Literatura académica sobre el tema "Islamic believer"
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Artículos de revistas sobre el tema "Islamic believer"
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Leaman, Oliver. "Philosophy vs. Mysticism: an Islamic Controversy". Royal Institute of Philosophy Supplement 32 (marzo de 1992): 177–87. http://dx.doi.org/10.1017/s1358246100005725.
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Islamic philosophy makes a sharp distinction between different categories of believers. Some, and indeed most, believers follow Islam in an unquestioning and natural manner. They adhere to the legal requirements of the religion, carry out the basic rules concerning worship, pilgrimage, charity and so on, and generally behave as orthodox and devout Muslims. Some are more devout than others, and some occasionally behave in ways reprehensible to the teachings of Islam, but on the whole for the ordinary believer Islam presents no serious theoretical problems. There may well be practical problems in reconciling what they wish to do with what Islam instructs them to do, but this for most people is not something which leads them to question their faith as such. It merely leads them to wonder how to reconcile in a practical way the rival demands of religion and their personal wishes.
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Akhyar, Yundri y Wilaela Wilaela. "THE PERSONALITY OF ‘IBADURRAHMAN IN QUR’AN (Character Education Construction in Building Civilization)". Jurnal Ushuluddin 26, n.º 2 (13 de diciembre de 2018): 154. http://dx.doi.org/10.24014/jush.v26i2.4899.
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Education should lead to creating human beings who believe in the Divine. Here, their personality in the characteristics of ‘Ibadurrahman is to become true believers, as mentioned in the Holy Qur’an. Such characteristics as the faithful servants of God are necessarily taught in Islamic education. The word ‘Ibadurrahman as stated in the Qur’an (Surah al-Furqan, verse 63-77) is indeed the core of character education. This article describes what and how the character of ‘Ibadurrahman works and how it constructs the objectives of Islamic education. Methodically, this article is a library research considering the data examined and analyzed are based on library references. The result shows the Holy Qur’an has set an example of human personality, a true believer who owns the character of ‘Ibadurrahman, the loving servant of God. To this end, the millennial character education must refer to constructing the personality of ‘Ibadurrahman to build civilization
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Chowdury, Saeyd Rashed Hasan, Prof Dr Md Shamsul Alam, Prof Dr Abu Jamal Md Qutubul Islam Numani y Prof Dr Vahit Göktaş. "COVID-19 Pandemic: An Islamic Analysis". CenRaPS Journal of Social Sciences 3, n.º 1 (13 de septiembre de 2021): 9–28. http://dx.doi.org/10.46291/cenraps.v3i1.57.
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The study's purpose is to analyse the prevention of the Covid-19 Pandemic in the light of the Holy-Qur'an and Prophet Muhammad (Pbuh)’s Sunnah. Just as a Pandemic, disaster, or calamity in the world has some external causes, it also has some internal and subtle reasons. Islam considers the plague as a punishment in a natural and broad sense; simultaneously, Islam believes this epidemic to be a test and a warning for the believer. Besides, Islam thinks that dangers and calamities happen according to Almighty Allah's judgment. Islam always gives the idea of a healthy-capable human group. There are 'Kitabut Tib' or medical chapters in almost all Hadith texts regarding the importance of health and treatment. The golden branch of Islam was the development of a particular scripture called the Prophet in Tibet. If there is a Pandemic in a specific area, Islam prescribes quarantine and lockdown. Modern medical systems embraced this warning fourteen hundred years ago as the only way out. In this context, Muhammad (pbuh) said people would not enter the area affected by the pandemic. Besides, people will not go out of where the epidemic has spread [1]. The damage caused by the outbreak could have been drastically reduced if the hadith teachings had been implemented at this critical time in the Coronavirus's presence. To survive the Coronavirus, the World Health Organization (WHO) always says to stay clean. Islamic law orders a Muslim who believes that he is immaculate at every stage of his life. The Prophet Muhammad (pbuh) said: Cleanliness is a part of faith [2]. There are various dispositions of the Shari'a that have been prescribed as a means of attaining holiness. According to medical science's advice, Islam advises taking treatment and taking precautionary measures in a Pandemic of any disease.
