Moslem Countries Research Articles

The Perspective of Qur’an on Khilafah: Its Implementation towards The Contemporary Political System

The Perspective of Qur’an on Khilāfah: Its Implementation towards The Contemporary Political System Bunyamin, Firdaus Abstract The holy Qur'an has introduced a political institution called the khilāfah. This can be understood in the context of the appointment of Prophet Dawūd as the caliph, as stated in QS Ṣād/38: 26. Addition, several terms in the Qur'an were found formed from the same roots as the khilāfah, such as khalā‟if ,khulafā‟, and istakhlafa. In practical politics, the institution of the khilāfah began when Abū Bakr al-Ṣiddīq was elected as a political leader after the Prophet Muhammad died. This continued with several dynasties in power after Khulafā 'al-Rasyidīn. This institution devastated when Mustafa Kemal Attaturk abolished the khilāfah system on October 1923. Nowadays, the discourse of re-establishing the khilāfah institution appears among some groups of Moslems. Yet, the raising discourse in fact did not get a response from the majority Moslem countries. ISIS which is trying to build a khilāfah institution, furthermore, has been silenced by coalition forces. Full Text: PDF DOI: 10.15640/jisc.v9n1a1

Dinamika Kesetaraan Gender di Arab Saudi: Sebuah Harapan Baru di Era Raja Salman

Saudi Arabia is one of the Moslem countries in the Middle East which limits women’s rights. These women have limited access to economy, education, as well as politics. 2009 was the milestone for women’s public participation in Saudi Arabia. This research aims to analyze the development of gender equality issue in Saudi Arabia which encourages policy changes in the era of King Salman. Gender is a character owned by someone in accordance with his/her social role based on his/her sex. Gender equality focuses on the equality of social role which is obtained by both men and women. In Koran surah Al- Baqarah article 288, there are two perspectives about women’s position which included normative and contextual aspects. Gender equality in Islamic’s perspective has been recognized in OKI’s Charter article 6. This research uses qualitative method with literature study approach. The result shows that the dynamic of policy changes in Saudi Arabia is influenced by the condition of Saudi’s women socio-cultural itself, the debate of the Ulama about gender equality which proposes Wassatiya’s perspective and Vision 2030 by Mohammad bin Salman as the hope of the implementation of the policy which gives a bigger opportunity for women’s role in public.

Islam Politik di Eropa: Dinamika Pengakuan Masyarakat Islam di Inggris dan Prancis Abad 20

Islam as religion and power system had entered Europe since seven century, it was a long history for minority religion in present day. Even Islam had a monarchy power in West-East Europe and a strong history of education and social system for hundred years. But, after Cross War in 13rd century and Europe kingdoms colonized againt Asia and Africa in 17th century, the history of powerfull Islam in Europe, esspecially in Spain and France, was disappeared. Only a view academic records on phiposhopy, health knowledge and ancient unique bulidings become a evidences of glorious of Islam. Nowdays, moslem in Europe are totally different situation, contrary to a thousand years ago. The End of War World II and the freedom of Asia and Africa Countries in 1945 made a climate of world politic changed. New countries in Asia and Africa, ex-colonized countries, become a marginal-countries in economic and politic. Especialy moslem countries, this poor condition made some of their citizen moved and transmigrated to Europe countries and America for persuit to better life. England and France, two favorite imigrant contries in Europe, esepcially for muslim from North Africa and Middle East. Unfortunetely, their hopes for better life in the new home land faced a legal citizinship becaused of acception of their tribe-religion identity, that was not eassy to accepted them for local society. There was no another way except a political fight for public policy acknowledgment to guaranteed their citizenship status, primarly for moslem society imigrant in 20th century.

Innovation in Islamic banking towards conventional banking: a study on customer in Bandung

Islamic bank is considered as an innovation due to its existence in Indonesia which able to answer the anxiety for the banking system given by the conventional bank. Today, the growth of Islamic bank in Indonesia remains low compared to other Moslem countries. This study is aimed to answer how far the innovation rate has been made by Islamic banks compared to the one made by the conventional bank from the customer's perspective and to know which innovation is needed to be improved. The study uses 200 samples of customer domiciled in Bandung and has an account in both Islamic and conventional banks. Using the paired sample t-test, it can be seen that the innovation in Islamic banks is still below average compared to the conventional ones. The most significantly different innovation type is organisation innovation where an improvement is needed in the information technology update as well as the cooperation with the partners.

