11 research outputs found
Islamic Education According to Al Rasyidin
Get PDFThe increasingly rapid development of the times has given rise to problems related to slowness in the development of Islamic studies. One of the factors of this problem is the lack of qualitative and quantitative studies of Islamic educational thought. Therefore, there is a great need for in-depth study and thinking about Islamic education, especially from Muslim intellectual figures whose identities and specific thoughts are rarely highlighted. Therefore, this scientific study aims to examine in more depth the thoughts on Islamic education from the perspective of Prof. Dr. Al Rasyidin, M.Ag. This scientific study uses the Systematic Literature Review (SLR) method with PRISMA analysis. The analysis results stated that Prof. Al Rasyidin has a very in-depth perspective on Islamic education, which refers more to the basic ideas of the conceptualization and practice of Islamic education as exemplified by the Prophet Muhammad. Apart from that, specifically and in-depth, Prof. Al Rasyidin provides a perspective on Islamic education that places more emphasis on the normative dimension
Madrasah According to SKB 3 Ministers
Get PDFThe word madrasah is synonymous with the level of formal education in the religious sphere in Indonesia, regardless of whether it is under the auspices of the government (State) or under the auspices of a foundation (Private). The aim of this research is to see the background to the birth of the 3 ministerial SKB, the objectives of the 3 ministerial SKB, the civil effect on diplomas, and the weight of religious and general subjects in the madrasah. This type of research is library research (library research using a qualitative approach. The conclusions in this research are: (1) The Minister of Education and Culture (Mendikbud), outlined three important things that were taken into consideration in preparing the SKB for the three Ministers. First, that schools have a role important and responsible in maintaining the existence of ideology and basic national consensus. Second, schools function to build insight, attitudes and character of students, educators and educational staff to maintain national unity and unity. Third, uniforms and attributes for students. educators, and educational staff at primary and secondary education levels in schools organized by regional governments (2) with the implementation of the three Ministerial Decrees, it means a) The existence of madrasas as Islamic educational institutions is more stable and stronger; b) General knowledge in madrasas is increasing; c) Physical facilities and equipment are more refined; d) There is a civil effect on madrasa diplomas. The physical facilities and improvements in madrasa equipment are an illustration that the New Order government played a very important role in the development and progress of madrasas. (3) In 1976, the decision to implement the Madrasah Curriculum was issued by the Minister of Religion, said to be a follow-up to the SKB 3 Ministers the previous year. The contents of this policy: 1. Religious subjects in madrasas 30% 2. General subjects 70% without reduction. Meanwhile, Madrasah Aliyah elective program A1 (Religious Sciences) does not apply this curriculum, because religious and general subjects have balanced percentages, namely: 47% general and 53% religion (semesters I and II); 55% general and 45% religious (semesters III and IV); 65% general and 35% religious (semester V), and 60% general and 40% religious (semester VI
Breaking Racial Stereotypes through Multicultural Education
Get PDFThe purpose of this scientific study is to examine in more depth how to overcome racial stereotypes through multicultural education approaches and models. This scientific study uses a qualitative research method with a library research type. The data used in this study is secondary data, including various journals, and books on the topic being studied. The results of the study state that multicultural education is an effort to shape human character by instilling pluralistic values inclusively. In its implementation, educators and authorities can choose the approach offered by James A. Banks, Carl A. Grant & Christine E. Sleeter, and Geneva Gay. In addition, they can also decide on multicultural education models which of course must also be considered with the background or culture of the students. So that later it can provide a broader view of the diversity in Indonesia. In addition, it can achieve the goals of multicultural education optimally, namely forming the next generation of the nation who have Pancasila and multicultural characters
Meningkatkan Kemampuan Berpikir Kritis Siswa melalui Studi Para Tokoh Pendidikan Islam Klasik
No full textTujuan dari penelitian ini adalah menganalisa lebih dalam terkait bagaimana SKI (khususnya para tokoh Islam klasik) menjadi suatu pelajaran yang mampu meningkatkan kemampuan berpikir kritis siswa. Penelitian ini menggunakan metode penelitian kualitatif dengan pendekatan deskriptif. Data yang dipergunakan dalam kajian ini merupakan data primer dan sekunder. Teknik pengumpulan data menggunakan observasi, wawancara, dan dokumentasi. Alur analisa mengacu pada teori Miles & Huberman, dengan triangulasi data sebagai uji keabsahannya. Hasil studi menyatakan pembelajaran SKI khususnya terkait tokoh pendidikan Islam klasik dapat dipergunakan dalam meningkatkan kemampuan berpikir kritis siswa. Hal ini terlihat dari beberapa indikator dalam berpikir kritis yang mampu dilaksanakan dengan baik oleh siswa. Meskipun pada indikator inferensi dan eksplanasi belum terlaksana dengan maksimal, akibat beberapa kendala yang dialami oleh siswa. Beberapa kendala tersebut diakibatkan karena kurangnya sumber belajar atau sumber informasi yang digunakan serta kurangnya kepercayaan diri ketika mengungkapkan opininya di depan kelas.
