This research examines the istijrar contract as a potential solution to the operational and Shariah compliance challenges commonly encountered in murabahah-based financing, particularly in scenarios involving continuous and repeated purchases. Such flexible purchasing arrangements often generate complexities and elevate compliance risks. To address these issues, the study adopts a structured literature review methodology, implemented in three stages. First, it reviews scholarly debates concerning the Shariah compliance of the istijrar contract. Second, it assesses existing global practices. Third, it analyzes Turkish practices and legal regulations, critically examining the discussions and models at each stage to identify the most suitable adaptation for implementation in Türkiye. Key findings highlight the absence of standardized frameworks in both global and Turkish contexts, along with the limited practical application of istijrar in Türkiye’s Islamic banking sector. In response, this research synthesizes these insights to develop a structured and independent istijrar model specifically tailored to the Turkish Islamic banking environment. It is anticipated that this model will enable Islamic banks to more effectively finance customers engaged in production and trade activities, thereby supporting the growth of the real economy.
Hengki Yandri, Dosi Juliawati, Anabelie V. Valdez
et al.
Bullying, loneliness, and academic stress are pressing psychological challenges frequently encountered by students in pesantren settings. This study aimed to investigate the complex interplay between loneliness, academic stress, and bullying among pesantren students, with particular attention to the implications for Islamic spiritual interventions. Employing a correlational research design, the study involved a sample of the students of Islamic boarding schools in Indonesia, drawn through a multistage random sampling technique from a population of 500 pesantren students. Data were gathered using validated and reliable instruments to assess levels of bullying, loneliness, and academic stress. To investigate the associations among the variables, correlation and regression analyses were employed. The results indicated statistically significant positive associations between loneliness and bullying, as well as between academic stress and bullying behavior, indicating that students who are bullied are more likely to experience loneliness and heightened academic stress. These results underscore the importance of addressing these interconnected psychological issues through holistic approaches. The study highlights the potential of Islamic spiritual responses, such as Islamic counseling and spiritual mindfulness practices, in mitigating the negative psychological effects of bullying, loneliness, and academic stress among students.
Rifa'iyah women in Pekalongan managed to break free from constraints of patriarchal culture, enabling them to actively participate in the public sphere. Over time, they have initiated changes in their understanding and interpretation of religion, adapting these to contemporary developments. Their courage and consistency in these efforts have facilitated evolutionary adaptability within the social and cultural systems of the Rifa'iyah community, ultimately realizing complete freedom for women in public activities. This study employs the historical research method, encompassing heuristics, criticism, interpretation, and historiography. The findings reveal, first, that Rifa'iyah women have driven societal change by challenging cultural norms through innovative interpretations of the Qur'an and Hadith. They also hold that their actions align with the teachings of K.H. Ahmad Rifa'i. Second, the social roles of Rifa'iyah women in Pekalongan include participation in the Wagean Islamic Study, establishing the UMRI organization, engaging in professional work, participating in activities outside the home, and being politically active. Moreover, Rifa'iyah women successfully balance dual roles by fulfilling their responsibilities as mothers and wives while collaborating with their husbands.
There is no doubt about the legitimacy of temporary marriage in Shiite jurisprudence. This kind of marriage is recognized in Iran’s civil law and family support law, and some of its ruls is indicated. But there are some ambiguities about some of the issues such as the juridical effects of the wife's disobedience. Disobedience of wife in permanent marriage could lead to loss of alimony right entitled to her but in temporary marriage wife not entitled to alimony right. So, the important question is proposed here: what is the effect of a wife’s disobedience on her rights, and in other words, what is the executive guarantee of the husband’s right to submission in temporary marriage? There is no commentary about this issue in Civil Law, while this issue is important and should be investigated. In this paper, this issue is studied through descriptive and analytical methods from a jurisprudential perspective. The findings of the study are shown that if the divorced wife refuses to obey without a valid excuse, her disobedience would be fulfilled. On other hand, disobedience of the wife in temporary marriage leads to nulling her right of marriage portion or dowry, and the husband could deduct from the dowry considering proportion to the period of disobedience, and if the husband had paid the full dowry, he should demand its return in the same proportion through the court.
