157,623 research outputs found
Conversion of African Americans to Islam : a sociological analysis of the Nation of Islam and associated groups
No full text'Conversion of African Americans to Islam: A Sociological Analysis of the Nation of
Islam Associated groups' is an empirical study of the religious experience of people
who had/have distinctive features in terms of race, ethnicity and historical experience.
The purpose of this thesis is to demonstrate how African Americans' (AAs) conversion
experience in general, and the Nation of Islam associated groups' conversion in
particular, differ from the studies of recruitment and conversion in the sociology of
religion and New Religion Movements (NRMs). More specifically, their recruitment
and conversion experiences to Islam diverge from those who converted to mainstream
Islam. The study investigates how AAs' historical experience, soci-economic
difficulties and the racism they encountered shaped and influenced their religious
understanding.
Research methods involved participant observations, a survey questionnaire, interviews,
conversations, personal communications and correspondence. To collect ethnographic
data eleven months field research was conducted mainly in the Chicago area and on two
short visits to Detroit, and three years continued communications with Muslim officials
and academics in the area. During the field research and afterwards through personal
communication 181 survey questionnaire responses were received, and 23 Muslim
officials, academics and ordinary Muslims were interviewed through semi-structured,
unstructured interviews, conversation and correspondence.
The thesis begins with a brief history of Islam and Muslims in general and the African
American Muslims (AAMs) in particular. More emphasis is given on the historical
development of the Nation of Islam (NOl). Then in Chapter III, discussions of schisms
in the history of the NOT are examined from sociological perspectives of social and
religious movements. In Chapter IV I aimed to formulate my own perspective to
analyse and study the conversion experiences of AAMs to Islam. I used a multivariate
approach, considering selectively widely held conversion and recruitment theories in the
sociology of the religion. I consider in Chapter V the predisposing conditions for AAMs
that influence their decision-making to join in the NOT, for example, political and
nationalistic sentiments and socio-economic deprivations. In Chapter VI I have applied
different terms to describe their religious experiences, such as conversion, alteration and
reversion. I have analysed further their encounters with the NOT, the methods of
recruitment they used and their major motives for joining the NOT and converting to
Tslam. In the concluding chapters (Chapter VII VTTT) I describe the different responses
of AAMS to Islam following the death of Elijah Muhammad. It is found out that the
Islamic appeal has polarised. While Farakhan's NOT appeared to continue the tradition
and style of the old NOI with the emphasis on nationalistic and socio-economic factors,
Tmam W. D. Mohammed's community turned more to the religious and spiritual aspects
of Tslam. These different approaches led to a polarisation of the appeal of Tslam to
AAMS.
This thesis contributes to knowledge in four key areas; the sociology of religion and
religious movements, the sociology of social and nationalistic movements, religious and
Islamic studies
Islam and the New Political Landscape: Faith Communities, Political Participation and Social Change
No full textIn this paper we consider the forms of democratic participation that revolve around issues of religious faith and Islam. The context of such work is one in which a concern with the levels of participation in the political institutions of Western Europe and North America feature prominently in both journalistic and academic debate. The paper speaks to debates that are concerned with the efficacy of specific forms of participation. In doing so we argue that we need to think carefully about the forms of social action that constitute participation in the democratic process. We also need to think precisely about definitions of the political with which people engage. If we take the political as a domain in which the ethical settlement of society is contestable the sorts of mobilisation around faith communities that this paper describes are clearly a form of political participation. Yet the paper argues that the reasons many become involved in these forms of social organisation in contemporary East London is precisely because they are seen as less complicit with mainstream political institutions of the British state
IMPLEMENTASI KURIKULUM MERDEKA PADA MATA PELAJARAN PENDIDIKAN AGAMA ISLAM