Abstract
The purpose of this study is to analyze more deeply how SKI (especially classical Islamic figures) becomes a lesson that can improve students\u27 critical thinking skills. This study uses a qualitative research method with a descriptive approach. The primary and secondary data used in this study are primary and secondary data. Data collection techniques use observation, interviews, and documentation. The analysis flow refers to the theory of Miles & Huberman, with data triangulation as a test of its validity. The results of the study state that SKI learning, especially related to classical Islamic education figures, can be used to improve students\u27 critical thinking skills. This can be seen from several indicators in critical thinking that can be implemented well by students. However, the inference and explanation indicators have not been implemented optimally, due to several obstacles experienced by students. Some of these obstacles are caused by the lack of learning resources or sources of information and a lack of self-confidence when expressing their opinions in front of the class
Inovasi Pendidikan Islam melalui Peningkatan Profesionalitas Guru Agama Islam
No full textGuru adalah pendidik, yang menjadi tokoh, panutan, dan identifikasi bagi para peserta didik, dan lingkungannya. Kemampuan seorang guru dalam menghadapi era pendidikan 4.0 dengan kemajuan Iptek yang semakin pesat harus selalu diasah. Tulisan ini bertujuan untuk melihat bagaimana penerapan dan urgensi dari Inovasi Pendidikan Islam Melalui Peningkatan Profesionalitas Guru Agama Islam. Penelitian ini menggunakan teknik studi literatur dari berbagai penelitian yang sudah ada yang mana peneliti menjabarkan mengenaiinovasi pendidikan islam melalui peningkatan profesionalitas guru agama Islam. Studi literatur merupakan kegiatan untuk mencari sebagian teori dari beberapa referensi yang relevan dengan topik pembahasan atau masalah yang sudah penulis temukan. Kesimpulan dari artikel ini adalah: (1) Professional secara istilah dapat diartikan sebagai pekerjaan yang dilakukan oleh mereka yang khusus dipersiapkan atau dididik untuk melaksanakan pekerjaan tersebut dan mereka mendapat imbalan atau hasil berupa upah atau uang karena melaksanakan pekerjaan tersebut. (2) Kompetensi profesional guru sangat dibutuhkan sebagai upaya proses pembelajaran yang lebih baik, sehingga peserta didik akan termotivasi untuk belajar dan berprestasi. Karena guru yang profesional akan mampu melaksanakan strategi pembelajaran dan menyajikan materi dengan baik dan menyenangkan dan tidak hanya berorentasi kepada ketuntasan belajar saja tetapi proses tumbuh kembang potensi peserta didik yang meliputi aspek kognitif, afektif dan psikomotorik. (3) Inovasi pendidikan adalah suatu perubahan yang baru dan bersifat kualitatif, berbeda dari hal yang ada sebelumnya serta diusahakan untuk meningkatkan kemampuan profesional tenaga pendidik (kepala sekolah dan guru) dan untuk memecahkan masalah tenaga kependidikan yang belum dapat diatasi dengan cara-cara yang konvensional. Untuk lebih mendekatkan pemahaman kita terhadap inovasi pendidikan tenaga pendidik (upaya profesionalisasi), Maka dalam konteks profesionalisasi, istilah profesi dapat dijelaskan dengan tiga pendekatan (approach), yaitu pendekatan karakteristik, pendekatan institusional, dan pendekatan legalistik.
