Vision Of Islam Research Articles

Social responsibility between the Islamic vision and the contemporary vision - the youth as a model

Islam has been concerned with guiding man to what brings him comfortable living in this worldly life and winning the approval of his Lord in the hereafter, by performing his role in this life, as the interest, happiness and dignity of man is linked to the responsibility of seeking to establish God's justice and the values ​​of revelation in the universe. Social responsibility is the basis that a person must be fully aware of, so he must be aware of the factors that help him to advance them in the best way, and also be aware of the factors that distract him from working with them. The first generation comprehended the calls of responsibility, held them and acted upon them, thus constructing a civilization that people testify to their superiority. As for the long term for those who inherited the Qur’an and moved away from its approach, they lost their effectiveness, and their condition deteriorated. One of the most prominent diseases suffered by Muslims, individuals and groups - far from the guidance of revelation - their disavowal of their responsibilities, which made them lag behind the ride of civilization, so they needed to reactivate them, by enlightening them and reminding them of the factors that push them to fulfill their responsibilities in order to be free from backwardness and impotence, proceeding in the performance of their mission Entrusted to them, namely, the succession of the land and building civilization. Therefore, it is not better than referring to the divine revelation and the prophetic guidance to identify the reality of responsibility and activate the human being through both sides of consciousness and action. The Messenger of God, may God’s prayers and peace be upon him, activated these two aspects - awareness and action - in his honorable companions, may God be pleased with them all, and they excelled in bearing this trust, and they gave us the most wonderful examples of bearing responsibility towards their Creator, the Almighty, and their Prophet (), themselves and the entire society. Hence, these principles motivated me to write a paper in the statement of the theory of social responsibility, indicating the vision and originality of Islam, citing what came from an honorable prophet's guidance to young people to correct their behavior and morals and fortify their minds and ideas to be bearers of responsibility in all its forms. As for the contemporary vision of the concept of social responsibility, it was confined to the date of the emergence of this theory with a brief mention of it in proportion to this research (). I have made the title of my research in this regard (social responsibility between the Islamic vision and the contemporary vision - the youth as a model).

الرؤیة الإسلامیة فی الشعـر الأردنی المعاصـر

الرؤية الإسلامية في الشعر الأردني المعاصر موفق رياض نواف مقدادي قسم اللغة العربية، کلية الآداب والعلوم، جامعة العلوم الإسلامية العالمية، عمان. البريد الإلکتروني: Mowafaqriyad@gmail.com ملخص البحث: تناول هذا البحث جانبا من مضامين الإسلام وموضوعاتهفي الشعر الأردني بعد سنة 1967 ، والتي اتکأ عليها الشاعر الأردني المعاصر، بصفتها بنى شعورية أو حجاجية ضمنها خطابه الشعري، حيث تنوعت هذه المضامين لتمس جوانب ذاتية تعکس صورة دواخل الذات الشاعرة، کالدعاء والابتهال ونقل بعض وجهات النظر المرتکزة على الدين من قبل الشاعر، أو في حديثه عن الحوادث الإسلامية وتذکرها کحالة من حالات التعالق مع الماضي وعکس رؤية هذا الاستدعاء على الحاضر المعيش ، أو من خلال استدعاء الشخصيات الدينية وإسقاط واقع هذه الشخصيات وبطولاتها وما تؤديه من دور في إنتاج دلالات جديدة؛ بغية الإلمام بطبيعة توظيفها لدى الشاعر الأردني المعاصر ، وما أدته طبيعة هذا التوظيف من إضافة جمالية على مستوى الشکل الخارجي للنص ، وانجذابها إلى داخله لتؤدي دورها المنشود في تشکيل لغة النص الشعرية ، وذلک وفق المنهجين : الوصفي ، والتحليلي . The Islamic Vision in the Contemporary Jordanian Poetry By: Mowafaq Riyad Nawaf Mekdady Department of Arabic Language Faculty of Arts and Sciences The World Islamic Sciences and Education University Amman, Tabarbour Jordan E-mail: Mowafaqriyad@gmail.com Abstract This research highlights an implicit aspect of the Islamic topics in the contemporary Jordanian poetry after 1967. The contemporary Jordanian poet relied on those topics and included them in his poetic discourse for being both emotional and argumentative. Those implicit topics varied largely to the extent that they touched autonomous aspects which reflect the poetic entity such as supplication and invocation as well as expressing some viewpoints, by the poet, that were based upon religion. In addition, the poet followed this approach in giving an account of Islamic events or recalling them as a state of contacting the past and reflecting the vision of such recalling on the actual present. Moreover, the poet can recall religious figures and overlay their heroic deeds, their roles to produce new connotations capable of performing their new functions for the contemporary Jordanian poet. The nature of this employment has figuratively improved the outer form of the text whereas the inner content has been properly influenced by shaping the poetic language of the text. Such process has been performed in accordance with the descriptive and analytical approaches.