Bu çalışmanın amacı dinin inanç ve ibadet yönüyle insan fıtratına uyumlu olduğunu temellendirmek ve dinî indirgemeciliği eleştirel biçimde ele almaktır. Din, hayatı anlamlandırma ve inşa etme aracıdır. Hayatla ilişkisi onu mümkin bir kavram kılar. Yani din, inanç ve ritüelleriyle insan doğasını aşan bir nitelikte değil, insanın düşünme ve davranma yetisine uygun şekildedir. İslâm’ın kendisini fıtrat dini olarak tanımlaması, onun insan doğasıyla ilişkisini betimler. Fıtrat, insanın doğasıdır. Fiziksel ve ruhsal yapısıyla her insan bir fıtratla doğar. Hz. Peygamber bu gerçeğin altını çizmiş ve herkesin bir fıtratla doğduğunu bildirmiştir. Her çocuk İslâm’a yatkın doğar. İslâm, Hanîf dini olup, tarihte peygamberlerle ete kemiğe bürünen ilahi davetin ortak adı olup, tevhid ve buna bağlı gelişen ahlâk yasasına dayanır. İnancın işlevsel olması ve ahlâki değerlerin yaşatılması için İslâm ibadetleri emreder, toplumda yapılması ve sakınılması gereken şeyleri bildirir. Bu kanunlar tarihe ve topluma göre değişebilir. Ama bu değişim hiçbir zaman insanın fıtratını aşmaz, onu değiştirmez. Bilakis İslâm, insan fıtratını olgunlaştırmak ve onu tahrip etmesi muhtemel şeylerden korumak ister. Bu nedenle o, yüce yaratıcıya yönelmek anlamında Hanîf dinidir. Dinin fıtratla uyumu anlamına gelen ilkelerini bir kenara bırakıp onu somutlaşan ritüellere ve kurallara indirgeyen yaklaşım genellikle hakikati belli bir mezhep veya gruba hasreder. Dini -aklı dışlayarak- nasslara, hakikati bir mezhebe indirgeyerek ötekini bid’at veya küfürle itham eder. Böylece ötekine hayat hakkı tanımaz. Bu ise dinin insanın hakikatine yabancılaştırılması anlamına gelir. Makalemizde bu sorun kaynak incelemesi tekniğine dayalı olarak nitel araştırma yöntemi ile tenkit edilmiştir.
Indonesia shows a high prevalence rate of marriage at young age or underage marriage. The number of child marriages in Indonesia from 2008 to 2018 has shown a decline. In 2008-2012, the percentage of child marriage under 18 years of age was still relatively high, namely 14.67%. Continued in 2013-2014, it decreased to 13%, and decreased in 2018 with an early marriage rate of 11.21%. Malang, East Java is an area that shows that the phenomenon of early age marriage or child marriage is still rife. Therefore, the author wants to examine how the practice of child marriage in Malang is seen from the perspective of phenomeological theory. Using qualitative methods, descriptive analysis, the data used will be data obtained from the national statistical agency, then from the religious court. Then analyzed using the phenomenological theory of Edmund Husserl. After postponing it to find out the essence behind the phenomenon of young marriage in Malang, we found several factors. socialization of children and lack of control from parents, low awareness of public education, and the community's economy.
Indonesia menunjukkan angka prevelensi perkawinan usia muda atau perkawinan dibawah umur yang cukup tinggi. Angka pernikahan anak dibawah umur di Indonesia dari tahun 2008 hingga 2018 tercatat telah menunjukkan penurunan. Pada tahun 2008-2012, presentase perkawinan anak usia dibawah 18 tahun masih terbilang tinggi yakni 14,67%. Dilanjutkan pada tahun 2013-2014 turun menjadi 13%, dan semakin turun pada tahun 2018 dengan angka perkawinan dini sebanyak 11,21%. Malang Jawa Timur merupakan daerah yang menunjukkan bahwa fenomena perkawinan usia dini atau perkawinan anak masih marak terjadi. Oleh karena itu penulis ingin mengkaji bagaimana praktik perkawinan anak di daerah Malang dilihat dari perspektif teori fenomeologi. Menggunakan metode kualitatif, deskriptif analisis,maka nantinya data yang digunakan adalah data yang diperoleh dari badan statisti nasional, kemudian dari pengadilan agama. Lalu dianalisis menggunakan teori fenomenologi Edmund Husserl. Setelah dilakukan penundaan untuk mengetahui esensi yang melatarbelakangi fenomena perkawinan usia muda di Malang, maka kami menemukan beberapa faktor. pergaulan anak dan kurangnya kontrol dari orang tua, rendahnya kesadaran pendidikan masyarakat, dan ekonomi masyarakat.