No full textImplementasi Kurikulum Merdeka merupakan kurikulum yang lebih mengoptimalkan peserta didik untuk mendalami konsep dan menguatkan kompetensi dan bertujuan untuk memulihkan pendidikan di Indonesia setelah terjadinya pandemi Covid-19. Penelitian ini dilakukan untuk mengetahui Implementasi Kurikulum Merdeka pada mata Pelajaran Pendidikan Agama Islam di SMA N 1 Slawi. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian kualitatif deskriptif. Sumber data primer diambil dari guru Pendidikan Agama Islam dan peserta didik SMA N 1 Slawi. Teknik pengumpulan data dalam penelitian ini adalah wawancara, observasi, dan dokumentasi. Maka dari itu tujuan pada penelitian ini menggambarkan realita atau fakta di lapangan. Dari hasil analisis yang dilakukan penulis, diperoleh kesimpulan bahwa: (1) Perencanaan Kurikulum Merdeka yang dilakukan oleh guru pada pembelajaran Pendidikan Agama Islam di SMA N 1 Slawi yaitu dengan mengikuti pelatihan Kurikulum Merdeka yang bertujuan agar guru lebih siap untuk menerapkan Kurikulum Merdeka pada pembelajarannya. Selain itu, guru juga melakukan tes diagnostik dan menyusun Rencana Pelaksanaan Pembelajaran sesuai dengan kebutuhan dan minat peserta didik. (2) Dalam implementasinya, guru Pendidikan Agama Islam telah mengadaptasi metode belajar sesuai dengan kondisi dan kemampuan peserta didik. Materi diajarkan dengan mendalam dan memiliki makna yang signifikan, namun tetap disampaikan dengan cara yang menarik dan menyenangkan. (3) Evaluasi Kurikulum Merdeka pada pembelajaran Pendidikan Agama Islam di SMA N 1 Slawi yaitu melakukan penilaian sikap, pengetahuan dan ketrampilan secara terpisah. Penilaian sikap yang dilaksanakan selama proses pembelajaran berlangsung, penilaian pengetahuan dilakukan melalui ulangan dan penilaian keterampilan dilakukan dengan menilai praktik keagamaan dan pelaksanaan projek penguatan profil pelajar Pancasila (P5).Kata Kunci: Kurikulum Merdeka, Perencanaan, Pelaksanaan dan Evaluas
ISLAM DAN TOLERANSI
No full textTolerance is an attitude of respecting differences and cooperation to achieve a goals within the framework of diversity. Tolerance in Islam is n new, but it already exists and has been exemplified by the prophet Muhammad Saw since ancient times ago. Religious tolerance according to Islam is not to merge in one another’s beliefs, nor is it to exchange beliefs among different religious groups. Tolerance in Islam is in mu’amalah (social interaction), there are certain mutually agreed upon limits that may and may not be violeted. This is the goal of tolerance in which each party has to control himself and provide space to respect each other’s uniqueness without feeling threatened by their beliefs or right. The Al-Quran has guaranteed that there is no compulsion in religion, meanijng that Muslims are not justified in forcing other people to embrace Islam and the prophet taught not to be hostile to people other than Muslims except those who do not respect and insult Islam. Islam has been taught and developed with gentle practices full of tolerance and this has been proven by the glory of Islam for centuries so that the glory of Islam is recorded in he history world civilization until no
Bradford's Muslim communities and the reproduction and representation of Islam
No full textThis thesis studies the creation of Bradford's Muslim communities, in particular the impact of migration on Islamic identity. To this end it begins by mapping the contours of Islamic expression in South Asia, especially the development of distinct maslak, discrete schools
of Islamic thought and practice. These were, in part, a response to the imposition of British imperialism in India. The settlers from South Asia also came from a variety of areas, with their own histories, regional languages and cultures. The ethos and character of Islam, which is shared by different sects, is studied unselfconsciously at work in the establishment of Muslim communities in Bradford, generating separate residential zones and a network of
businesses and institutions, religious and cultural, developed to service their specific needs. The leadership, resources and ethos which the different maslak could draw on, and the institutions they created to reproduce the Islamic tradition in the city are explored and the extent to which these connect with the new cultural and
linguistic world of young British Muslims. Attention is then focused on the education, status, functions and influence of the 'ulama, critical carriers of the Islamic tradition in this new context. The role of the Bradford Council for Mosques is examined both as a bearer
of the Islamic impulse to unity, transcending the regional,
linguistic and sectarian differences, and as an emerging authority, locally and nationally. The study concludes by exploring the challenges facing Muslims - youth, gender, intellectual tradition, and da'wa, invitation to Islam - as British expressions of Islam struggle to birth
The Concept of Land Ownership in Islam and Poverty Alleviation in Pakistan
No full textLand ownership—in its ethico-legal and historical manifestations, reflects the importance of being a politico-economic institution. In the process of its development, it includes various heterogeneous elements of different systems of ownership. With the growth of the Ummah, the principles of laws of ownership represent and embody the relations, rights and duties to form the general law of obligations at the state as well as individual level. This is the case of economic and legal theory, regarding the ownership of land with implicative infrastructure to build social welfare institutions of Islam. It is generally and basically have been ordained that according to the teachings of Islam, Real ownership belongs to Allah Almighty. Man being the vicegerent holds property in trust for which he is accountable to him in accordance with the clearly laid down economic philosophy of Islam. Ownership of man is a concept alien to Islam as it belongs to Allah Almighty only.