An Islamic vision of the architectural education curriculum. (Dept. A )

The Continuous development in the architectural education system is inevitable, both in terms of the message and objectives, and in terms of the methodology, which is the access to achieve these objectives. The ethical aspect is an essential element in the university education system has been neglected and ignored, especially in the architectural education curriculum. Which has impacted negatively on the ability of the current study plans and curriculum of the architecture departments in the Egyptian universities and institutes to achieve their objectives, as a result of negligence choose the most appropriate method to achieve these objectives. In the past decades many studies revealed that the problems of the architectural education in Egypt are a reflection to the society problems of the collapse of the moral values, as a result of cons in the structure and content of the architectural education curriculum. this research aims to verify that the ethics - in general - and especially the professional ethics, have a role in exacerbating the problems of the architectural education product on one hand and the architectural and urban product on the other hand. This Research focuses on analyzing the study plans for a number of architecture departments at Egyptian universities, and compare it with the study plans of the architecture department at the University of Al-Azhar, and the Islamic architecture department at the University of Umm Al- Qura in Makkah. To highlight the role that can be done by the modifications in these study plans to solve those problems from an Islamic perspective. This study has concluded to emphasize importance of the legalization and standardization of the hour's number per course at all architectural engineering departments, especially when the scientific contents of the curriculum are similar. This study also recommended that adding the courses of the islamic ethics and its sources to the study plans of the architecture departments as a part of the basic courses, and also as elective courses are important, to give the students the ethics of science, beside acquiring the tools of science from the technical and professional curricula, also supplying the students with the ability to produce and develop an architecture which defend and express the arabic and islamic identity of Egypt.

Post-Orientalism and Geopolitics: Three Debates that inform Islam and US Foreign Policy

This article argues that a post-orientalist discourse has emerged over the past few decades to challenge the dominance of orientalism on Western foreign policy thinking towards Islam and the Muslim world. The paper examines the geostrategic thinking of Bernard Lewis, Edward Said, and John Esposito, and their impact on Western perceptions of Islam. The paper submits that while Edward Said exposed the prejudice inherent in orientalist thought, it was John Esposito and a cohort of post-orientalist scholars who engaged in three critical debates with the orientalist to provide a more authentic vision of Islam and a more nuanced picture of the politics of the Muslim world. The paper however concedes that while post-orientalism has triumphed in the academic setting, the orientalist perspective still dominates the policy sphere and continues to shape American foreign policy.

Hâricî/İbâdî Gelenekte Sünnetin Teşri Değeri

Hâricîler, daha hicri birinci asır gibi erken denilecek bir dönemde birçok fırkaya bölünmüş ve zaman içerisinde parçalanıp yok olmuşlardır. el-Milel ve’n-Nihal kaynaklarına göre, Hâricîlerin günümüze kadar gelebilen tek kolu, İbâdiyye fırkasıdır. Hâricîler hakkında sahip olduğumuz bilgiler, daha çok onlara muhalif olan mezheplerin kaynaklarına dayanmaktadır. Söz konusu kaynaklarda Hâricîlerin sadece Kur’ân ile yetindikleri, sünnetin teşri değerini kabul etmedikleri ve Kur’ân’ın zahirine muhalif gördükleri birçok hadisi reddettikleri belirtilmiştir. Bununla beraber onların bir kolu olarak kabul edilen İbâdî kaynaklara bakıldığında ise bunun aksine olduğu görülmektedir. Zira İbâdiler, hicri birinci asırdan itibaren hadis tedvini faaliyetine katılmış, başta hadis ve fıkıh olmak üzere birçok eser meydana getirmişlerdir. Hicri ikinci asra ait olduğu iddia edilen Rabî’ b. Habîb’in el-Câmiu’s-Sahîh adlı hadis mecmuası, günümüze kadar gelebilen söz konusu önemli eserlerden birisidir. İbâdî alimler tarafından telif edilen eserlere bakıldığında onların hadis ve sünnetle amel ettikleri ve sünneti, Kur’ân’dan sonra İslam dininin ikinci teşri kaynağı olarak kabul ettikleri görülmektedir. Bu makalenin amacı, Hâricîlerin sünnettin teşri değeri hakkındaki görüşlerini, özellikle İbâdî kaynaklar üzerinden tespit etmektir.

