Muslim Workers’ Perceptions of Performing Prayers at Workplaces and Its Impacts on Their Work Performances

2021 ◽  
Vol 12 (3) ◽  
pp. 208-217
Author(s):  
Abdul Munir Ismail Et.al
Keyword(s):  
Social Science ◽  
Online Survey ◽  
Quantitative Approach ◽  
Controversial Issues ◽  
Federal Constitution ◽  
The Social ◽  
Negative Perceptions ◽  
Inalienable Rights ◽  
Positive Impacts

  Purpose: Studies have shown that employees performing prayers at workplaces has raised several controversial issues relating to their working performances. As such, this study was carried out to examine Muslim workers’ perceptions of the positive impacts of performing obligatory prayers at their workplaces. Methodology: This study was based on a quantitative approach using an online survey based on Google form through which 200 Muslim workers, whose ages ranged from 18 to 50 years, were randomly selected to be the respondents. The Statistical Package for the Social Science (SPSS) (version 23.00) was used to analyze the data descriptively in terms of frequency and percentage. Findings:Revealingly, the findings showed that most Muslim workers perceived performing obligatory prayers had significant impacts on making them more disciplined, punctual, able to work more independently, productive, and competitive. Equally revealing, they perceived strict observance of obligatory prayers had profound impacts on their perseverance to adhere to rules and to avoid committing a breach of trust. Such promising findings should inform employers the inalienable rights of Muslim employees to pray in their premises, which is enshrined in Malaysia’s federal constitution, and the positive impacts of prayers on their workers’ discipline, motivation, and ability, which collectively can help improve the productivity and profitability of their organizations. Significance:On a positive note, the above findings can help dispel several negative perceptions of some employers that Muslim workers performing prayers at workplaces will adversely affect their productivity, which was found in this study to be completely unfounded and untrue.

Current Postvention Research and Priorities for the Future

Crisis ◽  
2017 ◽  
Vol 38 (3) ◽  
pp. 202-206 ◽  
Author(s):  
Karl Andriessen ◽  
Dolores Angela Castelli Dransart ◽  
Julie Cerel ◽  
Myfanwy Maple
Keyword(s):  
Social Life ◽  
Online Survey ◽  
Research Priorities ◽  
Future Research ◽  
Physical And Mental Health ◽  
Intercultural Collaboration ◽  
The Social ◽  
The Future ◽  
Suicide Bereavement ◽  
Ethical Approval

Abstract. Background: Suicide can have a lasting impact on the social life as well as the physical and mental health of the bereaved. Targeted research is needed to better understand the nature of suicide bereavement and the effectiveness of support. Aims: To take stock of ongoing studies, and to inquire about future research priorities regarding suicide bereavement and postvention. Method: In March 2015, an online survey was widely disseminated in the suicidology community. Results: The questionnaire was accessed 77 times, and 22 records were included in the analysis. The respondents provided valuable information regarding current research projects and recommendations for the future. Limitations: Bearing in mind the modest number of replies, all from respondents in Westernized countries, it is not known how representative the findings are. Conclusion: The survey generated three strategies for future postvention research: increase intercultural collaboration, increase theory-driven research, and build bonds between research and practice. Future surveys should include experiences with obtaining research grants and ethical approval for postvention studies.

“We Speak the Truth!”

2019 ◽  
Vol 12 (2) ◽  
pp. 53-80
Author(s):  
Sari Hanafi
Keyword(s):  
Social Sciences ◽  
Content Analysis ◽  
Social Science ◽  
The Political ◽  
Structured Interviews ◽  
Social Phenomena ◽  
The Social ◽  
Academic Qualifications

This study investigates the preachers and their Friday sermons in Lebanon, raising the following questions: What are the profiles of preachers in Lebanon and their academic qualifications? What are the topics evoked in their sermons? In instances where they diagnosis and analyze the political and the social, what kind of arguments are used to persuade their audiences? What kind of contact do they have with the social sciences? It draws on forty-two semi-structured interviews with preachers and content analysis of 210 preachers’ Friday sermons, all conducted between 2012 and 2015 among Sunni and Shia mosques. Drawing from Max Weber’s typology, the analysis of Friday sermons shows that most of the preachers represent both the saint and the traditional, but rarely the scholar. While they are dealing extensively with political and social phenomena, rarely do they have knowledge of social science

