Islamic Term Research Articles

Taqiyya as Polemic, Law and Knowledge: Following an Islamic Legal Term through the Worlds of Islamic Scholars, Ethnographers, Polemicists and Military Men

Taqiyya is an Islamic juridical term whose shifting meaning relates to when a Muslim is allowed, under Sharia law, to lie. A concept whose meaning has varied significantly among Islamic sects, scholars, countries, and political regimes, it nevertheless is one of the key terms used by recent anti-Muslim polemicists such as Robert Spencer or Daniel Pipes, and has been used by US Prosecutors to explain terrorist behavior. This paper seeks to summarize the complex uses of the term and show how a specific concept in a legal system can be used and interpreted by both adherents of that system and enemies in a wide variety of ways, taking on different meanings while referring to effectively the same set of practices. The term is debated in a scholarly way in the scholarly literature, as an ethnographic term, and finally, as an operational concept used as a tactic in a war and demanding countertactics tailored to it. The paper will discuss the social purpose of having such ambiguous concepts available within one's society, and the idea that making the ambiguous specific can be a valuable weapon in polemical attack.

Organizing: An Islamic Perspective

The issue of organizing and orderliness is paramount in Islam, it connotes an act of placing things in its proper place which is otherwise known as Hikmah (wisdom) in Islamic term. Today many organization exist, but are not aware of the act of organizing, according to Islamic perspective. Some people equate some Muslims or Islamic NGOs with the true Islamic act of governing this could be misconception on their part. Hence this study wishes to elucidate on act or organizing according to the injunctions of Allah and the practice of the holy prophet. This study employs documentary/library research method and data were collected through both primary and secondary sources. It is found from the study that Islam has its own perfect way of carrying out its organizational function as exemplified by the holy prophet which aims at improving the quality of life and the welfare of the society. It is now the hopes of all nations to direct attention to the way Islam portrayed organizational management and have a fruitful goal in this world and the hereafter.
 JEL Classification Code: M12; M54

Pendidikan Karakter Berbasis Ta’dîb

At the moment, Indonesian government campaigns for education based on character rapidly. Various theories have been proposed to make this mission success. Unfortunately, the government tends to use the secular’s theories which so far from religious values, whereas Indonesia is the biggest nation with Muslims population in the world. Righteously, the education which based on character should be taken from this Religion’s precepts. Actually, this idea has been engaged by the founding father of this country. In the principle’s foundation of this country (Pancasila), the founding father formulate some principle which using Islamic terms. As an example, in second principle, we can find word ‘Adil’ and ‘Adab’ which both of these words is Islamic term that considered as Islamic basic vocabulary and closely related with Islam’s precepts. Because of this importance, the founding father used this words and Islamic terms inside the principle’s foundation of this country (Pancasila). These indicates how strong the influences of Islamic worldview in prefatory’s constitution of this country (Pembukaan UUD 1945). Therefore, we have to understanding these Islamic terms (adab and adil) with Islamic worldview. Because of the importance of this ‘Adab’ term, then this is the time when the government use these term in implementation of education based on character in this country.

Principles and Practice of Islamic Finance Systems

This paper aims to highlight the Islamic finance systems in the Arab world. Specifically, it answered the following: a) principles and prohibitions, b) traditions and practices; and c) global challenges and opportunities. The Islamic Finance was embraced by the Muslims in the Arab world for the purpose of lending money to others for their start-up capital or for other personal needs. The general concept of Islamic Finance it is based on Shariya Law prohibits imputing a fixed rate of interest; acceptance of fees or charges on loans is called Riba or usury. The practice of usury or charging of interest on loans is contrary to the Islamic principles of the Muslims called haraam or forbidden. This ideology was adopted by the Islamic banking, financial institutions, and non-profit organizations within the Muslim community. It is an Islam dogma forbidding lending out money with interest rate. The Islamic rules on transactions are provided for in the Fiqh al-Muamalat. Monies lent out earn benefits through profit and loss sharing of Islamic financing which is commonly called as Mudharabah in Arabic. Wadiah is the Islamic term for safekeeping. Musharakah is a joint venture of any particular business in the Arab countries. Murabahah refers to cost plus contract, and ljar for finance lease. The financial systems in the Arab countries operate under the provisions of the Shariah Law. Therefore, Shariah Law in the legal point of view are more focused on banking industry, micro financing, entrepreneurship, politics, economics, as well as religion as the bottom line of this Islamic law, and considers the guiding principle of the Muslims in the real life situation (Silva, 2006). Hence, this article is based on qualitative-quantitative research approach of investigation.

