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BURCKHARDT, T. (1967). Perennial values in Islamic art. Studies in Comparative Religion, 1(3), © World Wisdom, Inc. (www.studiesincomparativereligion.com)
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BURCKHARDT, T. (1967). Perennial values in Islamic art. Studies in Comparative Religion, 1(3), © World Wisdom, Inc. (www.studiesincomparativereligion.com)
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The paper presents a cognitive, educational and philosophical strategy, sometimes called reconstructionism (as it denotes efforts to reconstruct knowledge and science), proposed by a number of Muslim authors as a proper reaction to modern science. The pre modern background for this reaction is highlighted. Two examples are given: the Islamic science idea by Seyyed Hossein Nasr, and the Islamization of knowledge project by Ismail Raji al Faruqi. Their critique of Euro Atlantic science is based on its perceived effects on society and morality (secularization, imperialism and colonialism, cruelty towards laboratory animals, etc.) as well as on tawhid, the Islamic idea of unity. Their main postulates are to stop calling modern science objective and universal because this is a purely Western product; to produce an alternative indigenous science; to make science conform with Islamic doctrine and ethics; to reintroduce holism and sapiential aspects of knowledge into science. Critical voices, both Muslim and non Muslim, are quoted. All in all, reconstructionism is evaluated as a movement understandable to some extent but inefficient and idiosyncratic, unable to start objective and interesting research programmes on its own.
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Indonesia is a country with various tribes, nations, races, ethnicities, religions, and languages. This diversity is unique for the Indonesian people. Multicultural understanding is needed to be implemented in the life of a pluralistic society. Multicultural understanding that is tolerant, egalitarian, democratic, inclusive, as well as understanding and appreciating diversity is important and urgent to be instilled through multicultural Islamic education. Indonesian Muslim scholar, Gus Dur Wahid and Cak Nur give more attention to multiculturalism education seen from their ideas in various writings. This type of research is library research using a qualitative descriptive-analytical approach. Furthermore, the data were analyzed using technical content analysis. The results of this study indicated that multicultural Islamic education upholds tolerance, democracy, humanism and pluralism. According to Gus Dur, multicultural Islamic education is learning based on local cultural diversity that is synchronized with the teachings of Islam, built on the spirit of equality, equality, humanity, and plurality through mutual respect for existing similarities, differences, and uniqueness. Meanwhile, according to Cak Nur, multicultural Islamic education is education that views that diversity is not a barrier or reason for discrimination against other groups. Then in the thoughts of Gus Dur and Cak Nur, there are similarities that lie in the aspects of multicultural ideas, the objectives of multicultural Islamic education, the concept of educators and learning methods. While the differences are in terms of concepts, curriculum, and implementation of learning evaluation.
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This study aims to describe simply the strengthening of the concept of religious moderation and harmonization of knowledge as an effort to prevent radicalism at IAIN Pekalongan. This study uses a qualitative method with a descriptive analysis approach. The results showed that the strengthening of the concept of religious moderation at IAIN Pekalongan through: the establishment of a house of religious moderation and the internalization of moderate Islamic values in lectures were carried out with four approaches, namely: a contributive approach, an additive/additional approach, a transformative approach, and a social action approach. The four taglines owned by IAIN Pekalongan, namely spirituality, scientific, entrepreneurship, and nationality, were transformed to achieve the vision as a leading and competitive campus in the development of Indonesian-minded science and technology at the national level in 2036. The implementation of the four values or taglines can be seen through the behavior Moderate attitude of IAIN Pekalongan students in facing various problems of life. Modernization of Islamic studies at IAIN Pekalongan is carried out through Islamization of Knowledge in all majors. Modernization is adopting new sciences that are in accordance with the needs of the times, but still maintaining the old traditions that are still relevant. IAIN Pekalongan which will transform into State Islamic University (UIN) also has the concept of harmonization or harmonization of knowledge. The concept is the integration of science, namely science, technology and religion. This integration between religion and science appears in the form of new courses such as Islamic mathematics.
