Academic literature on the topic 'Pillars of Islam'
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Journal articles on the topic "Pillars of Islam"
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Sahnan, Ahmad. "Konsep Akhlak dalam Islam dan Kontribusinya Terhadap Konseptualisasi Pendidikan Dasar Islam." AR-RIAYAH : Jurnal Pendidikan Dasar 2, no. 2 (January 22, 2019): 99. http://dx.doi.org/10.29240/jpd.v2i2.658.
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This paper discusses akhlak concept and it`s conceptualization of Islamic primary school. In Islam akhlak occupy a very vital position because it involves horizontal and vertical relations. Likewise in Islamic primary school akhlak becomes a pillar on other pillars. Akhlak determination is very important in setting educational goals, teaching practices, methods, infrastructure, values that are instilled and all implementation. When akhlak and values of Islam are not contained in education, it is certain that the pillars of education are impossible to realize properly. The akhlak contribution in the conceptualization of Islamic primary school; first, help formulate educational goals. Second, help in formulating the characteristics and content of the curriculum. Third, help formulate the characteristics of professional teachers. Fourth, help formulate a code of ethics and school discipline. Fifth, make teaching and learning activities that produce students have noble character. Sixth, creating a clean, orderly, safe, peaceful, comfortable, and conducive learning environment. Realization of the concept can be started with further teaching followed by habituation education, exemplary, practice, coupled with examples, as well as explanations, coaching to finally become characters
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Panggabean, Adelia Kartika, Sumi Khairani, and Dharmawati Dharmawati. "PEMBUATAN ANIMASI DALAM MENJALANKAN RUKUN ISLAM MENGGUNAKAN APLIKASI 3DS MAX." METHOMIKA Jurnal Manajemen Informatika dan Komputerisasi Akuntansi 5, no. 1 (April 30, 2021): 54–59. http://dx.doi.org/10.46880/jmika.vol5no1.pp54-59.
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In Islam, there are five pillars that become general guidelines for Muslims. These five pillars are called the Five Pillars of Islam. The Five Pillars of Islam are an important basis that must be known by all Muslims. In delivering this information, technology's role is needed because the development of information technology is currently developing very rapidly. Information is one of the needs that are needed by many people. Animation is one of the media in the delivery of information. With animation, the information conveyed can attract attention and increase motivation because it provides an easier understanding of the information provided. This research aimed to make an animation as an information media in carrying out the Five Pillars of Islam. By utilizing the application from 3DS Max, the information will be packaged in the form of 3D animation, the results will later be used as a medium for education or learning about what and how to carry out the pillars of Islam, especially for converts.
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Fuad, Ahmad Masfuful. "Practicing Ihsan with Tasawuf Amaliyah." Al-Albab 7, no. 1 (June 1, 2018): 131. http://dx.doi.org/10.24260/alalbab.v7i1.959.
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Moch. Djamaluddin Ahmad, Tasawuf Amaliyah, Jombang: Februari, 2018Practicing Ihsan with Tasawuf AmaliyahAs Islam is spread out by the Prophet of Muhammad (Peace be Upon Him: PbUH) for the seeks of becoming the blessing for the universe (raḥmatan lil ‘ālamīn), Islam offers three main pillars namely iman, islam, and ihsan. The first pillar of iman consisting of its principles (rukun) is the manifestation of the belief of a believer which is known as theology (akidah). The second pillar of Islam together with its five principles is the manifestation of the practice of Islamic teaching (syariat). And the third pillar of ikhsan is the essence of the practicing of the values of Allah the almighty God and the values of the worshipers as later known as hakikat.
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Suci Wulandari, Salman Daffa Nur Azizi, and Rifqi Thariq Hidayat. "Paradigma Ibadah Haji dan Umroh Ditinjau Berdasarkan Perspektif Hukum Islam dan Hukum Positif di Indonesia." Komparatif: Jurnal Perbandingan Hukum dan Pemikiran Islam 3, no. 2 (January 31, 2024): 171–88. http://dx.doi.org/10.15642/komparatif.v3i2.2137.
