Background: In Zimbabwe, disability is defined and explained from a cultural, African indigenous religion and spirituality. These perspectives are sources of exclusion of persons with disabilities (PWD) from important social positions, economic empowerment, rites of passage and ceremonies.
Objectives: This study explores the politics of disability and belonging in Zimbabwe.
Method: Using Marco Antonsich’s conceptualisation of place-belongingness and the politics of belonging, data are collected through qualitative desktop methodology, which explores how people with disabilities in Zimbabwe make emotional connections with communal spaces while being excluded from them.
Results: The study findings show the struggles for PWD to belong to religious or spiritual practices and cultural and economic spaces in Zimbabwe. The conventional concept of Ubuntu, which calls for interconnection of humans, provides hope to include PWD as part of the community. Disability in Zimbabwe is not one thing; the experiences of PWD are influenced by overlapping identities (such as gender, class and religion). The legacy of colonialism is visible in the spatial exclusion of the PWD, especially in the urban informal settlements, which sustain the pre-existing trends of exclusion.
Conclusion: The study concludes that belonging and belongingness of PWD should be within the grassroots movements and Ubuntu ethics, which encourage humaneness.
Contribution: The study contributes to policy changes informed by decolonised disability justice, participatory governance and the integration of Ubuntu principles to create a more inclusive citizenship and a stronger communal belonging for people with disabilities in Zimbabwe.
Vocational rehabilitation. Employment of people with disabilities, Communities. Classes. Races
Purpose – This study aims to formulate a sharia-based counternarrative framework to address charity-based terrorism financing while reducing the suspicion and stigmatization of Islamic philanthropic institutions within the Countering the Financing of Terrorism (CFT) regime. It seeks to bridge the gap between terrorism financing scholarship and Islamic philanthropy by offering a normative model that strengthens institutional legitimacy and enables the public to distinguish between credible charitable organizations and high-risk fundraising entities.
Methodology – This qualitative library study draws on academic literature on terrorist financing and Islamic philanthropy, as well as relevant policy and regulatory frameworks in Indonesia. Through conceptual synthesis and normative analysis, the study integrates key Sharia principles governing zakat, infaq, and shadaqah into a structured counternarrative framework.
Findings – The study finds that dominant approaches to countering terrorist financing largely emphasize legal compliance and risk-based regulation, whereas existing counternarrative frameworks—particularly religious moderation—focus on interfaith harmony and ideological tolerance. These approaches inadequately address how humanitarian appeals are exploited in charity-based terrorist financing. To respond to this gap, the paper formulates a normative model grounded in six sharia principles: ukhuwwah, ‘adalah, ri’ayah, maslahah, tawazun, and shumuliyah.
Implications – Embedding these principles within counternarratives can strengthen public trust, reduce the stigmatization of Islamic charities, and support clearer differentiation between legitimate philanthropic institutions and exploitative fundraising entities.
Originality – This study bridges terrorism financing research and Islamic philanthropic ethics by shifting the discourse from securitized compliance toward legitimacy-based counter-narrative construction in the Indonesian context.
This research explores public relations strategies in educational institutions, focusing on the descriptive qualitative research method. Specifically, the study examines the public relations (PR) approach of Al-Manar Semboro Jember Islamic boarding school, which emphasizes interpersonal communication to cultivate a positive institutional image and foster trust within the community. Utilizing a humanistic approach, the school addresses community perceptions, assumptions, and needs promptly and effectively, prioritizing truth, speed, accuracy, friendliness, and comfort in its communication efforts. Key steps taken by the Islamic boarding school include home visits to engage with guardians, holding evaluation meetings, organizing religious activities and open days, and involving the community in school events, alongside providing a suggestion box for public feedback. These efforts underscore the school's commitment to enhancing staff communication skills, empathy, honesty, ethics, and emotional intelligence while prioritizing community needs and feedback. Through these initiatives, Al-Manar Semboro Jember Islamic Boarding School strives to maintain satisfactory relationships with stakeholders and deliver quality educational services.
This study examines the dilemma surrounding Judas Iscariot’s suicide as depicted in Matt 27:3-5, analysing the implications of his actions in the Jewish and African contexts. It explores the motivations behind Judas’s betrayal of Jesus and the subsequent remorse that led to his suicide, highlighting the complexities of guilt, despair, and the consequences of betrayal. By drawing parallels between the biblical narrative of Judas Iscariot and modern-day suicide dilemmas, the study aims to contribute to existing knowledge as well as proffer feasible solution(s) to the problem of suicide in Africa. The historical-critical method of biblical exegesis and literary analysis method are applied in this study. The study focuses on the exegetical analysis of Matt 27:3-5 and application of its exegetical findings in African milieu. In addition, the role(s) of church leaders are carefully articulated through recommendations. The research emphasizes the need for church leaders to apply the text in order to support and equip the congregations to engage with challenges of despair and distress compassionately and effectively. The researchers are of the view that proper elucidation of the text and its absorption would encourage antidote to despair and facilitate interpersonal co-existence among people.
