Suchergebnisse

In this ethnographic sketch, I analyze the complex processes of Sino-Islamic identity formation by examining the variety and diversity of locally produced "authenticity," situated within a global understanding of Islam. Even within a single province, among a single official minzu (nationality) that People's Republic of China propaganda, media, and scholarship often construct as a unified, static group, localized practices and processes of identity formation are remarkably diverse. This article investigates how trans/national discourses and practices of Islamic authenticity are localized within two specific field sites: the provincial capital of Kunming and the rural Muslim enclave of Shadian. For the purposes of this article, I focus primarily on how life is temporally and spatially structured, both in everyday practice and in imaginings of one's place in history, modernity, the Muslim world, and the Chinese state. By setting out details of the daily lives of two Hui Muslim women, I aim to elucidate how temporal and spatial structures of life, which are tied to urban or rural location, reflect and shape local identity formation. I argue that as actors involved in their own self-production, Hui Muslims in Kunming and Shadian negotiated, appropriated, and contested both monolithic notions of Islam and the official state-propagated minzu classificatory system, producing their own versions of authentic Hui Muslim identities. What constituted authentic Hui Muslim identity depended to a great extent on the residence of the individual.

The purpose of this study was to determine the causes of the events in Way Jepara Talangsari eastern Lampung 1989. The method used in this research was descriptive method. Data collection techniques were using observation, interviews, documentation and literature. Data analysis techniques were using qualitative data analysis. From this study it showed that the factors that cause Talangsari events in Way Jepara East Lampung in 1989 was a factor of SARA (ethnic, religious, racial, sectarian) which is exclusive attitude of Warsidi congregation have an impact on their attitudes to society in Talangsari by making the relationship between them becomes not harmonious and political situation factor of Orde Baru has felt undermined the purity of Islam and failed in prospenas the people.Tujuan dari penelitian ini adalah untuk mengetahui faktor penyebab Peristiwa Talangsari di Way Jepara Lampung Timur tahun 1989. Metode yang digunakan dalam penelitian ini adalah metode deskriptif. Teknik pengumpulan data menggunakan teknik observasi, wawancara, dokumentasi, dan kepustakaan. Teknik analisis datanya menggunakan analisis data kualitatif. Dari penelitian ini diperoleh hasil bahwa faktor penyebab peristiwa Talangsari di Way Jepara Lampung Timur tahun 1989 adalah faktor SARA (suku, agama, ras, antar golongan) yaitu sikap eksklusif jemaah Warsidi telah berdampak terhadap sikap mereka kepada masyarakat Dusun Talangsari sehingga membuat hubungan diantara keduanya menjadi tidak harmonis dan faktor situasi politik Orde Baru yang dirasa telah merusak kemurnian agama Islam serta gagal menyejahterakan rakyat.Kata kunci : jemaah warsidi, peristiwa, talangsari

Developing states, following the theory of "the survival of the fittest", are severely in need of building up their electronic commerce for their economic survival on the globe.Beside other challenges, developing states are lagging behind in terms of technology readiness (TR).Another leading factor, particularly within the practicing Muslim communities, could be the impact of religiosity that has been unanimously found playing an immense role in buyers' buying attitude, judgment of product price and quality. Having an immense influence, it affects both intra-personally and interpersonally.Furthermore, religiosity shapes consumers' mind-set, learning and life style and is also considered as one of the significant factors with regards to hi-tech innovations adoption. This paper puts light on the relevant and valuable perspectives: technology readiness, religiosity and diffusion of electronic commerce, in the perspective of Muslim majority developing countries. While contributing to the field of knowledge, the study highlights the importance of technology readiness and trust in the diffusion process of electronic commerce. Looking into the moderating effect of religiosity in this regard, it underlines the unique features (completeness, universality, ever-greenness and applicability) of Islam including the moderate approach of Islam, toward technologies including e-commerce, thus boosting up electronic commerce trade.While, possessing the practical, educational and theological implications, the study will be helpful to all the stakeholders including; prospective consumers, governmental concerned authorities and e-commerce global community.

