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1
Fitriani, Wulan Fitri. "Inkuiri Studi Islam Anak Usia Dini." TASAMUH: Jurnal Studi Islam 13, no. 1 (April 15, 2021): 173–88. http://dx.doi.org/10.47945/tasamuh.v13i1.362.
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Early childhood is children aged 0 - 6 years, where early childhood is the most important period in the formation of the basics of personality, thinking ability, intelligence, skills and social skills, this period requires conditions and stimulation in accordance with children's needs for growth and development is achieved optimally. The aspects of early childhood development according to the Regulation of the Minister of Education and Culture of the Republic of Indonesia Number 137 of 2013 include (1) Religious and moral values (2) Motoric (3) Cognitive (4) Language (5) Social - Emotional and (6) ) Art. The first aspect of development that must be developed in early childhood is the aspect of religious and moral values where early childhood is able to know Allah as its creator, the Prophet Muhammad as the messenger of the Islamic religion and Al-Quran as a guide for Islam. Religious values must be instilled in early childhood as the initial foundation for children to live their lives. Islam as rahmatan lil'alamin must be studied in a clear and clear way. Various kinds of approaches are offered in understanding Islam, one of which is the inquiry approach, inquiry invites children to think critically and find their own answers to questions, formulate problems, formulate hypotheses systematically and analytically. It is hoped that they will be able to instill faith and devotion in children from an early age.
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Ahmed, Awais. "http://jibas.org/index.php/jibas/article/view/6." JIBAS 1, no. 1 (March 10, 2021): 21–28. http://dx.doi.org/10.47720/jb.2021.0101e04.
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Islam is a very vast religion. It guides in every aspect of life. The servants of Allah should obey all the laws of Islam. Similarly, Arabic language is our religious language, so its education should be according to Islam. But there are many challenges to the Islamization of Arabic language education. The major of them are the British system. This research work will describe the major challenges, and this research work will try to force others to Islamize education system.
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Ujkanović, Enver. "Islamic Lexic And Terms In Bosnian Language." International Journal of Applied Language Studies and Culture 1, no. 1 (October 31, 2018): 11–25. http://dx.doi.org/10.34301/alsc.v1i1.2.
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Islamic lexic in the Corps of Oriental vocabulary is not negligible. This breakthrough into the Bosnian language area is related to the penetration of Islam and his acceptance by the local population. The system of educational institutions that are formed within Islam, has implemented all aspects of the study of Islamic sciences, and opened the way processes in language interferences. Islam has given their faithful an appropriate characteristic that is reflected in various forms of cultural, public and private life. Subsequent to the conversion of the local population to Islam were extralinguistic factors that went in favor of linguistic interference, opening the way to intensive borrowing vocabulary from the religious sphere, but also in the lexic that follows the customs and daily life, the lexic of personal names.
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Peterson, Kristian. "Reconstructing Islam." American Journal of Islamic Social Sciences 23, no. 3 (July 1, 2006): 24–53. http://dx.doi.org/10.35632/ajiss.v23i3.442.
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During the sixteenth century when Islam was already established in China, Chinese Muslims began to critically examine their understanding of Islamic knowledge and how to transmit it to future generations. Traditional tutelage based on purely Arabic and Persian sources generally evaded a Muslim population that, for the most part, could no longer read the available rare Islamic texts. The subsequent reconstruction of Islamic knowledge and education emphasized the intersections between the Chinese and the Muslim communities’ cultural and religious heritages. The new specialized educational system, “scripture hall education” (jingtang jiaoyu), utilized Chinese as the language of instruction and incorporated aspects of traditional Chinese literati education in collaboration with newly retrieved Islamic sources from the Muslim heartland. The ensuing standardization and organization of curriculum and pedagogical techniques enabled peripatetic students to replicate this system throughout China. It also allowed the religious community’s leaders to direct the discourse concerning Islam and disseminate a specific interpretation of religious knowledge. This is most clearly displayed through the Han Kitab, the canonized corpus of Chinese Islamic texts written, approximately, during 1600-1750. This literature articulated Islamic principles through the lexicon of literary Chinese and replicated the ideology highlighted by the educational network. This paper analyzes why Islamic knowledge was lost and traces how the new educational system transformed the indigenous Islamic discourse, articulated through the Han Kitab literature, to reflect a distinctive Chinese Muslim interpretation of the faith.
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Peterson, Kristian. "Reconstructing Islam." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 24–53. http://dx.doi.org/10.35632/ajis.v23i3.442.
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During the sixteenth century when Islam was already established in China, Chinese Muslims began to critically examine their understanding of Islamic knowledge and how to transmit it to future generations. Traditional tutelage based on purely Arabic and Persian sources generally evaded a Muslim population that, for the most part, could no longer read the available rare Islamic texts. The subsequent reconstruction of Islamic knowledge and education emphasized the intersections between the Chinese and the Muslim communities’ cultural and religious heritages. The new specialized educational system, “scripture hall education” (jingtang jiaoyu), utilized Chinese as the language of instruction and incorporated aspects of traditional Chinese literati education in collaboration with newly retrieved Islamic sources from the Muslim heartland. The ensuing standardization and organization of curriculum and pedagogical techniques enabled peripatetic students to replicate this system throughout China. It also allowed the religious community’s leaders to direct the discourse concerning Islam and disseminate a specific interpretation of religious knowledge. This is most clearly displayed through the Han Kitab, the canonized corpus of Chinese Islamic texts written, approximately, during 1600-1750. This literature articulated Islamic principles through the lexicon of literary Chinese and replicated the ideology highlighted by the educational network. This paper analyzes why Islamic knowledge was lost and traces how the new educational system transformed the indigenous Islamic discourse, articulated through the Han Kitab literature, to reflect a distinctive Chinese Muslim interpretation of the faith.
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ZA, Tabrani. "ISU-ISU KRITIS DALAM PENDIDIKAN ISLAM PERSPEKTIF PEDAGOGIK KRITIS." Jurnal Ilmiah Islam Futura 13, no. 2 (February 1, 2014): 250. http://dx.doi.org/10.22373/jiif.v13i2.75.
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Conceptualization and theorization of Islamic education has been less attention to aspects of his involvement in the process of social transformation. In addition, Islamic Education also seems to have developed to the maximum language of language of critique and possibility. Literature related to Islamic education from the past until now tend to be dominated by a normative approach, with little practical in many aspects and ignore the discursive historical-empirical level. Until now, even the idea of the concept of Islamic education promoted by thinkers of contemporary Islamic education has not touched the real issues related to humanitarian issues. There is no attempt to draw normative concepts, ideal and abstract, to the empirical-sociological level. When the concept of Islamic education is faced with the problems of empirical-sociological and just wrestle on normative issues, the Islamic education could be stuck in the ideology of positivism that tend to deny the importance of criticism of social reality. Therefore, Islamic education needs to balance-normative aspects of religious and historical.
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Olsson, Susanne. "The Radical Need of a Critical Language: On Radical Islam." Religions 12, no. 4 (March 24, 2021): 225. http://dx.doi.org/10.3390/rel12040225.
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This article is concerned with the academic use and definitions of terms such as “radical” and “extreme” as well as “Islam” and “Muslim(s)”. Some scholars hold that such terms ought to be avoided, but the author argues to the contrary. The article probes into effects that our usage of such terms may have in society at large. As scholars of religion, we need to keep the relational aspects of our terminology in mind, and the author argues that a clear benchmark is necessary when using a value-laden terminology. That would make it possible to avoid an apologetic or uncritical stance toward the object of study, which is part of being a critical, analytical, as well as responsible scholar.
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Livne-Kafri, Ofer. "Jerusalem in Early Islam: The Eschatological Aspect." Arabica 53, no. 3 (2006): 382–403. http://dx.doi.org/10.1163/157005806777900297.
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Kusaeri, Kusaeri, and Rangga Sa'adillah. "Telaah Epistemologis Pendekatan Saintifik Mata Pelajaran Pendidikan Agama Islam." ISLAMICA: Jurnal Studi Keislaman 9, no. 2 (March 15, 2016): 344. http://dx.doi.org/10.15642/islamica.2015.9.2.344-372.