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In dictionaries, ziyāda (excessed phrases) means to make more, to increase, and is defined as the opposite of deficiency. Ziyādahs, which does not cause any difference in terms of grammar (i‘rāb, naḥw)or meaning between its presence and its absence in syntax, and which exceeds the necessary limit in the divine word, which come as additions and excesses in the form of letters, nouns, and verbs, are among the most basic stylistic features and structural problems of the Qur’ān. Are these ziyādas, which have been a challenge for the commentators, really a divine word fault and defect, or an artistic (bedīʿī) beauty, as some have suggested in our tradition? In other words, are these structures that contain various subtleties of meaning that the Arabs of the 7th century Hejaz region did not know, were not familiar with, and had not heard of, or, on the contrary, are they patterns of expression that were formed and manifested within the framework of the linguistic customs and traditions, and literary tastes of the Arabs of that day, which were present and well-known in their daily speech, oral and literary genres? These questions and problems are analyzed in this article. Of course, our aim in this study is not to take all of the Qur’ān’s ziyādas one by one, to read them within the framework of divine, transcendental mystery and wisdom, to describe the subtleties and depths of meaning or rhythmic beauties they add to the expression. These have already been dealt with more or less in our tradition or some academic studies today. Although the relationship of the Qur’ān’s ziyādas with the linguistic customs and traditions of the Arabs of that period and their literary tastes has been weakly touched upon between the lines in the ancient literature, unfortunately, there has not yet been a study that makes this kind of reading in modern period studies. Therefore, our aim in this study is to examine the relationship of these expression structures with the language usage customs of the Arabs of that period, their literary tastes, and their linguistic and cultural anthropological structures. In this respect, as a result of this research, which we think is different from the existing academic studies, original and authentic, and in which we use the literature review method, it is revealed that the redundant structures of the Qur’ān for rhythmic and non-rhythmic purposes are related to the literary tastes, linguistic customs and traditions of the Arabs at the period of revelation/nüzūl, more precisely, it is not in a language and style that is above and beyond the existing language patterns and usages, that transcends them (hārikun ʿale’l-ʿāde), transhistorical and transcendental.
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Badr al-Dīn b. Mālik (d. 686/1286) summarized (talkhīṣ) Abū Yaʿqūb al-Sakkākī's (d. 626/1229) book called Miftāḥ al-ʿulūm in his work named al-Miṣbāḥ fī ikhtiṣār al-Miftāḥ. This study, by being among the common basic sources of the period, achieved an exceptional position in the field of rhetoric. This summary not only has a distinguished place in its field, but also has an eloquent and aesthetic dībāje. In the dībājes, which constitute the introductory parts of the studies, information is given about subjects such as the subject, purpose, content and method. The author carefully chose the words he used in the dībāje of the summary work, and tried to make the rhetoric, which is its content, speak with artistic concepts. In this context, it has been seen that he attaches particular importance to the art of barāat al-istihlāl (ingenuity of initiation). Barāat al-istihlāl (ingenuity of initiation), handled under the badī (science of embellishment) section of Arabic rhetoric, is the art of making an introduction in a remarkable and beautiful way by means of words and phrases that refer to the purpose and content. In this manner, the author made subtle references to the names of important works written in the field of rhetoric before him. In this regard, this study aims to analyze the dībāje of the talkhīṣ named al-Miṣbāḥ fī ikhtiṣār al-Miftāḥ and explain the art of barāat al-istihlāl, as well as provide the necessary information about the sources used. The art of barāat al-istihlāl is generally included in the dîbâces, which are the introductory parts of the works. For this reason, necessary information about dībāje is also given. Since it is one of the first sources written in the field of Arabic Language and Rhetoric and the names of important rhetorical sources written before are skillfully mentioned in its dībāja with the art of berā'at al-istihlâl, Bedr al-Dīn b. Mālik's dībāja was preferred as the subject of the study. It has been brought to the attention of the academic community that the bibliographies of some classical works can be learned with this method.
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Considering the impact and interaction of religion in both individual and social spheres, it is essential to reveal the religious education process in the geography we live in with different aspects. Accessing oral sources is as meaningful as written sources in understanding the historical process. Memories, which are defined as the transcription of experiences to writing, are sources that leave traces in the minds of individuals, affect them, and help history. The history of religious education of the Republic of Turkey has also been formed based on information and documents. Memories have a special place in this information and documents. Although they have a subjective point of view, those who share their memories are living witnesses of the events we are talking about from today's perspective. The research aims to albeit partially and to describe the counterpart of religious education in the social and institutional field, based on the memories that can be expressed as the narratives of oral sources about the history of religious education in the Republic period. For limiting the descriptions, the memoirs of retired faculty member Professor Celal Kırca were used. In his books written at different times, Professor Kırca conveyed the events he witnessed in his family, close and distant surroundings in the schools he attended from his childhood to the present day, while conveying the religious education institutions, the understanding of religion of the period, and the changes made by the state regarding religious education. The study is based on the memoirs, which are the output of the oral history method, with the other written documents, using the document analysis method. As a result of the study, it was seen that oral transmissions and written documents related to the history of religious education supported each other, and at the same time, it was desired to draw attention to the importance of the discourses of the living witnesses of history.
