Will Of God Research Articles

Identifikasi Mission Drift Pada Keadilan Jender dan Inklusi Sosial di Lembaga Keuangan Mikro Syariah

Islamic Microfinance institutions (IMFIs) their operations are expected to not only consider financial performance, but must accommodate the principles of gender justice, because humans both men, women and people with disabilities are equally as khalifatullah fil ard to manage the earth as God wills. However, several studies show a shift in the mission carried out by IMFIs. This research aims to determine the forms of mission drift that occur at IMFIs, especially Baitul Maal Wat Tamwil in 3 districts in Central Java, District of Jepara, Kudus and Demak. These three regions were chosen because they have different levels of IMFIs development. The research results show that the forms of mission drift that occur include: (1) Differences in the accessibility of financial services based on gender; (2) Changes in IMFIs customer priorities; (3) Product changes that prioritize bankable customers; (4) Increasing of Margin, Ujroh profit sharing portion and costs; (5) Changing the focus of financing to be more profit-oriented. The implication of the results of this research is that MFIs need to mainstream gender by paying attention to the portion of financing and absorbing public funds in a Gender-equity manner by encouraging balance between the portions of men and women. Regulators need to carry out strict supervision so that their commitment to maintaining the IMFIs mission values, apart from that, stimulus to institutions that prioritize gender justice also needs to be provided.

From the Will of God to the Will of Hauge: Institutionalization of beliefs and practices in the Norwegian Haugian movement

ABSTRACT This article traces the informal institutionalization of the Norwegian Haugian revival during the first decades of the nineteenth century. The revival was the first nationwide popular movement in Norway and flourished in the footsteps of its protagonist Hans Nielsen Hauge (1771–1824). Lay preaching in religious assemblies was a core activity among the Haugians from the inception of the revival. As part of the institutionalization process, beliefs and practices related to lay ministry were both established and adapted. Although the institutionalization involved a significant break with previous teaching and practice, the Haugians themselves saw the adaptation of beliefs and practices mainly as a story of continuity, maintaining that the revival essentially remained the same. I argue that acknowledging both the changes in beliefs and practices, on the one hand, and the Haugians’ claim to remaining the same, on the other hand, are key to understanding the development of the revival.

(DIS)Locating Meaning: Toward a Hermeneutical Response in Education to Religiously Inspired Extremism

AbstractA key epistemological assumption in the ideologies of many of the groups termed extremist is that there is an unmediated access to a Divine Will. Driven by this assumption, and facilitated by several other factors, a range of coercive actions (including violence) to force others into submission to the perceived Will of God are seen as justified by some of these groups. A consideration of how religion is discussed in various contexts, from seminaries and schools to media and policy discourses, shows that this assumption about unmediated access to Divine Will is widely shared and that most children grow up socialized into it. In this paper, Farid Panjwani argues that challenging this assumption through educational settings can help young people acquire critical capacities that may lead to a critique of extremist narratives, thereby decreasing their attractions. In this regard, the paper draws upon a range of theoretical ideas, for example, the hermeneutical tradition (in particular the work of Hans‐Georg Gadamer), as well as historical and textual examples, to make a case for a rethinking of religious education to develop more critical capacities among the students.

Book Review. Surrendering: My Story of Embracing the Will of God

Book Review. Surrendering: My Story of Embracing the Will of God

Malevolent Spirits, Noxious Vapours, and the Will of God

This article describes Islam’s theological approach towards disease transmission. Modern commentators, including many conservative Muslims, argue that Islam is theologically predisposed to deny disease transmission, particularly in the context of the plague, instead framing illness as non-communicable. Whether an individual contracts a disease, they claim, is a consequence of Divine Will, as the originator of that disease in the first place. No room exists for lesser causative factors, like contagion. However, a review of Islamic scripture and the pre- and early modern Muslim responses to it across regions as diverse as North Africa and Southeast Asia reveals a far richer and more complex understanding. While several ḥadīths do ostensibly deny contagion, Muslim jurists and medical practitioners have, far from reading these as denials of disease transmission in all its forms, positioned such statements alongside other ḥadīths acknowledging the reality of that phenomenon. Utilizing the theological principle of secondary causation, they have imparted congruence to these statements, creating a theological space in which disease can be passed from one host to another without compromising the integrity of the Divine Will. The recent COVID-19 pandemic foregrounds the importance of re-discovering and re-emphasizing these interpretations, especially as small yet persistent groups of Muslims refuse vaccination in the belief that God alone can protect them from illness. Such views arguably misunderstand Islamic teachings.