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<p>This article seeks to find out the intersection between scientific approach and Islamic religious education as a subject matter. The scientific approach adopts scientific steps in building scientific knowledge, i.e. such featuring dimensions as observation, reasoning, inquiry, validation anD and description of scientific truth. Since the scientific approach is regarded as too empirical, rational and logical. In Cartesian sense, it contradicts the logical structure of the subject of Islamic religious education. Five aspects of Islamic religious education (the Qur’ân, Hadîth, Aqîdah Akhlaq, Fiqh, history of Islamic culture, and Arabic language) have different characteristics, even demand a non-scientific logics such as intuition and revelation. Aqîdah (belief), for example, which consists of the doctrine of monotheism (<em>tawh</em><em></em><em>id</em>) is difficult to be scrutinized through empirical evidence. There are some other examples in this field which are difficult to be analyzed by means of scientific approach. Through library research, this article nevertheless finds that the logic of scientific approach and Islamic religious education can be integrated, since revelation and reason are mutually supportive.</p>
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Naska, Isral. "BEING MUSLIM AND MOTIVATION IN LEARNING ARABIC: AN INSIGHT FROM THREE DECADES." Islam Realitas: Journal of Islamic & Social Studies 3, no. 2 (December 31, 2017): 196. http://dx.doi.org/10.30983/islam_realitas.v3i2.418.
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This article is a literature review on accessible three decades publicized studies about student motivation learning Arabic which was conducted in different countries and contexts. Due to the importance of Arabic in Islam as the sacred language, those research are expected to reveal the religious aspects in maintaining and shaping student motivation in learning Arabic. Unfortunately, the issue did not likely obtain adequate attention from most of the researchers. Interestingly though, review on that studies still managed to reveal that the researchers apparently mentioned the role of identity in their studies. However, it was not supported by the proper analysis which made only little can be recognized from the role of religious identity in shaping the motivation. This circumstance likely has taken place since most of the researchers did not use the poststructuralist approach which may bring them to reveal a deeper understanding of the role of identity in Arabic language learning. Furthermore, in order to obtain the more precise finding on the role of identity in maintaining student motivation, it is suggested to use the approach when addressing student motivation during Arabic learning process.
Artikel ini adalah sebuah literatur review terhadap penelitian-penelitian tentang motivasi belajar Bahasa Arab sekitar 3 dekade belakangan yang dilakukan pada beberapa negara dengan konteks yang berbeda-beda. Peran Bahasa Arab sebagai bahasa yang penting dalam Islam, seharusnya mengantarkan penelitian yang ada mengungkap adanya aspek-aspek religiustitas dalam pembentukan motivasi belajar. Sayangnya, hal ini tidak mendapatkan perhatian yang cukup dari sebagian besar peneliti. Menariknya kendatipun hal tersebut terjadi, yaitu tidak tertangkapnya aspek religiusitas secara memadai, review terhadap hasil-hasil penelitian tersebut menunjukkan peran identitas religius para siswa tetap terlihat. Hanya saja hal tersebut tidak didukung oleh analisis yang memadai sehingga tidak banyak wawasan yang dapat diperoleh sekaitan dengan peran identitas religius tersebut. Hal ini terjadi karena kebanyakan peneliti tidak menggunakan pendekatan yang memungkinkan mereka mengeksplorasi peran identitas religius siswa dalam pembentukan motivasi belajar secara lebih mendalam, yaitu pendekatan post-structuralist. Dengan demikian, untuk memperoleh temuan yang lebih presisi, studi selanjutnya disarankan untuk menggunakan pendekatan post-structuralist untuk memahami peran identitas religius dalam pembentukan motivasi belajar Bahasa Arab
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Ikhwan, Munirul. "Legitimasi Islam: Sebuah Pembacaan Teoritis Tentang Wahyu Alquran." MUTAWATIR 10, no. 1 (June 8, 2020): 144–69. http://dx.doi.org/10.15642/mutawatir.2020.10.1.144-169.
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In the studies of the Qur’an, there is no central concept as that of the Qur’anic revelation itself. The revelation becomes a symbol for God’s unique communication to humans through human agency, called a prophet. Studies on the Qur’anic revelation by classical Muslim scholars have stressed much on its metaphysical aspects, while modern scholars like Toshiko Izutsu begin offering theoretical readings of the Qur’anic revelation as a linguistic concept, i.e., metaphysical communication expressed in a certain language system. By reviewing the existing studies, this article pays special attention to the sociological significance of the revelation. This study examines how revelation as an act of God arises in a setting of human history, and the extent to which it must correspond and dialogue with the values, institutions, and socio-cultural systems of its first audience. This study sees that the power of the Qur’anic revelation lies in its ability to build legitimacy and to integrate its first audience into a broader horizon that allowed them to participate in the contestation of religious discourse with older religious communities.
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Istiqomah, Himatul, and Kisno Umbar. "ALI SYARI’ATI’S PERSPECTIVE OF HUMANISM VALUE IN DIWAN SAYYID QUTHB." Al-Arabi: Journal of Teaching Arabic as a Foreign Language 3, no. 2 (January 8, 2020): 149. http://dx.doi.org/10.17977/um056v3i2p149-169.
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Among the many interpretations and claims of humanism by some ideologies, Islam provides its view more comprehensively. Man on earth is seen as a caliph (al-Baqarah [2]: 30), without losing the aspect of divinity. Based on the understanding of Ali Syari’ati’s humanism, researchers seek to uncover the values of humanism contained in Diwan Sayyid Qutb (the work of Islam reformer and social activist, Sayyid Qutb (d. 1966)) and explain how the delivery. The goal is realized through a descriptive qualitative approach, with qualitative content analysis of the latest version of Mayring.The results of this study indicate that the poems in Diwan Sayyid Qutb were analyzed (‘Asyiq al-Muhal, al-Ka’su al-Masmumah, al-Zad al-Akhir, and Shaut al-Wathaniyah) loaded with the values of humanism, among them: religious values, optimistic, moral, consciousness, freedom, creative, and social values. The delivery tends to use simple language and not metaphors. Some poems are closely related to personality and social life poet. As an Islam reformer, his poems are identical to religious values.
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Furoidah, Asni. "خَصَائِصُ الُلغَةِ الْعَرَبِيَّةِ الْفُصْحَى وَمَكَانَتُهَا فِيْ الدِّيْنِ الْإِسْلَامِيْ." Al-Fusha : Arabic Language Education Journal 1, no. 2 (September 4, 2020): 45–53. http://dx.doi.org/10.36835/alfusha.v1i2.348.
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Arabic is the best language and its name. It has characteristics that distinguish it from other language. The Arabic language has unique features and characteristics that are unique to other languages in the historical, religious and cultural aspects, as well as the linguistic aspects of sounds, morphology, grammar, significance and rhetoric. Historically speaking, Arabic is one of the oldest and most ancient languages. It is the mother of the oldest languages. Religiously and culturally, Arabic is a sacred language in the heavenly religions that preceded Islam. Linguistic features such as phonetic, morphological, grammatical, lexical and semantic characteristics are many linguistic features. Classical Arabic has been distinguished from the language generated by expression. Classical Arabic becomes the language of literature and culture. Classical Arabic is the language of the Holy Qur›an that was revealed to our Prophet Muhammad (peace be upon him) and blessings and peace of Huda for the people. Arabic is the means of preserving the ideological and cultural heritage of the Arab Islamic nation.
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Yoyo, Yoyo. "PENGARUH BAHASA ARAB TERHADAP IDENTITAS SOSIO-KULTURALDAN KEAGAMAAN MASYARAKAT KOPTIK DI MESIR." Jurnal CMES 10, no. 1 (March 27, 2018): 1. http://dx.doi.org/10.20961/cmes.10.1.19856.
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<p>In general, Arabic is the official language of the Arab states. However, at the beginning of its contact with non-Arab societies, this language—that is always associated as the language of Islam—was not easily accepted by non-Muslims. One of them is Coptic community, the native of Egyptian people who are Christians and speak Coptic language. The spread of the Arabic language was a serious challenge for them both from the issue of social identity, culture, and religion. This paper attempts to elaborate the reactions and efforts made by the Coptic community on the influence of the Arabic language to their lives. In detail, the paper tries to answer research questions as follow: 1) Howwas the social and political background of Coptic community before and after the coming of Islam in Egypt? 2) How was the Islamization and Arabization process in Egypt? Did the process run concurrently or two things different from its periode? What is the influence of the Arabic language on socio cultural and religious aspects of the Coptic community? To arrive at these objectives, the author used descriptive analysis methods by reviewing previous studies related to the subject and combining it with current information. The results showed that: 1) from the socio-cultural side, Arabic has become Coptic identity that can be seen from their Arabic names and their integration as part of both in ritual and religious literature.<strong></strong></p>
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Akhiyat, Akhiyat. "Islam Nusantara antara Ortodoksi dan Heterodoksi." Al-Tahrir: Jurnal Pemikiran Islam 17, no. 1 (May 28, 2017): 247. http://dx.doi.org/10.21154/altahrir.v17i1.881.
