2,970 research outputs found
High fertility regions in Bangladesh: A marriage cohort analysis
No full textBangladesh represents one of the few countries in south Asia where the pace of fertility decline has been unprecedented over the last three decades. Although there has been significant reduction in fertility levels at the national level, regional variations continue to persist, especially in Sylhet and Chittagong where the total fertility rates are well above the country average. Using data from three consecutive Bangladesh Demographic and Health Surveys (BDHSs) this paper assesses how fertility patterns in Sylhet and Chittagong differ from the rest of Bangladesh through a marriage cohort analysis of the parity progression ratios, and examines the factors determining the transition rates to higher parity in these two regions. Three cohorts of women are identified: those married during 1965–1974, 1975–84 and 1985–94. The results show that the probability that a woman from the recent cohort in Sylhet or Chittagong who had a third birth will have a fourth birth is nearly twice that of her counterpart in other regions. Social characteristics such as education, occupation, religion and residence have no effect on fertility in Sylhet and Chittagong. Additional period-specific analyses using the 2007 BDHS data show that women in Sylhet are considerably more likely to have a third or fourth birth sooner than those in other divisions, especially Khulna. The findings call for specific family planning policy interventions in Sylhet and Chittagong ensuring gender equity, promoting female education and delaying entry into marriage and childbearing
Konsepsi Islam-politik Mohammad Natsir
No full textIslam-politik merupakan salah satu pemkiran dalam Islam, yang
merupakan dasar segala sesuatu yang menjadi cara hidup dengan tujuan
menjadikan Islam sebagai kekuatan politik untuk menerapkan nilai-nilai Islam.
Kemunculan gerakan pembaharu-pembaharu Islam pada abad ke-19 adalah akibat
dari reaksi dalam melawan kolonialisme Barat. Pada saat itu wilayah Jazirah Arab
dan negara Islam sekitarnya menjadi tujuan kolonialisme Barat. Lahirnya
komunitas Muslim seperti Ikhwān al-Muslimīn, Ḥizb al-Taḥrīr, Jamā?at al-Islām,
dan lain sebagainya merupakan usaha para pembaharu Islam dalam mewujudkan
Islam tegak sebagai aturan yang sah bagi sebuah wilayah, sebab ketidakrelaan
mereka terhadap kolonialisme Barat yang merampas, bersikap zalim dan
misionaris Kristen di sebuah negara Islam atau mayoritas berpenduduk Islam.
Islam sebagai dasar perjuangan untuk mengusir kolonialisme Barat.
Serupa dengan yang terjadi di Indonesia. Lahirnya Masyumi merupakan
komunitas Muslim yang memerjuangkan nilai-nilai keislaman untuk melawan
kolonialisme Belanda. Peran Masyumi tidak lepas dari tangan dingin seorang
tokoh besar dan religius yaitu Mohammad Natsir. Natsir berjuang untuk mengisi
pemerintahan Indonesia yang baru saja lahir. Cita-cita Natsir dalam mengisi
pasca kemerdekaan tersebut adalah menjadikan Islam sebagai dasar negara atau
konstitusi Indonesia. Menjadikan Islam sebagai dasar negara merupakan ide dan
tujuan dari Islam-politik. Hal ini sama dengan tujuan para pembaharu di Jazirah
Arab yang menjadikan Islam sebagai ideologi tertinggi dalam sebuah kekuasaaan
PEMIKIRAN MOHAMMAD ILYAS TENTANG PENYATUAN KALENDER ISLAM INTERNASIONAL
Get PDFThe object of this study is Mohammad Ilyas’s concept of the unification of International
Islamic calendar. The Method of analysis is descriptif-analysis. The results of this research
show that Mohammad Ilyas’s concept of the unification of International Islamic Calendar
based on the hisab of the crescent visibility and the International Lunar Date Line (ILDL).