Abstract
Teachers are educators, who become figures, role models and identification for students and their environment. A teacher\u27s ability to face the era of education 4.0 with increasingly rapid advances in science and technology must always be honed. This article aims to see the implementation and urgency of Islamic Education Innovation through Increasing the Professionalism of Islamic Teachers. This research uses literature study techniques from various existing studies in which researchers describe innovations in Islamic education through increasing the professionalism of Islamic religious teachers. Literature study is an activity to search for some theories from several references that are relevant to the topic of discussion or problem that the author has found. The conclusions of this article are: (1) . Professional in terms can be interpreted as work carried out by those who are specifically prepared or educated to carry out the work and they receive rewards or results in the form of wages or money for carrying out the work. (2) Teacher professional competence is really needed as an effort to improve the learning process, so that students will be motivated to learn and achieve. Because professional teachers will be able to implement learning strategies and present material well and in a fun way and not only oriented towards learning completeness but also the process of potential growth and development of students which includes cognitive, affective and psychomotor aspects. (3) Educational innovation is a change that is new and qualitative in nature, different from what existed before and is sought to improve the professional abilities of teaching staff (school principals and teachers) and to solve problems of educational staff that cannot be resolved using conventional methods. . To bring our understanding closer to the educational innovation of teaching staff (professionalization efforts), in the context of professionalization, the term profession can be explained using three approaches, namely the characteristic approach, the institutional approach, and the legalistic approach
Pendidikan Multikultural dalam Konteks Global: Tantangan dan Peluang
No full textPenelitian ini bertujuan mengkaji pendidikan multikultural dalam konteks global dengan fokus pada tantangan dan peluang yang dihadapi dalam implementasinya. Di era globalisasi, pendidikan multikultural menjadi semakin krusial sebagai instrumen untuk mempersiapkan generasi yang mampu hidup harmonis dalam masyarakat yang beragam. Penelitian ini menggunakan metode penelitian kualitatif dengan pendekatan library research. Hasil dari penelitian menunjukkan bahwa tantangan utama pendidikan multikultural meliputi: (1) kesenjangan sosio-ekonomi, (2) ketidaksetaraan gender, (3) implementasi era digital, (4) homogenitas lingkungan sosial, (5) arus globalisasi. Sementara itu, peluang yang dapat dioptimalkan mencakup: (1) meningkatkan toleransi dan pemahaman diantara individu, (2) dialog dan toleransi agama, (3) mengurangi potensi konflik, (4) pemanfaatan teknologi digital. Kesimpulan penelitian mengindikasikan bahwa keberhasilan pendidikan multikultural memerlukan pendekatan holistik yang mengintegrasikan aspek kebijakan, kurikulum, dan praktik pembelajaran. Rekomendasi yang diajukan meliputi penguatan kebijakan pendidikan inklusif. Pengembangan kurikulum berbasis keragaman dan peningkatan kapasitas pendidik dalam manajemen kelas multikultural
Analisis penafsiran Imam Al-Qurthubi dan Muhammad Quraish Shihab terhadap ayat tentang riba dan implikasinya pada kesadaran finansial
Get PDFINDONESIA:
Petunjuk Al-Qur’an sudah jelas dan gamblang tentang haram dan bahayanya riba bagi kehidupan umat manusia. Namun kenyataan di lapangan masih banyak orang yang terjerumus ke dalam transaksi bisnis yang mengandung unsur riba. Sehingga urusan finansialnya bermasalah secara duniawi dan hilang keberkahannya secara ukhrawi. Permasalahan riba merupakan salah satu isu klasik yang terus berkembang sampai zaman modern sekarang ini, berjalan sesuai dengan pemikiran dan peradaban Islam yang semakin kompleks. Permasalah riba merupakan sesuatu yang terjadi di masyarakat yang sangat pelik.
Tujuan penelitian ini adalah untuk memahami konsepsi integral riba di dalam Al-Qur’an melalui penafsiran Imam Al-Qurthubi dan Muhammad Quraish Shihab terkait ayat-ayat tentang riba hingga membentuk korelasi ataupun diferensiasi, sehingga dapat diketahui implikasinya pada kesadaran finansial.