Approach to the Social Sciences in Religion Past and Present

2015 ◽  
Vol 44 (3) ◽  
pp. 15-20
Author(s):  
Robert Segal
Keyword(s):  
Social Sciences ◽  
Social Science ◽  
Religious Studies ◽  
The Social

The social sciences do threaten theology/religious studies even when they do not challenge either the reality of God or the reality of belief in the reality of God. The entries in RPP ignore this threat in the name of some wished-for harmony. The entries neither recognize nor refute the challenge of social science to theology/religious studies. They do, then, stand antithetically both to those whom I call "religionists" and to many theologians, for whom there is nothing but a challenge.

Diplomasi Versi Minangkabau

2018 ◽  
Vol 3 (2) ◽  
pp. 130-144
Author(s):  
Muhammad Yunis
Keyword(s):  
Social Sciences ◽  
Data Analysis ◽  
Social Science ◽  
Pragmatic Theory ◽  
The Social ◽  
Qualitative Observation

Pasambahan a Minangkabau society how to speak, the speech full of philosophy which delivery indirectly. This turned out to be complicated understood by some people who did not understand the pasambahan. In the present study, the authors sought to express the values of the philosophy contained in pasambahan as how to speak the traditional Minang community. As time goes, these traditions are disappearing from everyday society, for it needs a way to preserve it back. Pariaman is one area that has always practiced this tradition. In this study, the authors attempted to peel pasambahan text in a manner which according to the author deconstruction approach is one approach that is very controversial in the social sciences today. The process of data analysis by using some theories of social science (eclectic). Among the pragmatic theory and semiotics. The method used in the form of qualitative observation, the authors go directly spaciousness and interact with competent informants. From the discussion, the authors found ten diplomatic elementscontained in tradition and pasamabahan text. These elements in them, '' opener, apology, positioning/element of certainty, stringsattached, request (permission), receipt, delivery destination, contracts/agreements/agreements, offers, and resolver ''.

ISLAMIC SOCIAL SCIENCES

1988 ◽  
Vol 5 (2) ◽  
Author(s):  
Mona Abul Fadl
Keyword(s):  
Social Sciences ◽  
Social Science ◽  
Belief Systems ◽  
Social Scientists ◽  
Social Foundations ◽  
Body Of Knowledge ◽  
Human Value ◽  
The Social ◽  
Western Values ◽  
Culture Brokers