Ali Himmet Berki, Hayatı, Eserleri ve İslam Hukukuna Katkısı
No full textBu makalenin amacı, Osmanlı'nın son dönemininde tahsil hayatını tamamlamış ve bir müddet kadı olarak hizmet etmiş, Cumhuriyet döneminde ise Yargıtay'da uzun yıllar görev almış Ali Himmet Berki'nin hayatı, eserleri ve İslam Hukuku'na katkısını ortaya koymaktır. Berki, Cumhuriyet döneminde özellikle eski kanunların Hukuk Fakültelerin­den yetişen hukukçular tarafından iyi bilinmemesi sebebiyle vakıf, miras gibi konularda hataların yapıldığını kaydeder. O eserlerini bu yanlışlıkların giderilmesi için bir el kitabı olarak yazmıştır. Diğer taraftan onun su hukuku üzerine yaptığı çalışmaları da günümüz hukuk araştırmaları açısından önem taşımaktadır
Political Instrumentalisation of Islam, Persistent Autocracies, and Obscurantist Deadlock
No full textThe empirical literature has established a strong link between the fact of being a Muslim-dominated country and indicators of political performance and democracy. This suggests the possible existence of a relation between religion, Islam in this instance, and societal characteristics. Bernard Lewis and others have actually argued the case for such a relation, pointing to aspects of the Islamic religion and culture that make the advent of democracy especially difficult. These arguments fall into the general idea of the Clash of civilisations put forward by Samuel Huntington. In this paper, we discuss this sort of argument and show that there is a systematic misconception about the true nature of the relationship between Islam and politics: far from being merged into the religious realm, politics tends to dominate religion. Because of the particular characteristics of Is-lam, namely, the lack of a centralised religious authority structure and the great variability of interpretations of the Islamic law, there is a risk of an obscurantist deadlock in the form of a vicious process whereby both the ruler and his political opponents try to outbid each other by using the religious idiom. This risk looms particularly large in crisis situations accentuated by international factors.
The community of scholars : an analysis of the biographical data from the Taʻrīkh Baghdād
No full textThe biographical details
of the 7828 individuals listed in the biographical dictionary
known
as the Ta'rikh Baghdad
were entered
in
a
database
and used to create a profile
of the hadith
community of
Baghdad. The thesis explains
how the database
was
constructed and shows
how the data
can
be
used.
Evidence derived from the many
references
to colleagues and relatives
in the biographies
made
it
possible
to date
most
of
the undated
biographies,
and to construct a chronological
framework
within which
information
on
the origins, occupations, tribes and other personal attributes of the
Khatib's
subjects could
be
analysed.
Changes in the frequency
of these attributes over
time were related
to conversion rates,
immigration,
and
the
popular appeal of
hadith study.
The thesis also
demonstrates the usefulness of
the fortuitously dated
topographical references
found in the biographies. These
were used with maps to
show changes
in
residence patterns over the 320
years covered
by the Ta'rikh Baghdad
Sectarian influences within Islam in Britain with special reference to community
No full textAlthough much is heard from the Media of the Muslim `community' in Britain, the latter is in fact far from presenting a united front. There are divisions between
generations and ethnic origins, and a diversity of religious practice and doctrine. There are many different religious groups at work that originate from the subcontinent, and reflect this wide range. Organisations like Young Muslims UK, Tabligh-i Jamaat, and schools of thought represented by the Deobandis and Barehvis,
to name but four, play a vital role in the life of many Muslims. They both link them back to their roots in the subcontinent and influence the direction that Islam will take in Britain.
The Muslim population in Britain is approaching two million. It is involved in a process of redefining itself as a minority in an alien culture. For the older generation
the conflict has been cultural, their own ethnicity being under seige from the values of the receiving culture. Islam becomes an important ally of ethnic identity. For many
Muslims born in Britain, however, the process is more complex. Their parents' values can seem as strange, or even stranger, than the values of the receiving culture. For
this increasing percentage of the population, their religion can offer an identity. Stimulated by Islam's global revival and the West's reaction to it, some Muslims are attempting to discover a faith stripped of cultural accretions which are considered to be unlslamic. In the process they hope to find the universal Islam which can be practised in any environment. They feel that this is the key to establishing a successful British Islamic community.
The ideal of ammah has always been central in Islam, but now becomes an important concept in the development of Islam in Britain. There are several questions to
be considered: To what degree does an unmrah exist? What is its form? How is it likely to change? What effect will it have on the development of Muslims seeking a more localised identity in Britain? Within this context, what will be the effect of the various organisations and schools of thought at work amongst Muslims? To what degree will they shape the development of Islam in Britain? Are they free from
'cultural accretion' or are they firmly rooted in idiosyncratic local expressions of the faith? Will Islam in Britain be moderate, or strongly revivalist in nature under their influence? Are they unifying or divisive forces? Can they hope to resolve traditional differences and work together in the new environment of Britain?
In spite of the increasing interest in the Muslim presence in Britain, very few
major works have looked at the influence of these various groups in the context of these questions. I know for myself that I could have used this kind of study when working for my M. A. in Religious Studies, and I know of many students in the same position. I feel that this study will therefore contribute not only to the study of Islam but also to the study of the various minority faiths found in Britain
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