The Ilyas’s criteria of the crescent visibility use two parameter, i.e. geocentric relative altitude
and relatif azimut. The application of Mohammad Ilyas’s concept of the crescent visibility as
the unification of International Islamic calendar can’t accepted by Indonesia Moslem. This
problem is caused by the difference criteria between Indonesia Moslem (Indonesia Religious
Affair) of the crescent visibility and Ilyas. Ilyas’s concept of International Lunar Date Line is
always change every month. This condition is cause the difference in the beginning of the day
on the first month in the region of the country.
Keyword: unification, International Islamic calendar, crescent visibility.
Abstrak: Umat Islam sampai saat ini masih berbeda-beda dalam menentukan awal bulan
kamariah. Perbedaan ini mengakibatkan perbedaan pula dalam memulai peribadatan-peribadatan
tertentu, yang paling menonjol ialah perbedaan dalam memulai puasa Ramadan, Idul
Fitri, dan Idul Adha. Perbedaan penetapan awal bulan tersebut membuat para tokoh falak
dan astronomi bekerja keras untuk memikirkan upaya penyatuan kalender Islam, baik tingkat
nasional maupun internasional. Salah satu tokoh yang gigih memperjuangkan upaya penyatuan
kalender Islam Internasional adalah Mohammad Ilyas. Penelitian ini menunjukkan
bahwa konsep pemikiran Mohammad Ilyas tentang Kalender Islam Internasional bertumpu
pada hisab imkan ar-rukyah (crescent visibiliy/visibilitas hilal) dan Garis Tanggal Kamariah
Antar Bangsa (International Lunar Date Line). Kriteria visibilitas hilal Ilyas menggunakan
kombinasi dua parameter, yaitu parameter ketinggian relatif geosentrik (geocentric relative
altitude) dan azimut relatif (relative azimut). Kriteria visibilitas hilal yang digunakan oleh
Ilyas adalah: (1) Beda tinggi Bulan-Matahari minimum agar hilal dapat teramati adalah 4°
jika beda azimut Bulan-Matahari lebih dari 45°. Jika beda azimutnya 0°, maka beda tinggi Bulan-
Matahari harus lebih dari 10.5°, (2) Terbenamnya Bulan sekurang-kurangnya 41 menit
lebih lambat daripada terbenamnya Matahari dan memerlukan beda waktu yang lebih besar
untuk daerah yang lintangnya tinggi, (3) Hilal harus berumur lebih dari 16.5 jam bagi pengamat
di daerah tropis dan lebih dari 20 jam bagi pengamat di daerah yang lintangnya lebih
tinggi. Aplikabilitas pemikiran Mohammad Ilyas tentang kriteria visibilitas hilal (crescent
visibility) sebagai upaya penyatuan kalender Islam Internasional sampai saat ini belum dapat
diterima oleh umat Islam di Indonesia. Hal ini disebabkan oleh perbedaan kriteria visibilitas
hilal yang dipakai oleh umat Islam di Indonesia (Kementerian Agama RI) dengan kriteria
Ilyas. Garis Tanggal Kamariah Antar Bangsa (International Lunar Date Line) yang digagas
Ilyas juga selalu berubah-ubah setiap bulan sehingga seringkali menimbulkan perbedaan haridalam memulai bulan baru di suatu daerah atau negara.