This paper explores the indigenous African philosophy of Ubuntu and its implications as both a worldview and social ethics. It argues that Ubuntu not only describes the African understanding of personhood, emphasizing connectedness, interdependency, and relatedness, but also prescribes a moral framework grounded in principles such as identity, solidarity, tolerance, justice, respect, compassion, and human dignity. By clarifying Ubuntu’s principles and differentiating it from related concepts such as community, communalism, communism, and communitarianism, the paper addresses the following key questions: What is Ubuntu? How does it differ from similar concepts? What values define Ubuntu? Can Ubuntu contribute meaningfully to global ethical discourses? This paper significantly dwells on the individual-community debate within the context of Ubuntu philosophy, arguing that Ubuntu philosophy offers a compelling ethical alternative in the face of the prevailing dominant social paradigm of exploitation, oppression, hatred, division, religious conflicts, terrorism, and intolerance at the local and international levels.
The persistent influence of religion on Nigeria’s politics continues to cast aspersions on the state’s secularism. Nigeria is religiously pluralistic with adherents of Christianity and Islam differing on the notion of secularism. This divergence in opinion is further heightened by the absence of a general consensus on the meaning of secularism. The 1999 Constitution of Nigeria as amended is not specific in professing the state’s secularism, it only affirmed antiestablishment, religious freedom and equality. Relying on secondary data, the article utilises content analysis to provide a refined understanding of the complexities surrounding Nigeria's quest for secularism. The findings reveal that existing relations between religion and politics contradict the notion of secularism, and strengthens the supposition that Nigeria is only secular in theory but not in practice. This paper highlights the benefits of secularism in a pluralistic state and recommends civic education among others, to quell the age-old secularism debate.
Despite numerous chief executive officers (CEOs) citing their religious convictions as the primary guiding framework for their decision-making, leadership behavior, business philosophy, and motivation to contribute to society, the impact of CEOs’ religious convictions is relatively limited in the business literature. However, the widespread yet potentially ambiguous impact of CEO religiosity, encompassing both a CEO’s religious denomination and level of religiosity, on individual, organizational, economical, and societal levels remains a neglected area of research. This gap is attributed to challenges in conceptualizing and measuring this multifaceted construct, with existing research scattered and predominantly confined to the ethics domain. Notably, this oversight is significant given the pivotal role that CEOs, as primary decision-makers, play in organizational dynamics. This article aims to address this gap by conducting a systematic literature review of 50 articles focused on CEO religiosity, seeking to enhance the understanding of personal religion in the business world. Through an analysis of publication trends, methodological approaches, theoretical frameworks, and empirical findings, the review not only offers insights for future research and theorizing but also proposes a conceptual framework for understanding and advancing CEO religiosity research. Additionally, this review identifies specific areas warranting further investigation, thereby highlighting existing research gaps and providing explicit starting points for future research. Through these contributions, this article provides a blueprint for future research on CEO religiosity and holds significant implications for management practice.
