47 research outputs found
Astrology in literature: how the prohibited became permissible in the Arabic poetry of the mediaeval period
No full textThis thesis is concerned to position the art of astrology within the context of classical Arabic poetry, primarily by investigating and elucidating attitudes to the notion of
qadar (fate) and the ideology in which it was embedded. These attitudes were revelatory of the broader world view of the Arabs of those periods, and their shifts from those held in the pre-Islamic and early Islamic eras tell us a good deal about the importance given to the nature and role of fate and about the various understandings of its influence. The pre-Islamic Arab's notion of qadar was in some ways similar to that of the early Muslims: both emphasised predetermination and the irresistible power of fate. But while the jahilf (Pre-Islamic) Arabs identified fate with the malign power of dahr (Time), the Muslims believed the power of fate lies in the hands of God the
Omnipotent, who alone is responsible for the fate of the whole universe. Thus the astrology of the pre-Islamic era was one aspect of divination (kihana) and claimed to be
able to reveal in advance an individual's destiny, which could be avoided by taking certain precautions. These precautions, however, were considered effective only in
relatively trivial cases; they were useless in the areas of major impact: a person's happiness or misery (shaqiiwa aw sa ada), sustenance (rizq) and one's term (ajal), the
three inevitable and irresistible manifestations of fate. In the Islamic period not only these major aspects of life are governed and controlled by the Omnipotent; the destiny
of the universe, in even its most minute details, is determined and controlled by God alone. Astrology was considered to be of no value whatsoever, and its practitioners were subject to the death penalty. These two irreconcilable views are evident in early Islamic poetry, which reflected clearly the response of poets, and society, to astrology from the perspective of qadar.
When the orthodox caliphate was replaced by dynastic rule the status of astrology was changed dramatically. The idea that the stars, as indicators, play a role in the life of
human beings found popowerful supporters in some governors of the Islamic world, who allowed astrology to fulfil a public function regardless of the hostility of the official
religion of that society. This social phenomenon generated rich material of a controversial character in the realm of literature. Investigating the factors, motivations
and impact of mediaeval political, theological and philosophical attitudes to astrology, in relation to the notions of free will and predestination, is the concern of this study
Muhammad as a Prophet Venerated among the Muslims in the Light of Sirat Ibn ’Ishâq
No full textŚwiat muzułmański opiera swoją doktrynę nie tylko na Koranie, ale także na tzw. Tradycji Proroka (Hadith) oraz na biografii Mahometa zwanej Sirą. Sira (arab.: ةريس), znaczy: „droga wyjścia”, „sposób postępowania”, „postępowanie”, „sposób życia”. Ibn ’Ishâq, autor Siry przywołuje wiele tekstów zapowiadających Mahometa, które można podzielić na 2 grupy: 1) wypowiedziane przed jego narodzinami; 2) proklamowane za jego życia. Mają one na celu: wykazać, że Mahomet jest wysłannikiem Allaha, a jednocześnie zbudować jego obraz jako człowieka o nieskazitelnej moralności. Prorok Islamu w Sirze został przedstawiony jako wzór dla muzułmanów, a jego życie może być normą nie tylko dla konkretnego wyznawcy Allaha, ale również dla przepisów moralnych i prawnych społeczności muzułmańskiej. The Muslim religious doctrine is founded on the Quran as well as on so-called “Traditions of the Prophet” (Hadith) and Sirah, which is a biography of Muhammad. Sira (Arabic: ةريس), means as much as “he way out”, “the way of proce- eding”, “acting” or “way of life”. The author of the biography of the Prophet of Islam, Ibn Ishâq, refers to many texts in which it is foretold. They can be divided into two groups: i) revealed before his birth and ii) proclaimed during his lifetime. These writings have one purpose, namely to show that Mohammed is the true messenger of Allah. A similar goal is the narrative about the Prophet’s calling. At times it bears a resemblance to the narrative describing the vocation of Moses or Jeremiah. Following the Quran, Ibn ‘Ishâq shows Mohammed as “the seal of the prophets” that conclude the entire process of Allah’s revelation. The author of Sirah meant to present the image of Muhammad as one who is not only the most important prophet but also the most wonderful of all the people. Therefore, he assigns to him all the necessary qualities. Hence, the Prophet is a man of impeccable morality, a political and religious leader of the community sometimes called a king and a descendant of Adam and Abraham who brings forth the will of Allah and warns against the punishment for the infidels. He was shown as a model for Muslims and for this reason his life may be a norm not only for a particular follower of Allah but also a source of the moral and legal values of the Muslim community