Josiah’s Reform as a Model of Leadership among the Servants in Batam based on 2 Kings 22-23:1-30

Reformist leadership is a term that refers to people who have a desire to carry out an act of change that is better than before. Reformers are defined as people who advocate reform or people who support reform. Practically reform is an action that leads to change for the better. So reformist leadership is in essence leadership towards change in accordance with God's will. In this study, an in-depth study of the explanatory and confirmatory studies of Josiah's reformist approach as a model of leadership based on 2 Kings 22-23:1-30 was carried out among the servants in Batam in order to ascertain the extent to which it is infused in leadership in Batam. Josiah’s story guides Christians to a critical dynamic in the way in which people, especially leaders lead their nations. Josiah constantly sought to do “right in the sight of God. Josiah’s enthusiasm, and determination to serve God faitfhully confirmed that it was indeed possible to do what God wills fully and his actions are a role-modeling behaviour for us. Josiah’s kingship greatly influenced the people of Israel but the core of his leadership stance is also important for the actions and even the lifestyles of ministry leaders, and others in leadership roles today.

KUMANDANG ADZAN DI TINJAU DARI ASPEK SOSIAL BUDAYA DAN AGAMA DALAM PERSPEKTIF TEOLOGI ISLAM

Adzan is a call or call to muslims to abandon worldly activities immediately and establish mandatory prayer for 5 time. An echo of adzan is called muadzin. But if it is looked at and translated into English and directed literally will be understandable. Then interpreted by interpretation and lesson can be found social life educating. The potential value is quite evident in each challenge. The first value is to acknowledge the greatness of God or the greatness of God, the second value is to laugh and or acknowledge it. As a Muslim has been clearly communicated with his creator, whatever his cultural background. It means that this call is specific, where the kalimah Adzan is a calling for humans who have faith in God. In communication theory, there is communicator and communion. So that social entanglement can unfold what god wills for his might. People in general in any part of the earth would prefer neither world nor afterlife. It is the message of God in that phrase. Which means... come to happiness. Happiness is the right of all human whatever religion. Similarly, as muslims with kalimah Adzan a can be drawn to an instructive conclusion. It includes bastion, unto esaan, confidence or tauhid, communication and happiness.

Fenomenologi penerapan 3M (Mencuci tangan, Memakai masker dan Menjaga jarak) santri di Pondok Pesantren Darul ‘Ulum Jombang

WHO has officially declared COVID-19 a global pandemic. Islamic boarding schools are one of the arrangements that need to be implemented to prevent the spread of Covid-19. There are 9,369 students at the Darul 'Ulum Jombang Islamic Boarding School that have the potential to spread Covid-19 infections. Efforts to prevent the spread of Covid-19 were carried out by implementing 3M in accordance with the appeal of the government task force. The purpose of the study was to find out the phenomenon of the application of 3M (Washing hands, wearing masks and maintaining distance) of students at the Darul 'Ulum Islamic Boarding School Jombang. The research design used is qualitative research with descriptive phenomenological methods. The social situation is all students of the XV Al-Falah dormitory and the IV I Ainusyams dormitory. The participants were 6 students using purposive sampling technique. researchers as an instrument using interview guidelines, data collection using in-depth interview techniques. Data analysis using the Colaizzi method. The results of the study obtained 5 themes 1) Knowledge level 2) Breaking the rules 3) Confidence 4) Support from hostel caregivers and 5) Obeying the rules. Santri can implement 3M because they have knowledge, there is support from hostel caregivers who provide facilities and infrastructure, strict regulations and supervision make students have self-awareness. The reason students don't do 3M is because they are influenced by friends, the belief that not doing 3M makes them sick and the belief that doing 3M or not can make you sick if God wills.

