La colpa del bevitore: iṯm e riǧs nelle interpretazioni classiche e moderne dei passi relativi al ḫamr nel Corano e nella Sunna

2021 ◽  
Vol 100 (3) ◽  
pp. 277-321
Author(s):  
Leonardo Capezzone
Keyword(s):  
Cultural Change ◽  
Sampling Technique ◽  
Muslim World ◽  
Classical Period ◽  
Muslim Identity ◽  
Sayyid Qutb ◽  
Intellectual Production ◽  
Permanent Form

Abstract In contemporary Muslim world, wine and its condemnation have acquired a particular importance in the processes of re-Islamisation. Compared to the classical period, the referential value – in terms of Muslim identity and belonging to the Islamic community – of the term ḫamr has taken a restrictive meaning. This article deals with the intellectual production related to the Islamic interdiction of wine. Firstly, it examines the evidence in the Qurʾān, its exegesis, and the canonical traditions, and then in Sunni and Shiite traditions. It privileges a permanent form of normative reference to the sense of revelation, found as much in the classical period as in the modern one. It is within this permanence, and with a sort of “sampling technique”, that this study aims at evaluating the cultural change at the turn of the contemporary period. It examines the works of authors such as al-Ṭabarī, Rašīd Riḍà, Sayyid Quṭb, al-Buḫārī, al-Kulaynī, Ibn Taymiyyah, Muḥammad Šalṭūṭ and ʿAbd al-Wahhāb ʿAbd al-Salām Ṭawīlah.

scholarly journals Political Science

1997 ◽  
Vol 14 (4) ◽  
pp. 99-101
Author(s):  
Mahmood Monshipouri
Keyword(s):  
Political Institutions ◽  
Social Order ◽  
Islamic Law ◽  
Religion And Politics ◽  
Muslim World ◽  
Political Life ◽  
Muslim Identity ◽  
Nation States ◽  
Muslim Politics ◽  
New Nation

Adopting an issue-oriented approach toward understanding Islamic andWestern political thought, Professor Abdul Rashid Moten places these two tradition'swithin historical and contemporary contexts. Moten's book thereby providesa comparative analysis of key issues, including Islamic research methodology,Islamic law, Islamic political and social order, strategies and tactics ofvarious Islamic movements, and the link between Islam and politics.In chapter 1, Moten examines the secular domination of Muslim thought andculture, arguing that secularism was imported into the Muslim world throughthe efforts of a Westernized elite. He adds that no such secular state had everexisted in the Muslim world. This owes much to the fact that there was (is) nocommon ground between Islam and secularism (p. 7). With secularism camenationalism, liberal political institutions, and the pursuit of a capitalist economicsystem. Nationalism, Moten notes, wedged its way into the Muslim world,dividing it into new nation-states and client states (p. 12). Since independence,secularism has failed to meet the socioeconomic and political needs of Muslimsocieties. The rising tide of Islamic revivalism against secular regimes inAlgeria and Turkey demonstrates disenchantment with the shattered secularistdreams in the Muslim world (p. 16).Chapter 2 attempts to scrutinize the inherent link between Islam and politics.The pillars of Islam, Moten writes, go beyond moral and spiritual upliftment;they entail both practical and symbolic significance in all aspects of life. InIslam, ethics sets the tone for politics, and the rules of political behavior originatefrom ethical norms. Political life cannot be separated from the broaderframework of the religious and spiritual life (p. 21 ). Islamic rulers have hardly,if ever, emphasized the separation of religion and politics. Since the nineteenthcentury, Islamic modernists and revivalists have debated the nature of this separation.The reemergence of Islam in Muslim politics and societies in the lastquarter of the twentieth century has pointed to a distinct Islamic order and thereawakening of Muslim identity. Moten cites, among others, Iran and Pakistanas examples of such a renaissance (p. 30). However, he fails to examine the divisiveeffects of lslamization programs in Pakistan (under Zia al-Haqq) and othercountries such as Sudan.The comparison between Western and Islamic methods of political inquiry isthe subject of close scrutiny in chapter 3. Moten maintains that the Islamic conceptionof polity is based on profound religious-cultural grounds and that religionand polity form an organic unity (p. 37). Likewise, ethics and politics are ...