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Abstract: Religious style of Indonesia or Islam Nusantara has its own peculiarities. The form that can be found from the different shades of Islamic Archipelago with other countries in the Middle East, especially the Islamic origins of Saudi Arabia, namely in terms of uniqueness of the treasures of the experience and the practice of the Indonesian people as their adherents. It can be said that Islam Nusantara is Islam as moral and moral teachings for its adherents, and not Islam as "ideology" that does not appreciate the understanding of others. Departing from the different shades between Islam Nusantara and Islam with other countries, not separated from the historical background of the existence of cultural experiences of experience and religious belief of its predecessors. Islam Nusantara which has become an important part of adherents in Indonesia, viewed from the aspect of propriety of its adherents, can be categorized as "Islam of humanistic orthodoxy." They in carrying out Islam always maintain its normative religious values, hold to Al-Qur'an and al- Hadith. In addition they also carry out historical teachings, in which the role of spiritual values, inner values (esoteric) in religion, especially the values of human morality has become a very urgent principle in his life. As the rites are at the level of the reality of the life of the people, in every moment of his life rite can not be separated by the name of holding a religious attitude (rite of life)), pleading for a supernatural (unseen) outside, in religious language begging for help The Almighty, the God of nature.Abstrak: Corak keberagamaan masyarakat Indonesia atau Islam Nusantara telah memiliki kekhasan tersendiri. Bentuk yang dapat ditemukan dari perbedaan corak Islam Nusantara dengan negara-negara lain di Timur Tengah, terutama negara asal Islam, Arab Saudi, yaitu dari segi kekhasan khasanah pengalaman dan pengamalan batin masyarakat Indonesia sebagai pemeluknya. Dapat dikatakan bahwa Islam Nusantara adalah Islam sebagai ajaran akhlak dan moral bagi pemeluknya, dan bukan Islam sebagai ideologi yang tidak menghargai pemahaman kelompok lain. Berangkat dari perbedaan corak antara Islam Nusantara dengan Islam dengan negara lain, tidak lepas dari latar belakang historis keberadaan tradisi pengalaman budaya dan kepercayaan religiusitas para pendahulunya. Islam Nusantara yang telah menjadi bagian penting pemeluknya di Indonesia, dilihat dari segi kepatutan masyarakat penganutnya, dapat dikategorikan sebagai “Islam ortodoksi humanis.” Mereka dalam menjalankan Islam senantiasa masih mempertahankan nilai-nilai normatif keberagamaannya, berpegang kepada al-Qur’an dan al-Hadis. Di samping itu, mereka juga menjalankan ajaran historis, yang mana peran nilai-nilai spiritualitas, nilai-nilai batiniah (esoteris) dalam agama, terutama nilai-nilai moralitas kemanusiaan telah menjadi prinsip yang sangat urgen dalam kehidupannya. Sebagaimana ritus-ritus yang pada tataran realita kehidupan masyarakatnya, dalam setiap momen ritus kehidupannya tidak lepas dengan yang namanya mengadakan suatu sikap religiusitas (upacara ritus kehidupan)), memohon pertolongan kepada sesuatu kekuatan (ghaib) di luar dirinya, dalam bahasa agama memohon pertolongan kepada Sang Maha Kuasa, Tuhan pencipta alam.
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Ekawati, Dian. "MENCERMATI PERUBAHAN KURIKULUM PENGAJARAN BAHASA ARAB DI SEKOLAH." An Nabighoh Jurnal Pendidikan dan Pembelajaran Bahasa Arab 19, no. 1 (July 30, 2017): 47. http://dx.doi.org/10.32332/an-nabighoh.v19i1.757.
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The curiculum plays an important role in education. The curiculum determines the type and qualification of an educational institution that contains the plan for the implementation of education in the classroom, School, country, region or nation. Curiculum is applied within a certain period and then revised according to the demands of the era and the development of society. Programing Arabic language material from primary until university with a sufficient meeting is considered very important for learners to Know and understand the news or information an arabic. On the other hand curriculum changes are also needed if the curriculum that prevails at that time did not match the needs of the community in its time. The stages of curriculum development are the formulation of objectives, determining the content, selecting activities, evaluating. The Arabic language development paradigm in school is the dichotomous paradigm, mechanism and orgamism. The aspect of creating a religious atmosphere in schools / madrasah and college is the position of creating a religious atmosphere, the urgency of creating a religious atmosphere and operational by introducing Arabic education as one of the important capital in studying Islam. Arabic is not the language of Muslims, but Arabic is the language of the Qur'an.
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Katz, Marion H. "Sexual Ethics and Islam." American Journal of Islam and Society 24, no. 4 (October 1, 2007): 100–103. http://dx.doi.org/10.35632/ajis.v24i4.1515.
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Kecia Ali’s Sexual Ethics and Islam is a fresh and incisive examination of avariety of issues related to marriage and sexuality. Its primary objective is to engage with the values and aspirations of contemporary American Muslims,although it should also find a broad non-Muslim audience in undergraduatecourses and among non-specialist readers. Throughout the book, Ali analyzesthe concerns of a Muslim community striving both to realize a visionof justice and equality informed by contemporary social realities as well asto cultivate a genuine and honest commitment to Islam’s teachings.Although she sometimes addresses the internal dynamics of the Muslimcommunity (both American and international) in ways that may resonatemost with a faith-based audience, non-Muslim readers and students will befascinated by the degree of Muslim social and theological diversity that shedescribes.Ali identifies strongly with “progressive” Muslims, although she doesnot hesitate to critique liberal and conservative orthodoxies. She engagesintensively with an emerging canon of English-language progressiveIslamic thought, frequently citing such authors as Amina Wadud, AsmaBarlas, Khaled Abou El Fadl, Omid Safi, and Farid Esack. One of the book’sstriking (and useful) aspects is that it does not assume that the Islamic “center”lies in the Muslim-majority countries of the Middle East or South andSoutheast Asia; it unapologetically (and accurately) assumes that theMuslims of North America and other minority communities can produceautonomous and valid developments in Islamic thought and practice.Although her sympathies clearly lie with, for instance, those who wouldseek to accommodate the religious and personal aspirations of Muslim homosexuals(chapter 5), she also displays an unsparing commitment to internalconsistency and intellectual rigor. She neither resorts to easy platitudesabout Islam’s egalitarianism and justice nor tolerates them in the argumentsof others ...
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Meuleman, Johan. "Dakwah, competition for authority, and development." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 167, no. 2-3 (2011): 236–69. http://dx.doi.org/10.1163/22134379-90003591.
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Da`wah – usually spelt dakwah in Indonesian – has been an important aspect of Islam from its very birth. Since the late nineteenth century, however, as a result of political and social transformations it has taken new forms. In one form or others, da`wah has been practised by a large variety of Islamic movements and organizations. Although complementary to each other in certain cases, in others their relations have rather been characterized by competition for authority and power, not only between various da`wah organizations, but also, through these organizations, between regimes, categories of religious and social leaders, and social categories of Muslims. For this reason, da`wah has had important dimensions beyond the domain of religion proper. Moreover, da`wah has been connected to political and social causes such as the struggle against communism and Christianity – sometimes emulating them in certain respects – and community development. Quite a few da`wah initiatives, state-sponsored or non-governmental, have taken transnational scopes. Indonesian dakwah has shared most of the above features. This article, analyzing dakwah in Indonesia, confirms their existence and adds to their understanding. It substantiates theories on the objectification of Islam in modern societies: the spread of mass education has led to the fragmentation of religious understanding, which has stimulated a fierce competition for religious authority and the control of religious institutions and organizations. Just as in many other Muslim-majority countries, in Indonesia the state has played a prominent role in the development of mass education, the ensuing competition for religious authority, as well as the functionalization of religion. As was the case elsewhere, in Indonesia dakwah has had important dimensions beyond the religious domain. On the other hand, Indonesian dakwah has shown a number of particularities. In order to illustrate the combination of similarities with da`wah as it developed elsewhere and Indonesian particularities, the article pays particular attention to dakwah pembangunan – development da`wah – of the New Order period. It concludes that, although both the functionalization of Islam for the benefit of economic development and state involvement in religious beliefs and practices have been known in other countries, dakwah pembangunan was a unique, Indonesian phenomenon.
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Zdioruk, Serhiy I. "Ukraine, Islam, Europe: Contemporary World Context (Comparative Analysis of Muslim and Community Orientations of Muslims)." Ukrainian Religious Studies, no. 37 (December 6, 2005): 95–113. http://dx.doi.org/10.32420/2006.37.1708.
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It is well known that the European cultural space has been developing under the slogan of secularization over the last five centuries. It is social secularization that has become one of the main forces that has shaped the modern image of Europe. Secularization has affirmed the secular spirit inherent in modern man. Therefore, we Europeans now live in a secularized society. This is manifested in the fact that the appeal of citizens to God, the scale of appeals to religious interpretation in finding out different aspects of reality, the participation of religious institutions in solving life's problems of society and personality are significantly reduced. The language of religion and its concepts are increasingly distant from everyday experience. There is less and less mutual space between the life of the modern world and church preaching. According to P. Berger, "the current situation does not contribute to the truth of the authority of religion."