Penelitian ini menggunakan metode deskriptif-analitis dengan model penelitian kualitatif melalui studi kepustakaan (library research). Penulis mengidentifikasi dan menggumpulkan ayat-ayat terkait riba di dalam Al-Qur’an beserta penafsirannya, menyusun landasan teori, menganalisa penafsiran tersebut, menganalisa korelasi dan diferensiasinya, dan mengkaji serta mengemukakan implikasinya. Proses ini menggunakan analisa komparatif dengan mengkompromikan penafsiran kitab Al-Jâmi’ li Ahkâmi al-Qurân dan Al-Mishbah.
Hasil penelitian menunjukkan bahwa (1) Konsepsi integral riba di dalam Al-Qur’an menurut Al-Qurthubi dan Quraish Shihab dijabarkan melalui penafsiran ayat-ayat Al-Qur’an tentang riba dalam tafsir Al-Qurthubi dan tafsir Al-Mishbah. Ayat Al-Qur’an berkenaan dengan tema riba tersebar pada empat surah yaitu Al-Baqarah[2]:275-279, Ali-Imran[3]: 130-132, An-Nisa[4]: 160-161, dan Ar-Rum[30]: 39. Hukum riba menurut kedua mufassir tersebut adalah haram.‘Illat hukumnya adalah penambahan utang akibat penangguhan pada riba an-nasi’ah dan sesuatu yang dilebihkan dalam suatu akad atau pada makanan pokok tertentu pada riba al-fadhl. Kata adh’âfan mudhâ’afah bukan syarat pengharaman riba, namun kebiasaan dan kenyataan pada masa Jahiliah. (2) Dari hasil analisis terhadap penafsiran ayat-ayat riba menurut Al-Qurthubi dan Quraish Shihab ditemukan korelasi dan diferensiasi dari penafsiran kedua tokoh tersebut. Masing-masing memiliki kekhasan tersendiri dalam memaparkan hasil pemikirannya, sehingga terjadi penafsirannya terhadap ayat-ayat riba cukup beragam. (3) Pemahaman penafsiran ini berimplikasi positif bagi kesadaran finansial orang mukmin yang benar dalam keimanannya.
ARABIC:
إن التعليمات الواردة في القرآن واضحة وصريحة فيما يتعلق بحرام الربا ومخاطره على حياة الإنسان. لكن الواقع على الأرض أنه لا يزال هناك الكثير من الناس يقعون في معاملات تجارية تحتوي على عناصر الربا. فتعاني أموره المالية من مشاكل دنيوية وتضيع بركاته الروحية. إن مشكلة الربا هي قضية كلاسيكية لا تزال تتطور إلى العصر الحديث، وذلك تمشيا مع الفكر والحضارة الإسلامية المتزايدة التعقيد. مشكلة الربا أمر يحدث في مجتمع معقد للغاية.
يهدف هذا البحث إلى فهم مفهوم الربا التكاملي في القرآن الكريم من خلال تفسير الإمام القرطبي ومحمد قريش شهاب لآيات الربا على شكل ارتباط أو تمايز، بحيث يمكن معرفة آثارها على الوعي المالي. كن معروف.
يستخدم هذا البحث المنهج الوصفي التحليلي مع نموذج البحث النوعي من خلال البحث المكتبي. ويحدد المؤلف ويجمع الآيات المتعلقة بالربا في القرآن مع تفسيراتها، ويضع أساساً نظرياً، ويحلل هذه التفسيرات، ويحلل ارتباطها وتمايزها، ويبحث ويعرض مضامينها. تستخدم هذه العملية التحليل المقارن من خلال المساس بتفسير كتابي الجامع لأحكام القرآن والمصباح.
وأظهرت نتائج البحث أن (١) مفهوم تكامل الربا في القرآن عند القرطبي وقريش شهاب تم توضيحه من خلال تفسير الآيات القرآنية المتعلقة بالربا في تفسير القرطبي وآل محمد. -مصباح التفسير. تتوزع الآيات القرآنية المتعلقة بموضوع الربا على أربع سور، وهي البقرة[٢]: ٢٧٥-٢٧٩، علي عمران[٣]: ١٣٠-١٣٢، سورة النساء[٤]: ١٦٠- ١٦١، والروم[٣٠]: ٣٩. وعلى المفسرين أن قانون الربا حرام. والعلة الشرعية هي زيادة الدين بسبب تأجيل الربا النسيئة وكل ما زاد في الربا. العقد أو على بعض المواد الأساسية هو ربا الفضل. وكلمة "أذان مضافة" ليست شرطاً لتحريم الربا، بل هي عادة وواقع في عصر الجاهلية. (٢) ومن نتائج تحليل تفسير آيات الربا عند القرطبي وقريش شهاب وجد الارتباط والتمايز في تفسيرات الشكلين. ولكل منهم خصائصه الخاصة في عرض نتائج أفكاره، حتى أن تفسيرهم لآيات الربا متنوع تمامًا. (٣) إن فهم هذا التفسير له آثار إيجابية على الوعي المالي للمؤمنين الصادقين في إيمانهم.