Innovation in Islamic banking towards conventional banking: a study on customer in Bandung

Islamic bank is considered as an innovation due to its existence in Indonesia which able to answer the anxiety for the banking system given by the conventional bank. Today, the growth of Islamic bank in Indonesia remains low compared to other Moslem countries. This study is aimed to answer how far the innovation rate has been made by Islamic banks compared to the one made by the conventional bank from the customer's perspective and to know which innovation is needed to be improved. The study uses 200 samples of customer domiciled in Bandung and has an account in both Islamic and conventional banks. Using the paired sample t-test, it can be seen that the innovation in Islamic banks is still below average compared to the conventional ones. The most significantly different innovation type is organisation innovation where an improvement is needed in the information technology update as well as the cooperation with the partners.

The 2005th Amman Message: Significant Reference for Nusantara Ulama to Enlarge the Existing Indonesian Plurality

The Amman Message signed by 500 Ulama from Moslem countries, both Shia and Sunni, on the 27th of Ramadan 1425 H or 9 November 2004 in Amman, Jordan. This declaration is a reaction to the widespread fragmentation and decentralization of Muslim identity. The Amman Message positioning Islamic valued vis-a-vis the dynamic modern world. The method used in this research was tracing the content of the book of Risalat Amman (Amman Message), especially to the Ulama consensus related to the topic of pluralism. As an Islamic scholars consensus from all over the world, the Amman Message discussed and decided some opinions on plurality. This article would parse the significance of this message and its contribution to the Indonesian Islamic scholars’ perspective in perceiving the plurality existing in Indonesia modern world, within the Indonesian Islam and in context Indonesia cross religion discourse and dialogue intra-religion concept.

Colorism in Israel: The Construct of a Paradox

The main argument in this article is that while attempting to establish a social and national unity, the Zionist movement has ended up in a socioeconomic split that lines up with ethnic rifts and a skin color divide. The Ashkenazi (East Europeans) have set up a white skin tone as the “zero point of reference” using bio-power practices in order to turn Mizrahim (Jews of Arab and Moslem countries of origin) into “New Jews” constructed in the images of the Jews of European origin. Later this practice was applied to Ethiopian immigrants. Consequently, in order to integrate “Mizrahim” and Ethiopian, Jews developed a paradoxical “Ashkenaziation” in their appearance and their practices, which included turning Mizrahiness and black skin assets into political capital.

The Application of Women Wearing Head Covering and Their Role in Ministry - Based on 1 Corinthians 11:3-6 and 14:34, 35

1 Corinthians 11:3-6 and 14:34, 35 are two of controversial passages in the New Testament. The present study was done to evaluate some issues. They are: (1) The meaning of “Headship?” (2) The meaning of “head-covering as a mark of subordination?” (3) Women’s role in the church or ministry? (4) The last, do women in Moslem countries or in non-Moslem Countries have to wear head coverings after they convert to Christianity? The results are: (1) Headship’s concept is the concept of love not oppression as God is head of Christ; Christ is head of man; man is head of woman in love’s perspective. The word “head” in “headship” means “source”; (2) Head coverings is a custom for Corinthians’ women, and it is a must in honoring their custom and to distinguish themselves from idolatrous women and prostitutes; (3) Women still have their roles in ministry. Women are a part of God’s ministry; (4) For Christians today, they may follow their customs as long as the customs are not against the word of God; or, if the custom is identical to a particular religion, then Christian must avoid it for it will cause misunderstanding for other people.

Hybrid model for forecasting time series with trend, seasonal and salendar variation patterns

Most of the monthly time series data in economics and business in Indonesia and other Moslem countries not only contain trend and seasonal, but also affected by two types of calendar variation effects, i.e. the effect of the number of working days or trading and holiday effects. The purpose of this research is to develop a hybrid model or a combination of several forecasting models to predict time series that contain trend, seasonal and calendar variation patterns. This hybrid model is a combination of classical models (namely time series regression and ARIMA model) and/or modern methods (artificial intelligence method, i.e. Artificial Neural Networks). A simulation study was used to show that the proposed procedure for building the hybrid model could work well for forecasting time series with trend, seasonal and calendar variation patterns. Furthermore, the proposed hybrid model is applied for forecasting real data, i.e. monthly data about inflow and outflow of currency at Bank Indonesia. The results show that the hybrid model tend to provide more accurate forecasts than individual forecasting models. Moreover, this result is also in line with the third results of the M3 competition, i.e. the hybrid model on average provides a more accurate forecast than the individual model.

