Sunglasses Research Articles

Variations of Food in Traditional Muslim Ceremonies in Minangkabau Isolect, Indonesia

This study describes the variations of food in Minangkabau’s isolect that are commonly used in traditional Muslim ceremonies. Informal discussion and observation were conducted using various techniques on selected ceremonies. Five distinct traditional Muslim ceremonies are found in this study. Furthermore, the result discovered that there are nine foods for dishes and vegetables, eleven items for snacks, three items for drinks and one item for fruit. This included the foods that were classified into one, two, and three lexicons. Overall, it may be concluded that food variations always occur in every traditional Muslim ceremony.

Critical Analysis Hadith of War: Between Historical Context and Contemporary Relevance

Perceptions that associate Islam with acts of violence have been the subject of protracted debate. This article delves deeper into this issue while emphasizing the significance of analyzing the historical context and interpretation of religious texts. The research adopts the methods of talāzum and al-takhrīj to interpret the traditions to understand their meaning and integrity. By detailing the understanding of the traditions of jihad in Islam, it can be asserted that the act of killing can only be justified in the context of war and self-defense. This understanding is critical to clarifying false claims regarding the use of violence in Islam. A concrete example of the justified understanding can be seen in the decisive action taken by Abu Bakr in the face of rebellion. However, in the contemporary era, acts of radicalism that involve killing clearly contradict the concept of jihad presented by the scholars of Ahl al-Sunnah. It also violates the law, humanitarian principles, and ethics. This article discusses why educative approaches and intercultural dialog are considered more effective solutions for countering extremism and achieving peace in a diverse global society.

The Relevance of the Dars-e-Nizami Curriculum to the Development of Modern Islamic Religious Education in Pakistan

ABSTRACT
 Traditional education in Pakistan has deep and varied roots, primarily due to the cultural and ethnic diversity that exists in the country. The unstoppable flow of globalization threatens to shift cultural heritage including traditional education in Pakistan. Thus, efforts are needed so that traditional education is not abandoned and remains relevant to current developments. The aim of this research is to determine the relevance of the Dars-e-Nizami curriculum for the development of modern Islamic religious education in Pakistan. This research is field research combined with literature study. The data collection instrument used was semi-structured interviews. This research was conducted in 15 school institutions, both formal and informal, in 5 big cities in Pakistan. The results of this research found that the Dars-e-Nizami curriculum has several limitations in terms of relevance to modern needs. Islamic educational institutions retain Dars-e-Nizami for the reason that they see it as a way to preserve and inherit the classical Islamic intellectual tradition as well as to maintain a strong understanding of the Islamic religion among students. Education based on the Dars-e-Nizami curriculum still has an important place in the highly conservative and traditional Muslim community. The implications of this research are that schools in Pakistan do not abandon traditional education or curriculum, but continue to preserve it by making adjustments that are relevant to current developments

Critical Method of History Writing for the Russia’s Muslim Turkic Peoples in Talfiq al-akhbar by Murad Ramzi

In the end of the 19th and the beginning of the 20th centuries pre-modern Islamic past and imperial present of the Turkic Muslim peoples in the Ural-Volga region became the object of meticulous study for Muslim historians-reformers, who belonged themselves to these peoples, like Shihab al-Din Marjani, Rida’ al-Din Fakhreddinov, Murad Ramzi, Munir Hadi, Hasan-Ata Gabashi, Hadi Atlasi. This article presents to readers the first results of a comparative investigation of their historical works with the focus made on the works by Murad Ramzi. The author argues that the historical works under study, though they were composed in the traditional ta’rikh (in Pl. tawarikh) genre typical for the Islamic bookish tradition, form a transitional type from the Muslim chronicle to the national positivist historiography based on the scientific method of historical sources criticism. They share typical settings of traditional Muslim historiography, yet experience a strong influence of the positivist scholarship in Western Europe and Russia dating the second half of the 19th century. These works are brought together by a sharp criticism of the content of Muslim chronicles, which were still popular among the reading Muslim public at the turn of the 20th century. Their authors attempted to rewrite critically the history of their own peoples, without departing from Islamic foundations, but taking into account benefits of modern positivist scholarship. They all including Ramzi aimed at seeking for objective truth, freed from errors and superstitions of folk legends.

Deontological Guilt and Moral Distress as Diametrically Opposite Phenomena: A Case Study of Three Clinicians.