ENGLISH:
The instructions in the Qur'an are clear and clear regarding the haram and dangers of usury for human life. However, the reality on the ground is that there are still many people who fall into business transactions that contain elements of usury. So that his financial affairs have worldly problems and his spiritual blessings are lost. The problem of usury is a classic issue that continues to develop into modern times, in line with increasingly complex Islamic thought and civilization. The problem of usury is something that occurs in a very complicated society.
The aim of this research is to understand the integral conception of usury in the Al-Qur'an through the interpretation of Imam Al-Qurthubi and Muhammad Quraish Shihab regarding verses about usury to form correlations or differentiation, so that the implications for financial awareness can be known.
This research uses a descriptive-analytical method with a qualitative research model through library research. The author identifies and collects verses related to usury in the Al-Qur'an along with their interpretations, develops a theoretical basis, analyzes the interpretations, analyzes the correlation and differentiation, and examines and presents the implications. This process uses comparative analysis by compromising the interpretation of the books Al-Jâmi' li Ahkâmi al-Qurân and Al-Mishbah.
The research results show that (1) The integral concept of usury in the Al-Qur'an according to Al-Qurthubi and Quraish Shihab is explained through the interpretation of Al-Qur'an verses about usury in the Al-Qurthubi tafsir and Al-Mishbah tafsir. The verses of the Qur'an regarding the theme of usury are spread across four suras, namely Al-Baqarah[2]: 275-279, Ali-Imran[3]: 130-132, An-Nisa[4]: 160-161, and Ar -Rum[30]: 39. According to the two commentators, the law of usury is haram. The legal illat is the addition of debt due to deferrals on usury an-nasi'ah and anything that is excess in a contract or on certain staple foods is usury al-fadhl. The word adh'âfan mudhâ'afah is not a requirement for the prohibition of usury, but a custom and reality during the Jahiliah era. (2) From the results of the analysis of the interpretation of the riba verses according to Al-Qurthubi and Quraish Shihab, correlation and differentiation were found in the interpretations of the two figures. Each of them has their own characteristics in presenting the results of their thoughts, so that their interpretation of the riba verses is quite varied. (3) Understanding this interpretation has positive implications for the financial awareness of believers who are true to their faith
Muslim-Christian relations in Palestine during the British mandate period
No full textMy dissertation
examines
Muslim-Christian
relations
in Palestine during the British
mandate period, specifically, around the question of what constituted
Palestinian-Arab identity. More broadly
speaking, the dissertation
addresses the topic within the
context of the larger debate
concerning the role of material
factors (those
related to
specific
historical developments
and circumstances) versus that of
ideological
ones. in
determining
national
identities. At the beginning
of the twentieth, century, two models
of
Arab
nationalism were proposed-a more secular one emphasising a shared
language
and culture
(and thus, relatively
inclusive
of non-Muslims) and one wherein
Arab identity
was seen as essentially an extension of the Islamic
religious
community, or umma.
While
many
historians dealing
with
Arab
nationalism
have
tended to focus
on the role of
language (likewise, the role of
Christian Arab
intellectuals), I
would maintain that
it is the latter
model that proved
determinative
of
how
most
Muslim Arabs
came to conceive of their identity
as Arabs. Both
models
were essentially
intellectual
constructs; that the latter
prevailed
in the end reflects the
predominance of material
factors
over
ideological
ones.
