious institutions, custom and government and everyday form of civic engagement consist of such simple, routine interactions of life as Christians and Muslims family visiting each other, eating together often enough, jointly participating in festivals and allowing their children to play together. Second, the Muslims-Christians’ engagement was based on strong brotherhood, cooperation with many parties, strong traditions and mutual trust. Association form and everyday form of civic engagement had the same position to build a strong social system. It also created a sphere of solidarity, justice, and fraternity. In conclusion, Taniwel Timur's society can construct a harmonious social life.
7
Kanurić, Hakija. "SAVREMENA SREDSTVA KOMUNIKACIJE – BLAGODAT I ISKUŠENJE." Zbornik radova Islamskog pedagoškog fakulteta u Bihaću 9, no. 9 (December 22, 2017): 121–44. http://dx.doi.org/10.52535/27441695.2017.9.121-144.
Full textAbstract:
Uz sve koristi koje internet pruža i opasnosti koje nosi, jasno je da je internet test imana i morala čovjeka, pa i njegovog razuma. Da bi se ovo sredstvo upotrijebilo na ispravan način i da bismo se zaštitili i sačuvali opasnosti koje ono nosi, nužno je aktivnosti na internetu uskladiti sa principima islama. Kroz ovaj rad ukazat ćemo, Allahovom dozvolom, na najbitnije norme islamske etike koje se tiču upotrebe interneta, kao što su pravila u pogledu vijesti i informacija, adabi dijaloga i vođenja rasprave, čuvanje pogleda, svijest o Allahovom nadzoru, opasnost gubljenja vremena i sl.
8
Hasan, Noorhaidi. "Piety, Politics, and Post-Islamism: Dhikr Akbar in Indonesia." Al-Jami'ah: Journal of Islamic Studies 50, no. 2 (December 27, 2012): 369. http://dx.doi.org/10.14421/ajis.2012.502.369-390.
Full textAbstract:
<p>Dhikr akbar has developed into a performance that provides the opportunity for the sharing of political ideas, thus helping to constitute and negotiate a new public sphere. It is one of the most remarkable developments in the public visibility of Islam in post-Suharto Indonesia. Involving reflexive actions which are significant in the construction of personal and social identity, the dhikr akbar has the ability to silently invoke relations, actions, symbols, meanings and codes, and also to bind in one symbolic package changing roles, statues, social structures and ethical and legal rules. An active religiosity which takes the form of peaceful, esoteric expressions, the dhikr akbar represents a new sense of piety. To some extent, it can be conceptualized as an alternative to religious fundamentalism, an outward-oriented activism tempted to change the society or existing system with one based on religion. Normally performed in a cultural space which attracts public esteem, it serves as a concentrated moment of communality and expression of a community’s faith and, at the same time, a means of empowering political, social and economic networks.</p><p>[Dhikr Akbar berkembang menjadi ‘panggung’ di mana gagasan politik dapat disemai, karena itu berperan dalam mengokohkan dan menegosiasi ruang publik baru. Dhikr Akbar adalah salah satu bentuk ritual Islam di ruang publik yang berkembang pasca Orde Baru. Melalui aktifitas reflektif yang berperan dalam pembentukan identitas personal dan sosial, dhikr akbar mampu memunculkan relasi, aksi, simbol, makna, dan kode, sekaligus untuk mempertemukan kesemuanya dalam satu bentuk simbol peran yang berubah, status, struktur sosial, dan etika serta aturan hukum. Sebagai satu bentuk religiusitas aktif yang berbentuk corak Islam yang tenang dan berorientasi pada dimensi dalam-esoteris, dhikr akbar dapat disebut pula sebagai satu bentuk kesalehan baru. Bentuk kesalehan dapat juga merupakan bentuk keagamaan yang berbeda dengan fundamentalisme, yang berorientasi pada aktifisme dimensi luar dengan tujuan merubah masyarakat atau sistem yang berlaku dengan sistem yang dianggap Islami. Dhikr akbar yang biasanya diselenggarakan di ruang budaya menarik perhatian masyarakat. Kegiatan ini menjadi aktifitas yang mampu menyatukan komunalitas dan ekspresi agama serta pada saat yang sama, mempertemukan jaringan politik, sosial, dan ekonomi.</p>
9
Sarı, Muhammed. "I.Dünya Harbi Öncesi İngiltere'de Kurulan Türkofil Bir Dernek: The Anglo-Ottoman Society." Belleten 83, no. 298 (December 1, 2019): 1033–80. http://dx.doi.org/10.37879/belleten.2019.1033.
