scholarly journals Critical Thinking of Muslim Societies: A Terror-Based Perspective

2020 ◽  
Vol 6 (9) ◽  
pp. 1295-1301
Author(s):  
Adnan Tawfiq Mohd. ◽  
Dr. Anas Mohd. Yunus ◽  
Dr. Najihah Abd Wahid

After the declaration of war on terror, especially the events of September 2001 in the UnitedStates, we see that the terrorist organizations that made the Islamic religion a cover for themin their work have begun to reconfigure themselves intellectually based on the Islamicheritage, especially about the Qur’anic verses and the hadiths related to fighting. Theorganizations went to consolidate their fighting ideology by confronting the whole world,using a set of fatwas and rulings that were issued by Muslim religious scholars severalcenturies ago, especially during the era of the Mongolian invasion of the Islamic state and theaccompanying calls for resistance by Muslim scholars, especially Ibn Taymiyyah. To facilitatetheir task of legislating the declaration of war on the whole world, they rejected any ideologyopposing them. As the organizations resorted to strictness in adopting these fatwas andreligious rulings, and in their explanation of texts, excluding any interpretation other thantheir objectives. Therefore, these organizations rejected critical thinking about religious texts,considering it a departure from Islam. The lack of maturity of this thinking approach amongthe general population of Muslims in the various countries made the task of the organizationsin rejecting this approach easier. As we see that a critical approach to thinking in variousscientific fields, including religion, does not exist in education in Islamic countries. That is whyreligious texts, including their interpretations, rulings, and fatwas, remained unchanged forcenturies. Thus, it provided an appropriate environment for these organizations to expandwithin Islamic societies through thought related to the past that is not related to the presentin anything except that it carried the same rulings, fatwas, and interpretations of religioustexts.

2016 ◽  
Vol 13 (2) ◽  
pp. 231-246 ◽  
Author(s):  
Jerome H. Kahan

Abstract Nine days after the transformational 9/11 attacks, President G.W. Bush proclaimed that the nation is fighting a Global War on Terror (GWOT), an attention-grabbing phrase designed as a rallying cry for America to win the battle against al Qaeda and other terrorist organizations threatening our homeland as well as our allies and interests abroad. Eight years later, President Obama inherited what had become an even more dangerous situation, which led to the unexpected and courage attack that felled bin Laden and splintered al Qaeda. However, this success was short-lived when the Islamic State of Iraq and Syria (ISIS) suddenly emerged as our primary terrorist adversary – a new and brutal threat that President Obama vowed to “degrade and ultimately destroy” by doing what it takes to win the war against this and other terrorist organizations. While there has been some progress in halting and reversing ISIS territorial gains with the US providing support to newly trained Iraqi forces, this terrorist organization is not fully contained and far from being destroyed.


Author(s):  
Ihsan Sanusi

This article in principle wants to examine the history of the emergence of the conflict of Islamic revival in Minangkabau starting from the Paderi Movement to the Youth in Minangkabau. Especially in the initial period, namely the Padri movement, there was a tragedy of violence (radicalism) that accompanied it. This study becomes important, because after all the reformation of Islam began to be realized by reforming human life in the world. Both in terms of thought with the effort to restore the correct understanding of religion as it should, from the side of the practice of religion, namely by reforming deviant practices and adapted to the instructions of the religious texts (al-Qur'an and sunnah), and also from the side of strengthening power religion. In this case the research will be directed to the efforts of renewal by the Padri to the Youth towards the Islamic community in Minangkabau. To discuss this problem used historical research methods. Through this method, it is tested and analyzed critically the records and relics of the past. In analyzing the data in this research basically used approach or interactive analysis model by Miles and Huberman. In this analysis model, the three components of the analysis are data reduction, data presentation, and conclusion drawing or verification, the activity is carried out in an interactive form with the process of collecting data as a process that continues, repeats, and continues to form acycle.


2020 ◽  
Vol 1 (100) ◽  
pp. 77-82
Author(s):  
V.P. Kultenko ◽  
◽  
K.M. Mamchur ◽  

The article deals with the concept of flat Earth. There has a adherents and defenders in the modern world, despite the solid age of heliocentric teaching. Flat Earth apologists point out, that the evidence in favor of the scientific heliocentric theory is held on confidence. People should trust the testimony of astronauts, space exploration data, and more. However, the vast majority of people cannot verify this data from their own practical experience. If science is a criterion for truth, then the heliocentric concepts and flat Earth are far removed from this criterion. Moreover, in the cultural experience of the past we can find arguments in favor of the concept of a flat Earth. These testimonies are contained, in particular, in the Old Testament Bible, the sacred texts of Christianity and Judaism. The mythological and religious texts of other nations and cultures also refer to the idea of a flat Earth.