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The diversity of religions recognized by the Indonesian people requires an understanding of religious moderation. Islam is the religion that is mostly followed by the Indonesian people. Which is where community organizations have an important role in mobilizing and spreading the religion of Islam. Nahdlatul Ulama and Muhammadiyah are currently developing very rapidly in Indonesia. In higher education, the two organizations are already attached to the IAIN Pekalongan extra-campus organization. So that in order to minimize conflict, the application of religious moderation is very important so that students and the community can live in harmony against violence.
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This study intends to describe the role of Edupreneur in Al-Ustmani Islamic Boarding School. The method used in this study uses a qualitative approach. In this study, researchers used exploratory and descriptive research forms. The setting of this research is the Al-Ustmani Islamic Boarding School. The sampling technique used was purposive sampling technique, namely the technique of determining sampling with certain considerations, based on considerations that the samples in this study were students, teachers, and the Al-Ustmani Islamic Boarding School foundation. The technique used for data collection and validity is source triangulation. The findings of this study state that edupreneurs at the Al-Ustmani Islamic Boarding School play an important role in the progress of the current world of education. Entrepreneurship or edupreneur education, such as that carried out by the Al-Ustmani Islamic Boarding School Foundation, is naturally required for all Islamic religious education institutions, so it is no longer only recommended as it is today. In the Edupreneurship of the Al-Ustmani Islamic Boarding School, the students must be invited to the field to see business objects directly. Before graduating, the students of the Al-Ustmani Islamic Boarding School must be required to practice entrepreneurship with capital from the institution, which capital must be returned after the students graduate from the Al-Uthmani Islamic Boarding School without interest. Entrepreneurship learning at the Al-Ustmani Islamic Boarding School is not all theoretical, but there is practice in laboratories and workshops to produce products, so that students and graduates have experience in producing products that can open up business opportunities. The Edupreneurship curriculum at Al-Ustmani Islamic Boarding School is designed to produce graduates who are able to think creatively in order to produce innovators who are able to create change and progress for the Indonesian nation.
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The purpose of this research is to analyze the development and strategy of halal tourism in Malaysia. This research approach is descriptive qualitative. The object of this research is Malaysia. The main data source of this research is information on the results of literature and documentaries on the development of Malaysian halal tourism. Data collection methods in this study include interviews and documentation. The validity of this research data uses source triangulation. The data analysis technique used in this study is an interactive method. The results of this study concluded that Malaysia’s halal tourism has proven to be ranked first in the Global Muslim Travel Index. Malaysia as one of the countries in ASEAN is considered successful in utilizing halal tourism. The key factor for Muslim tourists choosing halal tourist destinations in Malaysia is that the destinations are Muslim-friendly. There are three potential strengths for Malaysia in developing halal tourism in Malaysia. First, the potential wealth and diversity of national tourism resources. Second, the attention and positive attitude of the Malaysian people towards the development of halal tourism. Third, Malaysia’s position as a destination country for halal tourism investment. The strategy that has been carried out by Malaysia to advance halal tourism destinations in the country is first, promotion and marketing, including brand building, communication strategy, and sales. Second, the development of destinations consisting of attractions, construction of facilities, and access to supporting locations. Third, institutions, entrepreneurs, industry players, and training workshops.