Kata Kunci: penyatuan; kalender Islam Internasional; visibilitas hilal
Characterization of Diastereomeric Equilibria of Pseudotetrahedral Bis[(R or S)‐N‐1‐(Ar)Ethylsalicylaldiminato‐κ(2)N,O]zinc(II) with Λ/Δ‐Chirality‐At‐Metal Induction
No full textA family of bis[(R or S)‐N‐1‐(Ar)ethylsalicylaldiminato‐κ(2)N,O]‐Δ/Λ‐zinc(II) {Ar=C(6)H(5) (ZnRL(1) or ZnSL(1)), p‐CH(3)OC(6)H(4) (ZnRL(2) or ZnSL(2)) and p‐ClC(6)H(4) (ZnRL(3) or ZnSL(3))} compounds was synthesized and investigated by multiple methods. They feature Λ/Δ‐chirality‐at‐metal induction along the pseudo‐C (2) axis of the molecules. The chirality induction is quantitative in the solid state, explored by X‐ray crystallography and powder X‐ray diffraction (PXRD), where R or S‐ligated complexes diastereoselectively yield Λ or Δ‐configuration at the metal. On the other hand, Λ and Δ‐diastereomers co‐exist in solution. The Λ⇆Δ equilibrium is solvent‐ and temperature‐dependent. Electronic circular dichroism (ECD) spectra confirm the existence of a diastereomeric excess of Λ‐ZnRL(1−3) or Δ‐ZnSL(1−3) in solution. DSC analysis reveals thermally induced irreversible phase transformation from a crystalline solid to an isotropic liquid phase. ECD spectra were reproduced by DFT geometry optimizations and time‐dependent DFT (TD‐DFT) calculations, providing ultimate proof of the dominant chirality atmetal in solution
Intellectual property laws and Islam in Malaysia.
No full textPhDThis study is undertaken on the premise that Islam and Islamic law is to be taken into
serious consideration in any future legislative reform of laws in Malaysia. Islam being
the religion of the country and the strong religious sentiment of the Muslims (who
form the majority in Malaysia) cannot be overlooked or dismissed lightly by the
legislators in Malaysia. Reformation of intellectual property laws is timely, as we are
now approaching to the dateline set by GATF-Trips agreement which aim is to
improve our standard of intellectual property protection. This study seeks to analyze
and evaluate the current legislation pertaining to intellectual property in Malaysia in
terms of the philosophy and rules governing the existence, ownership and exercise of
these rights and their consistency and inconsistency with Islam and Islamic law. The
main objective of this study is to prove that a coherent and logical conceptual
framework of ownership of intellectual property can be derived from an Islamic
perspective which not only offers the basis of rights but also defines the scope of
these rights. From the point of ownership of rights, support can be obtained from the
normative framework of property rights within the traditional classification of 'mal'
(property) and 'haqq al-milkiyyah' (ownership rights) under Islamic law. From the
point of exercise of rights, the exact scope can be defined from the analysis of
fundamental concepts which have been developed by Muslim jurists. It has been
established that Islam and Islamic law offers a sound and systematic paradigm, which
in deeper analysis, can satisfy both our current obligations under international
treatises, as well as our responsibility to practise our religion to the fullest
The water resources structures on the Syrian and Egyptian pilgrim routes to Makka and Medinah
Get PDFAI-Hajj in Arabic means the pilgrimage to MAKKA. This was
an ancient rite which was recognised a long time before the
rise of Islam. According to the holy Quran and Islamic
tradi tion, AI-Haj j goes back to the time of the prophet
Ibrahim. Thus MAKKA was a focus for worship but it was also
a commercial centre and a way station/stopping place on the
ancient trade caravan road between south western -Arabia and
Bilad AI-Sham,' now Syria. In part the inhabitants of MAKKA
practised this trade because their environment was not
suitable for other alternative economic activities.
The importance of MAKKA, as a ritual place increased after
the rise of Islam because it became Qibla-Kiblah -
the direction to which muslims turn in praying towards AIKa'aba.
Yathrib - later to become Medinah - is the second holy city.
In fact it was not a ritual place, but like MAKKA it was a
stopping place on the ancient trade caravan road. The
inhabitants of Medinah practised agriculture because their
environment was more suitable than that at MAKKA; water was
available and the land was fertile so that in addition to
trade, they also practised agriculture.
The importance of Medinah as a holy place only developed
after AI-Hijra - the immigration of the prophet Mohammad,
peace be upon him, to it and his establishing of Islam at
that site. Medinah became the capital of the Islamic state
both religiously and politically. Islam then spread from
Medinah over the Arabian Peninsular to the world beyond.