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Irawan, Dede. "Studi Etnografi Komunikasi pada Organisasi Persatuan Islam." Communicatus: Jurnal Ilmu komunikasi 2, no. 1 (June 25, 2019): 55–70. http://dx.doi.org/10.15575/cjik.v2i1.5057.
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This aims to portray the organization of Persatuan Islam as a speech community. This research uses constructivist paradigm, because that will be explored is the understanding that helps the process of interpretation called the Persatuan Islam as a community specch. This study uses a qualitative research type, because that will be studied, is a central fact. Furthermore, this research using ethnography method of communication. Aside from being a research method, ethnographic communication also has the theoretical assumptions, components and tasks of communication in a speech society (Community Speech). The results of the study show that Islamic Unity communications on a common pattern, except in the cognitive aspect show the dominance of religious understanding. The use of Islamic congregation language of many pesantren. Furthermore in the interaction lesson, the congregation of Islamic unity shows a collective cohesiveness. Penelirian ini bertujuan untuk memotret organisasi Persatuan Islam sebagai komunitas tutur. Penelitian ini menggunakan paradigma konstruktivis, karena yang akan digali berupa pemahaman yang membantu proses interpretasi yang berkaitan dengan Persatuan Islam sebagai specch community. Penelitian ini menggunakan metode penelitian kualitatif, sebab yang akan dikaji, merupakan gejala sentral. Selanjutnya penelitian ini menggunakan metode etnografi komunikasi. Selain sebagai metode penelitian, etnografi komunikasi juga memiliki asumsi-asumsi teoritik berupa aktivitas, komponen dan kompetensi komunkasi pada sebuah masyarakat tutur (Speech Community). Hasil penelitian menunjukan komunikasi Persatuan Islam mengacu pada pattern umum, kecuali dalam skema kognitif menunjukan dominasi pemahaman keagamaan. Dalam penggunaan varietas bahasa jamaah Persatuan Islam banyak dipengaruhi budaya pesantren. Selanjutnya dalam kompetensi interaksi, jamaah persatuan Islam menunjukan kohesifitas kolektif.
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Juriana, Juriana. "Pentingnya Penggunaan Bahasa Inggris dalam Komunikasi Dakwah pada Era Global." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 8, no. 2 (December 2, 2018): 241–58. http://dx.doi.org/10.32923/maw.v8i2.773.
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English is a global language that very important in multidiscipline aspects since it was decided to be international language, include used in da’wah communication. Da’wah communication is communication that done between communicator (da’i) dan communicant (mad’u) to give information and massege having sources of Al-Quran and hadith in other to being called of communicant’s heart to Islamic religion to learn, think, and do in daily activities of life. The important of using English in da’wah communication on the global era are: 1) English can make da’wah communication be easy to give the message to the native speaker audience (mad’u), 2) English as mediator language in solving problem like inter-religious conflict, 3) English can be the foundation for a country to compete other countries, and 4) English as important role holder to spread of understanding about Islam religion.
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Muslim, Nazri. "Socializing the Constitution: Malaysian National Agenda." Asian Social Science 15, no. 11 (October 20, 2019): 35. http://dx.doi.org/10.5539/ass.v15n11p35.
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Of late, various constitutional issues come to the surface and become the subject of debate among the society members be it in the social media or in the printed or electronic media. Issues like the position of Malay Kings, the special rights of Malays, Islam and Malay Language are often debated. This debate is something that sparks an interest because the public begins to pay attention to the content of the constitution. Although sometimes the debate does not truly convey the actual meaning of constitution, the public is beginning to like talking about the constitution that, all this while, is difficult to grasp and which appears to only be understood by lawyers or those reading law only. Thus, it is advisable to start socialising the constitution. The concept of socialising the constitution means that the community has to be exposed with the constitution not only from the legislative aspect alone but also from the historical, cultural, religious, political and ethnic relations aspects. This is stated by the Reid Commission Report that stresses on how important it is for the constitution to take into account the factors of history, tradition, economy and social that existed in 1957.
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Yu Long, Ma. "أثر الخلفيات العقدية والثقافية للمترجم في ترجمة معاني القرآن الكريم إلى لغات أخرى (الترجمات الصينية لمعاني القرآن الكريم نموذجا)." Maʿālim al-Qurʾān wa al-Sunnah 14, no. 2 (December 1, 2018): 61–73. http://dx.doi.org/10.33102/jmqs.v14i2.129.
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When we talk about the role of interpreting the meanings of the Holy Quran for non-Muslims, we should not confine our discussion on the translation per se, but we should cover all aspects that related to it, includes the conditions of the translator, the fulfillment of the translation requirements, the translator educational background etc. It is in this sense; this research highlights the impact of the belief and cultural background of the translator through a critical study of several Chinese translations. The translations which have been carried out by some Chinese translators either non-Muslims or Muslim, some of them were found translated the meanings of the Qur'an out of their enthusiasm for Islam without having any proficiency in Arabic language and knowledge of Sharia and, some of them were related to the strayed Islamic group i.e. Qadianiyyah. Among the most important findings of this research is: the translations of non-Muslims to the meanings of the Qur'an are full of fraught and serious mistakes. It includes the ignorance of the Arabic language methods, the neglection of precise meanings of the Arabic words and the deviation of the Quranic text from its real intention. Furthermore, it mixed the beliefs of other religions in the translation. In the other hand, the weakness of Muslims translations, who were motivated by religious fervor, is they did not study Arabic language and the Sharia, their translation has relied on secondary references and their translations were full of with errors in both the faith and linguistic aspects. Eventually, the translations which made by the deviant Muslims are regarded as a tool for the destruction of Islam from within. The danger of it no less than the danger of orientalist translations which intend to distort Islam.
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Jawad, Saqib, Barkat Ali, Muhammad Assad, and Muhammad Sohail. "Urdu as Official Language: A Constitutional Mandate Compliance; Challenges; Prospective." Review of Applied Management and Social Sciences 4, no. 1 (March 31, 2021): 261–71. http://dx.doi.org/10.47067/ramss.v4i1.120.
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Though Urdu language has no religious background, it is inspired by Arabic a mother-tongue of Islam. However, after its development, Urdu was exclusively attributed to be the language of Muslims of the Sub-continent. They faced many challenges for the survival of Urdu during the Movement of Independence. For the same reason, after independence, Urdu was declared to be the National Language of Pakistan. Afterward, certain bodies were established for its proper implementation as official language of the country. This aspect is recognized as constitutional obligation in term of Article 251 of Constitution, 1973. Though, the government was given sufficient time for the compliance of the same, this task could not have been accomplished despite of lapse of almost fifty years. Even, the judicial verdicts could not make the concerned institutions mindful. Instead, English is the official language of Pakistan since independence. Of course, there is difference of opinion on the matter of Official Language. Among others, the medium of education and legislation including policy papers are the major issues which are on English pattern. However, if these issues are addressed, the constitutional obligation of implementing Urdu as official language may be ensured.
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Pavlova, O. S. "Psychological counseling for muslims: the analysis of foreign literature." Современная зарубежная психология 7, no. 4 (2018): 46–55. http://dx.doi.org/10.17759/jmfp.2018070406.
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The article presents a survey of foreign literature on various aspects of the theory and practice of psychological counseling for Muslims. Psychological counseling for Muslims is a professional psychological aid which uses knowledge about the peculiarities of the client’s faith that are important for him as an individual: his religious views, religious language, sacred stories and legends, sacral practices, as well as the traditions and customs of Muslim peoples. The possibilities of using such spiritual practices as Islamic meditation and Islamic reasoning in psychological work with Muslims are shown. Also the article provides an analysis of the main problems arising during the family therapy of Muslims and describes the professional qualities of a psychologist that are necessary for effective work with clients who profess Islam. In conclusion, it is shown that the solution of psychological problems of believers is difficult or impossible to achieve without a trust that is formed between a client and a psychologist and based on their mutual understanding of religious matters.
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Arkoun, M. "Hava Lazarus-Yefeh, Some religious aspects of islam, A collection of articles, Brill 1981, XII + 181 p." Arabica 34, no. 3 (1987): 384–85. http://dx.doi.org/10.1163/157005887x00144.
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Mundiri, Akmal, and Moch Tohet. "Contestation of Religious Identity in the Cyber World: A Case Study of arrahmah.com and VOA Islam Dealing with Religious Others on Facebook." Walisongo: Jurnal Penelitian Sosial Keagamaan 26, no. 2 (December 3, 2018): 391. http://dx.doi.org/10.21580/ws.26.2.3244.