Feelings of guilt are human emotions that may arise if a person committed an action that contradicts basic moral mores or failed to commit an action that is considered moral according to their ethical standards and values. Psychological scholarship distinguishes between altruistic guilt (AG) and deontological guilt (DG). AG results from having caused harm to an innocent victim, either by acting or failing to act, whereas DG is caused by violating a moral principle. Although physicians may be expected to experience frequent feelings of guilt in their demanding and intensive work, it is surprising to find that this issue has not been explored in the professional literature on medical ethics. To that end, we conducted a qualitative study that included personal in-depth interviews with Sunni Muslim gynaecologists. These doctors provide underground infertility care and perform religiously forbidden treatments involving sex selection and gamete donation. They opened their hearts and spoke about the emotionally taxing pangs of conscience they suffer. Analysing their narratives led us to characterize their feelings of guilt as DG. We discuss the causes for their plight and the way they cope with it, compare DG to the concept of moral distress, and call for future research on clinicians' feelings of guilt and pangs of conscience.

The ‘Galilean Q Community’ and the Orientalist Legacy in 2DH Scholarship

Contemporary Q scholarship imagines the existence of a ‘Galilean Q Community’ furnished with a simple religious piety standing over against Judean/Jerusalem-centered Judaism with its narrow ethnic particularism, its cult ritualism, and its scribal legalism. The ‘Galilean Q community’ plays the same role vis-à-vis Judean Judaism in the imaginary of contemporary Q scholarship that Sufi Islam does in past and present western Orientalist discourses on Islam: in G. A. Lipton’s words, as embodying ‘a type of philosophical Protestantism freed from all outward prescriptions of religious law’, as an ‘Oriental version of a Kantian universal faith’ over against Islamic orthodoxy, which is Semitic, legalistic, obsessed with Sharia, dogmatic, ritualistic, intolerant, coercive, and politicized. This essay explores the roots of this Orientalist paradigm in nineteenth-century Synoptic source criticism and its continued influence in circles of 2DH scholarship.

Salafi Islamic Education: Teaching Methods, Traditions and Ideologies in Lombok Boarding Schools

This research highlights the urgency of investigating teaching methods and curricula in Salafi educational institutions, specifically Ma'had Dar al-Qur'an and al-Hadith al-Majidiyyah al-Syafi'iyyah Nahdlatul Wathan Lombok. Despite the rapid development of modern curriculum and teaching methods, this institution maintains a traditional approach with seated learning and a classical curriculum. This study is a qualitative research focusing on literature and sources related to conventional Salafi education. The findings are as follows: Firstly, the institution's traditions persist, maintaining the study of classical Islamic texts through talaqqy or halaqah, teacher reverence, knowledge transmission, moral behavioral norms, and haflah. Secondly, the fundamental ideology is rooted in Islam, ahl al-Sunnah wa al-jama'ah, influenced by the theological thoughts of Imam Abu al-Hasan al-Asya'ri and Abu Mansur al-Maturidi in Aqeedah and the philosophical thoughts of Imam al-Ghazali and Imam Junaid al-Baghdadi in Sufism. Thirdly, the Institute's vision is to produce knowledgeable Islamic cadres proficient in the Quran, Hadith, and Salafusshalih texts. This research provides valuable insights into Salafi Islamic education in Lombok and its broader implications for education and society, enriching our understanding of the dynamics of Salafi Islamic education in a specific local context.

İslam Hukuk Literatürü Siyâsetin bir Tezâhürü müdür?: İstitâbe Hakkındaki Anlatı Değişimi Özelinde Bir Analiz