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Indonesia is a country where the majority of its citizens embrace Islam. So Indonesia has become part of the largest Muslim countries in the world. As a Muslim, it is appropriate to carry out the Shari'a and religious rules correctly, such as carrying out the pillars of Islam. One of the pillars of Islam is the fifth pillar of Islam, namely the Hajj pilgrimage for anyone who is able. The word capable means being physically, mentally, and financially capable. The Hajj and Umrah pilgrimages are recommendations that should be carried out if someone has been declared baligh or mukhallaf. In its implementation, it turns out that Indonesia has provided regulations that are expected to provide a legal umbrella other than Islamic law. This paper uses a normative approach and data taken from various relevant literature sources based on the literature study. This article aims to determine the legal basis for implementing the Hajj and Umrah pilgrimages from the perspective of Islamic law and positive law in Indonesia.
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Kabir, Sarifa. "There are five pillars of Islam." Nursing Standard 19, no. 19 (January 19, 2005): 30. http://dx.doi.org/10.7748/ns.19.19.30.s46.
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Mohd Zailani, Sara Afiqah, Nurul Aswa Omar, Aida Mustapha, and Mohd Hisyam Abdul Rahim. "Fasting Ontology in Pillars of Islam." Indonesian Journal of Electrical Engineering and Computer Science 12, no. 2 (November 1, 2018): 562. http://dx.doi.org/10.11591/ijeecs.v12.i2.pp562-569.
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The development of Fasting Ontology in the Pillars of Islam is presented in this paper and has been built based on reliable sources of Islamic Knowledge. The METHONTOLOGY methodology is used for the ontology development, which include identifying motivation scenarios, creating the competency questions, implementation and evaluation. From the beginning of the development of life cycle, the ontology was appraised from the competency questions and the outcome were clear. Therefore, this ontology can link each concept specifically to the individual verse together with the Tafsir that is related to the topics. The ontology proposed will be part of a larger ontology on Five Pillars of Islam. This development of the ontology is intended to refer to the field of learning for other purpose. For instance, search engine, chatbot, expert system or knowledge-based system.
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Arini, Widya Dewi, and Baso Helmi Baharuddin. "ANALISIS NILAI-NILAI RELIGIUS DALAM FILM OMAR & HANA." Transformasi : Jurnal Kepemimpinan & Pendidikan Islam 5, no. 2 (June 21, 2022): 130–70. http://dx.doi.org/10.47945/transformasi.v5i2.815.
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The purpose of this research is to find out and describe the religious values in the film Omar & Hana. This study uses library research methods, with the type of research that is library research. Based on the analysis that has been done, it can beconcluded that the religious values in the film Omar & Hana can be categorized into several values, namely: 1) the value of faith, in the episode "let's give greetings" explains about strengthening friendship; the episode "everything is worship" explains about intending all that is done for Allah swt; the first halal episode explains about viewing a food or beverage halal certificate; the pillars of Islam episode explains that the pillars of Islam are the pillars of religion; our friend's al-Quran episode explains about making the Koran a friend wherever you are. 2) moral values, in the episode "let's give greetings" explains commendable morals in which greetings are exchanged; the episode "everything is worship" explains commendable morals intending all work for Allah swt; Halal episode to explain commendable morals by first viewing the halal logo and certificate for food or beverages; the pillars of Islam episode describes commendable morals in which the pillars of Islam are the pillars of religion; episode al-Quran Kawan Kita explains about commendable morals so that humans make the Koran as a friend throughout their life. 3) The value of Worship in the episode "let's give greetings" explains mahdah worship or actions that are determined by conditions and pillars; the episode "everything is worship" explains mahdah worship intending all work only for Allah swt; the halal ke episode explains about the worship of ghairumahdah, an act that brings goodness and is carried out with sincere intentions because of Allah swt; the episode of the pillars of Islam explains about the worship of mahdah; the pillars of Islam are the pillars of religion; our friend's al-Quran episode explains about mahdah worship making it a human friend at all times
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Uthup, Thomas. "Teaching about Islam in Africa." American Journal of Islam and Society 31, no. 3 (July 1, 2014): 1–22. http://dx.doi.org/10.35632/ajis.v31i3.282.