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<p>Religious identity frequently causes tensions that in turn lead to social polarization. Contestation and representation of religious identity not only hit the real world but also extend to virtual communities, which are part of a new form of identity contestation in the cyber era. This study uses an ethnographic approach focusing on the beliefs, language, values, rituals, customs, and behavior of people who interact in the community as the object of research. Thus, this study portrays the phenomenon of contestation of religious identity, both in the process of forming the identity (personal identity) of members or followers. The result of this study is that there is the process of forming religious identity on Facebook i.e., in the case of arrahmah.com and VOA Islam. Such process occurs because of the awareness of personal identity, in the form of aspects that differentiate others (self-categorization) and social identity in the form of religious identity that has been internalized through the interaction process in the group. While the demographic contestation of religious identity can be categorized into primary participators as creators of content and religious mindedness narratives, and secondary participators as members who are actively involved in consuming content, and lurkers as silent participants who are targeted by propaganda. The basic form of contestation in these two communities is exclusive religious understanding and views other groups as ‘the other’.</p>
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Chipman, Leigh N. B. "Mythic Aspects of the Process of Adam's Creation in Judaism and Islam." Studia Islamica, no. 93 (2001): 5. http://dx.doi.org/10.2307/1596106.
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Korolev, Alexey A., Djamila F. Amirova, and Maxim V. Tokarev. "SOME ASPECTS OF THE ISLAMIC «RENAISSANCE» IN POST-SOVIET RUSSIA IN THE LATE 1980s – 1990s (based on materials from the Central Volga Region)." Historical Search 1, no. 4 (December 25, 2020): 45–51. http://dx.doi.org/10.47026/2712-9454-2020-1-4-45-51.
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The article describes the content and forms of the «revival» of Islam in the Middle Volga region – an increase in the number of mosques, the training and training of ministers of the Islamic cult, the restoration of the system of Muslim education and education, etc.; the practice of interaction between authorities and believers in the conditions of post-Soviet Russia is considered. The significant role of the Muslim mass media in the process of the revival of Islam is analyzed. The newspapers in the Tatar language, for the most part, were of a cultural and educational nature and were intended for a reader who is actively interested in the traditions of his people. Compact living with the Russians and, as a result, some Russification of the Tatars on the territory of the Middle Volga region became the main reason that Muslim newspapers were published in whole or in part in Russian. Initially, there were virtually no analytical materials in the Muslim publications, the information was presented somewhat one-sided, the bulk of the publications were devoted to the description or explanation of religious rites, etc. Virtually all Islamic newspapers were loyal to federal and local authorities. The process of reviving Muslim education is also considered. Almost in all regions of compact residence of Muslims, secondary, higher and special religious educational institutions were established. The Islamic «renaissance» proceeded at a slower pace than the Orthodox, and, first of all, in the Middle Volga region, since the local party and Soviet authorities were characterized by strong inertia, misunderstanding of the processes taking place; there were no corresponding serious spiritual structures and organizations that could become the initiators and implementers of new tasks. Islam in post-Soviet Russia existed fundamentally in different conditions than in the Russian Empire or the USSR. The relationship between the muftis – leaders of the Spiritual Directorates of Muslims and the federal authorities – was characterized by constancy and certainty. Representatives of the Islamic cult were represented in almost all high government levels in the country. At the turn of 20th – 21st centuries. Islam in the Middle Volga region did not become a serious factor of political socialization and a component of the political culture of the Tatar-Muslim ethno-confessional groups.
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Hardiyanti, Septi, Nurul Farida, and Nurain Suryadinata. "HANDBOOK ARITMATIKA SOSIAL DENGAN PENDEKATAN NILAI-NILAI ISLAM." AKSIOMA: Jurnal Program Studi Pendidikan Matematika 10, no. 1 (April 9, 2021): 28. http://dx.doi.org/10.24127/ajpm.v10i1.2140.
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Abstrak Tujuan penelitian ini adalah mengembangkan bahan ajar yang layak (valid dan praktis) berbentuk handbook dengan menggunakan pendekatan nilai-nilai islam pada materi aritmatika sosial. Jenis penelitian yang digunakan adalah Research and Development (R&D) dengan langkah-langkah: potensi dan masalah, pengumpulan data, desain produk, validasi desain, revisi desain, uji coba produk, revisi produk, uji coba pemakaian, revisi produk, produk masal. Instrumen penelitian yang digunakan adalah lembar angket validasi, lembar angket respon siswa dan lembar angket respon guru. Berdasarkan hasil validasi dengan persentase penilaian dari aspek materi dan bahasa 84,2% dikategorikan sangat valid, aspek agama 81,8% dikategorikan sangat valid, dan aspek desain 78,8% dikategorikan valid, dan rata-rata penilaian validator adalah 81,4% dengan kategori sangat valid. Sedangkan dari hasil uji coba pemakaian diperoleh rata-rata angket respon yang diberikan oleh 1 guru dan 18 peserta didik sebesar 84,3% dikategorikan sangat layak. Berdasarkan kriteria yang telah ditetapkan maka bahan ajar berbentuk handbook dengan menggunakan pendekatan nilai-nilai islam pada materi aritmatika sosial yang dikembangkan memenuhi kriteria valid dan praktis, menurut validator dan peserta didik. Kata kunci: Aritmatika sosial; bahan ajar; handbook; nilai-nilai Islam. AbstractThe purpose of this research is to develop appropriate (valid and practical) teaching materials in the form of a handbook using the Islamic values approach to social arithmetic material. The type of research is research and development (R & D) with steps to use are research and information collecting, planning, develop preliminary from the product, preliminary field testing, main product revision, main field testing, operational product revision, operational field testing, final product revision, and dissemination and implementation. Based on the results of the validation with the percentage of assessment from the material and language aspects 84.2% were categorized as very valid, 81.8% religious aspects were categorized as very valid, and 78.8% design aspects were categorized as valid, and the average validator assessment was 81.4% with very valid categories. Whereas from the results of the trial use, the average response questionnaire given by 1 teacher and 18 students at 84.3% was categorized as very feasible. Based on the established criteria, the teaching material in the form of a handbook using the Islamic values approach to social arithmetic material developed meets valid and practical criteria, according to the validator and students. Keywords: Social arithmetics; teaching material; handbook; Islamic values.
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Handriawan, Dony. "Mempertegas Kembali Arah Pembelajaran Bahasa Arab." al Mahāra: Jurnal Pendidikan Bahasa Arab 1, no. 1 (December 15, 2015): 43–64. http://dx.doi.org/10.14421/almahara.2015.011-03.
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The historical development of the Arabic language in Indonesia can not be separated from the spread of Islam which is the most dominant followed by Indonesian society itself. This has an impact on the development of Arabic learning today, that look is still far from the expected. It seems that view of the cultural and religious patterns of Indonesia in the early 19th century that are still at the level of mythic and theological, less positive effect on the future of Arabic learning in today’s contemporary world. How is the relationship between religion and its influence on the development of the Arabic language, especially in Indonesia will be described in this paper? By using the theory of van Peursen culture and Comte as theoretical analysis, the author tries to find a possible alternative solution of some negative effects in the mythic dimensions of such view, by emphasizing the positive aspects.
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Mukhtar, Ilham, and Jamal Fauzi. "Methodological Problems of Teaching Arabic to Non-Native Speakers in Indonesia." Ittishal Educational Research Journal 1, no. 1 (July 1, 2020): 72–81. http://dx.doi.org/10.51425/ierj.v1i1.4.
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The Arabic language is a decent place in Indonesian society because it is a religious language that coincided with the entry of Islam in this country. The growing interest in it through the ages and continued to try to raise its status continuously until the field of education witnessed a remarkable development in the last decade. However, this status does not necessarily mean that this language has received what it deserves as a religious and foreign language from the engineering and policy of advanced education. The current status of Arabic language education in Indonesia is a transitional phase, as some promising developments are beginning to take place on the one hand, and it is still facing a number of thorny problems on the other. The teaching of Arabic in most institutes in Indonesia is done in a way that explains the rules and the translation of texts into the Indonesian language. In addition, the evaluation system used to measure the learner's linguistic achievement is largely focused on linguistic aspects. The teaching of Arabic language on such a method is a traditional trend and it has to be changed and developed, and since some of the significant shortcomings related to the curriculum, it requires searching for the places of this deficiency in the curriculum of teaching Arabic in the institutes. The framework of the study is determined in the problems of the curriculum of the Arabic language in terms of objectives, content, method and means of education and evaluation. The study will take its place in the language institutes of the Asia Muslims Charity Foundation (AMCF) in Indonesia.
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FIGUEROA, MELISSA. "Staging Muhammad: A Subversion of the Hagiographic Genre in Vida y muerte del falso Profeta Mahoma." Bulletin of Hispanic Studies 97, no. 8 (September 1, 2020): 807–21. http://dx.doi.org/10.3828/bhs.2020.46.