Orientalists such as Schacht claimed, without sound evidence, that Islamic legal writings as a whole represent politics. Others such as Humphreys followed their lead and looked almost obsessively for any divergences across classical writings in various disciplines including Islamic law with an eye to taking the changes in the narrative structure across classical writings as an indication of an allegedly surreptitious political agenda of classical Muslim scholars. Is Islamic legal literature really a manifestation of politics? In an effort to provide an answer to this question against this background, this paper deals with the narrative change seen in the scope of application of istitāba between the 8th and the 11th century legal writings of al-Šāfiʿī and al-Ghazālī on istitāba, a legal institution that refers to calling on an apostate (murtadd) to repent in cases of apostasy (irtidāt). It particularly examines the alleged impact which the narrative change across classical jurists’ writings on the notion of istitāba had upon the formation of Sunnism as purported by some. In fact, some Western scholars claim that in the 11th century al-Ghazālī deviated from the norm set in the 8th century by al-Šāfiʿī when the former limited the scope of istitāba only to common people, removing that right from dāʿīs (the propagandists), an apparent divergence which was then linked to another earlier apparent divergence between al-Baghdādī and al-Ašʿarī. Looking at these divergences, they argue that al-Baghdādī and al-Ghazālī served as state apparatuses to protect the Sunnī identity of the Seljukid state against her enemies, a claim which has been skillfully used to make it appear that contemporary intolerant applications of the institution of istitāba is rooted in Islamic law and the “Sunni orthodoxy.” Providing a close comparative reading of the relevant classical works by al-Ašʿarī and al-Baghdādī as well as al-Šāfiʿī and al-Ghazālī along with others such as Abū Yūsuf and al-Sarakhsī, this work argues that such divergences are more apparent than real, while also showing that these Western scholars have done much disingenuity to make it appear the otherwise, in an effort to form a myth about Islamic law and Sunnism. This seems to represent, this paper further argues, what seems to be quite a common tendency among some western scholars to link narrative changes across classical sources to politics especially when it serves to compromise the strength of unity of practice and belief of the people of Turkish Republic. Finally, on the basis of the analysis on istitāba and relevant matters, this paper rebuts the idea that Islamic law is a manifestation of politics.

Hypertension in Individuals with Normal-Weight Obesity and Normal-Weight Central Obesity: A Study on Sunni Muslims of Uttar Pradesh, North India

In practice, individuals who are found normal through various adiposity indicators are screened out from the risk of obesity and subsequently from other cardiometabolic syndromes like hypertension. Against this backdrop, this study aims to examine the prevalence of hypertension among individuals having normal-weight obesity (NWO) and normal-weight central obesity (NWCO). In the present study, Cross-sectional data of 214 participants (100 males and 114 females) were collected using purposive sampling. Adiposity indices like body mass index (BMI), percent body fat (PBF), waist circumference (WC), waist-to-height ratio (WHtR), and waist-to-hip ratio (WHR) were calculated. Individuals were then categorized into NWO and NWCO. Systolic (SBP) and diastolic (DBP) blood pressure were also measured. All the data were analyzed using SPSS software. The prevalence of generalized obesity measured through BMI and PBF were 15% and 69.6% respectively. Central obesity measured through WC, WHR, and WHtR was 33.6%, 60.3%, and 11.2%, respectively. The prevalence of NWO in the total population was 21.9%. On the other hand, the prevalence of NWCO was 3.3%, 21.5%, and 12.1% as per WC, WHR, and WHtR respectively. The mean value of SBP and DBP was higher in individuals with NWO and NWCO. Preventive, interventional, and community-specific studies on NWO, NWCO, and their association with hypertension should be taken up by researchers who will help our policymakers in managing hypertension.

Kurra ve müfessirler arasında geç döneme kadar Kur'an kıraatlerinde fluluk: Ebussuud ve tefsiri örneği

A significant topic of the Qur’anic studies is the subject of variant readings. According to Muslim tradition, the Qur’ān can be read at least in seven variant readings. Primary sources of Muslim scholarly tradition on the history of the Qur’ān exhibit, to some degree of variance, two distinct historical tiers: one is on the written form of the Qur’ān; and the other is on the oral features of the Qur’ān. Although the history of the written form of the Qur’ān seems to have culminated with the collection of the caliph ‛Uthmān (r. 26-36/646-656), the oral character of it continued to entertain variances in unspcified numbers. Attempts to limit, systematize, and cononize these variances, despite political backing at times, have failed to find reception with the scholars of Qur’anic readings and the scholars of Qur’anic exegesis well into the late middle ages. The latter, in their exegetical works, have continued to revive, utilize, and assess the readings that had been deemed non-canonical by the former. The Muslim tradition in general purports that the Qur’anic readings have been limited and systematized in non-exegetical settings, and the scholars of Qur’anic readings have allowed for the utilization of non-canonical readings for exegetical purposes. Our study here aims to assess this claim and reexamine if it can be corroborated with historical developments. We hope to demonstrate that not only does this claim stand on shaky grounds, but the exegetical literature well into the late middle ages strove to maintain the liberal ground for the oral aspect of the Qur’ān. We have tackled the issue through the exegetical work of Abū al-Su‛ūd al-‛Īmādī, Irshād al-‛aql al-salīm ilā mazāyā al-Kitāb al-Karīm, with references to earlier exegetical works on which Abū al-Su‛ūd seems to have drawn. We would like to demonstrate that the exegetes contested the Qur’anic readers in the oral features of the Qur’ān and stood their ground in keeping the liberal approach that allowed for some degree of fluidity and which was guided and governed by several different and non-fixed criteria such as tradition, meaning, literary excellence, linguistic reasoning, etc.