Author(s):  
Farhad Khosrokhavar

The creation of the Islamic State in Iraq and Sham (ISIS) changed the nature of jihadism worldwide. For a few years (2014–2017) it exemplified the destructive capacity of jihadism and created a new utopia aimed at restoring the past greatness and glory of the former caliphate. It also attracted tens of thousands of young wannabe combatants of faith (mujahids, those who make jihad) toward Syria and Iraq from more than 100 countries. Its utopia was dual: not only re-creating the caliphate that would spread Islam all over the world but also creating a cohesive, imagined community (the neo-umma) that would restore patriarchal family and put an end to the crisis of modern society through an inflexible interpretation of shari‘a (Islamic laws and commandments). To achieve these goals, ISIS diversified its approach. It focused, in the West, on the rancor of the Muslim migrants’ sons and daughters, on exoticism, and on an imaginary dream world and, in the Middle East, on tribes and the Sunni/Shi‘a divide, particularly in the Iraqi and Syrian societies.


1990 ◽  
Vol 39 (3) ◽  
pp. 279-293 ◽  
Author(s):  
A.W. Eriksson

AbstractA study was conducted on twinning in relatives of consecutive triplet sets in the Åland Islands in the years 1740-1939. The incidence of twinning in sibships of triplets was extremely high, 80/1000 (56/1000 before and 143/1000 after the triplet maternity). In Finland as a whole, 1905-1954, the twinning rate was among mothers of triplets 38/1000, ie, about 2.6 times the rate in general population, and was higher after (48/1000) than before the triplet maternity (34/1000). In the sibships of fathers of triplets there was a low rate of twinning (below 10/1000) both of same-sexed (SS) and of opposite-sexed (OS) triplets. Among sibships of mothers of OS triplets the twinning rate was 18/1000 and among mothers' sibships of SS triplets 26/1000. The series of triplet families from both Åland and Finland as a whole indicate a considerably higher frequency of twinning on the maternal than on the paternal side. The sibships of OS triplets in Finland have higher twinning rates than sibships of SS triplets (50/1000 vs 27/1000). In sibships of triplets, not only the DZ but also the MZ twinning rates were approximately twice as high as those in the general population. The triplet rates in Finland were increasing strongly with maternal age and were in the last century among mothers of 30-39 years of age considerably higher than among mothers from this century. This, in combination with higher mean parity, may explain the high rates of multiple maternities in sibships of triplets in the past. The rate of triplet maternities seems to be more sensitive to sociodemographic changes than the rate of twin maternities. Mothers of triplets in Finland had a high frequency (more than 40%) of prenuptially conceived firstborn children. This, and a short protogenesic interval indicate that triplet-prone mothers are more fecundable, ie, they conceive with greater ease and/or may have a better physical condition than other women for completing a gestation with multiple embryos.


2020 ◽  
Vol 28 (1) ◽  
pp. 85
Author(s):  
Ahmad Saifuddin

Islamic psychotherapy has been an interesting discussion over the past few years. This is indicated by the number of studies on Islamic psychotherapy, both literature studies and experiments. As a method of psychotherapy, Islamic psychotherapy cannot be separated from ethics code. However, Islamic psychotherapy is based on two principles, namely the science of psychology and Islamic religion. It leads to debate about the form of ethical code of Islamic psychotherapy. This study aimed to provide suggestions for the formulation of a code of ethics in Islamic psychotherapy using literature study. The result is a clear formulation of ethical code of Islamic psychotherapy. The formulation is based on psychology ethics which is then interpreted according to the context of Islamic psychotherapy. It is intended that the perception and implementation of Islamic psychotherapy can be standardized and not leading to ethical violations