The consequence of the conquest of Iraq, Bilad AI-Sham,
Egypt, the north coast of Africa and Persia was that the
majority of the population of these countries accepted and
adopted Islam as their religious faith. As a result of this
the populations of these countries came annually to make AlHajj and in doing so developed several additional pilgrim
caravan routes. However, it is the Syrian and Egyptian
pilgrim routes - Tareeq AI-Hajj AI-Shami and Wal Masri which
are the objects of this work. In both these cases the
pilgrim caravan routes were previously ancient trade caravan
routes which travelled through Arabia, particularly through
the western province of Al Hijaz.
The geographical location of Arabia, the cross roads of
three continents, Asia, Africa, and Europe, made important
the pre-Islamic routes which ran through it. Of course the
function of this network at that time was commercial but
after the rise of Islam the function of this network of
routes became to transport the pilgrims. The geological and
topographical features, as well as climatic conditions, in
Arabia played a great role in determining the ancient routes
in Arabia. The availability of water was a very important
consideration on these routes and was influenced by
environmental conditions. Since the rainfall is
insufficient, the resulting absence or shortage of water on
the pilgrim caravan routes made the caliphs pay great
concern to providing the pilgrim routes with the most
essential facilities, particularly water supplies and
storage. Ever since the earliest Islamic times, they
provided for the travellers Al birak, water tanks; Ahwadh cisterns; Qanawat - channels; and abyar - wells, in order to
make AI-Hajj journey more comfortable. The pilgrim caravans
in general, and the Syrian and Egyptian pilgrim caravan
routes in particular, passed through several stages of
development since their origin in early Islamic times and
these evolutionary stages can be seen until the beginning of
this century. Because the object of this thesis is to
document the remains of the water resource structures, an
extensive survey and investigation has been completed on the
Syrian and Egyptian pilgrim caravan routes. The field work
has been conducted in Saudi Arabia, particularly in the
north western region where the Syrian and Egyptian pilgrim
routes cross the country. The field work mainly aimed at
ascertaining the location of all the way stations and their
names and surveying each station in order to record the
surviving remains of water resource structures. The field
work covered a large area of about 8, OOOkm transect and
extended from MACCA in the south through Medinah to the
North as far as Halat I Ammar on the north at the border
between Saudi Arabia and Jordan. From N.W. to S .Wit
stretched from Haql on the Gulf of AI-' Aqaba as far as
MAKKA. These routes consist of the major, or principal
caravan routes as well as a number of traverse routes which
allow travellers a choice of transit as well as connecting
routes. There are large way stations as well as small minor
way stations. As part of this dissertation, almost all the
stopping places have been identified and documented by mapping and photography
“Konsep negara menurut Mohammad Natsi,r dan upaya mewujudkannya di Indonesia (1928 – 1959)”.
No full textPenulisan skripsi ini di latar belakangi oleh realitas perjalanan sejarah
hubungan antara Islam dan politik, hal ini disebabkan ketika nabi Muhammad
Saw. wafat dan tidak meninggalkan satu sunah yang pasti bagaimana sistem
penyelenggaraan negara.
Pada satu sisi, hampir setiap orang Islam percaya terhadap pentingnya
prinsip-prinsip Islam dalam kehidupan politik, sementara pada sisi yang lain,
tidak ada pandangan yang monolitik mengenai bagaimana seharusnya Islam
dan politik diposisikan secara tepat, yang muncul dari persoalan tersebut
justru pendapat yang sangat beragam. Salah satu tokoh di Indonesia yang
memperjuangkan dan memberikan gagasan-gagasannya tentang negara dalam
perspektif Islam adalah Mohammad Natsir.