Of nomads and khanates: heteronomy and interpolity order in 19th-century Central Asia

Scholars of International Relations (IR) and Global Historical Sociology alike have recently become more and more interested in Eurasian order(s). Yet, most recent works on Eurasian historical international relations approach the subject from a long durée perspective, mostly focusing on “big polities” from a “high altitude.” Central Asia, or “Turkestan,” and its constitutive polities such as the khanates of Bukhara, Khiva, and Khoqand and the vast array of nomadic groups surrounding them are yet terra incognita in IR, specifically with respect to the pre-Tsarist period. By relying on both primary and secondary sources, this inductive research reveals how precolonial Central Asia was an interpolity order on its own, premised on heteronomy and based on the institutions of sovereignty between the khanates and suzerainty between khanates and nomads; territoriality; Sunni Islam; trade and slavery; diplomacy; and war and aq oyluk. This paper contributes to filling this gap, and to the broader literature on Eurasian historical orders, in three respects. First, it adds granularity, detail, and specificity to current IR knowledge on Eurasia by looking at smaller polities as opposed to empires, which as noted have been the main analytical focus so far. Second, the paper adopts an emic approach to uncover local practices, institutions, and norms of precolonial Central Asia, thus adding to the recent “Global IR” debate. Third, by focusing on a case where heteronomy was the rule, this paper adds a new case to the literature on the entrenchment and durability of heteronomy in historical IR and contributes to its theory-building.

Islam in Alanya-Ossetia: the Main Stages of History

Islam has been known to the Alans-Ossetians since the times of the Islamic Caliphate. In the second half of the 13th century Sunni Islam became the religion of part of the urban population of Alania. Ossetian religious minority is the earliest Islamic community in the Central Caucasus. Lexical borrowings, having become an integral part of the folklife culture, are referred to the early period of the insight into the Islamic terminology. In the 15 – 17th centuries Islam was common among the nobles of the northern communities of mountain Alania-Ossetia, but by the end of the 18th century Islamization covered part of the middle class. Along with the annexation to Russia the politico-ideological significance of Islam increased, the authorities took into consideration the religious side of the social, economic and political decisions. In the first half of the 19th century the number of Ossetian Muslims of all social classes was steadily growing. On the background of the Caucasian War, different kinds of social protest and political oppositionism were incarnated into Islamic ideological shape. At the time of maximum spread of Islam in Ossetia the Muslim minority did not exceed 15 per cent of the population. In the middle of the 19th century during land survey of flat land separate settlement of Christians and Muslims took place. In response to the land reform the opposition nobles spearheaded the movement of Muhadjirun, who emigrated to the territory of the Ottoman Empire (their overall number did not exceed 4–5 thousand people). In the second half of the 19th – the beginning of the 20th century there functioned two dozens of mosques, the number of people who received Islamic education was steadily growing, as well as the number of pilgrims who carried out Hajj. Presence of its own Muslim minority estranged the Ossetian culture of the New Time from religious prejudices. Ossetian Muslims played a significant role in all-Russian Muslim movement. Nowadays in North Ossetia there function Muslim communities, old mosques are reconstructed along with the construction of new ones, dozens of young people take training in secondary and higher Islamic educational institutions.

On the Script Reform in Ossetia: G.V. Baev vs. G.A. Dzagurov

The introduction in Ossetia of a Roman-based alphabet, which history has been quite short (from 1923 till 1938) but still extremely interesting, sparked extensive and heated debates between the supporters of the old Cyrillic tradition and the advocates of the radical graphic change. While for many languages of the Soviet Union the choice of the Latin script was intended to be a cultural and ideological weapon against the graphic monopoly of the Muslim tradition, the case of Ossetic is quite different and extremely interesting, as the graphic ‘conflict’ was about the replacement of the Russian alphabet and the abandonment of a solid literary tradition, albeit a young one. In this way, the Latinization of Ossetian became an important test case for discussions conducted because of not so much religious or linguistic, but rather identity considerations and cultural issues, as reflected in the choice of the script. The present article provides a “post-event” account of the debate between supporters and opponents of the new alphabet, given by the cultural activist Grigoriy A. Dzagurov in a short pamphlet, published in 1923. On the other side, across the Soviet border, we find a memorandum by the emigrant Georgiy Vasilievich Baev in which he expresses his critical opinion about the change of alphabet in North Ossetia and sets out the cultural-historical and practical reasons for his preference for the Cyrillic script. The examination of the two opposing positions clearly shows once again, should there be any need, the purely ideological and cultural nature of the discussion.