Drivers and barriers of virtual reality adoption in UK AEC industry

2021 ◽  
Vol ahead-of-print (ahead-of-print) ◽  
Author(s):  
Abdulmalik Abubakar Badamasi ◽  
Komal Raj Aryal ◽  
Usman Umar Makarfi ◽  
Mansir Dodo
Keyword(s):  
Developing Countries ◽  
Virtual Reality ◽  
Construction Industry ◽  
Cultural Change ◽  
Online Survey ◽  
Survey Design ◽  
Sampling Technique ◽  
Concept Design ◽  
Content Type ◽  
The Uk

PurposeVirtual reality (VR) offers unique features of a three-dimensional (3D) model during early design stages in the virtual environment with immersive functions. Although the potential of VR is to increase the effectiveness and productivity of the project phases from initial concept design to detailed design preparation. VR adoption in the United Kingdom (UK) Architectural Engineering and Construction (AEC) sector is slow compared to other sectors. This research focuses on ascertaining the drivers and barriers of VR in construction projects in the UK.Design/methodology/approachThe study adopts an online survey design. It uses Bristol Online Survey (BOS) to create a structured questionnaire that is used to assess UK construction professionals using a convenience sampling technique. Therefore, researcher uses descriptive and inferential technique for data analysis and presentation based on Statistical Package for Social Sciences (SPSS) to analyze the questionnaire.FindingsThe research findings revealed the most significant barriers to VR adoption in UK construction industry were lack of skills/expertise and cultural change. Hence, the main drivers of VR adoption as rated by the professionals in the UK construction industry are improved safety, improved quality and improved productivity.Practical implicationsThe identification and assessment of the drivers and barriers to VR adoption could advance VR adoption among construction professionals and other stakeholders of the UK AEC sector. This could also be extended to developing countries, given the status of VR as being in the developing stage.Originality/valueThis study provides valuable insights to construction professionals and stakeholders to plan actions that could enhance the drivers and mitigate the barriers of VR. This study's main contribution is to group and classify various drivers and barriers into easily understood categories, in order to potentiate the drivers and reduce the barriers effectively. The groupings could be used as benchmarks in similar studies in developing countries.

scholarly journals Ngeloop Haga Puasa: Social and Cultural Practices to Welcoming Ramadan for Strengthening Muslim Identity

Society ◽  
2020 ◽  
Vol 8 (1) ◽  
pp. 37-47
Author(s):  
Napsiah Napsiah
Keyword(s):  
Ethnic Group ◽  
Cultural Practices ◽  
Sampling Technique ◽  
Snowball Sampling ◽  
The South ◽  
Muslim Identity ◽  
Ramadan Fasting ◽  
Observation Methods ◽  
Local Tradition ◽  
Snowball Sampling Technique

The practice of “Ngeloop” (bathing and soaking in seawater) when welcoming Ramadan fasting is a tradition of the South Lampung ethnic group. But in practice, this tradition is not only carried out by the South Lampung ethnic group, but also other ethnic groups that are Muslim. This research aims to determine the actions of Muslims in Lampung in carrying out the local tradition of “Ngeloop Haga Puasa”. This research was a descriptive qualitative research with interview and observation methods. The informants were selected using the purposive sampling and snowball sampling technique. The location of the research was conducted in Kalianda, South Lampung District, Lampung Province, Indonesia. The results of the research concluded that the religious value which obliges Muslims to practice fasting has been internalized which is expressed in the form of the practice of ngeloop. Expression in the form of local cultural practices is a strengthening of Muslim identity in South Lampung.

scholarly journals KEPEMIMPINAN KARISMATIK KIAI DALAM MEMBANGUN BUDAYA ORGANISASI PESANTREN

2020 ◽  
Vol 2 (2) ◽  
pp. 96-104
Author(s):  
Ahmad Hariyadi
Keyword(s):  
Organizational Culture ◽  
Organizational Commitment ◽  
Cultural Change ◽  
Participant Observation ◽  
Sampling Technique ◽  
Boarding Schools ◽  
Charismatic Leadership ◽  
Purposive Sampling ◽  
Work Related ◽  
The Impact