Pokok permasalahan yang diteliti adalah (1) Bagaimana konsep negara
menurut Mohammad Natsir, (2) Bagaimana upaya Mohammad Natsir dalam
mewujudkan kosep negara yang dicita – citakan (1928 – 1959)
Tujuan penelitian ini adalah untuk mengetahui konsep negara menurut
Mohammad Natsir, disamping itu juga untuk mengetahui upaya Mohammad
Natsir dalam mewujudkan konsep Negara yang dicita – citakan (1928 – 1959).
Manfaat yang dapat diperoleh dari penelitian ini adalah dapat memberikan
penjelasan tentang konsep negara menurut Mohammad Natsir, dan
memberikan gambaran tentang upaya Mohammad Natsir dalam mewujudkan
konsep negara yang di cita – citakan (1928 – 1959).
Metode penelitian yang digunakan adalah metode sejarah yang
meliputi heuristik, kritik sejarah, interpretasi dan historiografi.
Hasil penelitian tentang permasalahan dalam skripsi ini adalah bahwa
secara konseptual berdirinya negara bukanlah tujuan utama, tetapi hanyalah
sebagai alat yang menjamin supaya aturan-aturan dapat berlaku sebagaimana
mestinya. Konsep syuro dalam Islam dikaitkan dengan perkembangan
demokrasi masa modern yang dikatakan sebagai theistik demokrasi, sehingga
kepala negara berfungsi sebagai eksekutif yang harus bekerjasama dengan
legislatif dalam menyelenggarakan negara. Menurut Mohammad Natsir
sumber otoritas kekuasaan dan legitimasi adalah Allah Swt. dan manusia
adalah sebagai khalifah atau pemimpin yang tugasnya melaksanakan dan
menegakkan perintah dari pememegang kedaulatan.
Dalam mewujudkan konsepsinya tentang negara dan agama tersebut
dibagi dalam tiga periode : (1) Masa sebelum kemerdekaan yang
menghasilkan polemik terbuka tentang pemikiran politik Islam dengan
soekarno. (2) Pasca Proklamasi dengan penerimaan Mohammad Natsir
terhadap Pancasila sepanjang inti dan hakekat dari semua sila dilaksanakan
dengan benar. (3) Majelis Konstituante secara tegas Mohammad Natsir
menolak Pancasila dijadikan sebagai dasar negara akibat munculnya
pemikiran Soekarno yang menafsirkan Pancasila secara sekuler.
Dengan demikian periode-periode tersebut menunjukkan
konsistensinya terhadap kedinamisan sistem Islam dalam sebuah negara
modern.
Dari hasil penelitian ini, penulis memberikan saran hendaknya dalam
mewujudkan Islam sebagai dasar negara tersebut sesuai dengan jalur
konstitusi dengan memilih Partai politik Islam yang memperjuangkan
tegaknya nilai – nilai Islam dalam kehidupan kenegaraan dan penyadaran
umat Islam akan kesempurnaan nilai-nilai Islam. Disamping itu sebelum
terwujud Islam sebagai dasar negara hendaklah para pemimpin umat dapat
memberikan contoh akan kesempurnaan nilai-nilai Islam
Boat building in the Sudan: material culture and its contribition to the understanding of Sudanese cultural morphology
Get PDFIn this thesis the writer is examining the nature and
historical development of Sudanese culture, through the examination of the activities of boat builders and users in the Sudan.
Chapter One explains the aims of the study, definition and
objectives of the subject of material culture. The state of material culture scholarship in the Sudan is also discussed with special emphasis on the study of boats in the Sudan.
Chapter Two is a general survey of the history and develop=
ment of boat building in the Sudan from ancient times to the modern and contemporary period. For this the writer depends on the archaeological evidence, works of classical writers, works of medieval Arab writers, works of the European travellers of the early modern period,
works of the historians of the modern period and the ethnographic evidence collected by the present writer about the contemporary boat builders and users. This last category provides material for the contents of
Chapters Three, Four and Six.