Architecture in the Islamic Vision

The Qur’an contains about eighteen verses that refer to the architecture of the earth. Nearly two hundred elements (terminologies) of architecture and town planning have been mentioned in the Quran. This paper aims to present examples from the Quran to shed light on the Islamic vision of architecture and art. It uses content analysis method to achieve the objective of the research. The analysis is done by studying and discussing verses of the Holy Quran, which is related to architecture and urbanism. One of the most important results of this research is to give distinct architectural and urban examples, include the following: building materials, environmental architecture, houses of insects, visual illusions in architecture, and the centrality of Mecca to the world. All of them is explained in the Qur’an verses, such as Al-Baqarah, An-Naml, An-Nahl, Al-Kahf, and Al-Fajr.

Education in conflict: how Islamic State established its curriculum

ABSTRACT In places where Islamic State (ISIS) took hold in Syria and Iraq between 2014 and 2017, its domination was followed by an elaborate educational system. As such, the terrorist organization’s ‘state program’ is a unique case in recent history. Indeed, not only did it overturn the existing education system in Syria and Iraq, resulting in a hiatus in the schooling of children and teens, the organization went a step further by creating its own alternative educational system in its stronghold regions replacing the Syrian and Iraqi formal system. This topical paper presents a case study whose purpose is to produce a description and interpretations through interviews and official document analysis of the way ISIS established its education system. To understand these unique, unprecedented circumstances, we retrace the steps taken by ISIS to institute its education system. Our results show among other things that ISIS acted as a proto-state and attempted to redefine education through the lens of a sectarian vision of Islam. By this study, we hope to shine light on the unique context in which the curriculum was prepared and implemented.

El Imperio songay y su papel en la difusión del islam por África occidental

El presente artículo se propone reflexionar en torno a las razones por las que tuvo lugar la paulatina islamización del África occidental. Como resulta lógico, esto no se hará estudiando la evolución histórica de esta región en su conjunto, sino que se ha seleccionado como ejemplo el Imperio songay. Este imperio fue, probablemente, junto con el de Malí, el más poderoso en lo que respecta a dominio territorial, área de influencia y difusión de los valores islámicos. De hecho, en lo que respecta al último de los aspectos, fue el más relevante. Sin embargo, a pesar de su importancia posterior, en sus orígenes estaba circunscrito a un territorio en los alrededores de Gao, pero que, poco a poco, fue extendiéndose e imponiéndose a sus principales rivales, como el citado Imperio de Malí. Finalmente, toda su influencia política, territorial, religiosa, económica…no se tradujo en la adopción por parte de los sudaneses de una visión ortodoxa del islam, sino que estuvo dominada por la coexistencia entre elementos animistas y musulmanes. Esta última es la que predomina hoy en día en la región.

PARADIGMA BARU PEMBEJARAN DALAM PENDIDKAN ISLAM BERWAWASAN MULTIKULTURAL

This paper focuses on the education of paradigm new multicultural vision of Islam that has a significant role in the current state today. Multicultural education requires rationality , ethical , intellectual , social pragmatic inter - relative , ie, teaching the ideals of inclusiveness , pluralism and mutual respect for all people and cultures is a humanistic imperative that a prerequisite for ethical living and full participation in civic and democratic multicultural world diverse . Already the laws that man was created in diversity , difference and equality . Seeing the reality of human life are not aware of the essence itself . We see the development of all future time of the old order , the new order samapai order Reforms Democracy has brought winds revive the educational discourse of multiculturalism as a strength of the Indonesian nation

Fatimids Fighting over Jerusalem: An Interreligious or Intrareligious Matter?