Divine law is the basic law in the Muslim states that guides the positive law of the state. Islamic law is called the Sharī’ah; while Islamic jurisprudence is called the Fiqh. Allāh Almighty has prescribed fixed punishments for some offences. Those offences are called the Hudood offence. There is not any consensus about the exact number of Hudood offences; however the figure fluctuates from four to ten offences that fall in the category of Hudood offences. Islamic criminal jurisprudence developed in the fact that trafficking in persons is included in the category of Hudood offences. Allāh almighty has prescribed limits for every act of human being. Any person violating such limits is condemned and held as sinful which is called as offence in the positive legal system. Any such violation in more shameful manner is called Fasād fī al Arḍ. Trafficking in persons is also one of the wrongs creating Fasād fī al Arḍ.
Sholat is an obligation for Muslims. Sholat obligations are determined in a day are marked by a call, the name adzan. In Indonesia, with a majority Muslim population, the signs of sholat times are very easy to recognize. But not a few ignore it. The purpose of this study is to understand sholat as a behavior from the perspective of planned behavior. This research is a qualitative descriptive study, with data collection using an open-ended questionnaire and a pocket book as a daily sholat record that informants must fill in for 2 weeks. The informants were 72 under-graduate students, both male and female. The results of this study indicate that the attitude of continuing to sholat in the given timeframe, but not necessarily at the beginning of the sholat time because there are other tasks. The presence of a family is very important as an influential person who reminds him to immediately perform sholat (as a subjective norm). Other things that are 2 considered more important and must be done besides sholat strengthen the intention to postpone praying. The behavior of postponing sholat is very strong based on these findings, because it forms attitudes, family influences and activities, which are more importantly less controllable. Therefore, a positive attitude so that prayers on time need to be built, the presence of the family is very dominant and put other things for a while to be continued after the prayer needs to be removed so that the procrastination of sholat does not occur
The friction between madhhabs in Aceh, especially between the Ahlisunnah Wal Jamaah (Aswaja) and Wahabi have become increasingly sharp in recent decades. Religious tolerance in Aceh has suffered a setback with the existence of various religious incidents such as the expulsion of preachers, seizure of mosque control, burning of mosque foundations. The Aswaja party is dominated by ulama Dayah (Islamic school scholars) and their followers, while the Wahabi party is aimed at campus Islamic scholars, especially those with Middle Eastern backgrounds. In response to these findings, PTAI (Perguruan Tinggi Agama Islam/Islamic Higher Education) in Aceh offered various solutions. UIN Ar-Raniry seeks to bring together Ulama Dayah and campus scholars to carry out dialogue and consensus. IAIN Langsa prefers not to be involved in the Aswaja and Wahabi conflicts because they consider the friction of madhhab in Aceh is not purely a religious issue, but rather a political one. STAIN Dirundeng Meulaboh is more inclined to the Aswaja and so is the Al-Muslim Bireuen Campus considering having leaders from the Muhammadiyah circle.
History of scholarship and learning. The humanities, Islam
This paper discusses the character values that were taken from the palangkahan tradition. The Palangkahan tradition that exists in West Sumatera society originates from the manuscript or texts obtained from the murshid or tarekat teachers. This tradition is still sustainable and carried out by the community, not only in the islands of West Sumatera, but also in the coastal areas of West Sumatera. Palangkahan tradition is the local wisdom of the people of West Sumatera which has been passed down from generation to generation, which is used before carrying out certain activities in their daily lives. The revealed character values can be used as guidelines for the development of Indonesian people with a strong religious understanding based on local wisdom. The character values contained in this tradition are mushawarah (consultation), discipline, positive thinking, and love of culture.