Specifically, I
consider the
impact
of social, political and economic changes related to the Tanzimat
reforms and
European
economic penetration of the nineteenth century; the role of proto-nationalist
models of communal
identification-particularly
those related to religion; and
finally,
the role played
by
political actors seeking to gain or consolidate authority through the
manipulation of proto-nationalist symbols
Print, manuscript and godly cultures in the north of England, c. 1600-1650
Get PDFEThOS - Electronic Theses Online ServiceGBUnited Kingdo
Reflections of Female Suffering in Attar Neyshabouri’s Elahi Nameh: Literary Echoes of a Global Concern
No full textThis study aims to explore the representation of violence against women in Elahi Nameh by Attar Neyshabouri, employing a descriptive-analytical and interpretive methodology. It operates on the premise that modern individuals can address contemporary social issues by drawing upon the moral and educational insights of classical thinkers such as Attar. The primary objective is to identify instances and forms of violence against women depicted in Elahi Nameh and to understand their broader implications. The findings indicate that Attar's narratives reflect both public and private forms of violence—occurring within society at large as well as within familial structures. These acts of violence are expressed overtly and subtly across four main categories: physical, sexual, psychological, and economic. The presence of such themes in Attar’s work suggests that violence against women was a pervasive issue not only among the lower social classes but also within royal courts and elite circles during his time. Furthermore, the study reveals that weak judicial structures and prevailing socio-cultural norms contribute to the perpetuation of such violence. Attar is notably critical of class-based discrimination and gender prejudice. He challenges patriarchal assumptions by asserting that, if given the right conditions, women are capable of achieving spiritual and intellectual excellence—often more rapidly and deeply than men. His critique of bias toward sisters and wives underscores his belief that such prejudices are significant barriers to women's development and autonomy.IntroductionViolence against women is a pervasive global phenomenon; it knows no geographical boundaries and is not limited to any specific country, society, religion, or culture. It occurs across all social, economic, racial, age, and geographic groups. Despite negative portrayals often directed at third-world countries, this issue is clearly evident in advanced and developed nations as well.In 1993, for the first time, the international human rights community recognized violence against women as a fundamental violation of human rights. In March 1994, the Human Rights Commission appointed a Special Rapporteur on violence against women to investigate its causes and consequences (Levin, 1377: 63)."Violence against women" is a specialized term used to describe various acts of aggression directed at women. This phenomenon is rooted in the social system, with individuals merely serving as agents of its cultural values (Mohammadi Asal, 2010: 26). Violence against women can be categorized into physical, psychological, sexual, and economic forms. It occurs in both public and private spheres, and may manifest either openly or covertly (Work, 2017: 36).Violence against women occurs at all stages of life, from infancy to old age, and includes mental, physical, and verbal abuse. This can involve sexual behaviors and acts, physical and emotional coercion, child marriage, and forced marriage. It even begins during the fetal stage, with gender selection and the abortion of female fetuses. Women, often marginalized and condemned, are frequent victims of discrimination and violence both in society and within families. These conditions sometimes lead them to suicide, self-immolation, running away from home, or enduring prolonged suffering and abuse. Contrary to common belief, the modern world has not reduced violence against women; in some ways, it has intensified it. Examples include the trafficking and sexual exploitation of women, the sale of young girls by impoverished fathers to centers of corruption, and the thriving market for pornographic films, all of which reflect contemporary forms of violence against women.The Holy Qur'an, as one of the two main sources of Islamic legislation, has been recognized—by both its supporters and critics—as a revival of women's rights. Islam considers women as independent human beings and does not accuse them collectively; rather, it holds every individual accountable for their own actions. The religion of Islam emphasizes the equality of men and women repeatedly. Man and woman are created from the same essence to find comfort in one another. As the Qur'an states: “And among His signs is that He created for you mates from among yourselves so that you may find tranquility in them, and He placed between you affection and mercy. Indeed, in that are signs for a people who reflect.” (Surah Ar-Rum, 30:21).Imam Ali (PBUH), in his will to Muhammad ibn al-Hanafiyyah, said: “A woman is as delicate as a basil flower and is not a servant of the house. Therefore, always be gentle with her and live kindly so that your life may be blessed.” (Tabarsi, 1370, Vol. 1: 470).In condemning violence against women, the Holy Prophet (PBUH) said: “Whoever slaps his wife on the face, God will command the fire of Hell to slap him seventy times. Any Muslim man who touches the hair of a Muslim woman [without right], his hand will be pierced with fiery nails.” (Nouri, 1368: 250).The highest rights of