Analisis Klaim Al-Ghazali tentang Tindakan Allah dalam 'Al-Iqtisad fi al-I'tiqad': Kajian terhadap Bantahan atas Pemikiran Mu'tazilah

Imam Al-Ghazali, whose full name is Abu Hamid bin Muhammad bin Ahmad Al-Ghazali, is a prominent figure in Islamic philosophy and theology who was born in 450 AH near Thus, Khurasan, Islamic Republic of Iraq. His important work, "Al-Iqtisad fi al-I'tiqad" (Balance in Belief), provides an in-depth view of Allah's actions, while also being a critical response to Mu'tazilite rationalist thought. This research aims to analyze al-Ghazali's claims regarding Allah's actions and discuss his refutation of Mu'tazilah arguments which emphasize rationality and justice in Divine actions. Al-Ghazali argued that Allah has absolute freedom and his actions are not bound by human understandings of justice and rationality. In contrast, the Mu'tazilites argued that every action of Allah must be in accordance with the principles of justice that can be understood by human reason. This research uses text and context analysis to explore al-Ghazali's argumentative methods and their impact on the theological debates of his time, as well as to understand their relevance in Islamic theological discourse. The results of the research show that according to al-Ghazali, God can burden humans with something they are unable to do, which is different from the Mu'tazilah view which rejects this concept. The Mu'tazilites emphasized that God should not burden humans with something beyond their abilities, because this is considered unfair and destructive. This research provides in-depth insight into al-Ghazali's theological position in defending the doctrine of the Ahlus Sunnah wal Jamaah from the Mu'tazilite rationalist challenge

SHIFTING DAKWAH METHODS TO MATCH MEDIA TECHNOLOGY TRANSFORMATION

The advancement of communication technology has sophisticated all aspects of human lives, including Islamic dakwah (preaching) activities, for Muslim communities in Indonesia. As a result, several Islamic organizations in Indonesia try hard to match this advancement by using digital media for their dakwah to reach larger audiences and youth media-savvy generation. This article, by focusing on three Islamic organizations in Indonesia (Nahdlatul Ulama known as NU, Muhammadiyah, and Al Washliyah), addresses the question of how their dakwah activities and strategies respond to advancement of communication technology on a social media platform, YouTube. This study employs digital etnography by collecting the data from YouTube accounts affiliated to the three organizations. By using content analysis for data interpretations, this article finds that each Islamic organization has its own characteristics of virtual dakwah activities and strategies. NU focuses on the teachings of ahlussunnah wal jamaah and religious tolerance, Muhammadiyah emphasizes charity and business, while Al Washliyah aims to strengthen the faith and morals of the society. In addition, their virtual dakwah activities are also in the context of countering transnational Islamic movements that utilize social media for their dakwah.

Food anthropology of Alavi Bohra muslims during Muharram

The Alavi Bohras, besides their long and distinguished history, have a distinct culture around food and identity, elements of which are still preserved and active by the Alavi Bohras decades after their settlement in Vadodara. They have a typical food pattern in the mourning month of Muharram, which is the first month of the Islamic calendar. To document the food anthropology and ethnography of foods, ingredients, and dishes of Alavi Bohra Muslims during Muharram using qualitative methods. In this cross-sectional study, mixed qualitative methods of ethnographic research were used to understand the diet culture of Alavi Bohras during Muharram – the historic significance of Muharram, assessing the diet quality, type of foods and key ingredients used in cuisines as served in community thaals. Methods like direct observations (n=10 days) of the community kitchen, key informant interviews (n=5) with clerics and cooks, and focus group discussion (n=1) with prominent and learned people of the community. Based on the observations, interviews, and focus group discussion it was found that Alavi Bohras eat food served through the community kitchen on all nine days including Ashura, during Muharram, Food is consumed from thaal, which essentially has two items each day, a sweet and a savory dish served with a milk-based beverage daily and served ad libitum. The thaal comprises all four food groups - namely cereals, millets; pulses; vegetables, and fruits; and Milk and Milk products, egg, meat and fish, oils and fats (ICMR -NIN, 2011). This study showcases the culture of Alavi Bohra Muslims during Muharram, the diet quality of Muharram, and Ashura thaal, which is a completely balanced meal, such thaal can be promoted at large and a comparative account of Muharram by Shia and Sunni Muslims. Rich diversity is observed in the thaal wherein all foods from all 4 groups are incorporated, which is considered healthy and nutritious.