Full textAbstract:
İngiltere'de Türkofil bir cemiyetin kuruluşunun ilk örneğini 1896 yılında Londra'da kurulan Anglo-Foreign Turkısh Committee oluşturur. Fakat bu cemiyetin kuruluşundan sonra çok etkin olmadığından olsa gerek bu isme 1913 yılına kadar rastlanmaz. 1913 yılının Kasım ve Aralık aylarında yine Türkofil bir topluluk olarak Anglo-Ottoman Association'dan dönüşerek yeni kurulacak olan Anglo-Ottoman Society ismi zikredilmeye başlar. Bu topluluk 15 Aralık tarihinde toplantısını yapar ve bu tarihten itibaren üyelerini toplar. Bu sırada Üyeleri arasında Pan-Afrikan ve Pan-İslamist olarak tanınan Duse Muhammed Ali, sonradan Müslüman olan Marmaduke Pickthall, Arthur Field, Kont ailesinden olan Aubrey Herbert gibi etkili isimler yer alır. Üyeler arasında muhafazakâr siyasetçilerin yanısıra liberal, işçi ve İrlanda milliyetçi partilerinden milletvekilleri ve Lordlar Kamarası'ndan kişiler vardır. Bunlardan başka, dikkat çeken Rus göçmeni liberal haham Jaakoff Prelooker ile yine Siyonist olarak bilinen Moses Gaster ile Yahudi gazeteci Lucien Wolf da yürütme kurulunda yer alır. Anglo-Ottoman Society, Türk dostu propaganda merkezi konumundadır. Bu cemiyet, Osmanlı Devleti'nin çıkarlarını savunacak ve bütün dünyada Müslümanların davasını duyuracaktır. Cemiyet, ırk, siyasi ve dini inançlar dikkate alınmaksızın tüm erkekler ve kadınlara açıktır. I. Dünya Savaşı başlamadan evvel Osmanlı ve İngiliz ittifakını savunmuş, ancak savaş başlayınca iki devlet karşı karşıya gelince bu kez söylemlerini yenilemek zorunda kalmışlardır. Savaş döneminde ise İngiliz hükümeti üzerinde baskı kurarak Osmanlı ile ayrı bir barış antlaşması imzalanmasını temin etmeye çalışmışlardır. Buna da muvaffak olamayınca bu kez de Savaş sonrasında Osmanlı'nın Trakya, Anadolu ve İstanbul topraklarının Türklere bırakılması için çaba sarfetmişlerdir. Lakin bu noktada da başarı sağlayamamışlardır. Topluluk üyeleri faaliyetlerini çoğunlukla basın-yayın kuruluşları, konferanslar ve ikili görüşmelerle yaymaya çalışmışlardır. Bu yayın organları African Times and Orient Review, İslamic Review, The New Age'den oluşmaktadır. Yayın organlarıyla da İngiliz kamuoyu ve hükümetini etki altına almaya çalışmışlardır. Bu etki, Osmanlı'nın korunmasının İngiliz hükümeti açısından zaruri olduğu yönünde olmuştur. Ayrıca Osmanlı aleyhindeki çeşitli yayınlara karşı da bu yayın organlarında kendi düşüncelerini yaymaya çalışmışlardır. Bu topluluğun başarısı tartışılır bir durumda olsa da en azından ilk kez Türkofil bir yapının yurt dışında faaliyet göstermesi açısından önem arzetmektedir.
10
Štulanović, Muharem. "KONCEPT UMJERENOSTI U ISLAMU I NJEGOVA MANIFESTACIJA U FIKHU." Zbornik radova Islamskog pedagoškog fakulteta u Bihaću 4, no. 4 (December 15, 2011): 51–85. http://dx.doi.org/10.52535/27441695.2011.4.51-85.