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Islamic financial Institutions are expected to take considerable business risks when earning from their financial dealings. The objective of this study is to clarify the concept of risk in Islamic commercial financial transactions from the fiqhi (or Islamic Jurisprudence) perspective and analytically evaluate the selected three issues having place in the practice of Islamic finance based on the concept of risk taking maintained by Islamic fiqh. This is desk-based research where data has been collected from various sources such as classical fiqh books, regulators’ policy documents and guidelines, and journal articles. This study employed mixed methods of literature review and qualitative content analysis to analyze the data critically in search of assertive findings. The study revealed the issues relating to risk-taking behaviour of Islamic financial institutions (IFIs) as, amongst others, charging the cost of the fund on defaulting customers, holding the lessee liable for the total loss of leased assets under Ijārah Thumma al-Bay’(AITAB) and capital guarantee under Mushārakah based instruments. This study suggests that Institutions facilitating Islamic financial instruments shall have to evaluate the business risk based on their subjects namely (i) property (māl) and (ii) work (ʿamal) in ensuring the fulfilment of Shariah principles and expected risk-taking concept embedded in contracts or instruments without diverting them. Analysis of the selected cases in this research identified that when risk-taking principle is breached, the prohibited elements, such as Ribā, Gharar and Maysir, do arise and that they impede the realization of the Maqāṣid al-Shariah intended for Islamic financial contracts. This research would allow the Shariah scholars and legal authorities in the Islamic financial industry to extend their knowledge on issues in the practice of Islamic finance pertaining to risk-taking behaviours that are expected by the IFIs.
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The philosophy of Islamic philosophy is an external view of the Islamic philosophy the branch of which is the philosophy of transcendent philosophy. Mulla Sadra founded one thought and philosophical system, which included the methods and achievements of the schools of thought that preceded him and made further steps in relation to them. By taking into account the needs and requirements of his time, and in order to ensure sufficient responses and appropriate solutions for the intellectual and cultural problems of the period, he established a system by means of which he was able to harmonize reason, gnosis and revelation. Thus, by achieving the desired goal and establishing cooperation between these three, he climbed one more sublime horizon of theology and dialectics in order to address various philosophical and intellectual issues, and issues of belief. This research article discusses the essence of transcendent philosophy, its theme, aim, field, methodology, its relationship with other thought schools, causes and factors of establishing and knowing its weaknesses.
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This article seeks to answer numerous questions that are not analysed in any other ethical science, while the philosophy of ethics offers answers to them: What is the meaning of the beautiful and the ugly? What are the meanings of responsibility, values, duties and obligations? Are concepts such as justice, injustice, good and bad and goodness (hayr) axioms or should they be defined? Are ethical judgments declarative or encouraging? If they are stimulating, are they absolutely stimulating or are they stimulating judgments based on reality? If they are declarative, what type of declarative judgements do they belong to? Is the reason that perceives ethics different from the theoretical reason? Should the ethical have a relationship with the existence of real things? What is the standard of the ethical good and bad? Are general ethical judgments axiomatic or theoretical? Are ethical judgments innate or acquired? The philosophy of moral is the science that answers these questions.
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In this paper, we will analyze the representation of Ibn Arabi in the text by Jusuf Ramić entitled “Ibn Arabi and his method of interpreting the Qur’an”, published in the VIS Gazette in 1977. At the very beginning, we will explain the historical background and reasons why Ibn Arabi was not written about in the publications of the Islamic (religious) community in Bosnia and Herzegovina for 40 years. Then, we will analyze the text itself and compare quotations from the text with the literature available at the time the text was written, as well as with the current research results related to Ibn Arabi’s work. We will refer to certain misconceptions that still follow Ibn Arabi’s name, such as the authorship of certain works, and the background of certain sayings/views. In the last part of the paper, we will discuss certain aspects of Ibn Arabi’s method of interpreting the Qur’an. In the conclusion, we will summarize the results of the analysis, attempting to position the text within the wider picture of the academic study of Tasawwuf in Bosnia and Herzegovina during the SFRY period.
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The author, in an imaginary dialogical form, like Plato, seeks to present the deepest knowledge of the philosophy and religion, which are presented by a sage (hakīm) to an inquisitive student. The student reveals that a sage possesses a special kind of knowledge for which it is necessary to have spiritual readiness. In this context, the sage tells him about the partial intelligence and the Intelligence. What particularly bothers the student is the problem of evil. The sage will emphasize to him that only wise people can really answer that question through the heart. In the end, he will advise him to remove the curtain of evil in order to truly live.