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What are the major pillars of education today? The International Commission on Education for the Twenty-first Century focused on this question in its report to the premier United Nations agency in education: the United Nations Educational, Scientific and Cultural Organization (UNESCO). In its report, “Learning: The Treasure Within,” the commission stated that life-long education is based upon four pillars: learning to know, learning to do, learning to live together, and learning to be.1 But is learning about religion a steel bar in these pillars? Certainly, the High-Level Group (HLG) appointed by Kofi Annan, the African UN Secretary General (1997-2006), to undertake the major UN intercultural initiative – the UN Alliance of Civilizations (UNAOC) – seemed to think so. The HLG report stressed the role of learning about religion as a key element of preparing future citizens for a world characterized by cultural diversity.What are the major pillars of education today? The International Commission on Education for the Twenty-first Century focused on this question in its report to the premier United Nations agency in education: the United Nations Educational, Scientific and Cultural Organization (UNESCO). In its report, “Learning: The Treasure Within,” the commission stated that life-long education is based upon four pillars: learning to know, learning to do, learning to live together, and learning to be.1 But is learning about religion a steel bar in these pillars? Certainly, the High-Level Group (HLG) appointed by Kofi Annan, the African UN Secretary General (1997-2006), to undertake the major UN intercultural initiative – the UN Alliance of Civilizations (UNAOC) – seemed to think so. The HLG report stressed the role of learning about religion as a key element of preparing future citizens for a world characterized by cultural diversity.2 In his Cultural Forces in World Politics(1990), Ali Mazrui explored the seven functions of culture in society. Briefly put, these are culture as a worldview, a source of identity, stratification, communication, value systems, motivation, and as a means of production and modes of consumption. I apply this framework to my analysis of the seven functions of Islam in Africa and link them with the UNESCO and UNAOC reports to underline the need for modern well-educated Africans to learn about Islam in Africa. In his Cultural Forces in World Politics(1990), Ali Mazrui explored the seven functions of culture in society. Briefly put, these are culture as a worldview, a source of identity, stratification, communication, value systems, motivation, and as a means of production and modes of consumption. I apply this framework to my analysis of the seven functions of Islam in Africa and link them with the UNESCO and UNAOC reports to underline the need for modern well-educated Africans to learn about Islam in Africa.
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Uthup, Thomas. "Teaching about Islam in Africa." American Journal of Islam and Society 31, no. 3 (July 1, 2014): 1–22. http://dx.doi.org/10.35632/ajiss.v31i3.282.
Full textAbstract:
What are the major pillars of education today? The International Commission on Education for the Twenty-first Century focused on this question in its report to the premier United Nations agency in education: the United Nations Educational, Scientific and Cultural Organization (UNESCO). In its report, “Learning: The Treasure Within,” the commission stated that life-long education is based upon four pillars: learning to know, learning to do, learning to live together, and learning to be.1 But is learning about religion a steel bar in these pillars? Certainly, the High-Level Group (HLG) appointed by Kofi Annan, the African UN Secretary General (1997-2006), to undertake the major UN intercultural initiative – the UN Alliance of Civilizations (UNAOC) – seemed to think so. The HLG report stressed the role of learning about religion as a key element of preparing future citizens for a world characterized by cultural diversity.What are the major pillars of education today? The International Commission on Education for the Twenty-first Century focused on this question in its report to the premier United Nations agency in education: the United Nations Educational, Scientific and Cultural Organization (UNESCO). In its report, “Learning: The Treasure Within,” the commission stated that life-long education is based upon four pillars: learning to know, learning to do, learning to live together, and learning to be.1 But is learning about religion a steel bar in these pillars? Certainly, the High-Level Group (HLG) appointed by Kofi Annan, the African UN Secretary General (1997-2006), to undertake the major UN intercultural initiative – the UN Alliance of Civilizations (UNAOC) – seemed to think so. The HLG report stressed the role of learning about religion as a key element of preparing future citizens for a world characterized by cultural diversity.2 In his Cultural Forces in World Politics(1990), Ali Mazrui explored the seven functions of culture in society. Briefly put, these are culture as a worldview, a source of identity, stratification, communication, value systems, motivation, and as a means of production and modes of consumption. I apply this framework to my analysis of the seven functions of Islam in Africa and link them with the UNESCO and UNAOC reports to underline the need for modern well-educated Africans to learn about Islam in Africa. In his Cultural Forces in World Politics(1990), Ali Mazrui explored the seven functions of culture in society. Briefly put, these are culture as a worldview, a source of identity, stratification, communication, value systems, motivation, and as a means of production and modes of consumption. I apply this framework to my analysis of the seven functions of Islam in Africa and link them with the UNESCO and UNAOC reports to underline the need for modern well-educated Africans to learn about Islam in Africa.