امام غزالی اور سلسلہ علت و معلول کی حقیقت

The issue of causality remained one of the heatedly debated issues in the early centuries of Islam. The fundamental question faced by Muslim theologians was whether cause and effect havea self-sustained relationship or each event in the universe is continuously governed by the Will of God? If the former is the case, then how are miracles possible? If latter, why do we observe regularity in events? The impossibility of miracles could not be accommodated by Muslim theologians because miraclesareregarded as one of the primary means of establishing the truth of prophethood. This article explains the critique levelled by Abū Ḥāmid al-Ghazālī in his famous book Tahāfut al Falāsifah on the position of Muslim philosophers about causality. Al-Ghazālī’s primary concern was to show that the cause-and-effect relationship is neither necessary nor sufficient; what we call “cause-and-effect relationship” is an opinion based on the observation of one event happening after the other. In his opinion, we never observe “cause,” rather we only observe two events. In recent past, some Muslim thinkers have accused al-Ghazālī of diverting Muslims away from scientific endeavour by criticising the principle of causality. Others confused al-Ghazālī’s critique of causality with David Hume’sposition. The article attemptsto bring forth the flaws behind these views.

Parental Beliefs About Causes of Autism Spectrum Disorder: An Investigation of a Research Measure Using Principal Component Analysis

BackgroundParents’ perceptions about cause of autism spectrum disorder (ASD) influences their behaviors (e.g., treatment selection, vaccinations). The Revised Illness Perception Questionnaire for ASD (IPQ-R-ASD) offers a systematic way to measure parent parents’ perceptions of ASD cause, but further study is needed. MethodUsing principal component analysis (PCA), we investigated the factor structure of the IPQ-R-ASD Cause scale, which was administered online, in a sample of 326 North American parents (287 mothers [88 %], 39 fathers) raising children with confirmed ASD diagnoses. ResultsSix factors emerged on the Cause subscale and were labeled Personal Attributions, Parental Risk Factors, Environmental Risk Factors, Utero/Birth Stress, Biophysiological, and Metaphysical. Together, these factors accounted for a cumulative variance of 61.4 %. All items exceeded the minimum loading to be considered robust, and all but one loaded positively (i.e., “Will of God). ConclusionsUnderstanding parental perceptions about the cause of their children’s ASD may help researchers and clinicians understand important aspects of raising a child with ASD, such as stress and coping responses, treatment selection and implementation, or shared decision-making about service use. Since measurement of causal beliefs is an important initial step in this direction, the current study is helpful in establishing the viability of a measure that may extend this line of research and, ultimately, the instrument’s clinical utility.

Theology of health of Quranic pesantren in the time of COVID-19

Applying the dormitory system for thousands of santri (student of Islamic boarding school in Indonesia), Quranic pesantren (Islamic boarding school) has been considered as one of the main culprits in the spread of the coronavirus disease 2019 (COVID-19). Such assumption is created solely from the applicable health protocols and protective measures to avoid COVID-19 transmission in pesantren. As a matter of fact, pesantrens are known to have applied a distinctive way of coping with COVID-19. This study aims to elucidate the theology of health of Quranic pesantren in the face of COVID-19. Research data were generated through observational method on three Quranic pesantrens in Yogyakarta, interviews with caregivers, the COVID-19 task force of the pesantren, santri and documentation related to the handling of COVID-19 in the three pesantrens. The results showed that the Quranic pesantren as a subculture has a distinctive way of dealing with COVID-19 pandemic by integrating modified health protocols in accordance with the actual conditions of the pesantren and by applying rituals of Islamic spirituality by reciting verses of the Qur’an, salawat (prayers for the Prophet), prayers and hizib (prayer for salvation and rejecting calamities). Three pesantrens chose these methods by drawing on the belief that COVID-19 is God’s creature and, thus, it only works on God’s orders and will stop if God wills. In line with this, this study suggests a method for handling COVID-19 by not only emphasising the health protocols and medical procedures but also taking into account the importance of local wisdom.Contribution statement: This article contributes to the strategy of COVID-19 handling by combining the health protocols of COVID-19 and the applicable local wisdom, such as religious ritual as practiced by numerous pesantren in Indonesia.