ABSTRACT This study presents an Islamic vision of Jerusalem marked not so much by interreligious conflict but by intrareligious or sectarian concern. It does so by reexamining the decision of the Ismāʿīlī Fāṭimid caliph al-Ḥākim to destroy the Church of the Holy Sepulchre in the year 1009 as recorded in al-Maqrīzī’s Lessons for True Believers in the History of the Fatimid Imams and Caliphs. In the process, it considers the influence that a mosque built in honor of the second caliph ʿUmar b. al-Khaṭṭāb, conqueror of Jerusalem, may have had during the Fāṭimid era. The article also considers another significant event in Jerusalem recorded by the Crusader-era bishop William of Tyre, in which the Fāṭimid caliph al-Mustanṣir, fearing a Sunnī Saljūq advance on the city, forced the Christians of Jerusalem to build part of the city wall in the early 1060s. The work also looks briefly at the The Pillars of Islam, the main legal work of the formative Fāṭimid jurist al-Qāḍī al-Nuʿmān, to help demonstrate the connection between intrareligious and interreligious tension present in Fāṭimid thought. More generally, this article engages with and adds to a growing body of literature on religious identity formation, which seeks to understand the process of how a community goes about forming its religious identity in the context of surrounding influences as well as through its internal development.

‘EMPOWERED IRAN’ IN A COMPLEX REGION (MIDDLE EAST): TEHRAN’S FOREIGN POLICY CHALLENGES AND DIMENSIONS IN THE 21ST CENTURY

Foreign policy is a serious module in the lives, behaviour, of all nation-states. Recently foreign policy study has acquired new dimensions as a result of a paradigm shift in Iranian foreign policy. Iran has moved away from began camp follower of the United States to an independent political actor with its independent foreign policy. Tehran, from a loyal U.S. collaborator, turned out to be a stalwart opponent. In this backdrop, the study investigates the geo-strategic importance of Iran in the Middle East and Asia as a whole. In fact, because of Tehran’s natural resources like natural gas and oil, etc., this region has always been the centre of attraction for major actors. But since Iran has changed her foreign policy roles, from western to Islamic, the region has confronted numerous security issues because of its strong Islamic history. Besides, the data for the study has incorporated from primary source taken from the official website of the foreign office of Iran, and Overall, the study examines why this alteration of the conceptual, political framework in Iran, from nationalism to Islam, has led to assume Iranian foreign policy conferring to Islamic vision.

Bringing in the ‘Other Islamists’: Beyond Sunni-centric Islamism studies in a sectarianized Middle East

Islamism – that set of modern movements revolving around an ideological vision of Islam for state/society – has dominated academic (and public) discussions about Middle East politics for decades (V...

Понимание истории и идентичность автора в возражениях Атауллы Баязитова Эрнесту Ренану

In relation to Sh. Mardjani’s approaches to Islamic history, described by other scholars (A. Frank, M. Kemper, et al.), the article analyses the interaction of Islamic and progressist (modern European) discourses — the so called cultural bilingualism — in A. Baiazitov’s vision of history. The question of Baiazitov’s authorship is also discussed. A representative of the official Russian metropolis Muslim clergy (the akhun of a Tatar Muslim “parish” in St. Petersburg), Baiazitov was active in publishing books and articles in Russian in the central Russian press to contest the topoi common in the public, scholarly, and missionary visions of Islam and mixed up in the imperial frame of mass Orientalism — in particular, E. Renan’s and his partisans’ notorious ideas of the Islamic alienness to science and progress (Baia- zitov’s “Objection” to Renan, 1883, was especially famous). The article shows that just to notice such views of Islam and consider them necessary to be retorted to, demanded that the author should share the progressist presumptions of history, which underlay those views. Hence the progressist discourse was indeed interiorized and present in Baiazitov’s works (as well as in the essays of his alter ego, Murza Alim, and contrary to Mardjani who ignored those debates). Yet along with the appropriated progres- sist ideas, in particular the imagined backwardness of the ‘Muslim world’, Baiazitov also reproduced the structuring of history characteristic of the Islamic discourse proper, namely, the generalized Islamic reformist scheme that explained the decline of Islam by distortions introduced to the initial Islam by its later alien inheritors (Mongols and Turks); abandoning the errors, Islam would get back to the way of progress. The Islamic discourse also determined Baiazitov’s understanding of science and knowledge and the very methods of argumentation (referring to hadiths, etc.). Revealing Baiazitov’s sources and analyzing his ways of working on them — the works of both European Orientalists and modern Islamic reformists (particularly, the Indian Aligarh movement) and Islamic “classics” — the article exposes Baiazitov’s universalist strive to unite different traditions in the “multilingual” cultural situation to whose challenge he responded. The necessity to “explain” Islam in the space of mass Orientalism, where he addressed and belonged to, demanded a kind of “translatory effort”, yet the “translation” was not all-inclusive. Along with the force of the discursive practices he used, all that engendered the cultural bilingualism in his historical narrative. The accent on the origins of Islam (comparable with Mardjani’s historical vision), i.e. the representation of the history of the ‘Islamic world’ as a whole, reflected Baia- zitov’s own forming identity of a representative of the Islamic community in general. There’s hardly a direct Mardjani’s influence on Baiazitov’s views, yet in some respects they gave analogous responses to the challenge of the imperial modernity, though from quite different discursive spaces.