The research is aimed at the historical and philosophical reconstruction of the problems of Gaudiya Vedanta theory of knowledge related to philosophizing, the concept of revelation and qualification (adhīkāra), in the philosophy of India of XVI–XX centuries. Gaudiya Vedanta, the philosophy of Gaudiya Vaishnavism, is the last independent branch of Vedanta in Indian philosophy, which summarizes in its texts the problems and solutions of previous Vedanta movements in the XVI century. The specificity of this school lies in the emphasis on personalism, ethics and aesthetics. The approach of «world philosophy» (F. I. Shcherbatskoy, V. K. Shokhin, R. V. Pshu) was used for the study, according to which in the philosophy of each developed culture we can find similar philosophical problems in varying degrees of elaboration in connection with a unique historical situation. Based on this approach, a historical and philosophical reconstruction of the hermeneutics of Gaudiya Vedanta is carried out, in which philosophizing is considered as the result of the process of revelation. The historical and philosophical analysis allowed us to identify two stages of the formation of the concept of revelation (śabda, śāstra, samādhi, veda) and qualification (adhīkāra) in Gaudiya Vedanta: classical (Jiva Gosvami and Krishnadas Kaviraja, Visvanatha Chakravarti XVI–XVII centuries), modern (Bhaktivinoda, Bhaktisiddhanta, Bhaktivedanta XIX–XX centuries). The analysis of historiography shows that Gaudiya Vedanta, using the apparatus of new logic (navya-nyaya), entered the age of globalization and accepted the challenges not only of the existing tradition of Indian philosophy, but also of European philosophy. For this purpose, the school used a system of interpretation and receiving revelations both inside and outside the sacred sphere with an expanded understanding of revelation and sacredness. In addition, Gaudiya Vedanta formulated special requirements for a thinker working with revelation. These requirements were supposed to preserve the uniqueness of the school and ensure intellectual continuity. They imply the need for the philosopher to have both some academic qualification (theology of the first order): knowledge of texts, their logic of explanation, prudence and insight, and spiritual qualifications (theology of the second order): morality, detachment and, in particular, sensitivity to religious emotions in relation to God. The historical and philosophical reconstruction allowed us to explicate a special model of philosophizing of Gaudiya Vedanta, based on revelation, personalistic theology, ethics and aesthetics. The results of the research can be useful for historians of Eastern philosophy with new material, analysis of concepts, explication of the role of historical and philosophical contexts.
This study aims to determine the effectiveness of the Flipped-Project-based Learning model on student learning outcomes. This type of quasi-experimental research uses a control group pretest-posttest design that is applied to class XI IPS SMA Negeri 8 Malang, Indonesia (social sciences program at State Senior High School) academic years 2023-2024. The instrument used is an essay test of 5 questions on International Economic Cooperation material that has been tested for validity and reliability. Data analysis used tests of normality, homogeneity, and independent sample t-test. The result of the study showed that the Flipped-Project Based Learning model was effective in improving students' student learning outcomes in Economics Lessons. Recommendations for further research, it is necessary to develop a project-based model in a blended or hybrid model by utilising digital learning or e-learning platforms.
This qualitative research explains the educational lifestyle of Martyr Ibrahim Hadi through textual data-based method and content analysis as well as coding, and seeks to present a model for the Islamic lifestyle in six educational spheres. The findings of this study include 365 basic themes, 42 organizing themes, and 6 comprehensive themes. The results of the study show that his educational model in the scientific and technological sphere, the aesthetic and art sphere, the economic and professional sphere, the biological and physical sphere, the social and political sphere, and the sphere of belief and worship, respectively, are as follows: scientific and logical thinking along with the study of insight, knowledge-seeking and truth-seeking; the ability to apply religion in the form of cultural and artistic work, social ethics and tolerance; strategic management in war, chivalry and tireless spirit, being sportsman and working, spirit of jihad and resistance; humility, beauty in appearance, health and safety improvement; attending to people's affairs, good-temperedness, awareness of political issues, and analyzing and paying attention to Velayat-e Faqih; observance of moral qualities and purification of soul, belief in Ahl al-Bayt (a.s.), belief in lawful sustenance and reliance on Allah, seeking human perfection and divine satisfaction, adherence to religious rules and observance of moral principles and manners.
Mikhael Giabicani, Laure Arditty, Marie-France Mamzer
et al.
<h4>Introduction</h4> Conflicts between relatives and physicians may arise when decisions are being made about limiting life-sustaining therapies (LST). The aim of this study was to describe the motives for, and management of team-family conflicts surrounding LST limitation decisions in French adult ICUs. <h4>Methods</h4> Between June and October 2021, French ICU physicians were invited to answer a questionnaire. The development of the questionnaire followed a validated methodology with the collaboration of consultants in clinical ethics, a sociologist, a statistician and ICU clinicians. <h4>Results</h4> Among 186 physicians contacted, 160 (86%) answered all the questions. Conflicts over LST limitation decisions were mainly related to requests by relatives to continue treatments considered to be unreasonably obstinate by ICU physicians. The absence of advance directives, a lack of communication, a multitude of relatives, and religious or cultural issues were frequently mentioned as factors contributing to conflicts. Iterative interviews with relatives and proposal of psychological support were the most widely used tools in attempting to resolve conflict, while the intervention of a palliative care team, a local ethics resource or the hospital mediator were rarely solicited. In most cases, the decision was suspended at least temporarily. Possible consequences include stress and psychological exhaustion among caregivers. Improving communication and anticipation by knowing the patient’s wishes would help avoid these conflicts. <h4>Conclusion</h4> Team-family conflicts during LST limitation decisions are mainly related to requests from relatives to continue treatments deemed unreasonable by physicians. Reflection on the role of relatives in the decision-making process seems essential for the future.