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This article examines the subversion of the hagiographic genre in a biographical play from the seventeenth century about the Prophet of Islam, Muhammad, written in Spain. In this essay I argue that the contradiction of using a theatrical genre intended to emphasize the holiness of Christian characters in a play about Muhammad unveils the historical tensions and anxieties of Spain’s Muslim past. The disparity between form and content reveals the unconscious political aspect of the play and illustrates why it can be read from two opposite perspectives regarding the Islamic leader. Departing from Caroline Levine’s use of the term ‘affordance’, and drawing on Fredric Jameson’s concept of the political unconscious, I posit that Vida y muerte del falso Profeta Mahoma (1642) is more a reflection on Spain’s hybrid and ambivalent religious culture than a dramatization of Muhammad’s life.
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Myutel, Maria. "Commercial Television in Indonesia." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 175, no. 2-3 (July 12, 2019): 155–76. http://dx.doi.org/10.1163/22134379-17502017.
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Abstract This article sheds light on previously unknown aspects of Indonesian private television by focusing on the role of the ethno-religious minority of Indonesian Sindhi in the establishment and development of commercial soap opera production. Part of the global trading community of Sindhayat, the local Sindhis have mobilized their translocal and transnational networks to take a dominant position in the emerging sector of national media. Grounded in long-term ethnographic fieldwork among media practitioners and Indonesian Sindhi community members, the article examines how Sindhis’ sense of community and shared desires and sentiments have resulted in a lack of variety of television formats and the introduction of Islam-themed soap operas to prime-time television.
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Tharaba, M. Fahim. "MANAJEMEN PENDIDIKAN MULTIKULTURAL PRESPEKTIF ULU AL-ALBAB." AL-TANZIM: Jurnal Manajemen Pendidikan Islam 4, no. 2 (September 28, 2020): 91–105. http://dx.doi.org/10.33650/al-tanzim.v4i2.1076.
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This study aims to describe form and practice of multicultural education management based on Ulu al-Albab perspective at State Islamic University (UIN) of Maulana Malik Ibrahim Malang. This study uses a qualitative approach with a bibliographic resarch type with content analysis on the meaning of multicultural education management based on Ulu al-Albab perspective. This study figures out that (1) several aspects were developed as a form of multicultural education, including aspects of institutional development, facilities and infrastructure, academic, research and community service, student affairs, quality assurance, cooperation, building a spirit of giving and sacrifice, and development of academic character and noble morals; (2) multicultural education, closely related to university programs, including implementation of integration of Islam and science, optimizing the role of ma'had, increasing foreign language competence, increasing the quantity of human resources, revitalization of social and religious roles, implementation of information technology-based management, internationalization of universities and international cooperation towards World Class University (WCU), implementation of institutional development, and exploration of funding sources.
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Kirom, Cihwanul. "Etos Kerja Dalam Islam." TAWAZUN : Journal of Sharia Economic Law 1, no. 1 (March 31, 2018): 57. http://dx.doi.org/10.21043/tawazun.v1i1.4697.
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<p><em>The meaning of "ethos" comes from Greek (ethos) which means character or character. Overall, the notion of ethos includes characteristics and attitudes, habits and beliefs, and so on, which are specific about an individual or group of people. From the words "ethos" will appear the words "ethics" and "ethical" which refer to the meaning of "morality / behavior" or are "morality", namely the essential quality of a person or a group, including a group of nations. It is also said that "ethos" means the distinctive soul of a group of people, which from that distinctive soul will develop the nation's view of good and bad, that is, its ethics.</em><em></em></p><p><em>Ahmad Janan Asifudin, citing In the Hand Book of Term Psycology stated that ethos is interpreted as a distinctive view of a social group, a value system that lies behind the customs and procedures of a community. Whereas, Taufiq Abdullah defines it as an evaluative aspect which is a self-assessment of work originating from self-identity which is a sacred value that is the religious spiritual reality that he believes.</em></p><p><em>Whereas the difference between ethos and ethics. The term ethics, theoretically can be divided into two senses. First, ethics comes from the Greek word ethos which means custom (character). In this sense, ethics is related to good life habits, both in oneself and in a society or community group that is passed on from one person to another or from one generation to another.</em></p><p><em>The definition of work, as in the Big Dictionary of Indonesian Language is interpreted as an activity of doing something. El-Qussy as quoted by Ahmad Janan Asifuddin argues that human activities or actions are of two types. First, actions that are related to mental activities, and both actions are done accidentally. The first type has a characteristic of interest, namely to achieve the purpose or realize certain goals. While the second type is a random movement as seen in small baby movements that appear irregular, reflection movements and other movements that occur without the will of the will or thought process.</em></p><p><em>Tata tasmara in his work ethic of a Muslim has an ethos formulation as follows In the form of axioms, Toto summarizes them in the form of a formula: KHI = T, US (M, A, R, A), KHI = Islamic Quality of Life, T = Tawhid, US = Charity piety, M = Motivation, A = Direction of Goals (Aim and Goal / Objectives), R = Taste and Ratio (Thinking and Recitation), A = Action, Actualization.</em></p>
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Safitri, Firda. "Sistem Informasi Administrasi Kelompok Kerja Guru Pendidikan Agama Islam Kecamatan Gerokgak Berbasis Web." Jurnal Ilmiah Informatika 4, no. 1 (June 30, 2019): 41–46. http://dx.doi.org/10.35316/jimi.v4i1.486.
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Working Group of Teachers of Islamic Religious Education State Elementary School Gerokgak District is an organization engaged in Islamic Religious Education, where the board and its members consist of special Islamic Education Teachers (GPAI) both civil servant teachers and non-civil servants who are responsible and participate in promoting Islamic Education and fight for the rights of students who are Muslim.
KKGPAI-SDN Gerokgak District has been established since 20 years ago. During this time KKGPAI-SDN has a desire to memanjukan KKGPAI-SDN Gerokgak District not only in terms of activities, but in terms of administration that is still very manual done using Ms.Word and Ms. Exel, such as in making activity reports covering the results of the contest, filing of GPAI for UAS, UTS, UKK and USBN, financial reports, monthly routine reports of teaching and learning activities GPAI, and archiving correspondence in all aspects, making KKGPAI take a long time to completing the results of the contest to be informed to the school in the sub-district Gerokgak, data collection of funds and the expenditures that will be reported by the secretary to the chairman of the KKG, filing letters and questions made KKGPAI-SDN team compilers, reports on teaching and learning activities to be reported to the Office The Ministry of Religion of Buleleng Regency as a monthly fixed report for KKGPAI and GPAI every month as a means of assessing the District-level KKG and GPAI in advancing its vision and mission.
Data collection methods carried out are through observation or field observation, interwiew or interview and literature study. The software development method used is the waterfall method through 5 stages, namely, the analysis stage, the design stage, the coding stage, the testing phase and the maintenance phase.
From the explanation and the results of the discussion above can be concluded that the Administrative Information System Working Group Teachers Islamic Religious Education Gerokgak District was designed using PHP and MySQL programming language as one form of efforts to improve the quality Teacher Working Group Administration in District Gerokgak.
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Kooria, Mahmood. "Regimes of Diplomacy and Law: Bengal-China Encounters in the Early Fifteenth Century." Journal of the Economic and Social History of the Orient 64, no. 3 (May 18, 2021): 217–50. http://dx.doi.org/10.1163/15685209-12341536.
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Abstract This article examines the Bengal–China connections between the Ilyās Shāhī and Ming dynasties in the early fifteenth century across the Bay of Bengal and South China Sea. It traces how law played a central role in the cultural geography and diplomatic vocabulary between individuals and communities in foreign lands, with their shared understanding of two nodal points of law. Diplomatic missions explicate how customary, regional and transregional laws were entangled in inter-imperial etiquette. Then there were the religious orders of Islam that constituted an inner circle of imperial exchanges. Between the Ilyās Shāhī rule in Bengal and the Ming Empire in China, certain dimensions of Islamic law provided a common language for the circulation of people and ideas. Stretching between cities and across oceans the interpolity legal exchanges expose interesting aspects of the histories of China and Bengal.
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Regt, Marina de. "Legal and Practical Aspects of Participation by Women in Arab Societies." American Journal of Islam and Society 21, no. 3 (July 1, 2004): 183–85. http://dx.doi.org/10.35632/ajis.v21i3.1789.