Contradiction and Paradox in the Mystical Hermeneutics of Ibn ‘Arabī’s Fuṣūṣ al-Ḥikam: The Chapters of Ya‘qūb, Hūd, Ṣāliḥ and Luqmān

This article examines four chapters of Muḥyī al-Dīn ibn ‘Arabī’s (d. 638/1240) Fuṣūṣ al-ḥikam. Although the contradiction and paradox between ostensible reality and the divine reality that underpins it, or the outer reality (ẓāhir) of the divine Wish (mashī’a) and the inner reality (bāṭin) intimated by the divine Will (irāda), forms the subject of Ibn ‘Arabī’s mystical reflections in many other chapters of this work, it is most conspicuously and succinctly highlighted in the chapters of Ya‘qūb, Hūd, Ṣāliḥ and Luqmān. In the chapter of Ya‘qūb, the Andalusian mystagogue overtly addresses the contradiction between the divine Will of God that is always carried out, and His divine Wish, which may not be. In the other three chapters that this article considers, Ibn ‘Arabī approaches the issue from different vantage points and investigates the results of it in different ways. His commitment to these two simultaneous versions of reality, these ‘two religions’ as he dubs them, resolves many of the perceived inconsistencies in his works.

Pandangan Al-Qur’an dalam Beragama

Humans are created with a wide variety of ethnicities and diversity, therefore it is impossible for humans to have the same personality and character. So that to direct it, humans really need religion so that in their life there is harmony even though they come from various circles, different races and races As the Qur'an has explained clearly: “And if your god wills, surely the faith of all the people on earth throughout it So do you (want) to force people so that they become people who believe all for them.”

Wasatiyyah Dalam Konsep Takdir dan Hubungannya dengan Pengurusan Stres Wasatiyyah In The Concept Of Fate And Its Relationship With Stress Management

Faith in destiny is one of the criterion of a Muslim's faith. However, the question of destiny is often questioned and debated to the point of producing two conflicting extreme streams, namely the Qadariah stream and the Jabariah stream. The Qadariah stream focuses on the authority of humans will and deeds to deny destiny. Jabariah, on the other hand, is an extremist in condemning destiny to the point of denying the existence of freedom of will and human actions. In the meantime, the stream of Ahl al-Sunnah wa al-Jama`ah was born, adapting the middle path (wasatiyyah) in convicting destiny. True belief and understanding of the concept of destiny is not only a proof of the faith of a Muslim, but it is also the ability to produce a constant positive attitude in oneself to exist in the world whether in pleasure or hardship. This paper aims to examine the beliefs of wasatiyyah in convicting destiny and its role in overcoming the problem of stress by referring to the views of Ahl al-Sunnah wa al-Jama`ah who applies the theory of al-Kasb in the discussion of destiny. While al-Ghazali theory that uses the approach of al-‘Aql, al-Qalb, al-Ruh and al-Nafs in stress management. The findings of this discussion show that the mind is capable in managing stress with the support of spiritual aspects. It is regarded that human beings do not have absolute power, everything is under the will and Will of God, but every individual must have effort and initiatives. Thus, these efforts and endeavors encourage individual not to boast shamelessly in times of successful efforts and not to give up in times of failure. Ultimately, reliance on ikhtiar with high confidence in Allah encourages individual to compose oneself and successfully manage stress efficiently even when one is trying the impossible because of the immense notion that it is worth doubling their efforts and ikhtiar.