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The main thesis of the article is that the fundamentalist branches of Islam are not a product of modern times. Numerous historical sources indicate the existence of such groups from the beginning of the existence of this religion. The article consists of three main parts. The first one contains an introductory introduction to the subject presented in the study. The second contains concise information on the theoretical and practical links between religious fundamentalism, terrorism and organized crime. The third concerns the Genesis, functioning and collapse (or rather dispersion) of the so-called the Islamic State – in reality, a terrorist criminal organization that cynically uses strict religious precepts to subjugate the conquered territories and the population living there. The summary of the text contains final conclusions that clearly remind about radical religious movements that often form a kind of criminal and terrorist criminal conglomerate appearing in various parts of the world (both in Europe, Asia and Africa); with varying intensity. These organizations are clearly opposed to the values of the so-called the west; they reject the idea of human rights and promote the values (or anti-values) of fundamental criminal religious movements.
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Although secularization is the principle of most countries today, in this paper in the example of Egypt, Eritrea, and Ethiopia, we will show the connection of the religious community of Oriental-Christian Christians with the authorities of the selected states. The Church has been exploited for decades in these countries for political goals, reforms, ideas of revolution, etc. This paper, among other things is exploring status of copts and divisions in understanding their identities. Religious leaders relations with the authorities in the XX and XXI century have been a central point of work. The example of secession of Eritrea from Ethiopia, which was followed by the separation of the church, proved that independent church in independent state is important element in controlling the masses and directing citizens in the desired direction. To a large extent, the paper is based on explaining the political situation in the elected states and the place of the church in those periods. It has been shown that the church often followed the authorities for the sake of survival and peace, but opposite examples are known too. The fates of these chiefs were often death, exile, or imprisonment.
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This research considers the value of character education in the family environment in realizing religious moderation. It is a case study of the multi-ethnic and religious community of Kayu Aro Kerinci, Indonesia. The research focuses on the values of character education for children and methods of instilling character values within the family in the Kayo Aro community, Kerinci, Indonesia. It is qualitative research with a sociological approach to Islamic education. Data sources are based on observation and interviews. Meanwhile, data informants are parents and schoolteachers. The research has led to the conclusion that the value of religious moderation is the most important foundation that must be instilled in the family environment. These values of religious moderation include awareness of religious and cultural differences, the importance of realizing inter-religious cooperation, and respect for local cultural values as capital to face changing times.
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TSocio-political leadership in the Balanipa Kingdom of West Sulawesi was strongly influenced by relations with several major kingdoms in South Sulawesi and the invasion of the intruders to the land of Mandar. This research aims to describe the pattern of leadership in the Balanipa kingdom that mirrors the concept of Islamic socio-political leadership. The research uses the grounded research method, which seeks to explore data and historical sources provided in several books and classic manuscripts, such as the Mandar Lontarak manuscript, and data in a verbal form i.e., stories and testimonies given by historical figures in Mandar. Heuristic techniques are used to find and collect historical sources and classify them according to their type, which consists of the Lontarak classic manuscript, books, interviews, and historical speeches obtained from several community leaders and descendants of historical actors. The results show that discourse on the history of the kingdom in Mandar began with the formation of The Balanipa Kingdom in the mid-16th century. The coronation of the king as a leader and the appointment of the king in The Balanipa Kingdom is the condition in the form of an obligation to pass on the values and principles of Islamic leadership, that prioritize people’s interests in the areas of economy, security, and public order.
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The subject of the authors’ reflection is the image of the Muslim East in the emigrant poetry of Nadezhda Teffi. The analysis revealed the semantic structure of the Oriental motif and the ways of its linguistic representation. A detailed analysis of oriental themes in Teffi’s lyrics is presented in the article. This part of the writer’s creative work has not been introduced into scientific circulation. Moreover, it has not been sufficiently discussed in criticism and still remains little known. The lexical material was extracted on the basis of the analysis of poems included in “Shamram: Songs of the East” by Teffi (Berlin 1923). All contexts containing direct nominations of oriental images and motifs were used as the research material. Analyzing the content and various interpretations of oriental themes, the authors of the article considered the nature of the literary text, its meaning and connotations from both linguistic and literary points of view. The methodology of the work is rooted in the theory of a systemic holistic approach, which made it possible to consider individual poems of Teffi as an example of oriental poetry with pronounced oriental imagery. Comparative-historical, biographical, structural and formal methods were used. The multifaceted study of the image of the East in Teffi’s lyrics revealed a close connection with universal categories that shape not only a person’s psychological sphere, but, more importantly, the spiritual domain. As a result, the relationship between the universal and the individual divulged the nature of the emigrant period of Teffi’s work, largely determined by the tragedy of exile and the loss of the motherland.
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