Suchergebnisse

Gender as a subject itself has been around for quite some time in Indonesia, as has the fight for it by government and non-government organizations. Why is it then, that many victimized women still find themselves devoid of rights? Many contemporary views have cast the topic of gender equality as a virus to Indonesian women, especially Muslim women. So why does the fight for gender equality seem stagnant? It seems that for Indonesia, such a cause is mired in by many obstacles. The great wall of patriarchic culture and such defaming claims by 'Islamic' revivalist movements such as HTI, MMI or KPPSI have long lives indeed. Helped along by the comfortable armchair position of men, firmly entrenched in society and backed up by a headstrong dogmatic position on religious interpretation. Sadly, many women still nod to such a position, accepting it as one of the facts of life. Such phenomenon has driven the writer to realize that the struggle for gender equality is far from over. And that a mapping out and elaboration on the extent of challenges facing it would be most beneficial to those fighting for it. In hopes that it would help them in designing proper strategies to more effectively campaign for equality.

Women's leadership has always been a discussion of controversy, especially in explaining, interpreting and determining the law of a woman's leadership. This study aims to: (1) Review the interpretation related to the concept of leadership with the interpretation model of maudhu'i Al-Qur'an letter An-Nisa verse 34 and Al-Mujadalah verse 11 according to some classical and contemporary commentators including Ibn Abbas, Imam Jalaludin, Ibn Kathir, Mustafa Al-Maraghi, Muhammad Hasbi and Quraish Shihab, (2) Assessing the relevance of the concept of female leadership in an Islamic perspective with the concept of leadership in the 21st century. This type of research is literature study using descriptive-analytic method, historical-philosophical approach, carried out with documentation techniques, analysis, interpretation, checking the validity of the data to obtain the results of the study according to purpose. The results of the study show that there are differences between the thoughts of classical mufassir and contemporary mufassir on women's leadership based on An-Nisa verse 34. It is the differences in times, conditions, situations and civilizations that influence it. The 21st Century is no longer a century where women cannot join in politics, government, social affairs, education, and so on. Contemporary mufassir allow women to be leaders as long as they do not violate the sharia and do not ignore the main task of being a wife. Relevance is related to the realization of the Constitution of 1945 article 27 concerning equal rights and obligations of Indonesian citizens, and Article 31 related to the right of education for all citizens of Indonesia relevant to the letter of Al-Mujadalah verse 11. The relevance is related to the realization of Article 27 of the 1945 constitution concerning the equality of Indonesian citizens' rights and obligations, and Article 31 concerning the right of education of all Indonesian citizens relevant to Al-Mujadalah verse 11. Men or women who are leaders, most importantly is the ...

Die Zeitschrift "Risalat al-Gihad", hrsg. von der in Tripolis ansässigen "Islamischen Missionsgesellschaft", organisierte die Konferenz im Islamischen Zentrum in Paola (Malta), das als wichtigste Außenstelle der Islamischen Missionsgesellschaft gilt. Im wesentlichen wurden drei Themenkomplexe behandelt: 1. Die Stellung des Islams in der zeitgenössischen Welt und sein Selbstverständnis, 2. die islamische Kultur und die Probleme der islamischen Auslandsinformationspolitik, 3. die islamische Konzeption einer neuen Weltwirtschaftsordnung. Der Bericht geht besonders auf den vom Redaktionskomitee des "Risalat al-Gihad" vorgelegten Grundsatzartikel zum Thema "Notwendigkeit einer islamischen Strategie in der zeitgenössischen Welt" ein. (DÜI-Hns)

Résumé Le soufisme est un courant mystique de l'islam, une voie spirituelle basée sur l'élévation de l'esprit et de l'âme et la recherche de la purification du cœur. Il a joué un rôle prépondérant dans la propagation de l'islam en Afrique subsaharienne, dont le Mali. Sa résistance au colonialisme, armée puis pacifique, le crédite pour jouer un rôle politique et social dans le Mali indépendant, bien que parfois contre le développement des mœurs sociales. L'objectif de cet article est de montrer la centralité du soufisme dans la propagation de l'islam dans le Mali précolonial, sans avoir eu nécessairement recours au « djihad ». La problématique de cette recherche s'articule autour de la rapidité et l'assertivité avec laquelle les Maliens ont adopté l'islam populaire. Nous émettons l'hypothèse que c'est d'abord la simplicité de la foi musulmane prônée par le soufisme par rapport à l'islam institutionnel et scripturaire qui en est la cause principale. Nous postulons ensuite que c'est également la forte ressemblance entre l'organisation hiérarchique des zaouias soufies et l'organisation hiérarchique païenne qui existaient au Mali qui ont affirmé la place de l'islam populaire dans les mœurs maliennes. Mots clés : Mali, soufisme, colonisation, indépendance, laïcité, charia. Abstract Sufism is a mystical current of Islam, a spiritual path based on the upliftment of mind and soul and the pursuit of purification of the heart. It played a major role in the spread of Islam in subSaharan Africa, including Mali. Its resistance to colonialism, armed at first then peaceful, gives it credit for playing a social and political role in independent Mali, although sometimes going against the development of social mores. The aim of this article is to show the centrality of Sufism in the propagation of Islam in precolonial Mali, without necessarily resorting to "djihad". The problematic of this research revolves around the speed and assertiveness with which Malians adopted popular Islam. We hypothesize that it is mainly due to the ...

Clifford Geertz has noted recently that 'more than any other single thing, it has been the rising tendency to ideologize faith in so much of the Muslim world that has made it increasingly hard to arrive at summary accounts of what is happening there'. This recognition has not deterred the emergence of a veritable flood of literature, scholarly or otherwise, much of which provides sweeping holistic accounts of 'Islam' and the West's current engagement with it. The difficulty Geertz highlights is, ironically, also the impetus that drives the current hunger for such knowledge at the popular, academic and policy levels: the recognition of Islam, in its multifarious manifestations, not as a stagnant and ritualistic historical artefact, but as the major component of cultural renaissance and prime vehicle of dissident political mobilisation in the contemporary Muslim world.

AbstrakIslam secara normatif telah menguraikan tentang kesetaraan dalam bermasyarakat yang tidak mendiskriminasikan kelompok lain. Islam memandang segala perbedaan sebuah anugrah Tuhan yang begitu besar yang harus di syukuri. Dalam tatanan kehidupan masyarakat multikulturalis dalam pandangan Islam memiliki kedudukan yang sama, memiliki hak dan kewajiban yang sama baik dalam bidang sosial, politik maupun hukum. Pendidikan memegang peranan penting. Pendidikan dalam hidup dan kehidupan manusia diakui sebagai satu kesatuan, proses pendidikan di masyarakat juga turut mempengaruhi perkembangan kepribadian manusia itu sendiri.