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Hasbullah, Hasbullah, Muntasir Muntasir, Saiful Bahri, Riska Zahara y Zulfia Zulfia. "Messages Communication in the Al-Qur’an (Study of Messages in the Al-Qur'an for Believers)". Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, n.º 4 (6 de noviembre de 2019): 125–31. http://dx.doi.org/10.33258/birci.v2i4.569.
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Not all of the verses in the Al-Quran that are historical and normative can be understood only textually, because many of the verses in the Al-Quran still have broad (universal) meanings and need to be interpreted deeper, so that a law or wisdom that can be understood and practiced by all humans in general and Muslims in particular. From the peel of this verse several conclusions can be drawn, including namely; Al-Quran is the source of Islamic communication. Because all the elements of Islamic communication are contained in the Al-Quran, among these elements are misage or message. There are so many terms in the Al-Quran that relate to misage of communication. Among them as contained in Surat At-Tahrim verse 6; where the message of Islamic communication in the verse is, Allah reminds the believers to protect themselves, their families from the fires of hell. In addition, the message of Islamic communication contained in Surat Al-Baqarah verse 208; the Al-Quran orders every believer to practice the teachings of Islam perfectly. In other words, Muslims must apply Islamic law in every aspect of their lives.
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Guerrero, Jefferson Garcia. "Nurses’ Care Approach (NCAp): Connecting Differences to Islamic Believer Patients in the Arab World". Open Journal of Nursing 09, n.º 03 (2019): 221–30. http://dx.doi.org/10.4236/ojn.2019.93022.
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Hasmad, Nurjannah. "Reviewing The Literature on Multiple Themes of Islamic Attire Practice Among Muslim Women". Journal of Fatwa Management and Research 24, n.º 1 (4 de abril de 2021): 78–93. http://dx.doi.org/10.33102/jfatwa.vol24no1.314.
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Islam calls upon its men and women believer to preserve their chastity, in which one of the ways to achieve it is through proper clothing that covers their aurah. Various Quranic verses and prophetic traditions provide guidelines about how one should cover their aurah. Nevertheless, Islam does not specify the type of clothing to be worn, affirming that that any clothes are permissible, as long as it follows the guidelines of aurah covering. Even though it is undisputable that it is a religious commandment in Islam for its believer to dress in a manner that their aurah is not revealed, the fact is that nowadays, many other themes other than religion are layering Islamic attire practice among Muslim women whether it is hijab, jibab, abaya, or any other Islamic apparel. This article aims to review literatures related to the practice of Islamic attire among Muslim women within the last 10 years, focusing on the themes accompanying it among Muslim women around the world. Official-based and academic-content literatures related to Muslim women attire from 2010 until 2020 are selected and analysed to discover the themes involved in the practice of Islamic attire among Muslim women. This article found several important themes behind the practice of Islamic attire among Muslim women, namely religion, culture, society, family, fashion and media. The finding in this article may be useful for academics and researchers to further undertake the topic of Muslim women attire, as well as to fill the gaps on aspects yet to be studied on the topic of Muslim women attire.
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De La Puente, Cristina. "The Prayer Upon the Prophet Muhammad (Tasliya): a Manifestation of Islamic Religiosity". Medieval Encounters 5, n.º 1 (1999): 121–29. http://dx.doi.org/10.1163/157006799x00303.
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AbstractThis article is a study of the supererogatory prayer called tasliya, uttered by the believer after the name of the Prophet and summarized in the expression salla allāh alay-hi wa-sallam. The topic is addressed from different perspectives: the meaning of the prayer upon the prophet; the various aims of the tasliya; and, finally, its significance for the traditionists. The recitation of the tasliya is linked with the evolution of Muslim veneration of the prophet. This practice must be considered a manifestation of Islamic religiosity and not only a religious characteristic of Sufi circles.
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Fidiyawati, Alifa y Ulya Ulya. "KERUKUNAN BERAGAMA PERSPEKTIF PARA PEMUKA AGAMA DAN KEPERCAYAAN DI KARANGROWO KUDUS". Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) 5, n.º 2 (23 de diciembre de 2019): 173–86. http://dx.doi.org/10.18784/smart.v5i2.842.