A Glimpse into the Analysis of Religious Discourse and Islamic Identity in Sheikh Al-Azhar Dr Ahmed Al-Tayeb's Sermon on the Occasion of the Prophet's Birth

Abstract Dr Ahmed Eltayeb – the head of Alazhar institution - is renounced for wisdom and mediation in religious aspects. His final speech in the ceremony of Almawlad Elnabawy; the anniversary of the birth of Prophet Mohamed PBH) has a great impact on attracting others' vision of Islam and Islamic life. The importance of this speech comes from its coinciding with the movements calling to leave Prophet's Sunna (PBH) and adhere only to the book of God (Qur'aan ). The main aim of the current study is to clarify the extent to which the speaker managed to formulate the essence of ideal Islam and unity of its elements as one body. Islam as a moderate central thought comes only from adhering to this religious aspects and being away from distortion and extremism, at a time when Islam is accused of terrorism. Thus, the current study sheds light on the recent social religious discourse, and how the speaker reformulates Islamic identity within his speech through linguistic discourse analysis for his talk. The research theoretical framework is based on Halliday and Matthiessen 's (2014) Systemic Functional Grammar (SFG) approach that presents a theory of language based on purpose and choice that it is concerned with what speakers are doing when they use language and why on particular occasions of use they formulate their utterances in the way they do.

رؤية نقدية للفکر العقلاني في ضوء التربية الإسلامية

إبراز دور العزلة والفکر الفلسفي وتحديد المدرسة الفکرية التي ينتمي لها المعري، وإبراز کيف کان العصر العباسي محطة مهمة في تطور الفکر عموماً، وإبراز جانب من فکره التربوي الإصلاحي لبعض جوانب الحياة، وتحديد المدرسة الفکرية التي ينتمي إليها أبو العلاء المعري، ونقدها وفق الرؤية التربوية الإسلامية.

Business Philosophy from The Perspective of Islamic Thought

the world today becoming a small village because of the unprecedented proliferation of social media and the amazing development in the information network and the speed of delivery of the idea, which makes the search for authenticity of the idea is of great importance, especially with the existence of international systems to establish the idea, The idea of the work, which is attracted by the trends of capitalism and communism, casts a shadow over the authenticity of this idea. The Islamic conception precedes Western perceptions and the various situations, a vision stemming from the spirit of Sharia and in line with the needs of man and away from monopoly and cheating and deception. The study also discussed the economic theories that exist today and how to construct the Islamic perception to combat unemployment, which contributed to social systems by strengthening them. The research also contributed to strengthening the link between the faith and the work, which makes the worker observe the pleasure of God in his work away from dependence, deception and fraud. Of the systems that are trying to seize them in accordance with the rationales of decay. This research came in two studies dealt with the first of them conceptual framework and general frameworks to achieve the philosophy of work according to the Islamic vision in the second section to address the Western perception and the attitude of Islamic thought. The study concluded by emphasizing the distinction between Islamic thought and Western thought in its vision of work as a concept, a reality and an executive tool.