DEATH PENALTY FOR APOSTASY IN ISLAM
No full textU članku se sagledava jedna od točaka napetosti u problematici odnosa islama i liberalnog razumijevanja ljudskih prava – sloboda religije naspram smrtne kazne za otpadništvo u islamu. Autorica kritički pristupa ekstremističkom tumačenju islama u kojem se smrtna kazna za otpadništvo prakticira kao jedna od odlika Medinskog ideala – te, preuzimajući Tibijev pojam, odbacuje ekstremističke pokušaje oživljavanja vremena proroka Muhameda kao “izmišljanje tradicije”. Oslanjajući se na progresivnu islamsku misao, autorica toj problematici prilazi iz dvaju smjerova: prvi je smjer preispitivanje izvora smrtne kazne za otpadništvo u Kur’anu i tradiciji proroka Muhameda, a drugi odbacivanje smrtne kazne za otpadništvo kao prakse proturječne ideji ljudskih prava.In this article, the author approaches one of the tension points within the problematics of Islam and liberal understanding of human rights – freedom of religion in opposition to the death penalty for apostasy in Islam. The author critically approaches the extreme interpretation of Islam – within which the death penalty for apostasy is practiced as one of the characteristics of Medina ideal – and, by adopting Tibi’s term, dismisses their attempts of revival of Prophet Muhammad’s time as “the invention of tradition”. Relying on progressive Islamic thought, the author approaches this problematics from two directions: first, through examination of the death penalty sources in Islam: Qur’an and the tradition of Prophet Muhammad, and second, through dismissal of the death penalty for apostasy as a practice which is contradictory to the idea of human rights
PERANCANGAN COMPUTERIZED MAINTENANCE MANAGEMENT SYSTEM PADA MESIN PRODUKSI UNIT KERJA ZA I/III
No full textJika membutuhkan abstrak atau isi jurnal silahkan menghubungi author melalui email [email protected], [email protected], [email protected]
Malawi national bibliography : list of publications deposited in the library of the National Archives of Malawi. 1997 -2001 edition
No full textEtika Bisnis Syariah dalam Era Digital
No full textBuku ini berusaha mengupas berbagai tantangan etika dalam bisnis, baik dari perspektif umum maupun dalam konteks Islam, serta menawarkan solusi yang komprehensif dan praktis
Internalisasi Nilai Islam di era Post-truth: Instagram dr@zaidulakbar sebagai Media Literasi Informasi Kesehatan
No full textAuthor explains Instagram account about Islamic and health information. In the current post-truth era, when a variety of health information that is spread is not necessarily true, it can be justified or assumed to be true, the account of dr@zaidulakbar is present to counter the issue of health hoaxes. The author wants to know the process of internalizing Islamic values in the post-truth era through the account of dr@zaidulakbar as a media for literacy in health information. How not, as a doctor, his name became a credible source by carrying the mission of his mission in spreading health information to the public. The Instagram account has 2.1 million followers with a tagline that "goes back to the health of the al-Qur’an and the Sunnah of the Prophet Muhammad and His world". The author examines this research using virtual ethnographic methods, and data collection techniques such as observation, interviews, and literature studies. The results showed that 1) the process of internalizing Islamic values begins with verbal messages in the form of various health information based on the al-Qur’an and the Sunnah of the Apostles uploaded by ZA in his account and non-verbal messages carried by the account of dr@zaidulakbar; 2) dr@zaidulakbar's account is a solutive media in the process of internalizing Islamic values for millennial generation in the post-truth era; 3) dr@zaidulakbar's account responds to the challenges of the post-truth era as a medium for literacy in health information in minimizing health hoaxes
Al-Mansur bi-Llah's controversy with Twelver Diites concerning the occultation of the Imam in his Kitab al-al-'Iqd al-tamin