The need for a relevant and instrumental body of knowledge that can secure the taskof historical reconstruction in Muslim societies originally inspired the da’wa for the Islamizationof knowledge. The immediate targets for this da’wa were the social sciences for obvious reasons.Their field directly impinges on the organization of human societies and as such carries intothe area of human value and belief systems. The fact that such a body of knowledge alreadyexisted and that the norms for its disciplined pursuit were assumed in the dominant practiceconfronted Muslim scholars with the context for addressing the issues at stake. How relevantwas current social science to Muslim needs and aspirations? Could it, in its present formand emphasis, provide Muslims with the framework for operationalizing their values in theirhistorical present? How instrumental is it in shaping the social foundations vital for the Muslimfuture? Is instrumentality the only criteria for such evaluations? In seeking to answer thesequestions the seeds are sown for a new orientation in the social sciences. This orientationrepresents the legitimate claims and aspirations of a long silent/silenced world culture.In locating the activities of Muslim social scientists today it is important to distinguishbetween two currents. The first is in its formative stages as it sets out to rediscover the worldfrom the perspective of a recovered sense of identity and in terms of its renewed culturalaffinities. Its preoccupations are those of the Muslim revival. The other current is constitutedof the remnants of an earlier generation of modernizers who still retain a faith in the universalityof Western values. Demoralized by the revival, as much as by their own cultural alientation,they seek to deploy their reserves of scholarship and logistics to recover lost ground. Bymodifying their strategy and revalorizing the legacy they hope that, as culture-brokers, theymight be more effective where others have failed. They seek to pre-empt the cultural revivalby appropriating its symbols and reinterpreting the Islamic legacy to make it more tractableto modernity. They blame Orientalism for its inherent fixations and strive to redress its selfimposedlimitations. Their efforts may frequently intersect with those of the Islamizing current,but should clearly not be confused with them. For all the tireless ingenuity, these effortsare more conspicuous for their industry than for their originality. Between the new breadof renovationists and the old guard of ‘modernizers’, the future of an Islamic Social Scienceclearly lies with the efforts of the former.Within the Islamizing current it is possible to distinguish three principal trends. The firstopts for a radical perspective and takes its stand on epistemological grounds. It questionsthe compatibility of the current social sciences on account of their rootedness in the paradigmof the European Enlightenment and its attendant naturalistic and positivist biases. Consistencedemands a concerted e€fort to generate alternative paradigms for a new social science fromIslamic epistemologies. In contrast, the second trend opts for a more pragmatic approachwhich assumes that it is possible to interact within the existing framework of the disciplinesafter adapting them to Islamic values. The problem with modern sciene is ethical, notepistemological, and by recasting it accordingly, it is possible to benefit from its strengthsand curtail its derogatory consequences. The third trend focuses on the Muslim scholar, rather ...

South Africa’s Institutions of Higher Learning

2014 ◽  
Vol 31 (3) ◽  
pp. 50-69
Author(s):  
Muhammed Haron
Keyword(s):  
Social Science ◽  
Religious Studies ◽  
Higher Learning ◽  
Honors Program ◽  
Islamic Studies ◽  
Institutions Of Higher Learning ◽  
The Social ◽  
Regional Universities ◽  
Muslim Communities ◽  
Insight Into

As a discipline, “Islamic studies” has attracted serious attention by a number of institutions of higher learning in predominantly nonMuslim societies. While southern Africa’s communities witnessed the inclusion of “Islam” as a subject in the faculties of theology at various regional universities as well as Christian seminaries, Muslim communities have clamored for the appointment of Muslim staff at universities to teach courses on Islam. On the whole, these educational developments bode well for the teaching and studying of Islam regionally, even though the purpose and objectives for doing so differ radically from one institution to the other. This essay first seeks to offer a brief insight into the teaching of “Islam” as a subject in theological/oriental/religious studies programs; it thereafter reflects upon “Islamic studies” as a social science discipline that has been included in the social science and humanities syllabus. It focuses on the BA Honors program to show the themes chosen for these programs and how scholars redesigned and changed these programs to meet modern needs. Apart from using “social change” as its theoretical framework, it also brings en passantinto view the insider/outsider binary that further frames the debates regarding the teaching and studying of Islam at these institutions in southern Africa generally and South Africa in particular. 

Introduction: The Anthropocene as Context and Concept for the Study of Higher Education

2019 ◽  
Vol 1 (1) ◽  
pp. 1-15
Author(s):  
RYAN EVELY GILDERSLEEVE ◽  
KATIE KLEINHESSELINK
Keyword(s):  
Higher Education ◽  
Social Science ◽  
Social Institutions ◽  
Special Issue ◽  
Analytic Tool ◽  
The Social ◽  
Geologic Condition

The Anthropocene has emerged in philosophy and social science as a geologic condition with radical consequence for humankind, and thus, for the social institutions that support it, such as higher education. This essay introduces the special issue by outlining some of the possibilities made available for social/philosophical research about higher education when the Anthropocene is taken seriously as an analytic tool. We provide a patchwork of discussions that attempt to sketch out different ways to consider the Anthropocene as both context and concept for the study of higher education. We conclude the essay with brief introductory remarks about the articles collected for this special issue dedicated to “The Anthropocene and Higher Education.”

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