Full textAbstract:
Evidentno je da u islamu postoji koncept umjerenosti koji se očituje u svim segmentima islamske misli, od morala i etike do društvenopravnog sistema. Čovjek, kao stvoreno i ograničeno biće, nesposoban je da uspostavi apsolutnu ravnotežu i balans u svom ovosvjetskom životu zbog svoje psihofizičke nemoći, svojih ličnih poriva, strasti i stremljenja, objektivnih i subjektivnih uticaja od strane društva, porodice, politike, nacije, rase, geografske pripadnosti, običaja itd., tako da svi sistemi koje je kreirao čovjek nose i njegove ljudske nedostatke, što nam potvrđuje i metoda historijske indukcije u čitanju povijesti. Nasuprot toga, vidimo jednu harmoniju i preciznost u Božijem stvaranju, kao i u Njegovoj vjeri koju je kao sistem i program življenja poslao i objavio čovjeku. Umjereni put u šerijatskom zakonodavstvu i društvenom pogledu ogleda se u ravnoteži i balansu između slobode pojedinca i prava društva, a naslanja se na razumijevanje parcijalnih šerijatskih tekstova u svjetlu općih intencija i ciljeva Šerijata kojima neće proturječiti ili biti neovisni o njima. Umjerena škola srednjeg puta proklamuje da Šerijat sadrži sve ono što je milost za ljude, što im olakšava i pomaže u životu, smatrajući da mudžtehid mora imati znanstvene, intelektualne, moralne, fizičke i druge predispozicije kako bi mogao na pravilan način pristupiti pozitivizaciji šerijatskih propisa gledajući na tekstove kur'ansko-hadiskih normi sa stajališta intencija i ciljeva Šerijata.
Dissertations / Theses on the topic "Islamisk etik"
1
Asker, Marija. "I gränslandet mellan islamisk ideologi och liberal demokrati : - en studie av islamsprinciper i en nutida kontext." Thesis, Uppsala universitet, Tros- och livsåskådningsvetenskap, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323776.
Full textAbstract:
The main purpose of the thesis is to investigate the possibility of bridging the dichotomy between Islam and the criteria of modern society by means of reinterpreting the principles (foundations) of Islam. The reformists Abdolkarim Soroush, Sedigheh Vasmaghi and Tariq Ramadan seek to prove that the methods keeping strictly within the boundaries of tradition interpreting the Quran along the lines of previous generations is not necessarily the sole means of coming to an understanding of the Quran’s message. The thesis discusses these reinterpreters’ critique of tradition and their arguments for the possibility of uniting the principles of Islam with the prerequisites of modern society. In conjunction with this, the question whether modern society presupposes a strict division between the private and the public sphere is problematized from a point of departure in Jeffrey Stout’s Democracy and Tradition. The thesis attempts to show potential conceptions of a modern society based on the principles of Islam.
2
Andersson, Karolina. "Att sätta muslimska kvinnors rättigheter på kartan : En studie av fem feministiska teoretikersperspektiv på islam och feminism." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-444015.
Full textAbstract:
Muslim women’s rights, and gender equality in the Muslim world, are commonly discussed subjects within the academic world. Feminism, as a term, is often connected to this topic of discussion. This thesis aims to analyze two different perspectives concerning how these rights should be achieved: Islamic feminism, using internal resources, and Muslim feminism, using external resources. Islamic feminism, as a strategy, proposes that by interpreting the Quran, the ultimate revelation of God, Islam could provide the central and egalitarian meaning of the Quran. There is disagreement within the academic community whether Islamic feminism would enable these rights. Muslim feminism, as a counterpoint to Islamic feminism, proposes that the state must become secularized. Rendering Islam and the state as separate entities. This thesis will utilize the theoretical perspective on Islam and feminism from five feministic academics. They all have different backgrounds, standpoints, and approaches towards the development of Muslim women’s rights, as well as what strategies they suggest to improve them. These strategies encounter different kinds of difficulties. The Islamic feminism, which uses the Quran, runs the risk of being too heavily associated with already established interpretations of the Quran. It may be seen as intertwined with existing fundamentalist views. On the opposite side of the spectrum, Muslim feminism may create a divide between Islam and women’s rights. This thesis aims to present the potential of different theoretical perspectives on Islam and feminism as well as the limitations on suggested strategies for improvement of Muslim women’s rights.
3
Daniel, Kate. "Swedish Media Portrayals of Western Recruits to the Islamic State." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-386480.
Full text
4
Wenzel-Teuber, Wendelin. "Islamische Ethik und moderne Gesellschaft im Islamismus von Yusuf al-Qaradawi." Hamburg : Dr. Kovač, 2005. http://catalogue.bnf.fr/ark:/12148/cb401190737.