Insān Kāmil In The Religious Existentialism Philosophy Of Seyyed Hossein Nasr

Academic investigations in this paper wants to elaborate the two concept of theistic existentialism and Sufism on human perfection (Insān kāmil) of Seyyed Hossein Nasr perspective. According to Nasr’s thought human is not dealing with the concept of any other creation of god like animal, thress or miniral. For human developing in the world, human being is ceated deferrently of any aspects of things. By using the comparison method analysis of ideas contained in the literature this article aims to direct the human will for actions in their life and with the method of interpreting of the hermeneutics ways of these ideas the researcher entrenched searching for sources relevant to the topic of this study. From the results of this study it was concluded that humans do not merely exist based on their material form or physical form, but humans who exist consciously of their existence are human nature according to the flows of existentialism. The human existence surely determinated by god wills and god almighty. It is different with humans who are conceived by modern sciences as experiencing disparities in understanding of humanism. So humans are often seen from a certain aspect. And this is according to the conclusion that found is caused the crisis of modernity. For this reason, measuring humanity as a creature is expected to have a large role in alleviating various crises that arise in the modern world. Humanism consciousness or human consciousness becomes an important mode of transufquration in concepting humans in the existentialism dimension.

AL-QUR’AN AS AN “OPEN BOOK” IN EDUCATIONALPERSPECTIVE

Especially after the first age of Hijra, Muslims have been merely concerning with the issues of Qur’anic spelling, the rules of reciting the Qur’an correctly, and has just been giving attention to memorising Qur’anic verses. They paid a little attention to the dialogical aspect of the Qur’an so that they left behind. Qur’anic revelation that has proceeded gradually was one of apparent evidence for the meaning of dialogical aspect characterising “progressive revelation” of the Holy Book. Such revelation mode has reflected the existence of creative interaction among the Will of God, the empirical reality of life, and the demand of receiver society. The other evidence of its’ dialogical aspect was the first revelation to the Prophet containing instruction of reading. Based on this spirit, naturally, the Qur’an has been named with “the Book of education”. Like a living text, the Qur’an has positioned the receiver community of revelation as a partner of communication to open dialogue and communication occurring as in education rooms. In this matter, the relevance of educational Qur’anic interpretation can be elaborated. Educational perspective is a part of intellectual efforts to find out and to formulate prescriptions of education in the Qur’an, and a part of endeavours to position it as a source of knowledge and civilisation without neglecting the meaning of empirical realm and human intellectual capability as prime sources of science and civilisation. In educational perspective, the miracle of the Qur’an is more depicted from its’ transformative influences to mentality and mindset of Muslims, so at the first period of Islamic history in the past time, they have succeeded gaining the preeminent cultural achievements.

Modelo de Optimización para medir el costo por perdida de producto no vendido mediante Simulación Montecarlo y Algoritmo Metaheurístico Tabú

En este estudio se propone la mejora de un sistema de inventarios, con el objetivo de reducir el costo y maximizar las ventas en la farmacia "La Voluntad de Dios", debido a que existe manejo empírico del inventario por parte de los bodegueros, a consecuencia de esto, no se logra satisfacer correctamente a los clientes y en ocasiones se generan pérdidas por falta de espacio en la bodega o expiración de productos. Por este motivo se decidió optimizar la gestión inventario aplicando el algoritmo de búsqueda tabú obteniendo una función objetivo basada en distribuciones de probabilidad normal de 3 productos, para esto se toma muestra del histórico de inventario del año 2017 al 2019, se realizó una proyección de ventas para el año 2020; el dando como resultado un 14% más de ganancia con respecto al año 2019 y un sistema de inventario que proyecta el uso aproximado del 95% de los productos en stock, obteniendo valores óptimos para satisfacer la alta demanda y mantener control del inventario.

English

Muslims believe Quran as the word of God (Allah), sent as verbal revelation to Prophet Mohammad S.A.W. through the angel Gabriel. In the paper from segregate verses of Quran, the main events taking part in the time-line of one of the most widely accepted theories Lambda-Cold Dark Matter ‘model’ which is the current "standard model" of Big Bang cosmology is derived. The six long periods that took part in the creation of universe as mentioned in Quran as “sittati ayyam” meaning six eras, epochs or eons, is studied and explained after fraternizing the results with the Big Bang model. The fact is established after some reasoning that behind the creation of the universe was the Will of God and Hazrat Mohammad (S.A.W.) was indeed the prophet of God (Allah).     Key words: Islam, Quran, Bible, Big Bang, expansion of universe.