Abstrak: Penelitian ini bertujuan untuk mendeskripsikan kepemimpinan karismatik Kiai dalam membangun budaya organisasi pesantren. Penelitian ini dilakukan dengan menggunakan pendekatan kualitatif dengan rancangan studi kasus. Pengumpulan data dilakukan dengan teknik: wawancara mendalam, observasi partisipan, dan studi dokumentasi. Penetapan informan sebagai sumber data dilakukan dengan teknik purposive sampling. Analisis data dilakukan dengan menggunakan pola interaktif data. Pengecekan keabsahan data menggunakan derajat kredibilitas, transferabilitas, dan konfirmabilitas. Hasil penelitian menunjukkan bahwa: (1) budaya organisasi di pondok pesantren diterapkan melalui kegiatan-kegiatan santri, yang meliputi kegiatan harian, mingguan, bulanan, maupun tambahan; (2) kepemimpinan kiai karismatik di Pondok Pesantren Raudlatut Thalibin dan Al-Anwar memiliki perbedaan. KH. Ahmad Mustofa Bisri menerapkan sistem kepemimpinan demokrasi dalam menjalankan pondok pesantren, sedangkan KH. Maimoen Zubair menerapkan kepemimpinan terpimpin; dan (3) Kiai karismatik memiliki peran strategis dalam upaya mengembangkan budaya organisasi. Abstract: This study aims to describe the charismatic leadership of the Kiai in building a pesantren organizational culture. This research was conducted using a qualitative approach with a case study design. The data was collected by using the following techniques: in-depth interviews, participant observation, and documentation study. The determination of informants as data sources was carried out by using purposive sampling technique. Data analysis was performed using interactive data patterns. Data validity checks using the degree of credibility, transferability and confirmability. The results showed that: (1) organizational culture in Islamic boarding schools is implemented through santri activities, which include daily, weekly, monthly and additional activities; (2) the leadership of the charismatic kiai in the Raudlatut Thalibin and Al-Anwar Islamic Boarding Schools is different. KH. Ahmad Mustofa Bisri applies a democratic leadership system in running Islamic boarding schools, while KH. Maimoen Zubair applies guided leadership; and (3) Charismatic clerics have a strategic role in developing organizational culture. References: AlGhazali, I. (1997). Ihya’ Ulumuddin. Beirut: Darul Fikri. Amirin, T. M (2007). Kepemimpinan yang amanah. Dinamika Pendidikan, 1(14), 1-11. Bate, P. (1994). Strategies for Cultural Change. London: Butterworth-Heinemann. Bruinessen, M. V. (1994). Tradisi, Relasi Kuasa, Pencarian Wacana Baru. Yogyakarta. LkiS. Dhofier, Z. (2009). Tradisi Pesantren: Memadu Modernitas untuk Kemajuan Bangsa. Yogyakarta: Newsea Press. Haedari, A., & Hanif, A. (2004). Masa Depan Pesantren dalam Tantangan Modernitas dan Tantangan Kompleksitas Globalitas. Jakarta: IRD Press. Hofl, H. (1992). The Making of The Corporate Acolyte: Some Thoughts on Charismatic Leadership and the Reality of Organizational Commitment. Journal of Management Studies, 29(1). Hofstede, G. (1980). Culture’s Consequences: International Differences in Work Related Values. California: Sage Publication. Javidan, M., & Waldman, D. A. (2003). Exploring Charismatic Leadership in The Public Sector: Measurement and Consequences. Public Administration Review, 63(2), 229–242. Kartono, K. (2008). Pemimpin dan Kepemimpinan, Jakarta: CV. Rajawali. Kast, F. E., & Rosenzweig, J. E. (2007). Organisasi dan Manjemen. Jakarta: Bumi Aksara. Kavanagh, M. H. & Ashkanasy, N. M., (2006). The Impact of Leadership and Change Management Strategy on Organisational Culture and Individual Acceptance of Change During a Merger. British Journal of Management17(1), S81–S103. https://doi.org/10.1111/j.1467-8551.2006.00480.x Ma’arif, S. (2003). Manajemen Operasi. Jakarta: Grasindo. Margono, S. (1997). Metodologi Penelitian Pendidikan. Jakarta: Rineka Cipta. McMillan, J. H., & Schumacher, S. (2006). Research in Education. New Jersey: Pearson. Nawawi, H. (2006). Instrumen Penelitian Bidang Sosial. Yogjakarta: Gadjah Mada University Press. Robbins, S. P., & Judge, J. A. (2008). Perilaku Organisasi. Jakarta: Salemba Empat. Shastari, R.K., Mishra, K. S., & Sinha, A. (2010). Charismatic Leadership and Organizational Commitment: An Indian Perspective. African Journal of Business Management, 4(10), 1946-1953. Sukamto, 1999. Kepemimpinan Kyai dalam Pesantren. Jakarta: LP3ES Tika, M. P. (2006). Budaya Organisasi dan Peningkatan Kinerja Perusahaan. Jakarta: PT. Bumi Aksara. Tunggal, A. W. (2010). Peran Budaya Organisasi dalam Keberhasilan Perusahaan. Jakarta: Harvarindo. Yukl, G. (2007). Kepemimpinan dalam Organisasi. Jakarta: Prenhalindo. Ziemek, M. (1986). Pesantren dalam Perubahan Sosial. Jakarta: P3M.