Abstract: One of the distinctive teaching of science in schools is the transformation of the yellow book that discusses the science instrument. In the broader science of translation tools include traditional Arabic grammar, such as nahwu (sintakstis), sharf (inflection), balaghah (rhetoric), in addition there is also a mantiq science (logic) and tajwid (science to read the Koran well and right). However, over the age of the modern world today through a lot of big changes, especially information and communication technology developments. Seeing the rapid development of the world is for many people has led to mixed response. No exception for Muslims and no exception boarding school in it. Changes that continue to appear lately in it touches almost all aspects of human life, economic aspects to the aspect of moral values. Simply put, this global era can be illustrated by the fierce competition in the field of science and politics, the progress of science and technology, the rapid flow of information, and high social change. The research results can be 3 things that could strengthen the pesantren First, tamaddun of promoting boarding. Secondly, Tsaqafah, namely how to give enlightenment to the Muslims so that creative-productive in religious life, by not forgetting the originality of Islam. Third, hadara, namely establishing a culture. In this case, how our culture can be characterized by the spirit and traditions of Islam.

Peradaban adalah bentuk budaya paling tinggi dari suatu kelompok masyarakat yang dibedakan secara nyata dari makhluk-makhluk lainnya, Agama (baca Islam) adalah faktor terpenting yang me- nentukan karakteristik suatu peradaban. Peradaban mencerminkan kualitas kehidupan manusia dalam masyarakat. Kualitasnya diukur dari ketentraman (human security), kedamaian (peacefull), keadilan (justice), kesejahteraan (welfare) yang merata. Perwujudan keadilan sosial politik ekonomi dan budaya tidak akan sempurna dengan agen- da yang serampangan, tetapi ia akan matang jika dilakukan secara sadar dan terencana, karena itu Negara berkewajiban memberikan pelayanan dan kepastian hukum yang setara terhadap kehidupan ma- syarakat yang beragam tersebut (keberagaman adalah sunnatullah; QS. Al-Hujarat [49]:13). Tekad masyarakat untuk membentuk suatu Pemerintahan Negara yang bertujuan melindungi segenap bangsa masyarakat dalam satu Negara, memajukan kesejahteraan umum, mencerdaskan kehidupan bangsa, dan ikut melaksanakan ketertiban dunia yang berdasarkan kemerdekaan, perdamaian abadi dan keadilan sosial sebagaimana ter- tera dalam pembukaan Undang-Undang Dasar 1945, memiliki esensi dalam membangun dan mengembangkan sumber daya manusia yang bermutu, Sumber daya manusia yang terampil memanfaatkan ilmu pengetahuan dan teknologi, berbudaya dan bermoral yang berakar dari Agama yang berkembang di suatu Negara. Ada tiga bentuk masyarakat sejahtera yang dicatat oleh Al-Quran dan ditegaskan oleh para ulama, ketiga bentuk tersebut memiliki perbedaan satu sama lain dalam karakteristik, sifat-sifat, landasan dan tiang pe- nyangga yang menjadi sandaran (Dr. M. Ahmad Khalafallah; Hakaza Yabni al-Islam, 2008)

Central Asia has been experiencing an increase or activation of radical Islamic movements over the last decade or so. These complex processes include increasing urbanization, institutional and individual corruption, the growing gap between rich and poor, the inability of the state to provide security, corruption in the law enforcement agencies, poor functioning of the state religious bodies, inefficient power structures, limited scope for citizens to influence decisionmaking, all which result in lower trust in the authorities as well as other factors. The authoritarian regimes of Central Asia gave rise to boiling anger and discontent among their populations. For people unable to defend their rights and interests, religion might be seen as a way out of this situation. Kazakhstan, the most stable and safe country in the region, witnessed a series of alleged extremist terrorist acts since 2011. Historic roots and the identity of "Kazakh Islam," the nature of connection and influence reaching Kazakhstan from neighboring North Caucasus and Afghanistan and how it affects radicalization of the youth, and reasons for misleading assumptions are analyzed so as to identify how Kazakhstan is viewed from the outside world. State structures and the role of the state overseeing issues regarding Islam and its practices, with attention to banned extremist groups, their specifics, and the country's experience of political violence in 2011-12, as well as the state's response to the acts of violence, are discussed. ; https://press.armywarcollege.edu/monographs/1446/thumbnail.jpg

This articleis trying to discover the political opinion—in terms of relations of religion and state—of an Islamic thinker, Ibn Taymiyya, within the era of Middle Age in the history of Islam. The government experiment in accordance to Islamic teaching had begun since the time of Muḥammad p.u.h. governed the society of Madīna. The leadership then was continued by Khulafā' al-Rāshidīn after the Prophet Muḥammadpassed away. The system of al-khilāfa then no longer existed and soon changed becoming the monarchy, beginning from the era of Umayyad. This situation could be easily seen in the system of electing the head of the state or the leader of the governmentthrough direct pointing by the on going khalīfa to the candidate who had beenprepared as a prince long before the changingtime.This system of changing the leader of the goverment would be much different from the system in the era of Khulafā' al-Rāshidīn, where a khalīfa should be selected by a kind of committee consisting of outstanding persons of the society and the men around (saḥāba) the Prophet Muḥammad. In the modern era and contemporary world like nowadays, the goverment model and its system are varied.Religions and politic in the perspective of Islam is integrating in the Classic and Middle Age, while in the modern era there has been emerged the idea to separate the Islamic teaching from the political field.