2021 ◽  
Vol 59 (1) ◽  
pp. 31-36
Author(s):  
B. S. Belov ◽  
A. M. Lila

An enormous body of evidence on various aspects of the coronavirus disease 2019, COVID-19 associated with the SARS-CoV-2 virus (severe acute respiratory syndrome coronavirus-2) has been accumulated over the past year. Meanwhile, investigated relationship between COVID-19 and rheumatic immune-mediated inflammatory diseases (IMIDs) and certain identified similarities were of paramount importance. It was shown that the incidence of COVID-19 in patients with rheumatic diseases does not significantly differ from that in general population. The risk of severe course and unfavorable COVID-19 outcomes in patients with rheumatic IMIDs is significantly associated with older age and comorbidities – as in general population, and is not aggravated by preceding use of the majority of antirheumatic drugs. Gaining better insights into pathogenesis of COVID-19 provided sound prerequisites for anti-rheumatic drugs repurposing and substantiated their use for treatment of COVID-19 infection. Under current COVID-19 pandemic circumstances, accelerated development and invention of various COVID-19 vaccines offers a great hope to curb the tide of pandemic. However, the efficacy, immunogenicity, and safety of these vaccines in patients with rheumatic IMIDs must be studied in controlled clinical trials. Generally speaking, there are still numerous blind spots in our knowledge of rheumatological aspects of such a versatile and polymorphous condition as COVID-19 infection.


2020 ◽  
Vol 1 (1) ◽  
pp. 1-31 ◽  
Author(s):  
Arfiansyah

This article argues that Gayonese community practice Islam through the culture and less concern with religious texts. Although the wave of islamization since the colonial time and post-independence was high, the process does not succeed in introducing what the local scholars called as Islamic tradition. Such situation forces the following ulama to defend culture by finding justification for every practice instead of abolishing it. There are two factors leading to the situation. First, ulama of colonial and post-colonial time did not succeed in finding what they called as Islamic tradition replacing the existing tradition. second, lacking of regeneration of reformer Ulama that drive the living reformer ulama to support culture by inserting Islamic values and norms into the culture. This effort is crucial as the Gayonese refers more to the culture than the religious texts. This Article historically studies the development of Islam in Gayonese community. It frames its historical analysis from the Dutch colonial period to post independence of Indonesia Republic. It generally observes the impact of islamization in the past to the current situation. This article brings back the fundamental question in socio-anthropological studies about Islam that why do Muslim who refer to same source of text understand and practice Islam in widely various expression. The question is applied to this research exploring the development of Islam in Gayonese community inhabiting Central Aceh and Bener Meriah District. Thus, this research questions how did Islam develop in colonial time and its impact to the local culture? did there a debate about religion and culture take place during the colonial time and post-independence of Indonesia?  How does the past event affect the current practice of Islam in Gayonese community? the questions are explored historically by collecting relevant literatures and collective memory of the local people. The collective memory data were collected from 2015 to 2019


2017 ◽  
Vol 2 (3) ◽  
pp. 303
Author(s):  
Andreas Jonathan

This study attempts to discuss on how religious identities contribute to or was in conflict with the emerging national identities, with focusing issue on the struggle of Islam in its relation to Indonesian identity as a multi-religious nation and Pancasila state. Based on the critical analysis from the various literature, the result of the study showed that Islam did both contribute and was in conflict with the Indonesian national identity. The Islamist fights for the Islamic state, the nationalist defends Pancasila state. As long as Islam is the majority in Indonesia and as long as there is diversity in Islam, especially in the interpretation of Islam and the state, Indonesian national identity will always be in conflict between Pancasila state and Islamic state. Even though, the role of religion in society and nation change is very significant. The Islamist is always there, although it is not always permanent in certain organizations. In the past, NU and Muhammadiyah were considered as Islamist, but today they are nationalist. At the same time, new Islamist organizations and parties emerge to continue their Islamist spirit. Keywords: Islam, Religious identity, Pancasila, 


2014 ◽  
Vol 76 (1) ◽  
pp. 12-16
Author(s):  
Ivan Shun Ho ◽  
Navneet K. Parmar

Over the past 10 years, college textbooks in human anatomy and physiology have typically presented the events of the ovulatory menstrual cycle in a linear format, with time in days shown on the x-axis, and hormone levels, follicular development, and uterine lining on the y-axis. In addition, the various events are often shown over a 28-day cycle, when they can take place over 21–35 days and may not be regular at all. Here, we propose a circular diagram that is independent of a set cycle time and readily shows the cyclic nature of the events. This diagram can be presented sequentially in organized layers, and additional complexity can be added. In addition, we present questions here that can promote self-learning before and critical thinking after the discussion of the cycle to enhance understanding of the physiological events.


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