scholarly journals Identifying Healthcare Professional Roles in Developing Palliative Care: A Mixed Method

2021 ◽  
Vol 9 ◽  
Author(s):  
Wadi B. Alonazi
Keyword(s):  
Palliative Care ◽  
Quality Of Care ◽  
Healthcare Professional ◽  
Cultural Change ◽  
Mixed Method ◽  
Sampling Technique ◽  
Holistic Approach ◽  
Healthcare Services ◽  
Institute Of Medicine

Background: Creating a holistic approach in healthcare services is the ultimate aim for the integrated healthcare system. Theoretically, healthcare policy makers constantly expected optimal operations within the hospitals through capitalizing the maximum potential of healthcare expertise, professionals, practitioners, and supporting staff. The objective of this study is to explore the role of healthcare individuals to sustain effective palliative care programs in a safe environment with high-quality of care.Methods: This study employed a mixed method (qualitative and quantitative) to accomplish the set objective. For this purpose, a balanced sampling technique was adopted and 28 healthcare professionals were selected in two stages (last week of January and the 1st week of February, 2020). These respondents were playing significant role in palliative care policy making process. In the first stage, respondents were classified into three parallel groups to document the major factors affecting palliative care reforms. To minimize the chance of individual biases, each group was supervised by an independent healthcare professional who was not involved in the study. Then, in the second stage, respondents were divided into two clusters for further abstraction of themes to analysis the data. In this phase, each group was comprised on 14 individuals. Data were transcribed, coded, and analyzed (subjectively and objectively) by using NVivo 12 to extract the final themes. These themes were described and analyzed quantitatively for further catchphrases abstraction to identify significant components.Findings: The initial results incorporated 36 key factors in building effective and sustained palliative healthcare centers. The domains were feasible and practical as they homogeneously patterned within cultural change. These were quality of care, effective management, institute of medicine criteria, and health governance. The Spearman correlation matrix showed significant relationships between the four critical components (P < 0.01 and P < 0.05).Conclusions: This study explored and identified the significant factors that healthcare professional might consider to make their role more productive and effective in palliative care centers. The key findings also indicated the need of comprehensive periodic assessment especially from the perspective of managerial implications and quality of care.

scholarly journals MODERNITY AND CHANGING CULTURAL PATTERNS IN PAKISTAN

2021 ◽  
Vol 9 (3) ◽  
pp. 344-349
Author(s):  
Sidra Noreen ◽  
Izhar Ahmad Khan ◽  
Farkhanada Anjum ◽  
Ejaz Ashraf
Keyword(s):  
Cultural Change ◽  
Social Life ◽  
Survey Design ◽  
Sampling Technique ◽  
Research Approach ◽  
Mixed Method Research ◽  
Negative Consequences ◽  
Cultural Patterns ◽  
Cross Sectional Survey ◽  
Cross Sectional