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Religious diversity in plural society tends to have the potential for conflict over the differences they have. In several regions in Indonesia there have been also conflicts due to the diverse religions and beliefs. But in Karangrowo, Undaan-Kudus, people live in harmony. This article discusses the concept of harmony according to religious leaders (Muslim clerics/kyai & priests) and teachers of faith believers ‘Sedulur Sikep’ in Karangrowo, Undaan Kudus and its implementation. This study is a field research with a qualitative approach and data were collected from religious leaders, faith believer teachers and elements of village government through interviews, observation, and documentation. The results of the study found that religious leaders (Muslim clerics & priests) and faith believer teachers ‘Sedulur Sikep’ in Karangrowo Village serve as interpreters of religious teachings about harmony and make it easier to be understood by people. Muslim clerics emphasize the Islamic universal values of mercy (rahmah) and brotherhood (ukhuwah). Christian priests assert in the love of Jesus which must be spread to all people. While for the ‘Sedulur Sikep’ teachers, they stress on the attitudes in life such as living in fresh and healthy life (seger waras), peace and harmony (guyub rukun), and doing good in day and night (nglakoni apik sak rinane sak wengine). The teachings of those religious leaders are implemented by both religious communities and faith believers followers in behavior and religious and social activities.
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Goldberg, Harvey E. "Josef W. Meri. The Cult of Saints Among Muslims and Jews in Medieval Syria. Oxford: Oxford University Press, 2002. viii, 327 pp." AJS Review 28, n.º 2 (noviembre de 2004): 360–61. http://dx.doi.org/10.1017/s0364009404250218.
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This book discusses cults surrounding sainted figures in Islam, and secondarily in Judaism, from many points of view. It urges researchers to go beyond “the traditional methods of interpreting Jewish and Islamic texts,” and to probe the “human dimension of spirituality.” It maintains that studying the practices, beliefs, and idiosyncratic deeds directed to sainted personages—both alive and dead—allows us to explore spiritual paths along which we meet the poor as well as the powerful, and both the theologian and the unschooled believer.
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Ben-Sasson, Hillel. "Representation and Presence: Divine Names in Judaism and Islam". Harvard Theological Review 114, n.º 2 (abril de 2021): 219–40. http://dx.doi.org/10.1017/s0017816021000158.
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AbstractDivine names are linguistic objects that underlie the grammar of religious language. They serve as both representations and presentations of the divine. As representations, divine names carry information pertaining to God’s nature or actions, and his unique will, in a manner that adequately represents him. As presentations, divine names are believed to somehow effect divine presence in proximity to the believer, opening a path of direct connection to God. This paper seeks to analyze the interaction between presentation and representation concerning divine names in major trends within Judaism and Islam, from the Hebrew Bible and the Qur’an to medieval theological debates. It aims to demonstrate how central currents within both traditions shaped the intricate relation between divine presentation and representation through the prism of divine names. Whereas positions in philosophy of language focus on either the representational or the presentational functions of proper names, Jewish and Islamic theologies suggest ways to combine the two functions with regard to divine names.
Tesis sobre el tema "Islamic believer"
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Bednarkiewicz, Maroussia. "Summoning the believers as the Christians did? : religious differentiation in Muslim sources until the third/ninth century". Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:0e98bd5c-3d6d-4530-b372-95780de2af86.
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The Muslim tradition tells us that when Muslims migrated to Medina and their number increased, they felt the need for an efficient means to convoke the community for the daily prayers. Jews and Christians both had well-established summoning rituals involving different instruments, that Muslims considered adopting. They eventually developed a distinct, simple ritual consisting of a small set of chanted formulæ, which became known as the adhān, the Islamic call to prayer. This is the narrative thread that we find in all major Sunnī collections of aḥādīth - reported sayings of Muḥammad and his companions - which recount the introduction of the adhān. The present work postulates that this thread or 'proto-narrative' was used by several narrators, transmitters, and collectors until the third/ninth century who modified it and added new elements in order to settle political and religious controversies of their times. This proto-narrative is outlined in the main chapter (chap. 3), which highlights how it was modified and why, using close textual analysis of both Sunnī and Shī'ī texts with data-dense graphs of relations, locations, and times produced via network visualisation tools. Five major Sunnī legal treaties from the second/eighth century onwards were also scrutinised (chap. 4) to better understand the general context in which the aḥādīth about the introduction of the adhān were being circulated and confirm the results obtained through the textual analysis. The conclusions reveal specific mechanisms used in the formation and transmission of aḥādīth. In the case of the adhān, aḥādīth represent half of a 'conversation' between people, students, or rulers on one side, asking questions about the origins and the right form of the call to prayer, and on the other side, scholars or jurists who answer with adapted narratives. Only the latter was preserved, yet the present thesis shows that it is often possible to reconstruct, to a certain extent, the former part of this 'conversation'.