Food is necessary for human's survival. Human beings become more health-conscious in consuming foods and drinks. This is to promote healthy lifestyle and prevent from illness caused by food consumption. Healthy lifestyle starts since the beginning of the time and dietary practices is connected with religious practices. Islam has acknowledges the importance of consuming food to nourish the body and mind. In this paper researcher will explain the connection of consuming food according to Islamic rules towards human development; intellect, akhlak, moral and psychology. Result from the analysis indicated that, consumption of food does surely affect human development on akhlaq, moral and psychology. If one choose an unhealthy lifestyle or consume haram food which Allah has prohibited, one may suffer health difficulties, resulting in stress and exhaustion physically and spiritually. Establishing Islam does not only means establishing mosques, Islamic centers and schools, but also establishing Muslims economically, politically as well as physically. When we put good things in our body, then only good things will come to our life. Allah's command to consume halal food is not merely related to Ibadah which entails the relationship between He and His creations, but also has wisdom behind it that is surely giving benefits to humankind. Halal food consumption can lead people to healthy lifestyle and give positive growth to human development. DOI:10.5901/mjss.2015.v6n3s2p136

Pemaknaan kehidupan dalam perjalanan hidup seseorang akan terus berlanjut karena kehidupan seseorang selalu dinamis dan tidak statis. Dalam keseharian kita selalu dihadapkan dengan berbagai macam tanda yang hadir dalam berbagai macam bentuk seperti gambar, simbol, maupun teks. Tanda-tanda tersebut tentu memiliki berbagai macam makna yang berbeda-beda. Media memiliki kekuatan untuk mengkonstruksi realitas yang ada di sekitarnya. Konstruksi yang dibangun tentunya memiliki kekuatan dan kelemahan. Kontruksi yang dibangun tersebut tentu saja tidak terlepas dari sudut pandang bagaimana sebuah media memandang sebuah peristiwa atau berita yang kemudian diangkat dalam sebuah tulisan. Konstruksi yang dibangun oleh media bisa berupa berita politik, ekonomi, sosial, budaya maupun agama. Berita yang dibangun tersebut kemudian diturunkan dalam sebuah laporan baik berupa berita utama, editorial, tulisan khas ( feature ) maupun gambar-gambar yang diambil untuk menguatkan konstruksi yang dibangun tersebut. Tarbawi sebagai sebuah majalah Islam yang baru, memiliki kekhasan tersendiri karena memilih isu atau wacana yang berbeda dibandingkan dengan majalah- majalah yang lain. Tarbawi mengangkat permasalahan kehidupan dari sudut pandang yang berbeda, humanisme, kemanusiaan dengan perspektif Islam. Ini menjadikan Tarbawi khas dan menjadi inspirasi bagi orang-orang yang membacanya, terlebih lagi dengan jurnalisme nurani yang diusungnya.Penelitian ini melihat bagaimana media membingkai dan mengkonstruksi sebuah realitas yang ada melalui teks yang ditampilkan majalah Tarbawi khususnya tentang bagaimana konstruksi citra diri muslim dalam majalah Tarbawi edisi 101-103.

