Suchergebnisse

Parallel to Arab Nahḍah, Ottoman modernization program is associated with the Tanzimat, a period of drastic social, political and institutional transformation. The word tanẓīmāt itself, however, merely means "regulations" or "reorganization" and very little has been done in investigating the conceptual or ideational foundations of Tanzimat reforms. The question at stake here is how these series of reforms were justified and legitimized within the Ottoman political culture. Accordingly, this paper focuses on reform debates among Ottoman bureaucrats and statesmen in the late eighteenth and early nineteenth centuries and proposes the concept and doctrine of taǧdīd (renewal) as a key to understanding Ottoman reform and religious transformation. Ottoman reformers at the turn of 19th century resorted to the doctrine of centennial renewal in order to both criticize the moral shortcomings of Ottoman political system and legitimize innovation. Within this logic, Ottoman reformist sultans and politicians have frequently been referred to as muǧaddids, that is restorers. This paper will present an account of the concept of taǧdīd based on Ottoman political and historical writing from the period. I argue that Ottoman reform was inseparable from the logic of religious revival and that Ottoman debates should be considered as part of and discussed in relation to the 18th-century Muslim revivalism which has attracted growing attention in the last decade.

In this current world, the Rohingya Muslims of Myanmar are deemed to be one of the most inhumanly tortured minorities. The culture of racial persecution is indulged by the decades of a clash between the Myanmar Government and the Rohingyas regarding religious and ethnic variance. However, it is also argued that the Rohingya crisis is not confined to religion but comprises economic and political issues equally. Rohingyas have been deprived of their basic human rights and faced a security crisis. Mass killing, rape, and inhuman torture are notable in this regard. Methodical abuse of human rights of the Rohingya by the military junta of Myanmar has forced thousands of Rohingya to flee the country. Consequently, thousands of Rohingyas now reside as refugees, mostly in Bangladesh, while others escaped to Malaysia, Singapore, and the Middle East. The Government of Myanmar has denied the citizenship of Rohingyas and labeled them as foreigners. This paper highlights the measures adopted by the global community for preventing the mass killing of Rohingyas. This research also portrays the means and methods of the Myanmar Government to suppress the Rohingyas. Furthermore, this paper looks into all sorts of violations of human rights and humanitarian disasters suffered by the Rohingyas and the subsequent humanitarian aid received from the regional and international community.

At the present stage, the problems of Germany's migration policy are mostly caused by Muslim refugees from North Africa and the Middle East. This, in turn, causes religious conflicts in Christian Germany. This factor creates a negative image of a migrant in the German society. The migration policy pursued by the government headed by A. Merkel, in the context of the refugee crisis, is subject to significant criticism from the opposition parties, which are supported by a fairly large number of the German population. Both in Germany and in European countries, nationalist and right-wing populist parties are gaining more and more popularity, in their rhetoric we can see manifestations of xenophobia, racism, etc. Such phenomena can seriously undermine the authority of the state or certain states in the international arena, because they call into question the main pillars of the liberal and democratic world order. One of the main factors in these contradictions is religion, namely Islam. It is one of the most ―triggered‖ topics in the society nowadays. That is no matter how paradoxical it may seem, but in a state that is secular, in which citizens almost do not pay attention to confessional affiliation, one of the most dangerous things that can lead to a serious conflict is the religion, where belonging to Islam can cause serious bias against the person.

The issue of prohibiting the portrayal of holy religious figures is a thorny subject due to the conflicting opinions and ideas concerning it. Miniature art embodies a natural human order, while holy religious figures embody an unnatural phenomenon, which cannot descend to the level of human standards. Hence, the research problem was identified in the study of the theoretical contradiction problem between the prohibition of portraying holy religious figures and what was actually accomplished in the Islamic miniatures. The research objective was to discuss the real motives behind the portrayal of the holy religious figures as a social reality in the Islamic miniatures, despite the religious prohibition of figurative representation in general, the apostles, the Prophets, their families, their companions, and the angels in particular. The importance of the research lies in revealing the reasons for the continuation of the attitude of most Muslim scholars concerning the figurative representation and the holy religious figures imaging prohibition during the Islamic times, which affected the current era. The researcher used the historical descriptive, analytical deductive, and questionnaire method in studying this phenomenon. Furthermore, the study concluded that the attitude of the artist of Islamic miniatures in terms of the portrayal of the holy religious figures has not been constant throughout the ages. This was governed by a set of political, social, cultural, and ideological factors.

