Perception of earthquake risk in Agadir, Morocco: A case study from a Muslim community

2005 ◽  
Vol 6 (3) ◽  
pp. 167-180 ◽  
Author(s):  
Thomas R. Paradise
2021 ◽  
Vol 4 (2) ◽  
pp. 133-145
Author(s):  
Adi Martono ◽  
Yuddy Yudawirawan

The use of electronic money as a transaction tool in everyday life is a necessity, people use the money to pay for various needs such as buying goods in the marketplace, buying food online, KRL train tickets, paying toll tickets and others. On the other hand, the use of electronic money in society raises questions, especially for Muslims. Is electronic money as a medium of exchange in accordance with the Qur'an and As-Sunnah? Several Indonesian Muslim scholars who are concerned about the practice of Muamalah Maaliyah have given their thoughts and opinions on the use of electronic money. This paper is a step in answering this question. This paper will try to provide an explanation why the use of electronic money is not in accordance with the Qur'an and As-Sunnah. This research uses case study – qualitative research as research methodology. For this study, data were collected from documentation: Bank Indonesia regulations, the fatwa of the Sharia Council-Indonesian Ulema Council (DSN-MUI), fatwas of world scholars, instructions for the use of electronic money from banks/issuing companies, participant observations and observations, namely as users of electronic money who also use electronic money. Experienced as a banker in a state-owned bank. Using this method, this research will explore and explain how electronic money is managed and why some Muslims doubt this money. The conclusion of this study is that Bank Indonesia as the regulator and DSN-MUI issued a fatwa and this is in line with the fatwa issued by Majma' al-Fiqh al-Islami under the World Muslim League in its decision No. 86, 3/9 explains that “bank deposits, both in Islamic banks and conventional banks, from the fiqh point of view are debt, having different views on the concept and characteristics of electronic money used in Indonesia. The solution to this problem is that Bank Indonesia as a regulator needs to open space so that electronic money that is in accordance with sharia provisions can be realized so that the interests of the Muslim community are met. Abstrak Penggunaan uang elektronik sebagai alat transaksi dalam kehidupan sehari-hari adalah suatu keniscayaan, masyarakat menggunakan uang tersebut untuk membayar berbagai keperluan seperti membeli barang di marketplace, membeli makanan secara online, tiket kereta api KRL, membayar tiket tol dan lain-lain. Di sisi lain, penggunaan uang elektronik di masyarakat menimbulkan pertanyaan terutama bagi umat Islam. Apakah uang elektronik sebagai alat tukar sesuai dengan Al-Qur'an dan As-Sunnah? Beberapa cendekiawan muslim Indonesia yang concern terhadap praktik Muamalah Maaliyah telah memberikan pemikiran dan pendapatnya tentang penggunaan uang elektronik. Tulisan ini merupakan langkah dalam menjawab pertanyaan tersebut. Tulisan ini akan mencoba memberikan penjelasan mengapa penggunaan uang elektronik tidak sesuai dengan Al-Qur’an dan As-Sunnah. Penelitian ini menggunakan studi kasus – penelitian kualitatif sebagai metodologi penelitian. Untuk penelitian ini data dikumpulkan dari dokumentasi: ketentuan Bank Indonesia, fatwa Dewan Syariah-Majelis Ulama Indonesia (DSN-MUI), fatwa ulama sedunia, instruksi penggunaan uang elektronik dari bank/perusahaan penerbit, observasi dan observasi partisipan yaitu sebagai pengguna uang elektronik yang juga berpengalamanan sebagai bankir di bank milik pemerintah. Dengan menggunakan metode ini, penelitian ini akan mengeksplorasi dan menjelaskan bagaimana uang elektronik dikelola dan mengapa sebagian umat Islam meragukan uang ini. Kesimpulan dari penelitian ini adalah Bank Indonesia selaku regulator dan DSN-MUI yang mengeluarkan fatwa dan ini sejalan dengan fatwa yang dikeluarkan oleh Majma’ al-Fiqh al-Islami di bawah Liga Muslim Dunia dalam keputusannya No. 86, 3/9 menerangkan bahwa “simpanan bank, baik di bank Islam maupun bank konvensional, dari sudut pandang fiqih merupakan hutang, memiliki pandangan yang berbeda mengenai konsep dan karakteristik uang elektronik yang digunakan di Indonesia. Solusi dari permasalahan ini adalah Bank Indonesia sebagai regulator perlu membuka ruang agar uang elektronik yang sesuai dengan ketentuan syariah dapat diwujudkan sehingga kepentingan masyarakat muslimin terpenuhi. Kata Kunci: Uang Elektronik, Bank, Penerbit Uang Elektronik, Riba


2020 ◽  
Vol 6 (2) ◽  
pp. 68-76
Author(s):  
Hamada Muhammed Hagras

The Huisheng mosque in Guangzhou is one of China's oldest mosques; its initial construction dates back to 627. The minaret of the mosque is one of the surviving earliest examples of Islamic architecture in China. The Chinese minarets were built with a form of a wooden low-rise Chinese pavilion. In the case of Guangta, it was built by brick directly on the street with such a great height. The unique architectural form of Guangta raises many questions about its location, architecture, and function. The study traces the historical texts of the minaret to clarify its historical functions. It attempts to understand the minaret's meanings, the hidden symbolism, and its historical roles to serve the Muslim community as a religious minority in the city, on the one hand, as well as its cultural contributions on the other hand. There are several methods to achieve its objectives: the historical, the descriptive, and the comparative analytical approach. These approaches proved that the minaret played many roles associated with its form and architecture. In addition to its religious functions, it is entrusted to inform Muslims at prayer times. The minaret was also used as a control tower if the Muslim community in the city was exposed to external or internal threats and served as a lighthouse to facilitate Muslim maritime trade. Further, it carried a religious symbolism as it was a symbol of Islam itself within the local Chinese society that was not ruled by Muslims. 