Die Konfessionszugehörigkeit auf dem Gebiet der alten Bundesrepublik Deutschland blieb zwischen 1871 und 1970 weitgehend konstant. So gehörten in Westdeutschland im Jahr 1951 noch 96,4 % der Bevölkerung einer christlichen Konfession an, seit den 1970er Jahren ist jedoch eine zunehmende Säkularisierung der Gesellschaft zu beobachten (Wolf, C., 2003: Religion und Familie in Deutschland, in: Zeitschrift für Evangelische Ethik, 47. Jg., S. 53 – 71; siehe auch die Studie: Wolf, C., 2000: Religionszugehörigkeit in Westdeutschland von 1939 bis 1987; Archiv-Nr. ZA8146; in histat). Die Wiedervereinigung veränderte durch den Beitritt der ehemaligen DDR schließlich die konfessionelle Struktur der Bundesrepublik erheblich. Die ersten größeren Veränderungen, die in dem hier betrachteten Zeitraum zwischen zwei Volkszählungen beobachtet werden können, treten zwischen den Jahren 1970 und 1987 auf. Der Anteil der Protestanten verringert sich um 6,8 Prozentpunkte, der Anteil der Katholiken um 1,7 Prozentpunkte. Seit dem Jahr 1990 ist die Zahl der Katholiken und Protestanten weiterhin stark rückläufig, der negative Mitgliedertrend wird sich in diesen beiden Kirchen auch mit hohen Kirchenaustritten bis 2014 fortsetzen.
Die vorliegende Datensammlung zur Religionszugehörigkeit in Deutschland fasst die Angaben aus den Volkszählungen der Vorkriegszeit und der Nachkriegszeit sowie des Zensus von 2011 zusammen. Die Angaben zu den beiden Konfessionen (evangelisch, römisch-katholisch) sowie "Andere Konfessionen" (einschl. "Keiner Religionsgesellschaft") sind nach den Bundesländern aufgegliedert. Für den Vergleich der Querschnitte ist einschränkend festzuhalten, dass der Zensus 2011 keine verlässlichen Angaben zu den religiösen Minderheiten in Deutschland bereitstellt. Anhänger dieser Religionen (Islam, Hinduismus, Buddhismus) könnten überproportional häufig von der Möglichkeit Gebrauch gemacht haben, auf die Frage nach der Religionszugehörigkeit zu verzichten. Betrachtet man die bisher vorliegenden allgemeinen Annahmen zur Religionszugehörigkeit in Deutschland, müssten sich vor allem Konfessionslose in der Gruppe befinden, die keine Angaben zur Religion gemacht haben. Bei den statistischen Erhebungen zu den Anhängern der sonstigen Weltreligionen wie z.B. Islam müssten "die Lücken durch wissenschaftliche Verfahren geschlossen" werden (Sabine Bechthold, Statistisches Bundesamt 2013). Bei den amtlichen Daten zur Religionszugehörigkeit handelt es sich nicht um Aussagen über religiöse Überzeugungen oder Lebenseinstellungen, sondern um die rechtliche Zugehörigkeit zu einer Religionsgesellschaft oder -gemeinschaft.
Die Angaben aus den Volkszählugen werden ergänzt durch Entwicklung der Kirchenmitgliederzahlen in Deutschland (katholische, evangelische Mitglieder).



Datentabellen in HISTAT:
A.01 Religionszugehörigkeit in Deutschland, in Prozent (1950-2011)
A.02 Bevölkerung nach Religionszugehörigkeit und Bundesländern, in Prozent (1950-2011)
B.01 Religionszugehörigkeit in Deutschland, Mitgliederzahlen in Tausend und in Prozent (1950-2012)

Alcohol has been part of local culture in southwest Mali since precolonial times. In the last century, when Islam spread into the region, it became a 'haram' (forbidden) substance; therefore its consumption moved to the margins of society. Based on an ethnography of night life in discreet bars called 'maquis' where power, wealth, and alcohol become juxtaposed during the night in the small town of Bougouni, this article explores how Muslims handle their participation in forbidden activities from within a local Muslim community. Analysing the social significance of the darkness of the night in relation to a public Islam based on sight, it illustrates how forbidden activities are handled through strategies of diurnal conformity and nocturnal discretion in urban Mali. Exploring the fact that a Muslim can at the same time be known as a respectable member of the local community and a suspected drinker during the night, this analysis aims to demonstrate that the interplay between display and secrecy is an important component of morality in urban Mali, while the wealth and power of mͻgͻbaw (big men) often work as veils that cover their forbidden activities. Besides studying the ways Muslims strive to be pious, this article finally stresses the need to explore also the field of haram as an integral part of a Muslim life so as to develop a humanly wider and more complete understanding of Islam's relationship to contemporary Muslim societies.

The question of the relationship between religion and the state in the Islamic world is as old as Islam itself. The experiences of Turkey and Iran during the past 30 years qualify among the most instructive applications of the relationship. In these two cases, the interaction between the systems of governance, on the one hand, and the Islamic cultural and legislative heritage, on the other, represents a common factor, whereas they differ in terms of the doctrinal reference on which each of these experiences is based. They also differ in perspective, application mechanisms and their relations with the West. The present research can be encapsulated, in broad outline, under five main headlines which raise questions more than provide answers: (1) the historical background of the relationship between religion and the state in the Turkish and Iranian models; (2) the effect of the ascent of revolutionary Islam in Iran, after the revolution of 1979, on the problematic of state–religion relations; (3) from 'well-being' to 'justice and development': limitations and prospects of a historical compromise between religion, secularism and the state; (4) points of controversy and commonalities in the Turkish and Iranian experiences from the 1980s to the end of 2012; and (5) looking into the relationship of each of these two models with the Arab Spring revolutions: are they determinants of these revolutions or investing in their development?