No full textThis article tackles one of the main points of dissension between the Zaydiyya and the Imamiyya, notably, the repudiation of the former to the chiliastic concept of the occultation of the Imam (gayba). It will address the exchange of polemics between both groups, which goes back to the 3rd-9th century. Its main focus, however, is the refutation conjured by the Yemeni Imam al-Mansur bi-Llah 'Abd Allah b. Hamza (d. 614-1217). © 2012 Koninklijke Brill NV, Leiden.Abdulsater Hussein Ali, 2011, Z DTSCH MORGENLANDIS, V161, P305; al-'Amili Muhammad b. al-Hasan al-Hurr, 1385, AMAL AL AMIL, VII, P345; al-As'ari Abu l-Hasan 'Ali b. Isma'il, 1963, MAQALAT AL ISLAMIYYI, p[67, 82]; al-Hadi al-Sayyid Gamal al-Din, 2007, HIDAYAT AL RAGIBIN I, P161; al-Hasani Abu l-'Abbas Ahmad b. Ibrahim, KITAB AL MASABIH, V1111, P73; al-Mahdi Galal al-Din 'Abd al-Rahman al-Suyuti, 2001, AL URF AL WARDI FI A; al-Mas'udi Ali b. al-Husayn, 1973, MURUG AL DAHAB WA MA, VIV, P350; al-Muhalli Hamid b. Ahmad, 2002, AL HADD IQ AL WARDIY, VII, P247; al-Murtada al-Sarif, 1986, AL SAFI FI L IMAMA, VIII, P123; al-Murtada Al-Sarif, 1985, RASIL, VI, P410; al-Nu'mani Muhammad b. Ibrahim b. Abi Zaynab, 1426, KITAB AL GAYBA, P143; al-Rassi al-Qasim b. Ibrahim, 2001, MAGMU KUTUB AL IMAM, VI, P578; al-Sahrastani Muhammad b. 'Abd al-Karim, 1981, AL MILAL WA L NIHAL, P6; al-Sami Ahmad b. Muhammad, 1987, TARIH AL YAMAN AL FI, VIII, P37; al-Sarfi Ahmad b. Muhammad, 1991, SARH AL ASAS AL KABI, VII, P276; al-Wagih Abd al-Salam b. 'Abbas, 1999, ALAM AL MU ALLIFIN A, P578; Amir-Moezzi Mohammed Ali, 1994, DIVINE GUIDE EARLY S, p[13, 20]; [Anonymous], 1987, ARABICA, V34, P80; Ansari Hasan, 2001, ULUM I HADIT, V5, P149; Ansari Hassan, 2010, J ASIATIQUE, V298, P280; Ansari Hassan, 2010, STUDIA IRANICA, V39, P225; Arjomand SA, 1996, J RELIG, V76, P548, DOI 10.1086-489853; bi-l-Haqq al-Natiq, 1971, RASA IL AL ADL WA L, VI, P71; bi-l-Haqq al-Natiq, 1986, KITAB DIAMA, P165; bi-Llah al-Mansur, 2008, MAGMU MUKATABAT AL I, p[238, 309]; Calder Norman, 1989, STUD ISLAMICA, V70, P57; Cook Michael, 2000, COMMANDING RIGHT FOR, P227; Di'tam Abu Firas b., 1993, AL SIRA L MANSURIYYA, V3; Di'tam Abu Firas b., 1993, AL SIRA L MANSURIYYA, V2; Eagle A.B.D.R., 1994, NEW ARABIAN STUDIES, V2, P103; Fanad Muhammad b. 'Ali b., 1999, MAATIR AL ABRAR FI T, VII, P799; Gouchenour David Th., 1984, THESIS HARVARD U CAM, P70; Hamza Al-Mansur bi-Llah 'Abd Allah b., 2001, AL IQD AL TAMIN FI A, p[113, 131]; Hourani George F., 1971, ISLAMIC RATIONALISM, P129; Hussain M., 1982, OCCULATION 12 IMAM H, P78; Khalidi Tarif, 2008, QURAN NEW TRANSLATIO, P273; l-Akwa' Isma'il b. 'Ali, 1995, HIGAR AL ILM WA MA A, VIII, p[1, 1284]; l-Akwa' Isma'il b. 'Ali, 1996, HIGRA FORTERESSES SA, P1; l-'Umari Ali b. Muhammad al-'Alawi, 2001, AL MUGDI FI ANSAB AL, P267; l-Razi Abu Ga'far b. Qiba, 1993, CRISIS CONSOLIDATION, p[218, 225]; l-Rigal Ahmad b. Salih b. Abi, 2004, MATLA AL BUDUR WA MA, VIII, P230; Madelung W., 1991, ARABICUS FELIX LUMIN, P25; Madelung Wilferd, 1987, ARABIC TEXTS HIST ZA, P19; Madelung Wilferd, 1965, IMAM AL QASIM IBRAHI, P98; Madelung Wilferd, 1985, P 6 C AR ISL STUD, P75; McDermott Martin J., 1978, THEOLOGY AL SHAIKH A, P280; Peters J.R.T.M., 1976, GODS CREATED SPEECH, P26; Sachedina Abdulaziz Abdulhussein, 1981, ISLAMIC MESSIANISM I; Sachedina Abdulaziz Abdulhussein, 1988, JUST RULER SHIITE IS, P91; Smith G.R., 1978, AYYUBIDS EARLY RASUL, VII, P80; Zayd Ali Muhammad, 1997, TAYYARAT MUTAZILAT A, P1560
De-mystifying the Muslimah: Exploring Different Perceptions of Selected Young Muslim Women in Britain
No full textIn this research I argue that although Islam as a faith is inherently emancipatory, Muslim
women are doubly marginalised: by patriarchal interpretations of their faith within Muslim
communities and by pluralist society that often does not understand the faith-based values
and practices of Muslim women. The empowerment of Muslim women is crucial not just for
the women themselves but also for socio-political dynamics within the Muslim community
and its relationships in pluralist society. It is from this context, and acknowledging the paucity
of academic literature written by Muslim women, that I set out to give voice to them, so that
their opinions may be heard in discourses that they think are relevant to their lives. By
encouraging Muslim women to take voice and by facilitating mechanisms for these voices to
be heard, this research presents alternate narratives of Muslim women that challenge
dominant media imagery of the oppressed and subjugated Muslim woman. These narratives,
which are by and for Muslim women, portray instead the inherent diversity in the category
'Muslim woman' and thus add more facets to the category 'woman'.