AbstrakPersoalan dalam pembahasan kepemimpinan dan politik perempuan dalam perspektif Islam merupakan hal yang urgen diperbincangkan, bahkan selalu menjadi sebuah topik perdebatan. Perempuan memiliki peran penting dalam masyarakat. Namun anggapan bahwa perempuan hanya merupakan subordinasi laki-laki, merupakan pemahaman yang muncul melalui QS: An-Nisa Ayat 34. Ayat tersebut dalam tafsir klasik dan pertengahan dijadikan sebagai justifikasi dalam menggambarkan superioritas laki-laki terhadap perempuan. Amina Wadud merupakan intelektual muslim-feminis untuk melakukan pengembangan metodologis guna melahirkan penafsiran yang berperspektif gender dan berkeadilan sosial. Pemikiran Amina Wadud dalam memahami dan menafsirkan ayat-ayat bertema gender, seperti halnya dalam perempuan boleh menjadi Imam sholat. Maka melalui pemikiran-pemikiran Amina Wadud yang dinilai kontroversial, cukup menarik perhatian penulis dalam melihat bagaimana pandangan Wadud dalam hal Kepemimpinan dan Politik. Penelitian ini merupakan penelitian kepustaakan (library research). Kesimpulan dalam penelitian ini pemikiran Amina wadud, dipengaruhi oleh faktor situasi dan keadaan, yang kemudian modorong Wadud mengkaji kembali cara penafsiran para mufassir klasik yang menurut wadud lebih kepada penafsiran patriaki, mendudukan laki-laki di atas perempuan, yang penafisran tersebut bersifat subyektif. Menurut Amina wadud pada dasarnya ayat-ayat itu memberikan kedudukan yang sama antara laki-laki dan perempuan, tanpa mendudukan laki-laki di atas perempuan. Begitupun halnya di dalam kepemimpinan dan politik.Keyword: Gender, Amina Wadud, Kepemimpinan

AbstractThis paper discusses the social construction of the plipir community regarding the practice of congregational Friday prayers duringthe pandemic. The Indonesian government has implemented various policies to minimize the spread of COVID-19, includingcarrying out Friday prayers, resulting in changes in religious traditions and religious behavior of the community in general. Thisstudy uses the theoretical concept of Peter L. Berger with three components, namely externalization, objectification andinternalization. This study uses a qualitative method and uses a phenomenological approach with the aim of revealing aphenomenon of religious behavior that occurred in the plipir community during the covid-19 pandemic. The research location is inSidoarjo District. The results of the research on this phenomenon are that prayers must be performed in accordance with the lawand legal requirements as a form of externalization of the Prophet Muhammad SAW from the results of Allah's commands forhumans, especially Muslim communities and then strongly internalized in people in the world, especially in the plipir communitythrough the da'wah of the Prophet Muhammad SAW. to the Wali, Ulama, Al-Qur'an and Al-Hadith. The communitycarries out the objectivity of religious activities, especially in carrying out prayers in accordance with the rules, laws and conditionsfor valid prayers that have been stated in the Al-Qur'an and without changing anything, even during a pandemic.Keywords: Community, Congregational Prayer, Covid-19, Social Construction

Manipur is one of the north-eastern states of India where different communities such as Meetei, Meetei Pangal (Muslims), Kuki, Naga, etc. lived together for centuries. The issue of political consciousness is not a new phenomenon in Manipur as it had constitution, Loiyumba Shilyen at least since 11th century CE. But the growth of various political parties as modern democratic institutions emerged in the princely state of Manipur especially after the colonial encounter. The British colonial period witnessed combined oppression of colonial and feudal authority. The various forms of exploitations such as political and economic exploitation, social subjugation and ostracism through the invocation of the concept of mangba-sengba (impurity-purity), etc. provided the fertile ground for the growth of political parties especially in 1930-40's.The politically conscious middle class played significant role in shaping the popular democratic ideas and values and ultimately the rise of political parties in Manipur. In this seminal piece, an attempt has been made to understand the emergence of modern political consciousness and political parties in Manipur by making inquiries such as- what was the historical context and how did political parties were formed? Further an attempt has been made to critically examine and explore the Merger Agreement 1949 signed between the Government of India and Maharaja Bhodhachandra Singh in shaping the political ideas and growth of political parties.