Menelusuri Daya Tahan Wanita Islam Generasi Awal Bagi Mencapai Keunggulan Melalui Analisis Wacana Hadis Nabawi

Women are the main driving force of society along side men. High personality of women will bring into the world strong generation and community in facing challenges of life. If they are weak, the community also will become strengthless. Muslims, regardless being majorities in Moslem countries or minorities in non Moslem countries should revive excellency as early generations of Islam that bring forth advanced world civilization for several centuries. The stories of the early generations had been written by many authors such as Mohammad Rashid Rida’s writing about the wives of the Prophet, as well as contained in history books known as “sirah”, autobiographies as well as other forms of writings, translations of thousands of titles in the subject but not studied analytically. Thus analyzing the social processes that apply at that time through the content of Prophetic hadith and discourse analysis texts as proposed by social language analysts, prevail to expose the excellency and sustainability of women implied in the events as had been narrated by themselves and others. Methodology of this study is based on analysis of the content of hadith and Fairclough (2003, 1992, 1989)’s concept of discourse analysis through the dimension of intertextuality. Several prophetic Hadith are selected, analyzed and being related to social practice to formulate the principles that should serve as a model to modern women especially by Moslim women. This is because the development of human capital especially female identity is the backbone of the nation’s development.

Dampak Globalisasi Perdagangan Terhadap Tingkat Kesejahteraan Negara-negara Berpenduduk Muslim

The Impact of Trade Globalization on Welfare in Moslem Countries This study aims at examining the impact of trade globalization on walfare level in the Moslem countries. Our welfare variable was measured using maqashid sharia approach, namely care of religion (proxied by conflict intensity), care of the soul (proxied by death rate), care of intellect (proxied by education participation rate), care of the offspring (proxied by population rate) and care of the treasure (proxied by GDP per capita). Meanwhile, trade globalization was proxied by trade openness. In addition to completed analysis, we also employed inflation and exchange rate as additional control variables. Our empirical model used panel data model consisting 9 moslem countries over 1980-2011. This study verified that trade openness has significantly positive effect on welfare indicators, such as population rate, education participation rate, GDP per capita, and death rates decline in the Moslem countries. Our estimation also found that inflation and exchange rate appear to be significantly affecting almost all welfare indicators used in analysis. DOI: 10.15408/ess.v7i1.4764

The Use of Gold Dinar and Silver Dirham in Moslem Countries in the Contemporary Era

The dominance of the US dollar and other developed countries currencies, as well as the fact that their currencies have fallen behind, have urged groups of Moslems in some countries to call for the use of gold dinar and silver dirham as a medium of exchange. This paper aims at examining the need, application, and law on the use of gold dinar and silver dirham from the Islamic perspective. To reach the goal set at this moment, a descriptive method is employed in the writing while an analytical method is used to scrutinize the relevant problems. This study finds that in the current situation Moslems need to use gold dinar and silver dirham for their financial contracts. The use of gold dinar and silver dirham is applicable in this modern era although there are some obstacles and problems. Lastly, the use of gold dinar and silver dirham as a medium of exchange is allowed from the Islamic perspective based on some propositions.

PENYELESAIAN SENGKETA PERBANKAN SYARIAH (Kritik atas Contradictio in Terminis Pasal 55 Undang-undang no. 21 Tahun 2008 Tentang Perbankan Syariah)

<p>The developing of Islamic banking is an interesting phenomenon in the world society, especially in the Moslem countries. Indonesia as the biggest Moslem country has magnitude potential to develop and innovate in the integrated system especially through creating regulations and laws. However, in the process lot of problems arise, particularly in the matter of dispute resolve. The law of religious court states that the dispute of Islamic banking under its authority. But the law of sharia banking states that there is option to solve the dispute. It can be through the religious court or through the general court. It depends on the will of the parties. This article will explore about <em>contradiction in terminis</em> in the law of sharia banking.</p><em>Keyword</em>: sengketa, kewenangan, regulasi, penyelesaian, pertentangan, kontradiksi