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Calabria, Michael. "'The foremost of believers' : the Egyptians in the Qur'an, Islamic exegesis, and extra-canonical texts". Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/18195.
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From the perspective of the Hebrew Bible the Egyptians represented the quintessential 'other' to the Israelites - lascivious, idolatrous, tyrannical, hostile and murderous. The biblical characterization of the Egyptians may be explained by the historical context in which early Israel emerged, a context in which Egypt represented a political, military and cultural threat to Israel's survival and distinctiveness, and in which the Israelites came to regard themselves as a covenanted people, in a unique and exclusive relationship with their God. This biblical perspective was inherited to some extent by the early Christian community, which according to the apostle Paul has been grafted into Israel's salvation history, and thus continued to associate the Egyptians with idolatry and base morality. The Islamic assessment of the ancient Egyptians, as presented particularly by the Qur'an, extra-canonical works and commentaries, and how it compares to biblical and extra-biblical views, is the subject of this study. Drawing on distinctions of covenanted and missionary identities as described in Anthony Smith's Chosen Peoples (2003), this thesis hypothesizes that the Qur'an and Islamic tradition with their pronounced missionary thrust present a rather different image of the 'other', particularly the Egyptians, given the historical context in which Islam emerged. This study presents a unique examination of the Egyptians in the Qur'an and extra-canonical texts as related through their encounters with the prophets Ibrahim, Yusuf, Musa and 'Isa. It combines a detailed exegetical and intertextual study of revelant Qur'anic verses with an analysis of extra-canonical texts such as the qisas al-anbiya' and traditions such as are found in al-Tabari's al-Ta'rikh al-rusul wa'l-muluk. Moreover, this thesis addresses historical, Egyptological and archaeological issues, and how the Qur'anic portrayals of the Egyptians in particular reflect the concerns and values of the early ummah, a community of believers which not only struggled to survive the hostilities of the Quraysh, but which sought to bring them and others to faith in the God of Ibrahim.
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Thomas, Paul R. "Training materials for Muslim-background believers in Bangladesh". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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NORKOVÁ, Jiřina. "Co je povolené a co je zakázané při ošetřování vyznavače islámu". Master's thesis, 2008. http://www.nusl.cz/ntk/nusl-49483.
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In my thesis I deal with the issue: What is allowed and what is forbidden in nursing an Islamic believer. I have chosen this topic because it is a very interesting and topical issue. In the Czech Republic area great changes in terms of the population composition have occurred recently. The number of foreigners of various cultural backgrounds, religions and custom practice has increased and thus the need of multicultural nursing has risen. Therefore it is necessary to find out if we are ready to care for patients who are Islamic believers. The number of Islamic believers in our country is growing constantly and they are not only tourists and foreigners but also Czech converts. Due to the extensive and comprehensive character of the issue the theoretical section of the thesis was divided into three parts. The introduction is focused on basic information on multicultural nursing. The transcultural model of nursing by Gigerova and Davidhizarova was used both for a special part of the theory and in the research part for developing the processual standard. The second part in focused on general information on Islam, i.e. on the history of the origination of the religion, its history in our country and on the principles of Islam. The special and most substantial part is dedicated to nursing specifics in the care for these patients, such as food, hygiene, family life, the issue of life saving interventions and the issue of death. On the basis of the model mentioned above nursing evaluation was carried out. In the practical section four objectives were stated: to learn nurses´ knowledge of the issue, to examine the conditions in hospitals in terms of nursing care for Islam believers, to find out if the attitude of the medical staff is influenced by prejudice against Islamic believers and to establish nursing standards in the care for Islam believers. The objectives were stated under assumption that nurses in the South Moravian region are better informed than nurses in the South Bohemian region and conditions in South Moravian hospitals are better adapted to the needs of nursing care for Islamic believers. The other assumption were that nurses´ attitude to care for Islamic believers is influenced by prejudice and also that the nursing standard development is considered to be benefiting for providing these patients with a complex nursing care. The research was conducted in the South Bohemian and South Moravian regions by using questionnaires handed out to nurses. I can say that the objectives were achieved, the first three hypotheses were not confirmed and the fourth, relating to the benefit of the nursing standard, was confirmed.