EJAKULASI PREMATUR SEBAGAI ALASAN PERCERAIAN MENURUT KOMPILASI HUKUM ISLAM (KHI) DAN FIQH SYAFI’IYAH

One of the sexual harassment experienced by the husband is premature ejaculation. This disorders can distrub the harmonisation of husband-wife relationship because one is experiencing premature ejaculation cannot give sexual satisfaction to his wife. Thus, the purpose of marriage is to establish sakinah, mawaddah and mercy familiy will not be realized due to unpay of the rights and obligations. In the Compilation of Islamic Law, premature ejaculation is included as the reason for wife to ask divorce, in Islamic term it called ‘khulu’. While the Shafi’s mazhab, premature ejaculation can be as a reason to give fasakh. Although, ‘khulu “ and ‘fasakh” are icluded as the reasons for divorce , but both have different legal effects. In the hadith of ‘khulu’, it was said that ‘khulu’ does not do due to unperfect husband to fulfill the sexual need of wife or husbund leave his obligations. It is more ampasize on un pleasuare wife toward the husband which will ditrub the harmonisation in the household.

Proposisi Kewargaan dalam Islam: Tafsir Baru Konsep Ummah

An Islamic term relating to discourse of citizenship is ummah. In Islamic terminology, the term is a unique one, and no other equal term of Western languages that has the same range of meaning as it does. While other terms—e.g. the people, the nation, or the state—are respectively limited under certain culture, ethnic, race, geography, language, historical element shared or combination of them all, the term of ummah goes beyond these all borders of meaning. This article is aimed at revealing the range meaning of the term ummah and reformulating it in the current modern context. The term is stated in the Qur’an 64 times in 24 different chapters, surah, through two expressions of meaning. First, it is used in homonym with several meaning like certain time, model, animals, related to term ummi , or genie. Secondly, it is used in terms of unification of religious community with its all branches. As comparison, in the Madinah Carter the term is used in two senses of meaning. First, in the article 1, with likely exclusive sense, it is used to mean an organization or community that shares a same religion. Secondly, in the article 25, with more inclusive sense, it is used to mean a pluralistic community that share or live in a socio-politic unity. The two kind of using the term ummah in the Qur’an and the Madinah Carter indicate that Islam has given clear identity to the concept of ummah , and taught a spirit of universality that is bundled by the spirit of shared faith brotherhood. The concept goes beyond the limitation of ethnicity, race, group, language, and territorial border, as what is going on in the Western knowledge and practices.

John N. Paden. Muslim Civic Cultures and Conflict Resolution: The Challenge of Democratic Federalism in Nigeria. Washington, D.C.: Brookings Institution Press, 2005. xiii + 303 pp. Maps. Tables. Index. $32.95. Paper. - Muhammad S. Umar. Islam and Colonialism: Intellectual Responses of Muslims of Northern Nigeria to British Colonial Rule. Leiden: Brill, 2006. xiv + 295 pp. Glossary. Bibliography. Index. $145.00.

