ŹRÓDŁO PRZEKŁADU: Wartości wieczyste w sztuce islamu
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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The purpose of this article is to reveal and remark upon the view of Shariati on Marx and Marxism. The leftist theology of Shariati has always consisted in relation with Marxism, although in an unfavorable way. Marxism is not a sacrilegious ideology, but a strange and opponent ideology that needs to be overcome and defeated, from the viewpoint of Shariati, who avoids with caution using conservative wording when analyzing and criticizing it. Shariati aims to attract the masses into a political opposition and to establish a religious ideology which may serve as a kind of political guideline for Muslims fighting for the good of society. There are important historical changes in Shariati's view of Marxism. Whereas his approach was more contingent upon “three Marx” differentiation during his early studies, it develops into a more negative aspect over the course of time. In late period works, Marxism is reevaluated and rejected as a materialist ideology. The differences between the two ideologies are sharpened by re-emphasizing the religious sources of the Islam-Science ideology. According to him, Islam is an ideology that is holistic and fundamentally different from Marxism, which shares common ontological ground with capitalism. One cannot be accepted until the other one is rejected. Islam, which is based on tawhid, is in a superior position to all modern ideologies, especially Marxism, in terms of creating a radical subjectivity and achieving basic ideals such as freedom and equality. Because it is a Eurocentric ideology, Marxism is also an alienating western ideology. While it includes the left ethos in its left theology, it categorically rejects the ontological assumptions of Marxism. Shariati, tries to construct a revolutionary worldview based on Tawhid. This spiritualist worldview is based on justice, freedom and equality. Individual belief and spiritual life are the most important elements of this worldview. Islam is the only structure that will mobilize Muslim societies against capitalism and imperialism and protect the identity of the society against alienation. For this reason, it is necessary to abandon foreign and alienating ideologies and return to Islam as a revolutionary ideology.
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Traditional artworks in different periods, especially after the advent of Islam in Iran, have benefited a lot from text adornment, due to the emphasis of this religion on science, literacy, and its positive approach to the use of calligraphy. Needless to say, the use of calligraphy was not merely decorative; it was used more to convey a message and show the status of an issue. Metal working in the Safavid period has many artistic and religious values in material and spiritual aspects. Safavid artists have used religious themes, mystical, and Quranic concepts in decorating their works. In their works, they have revealed the mysterious manifestations of mysticism, Islamic religion, and Shiite religion. Samples of metal objects with calligraphy with Quranic content and religious devotions have been investigated. The findings indicate that, in addition to having a decorative aspect, Safavid metalworking has taken its motifs from the common religious thought of that period, namely the Shiite religion. Inside their forms and motifs, these objects are created symbolically as an illustration of the beliefs, rituals, and faith of the Safavid period. Those metal objects that have Quranic verses have a special use, and they are generally used for religious purposes. The content of the verses used, above all, has determined the volume and practical importance of the verse; the artist, therefore, has mostly used the small chapters of the 30th part of the Quran, Ayat al-Korsi, and short verses that have a message in them. The contents of the present article have been collected by library methods; it has been prepared based on documents and in a descriptive-analytical and comparative way. In this article, only a limited number of objects have been examined, which have received more attention than the decorative aspect.
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Freedom of conscience and religion is one of the fundamental human rights, which is guaranteed both in the order of international law and in state acts of a constitutional nature. One of its manifestations is religious expression, which is expressed in the right to display religious symbols in public space. This right is protected by international law and national law, however, it is not absolute and therefore may be limited. The basic rules regarding the limitation of this right are set out in international acts and in the fundamental laws of countries, however, any disputes are resolved in court, which results in many new interpretations of the same provisions. The purpose of these considerations is to determine what reasons may underlie the restriction of the right to express faith through religious symbols, and whether they are common to all legal cultures and what is the impact of the nature of the relationship between the state and religious associations?
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The author attempts to analyse selected rulings of the European courts concerning religious symbols in order to answer the question whether freedom of religion is still respected in Europe. The analysis is based on the reflection on the context of contemporary European cultural landscape: diversity of constitutional models of particular states, the concept of neutrality in the matter of religion, and the ability of contemporary political elites and judges to understand the sphere of the sacred (sacrum). The selection criteria for the rulings have been cases concerning objects related to practising religion: (i) the hijab – an Islamic headscarf, (ii) the burqa – a garment covering practically the entire body, and (iii) the crucifix hung on a classroom wall. The review brings up important questions about lack of tolerance, pluralism and acceptance of religious diversity in contemporary Europe, and ‘reasonable accommodation’ as a possible solution.
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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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This study highlights international and traditional documents that ensure the protection of human rights in relation to Islamic law. In this regard, we will make a brief presentation of the main sources that guarantee the protection of the citizens of the states under the jurisdiction of Islamic law.
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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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Play is a means for children to explore life and is one of their fundamental needs. In today's digital world, children, the new inhabitants of the digital realm, also have digital games as their playmates. While numerous studies have been conducted on the harmful effects of digital games on children's development, there is limited research on their impact on religious and moral development. This study aims to identify the potential adverse effects and risks that the simulation game "Judgement Day: Angel of God" may have on children's moral and religious development, and their fundamental developmental areas. The reason for selecting "Judgement Day: Angel of God," which has a high download rate in Turkey, is its popularity among children aged 7-12 due to its game structure, design, user interface, and ease of play. This study, used qualitative research methods, specifically document analysis, and the data obtained were analyzed using the content analysis method. In this context, the game was played up to advanced levels, and the content and themes that could negatively affect children's moral and religious development, and other areas of development, were analyzed. The findings are presented under three headings: Elements That Could Negatively Affect Religious Development, Elements That Could Negatively Affect Moral-Values Development and Elements That Could Negatively Affect Other Fundamental Areas of Development. It was determined that the symbols, cues, instructions, spatial features, and content in the game contained elements and risks that could negatively affect religious and moral development, and other areas of development (social-emotional development, sexual development, self-care skills).
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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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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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