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Rofiki, Rofiki, Faridatul Jannah, and Robiatul Adawiyah. "Bimbingan Islam Pada Pendidikan Anak Usia Dini." Al Tahdzib: Jurnal Pendidikan Islam Anak Usia Dini 1, no. 2 (November 5, 2022): 89–98. http://dx.doi.org/10.54150/altahdzib.v1i2.109.
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The research objective is to describe guidance activities that can be carried out at Early Childhood Education Institutions. The research method is descriptive qualitative through a library study approach. Data collection techniques with documentation studies and data processing with reduction, data presentation and drawing conclusions. The results of the study: the method of religious guidance in early childhood can be carried out individually and in groups through in-class learning. The forms of religious guidance that can be carried out are (1) prayer guidance by teaching prayer movements. (2) speech guidance to train children's speaking courage. (3) prayer guidance to love Rasulullah SAW. (4) Koran guidance to teach hijaiyanh letters and recite the Koran fluently. (5) guidance on the pillars of faith and pillars of Islam so that children can memorize the pillars of faith and Islam.
Dissertations / Theses on the topic "Pillars of Islam"
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Low, Michael Christopher. "The Mechanics of Mecca: The Technopolitics of the Late Ottoman Hijaz and the Colonial Hajj." Thesis, 2015. https://doi.org/10.7916/D8W95880.
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Drawing on Ottoman and British archival sources as well as published materials in Arabic and modern Turkish, this dissertation analyzes how the Hijaz and the hajj to Mecca simultaneously became objects of Ottoman modernization, global public health, international law, and inter-imperial competition during the late nineteenth and early twentieth centuries. I argue that from the early 1880s onward, Ottoman administrators embarked on an ambitious redefinition of the empire’s Arab tribal frontiers. Through modern engineering, technology, medicine, and ethnography, they set out to manage human life and the resources needed to sustain it, transform Bedouins into proper subjects, and gradually replace autonomous political life with more rigorous forms of territorial power.
At the same time, with the advent of the steamship colonial regimes identified Mecca as the source of a “twin infection” of sanitary and security threats. Repeated outbreaks of cholera marked steamship-going pilgrimage traffic as a dangerous form of travel and a vehicle for the globalization of epidemic diseases. European, especially British Indian, officials feared that lengthy sojourns in Arabia might expose their Muslim subjects to radicalizing influences from diasporic networks of anti-colonial dissidents and pan-Islamic activists. In contrast to scholarship framing biopolitical surveillance over the hajj as a colonial project, I emphasize the interplay between European and Ottoman visions of quarantines, medical inspections, steamship regulations, passports, and border controls. As with other more overtly strategic projects, such as rail and telegraph lines, I argue that the Ottoman state sought to harness the increasing medicalization of the hajj, Hijazi society, and the Arabian environment as part of a broader assemblage of efforts to consolidate its autonomous southern frontiers.
Although historians have frequently held up the Hijaz and the pilgrimage to Mecca as natural assets for the invention of Hamidian tradition and legitimacy, they have often failed to recognize or clearly articulate how the very globalizing technologies of steam, print, and telegraphy, which made the dissemination and management of the Sultan-Caliph’s carefully curated image possible, were only just beginning to make the erection of more meaningful structures of Ottoman governmentality, biopolitical security, and territorial sovereignty in the Hijaz possible. And while modern technologies clearly lay at the very heart of the Hamidian impulse to reform, develop, and modernize the empire, concomitantly these very same technologies were also extending British India’s extraterritorial reach into the Hijaz. Thus, as an alternative to the traditional “Pan-Islamic” framing of the late Ottoman Hijaz, this study seeks to identify the assemblages of legal, documentary, technological, scientific, and environmental questions, the “everyday details” and quotidian “mechanics,” which were actually escalating and intensifying Anglo-Ottoman and wider international clashes over the status of the Hijaz and the administration of the hajj.