Muhammad Iqbal (1877–1938), one of the 20th century's most influential Muslim thinkers, theorized a radically new understanding of Islamic selfhood. For Iqbal, the self (khudi) was marked by an individuality that made it distinct and inherently equipped to overcome colonial incursions. Iqbal put this down to Ibn 'Arabi's (1165–1240) "Neo-Platonist doctrine of sheep" of wahdat-al-wujud. This article examines the ways in which Iqbal's ideas of the self derive from a specifically modern, Western notion of the self that has its history in Rene Descartes' cogito ergo sum — a modern selfhood entailing independence and uniqueness, and which became the standard in Europe after the 18th century. It is a self whose worth is measured by what it produces, and by its relationship to the world as a creator. When Iqbal writes that "man becomes unique by becoming more and more like the most unique individual [God],"1 this paper investigates how Iqbal's approach to the Muslim self is thought through Western categories — beginning with the self, but extending to the pan-Islamic nation (the ummah), and nationalism — and how such an imagining delimits his very (re)construction of Islam, thereby further imbricating "Islam" within Eurocentric power-knowledge. The article reflects on the importance of examining perhaps the foundational theoretical assumption of the modern Muslim experience — Muslim selfhood — and how such an examination is essential for the process of decolonial thinking to begin.

Salafis, who defend a very conservative, literal interpretation of Islam and treat
Shia Muslims with hostility, are not just a phenomenon in the Middle East. They
are increasingly pressuring Shias and other religious minorities in Indonesia, too.

Saudi Arabia is the world's main provider of Islamic education. In addition
to promoting Salafism and maligning other religious communities, Saudi
educational materials present the kingdom in a favorable light and can also
exacerbate religious strife, as they are doing in Indonesia. The Saudi educational
program aims to create global alliances and legitimize the Saudi claim to be the
leader of Islam – at home and abroad.
**Since switching to democracy in 1998, Indonesia has been shaken time and
again by Salafi religious discrimination and violence, often on the part of
graduates of LIPIA College in Jakarta, which was founded by Saudi Arabia in 1980.
**Domestically, Saudi Arabia uses educational institutions to stabilize the
system; since the 1960s, it has become the largest exporter of Islamic education.
After Saudi Arabia began to fight with Iran for religious hegemony in 1979,
it founded schools and universities worldwide to propagate its educational
traditions.
**In Jakarta, LIPIA represents a Saudi microcosm where Salafi norms and
traditions prevail. LIPIA not only helps Saudi Arabia to influence Indonesian
society, it also provides a gateway to all of Southeast Asia.
**As long as Muslim societies fail to create attractive government-run
educational institutions for their citizens, there will be ample room for Saudi influence.

This paper examines Indonesian foreign policy on the Arab-Israeli conflict. This conflict has been concerned by the Government of Indonesia since Indonesia existed as a nation-state because of two reasons: firstly, a domestic sentiment especially Indonesian Muslim and secondly, the involvement of the major powers in the world in this conflict. The government response to the conflict is based on the views that Israel has occupied Palestinian territory illegally and the Government of Indonesia has supported Palestinian independence state. However, how the regimes have realized this policy in the history of Indonesian foreign policy on this conflict is not similar. The differences are shaped by domestic politics and international considerations. Keywords: the Arab-Israeli conflict, Indonesian foreign policy, Islam. Tulisan ini membahas dinamika politik luar negeri Indonesia berkaitan dengan konflik Arab-Israel. Konflik ini menjadi perhatian pemerintah Indonesia sejak berdirinya negara ini. Hal ini didasari oleh dua hal. Pertama, konflik ArabIsrael menyangkut sentimen domestik, khususnya Muslim Indonesia. Kedua, perhatian masyarakat internasional khususnya negara-negara besar terhadap permasalahan ini sangat tinggi. Dasar berpijak pemerintah Indonesia menanggapi konflik ini antara satu rezim dengan rezim lain relatif sama, yaitu bahwa pendudukan Israel atas Palestina adalah ilegal dan pemerintah Indonesia mendukung kemerdekaan Palestina. Namun, implementasi dari tiap rezim atas garis kebijakan ini berbeda-beda, dipengaruhi oleh dinamika politik domestik dan internasional. Kata-Kata Kunci: konflik Arab-Israel, politik luar negeri Indonesia, Islam.