PERAN PEMERINTAH AMERIKA DALAM PENGEMBANGAN EKONOMI SYARIAH

Today, the development of Islamic economics has impacted not only in moslem countries but also in non moslem countries particularly in United State of America (USA).The evidence of itwhere there is a number of Islamic finance and banking significantly in Indonesia. The progress of Islamic economics is influenced by many factors. One of them is the role of the government in supporting and responding it emergence.Each country has different method and system in responding and to accommodate the emergence of Islamic economics.As a capitalistcountry, the USA has itself challenge to response the emergence of Islamic economics.One of the concernsisrelatedto the sustainability of Islamic economic.Such worriness might be because of some people still think that Islamic economics is Islam itself.While the USA government applies secular system that separate state and religion. On the contrary, a number of people still optimism that the Islamic economics will be developed and accommodated even the USA is the capitalist and secular country.

STRATEGI PEMBANGUNAN EKONOMI BERBASIS SISTEM AL-MAQASHID

The economic crises are occurred not only in the developing countries, but also in the developed ones. The signals provide a strong approval that economic based on capitalism and socialism has failed to create prosperity and to humanize the human-being themselves. Furthermore, Moslem countries which are the victims of both capitalism and socialism are getting sufferer, since they are trapped on foreign loan with high interest accumulation. Consequently, those Moslem countries cannot develop themselves, for their natural resources are more given to the developed countries as compensation and investment. The remaining is for foreign loan payment and is often corrupted. If collaboration is established based on a mutual interest, foreign hegemony towards the developing countries is not occurred. From this point, it is important to develop economy using the maqashid system which is planning and involving the substantial problem. The system proposes the investment loan must be used to develop productive sectors, such as infrastructure and facilities of education and training in order that the society has skill to live independent, and capable to improve their prosperity.

STRATEGI PEMBANGUNAN EKONOMI BERBASIS SISTEM AL-MAQASHID

The economic crises are occurred not only in the developing countries, but also in the developed ones. The signals provide a strong approval that economic based on capitalism and socialism has failed to create prosperity and to humanize the human-being themselves. Furthermore, Moslem countries which are the victims of both capitalism and socialism are getting sufferer, since they are trapped on foreign loan with high interest accumulation. Consequently, those Moslem countries cannot develop themselves, for their natural resources are more given to the developed countries as compensation and investment. The remaining is for foreign loan payment and is often corrupted. If collaboration is established based on a mutual interest, foreign hegemony towards the developing countries is not occurred. From this point, it is important to develop economy using the maqashid system which is planning and involving the substantial problem. The system proposes the investment loan must be used to develop productive sectors, such as infrastructure and facilities of education and training in order that the society has skill to live independent, and capable to improve their prosperity.

The Clash within a Civilisation

At the end of the last century, there was much talk about a future clash of civilisations, replacing the Cold War confrontation. However, the development of events in the early 21rst century has turned the focus upon the clash within one of the largest civilisations of the World: Islam and the Muslim countries. The outcome of the political violence from the civil wars and Salafist terrorism is deaths and casualties beyond imagination. Why cannot the Moslem countries regulate their religious tensions - Sunni-Shia, Salafist jihadism - through institutional innovation, allowing for peaceful settlement and the rule of law?

ILMU PENGETAHUAN DAN PERKEMBANGANNYA: Tantangan Kemajuan dan Kemunduran Dunia Muslim

<p><em>Many history of science writers thought that nowadays science phenomenon achieved by the West without including contribution of some other Moslem countries science. They truly interested with these believed, since the fact that science revolution happen in West Europe. However, labelling all aspect of science invention on the West precisely uncorrect. The fact that some other nation and civilization, such as Greece, China and India strongly and spreadly constribute, direct and indirectly to these science phenomenon.</em><em> </em><em>Among nations and it’s contribution to improvement of science which should be countable; is Muslim civilitation with it’s Islam civilitation. Importance of their contribution so that someone surely believed that if Muslim science would be the only trigger of science revolution on the West. Someone also logically believe that revolution of science could be happen among Muslim if only some events would not be happen since it sparge the science development at that time.</em><em> </em></p> <p><em> </em></p> <strong><em></em></strong><em></em><strong> </strong>

What do Differences in Emotional Regulation in Individuals Addicted to Different Substances Tell us About Addiction Treatment?