I used an ethnographic methodology that involved participants as contributors in the creation
of new knowledge. Semi-structured interviews with 45 young university-educated Muslim
women and 7 group discussions were used as initial data-gathering tools. The penultimate
ethnographic stage involved Muslim women creating 3-minute long self-representational
digital stories (DSTs), which consist of an autobiographical narrative accompanied by still
pictures. This was a process of self-reflection for the women and an opportunity to take voice
and to be heard. The subsequent screening of these DSTs to audiences who were not
Muslim resulted in discussion and active debate about the reasons for prevalent
(mis)understandings of Muslim women and stereotypes were challenged. In its initiation of
more balanced representations of Muslim women this research empowers Muslim women,
and by contributing to dialogue and cohesion it also empowers pluralist society as a whole.
This research clarifies the overlapping priorities and identities of young British Muslim
women and initiates new discourses, as narrated by the women, on subjects including
religious interpretation and practice, feminism, media representation and social cohesion. In
the research findings I propose an evolving British-Muslim identity among Muslim youth (in
this case young women) which is distinct from that of their parents; a theological articulation
of a 'feminist' struggle for women's rights; and the need to engage with the media and others
to create positive representations of Muslim women. Experiences with DSTs indicate the
potential of personal narratives and interaction for the purposes of inter-community dialogue
Comenius and Islam
No full textPostoje J. A. Komenského k islámu vycházely ze středověkých stereotypů (spojování islámu s poživačností, násilím atd.) a z konceptů doby reformace a konfesionalismu (stavění Muhammada do jedné roviny s papežem, kalvinoturcismus). Byly také spojeny s eschatologickými očekáváními a s nadějí na pokřesťanštění muslimů. Současně však Komenský např. ve svém životním díle „Consultatio“ a především v „Bibliorum Turcicorum dedicatio“, svém jediném textu zaměřeném výhradně na islám, směřoval k překonávání předsudků a k postoji tolerance a respektu. Zatímco Komenský rozhodně bojoval proti odmítání pravověrné víry v Krista a v trojjediného Boha uvnitř křesťanství, ve vztahu k muslimům dokázal jejich úctu k Ježíši jako prorokovi považovat za důvod k tomu, aby vůči nim křesťané zachovávali toleranci. Bez ohledu na nejednoznačnost svých postojů může být Komenský považován za jednoho z předchůdců mezináboženského dialogu a za autora inspirativního i pro dnešní teology, kteří usilují o spojení dialogu s islámem a věrnosti křesťanské identitě.The attitudes of J. A. Comenius towards Islam stemmed from the medieval stereotypes (coupling Islam with self-indulgence, violence etc.) and concepts of the period of Reformation and denominationalism (putting Muhammad on the same level as the pope, calvinoturcism). They were also linked to eschatological expectations and hopes for the christianization of the Muslims. At the same time, however, Comenius e.g. in his life work “Consultatio” and especially in “Bibliorum Turcicorum dedicatio”, his only text focused exclusively on Islam, trended towards revisiting of prejudices, and the attitude of tolerance and respect. While Comenius fought categorically against breaking of the orthodox confession of faith in Christ and the Triune God within the Christianity, in respect of Muslims he was able to regard their veneration of Jesus as the prophet to be a reason for the Christians to show tolerance to them. In spite of all the ambiguity of his attitudes, Comenius may be declared one of the forerunners of the interreligious dialogue and an inspirational author even for today’s theologians struggling for both the dialogue with Islam and the faithfulness to the Christian identity