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Shaba, Abimbola Adamson. "Giving an account of Christian hope : a missiological reflection on Christian Muslim encounter in Kano city, Northern Nigeria : a muslim background believer's perspective". Thesis, 2011. http://hdl.handle.net/10500/5093.
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This study is an endeavour to construct a theological (Missiological) reflection on what Christian witnessing could look like in Kano among non-Christians (predominantly Hausa/Fulani Muslims), if interpreted and expressed from the viewpoint of the hope Christians have in Christ. This heads towards a proposal for new Christian praxis, developed in dialogue with and as a response to the role of the life-transforming message of justification in Christ, as it relates to Christian living. This is based on historical fact that attracts non-Christians to the hope in God’s future activity through His saving grace in the unique Jesus Christ (2 Cor. 1: 22), that is, seeking to be like Christ (1Jn 3: 2-3).
This leads to the guiding issue on how Christians should explore hope as a fundamental key to become living witnesses to non-Christians, Muslim in particular, in Kano city, Northern Nigeria and elsewhere in the world based on the biblical interpretation of 1 Peter 3: 15-17. It equally means in a hostile environment walking by faith rather than by sight, through suffering rather than by triumph, to bringing about the future Kingdom of God, characterized by peace, justice and love into the community now, and ultimately in the one to come.
This in turn makes this study relevant both internally – for the renewal of the church to discover and live out its Christian identity – and externally, in the church’s witness to its Muslim neighbours in the midst of religious intolerance that leads to bloodshed and the destruction of property. Therefore, the two dimensions, the internal and external, of the church’s life, since a congregation’s sense of identity is at the same time its sense of mission in society. A renewal in the church’s sense of identity brings about a renewal in its sense of mission, and vice versa.Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
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Nyagwoka, Joseph B. 1971. "Evangelism and folk Islam: a case study in South Coast Kenya". Thesis, 2017. http://hdl.handle.net/10500/23692.
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The Islamic religion has become a challenge to Christianity due to its rapid growth around the world today. Christianity and Islam are both devising strategies on how to reach out to each other with their conflicting messages. Christian missiologists have come up with several approaches of doing Mission to the Muslims. However, because of the Islamic practices and beliefs that vary in different contexts or from place to place, some of the approaches are not effective in some areas. The nature of the cultural context has more often made it progressively difficult for the Christian churches and missionaries to do Mission among the Muslim countries, including those at South Coast of Kenya, the Digo folk Muslims.
The call for a suitable understanding of an evangelism approach among the Digo folk Muslims is an essential concept for an effective Mission to them. There is no doubt that in Digoland, there is still a great challenge in evangelising the Digo people. Even though currently there is a good number of un-indigenous churches in this area, the problem remains that the Digo Muslims have not effectively responded to the Gospel of Jesus Christ at large. It is also clear that the evangelism approaches that the Christian churches are using have not been effective.
This thesis analytically examines evangelism approaches to Mission among the Digo folk Muslims by seven selected Christian churches from different denominations in the South Coast of Kenya. The study investigates the effectiveness of the evangelism approaches, which these churches are using with the Digo folk Muslims in sharing the gospel. Mostly using data collected from oral interviews, the study finds that Mission involvement to Digo Muslims is slow and not as effective as evidenced by the small number of the Muslim background believers in the selected churches. The churches and the Muslim background believers face challenges that include fear due to threats from the Muslim community as they perceive the Christians as adversaries who are stealing their members. Moreover, the few Muslims are, at times threatened with death. The churches also face challenges from the lack of effective training in Muslim evangelism in context including the financial constraints for Muslim Mission in the area.
The research concludes that significantly, there is a need for the selected churches to reexamine and reconsider their evangelism approaches to Digo folk Muslims with a view to improving their ways of engaging in sharing the gospel with them. Finally, the study formulates and proposes a practical biblical model for effective Mission to these Digo Muslims.Christian Spirituality, Church History and Missiology
D. Th. (Missiology with specialisation in Muslim Evangelism)
Libros sobre el tema "Islamic believer"
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The rational believer: Choices and decisions in the madrasas of Pakistan. Ithaca: Cornell University Press, 2012.