In a sense, this dissertation is also a history of negation, absence, and contradiction. In order to better understand the possibilities and the limits of late Ottoman rule in the Hijaz, I spend much of this study detailing the enormous obstacles to territorial sovereignty and modern governmentality through an investigation of their Janus-faced inversions, autonomy and extraterritoriality. I argue that the autonomous legal status, exceptions, and special privileges enjoyed by both the Sharifate of Mecca and the Hijazi population (Bedouin and urban) laid bare the compromised nature and limits of Ottoman sovereignty and provided both the gateway and the rationale for the extension of the Capitulations and European extraterritorial protection into corners of the Ottoman world and Muslim spiritual affairs, which prior to the late-nineteenth century had been inconceivable.
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Conteh, Prince Sorie. "The place of African traditional religion in interreligious encounters in Sierra Leone since the advent of Islam and Christianity." Thesis, 2008. http://hdl.handle.net/10500/2316.
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This study which is the product of library research and fieldwork seeks, on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity.
As in most of sub-Saharan Africa, ATR is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam.
In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude has continued by some indigenous clerics and religious leaders to the extent that Sierra Leone Indigenous Religion (SLIR) and it practitioners continue to be marginalised in Sierra Leone's inter-religious dialogue and cooperation.
Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL) which has local and international recognition did not include ATR. These considerations, then beg the questions:
* Why have Muslim and Christian leaders long marginalised ATR, its practices and practitioners from interfaith dialogue and cooperation in Sierra Leone?
* What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socio-religious development of the country?
Muslim and Christians have given several factors that are responsible for this exclusion:
* The prejudices that they inherited from their forebears
* ATR lacks the hallmarks of a true religion
* ATR is primitive and economically weak
* The fear that the accommodation of ATR will result in syncretism and nominalism
* Muslims see no need to dialogue with ATR practitioners, most of whom they considered to be already Muslims
Considering the commonalities ATR shares with Islam and Christianity, and the number of Muslims and Christians who still hold on to traditional spirituality, these factors are not justifiable.
Although Islam and Christianity are finding it hard to recognise and include ATR in interfaith dialogue and cooperation in Sierra Leone, ATR continues to play a vital role in Sierra Leone's national politics, in the search and maintenance of employment, and in the judicial sector. ATR played a crucial part during and after the civil war. The national government in its Truth and Reconciliation Commission (TRC) report acknowledged the importance and contribution of traditional culture and spirituality during and after the war.
Outside of Sierra Leone, the progress in the place and level of the recognition of ATR continues. At varying degrees, the Sociétié Africaine de Culture (SAC) in France, the All Africa Conference of Churches (AACC), the Vatican, and the World Council of Churches, have taken positive steps to recognise and find a place for ATR in their structures.
Much about the necessity for dialogue and cooperation with ATR can be learnt in the works and efforts of these secular and religious bodies. If nothing else, there are two main reasons why Islam and Christianity in Sierra Leone must be in dialogue with ATR:
* Dialogue of life or in community. People living side-by-side meet and interact personally and communally on a regular basis. They share common resources and communal benefits. These factors compel people to be in dialogue
* Dual religiosity. As many Muslims and Christians in Sierra Leone are still holding on to ATR practices, it is crucial for Muslims and Christians to dialogue with ATR practitioners.
If Muslims and Christians are serious about meeting and starting a process of dialogue with Traditionalists, certain practical issues have to be considered:
* Islam and Christianity have to validate and accept ATR as a true religion and a viable partner in the socio-religious landscape of Sierra Leone
* Muslims and Christians must educate themselves about ATR, and the scriptures and teachings of their respective religious traditions in order to relate well with Traditionalists
These are starting points that can produce successful results. Although at present Muslims and Christians in Sierra Leone are finding it difficult to initiate dialogue and cooperation with Traditionalists, all hope is not lost. It is now the task of the established IRCSL to ensure the inclusion of ATR. Islam and Christianity must remember that when they came as strangers, ATR, played host to them and has played and continues to play a vital role in providing hospitality, and allowing them to blossom on African soil.Religious Studies and Arabic
D.Litt. et Phil. (Religious Studies)
Books on the topic "Pillars of Islam"
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Nadvī, Abulḥasan `Alī. The four pillars of Islam. 4th ed. Lucknow: Academy of Islamic Research & Publications, 1987.