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Many Arab and Muslim countries have a long history of women’s activism.Depending on location and historical moment, women activists have drawninspiration from a wide array of sources, including both religious and seculardiscourses. In all cases, however, one main issue is how legal systemsand processes of legal reform on the one hand, and social relations andeveryday life on the other hand, relate to each other.At this conference, held in The Hague, The Netherlands, on March 4-5, 2004, the tensions between legal systems and social life were discussed.The conference was organized by the Arabic Dutch Women Circle (ANVK)in cooperation with the municipality of The Hague and the InternationalDialogues Foundation (IDF). The ANVK is a Dutch non-profit organizationdedicated to promoting cultural exchange between Dutch and Arabsocieties, and, in particular, between Dutch and Arab women. The ANVKorganizes conferences, meetings, debates, and exhibitions to stimulate dialogueand exchange.Among other things, the conference sought to clarify that class, ethnicity,political system, history, and cultural factors are of wider influence thanjust law or religious factors themselves. The constitutions of almost allArab and Muslim countries proclaim equal rights for all, regardless of race,sex, language, and religion. However, the implementation of these rights isoften a problem. By inviting a group of women activists and academicsfrom the Middle East, as well as representatives of various sectors of Dutchsociety and of the Arab and Muslim communities in The Netherlands, theconference also aimed at stimulating discussion about Arab women’s rightsand practices.The conference was chaired by Professor Annelies Moors, chair of theInternational Institute for the Study of Islam in the Modern World (ISIM)at the University of Amsterdam. The first day was open to the general publicand consisted of a plenary session in which four papers were presented, ...
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Berrada, Taïeb. "Homosexualité, Islam et désacralisation du pouvoir royal dans Le jour du Roi d'Abdellah Taïa." Dalhousie French Studies, no. 117 (March 29, 2021): 127–43. http://dx.doi.org/10.7202/1076097ar.
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In his novel Le jour du Roi Abdellah Taïa explores the theme of alterity in its relation to two political and symbolic forces: expressing one’s self in the language of the Other and narrating homo-erotic and homosexual relationships in Morocco under the dictatorship of Hassan II. It is the translation of these two aspects that leads to the creation of a new narrative about homosexual Franco-Moroccan identity. This narrative, in turn, reveals the instability of a model of identification subjected to a normalizing sexual apparatus controlling bodies and minds in a place where homosexuality is still punishable by law. This renders the identification process for the two main characters of the novel particularly problematic as they can no longer sustain it without going back to the sources of foundational myths and more particularly to the original murder in Islam. This article argues that the killing of one character by the other goes back to the original murder of Abel by Cain, a model which becomes emancipated from the Western Oedipal complex, translating a new conception of a love relation between two male characters. By so doing, it calls for a reevaluation of the normativity imposed by the king who is using his power based on a patriarchal interpretation of religious legitimacy in view of political gain.
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Mustafa, Burçin K. "Ambiguity, Ideology, and Doctrine Propagation in Qur'an Translation." Journal of Qur'anic Studies 21, no. 1 (February 2019): 21–49. http://dx.doi.org/10.3366/jqs.2019.0367.
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The inability of translators to convey all aspects of the source text is often cited as an inherent flaw of the translation process. For example, with regard to Qur'an translation, the inability of the translator to transfer the linguistic ambiguity inherent in some specific verses, or to find equivalent target-language words for Qur'anic terms, is often seen as a drawback of translation. This is routinely referred to as ‘translation loss’ and is framed in a negative light, on the basis that facets of the source text are lost in translation. However, this article will argue that this limitation of translation can actually provide an advantage for those propagating a particular doctrine. In this sense, ambiguous terms can be exploited to impose on the reader of the target text a singular interpretation derived from a specific doctrine. To demonstrate this notion a number of examples from various English-language Qur'an translations will be presented, such as a variety of translations of khātama'l-nabiyyīn (Q. 33:40) and istawā (Q. 2:29 and Q. 20:5). The discussion will then explore translations of two Qur'anic phrases which have significance to contemporary discourses on Islam, lā taghlū fī dīnikum in Q. 4:171, and wa'ḍribūhunna in Q. 4:34.
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Hunt, Lucy-Anne. "Churches of Old Cairo and Mosques of Al-Qāhira: a Case of Christian-Muslim Interchange." Medieval Encounters 2, no. 1 (1996): 43–66. http://dx.doi.org/10.1163/157006796x00045.
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AbstractThe article surveys the cultural relations in Egypt between Christians and Muslims before the Ottomans by means of a selection of churches in Old Cairo and of mosques in the growing city of al-Qāhira. It examines these buildings and aspects of them in the light of the changing status of the Christian population from majority to minority, categorising them into four key phases, from the rise of Islam to the coming of the Ottomans. It discusses shared features of architectural decoration and style, and notes that while some of these are used neutrally and interchangeably between monuments of the two faiths, others which are sited at key locations, such as on a façade or in a main sanctuary, arguably function as political or religious statements. Such features suggest that cultural identity was expressed by the two faiths within a common frame of visual reference.
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Shatzmiller, Maya. "Aspects of Women's Participation in the Economic Life of Later Medieval Islam: Occupations and Mentalities." Arabica 35, no. 1 (1988): 36–58. http://dx.doi.org/10.1163/157005888x00422.
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Terrier, Mathieu. "Neuf ans d’études shīʿites (2009-2017). Bilan et perspectives." Studia Islamica 113, no. 2 (December 5, 2018): 203–22. http://dx.doi.org/10.1163/19585705-12341377.
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Abstract This article purports to report, without claiming to be exhaustive, on the recent dynamism within Shīʿi studies and their echoes throughout the various fields of Islamology. The first part will present a brief history of Shīʿi studies and the successive biases that have affected them. The second part will retrace the course of these studies over nine years (2009-2017), focusing on three collective works that rehabilitate in different ways Henry Corbin’s analyses (m. 1979), considered outdated by some. The third part will address three areas in which recent Shīʿi studies have proved particularly fruitful: the history of early Islam; the intra-Shīʿi minorities and the origins of Islam; Islamic philosophy after Averroes (d. 1198). The sum total will reflect a decompartmentalisation of Shīʿi studies both internally, between the different currents and aspects of Shīʿism, and externally, between Shīʿism and Sunnism, philosophy or Sufism.
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Wekke, Ismail Suardi. "Arabic Teaching and Learning on Construction of Modern Instruction in Muslim Minority Pesantren Society." Edukasia Islamika 3, no. 1 (June 12, 2018): 33. http://dx.doi.org/10.28918/jei.v3i1.1300.
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Not only does pesantren (a term used to refer to an Islamic boarding school) instill a religious spirit, but it also interprets Indonesia based on the spirit of nationalism. Therefore, it is not surprising if later pesantren is presented in an attempt to dedicate itself to the nation and the state of Indonesia besides in the interests of Islam definitely. In addition to education, educational institutions such as pesantren also have socio-cultural functions and duties. Thus, a significant spiritual movement needs to be created in order to strengthen empowerment intended to provide education holistically. Among the tool to facilitate instructional processes is the mastery of Arabic. This paper describes the practices of teaching and learning Arabic among Muslim minorities using the approach of the principles of modernity. This research was conducted in West Papua, which covered five regencies and one city. Findings of the research suggest that instruction in a number of pesantren in Mayamuk, Aimas, Waisai, Teminabuan, Kaimana, Waigom, and Misol, was carried out in a structured manner. In those seven locations, Islamic education which adopted a language skill-based instructional framework was carried out by employing a communicative approach among santri (i.e. a term used to refer to students who go to pesantren). The skill developed among santri was language expression without any special emphasis on the mastery of grammar. The environment of pesantren equipped with a boarding school for santri as a place to stay facilitated interactions among santri to practice their language skills. Their language skills were adjusted to the learning context and the accompanying environment. The existing social aspects were then used to facilitate the learning process. Finally, this research draws conclusions that differences in learning objectives which determine the aspects of the approach and methodology affect Arabic instruction.
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Goudarzi, Mohsen. "The Ascent of Ishmael: Genealogy, Covenant, and Identity in Early Islam." Arabica 66, no. 5 (November 14, 2019): 415–84. http://dx.doi.org/10.1163/15700585-12341543.
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Abstract This essay argues that biblical genealogy serves as a fundamental organizing principle in the Qurʾān. In particular, the Qurʾān anchors the cultic and scriptural aspects of the Prophet’s mission squarely on his community’s descent from Abraham via Ishmael. The first part of the essay marshals qurʾānic evidence in support of this claim and critiques a number of recent studies that downplay or deny the significance of Abrahamic-Ishmaelite genealogy in the Qurʾān. The second part reinforces this significance by demonstrating that Ishmael’s qurʾānic characterization as an upright prophet sharply contrasts with his predominantly negative portrayals in pre-Islamic writings. The final part shows that modern scholars initially acknowledged Abraham and Ishmael’s key ancestral and cultic roles in the Qurʾān but came to see these roles as exclusively Medinan constructs. The essay challenge this view and offers a different explanation for the Qurʾān’s varying portrayals of Abraham and Ishmael.