Purpose of the Study: The present study is intended to determine the level of modernity and cultural change among university students. In addition, the study is also aimed to calculate the relationship between modernity and cultural change. Methodology: Sequential mixed-method research approach is deployed in this study. Initially, the researcher used a quantitative research approach and surveyed the students using a cross-sectional survey design. A two-stage probability sampling technique was used, and a total of 420 students were selected using the stratified sampling technique and simple random sampling technique, respectively. Data were analyzed using SPSS 25 version. Principal Findings: The results indicated that modernity and cultural change is not uniform among the respondents, but they varied as per the socio-demographic characteristics of the respondents. However, it is more visible in the material aspect of life than the non-material aspect of the social life among the students. In addition, results also indicated a positive relationship between modernity and changing culture among students. Applications of the study: The results and findings of the study draw the attention of policymakers and researchers to take necessary steps to increase the benefits of modernity and cultural change and decrease the negative consequences of modernity and cultural change. Special measures are needed to protect local indigenous culture as well. Novelty/Originality of this Study: The contribution of this study is a university student and modernity in changing values most prominent tool that makes us able to survive in society is cultural patterns through which we learn all that we need to survive and learn behavior, norms, customs repetition of acceptable action, etc. In the nineteenth century, modernization involves culture, and hence it is clear that modern tends are changing old ties of culture.

scholarly journals BEING MUSLIM IN CHINA: HUI ETHNIC PERSPECTIVE

2020 ◽  
Vol 7 (1) ◽  
pp. 45-53
Author(s):  
Rois Imron Rosi
Keyword(s):  
Ethnic Group ◽  
Minority Group ◽  
Muslim World ◽  
Sociological Analysis ◽  
Primary Research ◽  
Muslim Identity ◽  
Dual Identity ◽  
Muslim Majority ◽  
Research Objects

Understanding identity helps individual to understand himself/herself and knows his/her position in the society. It is also expected to lead individual having a better tolerant attitude toward other cultures. Furthermore, ‘Hui’ is a Muslim majority ethnic live in China while Muslim as minority group of the country. This study tries to explore Hui ethnic perspective and experience on being Muslim in China. This study is designed qualitatively. The data is presented in the form of description and explanations. The primary research objects are 3 female and 1 male Hui ethnic who are currently living and studying in Indonesia. The result stated that Muslim in China as represented in many Muslim world who are believing in God and practicing rituals, even there are some different practices experienced by Chinese-Muslim. In term of interaction, Chinese-Muslim are more open with other non-Muslim ethnic, and they develop and construct dual identity in order to live in harmony within ‘Han’ majority ethnic group. This study will enrich the sociological analysis of identity within minority group.Keywords: Muslim Identity; Chinese-Muslim; Hui Ethnic 

The Antiquities of Transoxiana in the Light of Investigations in Uzbekistan (1985-1990)

1996 ◽  
Vol 2 (1) ◽  
pp. 1-38
Author(s):  
G.A. Pugachenkova
Keyword(s):  
World War Ii ◽  
Bronze Age ◽  
Iron Age ◽  
Cultural Change ◽  
Wall Painting ◽  
Classical Period ◽  
Urban Forms ◽  
Great Mother ◽  
The North ◽  
Mother Goddess

AbstractThe archaeological study of pre-Islamic Uzbekistan (Bactria, Sogdiana) has been intensified since. World War II and this survey presents the most important recent results of this work. Bronze Age sites show a process of cultural change in Bactria, particularly the settlement of the area by farmers and the emergence in proto-cities of new urban forms of social organisation and systems of belief. The Iron Age sees the assimilation of new ethnic groups into the region, the expansion of a strong (Achaemenid) state, the development of defended cities and administrative centres and the beginnings of specialised craft industries. In the Classical period the Macedonian conquest brought about the sharp decline of existing urban centres, but the centralised states that followed were able to establish (e.g. through irrigation projects) new cities in new agricultural zones. Excavation into the lower levels of medieval cities has revealed several previously unknown ancient cities, many of which seem to have been derelict in the period before or during the Arab conquest. Bactrian cities of the Classical period have been shown to be extensive in area, well defended by strong walls and a citadel, and to have performed administrative, economic, religious as well as military functions. Cult buildings discovered show the presence of Avestan religion (although not the orthodox Zoroastrianism of Iran), cults of the Great Mother Goddess, and Buddhism (though limited to a few remarkable centres), and in the North of Sarmatian totemic cults using zoomorphic representations, finds of art, sculpture and wall-painting reveal a process in Bactria in which a native substratum was synthesized with Hellenistic, Indian and Sako-Sarmatian elements to produce work of high quality and originality. Epigraphical finds include ostraca, graffiti, inscriptions, and even papyri, representing scripts and languages from Bactrian to Pahlavi, to Greek and Latin. Finds of coins, including Greco-Bactrian and Parthian, help to date archaeological layers and produce accurate chronologies. Scholars from Uzbekistan have also contributed to the "Great Silk Road" programme, which is showing that routes crossing the region were formed in the 1st mill. B.C. and constituted a dense branched network by the end of the Classical period.