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Sayyed Abul Hasan Ali Nadwi. The four pillars of Islam. Islamabad: Da'wah Academy, 1991.
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Sayyed Abul Hasan Ali Nadwi. The four pillars of Islam. 4th ed. Lucknow: Islamic Research and Publications, 1987.
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Abdur, Rahim F., ed. Pillars of Islam: Shahadah and Salah. Riyadh: Maktaba Dar-us-Slam, 1995.
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ʻUthaymīn, Muḥammad Ṣāliḥ. Fatawa arkanul-Islam =: Islamic verdicts on the pillars of Islam. Riyadh: Darrussalam, 2003.
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Sulaymān, Fahd ibn Nāṣir ibn Ibrāhīm, ed. Fatawa arkanul-Islam: Islamic verdicts on the pillars of Islam. Riyadh: Darrussalam, 2003.
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ʻAlī, Nadvī Abulḥasan. The four pillars of Islam =: Arkān-i arbaʻah. 3rd ed. Karachi: Haji Afreen Academy, 1988.
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al-Sheikh, Yaseen Ibrahim. Our own Islamic creed: Basics and pillars. 2nd ed. Damascus: Dar al-Qalam, 1998.
Find full textBook chapters on the topic "Pillars of Islam"
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Chitwood, Ken. "Islam, Five Pillars." In Encyclopedia of Latin American Religions, 1–5. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-08956-0_257-2.
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Chitwood, Ken. "Islam, Five Pillars." In Encyclopedia of Latin American Religions, 652–56. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_257.
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Chitwood, Ken. "Five Pillars of Islam, The." In Encyclopedia of Latin American Religions, 1–5. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-08956-0_257-1.
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Khomeini, Imam Ruhullah. "The Pillars of an Islamic State." In Contemporary Debates in Islam, 247–50. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-349-61955-9_23.
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Khomeini, Imam Ruhullah. "The Pillars of an Islamic State." In Modernist and Fundamentalist Debates in Islam, 247–50. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-137-09848-1_23.
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Rasmussen, Anne K. "The five pillars and Indonesia's musical soundscape." In Routledge Handbook on Islam in Asia, 31–50. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429275364-4.
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Colledge, Ray. "Islamic beliefs and the Five Pillars of Islam." In Mastering World Religions, 122–27. London: Macmillan Education UK, 1999. http://dx.doi.org/10.1007/978-1-349-14329-0_15.
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Sunier, Thijl. "Islam in the Netherlands: Denominational Pillar or ‘Fifth Column’?" In Islam in der Gesellschaft, 39–58. Wiesbaden: Springer Fachmedien Wiesbaden, 2024. http://dx.doi.org/10.1007/978-3-658-43044-3_3.
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"The Five Pillars of Islam." In Islam, 55–60. ATF Press, 2016. http://dx.doi.org/10.2307/j.ctvpb3x1r.10.
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"The Five Pillars of Islam." In A Muslim Primer, 79–94. University of Arkansas Press, 2000. http://dx.doi.org/10.2307/j.ctv2nrz7dc.13.
Full textConference papers on the topic "Pillars of Islam"
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K. Dilangalen, Ali, and Emraida K. Dilangalen. "State of Religious Beliefs and Observance of Five Pillars of Islam Among the Muslim School Heads of the Department of Education (DepEd)." In Proceedings of the 4th International Conference on Education and Management (COEMA 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/coema-19.2019.3.
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Alawwad, Hessa Abdulrahman. "A Domain Ontology for Modeling the Book of Purification in Islam." In 9th International Conference on Artificial Intelligence and Applications (AIAPP 2022). Academy and Industry Research Collaboration Center (AIRCC), 2022. http://dx.doi.org/10.5121/csit.2022.120905.