2018 ◽  
Vol 14 (3) ◽  
pp. 24-44 ◽  
Author(s):  
Mehri Mohebbi (Mehrsa) ◽  
Annulla Linders ◽  
Carla Chifos

Scholars have identified a range of factors that influence the ability of researchers to access hard-toreach groups and the willingness of their members to participate in research. In this paper, we draw on insights from both ethnographic methods and participatory action research to demonstrate the importance of building trust in our relationships with hard-to-reach participants in research based on interviews. Such trust-building, we show, is greatly facilitated by pre-recruitment immersion that aids not only the recruitment of individual participants but also improves the quality of the data collected. These methodological concerns emerged from an interview study focusing on Muslim women’s use of urban public recreational spaces in South-East Michigan. Although the first author of this paper, as a woman and a Muslim, is a formal insider in the study population, her experiences with recruitment demonstrate that the access granted by insider status is insufficient as grounds for a research relationship based on trust. This is so especially when the target population is as marginalized and embattled as the post 9/11 immigrant Muslim community. With more than two years of community immersion, however, she was able to foster enough trust to secure a large number of committed participants that spoke freely and thoughtfully about the issues at stake (78 in all).


2018 ◽  
Vol 15 (1) ◽  
Author(s):  
Ardianto Ardianto ◽  
Ridwan Jamal ◽  
Munir Tubagus

This study aims to describe the perception of married couples who have divorced to building harmonious family. The analysis is directed at the opinion of the informant research on the basic concept of harmonic family building which is understood to be glue of building harmonious family. This reserach is a case study using the qualitative approach. The results showed that couples who have been in Muslim Community in Manado city perceive that responsibility and mutual understanding, balance, and honesty is the foundation of harmonic family building.


2014 ◽  
Vol 8 ◽  
pp. 114-124 ◽  
Author(s):  
Kambod Amini Hosseini ◽  
Maziar Hosseini ◽  
Yasamin O. Izadkhah ◽  
Babak Mansouri ◽  
Tomoko Shaw

2011 ◽  
Vol 70 (3) ◽  
pp. 730-753 ◽  
Author(s):  
Bart Klem

This article bridges Sri Lankan studies and the academic debate on the relation between contemporary Islam and politics. It constitutes a case study of the Muslim community in Akkaraipattu on Sri Lanka's war-ridden east coast. Over two decades of ethnically colored conflict have made Muslim identity of paramount importance, but the meanings attached to that identity vary substantively. Politicians, mosque leaders, Sufis and Tablighis define the ethnic, religious and political dimensions of “Muslimness” differently and this leads to intra-Muslim contradictions. The case study thus helps resolve the puzzle of Sri Lankan Muslims: they are surrounded by hostility, but they continue to be internally divided. Akkaraipattu's Muslims jockey between principled politics, pragmatic politics and anti-politics, because they have to navigate different trajectories. This article thus corroborates recent studies on Islam elsewhere that argue for contextualized and nuanced approaches to the variegated interface between Islam and politics.


2021 ◽  
Vol 3 (1) ◽  
pp. 5-7
Author(s):  
Hamidi Abdul Rahman ◽  
Supyan Hussin

A case study of a male British Muslim of Pakistani descend with severe cluster headache was presented. The patient only responded to morphine treatment but his condition continued to deteriorate. He resorted to ruqyah complementary therapy, which is based on incantations of the Quran, after seeking advice with a local imam (Islamic cleric). His condition improved significantly and continued to have weekly preventative ruqyah therapy. Since resorting to ruqyah, he has not any morphine treatment and the level and duration of pain have reduced significantly. Ruqyah is popular for the treatment of jinn possession but has also been found to have therapeutic effect on non-mental health problems. The case illustrates that complementing mainstream medicine with ruqyah can bring many benefits especially within the Muslim community. Cooperation between mainstream health service and faith healers is needed.


Religions ◽  
2020 ◽  
Vol 12 (1) ◽  
pp. 11
Author(s):  
Amin Al-Astewani

A whirlwind of developments have unfolded in the UK since the emergence of the COVID-19 pandemic, which has subsequently instigated an intensely animated debate among British Muslim religious leaders about the contentious and sensitive topic of mosque closure, producing a rich and sophisticated spectrum of responses. These responses emerged within the dramatic global background of an imminent closure of Islam’s most cherished mosque to international pilgrims, namely the sacred precinct in Mekkah. The stakes were, therefore, high for British Muslim religious leaders considering mosque closure, facing the stark dilemma of compromising the sacrosanct status of the mosque and congregational worship in Islam or putting the lives of British Muslims in their hundreds of thousands at risk. This paper seeks to analyze the role of religious authority within the British Muslim community through the lens of the responses of the community’s religious leaders to the COVID-19 closure of mosques. It builds upon a Special Issue published by this journal on leadership, authority and representation in British Muslim communities. The issue of COVID-19 mosque closure in the UK presented an excellent case study for this paper’s analysis, manifesting as it does the dynamic way in which religious authority in the British Muslim community continues to evolve. This paper thus seeks to use this case-study to further enrich the literature on this topic.


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