Adabi ijtimai merupakan salah satu corak penafsiran Al-Qur’an yang mengaitkan ayat-ayat Al-Qur’an dengan kondisi masyarakat sehingga masyarakat akan lebih mudah menerima penyampaian isi dan makna Al-Qur’an. Oleh karena itu penelitian terkait corak adabi ijtima’i ini sangat penting untuk membongkar ayat-ayat yang berhubungan dengan aturan-aturan yang berjalan dan ditegakkan di masyarakat Indonesia. Seperti halnya Hamka dan Quraish Shihab juga menafsirkan Al-Qur’an dengan corak sosial kebudayaan masyarakat. Dengan adanya tafsir adabi ijtima’i ini maka masyarakat Indonesia lebih mudah lagi menerima kandungan-kandungan Al-Qur’an. Adapun Tafsir Al-Misbah lebih cenderung kepada peraturan-peraturan pemerintah yang diterapkan di Indonesia, sedangkan tafsir Al-Azhar karena mufassir tafsir tersebut adalah seorang sufi dan sastrawan jadi dalam penafsiran beliau lebih cenderung kepada tasawuf dan juga memainkan kata-kata sastra sehingga bahasa yang digunakan tampak indah.
Religious ethics, Religions. Mythology. Rationalism
Mejadi salah satu langkah penting dan juga merupakan terobosan yang dilakukan oleh akademisi keilmuan khususnya dalam bidang pendidikan menuju pendidikan yang benar-benar islami dengan berlandaskan al-Qur’an sebagai pedomannya. Dalam ijtihadnya akdemisi pendidikan dijadikan mata kuliah Tafsir Tarbawi sebagai mata kuliah wajib di setiap jurusan keguruan khususnya di PTIN dan PTIS. Dengan hal tersebut warna pendidikan nampak jelas sudah pendekatan yang dilakukan para akademisi bukanlah langkah yang salah. Disisi lain tafsir tarbawi juga memberikan kesan keteguhan iman dan akhlakul karimah yang tidak diajarkan dalam pendidikan bernuansa barat, maka tafsir tarbawi bisa dikatakan objektif memegang peran ini walaupun bukan merupakan disiplin ilmu sendiri.
Abstract
To be an important step and also a breakthrough made by scientific academics, especially in the field of education, towards a truly Islamic education with the Koran based on as recently. In its ijtihad, education academics is used as a Tarbawi Tafsir course as a compulsory subject in every teacher training department, especially in PTIN and PTIS. With this, the color of education seems that the approach taken by academics is clearly the wrong step. On the other hand the tarbawi interpretation also gives the impression of the firmness of faith and morals that do not teach in western-style education, so the tarbawi interpretation can be said to be objective in holding this role even though it is not a discipline in itself.
Religious ethics, Religions. Mythology. Rationalism
Indonesian Muslims are faced with the realities of life that are multi-ethnic, religious, cultural and linguistic. It must be responded critically as early as possible. The understanding of diversity (multiculturalism) should truly be the foundation of all components of the Muslim community without exception for the students. Therefore this paper intends to answer 1) material content of Quran Hadith with a multicultural perspective at Madrasah Aliyah Negeri 2 Pontianak, and 2) Development and contextualization of Qur'an Hadith material in daily life. This research was categorized as field research and literature study. Data collection methods used were observation, interviews and document analysis. Data analysis was through two models, namely content analysis and Miles and Huberman's model which involved analysis steps, namely: data collection, data reduction, data display, and verification. The authors’ findings on this study are that the content of the Quran Hadith with a multicultural perspective in Madrasah Aliyah is carried out by expanding the reading, the meaning of the implementation of tolerance, social ethics, justice, deliberation / democracy concepts which are constructed from the Islamic universal values and moderation (washathiyah) so they can foster a tolerant and empathy (alturism) attitutes to human beings as a manifestation of an obedient servant.
The purpose of this study was to determine the response of a pair of followers of Islam and Sundanese Wiwitan to interfaith marriages in Cigugur. This research uses descriptive analysis method with a qualitative approach. Whereas the framework for thinking uses the grand theory of Joachim Wach, middle of the Ninian Smart theory and the applicative theory of phenomenology of Edmund Husserl. The results showed that the response of interfaith marriages was as follows: Interfaith marriages were a hidden truth, Embodiments of compassion, differences were a necessity, human rights, feelings of tumarima, strong mentality, and not recognition but understanding.