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Constructing a religiously ideal "believer" and "woman" in Islam: Neo-traditional Salafi and progressive Muslims' methods of interpretation. New York: Palgrave Macmillan, 2011.
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Al, Janssen, ed. Secret believers: What happens when Muslims believe in Christ. Grand Rapids, MI: Fleming H. Revell, 2007.
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Bastions of the believers: Madrasas and Islamic education in India. New Delhi: Penguin Books India, 2005.
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Muhammad and the believers at the origins of Islam. Cambridge, Mass: The Belknap Press of Harvard University Press, 2010.
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Mughal, Munir Ahmad. Code for believers. Lahore: Islamic Book Foundation, 1987.
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Bowker, John Westerdale. What Muslims believe. Oxford: Oneworld Publications, 2000.
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Wardag, ʻAbd al-Raqīb Aḥmadī. Bāwar larūnkī gaṭūnkī wī: Believers are winners. Jalālʹābād: Gūdar Khparandūyah Ṭolanah, 2011.
Buscar texto completoCapítulos de libros sobre el tema "Islamic believer"
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Rothman, Abdallah. "Reflection 2: A Believer and a Scholar". En Developing a Model of Islamic Psychology and Psychotherapy, 69–71. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003104377-2-5.
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Altindis, Huseyin. "Shaping the way we believe". En Cultural Fusion of Sufi Islam, 115–29. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429463549-6.
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King, Bruce. "Among the Believers: An Islamic Journey, ‘Our Universal Civilization’ and Beyond Belief: Islamic Excursions among the Converted Peoples". En V. S. Naipaul, 165–78. London: Macmillan Education UK, 2003. http://dx.doi.org/10.1007/978-1-4039-3768-1_11.
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Taslaman, Caner. "Can a Muslim be an Evolutionist?" En Abrahamic Reflections on Randomness and Providence, 107–17. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-75797-7_6.
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AbstractI will argue that no claim about the emergence of life forms and humans can contradict Islam. Although the Quran clearly asserts that all species of life, including humans, are created by God, it does not reveal how God created. Since the Quran doesn’t teach how God created species, the Quran is compatible with evolution. Yet, although a Muslim can believe in evolution, I argue against the claim that a Muslim must accept evolution.
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Malthaner, Stefan. "Fighting for the Community of Believers: Dynamics of Control in the Relationship Between Militant Islamist Movements and their Constituencies". En Control of Violence, 445–65. New York, NY: Springer New York, 2010. http://dx.doi.org/10.1007/978-1-4419-0383-9_19.
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"Behavior Unbecoming of a Believer". En Understanding the Islamic Scripture, 193–96. Routledge, 2015. http://dx.doi.org/10.4324/9781315662312-38.
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"An Investigation of Creatio Ex Nihilo, Islam, Sociality and Inequality". En Islamic Economy and Social Mobility, 27–68. IGI Global, 2016. http://dx.doi.org/10.4018/978-1-4666-9731-7.ch002.
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Everyday life is abundant with interplay between ascribed and achieved statuses. Social structures are built upon those statuses and social behaviors are to great extent predictable based on those statuses. Socio-economic status (SES) is just one manifestation of this interplay. Indeed, sociality, the construction of all forms of stratifications and discourse on the relative significance of these attributes and their functions flows in various echelons and institutions of all societies; that is, from a granted ascribed status of a charismatic authority to those who routinize it, from a talented soothsayer to a learned magician, from a tribal medicine man to modern medical occupations. The old debate of nature versus nurture and a profusion of courses to develop leadership, occupational choices, psychological tests, arts and literatures all revolve around the demarcation of and interplay between granted and achieved statuses. Judaism, Christianity and Islam are prime examples of the implicit and explicit encompassing ascribed and achieved status in their theologies with social implications. Their problematic is to make the unknown knowable to us by using a variety of resources conceived to be true a priori. It is invariably in their nature, what they are, to bestow social and individual identity through that they nurture the believer. Contrary to other ascribed statuses such as gender, age and race, a believer, under free conditions, can flee from one religion to another pragmatically, agnostically, remain a theist outside of a specific religion's boundary, or leave it behind. Both the history of religious persecutions and the means by which, in the past, one believer recognized another, show the overriding power that ascribed status possesses to either keep the believer within their monopolistic bond of a religion or force them to convert. We have appropriated the Isma'ili Shi'ite understanding of dialectic reasoning, or aql and its manifestation in terms of rationality to make sense of the stratification systems that the human will creates and modifies in its pursuit of justice, and its conception of human agency in determination of one's destiny - an idea that resonates in Durkheim's assertion on creating something out of nothing, or creatio ex nihilo, in our view. Theologically, Judaism, Christianity and Islam all rely foundationally on creatio ex nihilo, or briefly, ex nihilo, according to which God created the world out of nothing. Given His attributes of omnipotence and omniscience, the question is to what extent the vocation of an individual is pre-elected, or willed by the individual's rational choices. This bewildering question appeared in classic Islam with the emergence of the Baghdad and Basra-based Mu'tazilite school of Islamic theology influenced by the Greeks and the traditionalist Ash'arite schools. This level of learning is achieved by the ‘ulama, combined with historical, political, and sociological discussions and contemporary findings on inequality and health is discussed.