Full text
5
Mraja, Mohamed Suleiman. "[Islamic] impacts on marriage and divorce among the Digo of southern Kenya." Würzburg Ergon-Verl, 2006. http://d-nb.info/984433643/04.
Full text
6
Nassery, Idris [Verfasser]. "Zwischen Recht und Ethik : Skizzen einer Wirtschaftsethik in islamisch-theologischer Perspektive – eine Annäherung mit Abu Hamid al-Gazali / Idris Nassery." Baden-Baden : Nomos Verlagsgesellschaft mbH & Co. KG, 2021. http://d-nb.info/1237168635/34.
Full text
7
Callewaert, Teresa. "Theologies Speak of Justice : A Study of Islamic and Christian Social Ethics." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-315357.
Full textAbstract:
The purpose of this study is to investigate how religious ethics, while retaining its identity, can contribute to political debate and to the understanding of justice. The inquiry addresses these issues by focusing on theological perspectives which challenge the solutions offered to these questions by the liberal paradigm. Three kinds of challenges are studied, each of which is represented by one thinker from the Islamic tradition and one from the Christian tradition, in order to enable a comparative perspective on the contributions of religious traditions. The thinkers studied are: 1) modified liberalism, represented by Abdullahi Ahmed An-Na’im and Duncan B. Forrester; 2) liberationism, represented by Ali Shariati and Gustavo Gutierrez; and 3) radical traditionalism, as developed by Tariq Ramadan and John Milbank. The study is organized around three main questions. First, how can innovative interpretations of religious tradition be plausibly justified? Second, what role should religious arguments and reasons play in the political sphere? Third, what can religious ethics and theological thought contribute to the understanding of social justice? The questions are engaged by means of a critical and reconstructive engagement with the six thinkers. The suggested solutions are assessed in terms of the criteria of authenticity, communicability, and potential for transformation. It is argued that a religious ethic can rely on a tradition without accepting conservative understandings of that tradition. Furthermore, it is argued that the coherence of religious ethics can be made available for public discourse but that the hospitability of the public forum to such contributions needs to be realized through a deepened democratic culture and a critique of power structures which condition perceptions of rationality. While religious ethics do not articulate complete alternative understandings of justice, they articulate contributions by relating justice to human sociality and to transcendence.
8
Randuška, David. "Vybrané eticky sporné aspekty referování českých audiovizuálních médií o organizaci Islámský stát." Master's thesis, 2017. http://www.nusl.cz/ntk/nusl-365533.
Full textAbstract:
I deal in master thesis with reflection of audiovisual media in the Czech Republic and their work with events of terroristic attacks of Islamic State. I focused on main broadcasting which are the most representative material for the form of image of approaches of particular media. In theoretic part I deal with organization Islamic state and symbiotic relation between terrorism and media. We encouter a new phenomena of terrorism which can adapt for new media, social sites and which can work also with audiovisual agenda. I try to get closer and try to set the ethics of west media and I am looking for answers which are underlay of chosen literature or contemporary codified standards (f.e. BBC Editorial Guidelines). I compare new phenomena of terrorism and media reflection with current sociological trends and create terrorism and his work in media in "liquid times". In practical part I deal with specific events of terroristic attacks of ISIS in Europe and I search ethical questionable aspects in content of czech AV media. I am looking for specific points on the relief of terroristic attacks which broadcasters do. Based on the theoretical part I focus next to primary also on secondary ethically questionable aspects which are result of symbiotic relation between media and terrorism.
9
Maamri, Sara. "Europadomstolen och slöjan : En kvinnas möjlighet till upprättelse." Thesis, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-384845.