Evaluation is a process or activity of selecting, collecting, analyzing and presenting information that can be used as a basis for decision making and for the preparation of further programs. Petronila Jean describes that education and training is the method of technical and vocational education and training which is appreciated as an effort to acquire practical skills, attitudes, understanding and being able to process them in Best Practice and generate an idea or idea about a technique, method, process, activity. , intensive so as to provide them with new knowledge and implications. This study aims to analyze and find outResult Evaluation on the implementation of training to strengthen school supervisors based on Best Practice, HOTS and adult learning. This research method uses qualitative methods with a sample of 100 school supervisors. The data in this study were collected using a questionnaire and reliability testing was carried out with Cronbach Alpha. The results of the study describe the Kirkpatrick Evaluation Model in the Training Program for strengthening school supervisorsThe results of the learning outcomes of the training participants have increased and the difference is significant, it's just that when viewed from each aspect, namely aspects of knowledge, understanding and application, that the results obtained have increased but the results of the differences and the improvements are not significant.
Value always manifests together in actions or actions carried out by humans whenever and wherever humans have needs, although it cannot be denied that sometimes the context of values ??is mostly wrapped in dialogical and dialectical uses of simple language which is difficult to philosophize. The problem is whether we are aware of it or not? actually we are discussing a value ?. Questioning the benchmarks regarding the value, situation and status of the value, investigating the statement of an object and other possibilities related to the nature of value. Research on the axiology of Islamic education management science, the author examined using the library method or literature review, the goal is that the orientation of the values ??expected from the implementation of Islamic education management science can be known for its definition and benefits. The results of this study are the orientation of the values ??expected from the implementation of Islamic education management science itself is to embed leadership, managerial and organizational values ??into a personal soul that is stable, dynamic, independent and creative, so that in action it is always based on tangible Islamic characters. in several values, namely the value of worship, the value of benefit, the value of mercy (affection), the value of goodness, the value of long-term orientation, and submission to God.
The issue of local traditions and their position in Islamic law frequently still sparks disputes, tensions, and conflicts among Muslims in Lombok. Large number of Muslims willingly practice such traditions in their life, such as celebrating Islamic historical events such as <em>mauli</em><em>d al-nabi</em> (the prophet birthday)<em>, </em><em>isra mi‘raj, </em>and<em> </em>collective <em>zikr</em> while the others fiercely abhor them. For example. This article aims at delve on such issues to trace the intellectual roots of such difference, and to find further explanation in the view of Islamic legal theory. By qualitative analysis in normative, and sociological perspective, this research finds that the real thoughts of the early pious generation (<em>salaf al-s</em><em>alih)</em> are generally not as rigid as imagined, as claimed by many people. Finally, this research also finds, and constructs eight gates for accommodation of various recent cultural innovations, and local traditions, with specil reference in Lombok, into the construction of Islamic legal theory with certain conditions.
Philosophy. Psychology. Religion, Islam. Bahai Faith. Theosophy, etc.
As a universal religion, Islam regulates all aspects of life. As one of aspects in Islam, tasawwuf/Sufism invites people to be guardians for environmental preservation since nature is part of God’s creatures. To some extent, the teachings of Sufism are mainly about ethic (adab). This ethic can be either vertical to God or horizontal to all God’s creatures including nature and environment. Ibn Arabi in this regard is an influential character in Sufism which his thoughts gave a lot of influence on the development of the world of Sufism in General. Among his thoughts is about the unity of God with the universe. The question is, how Ibn Arabi’s thought could give an impact in the context of the preservation of the environment. This research finds amd formulates some aspect of Sufism that can contribute to encourage people in dealing with environmental preservation. It is based on attitude or akhlak theologically.
World of Sufism has sometimes been underestimated because of it away from world and even hostile.Sayed Hussein Nasr stated that Sufism is the one of alternative solution to meet the challenges of the modern era. Western and Moslems havebeen affectedby Western modernism, theyare materially established, but they sufferspiritual emptiness due to the apotheosis of material and science. Therefore, one must have the equilibrium between science and charity, and between contemplation and action. Furthermore, the problem of interfaith can be resolved through sufistic approach in which Islam is not only about religion revealed through the Qur'an to the Prophet Muhammad, but also Islam is for all of authentic religions.
Shura as the system of representation of the Muslim’s voice in, typically, the
Islamic state is often confronted with the West representation system namely
Democracy. Some Islamic scholars believe that Shura is still the best system for
Muslims to vote for their need in the state. However, as Islam is not a monolithic
doctrine, some other Muslim groups have another alternative view to represent
their political opinion to the state by, surprisingly, practicing democracy. In brief,
Shura is still placed God instructions as the reference of all decisions which are
made in the council. Otherwise, democracy merely stands its policy on the people.