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Curtis, Edward E. "Malcolm X and the Islamic Politics of Global Black Liberation". En Muslim American Politics and the Future of US Democracy, 56–86. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479875009.003.0004.
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This chapter asserts that it was Malcolm X rather than the Nation of Islam that offered a more direct, radical challenge to US Cold War politics. It questions the conventional view that Malcolm X’s 1964 hajj, or pilgrimage to Mecca, was the ultimate symbol of his spiritual journey from street hustler to Nation of Islam minister and finally Sunni Muslim believer. Instead, the chapter shows how Cairo, not Mecca, was the real center of El-Hajj Malik El-Shabazz’s newfound identity as a Sunni Muslim. For Shabazz, the Islamic socialism and Afro-Asian solidarity of Gamal Abdel Nasser’s Egypt rather than the monarchical, conservative ideology of Nasser’s Saudi Arabian rivals represented the heart of Islamic religion and the key to the liberation of all people of color. The chapter concludes with an analysis of the effects of travel abroad on shaping Muslim American political consciousness.
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Dronkers, Jaap. "Open Access: Islamic Primary Schools in the Netherlands". En Educating Believers, 135–50. Routledge, 2020. http://dx.doi.org/10.1201/9781003011057-8.
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Adraoui, Mohamed-Ali. "The Islamists and International Relations: A Dialectical Relationship?" En The Foreign Policy of Islamist Political Parties, 1–19. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474426640.003.0001.
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Islamism now dates back a hundred years. Concern over members of this political and religious movement relates to their putative and potential radical - or even violent – behavior when confronted with cultural otherness. Such behavior takes root in their assumed wish to redesign the world in their image. From its inception in the 1920s to its more recent manifestations, the Islamist movement strove to lift Muslim societies out of their alleged civilizational lethargy. In so-doing, it has paid substantial attention to the state of international affairs, as well as to potential ways to act on it. If the State remains undeniably Islamist movements’ privileged arena for action, considerations for Muslim countries’ environment; devising strategies aiming at the completion of a “motherland of believers” (al-oumma); thoughts on an interstate order within an Islamic frame of reference - remain prominent concerns to them. From its outset, Islamism has always insisted on the duty to serve religion as a whole - and thus everyone identifying with it. Its end goal therefore overrides geographical, historical and political borders – those being perceived as divisive and weakening the face of Islam. In addition, Islamists consider the current international order as one consciously designed by non-Muslims. In such views, the latter nurse an ontological enmity towards Islam because of its revisionist potential. The Arab revolutions initiated in 2010 have been experimental fields of the oppositional – even revolutionary – dimensions of Islamist ideology. These enable interrogations to be raised on Islamism’s practice and possible evolutions. In other words, how do Islamist movements translate fundamental diplomatic and relational principles into practice with other actors of the international system? If Islamist forces are indeed maintaining special relationships with the outside world mainly driven by the wish to shower the planet with Islam-serving behavior, is it however analytically relevant to identify a specific Islamist practice of international affairs? There are two objectives tied to this presentation. First, it will attempt to shed light on how Islamist activists, leaders and theorists view the world. In so-doing, Islamist speeches and intellectual output will be scrutinized. Then, answers will be provided to the following question: when Islamist officials have had the chance to approach national decision-making arenas - this is the case in some countries that have experienced the Arab Spring – how did they manage to put up a foreign policy agenda centered around an Islamic framework? This question is central for through it one can attempt to measure the empirical outreach of the Islamist ideology.