scholarly journals Global Norms vs. Global Actors: International Politics, Muslim Identity, and Support for Shariʿa

2019 ◽  
Author(s):  
Brandon Gorman
Keyword(s):  
Cultural Change ◽  
International Politics ◽  
Islamic Law ◽  
Muslim Identity ◽  
Environmental Preservation ◽  
Cultural Elements ◽  
Cultural Objects ◽  
Muslim Countries ◽  
Global Norms ◽  
Local Cultures

Many scholars argue that local cultures are an impediment to the diffusion of “global” norms. Others point out that local populations domesticate global cultural elements by integrating them into preexisting cultures, generating hybridized systems. In the current study, I argue that local cultures are not necessarily impediments to cultural change and hybridization is only one aspect of cultural domestication. Instead, I find that individuals attribute global norms to local cultural objects as a means for disassociating putatively universal norms from the powerful actors that dominate international politics. I illustrate this process using the case of support for shariʿa (sometimes called Islamic law) in majority‐Muslim countries. Results of multimethod analyses show that with the exception of attitudes about gender roles and sexuality, Muslims who support implementing shariʿa do not systematically object to many so‐called global norms; in fact, they may express more enthusiasm about democracy, tolerance for people of other religions, optimism about scientific advances, and concern for environmental preservation than those who oppose implementing shariʿa. Likewise, many Muslims assert their full participation in global society on terms not dictated by Western actors by repackaging ostensibly universal norms as components of the unambiguously local shariʿa.

scholarly journals Editorial Note

1985 ◽  
Vol 2 (1) ◽  
Author(s):  
Sulayman S. Nyang
Keyword(s):  
Social Science ◽  
Human Condition ◽  
Muslim World ◽  
Editorial Note ◽  
Muslim Identity ◽  
Social Scientists ◽  
Knowledge Processing ◽  
Islamic Studies ◽  
New Name ◽  
Human Intellect

When the first issue of the American Journal of Islamic Studies(AJIS) came out last spring, we announced that it was an organ of theAssociation of Muslim Social Scientists (AMSS) and that it is intended toserve as a forum for dialogue between Muslims in these United Statesand those elsewhere in the global Muslim community. We hope thenumber of articles published in the first and second issues of the journalhave served this purpose.In this third and fourth numbers of the journal we wish to announce achange of name. Why are we changing the name of the journal and whatis the new name? Well, the new name is the American Jouml of IslamicSocial Sciences (AISS). The decision to change the name of the journalwas made by the newly elected Executive Committee of the AMSS.Under the new President, Dr. Abdulhamid AbuSulaymanm, theExecutive feels that the term “Islamic Studies” does not necessarilyconvey the wider meaning and research objectives of the AMSS. It istrue that “Islamic Studies” encompasses a great deal in terms of studieson and about the Muslim World and peoples, but to further the cause ofthe AMSS and its members, the journal must begin to deal with thesocial science issues that bear on the Muslim World. This journal, theExecutive believes, could serve as the intellectual vehicle through whichthe Muslim identity and Muslim scholarship can not only benefit but alsodevelop along more authentic and less dependent lines. Of course some ofus in the Muslim World and within the ranks of the AMSS may arguethat the very name is presumptous. The point is well taken. Presently anIslamic social science is yet to develop but there is room for aspirations.The effort is certainly aspirational and the members of the AMSS andothers interested in Islamic affairs and in research about the Muslimsare called upon to give the idea a chance to develop.But actually, what is Islamic social science? This is a body ofknowledge that interprets scientifically acquired data along Islamiclines. It employs much of the tried and tested social science researchmethods to explain, analyse and discuss the human condition in Muslimsocieties; it formulates hypotheses and theories in the tradition of IbnKhaldun and Ibn Taymiyah and pursues knowledge to the farthestlimits set by the divinely created aql (human intellect). Onedistinguishing characteristics of an Islamic social science is the set ofmotives that propel the researcher. Rather than pursue knowledgesimply for the sake of knowledge, this approach to knowledge-acquiringand knowledge-processing places much emphasis on man’s role as ...

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