Both systems have a long tradition processes to find their recent way in this
global age. And the British Muslims have to realize that they live in a developed
country like Britain and still have to be Muslim. Giving challenging condition, Hizbut
Tahrir, Tablighi Jama’at, and Muslim Council of Britain, three prominent Muslim
Organizations in England, have different attitude towards democratic Britain to
voice their representation. On the one hand, Hizbut Tahrir strictly rejects the idea
of democracy as its goal is to establish the Islamic Caliphate in the world. And on
another hand, Tablighi Jama’at tends to stay away from the political issue, including
its representation, as the core of this organization is only preaching in a
peaceful way. Finally, Muslim Council of Britain as the umbrella of small-medium Muslim organizations in England, in fact is involving in the system of British democracy.
Shura sebagai sistem perwakilan seringkali diperbandingkan dengan sistem
perwakilan Barat, yaitu demokrasi. Beberapa tokoh umat Islam percaya bahwa
shura masih merupakan sistem perwakilan yang terbaik untuk menyuarakan
keinginan umat Islam terhadap negara. Namun demikian, karena Islam bukan
merupakan doktrin yang kaku, ada beberapa kelompok Muslim lain yang memiliki
pandangan berbeda di dalam mengemukakan aspirasi politiknya terhadap negara,
yang justru menggunakan sistem demokrasi. Secara singkat, sistem shura masih
menempatkan ajaran-ajaran Tuhan sebagai acuan untuk memutuskan segala
persoalan dalam dewan. Sedangkan demokrasi membuat kebijakan semata-mata
berdasarkan pada suara manusia. Kedua sistem ini memiliki proses tradisional
yang panjang untuk mencapai bentuknya seperti sekarang ini. Sementara itu,
Muslim Inggris harus menyadari bahwa mereka hidup di negara maju dan harus
tetap ber-Islam. Menghadapi kondisi yang menantang ini, tiga organisasi Islam
terkemuka di Inggris seperti Hizbut Tahrir, Tablighi Jama’ah, dan Muslim Council
of Britain memiliki sikap berbeda untuk menyatakan suara mereka terhadap
pemerintah Inggris yang demokratis. Satu sisi, Hizbut Tahrir dengan keras menolak
ide demokrasi dikarenakan cita-cita mereka adalah mendirikan kekhalifahan Islam
di dunia. Sementara di sisi yang lain, Tablighi Jama’ah cenderung menghindari
isu politik, termasuk keterwakilan mereka. Terakhir, Muslim Council of Britain
yang merupakan payung bagi organisasi-organisasi Islam kecil-menengah di
Inggris pada kenyataannya ikut serta di dalam sistem demokrasi Inggris.
Philosophy. Psychology. Religion, Islam. Bahai Faith. Theosophy, etc.
The concept “sociology of knowledge” emerged from European sociology
and especially from Marxist thought which posited that the social
characteristics of a category of thinkers determine their intellectual products
as much or more than the intrinsic merit of their ideas themselves.’ while
Marxists, as materialists, naturally emphasized the effects of the social class
of their bourgeois and feudal opponents on the latter‘s thinking in order to discount
their arguments, the notion of social determinism can be equally well
applied to other categories of thinkers such as national, ethnic, or religious in
analyzing their impact on an academic discipline, provided that one is careful
not to assume a simplistic, one-to-one correlation between a thinker‘s social
background or religion and his ideas.
It is my purpose in this paper to explore the causes, degree, and possible
consequences of the disproportionate role of people of Jewish origin, if not
faith, in the development of the social sciences, particularly in the period
since World War II in North America, compared to the as yet meager impact
of Muslims in those fields. The powerful impact of Jewish scholars is not just
on U.S. foreign policy in the Middle East, which is well-known if controversial,
but, anterior to policy-making , they have largely shaped the paradigms,
the conceptual apparatus, with which most Westerners, approach, perceive,
and analyze society in general and the Muslim world in particular.
A cautionary note first is in order. Scholars who are by others or by
themselves designated as “Jewish” vary, like Muslims and Christians, from
the most orthodox to the most secualr, so one must avoid stereotyping and ...