Full textAbstract:
Det finns en utbredd kritik riktad mot Europadomstolen och dess tillämpning av religionsfriheten (artikel 9 i Europakonventionen). Akademiker har anklagat domstolen för att ha demonstrerat enbiasi fall som rör islam och slöjan. Domstolens bedömningar har upplevts som godtyckliga. Muslimer har framhävt att de upplever att de inte kan räkna med att få en rättvis domstolsprocess. Denna allvarliga kritik mot Europadomstolen ligger till grund för studiens övergripande syfte som är att undersöka vilka förutsättningar som finns för rättvisa i fall som rör religionsfriheten och slöjan. Forskare har uppmanat domstolen att anamma fyra proceduriella rättvisekriterier (deltagande, neutralitet, respekt och tillit) i syfte att åstadkomma rättvisa domstolsprocesser. Studien börjar därför med att analysera det huvudsakliga materialet, fyra rättsfall som alla behandlar en slöjbärande muslimsk kvinna utifrån de proceduriella rättvisekriterierna. Dessa kriterier kompletteras med en moralfilosofisk förståelse för alla individers grundläggande rätt till rättfärdigande. Studiens tes är dock att en proceduriell förståelse av rättvisa riskerar att vara otillräcklig. Det teoretiska ramverket består därför även av en substantiell förståelse av rättvisa, som istället för att fokusera på domstolens tillvägagångssätt fokuserar på utfall. Resultatet bekräftar denna tes genom att först anamma en förståelse för att vårt praktiska förnuft riskerar att vara invävt med ideologi. Det är inte förrän vi tillämpar ett dekonstruerande och dekoloniserande perspektiv som vi ser vad det är som hindrar domstolen från att upprätta substantiell rättvisa för slöjbärande kvinnor. Slöjan som symbol och sekularism som begrepp har tillskrivits särskilda värden vilket gör att domstolen förstår dessa som i direkt strid med varandra. Det är inte förrän domstolen självkritiskt reflekterar över och dekonstruerar dessa inneboende värden som substantiell rättvisa är möjligt. Studiens uppfattning är att muslimska slöjbärande kvinnor systematiskt nekas en verklig möjlighet till upprättelse i Europadomstolen.The European Court of the Human Rights has been widely criticized regarding its implementation of the freedom of religion (article 9 in the European Convention on Human Rights). Researchers have noticed that the Court has demonstrated a bias in cases concerning Islam and the Islamic veil. The Courts judgements have been understood as arbitrary and European Muslims have argued that they do not have a fair chance to a just court procedure. This serious critique aimed at the Court grounds the aim of this study which is to explore the conditions for justice regarding freedom of religion cases and the Islamic veil in the European Court of Human Rights. Researchers have advised the court to apply four procedural justice criteria (participation, neutrality, respect and trust) in order to secure just and fair court procedures. Therefore, from a procedural understanding of justice, the study starts with an analysis of the main material, which is four cases, all concerning women wearing the Islamic veil. The theoretical framework is supplemented with a moral understanding of everyone’s basic right to justification and the two procedural justice criteria reciprocity and generality. However, the thesis of this study is that a procedural understanding of justice might be unsatisfying when discovering the general conditions for justice in the Court. The theoretical framework therefore needs to include substantive justice. Instead of focusing on pure procedural justice itaims at establishing substantively just outcomes. The result of this study confirms this thesis by acknowledging that our practical reason might be infused with ideology. It is not until a deconstructing and decolonial perspective is applied that it becomes clear what is hampering the court from establishing substantively just outcomes for women wearing the Islamic veil. As the veil and the term secularism has been ascribed certain values and ideas, the court put these two phenomena in direct contrast with each other. Substantive justice is not achievable until the court, in a self-critical manner deconstructs these values and ideas. The main result of this study is that until then, Muslim women wearing the Islamic veil are systematically denied substantive justice.
Books on the topic "Islamisk etik"
1
Haris, Abd. Etika Hamka: Konstruksi etik berbasis rasional religius. Bantul, Yogyakarta: Penerbit & distribusi, LKiS Yogyakarta bekerja sama dengan IAIN Sunan Ampel Press Surabaya, 2010.
Find full text
2
Haris, Abd. Etika Hamka: Konstruksi etik berbasis rasional religius. Bantul, Yogyakarta: Penerbit & distribusi, LKiS Yogyakarta bekerja sama dengan IAIN Sunan Ampel Press Surabaya, 2010.
Find full text
4
Leirvik, Oddbjørn. Islamsk etikk: Ei idéhistorie. Oslo: Universitetsforlaget, 2002.
Find full text
5
Haris, Abd. Etika Hamka: Konstruksi etik berbasis rasional religius. Surabaya: IAIN Sunan Ampel Press, 2010.
Find full text
6
Pemikiran etika Hamka. Cheras, Kuala Lumpur: Utusan Publications & Distributors, 2002.