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This paper aims to fill the gap in major Islamic topics by developing an ontology for the Book of Purification in Islam. Many trusted books start with the Book of Purification as it is the key to prayer (Second Pillar after Shahadah, the profession of faith) and required in Islamic duties like performing Umrah and Hajj. The strategy for developing the ontology included six steps: (1) domain identification, (2) knowledge acquisition, (3) conceptualization, (4) classification, (5) integration and implementation, and (6) ontology generation. Examples of the built tables and classifications are included in this paper. Focus in this paper is given to the design and analysis phases where the technical implementing of the proposed ontology is not within this paper’s objectives. Though, we presented an initial implementation to illustrate the steps of our strategy. We make sure that this ontology or knowledge representation on the Book of Purification in Islam satisfy reusability, where the main attributes, concepts, and their relationships are defined and encoded. This formal encoding will be available for sharing and reusing.
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Abonomi, Abdullah, Terry De Lacy, and Joanne Pyke. "COLLABORATIVE PLANNING FOR THE ENVIRONMENTAL SUSTAINABILITY OF THE HAJJ." In GLOBAL TOURISM CONFERENCE 2021. PENERBIT UMT, 2021. http://dx.doi.org/10.46754/gtc.2021.11.020.
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Every year, millions of Muslim worshippers visit Mecca in Saudi Arabia to perform the Hajj which is the fifth and final pillar of Islam. Mecca hosts more than 2,300,000 people from around 183 different countries and cultures every year. In 2016, these numbers were forecast to grow to 2,500,000 in 2020. This goal, however, has not been achieved due to the COVID-19 pandemic. The pandemic has forced the government to severely reduce the number of pilgrims in 2020 to just 10,000 people. Ultimately, this situation is temporary and visitor numbers should continue to rise. Tourism, especially religious tourism such as the Hajj, is expected to boost the economy and create new jobs for Saudi youth in the services sector. Yet, despite the many benefits of the pilgrimage, the Hajj itself has several severe adverse environmental impacts. The activities of Hajj generate considerable solid and liquid waste, use large quantities of scarce fresh water and produce high levels of greenhouse gasses (GHGs).
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Zineb, BOUSSAID. "Suspicions about Women's Rights and Their Status in Islam Comparison between Islamic Discourse and Legal Covenants." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-20.
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There is no doubt that the world today is more interested than ever in the discourse of human rights that sheds light on the covenants and legal charters that govern this domain. Besides that, women are the pivotal pillar of the society; consequently, they are the primary concern in the human rights discourse of different generations. Subsequently, their personal, cultural, political, financial and social rights are recognized; furthermore, their rights are strengthened by official charters . Despite the fact that no one can deny the positive aspects of the human rights discourse related to the role and the status of women in society by spreading human rights awareness and building a strong relationship between men and women based on human considerations; nevertheless, real life is another world, it is paradoxical, declarations and covenants advocate for women’s rights, at the same time women suffer from violence, disrespect, and discrimination. In the era of rights, cultural openness, technological revolution and economic development, women are threatened more than ever by other ways of violence that directly target the natural instinct and the moral values by spreading abnormalities such as homosexuality and gender reassignment. These acts can also be seen in official discourses and adopted by official organizations and governments profiting from the lack of the moral discourse that should be undertaken by the monotheistic religions especially the Islam. Moreover, the human rights discourse accuses the religious discourse of violating women’s rights and raises a number of suspicions around it. This leads us to question the credibility and the effectiveness of the human rights discourse? And to look for the alternatives that the Islamic discourse can offer in order to remove all the suspicions raised around it. These are questions that I try to answer through this article by elucidating the essence of the Islamic discourse that works for spreading values and also to reply on the suspicions that have been raised about the status of women in the Islam. I decided to follow these steps: Introduction: defining the problem and determining the outlines. First: Instinct is a guide to family values and drawing up the relationship between men and women. Second: Polygamy. Third: Guardianship and Alimony responsibility for the family. Fourth: Guardianship in the Islamic marriage contract. Fifth: Females decrease in religion and mind. Sixth: The male has the equal of the portion of two females. Conclusion.
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Imam, Ayman, and Mohammad Alamoudi. "Mina: the city of tents origination and development." In International Conference Virtual City and Territory. Roma: Centre de Política de Sòl i Valoracions, 2014. http://dx.doi.org/10.5821/ctv.8014.