Suffering and the Will of God in Saint Faustina Kowalska

Suffering and the Will of God in Saint Faustina Kowalska

Pre-Face, Sur-Face, Inter-Face, Post-Face: The Horror Story of <em>Goodnight Mommy</em>

Pre-Face, Sur-Face, Inter-Face, Post-Face:The Horror Story of Goodnight Mommy Olivia Landry (bio) The opening scene of Veronika Franz and Severin Fiala's 2014 Austrian horror film Goodnight Mommy (Ich seh ich seh) is an obscene preface (Figure 1). A dirndl-clad mother encircled by seven beaming and utterly Aryan-looking children all sing Johannes Brahms's putatively halcyon lullaby "Guten Abend, gute Nacht" ("Good Evening, Good Night"). For a horror film about a brutal matricide, this excessively harmonious first image appears to do nothing more than adumbrate its own violent demise. Foreboding is already contained in this singular image and its soundtrack. In particular, the lullaby's ominously coded message introduces the present film as a dream that could easily turn into a nightmare, sleep unto death: Morgen früh, wenn Gott will,wirst du wieder geweckt [Tomorrow morning, if God wills,You will be awoken once again] The obscenity of this image lies not only in what Marina Warner would refer to as the terror of death so often embedded in the lullaby but also in its cinematic citation.1 This grainy and harshly [End Page 90] saturated image would be uncannily familiar to an Austrian viewer (or a German one, for that matter). Framed like a picture by the black screen, it is an Ur-image from the national cinematic album. Click for larger view View full resolution Figure 1. The familial choir singing a lullaby in a citation of The Trapp Family (1956) that opens Goodnight Mommy (2014). This image was extracted from the final scene of Wolfgang Liebeneiner's 1956 West German classic film The Trapp Family (Die Trapp-Familie), which later went on to inspire a sequel, The Trapp Family in America (Die Trapp-Familie in Amerika, 1958), as well as the famed musical and film The Sound of Music (1965). The image's appearance here seems to recast a revisionist past in cinematic anticipation of its own rebuke. Historically based on among other things this Austrian family's flight from the Nazis, The Trapp Family (and the aesthetics of this final scene in particular) is inescapably part of the apolitical ethos of an archive of films from the 1950s often subsumed under the genre Heimatfilm. These features routinely served to present nostalgic and even escapist narratives to German-language audiences in which tradition, nationalism (pre-Nazism, of course), family, and a return to the simplicity and the idyllic nature of the hinterland was intended to offer temporary respite from the onerous memory of the horror of the recent past. While Johannes von Moltke has persuasively argued for the critical recovery of the Heimatfilm as not only an important Germanlanguage film genre, one that Thomas Elsaesser calls "Germany's only indigenous and historically most enduring genre,"2 but also one rich in nuance, the films of this genre still remain linked to a historical legacy of parochialism and repression of historical violence. Addressing this repressed history of violence has been a task [End Page 91] of much Austrian cinema since the early 1990s, as exemplified by many of Michael Haneke's German-language films. To paraphrase German film critic Katja Nicodemus, contemporary Austrian cinema is born of muted screams and carefully swabbed blood.3 But while critics have largely praised Goodnight Mommy for its ability to conjure up horror in the simplicity of the domestic and the quotidian with notable comparison to Haneke's 1997 Funny Games, Franz and Fiala's film has not been examined in much depth, and the filmmakers, both new to the director's chair, remain relatively unknown.4 Yet at a time when Austria, indeed much of Europe, has been swept up in a wave of frightening new nativism with the late 2017 election of the populist Austrian People's Party, which formed a coalition with the extreme right-wing Freedom Party of Austria, founded after World War II by former members of the Nazi Party, I propose that this film invokes some startling observations about cinema and politics.5 At the site of the face, cinema shows itself as a violent medium of the history and politics of whiteness in Europe and in Austria...