Find full text
7
Darussalam, Andi. Etika bisnis menurut hadis. Ciputat, Jakarta: Rabbani Press, 2009.
Find full text
8
Syamsuddin, M. Din. Etika agama dalam membangun masyarakat madani. Edited by Ghazali Abd Rohim 1967-. Jakarta: Logos Wacana Ilmu, 2000.
Find full text
9
Roestandi, Achmad. Etika dan kesadaran hukum: Internalisasi hukum dan eksternalisasi etika. Ciputat, Tamgerang: Jelajah Nusa, 2012.
Find full text
10
Şener, Cemal. Türkiye'de yaşayan etnik ve dinsel gruplar. İstanbul: Etik Yayınları, 2004.
Find full textBook chapters on the topic "Islamisk etik"
1
Roberts, Sean. "The Narrative of Uyghur Terrorism and the Self-Fulfilling Prophecy of Uyghur Militancy." In Terrorism and Counter-Terrorism in China, 99–128. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190922610.003.0005.
Full textAbstract:
This chapter provides a history of how Uyghur terrorism evolved out of a long-standing conflict between Uyghurs and states based in China through a combination of PRC policies to stifle dissent in Xinjiang and the state’s opportunistic use of the U.S.-led “global war on terrorism”. It critically analyses existing sources on the origins and evolution of two Uyghur militant organizations, the “East Turkestan Islamic Movement” (ETIM) and “Turkestan Islamic Party” (TIP), that China holds responsible for acts of terrorism in Xinjiang and argues that the Chinese government has grossly over-exaggerating the capacity of these groups in order to brand and suppress Uyghur dissent at home. By using the threat of ETIM and TIP to target all religiously inclined Uyghurs as potential terrorists, however, it has enabled a self-fulfilling prophecy of Uyghur radicalization and militancy.
2
Small, Andrew. "China and Counter-Terrorism." In Terrorism and Counter-Terrorism in China, 129–40. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190922610.003.0006.
Full textAbstract:
This chapter explores the factors that have shaped the operating environment of the “East Turkestan Islamic Movement” (ETIM) and “Turkestan Islamic Party” (TIP) and the broader strategic context in which Chinese counter-terrorism policy operates. It demonstrates that for much of the period since 2001 ETIM and TIP’s operating environment was conditioned by the central role of Pakistan, which through its sponsorship of the Taliban and other militants gave it a unique capacity to influence how these groups behaved towards China. This situation has been overturned by renewed Pakistani military operations in the Federally Administered Tribal Areas (FATA) that have displaced TIP, while the Syrian conflict reconditioned the pathway to Uyghur militant recruitment away from South Asia to the Middle East. The net effect of this, the chapter concludes, is that after many years in which Beijing was able to mediate major elements of its counter-terrorism policy through its closest security partner, Pakistan, it is now being required to countenance a more direct role in addressing the threat across virtually all dimensions of policy – politically, economically, and potentially even militarily.
3
Nassery, Idris. "II. Skizzen einer Wirtschaftsethik in islamisch-theologischer Perspektive – Eine ġazālīsche Annäherung." In Zwischen Recht und Ethik, 170–335. Nomos Verlagsgesellschaft mbH & Co. KG, 2021. http://dx.doi.org/10.5771/9783845287744-170.
Full text
4
Nassery, Idris. "III. Impulse für eine islamisch-theologische Wirtschaftsethik ‒ Rückblick, Zusammenführung und Ausblick." In Zwischen Recht und Ethik, 336–52. Nomos Verlagsgesellschaft mbH & Co. KG, 2021. http://dx.doi.org/10.5771/9783845287744-336.
Full text
5
Talmon-Heller, Daniella. "Etic Concepts and Emic Terms." In Sacred Place and Sacred Time in the Medieval Islamic Middle East, 9–16. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474460965.003.0002.
Full textAbstract:
This chapter briefly surveys the definitions of 'sacred', as offered by leading scholars of religion. Whereas these accentuate the dichotomy between sacred and profane, the Arabic emic terms describe far-ranging degrees of holiness that were attributed to places and times.
Conference papers on the topic "Islamisk etik"
1
Azkiyah, Siti Nurul, and Abdurrosyid. "Developing a Contextual English Proficiency Test: The Case of English Test for Islamic Community (ETIC)." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009926529402944.
Full text