Resistance Through Nonperformance

Abstract This article explores the concept of resistance and hegemony in relation to atheism and nonreligion in Turkey. It highlights how the dominant discourse in Turkey commonly denies the existence of atheism and nonreligion while promoting the country's Sunni Muslim identity as synonymous with being Turkish. Still, the article argues that a significant number of people in Turkey have left Islam in recent years. Leaving Islam can be risky and met with discrimination, hate speech, and even physical violence. The study highlights the difficult situation faced by nonbelievers who must navigate between personal convictions and societal expectations. It contends that being atheist and choosing not to conform to dominant religious norms represents a form of discursive resistance against the Sunni Islamic hegemony in Turkey. The article concludes by asserting that the nonperformance of religious rituals can be seen as a form of resistance and a challenge to the ruling elite's claim to power.

Penyuluhan dan Internalisasi Faham Ahlussunnah Wal Jama’ah Untuk Meningkatkan Pemahaman Aqidah Peserta Didik di SDN Besowo 5 Kediri

Nowadays, having tolerant and flexible traits in socio-cultural and religious in a compound environment is very important for students to have. Because in forming a good and obedient Muslim person, students should follow the example of what was done by the Prophet SAW and the Companions of the Prophet SAW. in spreading the spirit of Islam lil 'alamiin (mercy for the entire universe) to all corners of the world in order to embrace and spread Islam in a friendly and full of rahmah (affection), not with threats and anger. Therefore, the understanding of Ahlussunnah wal Jamaah for students who are muslim in particular, is very important to understand and learn. In the study itself, the author chose to use the PAR (Participatory Action Research) method. The first step taken by the researcher is to prepare the material to be delivered. The second step is to carry out the process of counseling and internalization. And the last step is to evaluate the counseling and internalization that has been carried out from beginning to end to students. The results showed that, the process of counseling and internalizing Aswaja understanding to students, can have a significant impact on them, as well as the social environment around them.

Effects of electrochromic glass window on energy efficiency, thermal and visual performances under tropical climate

This study investigated the thermal, visual environments of real-life climate chambers installed with a full-scale dark gray electrochromic glass window (ECW) under tropical climate in Singapore. Two large-scale climate chambers were built and installed with electrochromic windows or 6 mm single clear glass for comparison, and their thermal and visual performances and effects on the efficiency of air-conditioning were real-time measured and analyzed in detail. Compared to the chamber installed with 6 mm glass, the coefficient of performance (COP) of the air conditioner can be enhanced by 29.64 % and 45.40 % if replaced by bleached and tinted ECWs, respectively. Our study shows that ECW can efficiently reduce around 80 % of the heat flux passing through the indoor under both states, and provide a cooler and more comfortable thermal environment. In contrast, the bleached ECW showed the best performance with 39 % of the daytime spent with a comfortable visual environment without glare. With a 4 % solar heat gain coefficient and a 0.1 % visible light transmission, the fully tinted ECW could reduce the mean radiant temperature and operative temperature by up to 4.7 °C and 11.6 °C, respectively, when compared to the 6 mm glass. The operative temperature of the chamber with fully tinted ECW was even 0.6 °C lower than that of the bleached state. In conclusion, the fully gray tinted ECW showed superior thermal performance with high energy efficiency, and the bleached state gave better visual environment comfortably and economically.

Ahlussunnah Wal Jama'ah (ASWAJA) as a Basic Value Base for the Movement and Thought of the Indonesian Islamic Student Movement (PMII)

The Islamic Students Movement of Indonesia is an organization aimed at the formation of Indonesian Muslims who are afraid of Allah SWT, righteous, knowledgeable, competent, and responsible in practicing their knowledge and commitment to the realization of the ideals of Indonesia's independence. The purpose of this research is to know and analyze the values contained in the Ahlussunnah Wal Jama’ah (ASWAJA), which is made PMII, as the basis of the value of thought and the theological foundation. The method used in this research is the qualitative descriptive approach, which is a way to find new meanings, explain a condition of existence, determine the frequency of occurrence of something, and categorize information. In this study, there are four principles of values that can be transformed into the direction of the PMII movement, which is a framework of thinking to be able to formulate concrete solutions to the problems that exist in the current reality. There are four kinds of worshippers in the Qur’an: al-Tawassuth, Al-Tawazun, al-Asamuh, and al-I’tidal.