John N. Paden. Muslim Civic Cultures and Conflict Resolution: The Challenge of Democratic Federalism in Nigeria. Washington, D.C.: Brookings Institution Press, 2005. xiii + 303 pp. Maps. Tables. Index. $32.95. Paper. - Muhammad S. Umar. Islam and Colonialism: Intellectual Responses of Muslims of Northern Nigeria to British Colonial Rule. Leiden: Brill, 2006. xiv + 295 pp. Glossary. Bibliography. Index. $145.00. Cloth. - Volume 49 Issue 3

Conceptualizing Globalization

The term globe in the English language enjoys the same meaning asthe English word world. The term globalization is now used to denote atrend in world affairs in which several factors and forces impact on theway we view ourselves, our world, societies, cultures, the physical world,and the rest of the universe. The Arabic word for this geographic world is‘ciZum; hence, the Qur’anic usage describing the Creator as Rabb uZ‘&zmSn (The Lord of the Worlds). This Islamic term conjures up animage that cuts across the vast range of beings and their domains of existencein creation.The understanding of globalization that is beginning to gain acceptancethroughout the world centers on the hegemony of the mass mediain the realm of human consciousness. To put the matter humorously, onecan say that the electron has now become the secret mediator betweenpeople located in one part of the world and their counterparts located elsewhereon the globe. It was this image that led the late Marshall MacLuhanto use the metaphor of the tele-village to describe what he believed washappening in the area of human communications.Globalization now manifests itself in five important ways. The firstinvolves the shortening of geographic distances and the ease of humantravel via faster means of locomotion, such as supersonic planes, nuclear-powered ships, high-speed cars, and bullet trains. These modem meansof travel have combined to create a new world order for humanity. Theworld is no longer a wild place where humans must battle with other zoologicalrivals; rather, it has become a place where human creativity andpower now reign supreme, if matters are seen through the eyes of nonhumanflora and fauna.The second manner in which globalization is shaping our world is inthe traversing of physical distances through the effective manipulation ofthe electron in the service of humanity. By virtue of humanity’s scientific ...

The Scribal Tablet-House in Ancient Mesopotamia

THE PIVOTAL ROLE of the scribe in the development of Mesopotamian culture can scarcely be exaggerated. His was the cohesive force that helped preserve and enrich one of mankind's very earliest civilizations throughout its long historical career, that impressed upon it its unique form and character, and that maintained and revitalized its vast body of traditions, customs, and ideals over the span of almost three millennia, doing so in spite of repeated social, political, and intellectual changes. With the deployment of the first practical system of writing-an innovation which obviously lent societal mores a permanence and continuity heretofore lacking-the scribe emerged early as a central figure in the workings of Mesopotamia. Thus armed with a means of fixing thought on clay, it was inevitable perhaps that the tablet-writer should come to occupy a strategic position in his several roles as temple functionary, court secretary, royal counselor, civil bureaucrat, commercial correspondent, poet, and scholar. The role and importance of the tupsarru, it has been rightly observed, might be likened to those of the clergy in medieval Europe; his lore, tupsarrutu, to that extensive body of knowledge, skills, and savoir-faire covered by the Islamic term adab. (1) Any holistic appreciation for the Mesopotamian cradle of civilization, arguably, will accord pre-eminence to the scribe and his craft in ancient Near Eastern society. Traditional Assyriological scholarship, it must be said, has been duly cognizant of the practical and literary achievements of the Mesopotamian scribe, and has explored in some detail the scribal contribution to the historical evolution of both form and content in the extant - albeit fragmentary-corpus of Sumero-Akkadian and Babylonian literature. Less well developed, however, (with a few notable exceptions) has been concern and appreciation for the pedagogic means whereby scribes were prepared for their vocation, the institutions in which their training and subsequent scholarly endeavor were conducted, the character of those documents employed as objects of study, and, generally, the nature, content, and organization of formal school curricula. This is to say that while the appli