MODERATE ISLAM AND ITS RELEVANCE IN THE POST 9/11 AMERICA AS IMPLIED IN IMAM FEISAL ABDUL RAUF’S MOVING

American Muslim is one of some existing religious minorities in America. Despite of minority, this religious group has been long, some believed it has been even since the Columbus exploration, living in the country. As time goes, the American Muslims are able to blend with American Society. These Muslim individuals are found in many fields of life of American, such as social, economic, education, and even politics in America. This condition is anyway worth appreciating as the struggle of American Muslims for their existence is not something simple and easy. Apart from the reality, the deadly attacks of 9/11, to some extent, has put American Muslims to be objects of suspicions. Soon after the tragedy, Muslims in many occasions are prejudiced as harsh, and of course, terrorists. These suspicions and prejudice have been, in fact, long found in the middle of American society pre-9/11 attacks. However, the tragedy aggravates the status quo of the American Muslims and it soon creates the worst point of so-called Islamophobia. In response to this phenomenon, many American Muslims start to deliver counters in various ways and media. Among the American Muslim figures, Imam Feisal Abdul Rauf, an American Muslim activist and leader, actively brushes off the bad images of Islam, especially regarding the 9/11 tragedy. Through his book entitled “Moving the Mountain: beyond Ground Zero to a New Vision of Islam in America”, Rauf explains his views on Islam. This book also implies counters to the so-called phenomena of Islamophobia. On the other hand, Moderate Islam contains the same spirits with Rauf’s Moving the Mountain. It offers the spirit of moderation in understanding and practicing Islam. Both the ideas in turn are able to counter Islamophobia in America, especially in post 9/11 America.Keyword: American Muslims, Imam Feisal Abdul Rauf, Moving the Mountain,Islamophobia, Moderate Islam

DESAIN RISET MAQHASID SYARI’AH: UPAYA PEMBARUAN DALAM PENELITIAN

This study tries to describe the important position of maqhasid shari'ahas an alternative method in the scientific research design. Especially in the field of ijtihad maqhasidi, both using qualitative, quantitative, and mixed approaches. Based on the text analysis method, the results of the study show that the sharia maqhasidno longer only deals with the realm of the Qur'an and Sunnah texts, but can be used as a basis for contextual research in general. The work system of Islamic maqhasidresearch design is measured by the maintenance of the benefit of humans and their environment without the limit of space and time. So that, science can be directly proportional to the interests of humanity and the universe. As the universal vision of Islam, as a religion rahmatan lil 'alamiin. The research methods that usually well-known are only qualitative, quantitative, and mixed method, then the maqhasid shariamethod can be used as an alternative method, so that Islamic law can be always contextual. In other words, this method can be as s 'new' scientific research design model.

AFIRMASI FIQH ATAS HUKUM ADAT DAN HUKUM NEGARA

There are many religious practices are found in the construction of fiqh, both ‘ubudiyah (vertical relations) and mu'amalah (horizontal relations), which are the results of the adoption of pre-Islamic Arabic traditions. Hajj, umrah, hadd al-zina and stealing, drinking khamr, qishas, ​​diyat, qasamah and 'aqilah, until slavery and polygamy are examples of Arabic traditions (customary law) which are reformulated in the construction of fiqh. In the science of ushul fiqh, tradition gained attention, and even became one of the sources of Islamic law. In the context of life of nation and state, whatever state provisions can also be accommodated by fiqh. Therefore, customary law and also state law can be accommodated by Islam as long as it does not conflict with Islamic vision. And so, Islam does not become rigid and easily accepted by the people, as preached by the Prophet Muhammad SAW in Arab and Walisongo in Indonesia.

Hasan Al-Banna and the Modern Muslim Self: Subjectivity Formation and the Search for an Islamic Order in Early 20th-Century Egypt

AbstractThe Muslim Brotherhood represents an exemplary case for the discussion of Islam and modernity. Founded in 1928 in Egypt by Hasan al-Banna, it developed from a religious movement into a well-organized institution and a cadre party with mass appeal. The Muslim Brotherhood assumed the role of a major social vehicle for the promotion of a specifically Islamic imagination of modernity and related forms of modern Muslim subjectivity. This article explores the ideas of Hasan al-Banna and their historical context from a distinct theoretical perspective. It poses questions with regard to ways in which he constructed an Islamic modern social order and meaningful Muslim selfhoods. Thereby, it understands the Muslim Brotherhood as an inherent part of the emergence of global modernity as “world history.”