Kejahatan genosida yang berhubungan dengan pemusnahan etnis atau budaya dan juga termasuk pada kejahatan terhadap kelompok politik karena kelompok tersebut sulit diidentifikasi yang akan menyebabkan masalah internasional dalam suatu negara. Kejahatan genosida pada hukum pidana internasional merupakan kejahatan luar biasa dan sudah menjadi tindakan yang dilarang yang kemudian dituangkan pada Konvensi Genosida 1948, statuta International Criminal Tribunals for the Former Yugoslavia (ICTY), statuta International Criminal Tribunals for Rwanda (ICTR) serta statuta Roma 1998. Penelitian ini bertujuan untuk mengetahui tindak kejahatan genosida yang dialami jika ditinjau dalam Hukum Internasional dan cara penyelesaian sengketa tindak kejahatan genosida secara Hukum Internasional. Penelitian ini menggunakan penelitian hukum doktrinal atau yuridis normatif. Sumber informasi hukum menggunakan bahan hukum primer (peraturan dan dokumen terkait) untuk analisis kualitatif lebih lanjut. Pendekatan yang digunakan adalah pendekatan konseptual, pendekatan perundang-undangan, dan pendekatan kasus hukum dalam membantu mengatasi rumusan masalah. Hasil penelitian menyebutkan bahwa penyebab utama dari kejahatan genosida adalah dilatarbelakangi dengan adanya perjuangan hak dari suku yang minoritas dan adanya agama yang fanatik serta rasial yang ditunjukkan dalam diskriminasi kultural. Tindak kejahatan yang diperbuat oleh pemerintah Myanmar oleh Etnis Muslim Rohingnya merupakan tindak kejahatan internasional genosida, karena sudah memenuhi beberapa unsur pokok yaitu pembunuhan massal, diskriminasi terhadap agama yang minoritas, dilakukan secara sistematis, dan bertujuan untuk melenyapkan suatu etnis dan golongan tertentu.

Riset tentang pemikiran politik Islam merupakan bahasan yang sangat menarik bagi para sarjana studi politik di dunia Islam. Hal tersebut tak lepas dari pandangan kaum Muslim bahwa Islam dan politik merupakan sesuatu yang tak bisa dilepaskan, sebuah keyakinan yang berakar pada pribadi Nabi Muhammad sebagai panutan umat Islam yang memiliki peran ganda sebagai seorang rasul yang menarima wahyu dari Allah dan pemimpin politik yang berpusat di Madinah. Riset ini bertujuan untuk memetakan kecenderungan atau trend-trend dalam studi pemikiran politik Islam di Indonesia, yang berguna untuk melihat aspek-aspek yang terlalu mendapatkan porsi tinggi dan mana aspek yang tidak terlalu diperhatikan. Selain itu, riset ini juga bertujuan untuk menjawab pertanyaan implikasi trend pemikiran politik. Data diperoleh dengan memanfaatkan software Publish Or Perish dan dipetakan dengan software Vosviewer. Hasil penelitian menunjukkan bahwa studi tentang pemikiran politik Islam di Indonesia telah berkembang dengan sangat pesat, dimulai sejak tahun 1954. Namun demikian karya-karya utama di bidang ini masih didominasi oleh karya dari penulis luar negeri yang tertarik dengan perkembangan politik Islam di Indonesia. Para penulis juga masih belum banyak melakukan kerjasama dalam penelitian, sehingga kebanyakan karya masih bersifat individual. Hal ini wajar mengingat karya-karya yang terindeks di google scholar kebanyakan berupa buku.

The renewal of the Ottoman Empire was carried out by some groups from western education, aiming to strengthen domestic development through an effective strategy to maintain the territorial integrity of Turkey. The presence of Mustafa Kemal Ataturk was the beginning of progress as well as renewal in the Ottoman Empire which had long experienced collapse and destruction. In addition, his secular ideas made him the first leader to pioneer the westernization movement. With that Turkey became a modern country under the leadership of Kemal Atthatruk with military guard. In addition, he also made Muslims and interfaith tolerant in their religious practices. He also created a modern form of Islam by turning it into Islamic-oriented political parties. Therefore, this study aims to discuss the thoughts of secularism and the progress made by Kemal Ataturk as well as its impact on the Islamic world. To achieve this goal, in this study the author uses the historical method which is one way to solve a problem that originates in the past. By way of finding sources, verification, interpretation of sources and the last is historiography. As for obtaining sources, researchers used a type of library research which attempted to examine secularism and the progress initiated by Kemal Attatruk using a social approach.Kata Kunci: Sekularisme, Kemal Attratruk, Islam

Village funds are budgeted to finance village development in accordance with the use priorities determined through government policies. One of the derivative activities from the field of empowerment, village funds can be used to finance various religious activities at the village level. This is as stated in the Ministry of Village Regulation (Permendesa) concerning the priority of using village funds which is determined every fiscal year. For example, in the 2019 fiscal year, the priority of using village funds is regulated through Permendesa Number 16 of 2018. Several activities contained in the regulation are a measure of effectiveness in the use of village funds. This paper will describe the effectiveness of using village funds for multi-religious activities in Banda Aceh City using a descriptive method. This paper is presented based on primary and secondary data obtained from the results of field research using interview, observation, and document analysis techniques for the use of village funds from the 2016 to 2020 fiscal year. The results show that the use of village funds for religious activities is minimal, because it is limited by regulation at the city level. For Muslims, village funds are used for TPA activities and religious understanding training activities. As for non-Islamic religious activities, the use of village funds was not found.