Sufi Folk Literature and the Expansion of Indian Islam

Previous articleNext article No AccessSufi Folk Literature and the Expansion of Indian IslamRichard M. EatonRichard M. Eaton Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by History of Religions Volume 14, Number 2Nov., 1974 Article DOIhttps://doi.org/10.1086/462718 Views: 39Total views on this site Citations: 12Citations are reported from Crossref Copyright 1974 The University of ChicagoPDF download Crossref reports the following articles citing this article:Suvaid Yaseen Poetry as history: Maulana Muhammad Anwar Shopiani and the Ahl-i Hadith movement in Kashmir, Journal of the Royal Asiatic Society (Feb 2023): 1–25.https://doi.org/10.1017/S1356186322000608Heidi Pauwels Cultivating emotion and the rise of the vernacular: the role of affect in ‘early Hindi-Urdu’ song, South Asian History and Culture 20 (Feb 2021): 1–20.https://doi.org/10.1080/19472498.2021.1878787Claire Robison Syncretism, (Jul 2018): 665–668.https://doi.org/10.1007/978-94-024-1267-3_1935Tahmina Iqbal, Mazhar Farid Sufi practices as the cause of spiritual, mental and physical healing at Chishti shrines in Pakistan, Mental Health, Religion & Culture 20, no.1010 (Feb 2018): 943–953.https://doi.org/10.1080/13674676.2017.1372736Torsten Tschacher Can ‘Om’ be an Islamic term? Translations, encounters, and Islamic discourse in vernacular South Asia, South Asian History and Culture 5, no.22 (Feb 2014): 195–211.https://doi.org/10.1080/19472498.2014.883766Anna Bigelow Muslim–Hindu Dialogue, (Apr 2013): 279–295.https://doi.org/10.1002/9781118529911.ch17Michel Boivin Le qalandar et le shāh, Archives de sciences sociales des religions , no.154154 (Apr 2011): 101–120.https://doi.org/10.4000/assr.23126Syed Jamil Ahmed Performing and Supplicating Mānik Pīr: Infrapolitics in the Domain of Popular Islam, TDR/The Drama Review 53, no.22 (Jun 2009): 51–76.https://doi.org/10.1162/dram.2009.53.2.51RICHARD K. WOLF The poetics of “Sufi” practice: Drumming, dancing, and complex agency at Madho Lāl Husain (and beyond), American Ethnologist 33, no.22 (Jan 2008): 246–268.https://doi.org/10.1525/ae.2006.33.2.246Catherine Champion Préambule III, (Jan 1996): 221–227.https://doi.org/10.4000/books.editionsehess.25768P. Hardy Modern European and Muslim explanations of conversion to Islam in South Asia: A preliminary survey of the literature, Journal of the Royal Asiatic Society of Great Britain & Ireland 109, no.22 (Mar 2011): 177–206.https://doi.org/10.1017/S0035869X00133866Bryan S. Turner Origins and traditions in Islam and Christianity, Religion 6, no.11 (Mar 1976): 13–30.https://doi.org/10.1016/0048-721X(76)90046-4

Swahili Religious Terms

arrived, they rejected some of these terms and adopted others for their translations of works on Christian theology. The difficulty in assessing the similarity in meaning between the Islamic term and a concept known in Christian theology arises from the fact that the logical basic content of the word may be the same while the sentimental overtones or the cultural applicability of a word may be entirely different. Consequently, two terms may have the same philosophical definition and yet have entirely different meanings. The following is a list of some of the most important Swahili religious terms. They are important for one of two reasons: either they are extremely frequent in Swahili literary or colloquial usage, or else their meaning is a special one and requires some explanation in order to be properly appreciated. ADHABU 'Punishment', in hell or in the grave. When a person has been buried, as soon as the mourners have left the graveyard, two angels will arrive and question the dead man regarding his beliefs and deeds. 'Who is your God? Who is your prophet?' To this he should reply la ilaha illa Allahu wa Muhammadu Rasulu 'llahi 'There is no God but Alah and Muhammad is His Prophet.' This is the most important part of the examination; if the dead man also has a good record of praying and fasting, he will further be left in peace. But if he cannot remember this formula, it shows that he did not care to learn about God, and the two death angels will come with iron rods, glowing hot, and castigate him with these, until the day