women are rooted in their dignity, the respect of their status, and the recognition of their inherent worth—principles often neglected in the modern world. A key approach to safeguarding these rights lies in the prevention of violence against women. Literary works, such as Attar Neyshabouri's Elahi Nameh, provide a profound spiritual reference for contemporary humanity. These works address not only material needs but also the deeper spiritual and emotional requirements of individuals. The messages embedded within them offer valuable insights and guidance, serving as a beacon for navigating the complexities of today's world. Statement of the Problem:Today, human society is plagued by numerous crises and challenges. In the modern, industrial era—an age marked by anger, violence, enmity, hypocrisy, and increasing distance between individuals—people find themselves ensnared in apathy, struggling with spiritual crises and depression. In their search for answers, they seek truths that can guide them toward a meaningful life and offer models for living harmoniously. One of the most pressing crises today is the disintegration of the family unit. The rising rate of divorces in recent years stands as undeniable evidence of the breakdown in family structures, leaving many children to grow up without proper guardianship or the direct supervision of parents. Violence against women is a major contributor to this crisis. Mystical literature, particularly that of Attar Neyshabouri, has always sought to reveal and express the profound truths of human existence. Its mission is to reform human society by combating the negative traits that plague humanity. The root causes of these unpleasant human qualities lie in the prejudices and selfishness of modern individuals, whose differing worldviews and ideologies have made life increasingly difficult for one another. Attar’s writings, grounded in pure Islamic-gnostic teachings and Iranian culture, reject racial and religious animosities and offer timeless messages for today's troubled world. This research aims to demonstrate that Attar, drawing from Islamic and mystical traditions, provides the best possible solutions to the crises of modern humanity. The question we seek to answer in this article is: How has Attar reflected the violence against women in Elahi Nameh? Research Aims: The primary objective of this research is to explore the phenomenon of violence against women and to convey Attar's message for fostering a healthy and developed society and family. The Significance of ResearchAttar has powerfully reflected the problems and crises faced by women in his stories, conveying loud and impactful messages. The significance and priority of this research lie in addressing violence against women as a pressing social issue, a global phenomenon that affects women worldwide. In recent decades, it has gained increasing attention across various countries and has become a major cause of numerous social harms, threatening the very foundation of family life. The importance of this research is evident, as, beyond its detrimental effects on women's lives, violence against women results in negative consequences such as a loss of security, disruption in social relationships, and direct impacts on child-rearing. Additionally, it restricts the full utilization of women's potential and talents. Another crucial point is that violence in both society and the family often breeds further violence. Therefore, to ensure a healthy and developed society and family, the rights, status, and dignity of women must not be overlooked. Research BackgroundNumerous works and articles have been written about violence against women, with a few notable examples mentioned here. The article "Comparative Study of Violence against Women in the Stories Girl of the Dust by Wendy Welles and Gypsy by the Fire by Muniro Ravanipour," written by Asadollahi et al. (Spring and Summer 2016), compares two literary works. The authors conclude that women’s positions regarding gender violence are both passive and active. They identify silence, compromise, and the acceptance of violence without protest as the key reasons for its continuation in these societies. The article "Investigation of Types of Violence against Women in Rwan Parichahr," written by Maqshoodi et al. (Autumn 2014), delves into various dimensions of violence in the story. The authors conclude that violence, in any form, stems from a patriarchal culture, which fuels the reproduction of violence and negatively impacts society. The book Negation of Violence against Women from the Perspective of Science and Religion, written by Gholamreza Noormohammadi (2010), not only provides a general overview of violence and its consequences but also discusses the stages of its negation from both scientific and religious perspectives. The article "Society Structure and Violence against Women," by Azazi Shahla (2004), outlines several factors contributing to the phenomenon of violence. While the author expands on the issue, the research neglects the family structure and its role in creating violence, focusing instead on the patriarchal society that allows men to exert power over women.There has also been considerable research on Attar and his works. A few examples include the article "Ethical Virtues in Attar Neishabouri's Elahi Nameh," written by Nasser Khanlou, Kazem, and Mohammadi, Sayeda Luna (November 2015, Tehran), and "Ethical and Religious Teachings in Attar Neishabouri's Elahi Nameh," by Biranvand, Nasreen, and Talavari, Pegah (November 2015). Unfortunately, both articles are identical, differing only in their titles and authors. The article "Man's Relationship with God Based