Chapter Three is a documentary chapter about the work of the
boat builder, describing his technical skills, how he assembles the hull planking and prepares the rigging, the processes he follows and the tools he uses. Moreover, the terms used to describe the parts of the boat and the tools are also documented.
Chapter Four deals with the types of boats in the Sudan at
different centres on the basis of their functions. Regional
variations in construction, rigging details, technical terms are also dealt with. The adaptability of river transport to its surroundings and the problem of cultural borrowing and contact is also discussed.
Chapter Five is a broad survey of the history of the different cultural influences that formed the fabric of the present Sudanese cultural setting.
The materials cited in Chapter Six show how these different
cultural influences described in Chapter Five have created the present cultural blend. This syncretism of diverse cultural influences is reflected by the terminology of boat building and handling, some texts of the song tradition and beliefs and practices in their historical and social perspective
Concepts of development in Islam: a review of contemporary literature and practice
Get PDFThis article explores whether and the extent to which the Islamic tradition espouses particular development models. Specifically the purpose of this paper is to provide an overview of recent materials produced by relevant Islamic institutions and by some of the main academic interpreters, in order to assist in the development of a basic conceptual understanding of the factors that may influence particular Islamic approaches to development issues encountered in the field. As background, first some trends in the study of Islam are identified, and then a brief history of Islamic civilization is sketched. The paper then moves to explain the basic tenets of the Muslim face, followed by a description of the main Islamic sects. The article finally moves to an exploration of some key pan-Islamic organizations, and their role in development
Mulla Sadra and the mind-body problem: A critical assessment of Sadra’s approach to the dichotomy of soul and spirit
Get PDFAbstract
The presence of some ambiguity about the two terms of soul and spirit, which up until now has not been considered, has been investigated in this research. This ambiguity has created problems in different fields of study such as philosophy, psychology and commentaries of religious texts. This is because the two words are usually used synonymously.
The main aim of this research is to investigate whether the human being has an independent spirit in addition to the body and the soul or not. In other words it is attempting to establish if man is a tripartite existence made of body, soul and spirit.
In order to attain this aim the ideas of various philosophers are discussed on different subjects regarding the soul with particular attention to the philosophical system introduced in the seventeenth century AD by the Muslim philosopher, Sadr al-din Shirazi. This consisted of two other philosophical systems in Islamic philosophy, peripatetic (mashā‟) and illuminative („ishrāq) combined with mystical and religious teachings. His idea about the soul was set as the basis for the arguments regarding the soul and the ideas of other philosophers were compared to it.
This research explores the principles that form Sadra‟s beliefs about the soul. One of Sadra‟s principles, the fundamentality of existence, is explained. This principle aims to prove the reality of the external world and the soul as one of these realities. The topics of motion and time and the views of philosophers about these are cited. In addition, another Sadra‟s important principles, trans-substantial motion, is mentioned and explained and it is suggested that the difference between Sadra‟s and other philosophers‟ ideas about the soul lies in accepting or rejecting motion in substance. According to Sadra, the soul which is material at the beginning of its creation moves towards immateriality by trans-substantial motion.
Then philosophers‟ ideas about the soul are mentioned as well as their disagreements regarding different issues such as immateriality, motion, origination of the soul etc. In addition, the problem that Sadra‟s philosophical system faces in regard to the soul is discussed in particular since it is the main aim of this research.
It is concluded that Sadra‟s idea is more complete than the other ideas regarding the soul. The existence of the soul found a better justification in this idea. The problem of dualism of the soul and body with which other philosophers were faced has been resolved. Meanwhile the problem of this philosophical idea which sees the soul to be the same as the spirit was investigated and it was stated that this problem has caused many diversities of opinion between philosophers in subjects related to the soul. The propounded solution for all the cases was to accept the dichotomy of the soul and spirit. Religious texts have been classified, analysed and used to support this idea and by using different evidences it was confirmed that the soul and the spirit are two independent substances and that the human being is a tripartite existence
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