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Nursikin, Mukh. "Implementasi Nilai-Nilai Akhlak terhadap Dosen Kesehatan dalam Prespektif Islam di Akademi Kebidanan Yogyakarta." Istawa: Jurnal Pendidikan Islam 3, no. 2 (January 17, 2019): 25. http://dx.doi.org/10.24269/ijpi.v3i2.1500.
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Islam is a divine religion that places the values of humanity or personal, interpersonal and community relations in a grand and sublime way, there is no difference from one another, justice, relevance, peace that binds all aspects of humanity. The Yogyakarta midwifery academy is an educational institution that prints professional and independent health workers, the majority of its human resources are women. Of course there are many rules and ethics that must be maintained and adhered to in their activities in providing midwifery services or in teaching and learning activities, such as language style, how to dress and so on, speaking style, how to dress, while maintaining ethics in speaking and dressing. how health lecturers can maintain morals in everyday life both in the academic and non-academic world. So that they can live calmly, respect each other and respect each other respect each other. This study uses a naturalistic approach. Resources are key people who are determined by snowball and purposive. Data are collected through observation techniques, independent interviews, interviews / dialogues and documentation. Data that has been collected is then followed by stages of description, reduction, selection, discussion, analysis and conclusions. Research Results: the implementation of healthy lecturers' ahklak values at the Yogyakarta midwifery academy in dressing the majority of hijab (Muslim fashion) Health lecturers in Muslim dress still many who have not "syari". The profile of midwife lecturers at the Yogyakarta Midwifery Academy has not been optimal in carrying out religious values in the context of Ahklak, implementation of 5S at the Yogyakarta Midwifery Academy lecturers of Health have not fully implemented and have not become 5S culture slogan in academics.
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Habibi, Moch. "Bahasa dan Konsep Agama: Studi Alih Kode dalam Ceramah Agama K.H Jamaludin." Buletin Al-Turas 24, no. 2 (October 30, 2018): 229–56. http://dx.doi.org/10.15408/bat.v24i2.8750.
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This study aims to find out the code switching from Sundanese to Arabic, the number of switch words that occur in the Arabic language absorption element and find out the factors that lead to the code switching from Sundanese to Arabic and vice versa in Sundanese religious speech of KH Jamaludin Pandeglang-Banten. This research uses the theory of code switching. This research was conducted by analyzing the transition of language in text of Sundanese religious speech of K.H Jamaludin. Data analysis method used in this research is the method of code switching analysis. Using the method of code switching, the analysis will focus on the linguistic and contextual aspects associated with those aspects. Data in the text will be analyzed by using analysis of code switching model that Appel expressed the transition phenomenon of language usage due to situation change. The results of this study show the code switching from Sundanese to Arabic. There are many of code switching from Sundanese to Arabic in the religious speech of KH Jamaludin in front of his congregation. Though the congregation who attended were not all citizens of the Sundanese community. There are also people speak Serang and Lampung’s Javanese. But with a culture approach put forward by K.H Jamaludin, finally the concepts of understanding and reality of language diversity in his speech will be easily understood. The discourse of speech interaction of KH Jamaludin in Banten or outside Banten, it is an important event for Muslims who listen to the speech delivered by KH Jamaludin that shows the Indonesian-Sundanese-Arabic code switching. It is based on the observation and analysis of the data, the variation of language and the type of language used through the recorded video transcripted. There are several factors causing the code switching: 1) situation factor, 2) psychological factor, 3) language and Islamic politics.---Penelitian ini bertujuan untuk megetahui Alih Kode dari bahasa Sunda ke bahasa Arab, jumlah kata beralih yang terjadi pada unsur bahasa serapan bahasa Arab dan menemukan faktor –faktor apa yang menyebabkan terjadinya alih kode dari bahasa Sunda ke Arab dan sebaliknya pada ceramah keagamaan bahasa Sunda K.H Jamaludin Pandeglang-Banten. Penelitian ini menggunakan teori Alih Kode. Penelitian ini dilakukan dengan menganalisis peralihan bahasa dalam teks naskah ceramah Keagamaan bahasa Sunda K.H Jamaludin. Metode analisis data yang digunakan dalam penelitian ini adalah metode analisis alih kode. Dengan menggunakan metode analisis Alih Kode, analisis akan difokuskan pada aspek kebahasaan dan konteks yang terkait dengan aspek-aspek tersebut. data yang berupa teks akan dianalisis dengan menggunakan analisis model alih kode yang diungkapkan Appel yaitu gejala peralihan pemakaian bahasa karena berubahnya situasi. Hasil penelitian ini menunjukan Alih Kode dari Bahasa Sunda ke Bahasa Arab. Alih kode dari bahasa Sunda ke bahasa Arab cukup banyak dilakukan oleh penceramah saat memberikan materi ceramah atau khutbah di hadapan para jamaahnya. Padahal jamaah yang hadir tidak semuanya warga masyarakat Sunda ada juga warga masyarakat berbahasa Jawa Serang dan Lampung. Namun dengan pendekatan kultur yang lebih dikedepankan oleh K.H Jamaludin, akhirnya konsep-konsep pemahaman dan realiatas keberagaman bahasa dalam ceramahnya akan mudah ditoleril. Wacana interaksi ceramah atau khutbah yang dilakukan oleh K.H Jamaludin di wlayah Banten atau luar Banten, hal ini menjadi peristiwa penting bagi umat Islam yang ceramahnya dibawakan oleh K.H Jamaludin dan yang didengar oleh para jamaahnya menunjukkan adanya alih kode yang berupa perpindahan dari Alih Kode “Indonesia-Sunda-Arab” Dalam Ceramah Keagamaan (K.H Jamaludin Pandeglang, Banten). dari pengamatan dan analisis data, variasi bahasa dan tipe pengguaan bahasa yang diperoleh melaui rekaman video yang dijadikan ke dalam teks dapat ditemukan beberapa faktor-faktor penyebab Alih Kode, yaitu berikut : 1) faktor situasi, 2) faktor kejiwaan, 3) politik bahasa dan politik islam.
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Anshori, Dadang S. "The Construction of Sundanese Culture in the News Discourse Published by Local Mass Media of West Java." Lingua Cultura 12, no. 1 (February 28, 2018): 31. http://dx.doi.org/10.21512/lc.v12i1.3370.
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This research identified the construction of Sundanese culture in the local mass media of West Java. Based on the phenomenon occurred, the culture could be interpreted in an accordance with the spirit of time and society. Within the national framework, this issue was not simple because the nationalism that was built on the plots of localism was not impossible to be changed. The research method employed the qualitative method. The data were the form of discourses contained in the local mass media. The results show that the language that is being used by the local media that describes the meaning of low bargaining of political position and national leadership. The construction of the local media in depicting the Sundanese culture is classified as the national, cultural, Islamic, and other aspects of culture. In the context of national leadership, the construction strengthens and affirms the faced condition and the reality. In terms of cultural relations with Islam, the local media shows the positive aspects of the condition and the history of the Sundanese people that has been known as a religious, ethnic group. In terms of the cultural relations with other aspects, the people of West Java are advised to make an inward reflection in viewing the existence of Sundanese culture within the national context. The ideologies that established by the local media towards the Sundanese culture are idealism, primordial, and pragmatism-realistic.
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Abdullah, S. Dinar Annisa. "PERAN HANAN ATTAKI DALAM MEMBANGUN PERSEPSI GENERASI MILENIAL TENTANG TUHAN (ANALISIS ISI ATAS VIDEO “KANGEN” DI YOUTUBE)." Jurnal Ilmiah Mahasiswa Raushan Fikr 7, no. 1 (January 19, 2018): 65–74. http://dx.doi.org/10.24090/jimrf.v7i1.2206.
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This paper examines the content of the propaganda of Hanan Attaki on social media in an effort to spread goodness and religious messages, especially about divinity among young people. By using content analysis method, this paper attempts to describe in depth the contents of the information being reviewed, namely Hanan Attaki’s youtube post with the theme “Allah Kangen Sera His” published on December 6, 2017. This paper explains that in terms of content, the conception of God what was built by Hanan Attaki must be based on three interrelated aspects: 1) deep faith insight, 2) correct perception of God and 3) emotional aspects (faith) in the form of longing, missed, and ashamed of God. These three aspects of God must be in line with the true insight of God according to Islam. At the next stage, this perception must be manifested in the form of deep emotions towards God in the form of longing to do good and shame in doing evil. This paper also explains that Hanan Attaki’s “Kangen” video content has received positive responses from netizens, especially among young people with high popularity (share, like, comment). The lively preaching carried out by Hanan Attaki on social media is able to build public perceptions, especially the millennial generation, about God in a simple way. This was supported by his distinctive rhetoric, style of language, voice and gestures and also a more relaxed and slender way of dressing to compensate for the dominant young children.