Full textAbstract:
The city of Mina in Saudi Arabia, or “tent city” as it is known, is one of the most important annual
assembly areas for Muslims from all over the world to perform the fifth pillar of Islam, the
pilgrimage (Hajj). During early times, only few thousand pilgrims used to come to perform the
Hajj.
Recently, Because of the improvements in the social, economic and security-related spheres on
the local regional and international planes, the number of pilgrims gradually began to increase.
However, during the last few Hajj seasons, the number of pilgrims has reached nearly two
millions. This vast number of pilgrims in a limited geographic area always creates a variety of
problems that open different issues and topics to investigate. In response of this increase, the
local authorities of Makkah has developed and urbanized Mina during the years before, the
most of those developments were in last two decades.
The objective of this paper is to document the history of the urban development of Mina during
the past until now especially last tow decades. The paper will be divided into three parts: the
first explains the origination and goals of the Hajj and what are the devotional works the pilgrims
perform during the week of Hajj. The second shows the urban development that occurred in
Mina and what were the main factors and reasons those have influenced on these
developments. And the third will be a general discussion about the current situation of Mina and
its unique urban form.
Reports on the topic "Pillars of Islam"
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Gallien, Max, Umair Javed, and Vanessa van den Boogaard. Between God, the People, and the State: Citizen Conceptions of Zakat. Institute of Development Studies, August 2023. http://dx.doi.org/10.19088/ictd.2023.041.
Full textAbstract:
Zakat – one of the five pillars of Islam – is an annual obligatory payment, typically equivalent to 2.5 per cent of an individual’s productive wealth, to a set of appropriate recipients, including the poor. The annual global zakat pool is estimated to make up between US$200 billion and 1 trillion. States have long sought to harness zakat for their own budgets – and legitimacy. To date, however, there has been no systematic empirical discussion of how citizens perceive and engage with state involvement in zakat and how they perceive state-run zakat funds. These perceptions and experiences are central to important questions of how we conceptualise fiscal transfers and the relationship between citizens and states: if zakat is legally treated as a tax, does it function like one too? Do citizens engage with it differently? Does its formalisation strengthen or undermine the social norms in which it is embedded? Summary of Working Paper 167.
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Gallien, Max, Umair Javed, and Vanessa van den Boogaard. Between God, the People, and the State: Citizen Conceptions of Zakat. Institute of Development Studies, May 2023. http://dx.doi.org/10.19088/ictd.2023.027.
Full textAbstract:
The global pool for zakat – one of the five pillars of Islam mandating an annual payment typically equivalent to 2.5 per cent of an individual’s productive wealth – is estimated to make up between USD 200 billion and 1 trillion. States have long sought to harness zakat for their own budgets – and legitimacy. To date, however, there has been no systematic empirical discussion of how citizens perceive and engage with state involvement in zakat and how they perceive state-run zakat funds. These perceptions and experiences are central to important questions of how we conceptualise fiscal transfers and the relationship between citizens and states: if it is legally treated as one, does zakat function like a tax? Do citizens engage with it differently? Does its formalisation strengthen or undermine the social norms in which it is embedded? This paper provides, to the best of our knowledge, the first comparative analysis of how citizens in Muslim-majority countries conceptualise zakat, attempting to situate it between religion, charity, and the state. We do so in the context of three lower middle-income countries (LMICs) – Morocco, Pakistan, and Egypt – representing variation in state involvement in zakat, relying on nationally representative surveys covering 5,484 respondents, of whom 2,648 reported that they had paid zakat in the preceding 12 months. Despite heterogeneity in state practice across the three countries, and in contrast to our expectations, we find commonalities in how citizens perceive zakat. Across our cases, citizens understand zakat as existing beyond the state, even where the state is involved in zakat administration and enforcement. Rather than viewing it as a legal obligation akin to taxation or merely as a charitable payment, Muslims across diverse religious and institutional contexts predominately conceive of zakat as a form of informal tax, rooted in social pressures and sanctions in the afterlife, but existing beyond the limits of state authority. This has important conceptual implications for the study of public finance, which has been predominately state-centric, while suggesting that there are clear limits to states’ ability to harness zakat payments into public finance systems. It also suggests clear limits to the ability of states to ‘harness’ zakat as a fiscal tool through centralised administration or mandated enforcement.