Suchergebnisse

In writing the history of the Islamic world, there are two expedients which, sooner or later, become impossible to avoid: periodisation and geographical subdivision. These are bound to be, to a greater or lesser extent, arbitrary, but that does not imply that they are necessarily meaningless. It is possible to tell the story of early Islam, the mission of the Prophet Muḥammad, the first Arab Muslim expansion and the Umayyad and ʿAbbāsid caliphates as a single, integrated narrative. There is an essential unity to the historical evolution of the Muslim community, in its first four centuries, which lends itself to such an integrated treatment. From the eleventh century, and increasingly thereafter, this is no longer the case. The political unity represented by the early caliphates is no more. Though caliphs remained important for a time as local rulers, whether in Baghdad, Cairo or al-Andalus, and even more as instruments of legitimisation for Islamic regimes far and wide, real power passed to a multiplicity of sultans, amīrs, maliks and so on. There is nothing very surprising about this. At the point at which this volume commences, the Islamic world stretched uninterruptedly from Spain to Central Asia and northern India. Over the next few centuries it was to spread much further, deeper into India and to western China, and by oceanic routes to East Africa, coastal South Asia, South-East Asia and southern China.

Pola asuh menjadi pendidikan awal yang diterima anak dalam lingkungannya. Melalui pola asuh inilah anak dapat tumbuh dan berkembang. Dan pola asuh inilah yang menjadi nilai utama bagi orang tua, terutama ibu dalam membentuk kepribadian anak. Apabila anak diasuh, dibesarkan dan dididik dengan hal-hal yang bersifat kebaikan, maka anak akan tumbuh pada kebaikan itu dan akan mendapatkan kebahagiaan dunia akhirat. Sebaliknya, bilamana anak diasuh dengan kekerasan dan kejelekan, maka anak akan tumbuh dengan kekerasan tersebut. Konsep pola asuh dalam perspektif Islam adalah pola asuh yang dapat memberikan keteladanan, nasehat, perhatian atau pengawasan, kebiasaan baik dan juga perhatian terhadap moral anak. Sedangkan konsep pola asuh secara psikologi dapat dibedakan menjadi empat, yakni pola asuh demokratis, otoriter, permisif, serta yang bersifat ancaman.

The present study to analyze the social activities of the fundamentalist movements in contrast to those of the moderate Islamic movement in Indonesia. It focusses on two groups in Salatiga Central Java: the Hati Beriman Foundation and the Khadijah Volunteer representing the fundamentalist groups, which they call themselves as the Back-to-Islam movement, and the Muhammadiyah and Nahdlatul Ulama (NU) representing the moderate groups. By observing the activities of those groups and interviewing their key activists, the study investigates their contstations and why the Back-to-Islam group has gained more popularity to te public rather than those of the moderate groups. The results show that that the emergence of Back-to-Islam movements marks a new contestation between Muslim fundamentalism and moderate Muslims in Indonesia. Previously, the contestation focused on debates around the meaning of Islamic texts or teachings, but now it moves forward to get more Muslim sympathy in general. Moreover, that transition arises because of the political defeat of Muslim fundamentalist groups in upholding Islamic law (sharia). Besides, the transition occurred because fundamentalist Muslim groups considered that Muslims in Indonesia were experiencing pressure through radical stigma and terrorism

1. Constructing authenticity, ensuring continuity : death, dying and commemoration in Bosnian Islam -- 2. Remembering the dead and marking the deathscape -- 3. Converting the stone : text and image in early Ottoman Bosnia -- 4. Islamizing memory, framing the community : funerary text in the religious imagination.

Introduction -- Laskar Pembela Islam -- Laskar Jihad -- Laskar Mujahidin Indonesia -- Anti-Americanism -- Political Islam After the New Order -- The Focus of the Study -- Methodological Notes -- The Structure of the Book -- The Expansion of "Salafis" -- Islamic Reform in Indonesia -- Saudi Arabian Geopolitics -- Dewan Dakwah Islamiyah Indonesia -- Islamic Activism on the Campus -- Lembaga Ilmu Pengetahuan Islam dan Bahasa Arab -- A New Type of Middle Eastern Graduate -- The Salafi Foundations -- Post-Gulf War Drift -- The Rise of Ja'far Umar Thalib -- Hadrami Background -- Persis Legacy -- Afghan Experience -- Pesantren Al-Irsyad Tengaran -- Revitalizing the Yemeni Connection -- The Sururiyya Issue -- The Periodical Salafy -- The Ihyaus Sunnah Network -- Toward Political Mobilization -- Transition to Democracy -- The Opening of Institutional Access

The legend of Sergius Bahira in the light of Christian apologetics vis-a-vis Islam -- Muslim-Christian confrontation and counterhistory -- The Islamic Bahira -- The apocalypse of Bahira -- Bahira's teachings -- Breaking crosses -- God's word and his spirit-Bahira's christology -- Protection and recognition-Bahira and Q 5:82 -- The physics of heaven -- The Qur'an against Islam -- The legend outside the legend -- Bahira the source -- Bahira the heretic -- Bahira the false witness -- Bahira the victim -- Jewish traditions about Bahira -- Bahira the forecaster -- Concluding discussion -- Texts and translations -- The recensions and the manuscript tradition -- Some characteristics of the recensions -- Textual genealogy -- Manuscripts -- Conspectus siglorum -- Methodological considerations -- The East-Syrian recension -- The West-Syrian recension -- The short Arabic recension -- The long Arabic recension

The article deals with the question of pluralism in Arabic countries that have many similarities despite their differences. It proposes a dynamic model articulating Islam as a discursive mode to the weakness of the public nature of power and to the propensity of the people to submission and rebellion. This model is drawn from the Algerian experience whose three constitutive logics can be found, to various degrees, in the other Arabic societies, from Iraq to Morocco. Adapted from the source document.

This study aims to analyze multicultural education in the perspective of Islamic education philosophy. The research method used is qualitative using a library research approach. The main data source in this study is Islamic educational literature based on philosophy and the secondary source is research articles that are relevant to this research. Data analysis uses content analysis techniques. The results of the study show that the essence of multiculturalism is culture and the recognition of cultural diversity and the response to accepting the diversity of cultural realities. Islam is a religion that is not based on culture, but has a concept of how its people are cultured and have good morals. Islamic culture is a procedure that refers to Islamic principles. Islamic culture itself is purely based on the Qur'an and Hadith, while non-Islamic culture is only based on human creations and that culture will never be the same. In the perspective of the philosophy of Islamic education, multicultural education trains and builds the character of students to be able to be democratic, humanist, and pluralist in their environment. In other words, multicultural education is a resistance to fanaticism that leads to this type of violence.

AbstractThe core of the argument of this article is that the integration of Islamic notions of justice into transitional justice mechanisms in the MENA makes for a more viable and sustainable transitional justice process in the region. This would mean a critical cultural value in the MENA is given a place in dealing with the past and mapping out a sustainable future in the region. The argument here is premised on the logic that a social transformation-focused enterprise like transitional justice ought to engage with Islam for sustainable outcomes in societies in the MENA where Islam is very influential. Given the significant role and influence of Islam on cultural, socio-political and legal institutions in the MENA, a process of transitional justice that takes account of Islamic values and practices is important for negotiating justice and institutionalising reforms in societies in the region.

Mohammed Ayoob ; Includes bibliographical references (p. 195-204) and index ; Parallel als Buch-Ausg. erschienen