Dear Editor, Despite the high incidence of drug abuse, dependence and addiction worldwide, treatments for these conditions remain minimally effective. Among the reasons that might contribute to the limited efficacy of both pharmacological and behavioral/psychological treatments for addictions are symptomatic and etiologic heterogeneity. Although some addicts are predisposed to addiction toward multiple substances, many others appear to be more selectively disposed towards particular substances. This may reflect, to some degree, cultural biases that are unrelated to biological or psychological factors, resulting in limited access to certain drugs (such as alcohol in predominantly Moslem countries) or other aspects of drug availability, such as cost related to where drugs are produced. On the other hand, these differences may involve individual differences in psychological attributes that contribute to addiction and successful quitting. In a recent article in International Journal of High Risk Behaviors and Addiction by H. Mohajerin et al. (1) several interesting aspects of differences between individuals addicted to drugs of specific classes were examined. This study has implications for both the causes of addiction and its treatment. Mohajerin et al. examined styles of emotional regulation in individuals addicted to opiates or amphetamines. The idea behind this study was that differences in emotional regulation might differ in individuals addicted to different drugs. Using the Emotion Regulation Questionnaire (2), differences in emotional regulation style were examined in opiate-dependent and methamphetamine-dependent subjects. The results revealed that opiate-dependent subjects had higher scores on the emotional suppression scale, while methamphetamine-dependent subjects had higher scores on the reappraisal scale. The authors suggested that this may relate to differences in other psychiatric comorbidities among the subjects, including depression in opioid-dependent subjects. There are differences in psychiatric comorbidities in individuals based on different drug types, although this may more reflect the presentation of the disorder (3, 4). Mohajerin et al. emphasized types of cognitive-behavioral interventions involving active restructuring of interpretations of negative experiences for methamphetamine users, who tended to have this way of thinking to begin with. Although interesting, it does not necessarily follow that therapeutic approaches should follow such tendencies. Perhaps, despite the fact that opiate-dependent individuals have a tendency away from cognitive reappraisal towards suppressive strategies in emotional regulation, therapy should aim at ameliorating this weakness and improving cognitive reappraisal abilities. Two empirical questions arise which require further study: “Do different therapeutic approaches work better in individuals addicted to particular circumstances?”, and “Are such differences primarily premorbid in origin or partially the result of chronic drug exposure?” This “which came first” question becomes especially important in considering the etiology of addiction to opiates and stimulants. A substantial portion of the propensity to develop addiction is heritable and involves a large number of genes. However, whether this genetic basis is primarily polygenic or highly heterogeneous is a matter of some debate (5, 6). Based on genome-wide association studies, classes of genes other than drug targets appear to be primarily involved in addiction (6). This genetic variation could still alter sensitivity to addictive drugs in a less direct fashion, but these genes may also affect behavioral or psychological phenotypes such as those considered by Mohajerin et al. As Mohajerin et al. suggest, some portion of this predisposition might relate to attempts at self-treatment for co-morbid psychiatric conditions. Other genetically mediated behavioral or psychological characteristics might predispose individuals to addiction by affecting cognitive or behavioral traits that influence drug-taking behavior, such as impulsivity. Finally, an overlapping, but not entirely the same, set of genes may contribute to the ability to quit drugs or to the success of particular types of behavioral/psychological or pharmacological therapies, as initial studies of nicotine cessation have suggested (7, 8).

Investigation on zakat as an indicator for Moslem countries' economic growth

This study examines the possibility of zakat as an alternative source of economic growth, which in most cases and prior studies Foreign Direct Investment (FDI) has been more preferable and become dominant development engine for emerging economies. We proposed the strategy to estimate the zakat and employed a multivariate regression to analyse a panel macroeconomic data of 19 Moslem countries for the period 2004–2010. The empirical results give some evidence that zakat is able to become a powerful resource of economic growth, or in other words, it could be domestic direct investment that provides source of fund to the country development. Although the proposed model is limited due to the availability of complete panel macroeconomic data, we conclude that zakat will become a serious implementable economic growth policy in Moslem countries reflecting a self-sufficient spirit, equitable distribution of wealth paradigm, and much more human-touch in managing national development.