Greek historiography no longer ignores the massacres of non-Christians during the Greek War of Independence, but little thought is given to the fate of those Muslims and Jews that survived or how their presence, as non-Christians or as new converts, impacted the new state, its ideology, structures, policies or laws. This article begins to address this gap and attempts to highlight the seriousness with which Greek governments, both in the revolutionary and post-independence periods, confronted this issue. Using a variety of sources such as wills and dowry contracts, court cases, government records and revolutionary memoirs, the article attempts to show that modern historiography has underestimated the numbers and significance of converts and conversion, and that in this regard Greece and the Ottoman Empire share remarkable similarities in their treatment of conversion, the conflicts it generated, and the use of religion to shore up political weakness. As in the Ottoman Empire, conversion was a thorny issue for the early Greek governments that were trying to establish their legitimacy in the international arena. At the same time it provided opportunities for Greece to assert its influence far beyond its physical capacities, presenting itself as the defender of Orthodox Christians, a role previously monopolised by the Russian Empire.

The purpose of the paper is to present the images of career women in the Arab world, and in particular to demonstrate different paths taken by them to success. An important topic is also how such women are perceived by the public. In the study, the term success is objectified and results primarily from the position occupied by women in the social hierarchy2 , especially in the politics and business (including show business). So far the problem of career women in the Arab world (and in abroader sense: in the Muslim world) has not been an object of studies or analyses, the more difficult it is, therefore, to discuss the images shaped. Thus, this is apreliminary study with aresearch base constituted by images of twelve women. (fragment of the text) ; Celem artykułu jest przedstawienie wizerunków kobiet sukcesu w świecie arabskim oraz ukazanie różnorodności sposobów osiągania przez nie sukcesu. Istotnym wątkiem jest także odbiór społeczny takich kobiet. W opracowaniu pojęcie sukcesu ma wymiar zobiektywizowany i wynika przede wszystkim z miejsca zajmowanego przez kobiety w hierarchii społecznej, zwłaszcza w polityce oraz w biznesie (w tym show-biznesie). Problematyka kobiet sukcesu w świecie arabskim (i szerzej: muzułmańskim) nie była jak dotychczas przedmiotem badań i analiz, tym trudniej jest więc mówić o kształtowanych wizerunkach. Niniejsze opracowanie ma zatem charakter wstępnego studium, a podstawę badawczą stanowią sylwetki dwunastu kobiet. (fragment tekstu)

The treaties are considered as the most important way for the country to promote its foreign policy. In general, it results from military work, so the winner will use it to fulfill its aims that were not achieved through the war. This study deals with a treaty which was signed by the Ottoman and the Russian empires in 1774. This research also shows the terms of the treaty and its effects. It also explains the Fiqhi issues raised in it, and indicates if it is compatible with the legitimate constraints of international treaties in Islamic Fiqh. The constraints include granting political independence to Crimea, paying huge restitution to the Russians, and waving some of their lands, which are not acceptable in Islamic law unless necessary. So, the Hanafi school scholars decided that treaties with a warring party is not acceptable at all unless it could assist Muslims in the war or to increase the state's strength. "It is permitted only as a way to fight, because then it will be a metaphorical way of fighting." [Al kasaniu: Badayie Alsanayie 7:108] Otherwise, the negotiator should achieve for the state which it would have to achieve by fighting. The study makes it clear that this happened in some terms of the treaty. Although it was widely deemed to be a curse, it is like a treasure for researchers in international relations and legitimate politics.

The legitimacy authority of kiai's diversity it's nothing for the Indonesian muslim communities. even for some people, the figure of kiai gets the title as a holy person, wise along with other attributes that are embedded to the kiai. Whereas lately, the picture of politics continues to be torn apart and degenerates so that you are in an uncomfortable zone, thas is a negative view of dirty world. So is there a synergistic meeting point betwen these two poles ? so that both of them can be in tune to become a single. This study aims to determine the publics of kiai, by using the type field qualitative reasearch when the reasearcher conducts reseacrh in the Somber Bentong hamlet, Karang Cempaka Village, Bluto District, Sumenep regency. to get understanding description, public percepstion and dakwah from political kiai. The techniques used in this research are observation, interview and documentation which are then analyzed by data reduction, data presentation and data verification. The conclusion of this study is that the term kiai undergoes a transformation of function that is only intended for a person with religious understanding who is considered capable. While public perception of kiai figures involved in politics practically does not result in a shift in community compliance. As well as the public's view of da'wah kiai politics remains in the optimistic space of healthy and clean politics.