Actas de conferencias sobre el tema "Islamic believer"
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Idami, Zahratul, M. Hum y Azhari Yahya. "Comparison of Rights and Obligations of Believers in Islam and Regulation in Indonesia". En International Conference on Law, Governance and Islamic Society (ICOLGIS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200306.215.
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Umairah, Siti, Vanessa Adela Putri, Rosyida Rosyida y Raihanatu Binqalbi Ruzain. "Effectiveness of Holistic Self Care to Overcome Work-Related Skeletal Muscle Disorder in Palm Workers Using Harvasting Tool Dodos: A Systematic Review". En The 7th International Conference on Public Health 2020. Masters Program in Public Health, Universitas Sebelas Maret, 2020. http://dx.doi.org/10.26911/the7thicph.02.39.
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Background: Oil palm Dodos workers manually harvest the palm fresh fruit which can cause work related musculoskeletal disorders (WMSDS). Holistic self-care by combining stretching exercises and breathing techniques is believed to be able to overcome work related skeletal muscle disorders. The study aimed to conduct a systematic review of research articles identifying the effectiveness of holistic self-care in overcoming work-related skeletal muscle disorders in Riau palm Dodos workers, and identifying the frequency of implementing holistic self-care. Subject and Method: A systematic review was conducted through electronic database, including Google scholar, Science Open, and ScienceDirect. The keywords used were “musculoskeletal disorders” AND “stretching exercise” AND “breathing technique”. The articles were collected between 2009 to 2020. Results: The article analysis used in this study were 4 articles. The effectiveness of holistic self-care (stretching exercise and breathing technique) showed 30 minutes of exercise per day for 5 days per week for a period of 6 weeks can overcome the skeletal muscle disorders caused by work related neck, shoulder, upper, and low back pain in workers. Conclusion: Holistic self-care (stretching exercise and breathing technique) overcomes work related musculoskeletal disorders in workers. Keywords: work related musculoskeletal disorders, holistic self-care. Correspondence: Siti Umairah. Psychology Study Program, Faculty of Psychology, University of Islamic Riau, Pekanbaru, Riau, Indonesia. Email: pujaumayrah@gmail.com. Mobile: +628 2250453378. DOI: https://doi.org/10.26911/the7thicph.02.39
Informes sobre el tema "Islamic believer"
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K., M. Gender-Based Perspectives on Key Issues Facing Poor Ahmadi Women in Pakistan. Institute of Development Studies (IDS), diciembre de 2020. http://dx.doi.org/10.19088/creid.2020.008.
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The Ahmadiyya Muslim Community (AMC, or Ahmadiyya Muslim Jama’at) believe themselves to be Muslims. The AMC was founded by Mirza Ghulam Ahmad in 1889 as a revival movement within Islam. Unlike all other sects of Islam, they believe that Mirza Ghulam Ahmad (1835–1908) of Qadian (a small town in Gurdaspur district of Punjab, India) is the same promised Messiah who was prophesied by the prophet Muhammad. Other sects believe that the promised Messiah is yet to come and, therefore, Mirza Ghulam Ahmad is a false prophet and his followers are non-Muslims.
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Avis, William. Role of Faith and Belief in Environmental Engagement and Action in MENA Region. Institute of Development Studies (IDS), mayo de 2021. http://dx.doi.org/10.19088/k4d.2021.086.
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This helpdesk report provides a critical review of the literature on the role of faith and religious values in environmental engagement and action. Contemporary studies have examined the relationship between religion and climate change including the ongoing “greening” process of religions. The review focuses on the responses of the Islamic faith in the MENA region to climate-related issues. MENA is considered one of the region’s most vulnerable to the impacts of climate change. The rapid review drawing from empirical findings notes that religious organizations have great potential in the protection of the environment. Religious organizations possess resources and infrastructure to positively impact the conversation on climate change. While the review acknowledges the important role that religion plays in environmental engagement, there is still no unified perception of climate change among members of the Islamic faith. There are those who believe that there are other more urgent issues such as radicalism, terrorism, democracy, and human rights. The review notes that the shared challenge of climate change can provide a mechanism to bring together faiths to discuss, share teachings, and agree on common action.