on the God-Like Idea of Man in the Works of Attar Neishabouri," written by Irani, Mohammad, and Sadeghi, Hossein (Summer 2019), discusses the concept of the God-like man in Attar's works. While much research has been conducted on Attar's works, especially Elahi Nameh, the innovation of this article lies in its investigation of violence against women in the works of Attar and other Persian poets—a topic that has not yet been explored in detail. MetodologyThe research method, while incorporating elements of historical and documentary approaches, is primarily descriptive-analytical and interpretative. Its main aim is to analyze the content, themes, meanings, and concepts within the verses. Accordingly, this article focuses on Attar’s theology, examining his anecdotes to identify instances of violence against women, from which relevant inferences and conclusions are drawn based on the textual concepts. ConclusionAlthough violence against women is a global phenomenon with deep historical roots, it has often gone unacknowledged as a social issue due to cultural factors. Until recent years, it remained largely hidden because women, facing embarrassment, fear, concerns about preserving their reputation and dignity, anxiety over separation or divorce, worries about leaving their children unattended, shame, frustration, and blame from those around them—as well as violence and mistreatment from husbands, fathers, brothers, and strangers—often refrained from speaking out. Attar’s attention to violence against women and its depiction in Elahi Namah indicate that such violence was present in his era. While Attar Nishabouri was neither a lawyer nor a social reformer, his reflective stories in Elahi Namah, delivered through fluent language and poetic expression, offer strategies and solutions that remain relevant and valuable for addressing human crises and challenges today and across all ages—an exquisite gift and powerful guidance.Attar emphasizes that violence against women was not confined to the weak, poor, or common people; it was also prevalent within the courts of kings. Just as in today’s society, even high-ranking officials perpetrate violence against their women and girls.He points out that violence against women occurs in two spheres: the public (society) and the private (family), manifesting both openly and covertly. It takes four main forms: physical, sexual, psychological, and economic.One of Attar Nishabouri’s key teachings is the fight against class differences and the intellectual systems, as well as misguided customs and traditions that underpin the widespread violence against women. He calls for the elimination of these class disparities.Attar also opposes the historical violence endured by women across all human clans and tribes, especially those customs that deny girls the right to choose their life partners and make decisions about their futures. Therefore, such harmful social customs must be changed.Attar notes that class differences often lead to secretive behaviors; however, women and girls, guided by chastity, religion, honor, upbringing, family tradition, personality, and fear of scandal, resist engaging in sinful acts.A major contribution of Attar’s ethical teachings lies in reducing unnecessary social anxiety. He regards prejudice against sisters and wives, and restricting their presence in public gatherings, as family biases that obstruct their growth and progress.Slander is another form of psychological and covert violence against women highlighted by Attar.In some societies, a woman symbolizes the family’s honor and dignity, and the fear of tarnishing her reputation leads to restrictions that amount to violence against her.Attar condemns the prejudice against women who write romantic poetry, suppress the expression of love, and suffer harsh punishments, including the loss of life, often without legal recourse. He mourns the cruelty women endure—being restricted and silenced in youth, hiding their love, suffering in silence, enduring mistreatment, and sometimes taking their own lives—as profound mental and physical violence. He also recognizes the unbearable oppression women face within families.According to Attar, a person who practices justice in society but harbors prejudice and unfairness is doomed to ruin and hell.Attar stresses that pious and chaste women consistently reject the impure demands of lustful men.He warns that weak judicial foundations in society and government exacerbate oppression and violence against women. Cruel men, seeking to protect their reputation, resort to violence when women resist their illegal and immoral demands. They slander and punish women unjustly, bribing witnesses and influencing judges who, without thorough investigation, condemn and allow severe physical punishment, leaving women defenseless.Attar asserts that in an insecure society, women and girls can never feel safe and are constantly exposed to envious and harmful gazes.He teaches that in a corrupt and unhealthy society, women have no refuge; they suffer sexual and psychological violence both publicly and covertly, subjected to the lustful and unwelcome attention of men. Women must turn to God for protection against the oppression and slander of their abusers, seeking justice from the Divine, who knows all and will overturn the false schemes of cruel men.Attar’s message is clear: whoever embraces divine piety will be protected by God from calamities and elevated to a high position.Finally, Attar teaches that women do not need to adopt masculine traits to achieve closeness to God. Given the right conditions and opportunities, they can reach higher stages of spiritual perfection more quickly than men
